Common Places, Part 3 · Chapter 10
The tenth Chapter. Of Teares, faſting, and watchings, being the outward exerciſes of repentance: & firſt concerning teares.
TEares are counted as certeine thinges added and ioined with repentance, In Iudg. 2, verſ. 4.Teares are vſed aſwell to repentance as to praiers.and alſo vntounto praiers: for not onelie the repentants are woont to wéepe, when they deteſt their ſins with gréeuous ſorrowe; but alſo, as manie as doo earneſtlie and vehementlie ſtriue to obteine anie thing. Howbeit, Teares are not alwaies the token of true repentance. Gen. 27, 38. Heb. 12, 17.the tokens of true repentance are not alwaies meaſured by teares: for we read, as well in the booke of Geneſis, as in the epiſtle to the Hebrues, that Eſau alſo wept. Praiers in like maner to be effectuall to obteine that which is deſired, is not alwaies iudged by teares: for Dauid, after his adulterie, faſted and wept, whileſt he earneſtlie praied; that the life of his ſon, In 2. Sam. 12, verſ. 16.which was borne vntounto him by Bethſabe, might be ſpared: which neuertheles he could not obteine. But in that teares in thoſe examples had no good ſucceſſe, there were diuers cauſes: for Eſau (as we will ſtraitwaie declare) moorned not in faith: and Dauid obteined not that which he deſired, bicauſe God had determined to giuegive him that, which was much better, and more honourable than that which he deſired. Indéed the ſonne, which was conceiued in adulterie remained not aliue: but of the ſame mother he afterward had Salomon, whom God did ſubſtitute vntounto a moſt ample and peaceable kingdome after his fathers death; yea and whileſt he yet liued. But on the other ſide, let vsus conſider how that teares in Peter were tokens of verie true repentance: and alſo in that woman, Luk. 23, 62.which (as the Euangeliſts declare) with hir teares waſhed the Lords féet.Luke. 7, 38.
And as touching praiers, Eſaie. 38, 2.Ezechias was heard, when he praied with wéeping; and death being ſhewed vntounto him, was deferred vntill another time. Ioſias likewiſe was heard, 2. Kin 22, 19who praied vntounto God with manie teares. The 126. pſalme ſpeaketh thus of the fruit of praier, which hath ſorrowe and teares ioined therewith; verſe. 6.They went and wept, caſting their ſeeds, but doubtleſſe they ſhall come againe, and with ioie ſhall bring their ſheaues with them. And they which ſowe in teares, ſhall reape in ioie. It is alſo written in the ſixt pſalme; Pſal. 6, 9.The Lord hath heard the voice of my weeping. And in the 56. pſalme; Pſal. 56, 9.The teares of the ſaints are as it were put in a pot or bottle before God, and faithfullie ſealed in his booke. verſe. 9.Dauid alſo in the 95. pſalme ſtirreth vsus vp by theſe words; Let vsus weepe before the Lord that made vsus, &c. But much more are we ſtirred vp thervnto by the example of Chriſt; who (as it is written in the epiſtle to the Hebrues) With a lowd crie, Heb. 5, 7.and with teares praied for vsus. verſe. 19.Paule alſo, in the 20. chapter of the Acts ſaith, that he had long ſerued the Lord with an humble hart, and with teares.
What tears are not allowed vntounto God.2 Neuertheleſſe, GOD alloweth not thoſe teares, which are powred out by a certeine naturall motion, without anie affection of the mind: as it commonlie happeneth vntounto thoſe, whoſe eies are ſtriken with any ſtrike; or to thoſe which runne either on foot or on horſebacke; and which with ouer-much drinke become droonken: for thoſe are naturall ſignes, neither perteine they anie thing to godlineſſe. But the affections, after which teares doo followe, After what affections teares doo followe.are theſe: heauineſſe of mind, (which others doo call ſorrowe) and alſo gladneſſe; and that by contrarie reaſons. For of ſorrowe ſpringeth cold, whereby as the whole bodie is wroong, ſo are alſo the humors of the head: wherby it commeth to paſſe; that wéeping is wreſted out. And on the other ſide, by gladneſſe, the pipes, pores, and waies about the eies are looſed: whereby the waie is made open vntounto teares. And certeinlie, of theſe two affections we hauehave a teſtimonie in the booke of Eſdras: Eſdras. 3, 12for there it is written, that when the temple was built, the people wept; but not all for one cauſe. Part of them ſorrowed, that the new building differed much in dignitie and ornaments from the firſt: but contrariwiſe, others reioiſed, that the houſe of God, which had béene ſo long proſtrate, was raiſed vp againe. And it is manifeſt in the holie hiſtorie, that Ioſeph, when he ſaw his brother Beniamin, whom he loued, wept, through ouer-much ioie.
Furthermore, there be certeine other affections mingled togither of ſorrowe and gladnes, the which make vsus to wéepe: Anger hath ſorrowe and pleſure ioined with it.as is vehement anger, the which by reaſon of contempt; hath ſorrowe mingled with it; and alſo ſome ioie or pleaſure, while it conſidereth of reuenge, as if it were preſent. MercieMercy alſo maketh the teares to come foorth, MercieMercy cauſeth teares.when we are diſquieted and ſorrowfull for other mens harmes, and are deſirous to helpe them that be afflicted: for a vehement deſire alſo bringeth foorth teares. So as the men of God, when they earneſtlie deſire to obteine anie thing, while they be praieng, doo eaſilie breake foorth into teares. Of the matter of tears.But what the matter of ſuch an humor is, we leaue it to the conſideration of naturall philoſophers: Diuers opinions therof.for therein they agrée not among themſelues. Some thinke, that they doo come by reaſon of the gall béeing troubled; vntounto which opinion agréeth the firſt booke De mirabilibus ſacrae ſcripturae, the tenth chapter; the which booke is aſcribed vntounto Auguſtine. Auguſtine.Others ſuppoſe them to be a certein kind of ſweat, which thing Plutarch affirmeth. Plutarch.But ſome doo thinke, that euen as whaie is ſeparated from milke, ſo alſo a wateriſh humor is ſeparated from bloud, whereof the greater part turneth into vrine; and that which remaineth, is preſſed foorth into teares. Laſtlie, Seneca.Seneca in his 100. epiſtle to Lucillus, thinketh, that with the ſtroke of gréefe and ſorrowe, the whole bodie is almoſt ſhaken; and therewithall the eies, out of which the humor lieng néere vntounto them is preſſed out. But howſoeuer this matter be, it little perteineth vntounto vsus: wherefore let vsus come to the cauſes, for which it maie beſéeme a godlie man to wéepe.
3 Auguſtine in his fourth ſermon of the firſt ſundaie in Lent, writeth, Auguſtine. The cauſes for which we muſt weepe.that the teares of true repentance hauehave two cauſes. One is, for that we hauehave (through negligence) omitted manie things that ought to hauehave béene doone; and by ouermuch boldneſſe we hauehave committed more than we ought to hauehave doone. Sinnes of committing and omitting.Theſe are commonlie called ſinnes of committing and omitting. And in the ſame place he interpreteth this ſentence; Bring foorth fruits woorthie of repentance, after this maner: that we ſhould wéepe for the ſinnes alredie committed, and we ſhould take héed we doo not the ſame againe. And Chryſoſtome vponupon the epiſtle to the Coloſſians, the twelfe homilie, complaineth; Chryſoſt.that the chriſtians abuſed teares, The abuſe of teares.and that whereas otherwiſe they be good creatures of God, they diffame them, in that they vſe them in ſuch things as deſerue no wéeping. Sinnes onlie (ſaith he) muſt be wept for, not onelie our owne ſinnes, We muſt bewaile the ſinnes both of our ſelues, and of others. 2. Co. 12. 20but other mens ſinnes alſo. Which in verie déed Paule performed, who in the ſecond epiſtle to the Corinthians ſaid, that he was afraid, that he ſhould not come vntounto them: but ſo, as he was penſiue, & compelled to wéepe for verie manie, which being fallen, had not repented. Yea, and he exhorted the ſame Corinthians to wéepe for the ſinnes of others, when in his epiſtle he ſaid; Ye are puffed vp, and hauehave not moorned, 1. Cor. 5, 2.namelie for a gréeuous crime of an inceſtuous man. And Dauid in his 119. pſalme writeth; verſe. 136.Mine eies hauehave brought foorth riuers of water, bicauſe they hauehave not kept thy lawe. That moſt holie prophet wept, bicauſe of the publike tranſgreſſions of the lawe: and when as he ſawe thoſe tranſgreſſions euerie where cōmitted, he powred foorth aboundance of teares. Ezech. 9, 4.And Ezechiel in the ninth chapter commendeth ſome, which wept for the wicked acts of other men. And hereof it commeth, The godlie doo eaſilier weepe, than laugh.that when holie men ſée horrible ſpectacles of ſinnes to happen often, they doo more eaſilie breake foorth into teares, than into laughter. For ſo Chriſt vſed to doo, whome we read to hauehave oftentimes wept; but we neuer read that he laughed. The verie which thing we alſo muſt doo at this daie, ſéeing ſo euill an harueſt of ſinnes dooth euerie where ſhew it ſelfe.
