The Christian Exercise of Fasting, Question 5 – Title page
The fift queſtion of the abuſe of fasting.
Coloſſ. 2. verſ. 20.21.22.23.
20 Wherefore if ye be dead with Chriſt from the ordinances of the World, why, as though ye liued in the world, are ye burdened with traditions?
21 As eate *Touche not.not, taſte not, handle not:
22 Which all periſh with the vſing, and are after the commandements and doctrines of men.
23 Which things hauehave indeede a ſhew of wiſedome, in will-worſhip and humblenes of minde, and in not ſparing the bodie: neither hauehave they it in eſtimation to ſatisfie the fleſh.
Nihil tam periculoſe deprauat bonum, &c. Chryſoſt.There is nothing doth ſo daungerouſly depraue or corrupt a good thing as hypocriſie, or euill diſſembled and cloked vnderunder ſhew of holines: when that which is euill is not knowne, it is not auoyded.
IN the ſecond part of this chapter the Apoſtle diſputeth againſt 3. kindes of corruptions, which in his time crept into the Church of God. The firſt kind was the mixture of philoſophicall diſcourſes, or vaine, deceitful and vnprofitable philoſophy, with the pure word of God, verſ. 8. The ſecond was the mixture of the legall and leuiticall ceremonies with the Goſpell, verſ. 16.17.18.19. The third euill, was a manifeſt ſuperſtition bred and brought into the Church by the traditions and doctrines of men, ver. 20.21.22.23. placing of holines, deuotion, remiſsion of ſinnes, and the worſhip of God in certaine kindes of meate, in faſting, abſtinence, &c. Againſt this ſuperſtition and abuſe of faſting, he warneth vsus by three arguments. 1. Such as be freed from the ceremonies of Gods law, ought not to beare the burthen of mens vaine ceremonies:Ver. 20. but you are freed from them by Chriſt in his Goſpell: therefore much more from the vnprofitable ceremonies of men. 2. For declaration of the propoſition, hee giueth vsus ſome ſight of their ſuperſtitious traditions, and opinions in their owne words: firſt, eate not: Ver. 21.ſecondly, taſte not: thirdly, handle not.
The ſecond reaſon is this: The kingdome of Chriſt is ſpirituall,Ver. 22. and doth not conſiſt in things which periſh: but meates and drinkes doe periſh with the vſing. Therefore his kingdome, his worſhip and ſeruice doth not conſiſt in theſe things.
The third argument: Wee muſt place no religion nor worſhip of God in obſeruation of mens traditions, nor in will-worſhip: but theſe be meere vaine traditions, ſowne by Sathan in the braines and minds of men. Therefore auoyd them.
Obiect. But theſe men which teach and practiſe this faſting & abſtinence, are wiſe, iuſt, holy, deuout, & religious men, not ſparing their owne fleſh, for the mortification of their corruptions, for pleaſing of God, &c.
Ver. 23.Anſ. Firſt, they hauehave but a ſhew of wiſedome, and but a ſhadow of the ſound knowledge of God. Secondly, their worſhippe is but a will-worſhip, which God abhorres. Thirdly, God regardes not this beating of the fleſh, no, nor the cutting or launcing of it,1. King. 18. 1. Theſ. 4.4 as wizards doe, but willeth vsus to keepe our veſſels in holines and honour, and to humble the ſoule, the minde, the heart and ſpirit before him in a ſound knowledge of his word and will, in faith, and repentance, &c.
Wee ſee then the Apoſtle here ſpeaketh againſt traditions of men, concerning differences of meates: for euen in thoſe dayes the diuell indeuoured to thruſt into the Church certaine decrees concerning meates and faſting, vnderunder pretence and colour of humilitie, iuſtice, wiſdome, great holines and deuotion. 1. VnderUnder colour of wiſdome and holines, &c. they decreed to keepe certaine ſet faſts, on certaine daies appoynted. 2. This faſt conſiſted in abſtinence from certaine meates which they commaunded no man ſhould eate, taſte, &c. 3. They accounted this faſt a ſpeciall worke to ſerue and pleaſe God, being yet but their own will-worſhip, neuer preſcribed of God. 4. They taught men to hold it a matter of great holines, to defraud the bodie of the honour and refreſhing due thereunto.The ſuperſtitiō of the 1.2. and 3. age came from one ſpirit of error, and differ little, but that in corruption, the 2. doth exceede the firſt, & the 3. farre ſurpaſſe them both. So then theſe words ſerue to admoniſh vsus againſt the ſuperſtitious faſts of all ages: albeit this Scripture was written principally againſt the Phariſees and Eſſees, blind aduerſaries to the trueth and the pure worſhip of God in the dayes of the Apoſtles.
The abuſe of fasting in the dayes of the Prophets.
