Of Repentance and Fasting, Part 2
PART II. Concerning FASTING.
CHAP. X. What is meant by Faſting.
AMONG thoſe Humiliations, wherewith Penitent Sinners ought to proſtrate themſelves before God to ſue for mercy, the Reader cannot but obſerve that Faſting hath been frequently mentioned, as holding a principal place. And therefore I think it uſeful to treat a little of it by it ſelf: The Church having ſet apart certain times for it; wherein if thoſe wicked men I now ſpoke of, will not humble themſelves and Repent of their Evil doings, whereby they are pulling down Judgments upon themſelves and upon others; yet all good men ſhould embrace the opportunities of caſting down themſelves frequently before God, to joyn with Gods Miniſters in thoſe ſupplications (like them preſcribed in the Prophet Joel, upon their ſolemn Faſt, 2. 17.) Spare us, good Lord, ſpare thy people whom thou haſt redeemed with thy precious bloud, and be not angry with us for ever: Beſeeching him to deliver us, as from all blindneſs of heart, &c. ſo more eſpecially, from all Sedition, privy Conſpiracy and Rebellion; from all falſe Doctrine, Hereſie and Schiſm; from hardneſs of Heart, and contempt of his Word and Commandment. Which ſolemn Prayers were never more neceſſary than in theſe days; and for that reaſon Faſting ought not to be neglected, but attend upon them, as an help unto them, and a means to make them more effectual. This ſhall be proved, when I have firſt ſhown, what Faſting is.
And in proper ſpeaking, Faſting is an abſtinence from all manner of Food; whether it be Meat, or Drink. As we may be ſatisfied (if it need any proof) from that queſtion which was askt our Saviour, in v. Luke 33. Why do the Diſciples of John Faſt often and make Prayers, and likewiſe the Phariſees, but thine Eat and Drink? Which place is remarkable for two things; for it ſhows both that Prayers were a concomitant of Faſting, as I ſaid juſt now; and that Faſting is ſo oppoſite to Eating and Drinking, that he who Eats and Drinks doth not Faſt. Which is ſtill more confirmed by the words wherein the other Evangeliſts put this Queſtion, which are theſe; Why do the Diſciples of John and of the Phariſees Faſt, but thy Diſciples Faſt not? ii. Mark 18. ix. Matth. 14. Here they call that not Faſting, which S. Luke calls Eating and Drinking: It being one and the ſame thing, to Eat and Drink, and not to Faſt. Nor is any other notion to be found of Faſting in the holy Scriptures, or in any ancient Writer, Jewiſh or Chriſtian, but this: Forbearance of all manner of Meat and Drink, while the Faſt laſts.
Some think indeed, that, ſpeaking improperly, there are examples in Scripture of Faſts, which conſiſted only in abſtinence from the better ſort of Food, and contenting themſelves with harder fare. Thus Joſephus ſaith, that the Faſt which Eſther and her Maidens obſerved together with the Jews in Shuſhan, when they neither did Eat nor Drink three days, night nor day; was forbearing all delicate Meat and Drink for that time; as Grotius obſerves out of him upon iv. Eſth. 16. Which may receive ſome confirmation from what Daniel ſaith of himſelf, x. 2, 3. In thoſe days I Daniel was mourning three full Weeks, I ate no pleaſant Bread, neither came Fleſh nor Wine in my mouth, neither did I anoint my ſelf, at all, till three whole Weeks were fulfilled. His Mourning (which comprehends Faſting) was nothing elſe, it ſhould ſeem, but abſtinence from all things pleaſant and deſirable (as the word is in the Hebrew Language) while he allowed himſelf a courſer ſort of diet, which nothing but mere neceſſity commended to his appetite.
And if we let this paſs for truth, it doth not prejudice what I ſaid of Faſting; that uſually, and ſpeaking exactly, it ſignifies, Eating and Drinking nothing at all: And if the Holy Writers ſpeak otherwiſe, it is upon ſome extraordinary occaſion, when the Humiliation continued ſo long, that it was impoſſible to Faſt ſtrictly, without any refection at all: as it was in theſe Faſts, of three days, and three weeks. But I am not ſatisfied that Daniel's Mourning was ſuch as hath been now ſuppoſed; for his words may ſignifie no more, but that when he did Eat and Drink, nothing that was pleaſant came into his mouth: And then his meaning is, that for three weeks he kept a Faſt, Eating and Drinking nothing at all till the Evening (as the manner was on Faſting days) and then abſtaining from Fleſh and Wine, and uſing only a courſer ſort of Bread. For thus Ezra Faſted, eating no Bread at all, nor drinking Water: For he Mourned becauſe of the tranſgreſſion of them that had been carried away, x. 6. juſt as Daniel did. The Faſt of Eſther indeed doth not ſo eaſily admit this Interpretation; becauſe they did in that neither Eat nor Drink three days, night or day: But if we take the words rigidly, they will not admit of Joſephus's Interpretation, no more than of this; for they that fare hardly, do notwithſtanding Eat and Drink. And therefore I am apt to think the true meaning is, that they made no ſet Meal at all, neither night nor day: But if any of them was forced to taſte any thing, for the ſupport of Nature (which might otherwiſe have failed in ſome Conſtitutions) it was privately, and of the meaneſt ſort of Food. Or, according to the uſual manner of Faſts, they ate and drank nothing at all, neither in the day, nor in the night, for three whole days and nights together; ſave only in the Evening: and then alſo they forbare all manner of delicate Food.