4 Finallie, we muſt vnderſtand, that all kind of moorning is not allowed by God. For there be ſome (as I hauehave declared before) which are onlie mooued with the féele of puniſhments, neither doo they procéed anie further. In déed the ſorrowe for paine and puniſhment ſake, is a certeine degrée vntounto true repentance; and for that cauſe God both puniſheth and threatneth men, The weeping which commeth onelie through the feele of puniſhment, is not allowed verſe. 5.while they liue héere. Howbeit, this ſorrowe is not ſufficient; neither is it by it ſelfe allowed of God: for it ſpringeth of ſelfe-louelove, and is in a maner a thing vnprofitable, vnleſſe it go further. Wherefore the Lord ſaith in Zacharie, the ſeuenth chapter, that the Hebrues had faſted for them ſelues, & not for his glorie: ſo theſe wéepe and moorne for themſelues, and not bicauſe they hauehave violated the commandements of GOD. The teares of them which ſpeak euil of God, are condemned.Moreouer, thou maiſt ſée ſome others ſomewhat woorſe than theſe, which being mooued with the ſorrowe of troubles, doo in their wéeping, and among their teares, ſpeake euill of God himſelfe, being angrie at his iuſtice; as though he were too ſeuere, and a harder Lord than he ought to be: and ſuch moorning belongeth not to repentance, but rather to deſpaire. An example thereof we hauehave in the booke of Numbers, Num. 14, 2.the 14. chapter, where the people hearing the bitter relation of the ſpies, fell to wéeping, and ſpake euill both againſt Moſes, and againſt GOD; and determined to turne into Aegypt.
What kind of moorning is moſt acceptable to God.The third kind of moorning is acceptable vntounto God: and that is, when we are gréeuouſlie ſorie; bicauſe we hauehave violated his lawe, and bicauſe we ſée a great number of others reſiſt his moſt holie will. To this kind of lamentations did Ioel, Ioel. 2, 16. and 17.and other holie prophets, ſtirre vp the people of the Hebrues. Chriſt alſo perſuadeth vsus vntounto them, Matt. 5, 4.when he ſaith; that They are bleſſed which moorne, bicauſe conſolations are laid vp for them. The church alſo vſeth ſometimes to ſtirre vp the people to theſe kind of moornings, Publike repentance muſt ſometime be renewed.when as ſometimes publikelie it reneweth repentance: which although it ought continuallie to cleaue in the harts of chriſtians; yet, by reaſon of publike calamities, and a certeine ſluggiſhnes graffed in vsus, ought ſometimes to be renewed by the diligence of paſtors. Wherefore in the old lawe God inſtituted a faſt to be held once a yeare; namelie, in the 7. monethmonth: in the which daie the people of Iſrael ſhould afflict them ſelues before God, for the ſinnes that they had committed. And to the end it might the more ſolemnlie be doone, GOD manie times ſent his prophets to reprooue the people.
Of Faſting.
5 To begin at the etymologie of the word. In Iud. 20. at the end. Auen-EzraThis Hebrue verbe Tſom, ſignifieth, To afflict: wherfore Auen-Ezra, ſaith; that Whereſoeuer in the holie ſcripture is found affliction of the ſoule, there faſting is vnderſtood. There is another word; namelie, Tſame, verie nigh vntounto this word; and it ſignifieth, To thirſt: for they which faſt much, are woont to thirſt, bicauſe the humors of the bodie are with hunger and faſting dried vp. The Graecians doo deriue this Gréeke word foreign, of this priuatiue foreign, & of the Gréeke verbe foreign, which is, To bee ſtrong and firme: bicauſe by faſting the ſtrength of the bodie is diminiſhed. But bicauſe this priuatiue or particle foreign, is rather extenſiue, it ſéemeth to ſignifie a verie firme and ſtrong thing: bicauſe a man that is faſting, is verie firme and conſtant, ſo that he had rather ſuffer paine, than go from his purpoſe. Alſo the Graecians hauehave another word for faſting; namelie, foreign, bicauſe they which faſt, doo withdrawe from themſelues nouriſhment and food: for foreign ſignifieth both corne and meate. A diſtinction of faſting.But before I define what faſting is, I thinke good to diſtinguiſh the ſame: for ſeing there be ſundrie kinds of faſtings, they ſerue not all to our purpoſe. For there is a certeine faſt that is naturall, A naturall faſt.which perteineth either to the defending or recouering the health of the bodie: wherefore Hippocrates ſaith, that they which are of a full and perfect age, or elſe be old, Hippocrat.can verie well abide faſting. In which place old men muſt be vnderſtood as concerning the firſt entrance into old age: for they which are old, can no better abide faſting, than yong men or children. This kind of faſting we leaue to the phyſicians, ſéeing it is none of that which we intreat of.
There is another faſt, which is ciuill; A ciuill faſt.and is then taken in hand, when men are ſo bent to their buſines, as by no meanes they will intermit their affaires, which they hauehave in hand. So Saule, when he purſued the Philiſtines, 1. Sa. 14. 24.and had the victorie in his hands, forbad that no man ſhould taſte of anie meate before euening. So alſo certeine Hebrues vowed, that they would neither eate nor drinke anie thing, before they had killed Paule: Acts. 23, 12.as it is written in the Acts of the apoſtles. This maner of faſting alſo perteineth not vntounto this preſent matter.
6 There is another kind of faſting, The faſting familiar to chriſtians.which ought to be familiar to chriſtian men; namelie, to take meate ſoberlie and temperatelie: which is doon, if they neither eate too often in one daie, nor when they ſhould eate, doo gorge themſelues with ouer-much meate, or ſéeke for delicate meats and deintie diſhes. This order of liuing is verie profitable to diminiſh luſts, What profit commeth by temperate feeding.and it ſuffereth not the mind to be troubled with affections. It maketh the mind to be more chéerefull, and readie both vntounto praier, and vntounto all the actions perteining to the life of man. Wherefore Chriſt ſaid; Luk. 12, 34.Let not your harts be oppreſſed with ſurfetting and droonkennes. 1. Pet. 5, 8.Peter alſo hath written; Be ye ſober, for your enimie the diuell goeth about like a roring lion, ſeeking whom he may deuoure. 1. Cor. 9, 27.Alſo Paule wrote of himſelfe; I chaſten my bodie, and bring it into bondage, leaſt I preaching vntounto other, ſhould be a reprobate my ſelfe. There is beſides another commoditie by this faſting; to wit, that coſt is ſpared: not to be doone, that we ſhould laie vp couetouſlie, but that we ſhould diſtribute to the poore of that which is ouer-plus vntounto vsus. Further, there is another faſt, which is aboue mans ſtrength, and otherwhiles is giuen by God miraculouſlie vntounto ſome of the ſaints, for the commending of their doctrine.
Moſes vponupon the mountaine faſted fortie daies: A miraculous faſting.for God ment, by a notable example, to ſhew that that lawe, which he ſet foorth, came from himſelfe, and was not inuented by men. Neither went Moſes therefore vntounto the mountaine, Exod. 34, 28to faſt; but to receiue the lawe of God, and to talke with him. Elias alſo receiued bread and water of the angell, and in the ſtrength of that meate walked fortie daies, euen vntounto the mount Horeb; that he might be declared by this miracle, to be the true reuenger of the lawe. By this kind of faſting, Matt. 4, 2.our Sauiour commended the preaching of the goſpell, that it might not ſéeme to be a common thing, but a matter of Gods owne ordinance and beginning. Howbeit, theſe [faſtings] were miracles; neither perteine they anie thing vntounto vsus, but onlie, that we ſhould hauehave them in admiration, & by ſuch examples be ſtirred vp with reuerence to receiue the word of GOD. There is alſo an other faſt, which lieth not in our power: as when we being deſtitute of meat, hauehave not whereof to eat. Here hauehave we néed of patience, and we muſt praie vntounto God, that he will ſtrengthen and incourage vsus. So the ſaints, when they wandered about, and preached the Goſpell, were ſometimes preſſed and ſtraitened with hunger. And the diſciples, Matt. 12, 1.when they followed the Lord, were driuen through hunger, to plucke the eares of corne, 1. Kin. 17. 9. Ibidem. 6.and to rub out the ſéed. Elias alſo deſired meat of the widowe, and waited at the brooke for ſuch meat as the rauen ſhould bring him. This kind of faſting men doo not take vponupon them of their owne accord, but it is laid vponupon them by God.