THe opinions which depraue and corrupt all this exerciſe, and depriue vsus of all good by it,1. Opus operatū. 2. 3. 4. 5. 6. are theſe and the like: to eſteeme highly of the worke done:2. to account it a worke meritorious: a ſpeciall worſhip acceptable vntounto God: a cauſe of righteouſnes: a cauſe of pardon of ſinnes: a ſatisfaction for the quicke and the dead. We may not doubt but ſome of theſe opinions infected the falſe worſhippers, hypocrites, and vnbeleeuers of all ages.The 1. generation of hypocrites. Gen. 4. Cain thought his ſacrifice and ſeruice as worthie of acceptation as Abels: ſcornfull Iſhmael as good, as religious Iſaacks: prophane Eſaus, as holy Iacobs. For vnbeleeuers are ſo blind,But ther is no acceſſe to God nor pleaſing of him in anie worke without faith in Chriſt. Heb. 11.6. that they iudge the worke to be accepted, for the very workes ſake. Therefore can they dreame of no iuſtice, but of that of workes: or of a mixt kind of iuſtice lately inuented in the dayes of Antichriſt, as hereafter ſhall appeare.
That age of the Prophets was corrupted not a little with this leauen of ſuperſtition, as may appeare by the often complaints and cryes of the Prophets.Superſtitious faſts in this time. Eſay. 58. The Lord commandeth Eſay to cry aloude againſt the ſuperſtitious faſts of his time, and ſo hee doth, leauing to all poſterities a record of the ſame. Firſt he ſayth vntounto them, that they hauehave a ſhew of wiſedome (as the Apoſtle ſpeaketh) and of deuotion: for they ſeeme to ſeeke God early. They ſeeme to be righteous and to do righteouſly. They ſeeme to draw neere to God, as deſirous to learne his lawes, but they renounce his ſtatutes, verſ. 2.
Secondly, he accuſeth them of flat ſuperſtition, by teſtimonie of their owne words: Wherefore hauehave wee fasted and thou ſeeſt it not? Here appeares the ſowre leauen of that opinion, that faſting was an acceptable work, and might alone commend a man with God. verſ. 3.
Thirdly, that they thought this worke meritorious: For thus ſpake the blind people: Wee hauehave puniſhed our ſelues, (meaning with abſtinence) and thou regardeſt it not: we receiue no good by it. Theſe words very fitly agree with that the Apoſtle ſpeaketh:Coloſſ. 2.23. They ſpare not the body, neither hauehave they it in any eſtimation: becauſe they deeme faſting to be a matter of great deuotion, and a work greatly pleaſing vntounto God.
Fourthly, he addeth by the way of anſwer to theſe blind hypocrites, that albeit they hang downe the head like a bull ruſh ſhaken with a tempeſt, a whole day at the leaſt, yet ſo long as they bee emptie of grace and goodnes, faith and repentance, iuſtice and merciemercy and care o… the Sabboths, their faſting and emptines can nothing pleaſe God.
The Prophet Zachary briefly noteth the ſame opinions and corruptions of faſting in his time: chap. 7. and 8.Zach. 7.3. & 8. The Iewes then had their ſolemne ſet faſts certaine dayes and moneths of the yeare: the faſt of the fourth monethmonth, the faſt of the fift monethmonth, the faſt of the ſeuenth monethmonth, and the faſt of the tenth monethmonth. The occaſion of theſe faſts: Firſt, the miſerie of the Iewes began when Ieruſalem was firſt beſieged by the King of Babylon, in the 9. yeare of Zedekiah, the tenth monethmonth, the tenth day of the monethmonth. Iere. 52.4.5. For this cauſe a generall faſt was kept in all the land this day, and monethmonth. Their ſecond calamitie was in the 11. yeare of Zedekiah, in the fourth monethmonth, the ninth day of the monethmonth, for the famine was then ſore in the citie, the citie broken vp, the King taken, &c. Ier. 52.6.12. This was the occaſion of the faſt of the fourth monethmonth. Their third calamitie and miſerie was in the 5. monethmonth, the tenth day of the monethmonth, the miſerable deſolatiō and deſtruction of the temple, kings palace, and the citie, the Babylonians conſumed and defaced all their beſt buildings and palaces with fire: The houſe of the Lord, the kings houſe, and al the great houſes burnt he with fire. Iere. 52.13. This was the cauſe of the third generall faſt of the 5. monethmonth. The fourth and laſt calamitie the Scriptures hauehave recorded, was the bloudie conſpiracie and death of Gedaliah, a good man, whom the King of Babylon had left as chiefe gouernour, and ouerſeer of all the Iewes which were left in Iewry,2. Kin. 25.22. to dreſſe the vines and to till the land. Iere. 52.15. for Iſhmael one of the kings ſeed hauing eſcaped the Babylonians, in great indignation, enuie, malice, and pride of heart, with certaine princes conſpired his death, and ſlew him with many Iewes the ſame time. 2. King. 25.25. Iere. 41.1. This euill was committed the 7. monethmonth. Iere. 41. verſ. 1. 2. King. 25. verſ. 25. And for this cauſe al the Iewes then faſted & mourned in like manner.
Theſe faſts then of the 4.5.7. and 10. moneths had good beginnings, and were kept for good cauſes, to auoyd preſent calamities, and to preuent by prayer the like future miſchiefes. Now then it followeth that we conſider how theſe became ſuperſtitious and vaine.