The ſumm of what need be ſaid in this matter is, that a compleat and perfect Faſt conſiſts in total abſtinence from all Meat and Drink until the Evening: and then alſo in Eating and Drinking ſparingly, and that of the meaner ſort of Food. An imperfect and partial Faſt, conſiſts in abſtinence from ſome kind of Food, which we moſt love; or in feeding ſparingly of any kind, and denying our appetite that full ſatisfaction which it deſires, at the uſual times of repaſt.
They that cannot indure the firſt of theſe, may yet eaſily bear the laſt; and therein perform ſomething of this duty of Faſting: if their abſtinence either in the quality or quantity of Meat and Drink, do in ſome meaſure afflict them, while in ſome meaſure it alſo refreſhes them. For no abſtinence can partake in the leaſt of the nature of Faſting; if there be not ſomething in it that afflicts us: which I ſhall ſhow hereafter, is the very thing deſigned in Faſting.
And thus perhaps we are to underſtand our Church, in that part of its Tables and Rules, which are ſet down before the Common-Prayers, concerning Days of Faſting, or Abſtinence. The particle or may either ſignifie abſtinence to be another name For Faſting: or it may diſtinguiſh abſtinence from Faſting, as a leſſer thing. If we follow the later ſence, then the intention of the Church is, that upon all thoſe days there named, they that are able ſhould Faſt; that is wholly forbear all Food till the Evening: and they who are not able to do this, yet ſhould abſtain from all delicate Food, and feed abſtemiouſly; ſo that while they give Nature ſome ſupport, they alſo afflict and humble it. In ſhort, they that cannot wholly abſtain on thoſe days; yet ſhould abſtain from ſet Meals; and take privately ſome ſlender refreſhment.
CHAP. XI. Of the Obligation we have to Faſt.
THERE being no poſitive Precept left by our Bleſſed Saviour about Faſting, ſome have thence concluded it is a matter of liberty, and not of neceſſity: That is, we may uſe it if we pleaſe, but are not tied to the practice of it. But before they had made this concluſion, they ſhould have conſidered, that there is no ſuch Precept neither, for Prayer to God: but only directions how to Pray; as there are alſo how to order our ſelves when we Faſt. And therefore the proper Inference from that Obſervation (of there being no poſitive Precept for Faſting) ſhould have been this; that there was no need of any Precept to enjoyn this duty; it being no leſs known and practiſed by all good men than Prayer to God, and giving of Alms: with which it is joyned in our Saviours famous Sermon on the Mount, vi. S. Matth. 1, 2, 3, &c. 16, 17. In which Sermon our Lord, inſtructing his Diſciples about the principal duties of a Chriſtian life; it is not to be thought that he would have mentioned this, unleſs he intended it ſhould be one part of our Chriſtian duty. Which being not in downright terms commanded, as ſome others are, but only ſuppoſed; it is ſo much the more to be regarded: as a duty unto which there is an antedent obligation; ſo plain and ſo commonly owned, that he needed to do no more but only teach them, to what they ſhould have reſpect in the performance of it. Adding moreover, that ſo performed as he directed it would be accepted with God. and openly rewarded by him. Which is a further confirmation that it is a Chriſtian duty; becauſe there is the very ſame promiſe made to the regular practice of it, that there is to giving Alms, and to Prayer.