7 But paſſing ouer all theſe faſts, being ſuch as perteine nothing vntounto this diſputation; A religious faſt.let vsus come to our faſt, which we may call a religious faſt. A definition of a religious faſt.And this faſt is an vnaccuſtomed abſtinence, not onelie from meat and drinke, ſo much as the ſtrength will permit; but alſo from all other things, which may delight and nouriſh the bodie: and it is doone of a repentant mind, and of a true faith, for the atteining of Gods merciemercy by praiers, bicauſe of calamities, which either alreadie ouercharge vsus, or elſe are verie nigh at hand. The fourme of this faſt.The forme of this definition is abſtinence; ſuch abſtinence (I ſaie) as is aboue the accuſtomed maner, and yet goeth not beyond the ſtrength of the bodie. The mater.The matter is not onlie meat and drinke, but all other things that may chéere vp the bodie. The efficient cauſe.The efficient cauſe is faith, and repentance for ſinnes committed againſt God. The end is, The end.that by praiers we craue the merciemercy of God, and either to turne awaie, or to diminiſh calamities. The exerciſes of them that faſt truelie.Wherefore they which faſt, ought to giuegive themſelues vntounto praiers, almes-déeds, viſiting of the ſicke, and to the holie ſupper. When we feruentlie praie vntounto the Lord, and doo from the hart trulie repent vsus of the ſinnes which we hauehave committed, and by reaſon of them are earneſtlie afflicted; we cannot verie ſoone thinke vponupon meat, drinke, and alſo fine delicates. For to them which be vrged with ſo vehement a gréefe, it is more pleaſant to abſteine, than anie other delectation is. So Dauid, in the 35. pſalme, ſaith of his enimies; verſe. 13.When they were ſicke I laughed not, but I put on ſackcloth, and afflicted my ſoule with faſting, & earneſtlie praied for them. And they which deiect and humble themſelues, bicauſe they in a maner deſpaire of their buſineſſe, are woont to contemne and loath meat and drinke, and other delights and pleaſures. Why faſtings doo pleaſe God. Ierom.Hereby we may perceiue how it commeth to paſſe, that our faſtings doo pleaſe God: vndoubtedlie, not bicauſe the emptineſſe of the bellie delighteth God. And ſo Ierom derideth ſome, which faſting ouer-much, became vnprofitable all their life long to all purpoſes. It pleaſeth GOD, when we humble our ſoule, bicauſe we may returne vntounto him with praiers; and caſting awaie other pleaſures, repoſe all our delight in him onelie.
8 But the faſtings, Religious faſt is publike and priuate.whereof we now intreat be ſometimes publike, and ſometimes priuate. We take priuate faſts in hand, when we are afflicted with our owne domeſticall miſeries. For there is no man, that is not ſometimes vexed, either in himſelfe, or in his familie. Or if peraduenture it happen, that he be not priuatelie gréeued with anie calamitie of his owne, & of them that perteine vntounto him; We muſt ſometime faſt for other mens cauſes.yet muſt he ſometime moorne for others. For if we be all members of one bodie, we muſt thinke, that the diſcommodities of our brethren doo perteine euen vntounto our ſelues. So Dauid praied for them, which afterward became his enimies, and who triumphed at his harmes. Iob. 2, 11.So Iobs friends, when they ſawe him vexed with moſt gréeuous plagues, did ſitte by him full ſeuen daies in duſt and aſhes, before they ſpake anie thing vntounto him; ſo greatlie were they diſquieted with his miſerie. Wherefore, before they talked with him, their mind was, by faſting and praier to deſire God to aſſwage that great miſerie of his. So Dauid, when Abner was ſlaine, 1. Sam. 3, 32.did not onelie moorne at his buriall; but alſo ſware that he would that daie eate no meate till the ſunne ſet. The ſelfeſame did he, 2. Sa. 12, 16.when he was reprooued by Nathan the prophet: and when he had receiued tidings of the ſicknes of the child, vndoubtedlie he neuer tooke meat all the while that the child was in that caſe. verſe. 4.Nehemias, in the 2. chapter, when he heard of the afflictions of the Hebrues which remained in Ieruſalem, afflicted himſelfe with faſting, and praied vntounto the Lord. Dan. 9, 2.Alſo Daniel, when he had read thoſe things which Ieremie wrot of the captiuitie of 70. yeares, confeſſed both his owne ſinnes, and the ſinnes of the people: alſo he wept and faſted. Wherefore priuate faſting ought to be taken in hand, not onelie for our ſelues, but for others alſo.
How publike faſting is proclaimed.9 But publike faſting is two maner of waies commanded; either of GOD himſelfe by the lawe; or of the magiſtrate, or elſe by the biſhop, or by the prophet. And this is to ſanctifie a faſt, whereof we ſometime read in the holie ſcriptures. What is to ſanctifie a faſt.Of this kind there be manie examples; namelie, that faſt which the children of Iſrael laid vponupon themſelues. In the firſt booke of Samuel, 1. Sam. 7, 4. and 6.when the Philiſtines gréeuouſlie afflicted the Iewes, the whole people at the exhortation of Samuel aſſembled at Mizpah; they wept, faſted, 2. Sam. 1, 11and threw awaie their idols. Dauid alſo, with all his, faſted; when he heard of the ouerthrowe of the people, and of the death of Saule. And the men of Iabes Gilead tooke the carcaſes of Saule and Ionathas, 1. Sa. 13, 13.and wept, and alſo faſted. That likewiſe was a publike faſt, which Ioſaphat commanded in the 2. 2. Par. 20, 3.booke of Chronicles, the 20. chapter. H…ſter. 4, 16Quéene Heſter being in extreme danger, commanded by Mardochaeus, that a publike faſt ſhould be proclaimed. The Iſraelites in their captiuitie (as it is written in the 7. chapter of Zacharie, verſe. 5.) had a faſt, both in the 5. monethmonth, and in the 7. 2. Kin. 25, 8.monethmonth, bicauſe in the 5. monethmonth, the ſacking of the citie, and deſolation of the temple happened; Ibidem. 25.and in the 7. monethmonth Godolias was ſlaine, whereby ſo manie miſeries inſued afterward. 1. Kin. 21, 9.That alſo was a publike faſt, which Iezabel proclaimed, being otherwiſe a wicked woman, and an hypocrite. The act of this woman ſhewed it to be the cuſtome, that when anie great crime was committed, the whole church ſhould faſt: as it were putting awaie by praier, the publike puniſhment. And this faſt the prophets required: as Ioel, when he ſaid; Ioel. 2, 16. Eſd. 8, 21. Why a publike yerelie faſting was commanded among the Hebrues. Leuit. 16, 23Sanctifie ye a faſt. Eſdras alſo in his 8. chapter proclaimed a faſt. Wherefore faſts for certeine godlie conſiderations, were publikelie proclaimed.
God himſelfe alſo commanded a publike faſting: for he commanded, that in euerie yere the feaſt Chephurim, that is, the feaſt of expiations, or cleanſing of ſinnes, ſhould be celebrated the tenth daie of September, with a publike faſt. For the people committed manie ſins throughout the whole yéere, neither did they diligentlie obſerue the ceremonies. Leuit. 23, 27So that once in a yéere the tabernacle was purified, and a publike faſt was obſerued. Theſe things, in the old teſtament, ſignified as it were by a certeine ſhadowe, that the ſinnes of men ſhould be aboliſhed by Chriſt: of whom, when we take hold by a true and liuelie faith, we are abſolued from our ſins. And thereof followeth the mortification of ſins, and of carnall delights and pleaſures. Neither is this to be paſſed ouer, The day of publike faſt was a feſtiuall daie.that the ſame one daie of faſt was a feſtiuall daie: for it was not lawfull in the publike faſt, either to worke, or elſe for a man to be occupied about his owne buſines. And we were commanded to abſteine onlie from our owne works, not that on feſtiuall daies we ought to be altogither idle; but that we ſhould doo good déeds on thoſe daies, through which we may reſt in God. But to beléeue, to praie, to acknowledge ſinnes, to bewaile them with an earneſt repentance, are the works of God; and therefore are not forbidden vponupon feſtiuall daies, but rather commanded.
10 Theſe things hauehave not onelie the Hebrues learned out of the lawes of God; The Ethniks by the inſtinct of nature had a religious faſt. Ionas. 3, 4.but the Ethniks alſo by the inſtinct of nature. For when Ionas preached to the Niniuits, that their cities ſhould be deſtroied within fortie daies, they deſpaired not of the merciemercy of God; but repented: and euerie one of them, euen from the king to the meaneſt citizen, with their beaſts alſo and cattell faſted; and when they earneſtlie, and with a feruent zeale cried vntounto the Lord, they were heard. Auguſtine, PorphyriusAuguſtine De ciuitate Dei writeth, that Porphyrius taught; that Abſtinence from fleſh and groſſe meats dooth purifie the minds of men, whereby they are made the more prompt vntounto diuine things, and to familiaritie with ſpirits. Plutarch alſo, Plutarch.in his little booke De Iſide & Oſiride ſaith; that The prieſts of Heliopolis vtterlie abſteined from all meats, which might nouriſh and augment the wantonneſſe of the fleſh; and that they neuer brought wine into the temple of their god: for they accounted it a villanie to drinke wine in the daie time, in the ſight of their god. Other men in verie déed (ſaith he) vſed wine, but not much: and they had duplicate page duplicate page manie purifications without wine. The ſame Plutarch, Holie ſacrifices doone with water without wine.in his treatiſe De cohibenda tracundia, ſaith; that Among the Atheniens were certeine holie ſacrifices, which were onelie doone with water without wine.
