Standing, or weak Believers; they can ferve them by Way of Crutches, and auxiliary Helps, to excite their Defires, and bring them in a good Order and proper Words, before the Throne of God. Thus we find Forms of Prayer and Bleffing in the holy Scriptures, Numb. vi. 23, 26. Matt. vi. 9. But we difapprove the Abuse of it, as in the Cafe of those that fatisfy themselves with a Form of Prayer, which they utter without Knowledge or Affection, and very often not at least suitable to their State or Condition, but out of Custom only, and as a Form wherein they greatly fin against God. And we say, that it is the Duty of all Chriftians, from a Sense of their own Sins, Wants and Mercies, to be often with God in Prayer, guiding themselves in that fpiritual Duty by fuch inward and outward Helps, as they, by his Word and Spirit are able to furnish themselves with; yea, however ftammering they may be, even as a Beggar who wants a Charity, or as a Child, which ftammering afketh fomething of his Father or Mother. And for all that, they may not always keep themselves to the Forms of Prayer, nor that they go forth in their own Strength, trufting to their own Promptnefs or Preparations; but endeavour to express their Mind before God, without fuch an Help, but that they honour the Spirit of God by Dependance on him, praying for his Influences and Affiftances in this neceffary Duty; which will enable them to pray without using the Forms of others.

Q

Of FASTING.

Do

we find any Thing mentioned about Fafting, in the holy Scriptures?

With

A. Yes, Matt. xvii. 21. Howbeit, this Kind goeth not out but by Prayer and Fafting. Luke ii. 37. Faftings and Prayers, Night and Day. 2 Cor. vii. 5. That you may give yourselves to Fafting and Prayer.

Q. What

Q. What Kind of Abftinence is required in a religious Faft?

A. If Greater Abstinence is required, than the common Law of Temperance prefcribeth; for Temperance ought to be perpetual, but Fafting is extraordinary, and upon fpecial Occafions. 2dly, This Abftinence muft not only be in Meats and Drinks, But alfo in all other Things that tend to the Pampering of the Body, Dan. x. 3. 3dly, This Abftinence is to be fuch, and fo great, that thereby we may be made fitter for extraordinary Humiliation, Ezek. viii. 21. 4thly, Because all and every one are not of the fame Conftitution, this fitness for religious Humiliation occafioneth Variety of Abftinence; fo that the Measure of Abftinnece which is profitable and neceflary for one, would be an Impediment to another; and neither can any particular Rule be given for all and every Man to obferve in the Measure of Abstinence.

Q. In what doth the Religion of a Faft confift?

A. ft, A religious Faft differs from a natural and Civil Faft in this, that it is cammanded by Religion, that is, it doth directly and immediately tend to the Worship and Honour of God. 2dly, Yet is it not in itself the Worship of God, but only as a Means whereby true Worship is promoted; for Reason, firft, Fafting reftrains our Paffions. Secondly, Fafting makes our Mind fedate, and ftills the finful. Agitations of our Flefh. Thirdly, It draws the Soul from carnal Things, and unites it nearer to God; makes it more able and more ready to confider about, and reflect upon Things in their own Nature; wherefore God promises, Zach. viii. 19. The Faft of the fourth Month, and the Faft of the fifth, and the Faft of the feventh, and the Faft of the tenth, fhall be to the House of Judah, Joy and Gladness, and chearful Feafts.

Q. Is it lawful publickly to appoint fuch Fafts?

A. Not at Man's Pleasure, because there is nothing religious which depends altogether upon Man's Wit;

R 2

but

but upon an extraordinary Cause in Divine Providence, thus to call Men to the extraordinary Invocation of God, is both lawful and pious, Joel ii. 12. And fuch Fafting fofaphat has published, 2 Chron. xx. 3. As alfo the King of Nenive, John iii. 5.

Q. Upon what Occafions fhould it be proper to Faft? A. Not only if there is a general Need for Land or Church, but also upon particular Cafes; as for Inftance, before we dedicate our Child unto God in Baptism, or when we are in a Time of Preparation before that awful and folemn Ordinance, the Lord's Supper; or otherwise when we shall examine ourfelves concerning our fpiritual State; and in many other Sorts of Cafes, particularly when we come to a sense of heinous Sins; obferving fuch pious Fafting, we will be Followers of our Lord Jefus Chrift, who very often has performed fuch Fafting, as in the Evangelical Hiftory appears; and though the Performance of it seems to be ftrange to moft People in our corrupt Age, and in very few Families fuch Fafting is practifed, notwithstanding that, it is a Duty required of all Chriftians, Matt. vi. and Joel ii. &c. And would we not Sin against the Command of God, we must endeavour to obferve that as well as any other; and that we alfo in every Thing, may have the Anfwer of a good Confcience before God.