Which as they are natural duties, which men learnt without any Inſtitution; ſo I take Faſting to be alſo: All mankind being inclined to abſtain from Meat and Drink, when they are in great Grief and Sorrow; and when they have any ſerious buſineſs, to which they would apply their minds; ſuch as Meditation, eſpecially, and ſolemn Prayer. And therefore all Nations, from ancient times, have uſed Faſting, as a part of Repentance; and as a means to turn away Gods anger: as we may gather from the Ninevites, who proclaimed a Faſt, and put on Sackcloth from the greateſt of them even to the leaſt; hoping God would turn from his fierce anger denounced againſt them, if they turned every man from his evil way; for which, by theſe Humiliations, they profeſſed themſelves heartily ſorry, iii. Jon. 5, 6, &c. Which was not a notion peculiar to them, but to all the World, I could without much labour ſhow; if this little Book were not deſigned for other purpoſes. Thoſe words of our Saviour may ſuffice to ſhow us the inclinations of other Countries, as well as of the Jews, xi. Matth. 22. Where he ſaith if Tyre and Sidon had enjoyed ſuch means of being good, as Chorazin and Bethſaida had, they would have Repented long ago in Sackcloth and Aſhes: that is, humbled themſelves with Faſting, after the example of the Ninevites; for on ſuch ſolemn occaſions they put on Sackcloth and threw Aſhes on their heads; which uſually accompanied Faſting, as Faſting did Prayer to God for mercy.
And for this cauſe John Baptiſts Diſciples we read in the Goſpel Faſted oft, he Baptizing them (as S. Paul ſpeaks, xix. Acts 4.) with the Baptiſm of Repentance: that he might prepare them to receive our Lord. Who was ſo far from reproving this practice either of theirs or of the Phariſees, as a ſuperfluous thing; that he ſaith his Diſciples hereafter ſhould do the ſame. For the preſent indeed he did not preſs it upon them; but the only reaſon was, that it was not then in ſeaſon. For Faſting is proper for Mourners; but while he was with them it was a time of joy altogether, the great Jubilee (iv. Luke 18, 19.) when it was as improper to Faſt, as to forbear to Eat and Drink at a Wedding. This is the ſence of his Anſwer to thoſe that queſtioned, why his Diſciples Faſted not at all, when thoſe of John and of the Phariſees Faſted often? ix. Matth. 14. And he ſeems to me to mean no more, in thoſe words which follow, Ver. 16, 17. No man putteth a piece of new Cloth unto an old Garment, &c. neither do men put new Wine into old Bottles, &c. but this only: That congruity is to be obſerved in all things. For that's the thing he had ſaid before; Mourning (of which Faſting was a part) did not ſuit with the Bride-chamber: And the ſuitableneſs of one thing to another is always to be attended; for if we mind not how they agree and ſort together, we ſhall commit ſuch indecencies, as are expreſſed by thoſe two following compariſons.
S. Chryſoſtom indeed underſtands theſe compariſons (and moſt now follow him herein) as if our Lord had ſaid, that his Diſciples being yet raw and infirm, were not able to bear the ſevere diſcipline of Faſting: but might receive hurt by it, as an old Garment doth by the ſewing a new piece of Cloth to it, and old Bottles by putting new Wine into them. But, beſides other Objections that may be made to this, which I cannot anſwer; it ſeems unaccountable, why Chriſt's Diſciples ſhould not be as ſtrong as John's: and very hard, to affirm that John impoſed ſuch diſcipline upon his Diſciples, as Chriſt judged would be prejudicial and noxious unto his.
I reſt therefore in the forenamed expoſition, which agrees with the ſcope of our Saviour: who intended not to reject Faſting, or to ſay his Diſciples were not yet fit for it; but that it was not yet fit for them. For there being to every thing a ſeaſon, and a time to every purpoſe under Heaven; in which time God had made every thing beautiful (as Solomon ſpeakes in iii. Eccleſ. 1, 11.) now was the time of gladneſs (while he was preſent in perſon with them, and they were in the midſt of the Marriage-feaſt mentioned, xxii. Matth. 2, 3, &c.) in which Faſting was unbeſeeming: But the time of Mourning was coming (when he was taken away from them, and they fell into great diſtreſſes) and in thoſe days they would Faſt without any bidding.
And accordingly we find they were in Faſtings often, as S. Paul ſpeaks of himſelf, 2 Corinth. xi. 27. and herein, as well as all things elſe, approved themſelves as Miniſters of God, vi. 4, 5. and taught others alſo the frequent uſe hereof: which was obſerved ſo carefully in all following Ages, that S. Baſil boldly pronounces, Repentance Hom. 1. de Jejunio.without Faſting to be an idle buſineſs.
But the practice of the Church ſhall be the ſubject of another Chapter, when I have firſt ſhown in the next, of what uſe Faſting is in Religion. And I ſhall end this Chapter with this plain proof of the truth of what hath been ſaid: which will ſerve for an Introduction to what follows.