And this is notable, which is written in the ſame booke, Empedocles.that Empedocles was woont to ſaie; that A man ought ſpeciallie to faſt from malice. Titus Liuius maketh mention, Titus Liuius.that when as at Rome there had happened manie prodigious things, which ſéemed to fore-ſhew ſome great euill; the Decemuiri were ſent to looke into the books of the Sibyls: and that anſwer was made, that they ſhould ordeine a publike faſt in the honour of Ceres; which faſt ſhould alſo be renewed euerie fift yéere, and that ſo the anger of the gods ſhould by that meanes be pacified. Wherefore the Ethniks, being ſtriken with the feare of the euils, which hoong ouer their heads, fled vntounto the oracles, faſted, and praied the gods to turne awaie their anger. But chriſtians, not onelie ſéeing ſo manie and ſo great euils, but alſo hearing them reported of from all parts of the world; yet doo they not praie vntounto God, neither are they therewith anie thing touched in mind.
11 But perhaps ſome man will ſaie; that faſtings, bicauſe they be partlie Iewiſh, and partlie Heatheniſh, may ſéeme to be farre from our purpoſe. Faſtings commended in the new teſtament. verſe. 2.But that it is not ſo, it may eaſilie be prooued by the new teſtament. In the Acts of the apoſtles, the 13. chapter, the church being admoniſhed by an oracle, that Paule and Barnabas ſhould be choſen to viſit the cities & townes, where the Goſpell had béene preached, firſt decréed a faſt; then did laie their hands vponupon them. verſe. 23.And in the 14. chapter, when they returned home, after the accompliſhment of their buſines in Iconium, Lyſtria, and Antiochia, they ordeined a faſt, and created miniſters, and elders in euerie citie. Auguſtine.Auguſtine, in his epiſtle to Caſſulanus ſaith; that When Peter was to talke with Simon Magus at Rome vponupon the ſaturdaie, the church of Rome vponupon the ſabboth daie proclaimed a faſt: which cuſtome was alwaies afterward reteined. Ierom.Ierom, in his prolog vponupon Matthew, ſaith; that Iohn, being deſired of the churches to write the Goſpell againſt Ebion and Cerinthus, who denied the diuine nature of Chriſt, anſwered, that he would doo it, if the whole church would firſt proclaime a publike faſt: which alſo Euſebius in his Eccleſiaſticall hiſtorie dooth teſtifie. Euſebius.Paule in like maner, in the firſt epiſtle to the Corinthians, verſe. 5.the ſeuenth chapter, admoniſheth thoſe that are ioined togither in matrimonie, not to defraud one another, but with conſent to giuegive themſelues to faſting and praier. In which place I thinke he meaneth publike praiers, and alſo publike faſt: for fellowſhip of marriage nothing letteth, but that they may be priuatelie vſed. But whether he ment publike faſts, or priuate, it forceth not greatlie.
Moreouer, Chriſt being aſked of his apoſtles, Why they could not heale the dumbe, and caſt out the diuell? He anſwered; Matt. 17, 19.Bicauſe of your vnbeleefe: and he added; This kind of diuels is caſt out onelie by faſting and praier. That place is ſomewhat darke, and therefore it ſhall not be vnprofitable bréeflie to expound it. Is it to be thought, that by the merit of faſting and praiers, diuels are woont to be caſt out (as they vſe to ſpeake) for the worke ſake it ſelfe that is wrought? Not ſo. What then ſignified thoſe words of Chriſt? Firſt he ſaid; Bicauſe of your vnbeleefe: for if ye had faith as the graine of muſtard ſeed, and ſhould ſaie vntounto this mountaine; Take vp thy ſelfe, and caſt thy ſelfe into the ſea, it ſhould obeie you. And togither with faith is neceſſarie a vehement and feruent praier, and alſo faſting; bicauſe a fixed & earneſt praier, not onlie draweth the mind from meat & drinke, but alſo from all other humane pleaſures and cogitations. Wherefore Chriſt, by the effects deſcribeth the cauſe; namelie, faith, by praiers and faſting. And he ſpeaketh of thoſe diuels, to whom God gaue a little of their will: as though hée ſhould hauehave ſaid; Ye muſt not liue eaſilie or idelie, if ye will caſt out this kind of diuels; ye muſt hauehave a ſure and ſtrong faith: which thing he expreſſed by the effects; I meane by praiers and faſtings.
12 By theſe reaſons & teſtimonies, faſtings are alſo commended in the new teſtament. But in them we muſt beware of faults, which verie oftentimes doo happen therein both manie and gréeuous. Firſt, The faults which are to be auoided in faſting.bicauſe in Poperie are obſerued faſts vponupon certeine appointed daies, without conſideration of perſons or occaſions, as a yéerelie ceremonie, which at this daie, as though it were Iewiſh, is of little force. Moreouer, euerie man hath added and heaped vp of his owne, whatſoeuer pleaſed him; Faſtings are brought in without meaſure.and not that which the calamities of times, and the more feruenter praiers would require. For one brought in ſeuentie daies faſt; another, ſixtie daies faſt; another, fiftie daies faſt; another, fortie daies faſt: another brought in rogation daies, another, the ember daies; another, the éeues of the apoſtles; another brought fridaies faſt; another, ſaturdaies; and another, The multitude of faſtings hauehave brought in queſtions and contentions.faſting vponupon the wedneſdaie. But of ſo manie faſts, what profit hath there followed at the length? Forſooth a great manie of queſtions and contentions: for a man will ſcarſelie beléeue, how manie queſtions of faſtings hauehave béene, euen among the fathers.
Auguſtine vntounto Caſſulanus writeth, that We ought therfore to faſt vponupon wedneſdaie, bicauſe Chriſt was ſold vponupon that daie; and on the fridaie, bicauſe he was that daie crucified. But on the ſaturdaie he much doubted. For they of Milane, and of the Eaſt part affirmed, that vponupon that daie we ſhould not faſt; bicauſe Chriſt that daie was at reſt in the ſepulchre. Contrariewiſe, the Romans and Affricans, and certeine other doo earneſtlie affirme; that bicauſe Chriſt was ſo debaſed, as to lie in a ſepulchre, therefore the ſaturdaie ſhould be faſted.
Monica the mother of Auguſtine.The mother of Auguſtine, when ſhe came out of Affrike vntounto Milane, and ſawe that the men there faſted not vponupon ſaturdaie, began to maruell at the vnaccuſtomed maner. Wherefore Auguſtine, which was not yet baptiſed, came to Ambroſe, and aſked on his mothers behalfe, what was beſt to be doone? Doo (ſaith Ambroſe) that which I doo. Ambroſes anſwer to Auguſtine.By which words Auguſtine thought that he ſhould not faſt, bicauſe Ambroſe faſted not. But what he ment, he himſelfe more manifeſtlie expreſſed; I (ſaith Ambroſe) when I come to Rome, doo faſt, bicauſe the ſaturdaie is there faſted; but when I returne vntounto Milane, bicauſe it is not here faſted, I faſt not. De conſecratione, diſtinction 5. in the chapter De eſu carnium, It is decréed, that fridaie and wedneſdaie ſhould be faſted: ſaturdaie is left frée. And in the ſame diſtinction, in the chapter Sabbato vero, Innocentius.Innocentius hath added; that the ſaturdaie muſt alſo be faſted. But he alledgeth an other cauſe farre differing from that which we ſpake of before: for ſéeing the apoſtles (ſaith he) were in great moorning and ſorrowe, as well on the fridaie, as on the ſaturdaie; therefore we muſt faſt. In the ſame diſtinction, in the chapter Ie…unium, Melchiades decréed, that we muſt not faſt on the ſundaie, nor yet on the thurſdaie: and he giueth a reaſon; bicauſe the faſts of the chriſtians ought to be on other daies, than are the faſtings of heretikes and Ethniks
Epiphanius held, that Chriſt aſcended vponupon a Wedneſdaie. Matt. 9, 15.13 Epiphanius bringeth a reaſon whie we ſhould faſt vponupon wedneſdaie; namelie, bicauſe Chriſt was that daie taken vp into heauen: for it is written, that when the bridegroome is taken from them, then they ſhall faſt. And this he affirmeth to be the tradition of the apoſtles: where as notwithſtanding, at this daie we beléeue, that the aſcenſion happened vponupon a thurſdaie. We muſt not attribute ouermuch to traditions.Wherefore, let the Papiſts take héed, how much credit they would hauehave to be giuen vntounto their traditions: for there be manie of them, which the Papiſts them ſelues cannot denie, but that they be ridiculous and vaine. I knowe in déed, that there be traditions, which are neceſſarilie gathered out of the holie ſcriptures; and for that cauſe they ought not to be abrogated. But other traditions which be indifferent, muſt not be augmented in number; leſt the church ſhuld be oppreſſed: neither muſt they be thought ſo neceſſarie, as though they may not be aboliſhed. And we muſt beware, that the ſeruice of God be not thought to reſt in them. But as for thoſe, which are againſt the word of God, they muſt not in anie wiſe be admitted.