Superſtitious faſts in Zachacarias time. 1 faſt acceptable for the worke ſake.Firſt, they thought the very worke of faſting to bee a ſeruice very acceptable vntounto God: and therefore they continued theſe faſts al the daies of their captiuitie in thoſe foure moneths yearely, till 70. yeares were expired, Zachary 7.5.*Ne exiſtimes inediā ad veſperā vſque ad ſalutem nobis ſufficere, nā notum eſt quod peruerſis Iudaeis dicit dominus. Zach 7. Chryſo. hom. 3. in gen. Binding conſciences to ſet faſts: yet Bellar. the ſophiſticall Ieſuit ſaith, the holy Ghoſt here commendeth the Iewes for theſe faſts. Tom. 3. page. 1412. 3. The Iewes thought their ſet faſts a ſpeciall part of Gods worſhip. 4. Will worſhip. 2. Theſ. 2.11.12.1. Tim. 2.1.2.
Secondly, they binde mens conſciences by lawes and decrees to doe this, otherwiſe that obſeruation would hauehave dyed before 70. yeares had paſt.
Thirdly, when they returned from the captiuitie, ſome more wiſe and religious reiected theſe faſts: ſome more ſuperſtitious then wiſe, would retaine them ſtill as a ſpeciall part of Gods worſhip: therefore the reſolution of this doubt is demaunded of the prieſts and prophets: Should I weep in the fift monethmonth, &c. and ſeparate my ſelfe as I hauehave done theſe many yeares?
Fourthly, the Lord anſwereth by his prophet Zachary: that their faſts were not according to his will, they were but a part of their owne will-worſhip. Did ye faſt vntounto me? verſ. 5. or doe I approue it?
Fiftly, hee warneth them to giuegive diligent heede to his holy word ſpoken and written by his prophets, and ſo to learne not to abuſe faſting in a counterfeit and fained deuotion, chap. 7. verſ. 5.
Sixtly, he teacheth them to know the times: and that now ſeeing God hath giuen them ſuch a happie deliuerance, it is a time to feaſt and not to faſt, a time to offer vp vntounto God the ſacrifice of praiſe and thankſgiuing in ioye and gladneſſe, chap 8. verſ. 19.
Seuenthly, and laſtly, he warneth them againe to auoyd ſuperſtition, errors, and all falſe worſhip, that they louelove the trueth of God, and endeuour to liue in godly peace and honeſtie. And thus farre of the abuſe of faſting in the firſt age: the ſecond generation followeth.
The abuſe of faſting in the daies of Chriſt: or the ſecond generation of hypocrites.
IN the next age which followed from the Prophets to Chriſt, ſuperſtition ſo grew and preuailed,The prince of darkenes did then ſowe the ſeed of ſuperſtition. that when Chriſt came, this exerciſe of faſting was not onelyonly peruerted, but alſo the whole worſhip of God in a manner euerted. For this ſecond generation did farre exceede the former ages in all ſuperſtition: and this ſhall ſufficiently appeare, if wee conferre with the Scriptures but two Iewiſh writers, Philo and Ioſeph,1 Binding conſciences to ſet faſts. Luk. 18.14. both Iewes of the beſt name and credit. Firſt then the Scriptures they ſpeake much of the pride, ambition, and hypocriſie of the Phariſees: for theſe blind guides bound conſciences to the traditions of men, and taught openly and profeſſed the doctrine of merits, commaunding ſet faſts the ſecond and fift day of the weeke, as a ſpecial worſhip and ſeruice of God. When they faſted (Chriſt ſayth) they looked ſowre,2. Phariſaicall pryde in faſting. Math. 6.16.17.18. 3. Traditions of men Math. 15.6.9. & 9. cap. 14.4. Faſting meritorious. 5. A ſpeciall worſhipe. 6 Cauſe of iuſtification & of pardon of ſins. 7. Binding conſciences. 8. Legall differences of meats commanded. that it might appeare vntounto men that they faſted: this was pride and hypocriſie. Againe, when they faſted they diſfigured their faces, to be ſeene and knowne of men, that they were very regular and preciſe obſeruers, of all the rites, ceremonies, and traditions of their fathers concerning faſting. And againe, theſe blind guides count this worke a principall part of Gods worſhip and ſeruice greatly accepted and deſired of God: Luk. 18.11. O God, I thanke thee that I am not as other men are, &c. J fast twiſe in the weeke: a cauſe of pardon of ſinnes and iuſtification: for it is added, that the Publican went to his houſe iustified, and not the Phariſie for all his faſting. This ſuperſtitious generation continued diſquieting the Church in the dayes of the Apoſtles, binding …onſciences to the legal ceremonies concerning meates, as appeareth by Pauls diſputations of this argument often, Rom. 14. Acts 15.29. Titus 1.15.16. 1. Cor. 10.25. But to thruſt out of the Church doore theſe opinions concerning meates, hee teacheth and warneth the Corinths, and all men in theſe words: Whatſoeuer is ſold in the ſhambles, eate, and aske no queſtion for conſcience ſake, ver. 27. Againe, Whatſoeuer is ſet before you eate, and aske no queſtion for conſcience ſake.
Rhemiſt. Annotat.Obiect. But the Baptiſt kept his faſting daies, and his diſciples followed him in like manner.
Anſ. Firſt, it is not ſayd, Matth. 9.14. that Iohn himſelfe faſted as the Phriſees did, but ſome of Iohns hearers ſo faſted. Secondly, Chriſt giues the Phariſees and diſciples of Iohn no countenance nor ſigne of like of their ſet faſts, but rather of diſlike. Thirdly, Iohn did vſe an auſtere and ſtrict kind of life and diet, wherein hee was very abſtinent continually, Matth. 3.4. Fourthly, Chriſt followeth not Iohns auſteritie, leaſt any ſhould aſcribe any holines or religion to theſe things: therefore theſe ſuperſtitious enemies blaſphemed often, calling him a glutton, a drunkard, a pot companion, &c.