Of the external Profeffion of FAITH. Q. WHEREFORE is external Profeffion of Faith neceffary?

A. It is neceffary for many Reafons; 1, Because God hath commanded it and declares, Luke xii. 8. Whofoever shall confefs me before Men, him fhall the Son of Mun alfo confefs before the Angels of God. 2dly, It is not enough to believe with the Heart unto Righteousness; but with the Mouth, Confeffion must be made "unto Salvation. If thou shalt confels with thy Mouth

the

the Lord Jefus, and shalt believe in thine Heart, that God hath raised him from the Dead, thou shall be faved, Rom. x. 9, 10. That is Heart and Mouth muft correfpond. 3dly, Because there is a grievous threatning made against the Neglect of this Duty, Mark viii. 58. Whosoever therefore shall be ashamed of me and of my Words in this adulterous and finful Generation, of him alfo fhall the Son of Man be afhamed, when he comeht in the Glory of his Father, with the Holy Angels. And Luke ix. 26. xviii. 18. 2 Tim. ii. 12. 4thly, Because this Profeffion makes for the Edification of other Men, and the Neglect of it is a Scandal to them, Phil. i. 12. The Things which happened unto me, bave fallen out rather unto the furtherance of the Gospel. And Phil. ii. 15, 16. 5thly, Because this Profeffion of Faith makes for the Glory of God, Phil. i. 20. To be in nothing afhamed, and Chrift always be magnified in our Body. And the Denial of it is a great Reproach to the Name of God, as if it were a Thing to be. afhamed of, Luke ix. 26. For whofoever shall be ashamed of me and of my Words, &c. 6thly, It is an Ingratitude to the High Pricft of our Profeffion, Chrift Jefus, Heb. iii. 1. Who, notwithstanding of the fame Nature with his Father, has not been afhamed to call us Brothers, &c.

Q. Is this Profeffion always and every where necessary?

A. It is always and every where required, that we deny not the Faith, or make any Profeffion or Shew contrary to the true Faith, when there is fome Hope at leaft, that it would tend to the Glory of God, and the Edification of our Neighbour; elfe it is not necellary or convenient every where, without Difference, to profess what we believe, Matt. vii. 6. Give not that which is Holy unto the Dogs, &c.

Q. Why is a Man bound to make Confeffion, when he is afked publickly concerning his Faith, by one that is fet in Authority?

A. In common Course he is bound so to do, 1 Pet..

iii. 15. Because it pertains to the Glory of God, and the Salvation of others, Matt. x. 18.

Q. May Infidels be compelled to the Profeffion of the true Faith, by fuch as be their Governors?

A. They ought not to be compelled to it; ft, Becaufe Faith itself cannot be wrought by Constraint; the Act of true Faith proceeds always voluntarily from Men, not from Fear or Force, P. xlvii. 10. Acts 2. 41. 2dly, Because external Profeffion, without internal Faith, is nothing but Hypocrify; the Profeffion must be an Expreffion of Faith. 3dly, Because the Church by this Means is corrupted, whilft those are thrust upon it as Members which are not fit; yea, from whom instead of any Good, on the contrary, nothing else than the greateft Damage for Land and Church can be expected, as Experience teaches us. Q. What do you infer from hence?

A. That it is not enough to admit every one to be a Member of the Church, after he has learned a fmall Leffon of the Doctrine by Heart, or knows the Principles of the Chriftian Religion, and by that way the Number of external Profeffors may be enlarged; but the Ministers before they admit a Perfon to fuch Profeffion, exactly ought to examine whether he has a Mind and fincere. Intention to live accordingly, fbewing his Faith by his Works, James 2. Yet they are to be allured with Favours and Reafons, feriously to confider with themselves of Faith, and of the embracing of it; and to obtain fuch Faith, they ought to hear the Word preached, and endeavour for a true Chriftian Knowledge, whilft Faith comes by bearing, and hearing by the Word of God, Rom. x. 17.

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