In the diſtinction 76. in the firſt chapter, Why the ember daies were inuented.are added the ember daies; or the foure quarterlie faſts. The cauſe whie theſe hauehave béene diſtributed on this ſort, can hardlie be perceiued. They cite Ierom vponupon Zacharie, who maketh mention of the fourth monethmonth, the fift, the ſeuenth, and the tenth. And they ſéeme to be mooued of a naughtie zeale to diſtribute theſe faſts into foure parts of the yéere. And the faſts, which the Iewes receiued euerie yéere, for the calamities which they had ſuffered; thoſe alſo hauehave our men made yéerelie faſts. But others hauehave inuented an other cauſe; namelie, bicauſe in thoſe foure times of the yéere, biſhops are woont to promote Clerks vntounto the miniſterie and orders: wherefore they ſaie, that the people ought then moſt of all to faſt and praie, that God would grant them good paſtors. Faſting and praiers ſhould be vſed at the time of ordering of miniſters. But I would demand of the biſhops, whie they ordeine miniſters onlie at theſe foure times of the yéere? Vndoubtedlie they can not ſhew anie certeine and iuſt cauſe whie.
14 Auguſtine in his booke De haereſibus, ſaith; Auguſtine.that Arrius contemned oblations for the dead, Arrius the heretike.and ordinarie times of faſt; bicauſe Chriſtians were not vnderunder the lawe, but vnderunder grace: but he would, that euerie man ſhould faſt at his owne pleaſure, when he himſelfe would. Certeinlie I allow not Arrius, in that he was an Arrian; but as concerning oblations, and ſacrifices for the dead, he held that which is good and godlie. Alſo touching ordinarie times of faſting, I ſée not whie he ſhould be blamed; vnleſſe peraduenture he thought, that faſts might not be proclaimed by the magiſtrate, and by the church, according as the danger of the time required. The reaſon alſo which he vſeth, that Chriſtians are not vnderunder the lawe, but vnderunder grace, is weake: for we are not ſo deliuered from the lawe, that we be fréed from all order. Auguſtine alſo writeth, Iouinian the heretikethat Iouinian contemned abſtinences, and faſts, as things vaine and vnprofitable: wherein, if he ſpake of bare faſts onelie, and ſuch as were appointed at certeine daies, and certeine times of the yéere, he iudged not ill. For, vnleſſe they be adioined with faith and repentance, and alſo with vehement praiers, they nothing at all profit. In the 58. chapter of Eſaie, the people complained; We hauehave faſted, verſe. 3.and thou haſt not looked vponupon vsus. Which words doo ſhew, that faſts without thoſe circumſtances, which be requiſite, are not acceptable vntounto God: but if they be ioined with ſuch things, as are incident to them, they be not vnprofitable.
Liberius.By the decrée of Liberius, who liued in the time of Conſtantius, it may be perceiued; that when the aire was vntemperat, or when there was anie famine, or peſtilence, or warre, then they aſſembled togither to denounce a faſt, thereby to mitigate the wrath of God. Auguſtine.Auguſtine, when he ſawe his citie beſieged by the Vandals, gaue himſelfe vntounto faſting, and praiers, and in that ſiege died, as Poſſidonius teſtifieth. And generallie, when we attempt anie great weightie matter; as when we denounce war, create Magiſtrates, or ordeine Miniſters of the church, we hauehave moſt néed of feruent praiers: for the feruentneſſe whereof, Matt. 4, 2.faſting verie much auaileth. Chriſt, when he was to beginne his preaching, went into the wilderneſſe, and faſted. A widow, when hir huſband is dead, is left in a dangerous ſtate: therfore praiers & faſtings are verie méet for hir. Luk. 2, 36.Anna the daughter of Phanuel lead hir life in the temple, where ſhe gaue hir ſelf to praier & faſting. 1. Tim. 5, 5.Paule to Timothie ſaith; A widow, which is a true widow, and deſolate, putteth hir confidence in the Lord, and daie and night applieth hir ſelfe to praiers and faſtings. Acts. 10, 3.Cornelius, when as he was not ſufficientlie inſtructed of Chriſt, and was diſquieted with a ſorrowfull and heauie mind, was in faſting and praiers at the ninth houre: Acts. 3, 10.to whom (as we read in the Acts of the apoſtles) the angell of the Lord appeared.
Whether faſtings rightlie denounced muſt be obeied.15 But it maie be demanded, that when faſts are commanded by princes, and by the church; whether men are bound to obey them or no? Vndoubtedlie they are bound by the lawe of faith, and by obedience. For when faſts are ſet foorth, which be agréeable vntounto the word of God, how can he that beléeueth in God refuſe to doo them? Aſſuredlie he cannot. Howbeit, this is to be vnderſtood touching them, which be of that ſtate and condition, that they be able to faſt: for if a man be hindred, either by age, or diſeaſe, or labours, Oſc. 6, 6. The Gangrenſe councell.in ſuch a caſe that ought to be of force, which the ſcripture ſaith; I will hauehave merciemercy and not ſacrifice. But they which are not hindered, ought to obeie. In the Gangrenſe councell, chapter 30. It is ordeined, that if a man obeie not the faſts, which are commanded him by the church, hauing no bodilie neceſſitie, howſoeuer he boaſt of perfection, and proudlie contemneth the decrées of the church, The canons of the apoſtles.let him be accurſed. In the Canons of the apoſtles, (although they be Apocryphall, & conteine certeine ſtrange things; neither is the number of them ſufficientlie agréed vponupon,) I ſaie in the 86. Canon, it is commanded; that the clergie, which faſt not, hauing no bodilie neceſſitie, ſhould be depoſed. Let infants in no wiſe be vrged and compelled to faſt; for that would be a hurt to their health. Ioel. 2, 16.Yet Ioel ſaith; Sanctifie a faſt, gather togither old men and ſucking children. Iohn. 3, 7.And the Niniuits, at the preaching of Ionas, compelled beaſts and infants to faſt. Theſe were extraordinarie things, neither are they ſet foorth to that end, that we ſhould imitate them.
16 As for priuate faſts, Auguſtine.moſt men will hauehave them to be frée. Wherefore ſaith Auguſtine to Caſſulanus; We knowe that we muſt faſt, when we are commanded; but what daies we ſhould faſt, and what daies we ſhould not, we knowe not; bicauſe that is no where preſcribed in the new teſtament: therefore faſts muſt be left free. And in his ſecond booke De ſermone Domini in monte (expounding theſe words; Iudge not, Matt. 7, 1.and ye ſhall not be iudged) he writeth, How faſtings are ſaid to be free or not free.that Men maie two maner of waies iudge raſhlie, either if they wry that to an ill ſenſe, which might be well taken, or when they doo ſuppoſe that he cannot repent which hath doone a plaine and manifeſt euill act. And of the firſt kind he bringeth an example; As if a man would not faſt, bicauſe he is ſicke in the ſtomach, or is troubled with anie other infirmitie of the bodie; and an other, which knoweth not this, would ſuſpect him to be a glutton, and to be ouer delicate: for here, that which is frée, and may well be doone, is drawen into the woorſe part. Indéed this is Auguſtines opinion, which neuertheleſſe we muſt prudentlie and warilie vnderſtand. For if a priuate man, when he is in miſerie & danger, ſéeth that faſting and praiers may helpe him; he vndoubtedlie dooth ſinne, vnleſſe he faſt. For ſince faſting may profit in ſuch maner and ſort, as I hauehave declared, vndoubtedlie we muſt faſt. No doubt but it is frée; bicauſe by the outward lawe, he which faſteth not, cannot be condemned. But when our faſting may ſet forward the glorie of GOD, then is it no longer frée: for we be commanded to louelove God with all our hart, with all our ſoule, and with all our ſtrength. For there be manie things, which of their owne nature be frée and indifferent: but when the matter is brought to our choiſe, and we ſée that they may redound, either to the magnifieng, or elſe to the obſcuring of the glorie of God; now are they not frée, nor indifferent things, bicauſe all our ſtrength and abilitie muſt be applied vntounto the glorie of God.
17 Furthermore, there is an abuſe of faſts, as touching the ſpace of time. For ſo much as the Papiſts, if they ſome little while defer their dinner; afterward, whatſoeuer they eate, they thinke they hauehave doone ſufficient; ſo they eate no fleſh. Howbeit, How long the forefathers faſted, and how they behaued themſelues therein. Leui. 23, 27.the forefathers faſted all daie long, vntill the euening; all which time they were occupied in the word of God, in praiers, and godlie exerciſes. In Leuiticus, the 23. chapter, God ſaith; When ye faſt, reſt ye from all worke, and afflict your ſoules, for it is a ſabboth. And no man doubteth, but that the ſabboth indureth from euening vntounto euening. They faſted from euening to euening. 1. Sam. 4, 24 2. Sam. 3, 35. Tertullian.So Saule when he had put the Philiſtines to flight, proclaimed a faſt vntill night. And Dauid, at the death of Abner, ſware that he would taſte of no meat till night. Tertullian Contra Phyſicos ſaith; that The church lengthned their faſts vntill the verie euening. Auguſtine.Auguſtine De moribus eccleſiae contra Manichaeos, ſaith; Let accuſtomed faſts of the church be continued, euen vntill night. For all the whole daie, the holie aſſemblies were celebrated, and the publike praiers were vſed; but at the euening they were diſmiſſed, and they did eate their meat. But it is a ſport to ſée, how the Papiſts mocke this ancient cuſtome: they ſaie their euening ſongs before noone, and then they go to dinner; at night they ordeine a drinking, and ſo brag that they faſt verie well. Thomas Aquinas.Thomas In ſecunda ſecundae, ſaith, that in his time faſts were continued euen vntounto the ninth houre: and he bringeth the counſell of Calcedon, The councell of Calcedon.where it is decréed, that he which eateth before the 9. houre, ſhould not be accounted to hauehave faſted.