The Iewes had yet in thoſe dayes a more inſolent and blinde generation of ſectaries, which for their great holines,Math. 9.11. aPhilo. To. 2. page. 1181. This Philo liued much about the Apoſtles time and wrote many bookes, a man very learned & eloquent. Euſeb. lib. 2. cap. 16.17. Liber. impreſ. Baſil. Anno 1558. Coll. 2.were called Eſſaei, as writeth Philo the Iew in his treatiſe, De vita contemplat. Siue ſupplicum virtutibus. Theſe men would as farre ſurpaſſe all the Iewes in deuotion and holines, as the Carthuſian Monkes all the popiſh ſects of their time. They kept very ſtrictly certaine decrees of their owne inuention concerning meates and faſting, vnderunder pretenſe of great wiſedome, humilitie, holines, and deuotion. Secondly, their faſt conſiſted in abſtinence from certaine meats, which they forbad any to eate, taſte, or handle. Thirdly, this faſt they accounted a ſpecial worſhip and ſeruice vntounto God, being yet but their owne meere will-worſhip, neuer preſcribed of God. Fourthly, they taught it to be a matter of great holines, to defraude the bodie of the honour and refreſhing due thereunto. That ſcripture therefore to the Coloſſ. I take it was written purpoſely and ſent from God againſt theſe blind ſectaries: which thing ſhal well appeare together with their ſuperſtition,1. Phil. Ob amorem foreign. Paul. foreign. if wee doe conferre but a little Philo and Ioſephs words and phraſes with that text of holy ſcripture.
Firſt, then Philo the Iewe in the aforenamed treatiſe, writing of the Eſſees, ſaith, Ob amorem foreign, for the louelove of wiſedome, they taſted nothing, ſome three daies,2. Phil. foreign. P. foreign. ſome very little in ſixe daies: This ſpeakes our Apoſtle alſo, They hauehave indeed a ſhew of wiſdome in not ſparing the bodie.
2. Where Philo ſaith that they neglected ſuch neceſſarie duties as did concerne their bodies: the Apoſtle ſaith alſo, that they had no regard, to ſpare their bodies, becauſe they would ſeeme only to care for their ſoules, for ſo Philo ſpeaketh,3. Phil. foreign. P. foreign. aTom. 2. Pag. 1216.Curandaeque animae per totam vitam dediti.
3. Philo ſaith they would bee called bPag 1228Therapeutae, Therapeutrideſque, deuout worſhippers of God, becauſe they thought their manner of life, a holy worſhip and ſpeciall ſeruice vntounto God. This the Apoſtle alſo graunteth,4. Phil. foreign. P. foreign. it was a worſhip, but it was onelyonly a wil-worſhip.
4. Where Philo ſaith they would bee called *The title of the booke is de ſupplicum virtutibus.ſuppliants, cPage. 1199.as euer proſtrate in ſupplication and prayer: the Apoſtle alſo notes it for one ſpeciall marke of that ſect,5. Phil. Vt foreign contemplando percipere valeant. Tom. 2. p. 1212 P. foreign. they made a great ſhew, in deuotion, of humblenes of mind.
5. Againe, the Iewe ſaith they ſpake much of their traditions of wiſedome: and againe (ſaith he) when they aſſembled together, the ſpeaker is dTom. 2. Pa. 1204.dogmatum eius ſectae peritiſſimus, one moſt expert and learned in their traditions.
6. In the 21. verſe, the Apoſtle hath an imitation of the very words of their traditions concerning meates.6. Phil. Hath a verbe comp. foreign. For Philo ſaith, Menſa eorum pura eſt à cruentis dapibus: Their table is cleane and free from bloodie meates: meaning they abſtaine from fleſh meates: and Vix ePa 1205. P. The ſimple foreignſexto die degustant cibum neceſſarium: they taſte little of neceſſarie foode in 6. daies. And for their diet when they meete he ſaith, Pro cibo panis apponitur, bread is their meat: fPa. 1213.ſal pro opſonio: Much like theſe were the monkes of Aegypt. Euſeb. lib. 2. cap. 17 and the popiſh monks their Children: duplo magis filij gehennae. 7. Theſe men delighted much in allegorizing ſcriptures, ſub apertis verbis latere credunt ſecreta. Tom. 2. p. 1203. & p. 1204. & 1211. & 1214. Antiq. lib. 18. cap. 2. 8. Worſhip of angels. 9. Antiq. 18. cap. 2. De bello Iud. lib. 2. cap. 7. Tom. 2. p. 1211. 9. Iewiſh votaries. 10. No oyntments ſay theſe blinde ſectaries: Anoint thy ſelfe when thou faſteſt ſaith Chriſt. Ioſeph. de bel. Iud. lib. 2. cap. 7.Their diſh-meate is but ſalte: Et pro condimento hyſopus in delicatorum gratiam: And if any fedde more delicatly, he had hyſope for his ſauce. They thought wine to be a very poyſon to their ſoules, &c. and therefore they cal it, Pharmacum dementiae, a poyſon to cauſe frenſie or madnes.