Hereby the waie we muſt declare, which was the ninth houre. The ninth houre was the third houre from noone. How the forefathers diuided the time and houres of the daie.The ſixt houre was at noone; in which houre, we read that Chriſt our ſauiour was crucified: wherefore the ninth houre muſt néeds be the third houre from noone. The forefathers ſo diuided the time, that alwaies, from the ſunne ſet, to the ſunne riſing, they accounted 12. houres: and againe, as manie from the riſing of the ſunne, to the going downe thereof. Againe, they diuided either time into foure ſpaces, and theſe they called watches: and euerie one of theſe ſpaces conteined thrée houres. Wherefore the third houre, from the riſing of the ſunne, is with vsus either the 8. or 9. houre, as the time of the yeare requireth: for theſe houres are vnequall. The ſixt houre is noone time of the daie, and the 9. is the third at after noone, and the 12. is the houre of the ſunne ſet. But Thomas obiecteth againſt himſelfe, that which we ſaie; namelie, that the Fathers faſted the whole daie. It is ridiculous to heare what he anſwereth; bicauſe we (ſaith he) are in the ſtate of the daie, and the Fathers were in the ſtate of the night, therefore we muſt finiſh our faſts in the night time. And he bringeth this ſaieng of Paule; Rom. 13, 12.The night is paſt, and the daie draweth nigh: which ſentence, how much it ſerueth to this purpoſe that we hauehave in hand, all men ſée and perceiue.
Of the choiſe of meats. Looke before in cha. 5. Art. 10.18 Another abuſe is the choiſe of meates, wherein now in a maner conſiſteth the whole religion of faſtings. The Fathers vſed not this; for when they had faſted vntill euening, they did eate indifferentlie at ſupper, whatſoeuer was ſet before them. But now our men doo more ſeuerelie abſteine from fleſh, egges, and milke, than they in the old time abſteined from vncleane beaſts. Paule reprooueth this ſuperſtition, 1. Tim. 4, 1.and calleth it a doctrine of diuels. But they ſaie, Ibidem. 3.that Paule reprooueth thoſe onlie, which auoided ſome meats as euill creatures; & beléeued, that thoſe euill creatures came from an euill god: but we (ſaie they) doo teach no ſuch thing. We onelie forbid men ſome kind of meat for one daie, or for a few daies; which afterward we ſet at libertie. As though Montanus after this maner, Montanus the heretike. Tertullian.might not hauehave excuſed himſelfe, againſt whom theſe places are cited by the Fathers. Tertullian accuſeth Martio, as an heretike, bicauſe he appointed ſome holines to be in fiſh. How the choiſe of meats muſt be vſed.Wherefore no maner of making choiſe in meats muſt be ſuffered; but ſo much as ſhall appeare to ſerue vntounto temperance: which choiſe, if the Papiſts would with ſuch care prouide for, they ſhould rather hauehave abſteined from wine than from fleſh. For Salomon ſaith; Pro. 20, 1.that Wine is a thing that mooueth to incontinencie. And Paule ſaith; Ephe. 5, 18. Some kind of fiſh no leſſe prouoketh luſt, than doth fleſh.Abſteine ye from wine, wherein is exceſſe. They ſhould alſo hauehave abſteined from fiſh, and eſpeciallie, the delicater ſort of fiſhes: for there be ſome of them, which doo no leſſe delight the taſte, and no leſſe prouoke vntounto luſts, than fleſh doth. And vndoubtedlie, among the Fathers, as well Greekes as Romans, fiſhes were eſtéemed among the greateſt deinties.
19 Moreouer, Socrates the hiſtoriographer.Socrates in his eccleſiaſticall ſtorie teacheth, that the Fathers faſted far otherwiſe: for in the Lent, ſome faſted two daies, ſome foure, ſome ten, ſome fiftéene, Diuers formes of faſting vſed by the fathers. They faſted not all after one maner.ſome twentie, and other ſome the whole fortie daies. And when they faſted, ſome abſteined from all kind of fleſh and fiſh, and did onelie eate all maner of pulſe. Others abſteined from all foure footed beaſts, and liued onelie vponupon foules and fiſhes: for all things at that time were left frée in the church. For when they had faſted vntill euening, at ſupper they did eat moderatelie, what ſo euer came to hand: albeit the thing began afterward by little and little to decline to ſuperſtition. Ierom to Nepotianus, ſaith; Ierom.that There were in his time, which not onelie abſteined from all kind of meat, but alſo from bread. They vſed certeine thin broths made well with ſpices, neither did they drinke them out of a cup, but ſupped them out of a ſhell. Auguſtine. A compariſon between a Manichei and a chriſtian.Auguſtine De moribus eccleſiae et Manichaeorū, bringeth in a Manichei elect (for ſo they called their miniſters) who in déed did eat no fleſh; but in the meane time vſed moſt delicate and fine meats, & moſt ſwéet ſauces. Wine alſo they might not touch, but drinks, which were made of fruits, the which were like vntounto wine, and in pleaſantneſſe of taſte, far paſſed the ſame: of theſe (I ſaie) they dranke abundantlie. On the other part he appointed him to be a true chriſtian man, which remained faſting vntill euening: and then had to ſupper a meſſe of woorts ſodden with a péece of lard, and a ſmall portion of ſalt fleſh, and dried in the ſmoke, and dranke thrée or foure cups of wine. Auguſtine demandeth, whether of theſe ſemeth to hauehave faſted beſt and more trulie: and he gaue iudgement on the Catholikes ſide.
20 The Montaniſts ſo delighted in this choiſe of meats, The foreign of the Montaniſts. Tertullian. Ierom.as they inuented for themſelues foreign, which were meats to drie vp nature, and ſuch like: Tertullian.for (as Tertullian affirmeth) they did onlie eate bread, ſalt, and all maner of pulſe, and their drinke was water. This kind of faſt they vſed two wéeks before Eaſter. Ierom.Ierom alſo addeth, that they were woont to faſt thrée Lents; and that bicauſe they faſted ſo ſeuerelie, they were called foreign, that is to ſaie, Continent men. Euſebius.Euſebius, in his fift booke, and 18. chapter writeth, Montanus was the firſt that wrote laws of faſting.that one Apollonius reprooued Montanus; bicauſe he was the firſt that wrote lawes of faſting: as though the church before him were frée. He by lawes and rules preſcribed what daies men ſhould faſt, and what meats they ſhould abſteine from: ſuch an author hauehave the Papiſts of preſcribed faſts, and choiſe of meats. Againſt choiſe of meats. Matt. 15, 11. 1. Co. 10, 27 Titus. 1, 15.This ſuperſtition agréeth not with the word of God. Chriſt ſaith; That which entereth into the mouth, defileth not man. And; Whatſoeuer is ſet before you, that eate, making no conſcience thereat. And Paule to Titus; To the cleane all things are cleane, but to the vncleane nothing is cleane. Col. 2, 16.To the Col. Let no man iudge you in meate and drinke. To the Romans; Rom. 14, 17.The kingdome of God is not meate and drinke. To the Corinthians alſo, there be manie things ſet foorth for the confirmation hereof, where he intreateth of meats dedicated vntounto idols. 1. Cor. 8, 10.So the ſcriptures make no mention of anie choiſe of meats [to be vſed] for religion ſake: In what reſpect a certeine choiſe of meats is to be admitted.yet I denie not, but that a choiſe of them muſt be had, either to auoid coſtlines, or for ſicknes ſake, or elſe for the auoiding of exceſſe. But that chriſtians ſhould abſteine from fleſh, from egges, and from milke for religion ſake, is no where preſcribed in the ſcriptures.
21 Another abuſe is, that they laie vponupon vsus ſuch faſts, as the ſtrength of men is not able to indure: for they will hauehave the people to faſt fortie daies. Which, if it ſhould be required, according to the preſcript rule of God, and of the old church; namelie, that the faſt ſhould be continued vntill euen, no man well-néere were able to abide it. When the inſtitution of Lent began.And that inſtitution is referred vntounto Theleſphorus the Pope;. by other ſome to a time a little before him. And vndoubtedlie, therein is nothing elſe, but a certeine méere wicked zeale, Matth. 4, 2.and euill imitating of Chriſt: for he faſted fortie daies, therfore ſuperſtitious men thought it good, that chriſtians ſhould faſt ſo manie daies euerie yéere. Whereas notwithſtanding, Chriſt faſted after this maner but onelie once in all his life time: Chriſt required not fortie daies faſt of his apoſtles.neither exacted he at anie time anie ſuch act to be doone by his apoſtles. But theſe men decrée it to be ſinne, and that a gréeuous ſinne, when ſuch a faſt is violated. They ſhould hauehave conſidered, that Chriſt, all that time did eate nothing; and in that he was able ſo long to endure, it perteined to a miracle, and to the diuine power. The ſcriptures in no place command, that we ſhould imitate Chriſt in that thing. Chryſoſtome, in his 45. Chryſoſt.homilie vponupon Matthew; The Lord (ſaith he) hath not commanded thée to faſt fortie daies, although he might hauehave commanded the ſame. What then commanded he? He ſaith; Learne of me, Matt. 11, 19.for I am meeke and humble in hart. But the maner of theſe men is peruerſe: for they will imitate Chriſt in that which they are not commanded, but in that they are commanded they will not.