7. Philo highly commendeth their theories and deepe ſpeculatiō in great myſteries: he calleth them the citizens of heauen euer preſent with God the father and creator of all things: the Apoſtle ſaith, verſ. 18. They doe aduance themſelues into thoſe things which they neuer ſawe, raſhly puft vp with fleſhly mind.
8. Ioſeph ſaith they ſpake much of certaine Angels, reuelations, &c. the Apoſtle ſpeaketh ſomething to this purpoſe: verſ. 18. Let no man at his pleaſure beare rule ouer you, by humblenes of minde and worſhipping of Angels, &c.
9. Theſe blinde ſectaries were votaries renouncing the honourable ſtate of mariage: ſaith Ioſeph, and they had their Therapeutrides, their Nuns, ſaith Philo, anus pleraeque, ſed virgines non coactae caſtitatis: They were for the moſt part olde, yet virgines, which did vow chaſtitie not of conſtraint, as the ſacrificing dames among the Greeks, (ſaith he) but vowing continencie voluntarily for the louelove of wiſedome.
10. Laſtly, to ſignifie what little care they had of their bodies: as not hauing it in any eſtimation: They coulde not abide oyntments and waſhings, ſaith Ioſeph, Probro ducunt oleū, et ſiquis velinuitus vnctus *Fuerit, munditijs corpus ab ſterget, quoniā ſqualorem decorem putant, dummodo ſemper in veſte ſint candida. The blind Eſſees how vnſauoury they were becauſe they would not ſpare their bodies as Paul ſpeaketh. 2. Theſ. 3.1.fuerit, &c. They thought any ſweet oyle or oyntment to be a matter of great reproch and ſhame vntounto them, and if any were annoynted againſt his will, hee would purge himſelfe carefully, for all vncleannes is great comelines with them, ſo long alwayes as their vpper garmēt be white. And ſo much of this blind ſecte, and the abuſe of faſting in this age, the third generation followeth.
3. The abuſe of fasting, in the daies of Antichriſt, or the third generation of hypocrites.
THe goſpell of Chriſt, as in the life of the Apoſtles, ſo alſo after their death preuailed mightily, and was greatly glorified among the Gentiles: ſuch was the power and grace of Ieſus Chriſt working by it (as *Lib. contra Iudaeos. A good argument as Tertull. wel noteth againſt the Iewes. Reue. 9.2. About Gregor. 7. time.Tertullian writeth) in moſt partes of the world. And yet not long after this time, ambition, pride, corruption of doctrine, ſuperſtition and hypocriſie beganne to creepe againe into the Church of God. The firſt 6. hundreth yeares, (as the ſtories of the Church doe teſtifie) Sathans inſtruments ſtroue mightily to infect the Church with ſuperſtition and hereſies, but the ſeruants of Chriſt, as faithfull watchmen ouer his flocke, in continuall warres kept out this enemie, ſo as the ſtate of the Church, and the worſhip of God continued a long time as tolerable, though not ſo beautifull as at the firſt. But when the bottomleſſe pit was opened, and that antichriſt did appeare in his colours, then Gods worſhip was not only deformed, but alſo vtterly defaced, and abominable ſuperſtition ſet vp in the place of true religion. The blinde guides and inſtruments of Sathan, in this work were the popiſh ſchoole-men,2. Theſ. 2.11. the arch-pillers of the Antichriſtian religion. To come then to our purpoſe and to take ſome ſhort view of this blind miſerable age, wherin the myſterie of iniquitie beganne to worke effectually, becauſe men did louelove darknes more then light: let vsus conſider in their owne wordes and writings, their doctrine of faſting, which they hauehave not onelyonly by bookes commended, but alſo by ſtrong lawes commanded: and we ſhall ſee that the popiſh faſt hath no more affinity with the religious faſt before deſcribed by Gods worde and ſpirite,2. Cor. 6. Faſting no cauſe of pardon of ſinnes, or iuſtification then light with darkenes, or Chriſt with Beliall.
Auguſt. Epiſt. 86. I do not iudge fasting to be a meanes to obtaine the righteouſneſſe of faith, or the righteouſneſſe which faith *Supplie in Chriſt.obtaineth, that righteouſnes (I ſay) wherein conſisteth the beautie of the kinges daughter, which is all glorious within, &c.