Our Sauiour, when he ſent foorth his diſciples ſaid; Go vntounto all nations, Matt. 28, 20.teaching them to keepe (not whatſoeuer I hauehave doone) but whatſoeuer I hauehave commanded you. And it is a woonder to ſée, how ſuperſtitiouſlie and ſubtilie they hauehave decréed of thoſe things in the Councell of Martin De conſecratione, diſtinction 3. chapter Non licet: and in the canons of the Councell of Laodiceum, in the chapter Non oportet, it is commanded, that in the Lent, faſting on the thurſdaie ſhould not be broken. And in the Councell of Agathenſis, it is commanded, that faſting on the ſaturdaie in the Lent ſhould not be broken; bicauſe vponupon the thurſdaie and ſaturdaie manie faſted not. Yea, and vponupon the ſabboth daies alſo in the Lent, wherein they faſted not, they would that a choiſe of meats ſhuld be reteined. And De conſecratione, diſtinction 4. chapter Denique ſacerdotes; they doo ordeine, that the prieſts ſhould begin their faſts from Quinquageſima. And in the ſame place, the fift diſtinction, in the chapter, Quadrageſima. Gregorie hath inuented a reaſon, to prooue, that Lent ought to be faſted; We muſt (ſaith he) giuegive the tenth part of the whole yéere vntounto God; and the tenth part of the yéere conſiſteth of fortie daies; therefore we muſt faſt ſo manie daies. Gregories reaſon for the keeping of Lent confuted.A goodlie reaſon forſooth! Why dooth this Gregorie forget, that the Leuiticall prieſthood, and ceremonies thereof hauehave now ceaſed? Wherefore it is not lawfull to bind chriſtian men vntounto tenths and Iewiſh ceremonies. And if for that cauſe the time of Lent muſt be conſecrated to a faſt, bicauſe it is the tenth part of the whole yéere; why did not the Iewes in the old time faſt in that ſort? Why did not the prophets reprooue them, Why the fathers ordeined Lent ſeaſon.for deceiuing GOD of ſuch a kind of tenth?
22 But I will ſhew (ſo farre as I can perceiue) why Lent was firſt inuented. The fathers, when they perceiued men to liue verie licentiouſlie and negligentlie, thought to hauehave them compelled after a ſort to renew godlines ſome part of the yéere; and ſomewhat to bridle the rage of the fleſh. And for this purpoſe they did thinke the fortie daies before Eaſter to be moſt méet, that men might ſo long hauehave their minds occupied in repentance, and in remembring of the benefits of God. The inſtitution of Lent is againſt chriſtian libertie.This inuention, although at the firſt view it may ſéeme a goodlie thing, yet it agréeth not with chriſtian libertie. For we muſt thinke vponupon the great benefits of God, and vponupon our great ingratitude, and vponupon other our moſt gréeuous ſinnes, not onelie fortie daies, but continuallie alſo. Further, by this meanes, they opened a verie wide gap to liue moſt ſecurelie & retchleſlie: for if they hauehave once fullie performed thoſe fortie daies, they thinke, that all the yeare after they may wholie giuegive themſelues vntounto all kind of pleaſures and luſts; for they referred the time of repentance vntounto thoſe fortie daies. And although the forefathers had a Lent; yet (as Euſebius ſaith in his fift booke, Euſebius.and 24. chapter) it was left frée vntounto all men. Irenaeus.For Irenaeus, after this maner intreated with Victor biſhop of Rome, when he would hauehave excommucated the Eaſt church, bicauſe it agréed not with the church of Rome, about the kéeping of Eaſter; What (ſaid he) may we not liue at concord, although they vſe their own rites as we vſe ours? For in the Lent, ſome faſt two daies, ſome foure daies, ſome ten daies, ſome fiftéene, ſome twentie, and other ſome fortie daies; and yet neuertheleſſe concord is reteined.
23 There is an other abuſe, for bicauſe ſome there be, Faſting is an exerciſe not a holineſſe.which appoint a holineſſe to conſiſt in faſting; as though a worſhipping of God conſiſted in it: whereas in verie déed, faſting is onelie an exerciſe, which of it ſelfe hath no holineſſe. They are fooles, which in faſting doo thinke, that for that cauſe they hauehave God bound vntounto them. Wherefore we muſt not raſhlie giuegive credit vntounto Ierom, Ierom.when he ſaith; that Faſting is not a vertue, but the foundation of all vertues. For onelie Chriſt, and faith in him, is the foundation of vertues. If he had ſaid that faſting is a helpe vntounto certeine vertues, he might hauehave bin borne withall. The fathers attributed ouermuch vntounto faſtingAnd doubtleſſe herein the fathers erred oftentimes; in that they praiſed and extolled faſting abooue all meaſure. If ſo much ſhould be attributed vntounto faſting, we muſt of neceſſitie confeſſe, that Iohn Baptiſt liued more holilie than Chriſt: Matt. 11, 18.for he faſted more than Chriſt did. For Chriſt did eat and drinke, as temperate and moderate men vſe to doo. But it is ſaid, that Iohn did neither eat nor drinke. 1. Tim. 4, 8.Yea and Paule to Timothie writeth; that Bodilie exerciſe hath ſmall profit, but godlineſſe is profitable vntounto all things.
If thou wilt demand, what godlineſſe or pietie is? I will anſwer, What godlines is.that it is a true worſhipping of God, a ſoundneſſe of doctrine, and a pure life; which things doo followe hope and faith. In theſe things aſſuredlie is verie great profit. And the exerciſe of the body hath indéed ſome profit, howbeit not verie great. But we muſt conſider, that Paule ſpeaketh not of faſting, and exerciſe of the bodie, which is hypocriticall, and wanteth faith; but of the true and chriſtian faſting. For thoſe things, which want faith, and procéed of hypocriſie, are ſinnes; neither doo they any thing profit. Eſaie. 58, 5.Wherefore Eſaie faith; Is this the faſt which I hauehave choſen? But theſe our men go further, and beſides that they appoint a holineſſe in faſting; they make it alſo to be a part of ſatiſfaction. For the Schoole-men, That faſting is no part of ſatiſfaction.in the fourth booke of ſentences, appoint ſatiſfaction to conſiſt of praiers, almes-déeds, and faſting. What is to make void the death of Chriſt, if this be not? They babble alſo, that by faſts, ſoules are deliuered out of purgatorie. And leaſt anie ſhould thinke, that I faine theſe things; let him reade Gratianus, Gratian.in the 13. cauſe, queſtion ſecond, chapter Animae, The aduerſaries ſaie that by faſting, ſoules are deliuered out of purgatorie.where he citeth the words of Gregorie, who ſaith; that Soules are deliuered from purgatorie, either by praiers, or faſting of their kinſfolkes.
24 There is alſo an other more gréeuous abuſe; for that ſome affirme, that by faſtings they can ſatiſfie the church, although they ceaſe not from ſinne. Eſaie. 58. 3.This kind of faſt God himſelfe reprooueth by expreſſe words in Eſaie; What care I (ſaith he) for your faſtings? Ye faſt vntounto contentions and ſtrifes. Is this the faſt which my ſoule hath choſen? Pope Liberius decréed, Liberius a Pope.that all the Lent we muſt abſteine from ſtrife and ſuite in lawe. This is not verie wiſelie decréed: for the publike wealth cannot ſtand, if it be ſo long or euer matters be heard, or iudgement giuen. If faſting ſhould for ſome weightie cauſe be denounced for a day or two; there might for that ſpace of time be commanded intermiſſion of iudgement: but that lawes ſhould be ſilent, ſo long as Liberius would hauehave them, that is againſt the publike weale. Beſides this, the ſelfe ſame Liberius ſaith, that the vſe of matrimonie polluteth the faſting in Lent: wherefore they would hauehave men all that time to hauehave no fellowſhip with their wiues. 1. Cor. 7, 5.But Paule much more ſincerelie exhorteth married folkes, that they ſhould ſeuer themſelues for a time, and that by their owne mutuall conſent; and to returne togither, leſt they ſhould be tempted by Sathan.