The Romiſh faſt, deſcribed and taught by ſchoole-men, commanded by popiſh lawes, and practiſed in the Popes dominions: is this which followeth
Popiſh deſcription of faſting.FIrſt, then their moſt deteſtable faſt is thus deſcribed, their owne very words are theſe: Ieiunium eſt ſubstractio cibi, facta ſecundum institutionem eccleſiae, ſtatutis temporibus, ſub poena peccati mortalis, ad ſatisfaciendum pro peccatis, & ad promerendum gratiam Dei, & vitam aeternam: In engliſh thus, Fasting is a ſubstraction a1. Error.or diminiſhing of our meate or diet, according to the institution or b2. Error.doctrine of the Church, the times c3. Error.appointed, vnderunder paine of d.4. Error, more dangerous.mortall ſinne, to make e1. Blaſphemyſatisfaction for ſinnes, and to merite f2. Blaſphe.the grace of God, and g3. Blaſphe. Alexander ab Hales. Faſting a ſatiſfaction for ſin. Faſting to purchaſe heauen. Iohannes Bellethi rationale diuinor. offic. Faſting a ſatiſfaction.life euerlasting. Moſt deteſtable and intolerable blaſphemies againſt Ieſus Chriſt. And that this is their Catholike profeſſion of faſting, may appeare by another great clerke of the ſame ſchoole: Ieiunium eſt abstinentia à cibo & potu, ſecundum formam eccleſiae, intuitu ſatisfaciendi pro peccato, & acquirendi vitam aeternam: Fasting is an abstinence from meate and drinke, according to the cuſtome of the Church, with intention of ſatisfaction for ſinne, and to purchaſe life euerlasting. A third man of this ſect ſaith thus: Ieiunium est communis omnium membrorum ſatiſfactio, vt ſingula membra ſatisfaciant pro peccatis quae admiſerunt, vt ſcilicet peccauit, ieiunet, ac ſufficit: that is, Fasting is a common ſatisfaction of all the members, or parts of the bodie, that eueryevery of the members may ſatiſfie for the ſinnes they hauehave committed: as each part hath ſinned, ſo let it make ſatisfaction, and it ſufficeth. The ſame deſcription is in a manner word for word with Durandus in his 6. booke, chap. 7. Num. 1.
And that they ſticke faſt to this day, notwithſtanding the cleere ſunne-ſhining light of the Goſpell in the ſame mire and puddles of ſuperſtition,Bellarmin lib. de ieiunio. appeares by a late vpſtart champion of the Romiſh ſtrumpet, who writes a whole tractate in defenſe of this moſt deteſtable and erronious wil-worſhip and corruption of faſting. His deſcription is but ſhort: Ieiunium eſt-abstinentia cibi, Tom. 3. page. 1383.ſecundum eccleſiae regulam aſſumpta: Fasting is an abstinence from meate, according to the rule and instructiō of the Church. Yet addeth hee in his chapters following, all the former titles and commendations of faſting, fighting with great courage, for differences of meates, and abſtinence from fleſh in the faſting day, chap. 5. for lawes to binde conſciences to certaine meates and ſet faſts, chap. 6. 7. ſtriuing to proue this worke to be a high and diuine ſeruice acceptable vntounto God,Blaſphemie. Ieiunium autē ad meritū acquirendum, vel ad ſatisfaciendū pro peccatis in ſcripturis nō ſolū non reprehendi, ſed etiā probari et laudari multis teſtimonijs et exemplis &c. yea (ſayth hee) Vtile ad ſatisfaciendum Deo, profitable to make ſatiſfaction vntounto God, pag. 1433. and meritorious, pag. 1431. a meanes to ſatisfie for ſinnes, and ſo to purchaſe heauen, pag. 1441.
Wee hauehave ſeene before what the true faſt is, and how ſharply the ſpirit of grace reproueth the blind Iewes in the daies of the Prophets, and the proude Phariſees and Eſſees in the daies of Chriſt, for theſe opinions, wherin the popes ſchoolemen their brood and ofſpring, farre ſurpaſſe them in ſuperſtition, yet dares this impudent Ieſuite with diſtinctions and authorities of fathers abuſed, with all his ſtrength, wit, and learning, defend them. But to proceed, take yet a further view of this monſter, as Bellarmines fathers and elder brethren hauehave ſet him foorth in colours. Here remember Cyprians counſell: Non videndum quid aliqui ante nos fecerint, ſed quid ille qui ante omnes eſt faciēdum mandauit: We muſt not regard what ſome hauehave done before vsus, but what hee, who is before all men, hath commanded to be done.
1. Their greateſt care and charge is for choyce and differences of meates: and here they make ſtrong lawes to binde conſciences to abſtaine from fleſh-meates their faſting dayes.
2. Arguments for differences of meates: In all ages the Church had ſome meates allowed, and ſome diſallowed and forbidden of God. In paradiſe the tree of knowledg of good and euill was forbidden:Note the leaden arguments of theſe blind hypocrites. before the floud fleſh was forbidden: vnderunder Moſes diuers kinds of meates are forbidden: therefore vnderunder the Goſpell, &c. See Auguſt. contra Fauſt. lib. 32. ca. 13. Apoſtolos praecepiſſe, &c. The Apoſtles commaunded to abſtaine from bloud, &c. Quis iam hoc chriſtianus obſeruat? What Chriſtian obſerues that this day? and if ſome few doe feare to touch ſuch things, they are mocked of the reſt.
3. Againſt fleſh-meate: this is not to be eaten, becauſe the earth for Adams ſinne was accurſed: but the waters he did not curſe, becauſe by the *Non maledixit a …uis quoniam per aquā baptiſmi futura erat remiſsio peccatorum. Duran. lib 6. cap. 7. de 4. feria & ieiunio. Num. 22. Alexander. Idem.water of baptiſme ſhuld come the remiſſion of ſinnes.
4. Men are not, ſay they, ſo to regarde in faſting the quantitie as the qualitie of meates, forbidden by the Church: and therefore it is a greater ſinne, the faſting day to taſte a little morſell of fleſh, then to deuoure a great deale of fiſh.