25 There is alſo an other abuſe, in that men in all that time, The abuſe that men vſe at Shroftide.which is immediatlie before Shroftide, giuegive themſelues euerie where moſt intemperatlie to riot, gluttonie, dronkenneſſe, and filthie luſts; and that vnderunder pretence, that they may the more eaſilie faſt, as though it were lawfull to doo euill, that good may inſue. Neither is this a new kind of vice: Baſil.for Baſil in his homilie of faſting, Chryſoſt.and Chryſoſtome vponupon Geneſis doo in manie places gréeuouſlie complaine of the ſame abuſe. Some faſt vntounto delicate fare: for when they knowe that they ſhall hauehave no ſuppers, they lode their vile panch at dinner with ouer-much abundance of meate; ſo that they make themſelues vtterlie vnprofitable for the whole daie. It is not lawfull for a man to conſume himſelfe with faſting.Others, on the contrarie part, doo vtterlie conſume themſelues with faſting, yea, and in a maner kill themſelues: as Baſilius and Nazianzenus did, who being men excellentlie well learned, yet by abſtinence and faſting were made vtterlie vnprofitable to the church. They were compelled to kéepe their beds ſometime halfe a yéere, and ſometime a whole yéere togither. Laſtlie, there are ſome, which by reaſon of faſting hauehave a woonderfull delight in themſelues, are proud, and doo deſpiſe others: as that Phariſie, Luk. 18, 11.which ſaid; I am not as other men be, I faſt twiſe in the weeke, &c. I might reckon a great manie more of theſe abuſes, but theſe I thinke to be ſufficient for this time. This one thing onelie I will adde, that in faſting we ſée two extremities. The Papiſts reteine their ſuperſtitious faſts by hooke or crooke; but we wholie neglect the lawfull and right faſts: wherefore it ſéemeth, that as well the one part, as the other, muſt be reformed. And thus farre touching theſe things.
Of VVatches.
In Iudges 7, verſe 16. Auguſtine. The night diuided into foure watches. Matt, 6. 48.26 Auguſtine, in his ſermon De verbis Domini, the 14. oration ſaith, that The forefathers diuided the night into foure parts, of which euerie one conteined thrée houres: which he alſo confirmeth by teſtimonies of the holie ſcriptures. For it is ſaid, that the Lord came vntounto the apoſtles in the fourth watch of the night, when they laboured verie earneſtlie in the ſea, bicauſe their ſhip was well-nigh ſoonke. The ſame father writeth the like thing vponupon the 79. pſalme. Alſo the Gloſſe, in the decrées 1. queſtion the firſt, Superueniente paſcha, maketh mention of the names of thoſe parts of the night, Conticinium, Intempestum, Gallicinium, & Antelucanum: that is, the bed time, the dead part of the night, the cocke crowing, and the dawning of the daie. Iſidorus.And Iſidorus, in his fift booke of Etymologies, maketh ſeuen parts of the night: for he addeth theſe thrée; Veſperum, Crepuſculum, and Matutinum; that is, the euen-tide, the twilight, and the morning. The ſecond watch may be vnderſtood the middle watch; for there are two watches betwéene the firſt and the laſt: wherfore howſoeuer it be, the ſecond muſt néeds occupie the middle place.
But the inuenter of theſe gards or watches in hoſts (as Plinie writeth in his ſeuenth booke, The inuenter of night watches. Plinius.the 56. chapter) was Palamedes: which yet cannot be he, forſomuch as the acts of the Iudges are of farre more antiquitie than was Palamedes; vnleſſe peraduenture he ſpake onlie of the watches of the Graecians. The vſe of watches flouriſhed in the old time, not onelie in hoſts; but they were had in vſe alſo for the ſafe cuſtodie of manie other things. For at Rome there were watchmen, which in the night time went vp and downe the citie, Watchmen in the night for fires.to giuegive warning of fires: and therefore, both in the Digeſts, and in the Code, there is a title De officio praefecti vigilum; that is, Of the office of the ouerſéer of watches. Watches of ſhepheards.This induſtrie alſo was tranſlated vntounto ſhepheards, which we may ſée euen by the Goſpell: for in Luke the ſecond chapter, the angels, when Chriſt was borne, came to the ſhepheards, which kept watch ouer their flocke. We read alſo, that both Ethniks and chriſtians vſed watches in holie ſeruices. Watches vſed in holie ſeruices.At Rome there were holie ſeruices vntounto the goddeſſe Bona, which were doone in the night ſeaſon. And in the old teſtament we read, Numb. 3, 26that godlie women abode all night at the tabernacle; for dooing iniurie vntounto whom, the children of Helie were accuſed.
27 Philo a Iew (as Euſebius Caeſarienſis reporteth in his firſt booke) affirmeth, Philo.that The chriſtians, which were in the apoſtles time, among other their commendable inſtitutions, did moſt chaſtlie watch, in giuing thanks vntounto God, applieng themſelues vntounto praiers, doctrines, and praiſings of God. TertullianTertullian in his apologie writeth, that the chriſtians ſupped oftentimes, and moderatelie togither; bicauſe they knew they might worſhip God in the night ſeaſon. In the Acts, Acts. 20, 7. and 11. Ibidem. 8.Paule continued his ſermon and diſputation till after midnight; ſo that Eutychus, a yoong man, being oppreſſed with ſléepe, fell downe from an high loſt. Yea, and Chriſt alſo abode all night vponupon the mount, praieng: Matt. 26, 40. & 41.and he blamed the apoſtles, which could not watch euen one houre with him; and exhorteth them to watch and praie, that they might not be oppreſſed with temptation. Ierom vponupon the 25. Ierom.chapter of Matthew writeth, that The Iewes had a tradition that the Meſſias would come at midnight: at which houre indéed the firſt borne of Aegypt were ſlaine. Wherefore he writeth, that he ſuppoſeth the tradition came from the apoſtles, that the prieſts, in the holie night of Eaſter, ſhuld not ſend awaie the people; ſo that, if peraduenture the Lord appéere, he may find them watching. But this is not at this daie obſerued: for the watches are not kept in the night of Eaſter, but in the night of the natiuitie.
28 In the Councell of Carthage, the fourth, The Councell of Carthage.chapter the 49. It is ordeined, that a prieſt, who without anie neceſſitie of his bodie ceaſed from the kéeping of anie night watches, ſhould both be depriued of his degrée, and alſo put out of his benefice. But in the Councell of Eliberinum, chapter 35. The councell of Eliberinum.watchings in churchyards were forbidden; where they were woont to watch, hauing wax candles lighted. Which I ſuppoſe was inuented, not that by that obſeruation they might deliuer the ſoules of the dead from purgatorie; but rather in honor of them. For as euerie man held deare his friends, Watches at the ſepulchres of the dead.which were dead, that the memorie of them ſhould not be forgotten; they watched at the place, where they were buried, one daie in the yéere. Which we manifeſtlie perceiue in the life of Hilarion written by Ierom; where he telleth, that a certeine deacon ſaid, that he ſhould watch at the …oome of bleſſed Anthonie within a daie or two, bicauſe now a yéere, or certeine yéeres were paſſed ſince he died. The elders watched alſo at the ſepulchres of martyrs, therby to ſhew vntounto them honor, applieng them ſelues to doctrine, exhortations, giuing of thanks, and praiers; eſpeciallie in thoſe perillous times, when they might not eaſilie in the daie time aſſemble togither. Moreouer, godlines was by that meanes the better obſerued: for in the daie time, men were occupied in ſundrie labours and works. Wherefore, to the intent that the worſhipping of God might not be vtterlie neglected, they appointed certeine houres in the night for it.
Ierom.29 Ierom againſt Vigilantius, maruelouſlie commendeth the inſtitution of the church for watching; and he thinketh, that we ſhould not ceaſe from this obſeruation, although by the occaſion of theſe watches, ſome ſhamefull thing were committed. For (ſaith he) the errors of yoong men and light women, which can alſo ſinne in an other place, and plaie ſhamefull parts at home, ought not to reuoke vsus from ſo holie a cuſtome. But we ſée at this daie, contrarie to the ſaieng of Ierom, watches not onelie of the martyrs are aboliſhed; but alſo thoſe which were doone in the honor of the Lord: as it manifeſtlie appéereth in the councell of Anticiodorenſis, The Councell of Anticiodorenſis.chapter 5. Although in ſome places there continue ſome remnants of watches: as at Mantua, vponupon the feaſt of Bartholomew; and at Vercellis, in the night of ſaint Euſebius. But all men knowe, how vnreaſonablie and immoderatlie men behaue themſelues in thoſe watches. Watchings turned into faſtings.Wherefore they hauehave conuerted the obſeruation of watchings into faſtings. But what maner of faſtings I praie you? Such as now a daies they vſe to abſteine from the eating of fleſh. But whatſoeuer it be, the ſentence of the apoſtle is firme and conſtant; 1. Tim. 4, 8.that The exerciſes of the bodie hauehave no great profit, but godlines is profitable vntounto all things. We muſt indéed faſt and watch, as much as reaſon requireth, and the ſtrength of the bodie will beare. And I doo not thinke, Baſil and others muſt not be imitated in faſtings.that herein we ought to imitate Baſil, Nazianzen, and ſuch other, which with outward obſeruations ſo kept vnderunder their bodies, as at length they became vnprofitable both to themſelues, and alſo to others. The golden mediocritie is to be kept, wherein we muſt obſerue the laudable meaſure of frugalitie and temperance. And theſe things (by the waie) as touching watches.