5. Manifeſt exceſſe in quantitie, diminiſheth the merit of faſt, but doth not breake their faſt: for, ſay they, the Church hath not determined how much to take, ſo that we abſtaine from fleſh.
6. Another, differing not much in words, ſayth: If any feede more daintily, or greedily of fiſh, we thinke not that therefore he hath broken his faſt, albeit in exceſſe wee beleeue he ſinnes venially.
7. Againe they ſay, drinking of wine will not hinder faſting: ſo that men drinke not till they be drunken, ſayth Durandus: and Alexander thinkes wine very *Wines worke farre more ſpedely and effectually, and fill the vaines ſooner then any meat. Fernel. method medic. lib. 1. ca. 20. Innocentius. Durand. lib. 6. de 4. feria. cap. 7. num 22. Vinū in ieiunio ſic bibere permittitur, vt ebrietatem omnino fugiamus Petrus de palude.needfull the faſting day, becauſe of fiſh: and to feede on ſome figs will not hinder faſting, ſayth another, but wee muſt not preach theſe things.
8. They appoint their times for faſting, binding men to keepe the faſts appointed vnderunder paine of damnation:Bernardinus O quot ad inferum demerguntur, quia non ieiunant: O how many are plunged in hell, becauſe they faſt not. And another ſayth, It is deadly *Comedere ante horam comedendi, & ante miſſā in ieiunijs ſtatutis mortale peccatū eſſe ſacri Canones affiomant. Durand. lib. 6. de ieiunijs cap. 7. num. 15.ſinne not to keepe the ſet faſts. But voluntarie faſts be works of ſupererogation, & in theſe to eate ſomething before Maſſe, is but a veniall ſinne. ibid.
9. We muſt faſt (ſay they) the Lenten faſts, the ſpring time of the yeare, becauſe Adam fell in the ſpring time, and becauſe they thinke all men are moſt ſubiect (as they are) to their carnall luſts, this time of the yeare.
10. We muſt faſt, ſay theſe blind guides, in Lent fortie dayes: firſt, becauſe it is the *But 36. daies is the tenth parte, and therefore here they diſpute much, but that Durand. hath found this. A. eccleſia non cū rauit de minutijs, quamuis ſit parum plus vel minus lib. 6. cap. 32. num. 1. Alexander. Thomas. Bernandi. Durand. ibid. num, 2. The impudencie of Sathan in this blinde age. Durand. ibid.tenth part of the yere: ſecondly, becauſe of the foure diſordered affections agaynſt the Decalogue, and foure times ten make fortie: Thirdly, the Lenten faſt is for the generall pardon of ſinnes, like the Iubile: for the number of 50. is made of 40. by addition of 10. Fourthly, our fleſh doth conſiſt of foure elements: we fight againſt the fleſh with the 10. commandements: and foure times ten make fortie: therefore the Lenten faſt is 40. dayes. Fiftly, for that God rayned in the deluge 40. daies and 40. nights. Sixtly, for that the Niniuites had 40. daies to repent. Seuenthly, for that the Iewes were in the wilderneſſe 40. yeares. And Durandus addeth: Per quadraginta manſiones, and by 40. ſtations, or ſtanding places came to the land of promiſe, lib. 6. cap. 32. Numb. 1. Eightly, for that Elias came in 40. dayes to the mount of God. Ninthly, Chriſts aſcenſion was not, till 40. dayes after his reſurrection were paſt. Tenthly, Quia Dominus venit ad nos, &c Becauſe Chriſt came vntounto vsus by 42. generations. Dominus ſuo quadragenario, &c. Chriſt dooth deſcend vntounto vsus in this number of 40. (becauſe Matthew hath 42. generations) that wee might aſcend vntounto him in the ſame number. Eleuenthly, Vt perueniamus ad requiē, that we may follow Chriſt to the euerlaſting reſt: for he, after that he had conuerſed with his diſciples 40. dayes, ten dayes after did he aſcend vp to heauen, and ſent them the holy Ghoſt.Duran l. ibid Twelfthly, for that thus faſted Moſes, Elias, and Chriſt, Et hoc pro inſtitutione & exemplo: And this for inſtruction and example, Alexander inſumma de ieiunio.or imitation.
11. We faſt (ſay they) that we may ſatisfie the breach of the Decalogue.
Blaſphemie.12. The faſt of the foure times, are for the ſinnes committed in the foure parts of the yeare.
Blaſphemie.13. A little faſt doth ſatisfie for that ſinne which deſerueth an exceeding great puniſhment.
Blaſphemie.14. Faſt was appoynted that thereby we might merit a perfect reconciliation with God.
Blaſphemie.15. A voluntarie faſt kept in louelove, meriteth eternall life.
16. Faſting for the dead, a worke to helpe and deliuer ſoules out of *Gratian. 14.2. cap. anima verba Grego. purgatorio eximūtur animae aut precibus aut ieiunio cognitorum. Ex Burchardo wermacienſ Epiſcopo circa annum. 1020.purgatorie.
17. Wilfull murther muſt make ſatisfaction by 40. dayes faſt, and ſeuen yeares penance.
18. Hee that killeth a man ignorantly or by chaunce, muſt faſt 40. dayes, and beare fiue yeares penance.
19. Hee that maimeth any man, is bound to faſt 40. daies.
20. Periured men ſatisfie by foure yeares faſt, & ſeuen yeares penance.
21. Sacriledge 120. dayes faſt, and 7. yeares penance.
22. Adulterie, if but one of the perſons were married, hath 40. dayes faſt, and ſeuen yeares penance: but both married, 80. dayes faſt, and 14. yeares penance.
23. Rape muſt make ſatisfaction with 40. dayes faſt, and 7. yeares penance.
24. Fornication with Nunnes, 40. dayes faſt, and 7. yeares penance.
25. For the breach of faſts appoynted by the Church, penance was inioyned 20. or 40. dayes.
26. Slaunder and rayling muſt hauehave 7. dayes faſt.
And thus farre of this rotten and vnſauourie ſuperſtition, wherein Antichriſt we ſee doth more blaſpheme and diſhonour Ieſus Chriſt, according to his name,2. Theſ. 2. then all former ages.
Tertullian.
Quod primum verum, adulterinum quod posterius. Truth hath the firſt place, and is moſt ancient, errour and corruption come after.
Cyprian.
Sicut in aquae ductibus, Note this ſimilitude.quando in remotioribus canalibus aqua turbida velfaeculenta apparet, &c. Like as in water conduits, when the water is troubled and vncleane in the furtheſt pipes, wee then ſearch the pipes next the ſpring head, and at the laſt we come to the ſpring it ſelfe: So in eccleſiaſticall controuerſies, wee muſt hauehave our recourſe to the teſtimonies of the auncient, or primitiue Church, but ſpecially to the *That is to the holy ſcriptures.ſprings of the citie of God.
Auguſt. de morib. Manichaeorum, cap. 13.
Si quis exiſtat ita homo parcus, &c. If any man bee ſo ſparing and ſo frugall, that to moderate his bellie and his throate, he will not feed twiſe in one day, and this man in ſupper hath ſet before him a ſalet of hearbes, with ſome fat bacon, the ſalet but a little tempered with the fatneſſe of the bacon, he taketh ſo much of this as wil ſerue to ſlake hunger, and cooleth his thirſt, for healthes ſake with two or three cuppes of pure wine. An other on the other ſide, will taſte no fleſh, no wine, but feedes cheerefully about the ninth houre vponupon curious and ſtrange fruites, varietie of diſhes well ſpiſed, and when nights comes on, he ſups with like diſhes, he drinkes baſtard or mixt wine, and ſyrupes much like wine, more pleaſant then wine, & drinks of theſe, not to quench thirſt, but what his luſte deſireth, and thus feedeth hee on delicates with great delight and libertie. Now which of theſe two thinke ye, in reſpect of meates and drinkes liueth more abſtinent? I truſt you bee not ſo blind but that you will preferre him which fed on a little bacon and wine, before this foule paunch or belly god. So truth requires to confeſſe, and yet your ignorance ſpeakes farre otherwiſe.
Socrates lib. 5. cap. 22, and of lent faſt.
Qui in eadem fide conſentiunt. Such as agree in one faith diſagree in rites and ceremonies: So the faſtes before Eaſter are kept otherwiſe of ſome after one manner,Anno. 440. and of ſome after another. For at Rome they faſt 3. weekes before Eaſter, the Sabbath and Lords day excepted. But in Greece, Illyricum, and in Alexandria, they keepe this faſt ſixe weekes, and call it their quadrageſima, or fortie daies faſt. And others alſo begin to faſt 7. weekes before the feaſt, and albeit they faſt but 15. daies, and at certaine times, yet they alſo call this time their *Or their lent timequadrageſima: it is ſtrange that ſo varying in weekes and daies, yet they all agree to retaine one name for this time. They differ alſo (ſayth hee) about meates, for ſome abſtaine from all creatures that hauehave life: And ſome feede on fiſhe onelyonly:Senſible things. others eate both fiſh and foule: and ſome feede on egges and ſmall foules or beries. Some eate dry bread onelyonly: and ſome eate not that. And there are others which hauing faſted till the ninth houre, indifferently receiue any kinde of food, &c. And becauſe no man for this matter can ſhew any ſcripture or law *Note. foreign.written, it is manifeſt that the Apoſtles hauehave left eueryevery man to follow his owne choice and iudgment in this matter without feare or conſtraint. So Sozomen. lib. 7. cap. 16.
Sic comedas, vt ſtatim poſt cibum poſſis legere, orare, pſallere:
So eate, that thou maiſt immediately after meate be fit to read, pray, and ſing.
Hieronim.
FINIS.
AN EXPOSITION OF THE FIRST AND SECOND CHAPTER OF IOB.
Containing ſome obſeruations and meditations, very comfortable against all the croſſes and afflictions of this preſent life.
Whatſoeuer things are written afore time, are written for our learning, that we through patience and comfort of the Scriptures, might hold fast that hope.
Rom. 15.4.
Be not ſlouthfull but followers of them, which through faith and patience inherit the promiſes.
Hebr. 6.12.
Ye hauehave heard of the patience of Iob, and hauehave known the end the Lord made, for the Lord is very pittifull and mercifull.
Iames 5.11.
LONDON Printed by VViddow Orwin, for VVilliam Young, and are to be ſoulde at his ſhop at the ſigne of the white Horſe, nere the great Northdoore of Paules Church. 1596.