If it be a duty to call our ſelves to an account for our Sins, to humble our ſelves before God, to Repent and to beg pardon for them; we may eaſily know what obligation we have to Faſting: And it may ſafely be referred to the judgment of any man of common ſenſe, whether it become a Penitent to preſent himſelf before God; Full, or Faſting: and in which of theſe ways he thinks Sorrow and Grief is to be expreſſed; and the compaſſion of him whom we have Offended, moſt likely to be moved.
CHAP. XII. The Ends and Ʋſes of Religious Faſting.
FASTING ſerves as a help to ſo many Chriſtian duties, with which it is frequently joyned, that I cannot mention them all in this little Treatiſe. Wherein I conſider it chiefly as an act of Humiliation, and a part of Repentance: whereby we both abaſe our ſelves before God, and acknowledge our unworthineſs of the leaſt of his Mercies; and alſo afflict and puniſh our ſelves for our former exceſſes and other ſins: which it helps us alſo to cure, and is a remedy againſt.
That it is an act of abaſement, and ſerves to humble and lay us low in our own thoughts, the Pſalmiſt in ſo many words tells us, when he ſaith, xxiv. Pſal. 13. My clothing was Sackcloth: I humbled my Soul with Faſting. Nor had Sackcloth, or any other part of the ancient diſcipline, a different meaning: For by putting on ſuch courſe clothing (as Mr. Mede obſerves) they ranked themſelves, with men of the meaneſt and loweſt condition. Which was the intention alſo of putting Aſhes and ſometimes Earth upon their Heads; as if they were below the loweſt of Gods Creatures: And of ſitting or lying upon the ground; with which, by that poſture, they levelled themſelves. And, it may be added, of pouring out water before the Lord, which was a very ancient Ceremony upon their Faſting-days, 1 Sam. vii. 6. in token of their Humiliation, ſaith Rabbi Solomon upon that place: As if they had ſaid, duplicate page duplicate page Behold, O Lord, we are before thee as theſe waters that are poured out; that is, nothing worth. The ſame they confeſſed, by abſtaining from all ſort of Food; which was an acknowledgment that they were not worthy to live upon Gods Earth any longer. Thus when Ahab (in the 1 Kings xxi. 27.) rent his clothes (which was another act of Humiliation, making them look like beggars) and put Sackcloth on his fleſh, and Faſted, and lay in Sackcloth, and went ſoftly (as a man quite dejected) God himſelf in the 29. Ver. calls this, Ahabs humbling himſelf before him, and promiſes thereupon to remit ſomething of the ſentence pronounced againſt him; in not executing it ſo ſoon as was intended.
And that it is a natural effect and expreſſion of Sorrow, I need not trouble my ſelf to demonſtrate. Daniel calls it by the name of Mourning, x. Dan. 2, 3. And what he calls mourning and eating no pleaſant Bread, in the beginning of the Chapter, the Angel afterward, Ver. 12. taking ſpecial notice of it, calls chaſtening himſelf before his God. And ſo we tranſlate the Pſalmiſts words, lxix. Pſal. 10. When I wept, and chaſtened my Soul with Faſting, &c. For no abſtinence, or ſorrow can deſerve the name of Penitence; but ſuch as is afflictive: which is ſo much intended in Faſting, that they are words of the ſame ſignification. According to that known rule among the Jews, Whereſoever the Scripture ſpeaks of afflicting the Soul, it means Faſting. Thus the great Faſt appointed by God to be yearly obſerved on the Seventh day of the Tenth month, is deſcribed in the xvi. Lev. 29, 31. It ſhall be a Sabbath of reſt unto you, and ye ſhall afflict your Souls by a Statute for ever. And whatſoever Soul it be (as it follows xxiii. 29.) that ſhall not be afflicted on that ſame day, he ſhall be cut off from among his people. And this was the end of all other Faſts, as appears by thoſe words of Ezra, (which are the moſt expreſs of any to this purpoſe) viii. 21. Then I proclaimed a Faſt, at the River Ahava, that we might afflict our ſelves before our God. For hunger and thirſt is in it ſelf troubleſome & painful to the Body, as S. Auſtin very well obſerves; Nam fames & ſit is dolores ſunt. Ʋrunt, Lib. x Confeſſ. c. 31.& ſicut febris necant, niſi alimentorum medicina ſuccurrunt: And ſhould call to our mind the true cauſe of all pain and anguiſh: that our Conſcience feeling the ſharp ſtings of guilt, and we being pricked in the Heart (as the Apoſtle ſpeaks) may more thankfully embrace the remedy, and ſpeedily alſo ſeek for relief, by an unfeigned Repentance.
Faſting hath alſo ſomething of a penal chaſtiſement in it: whereby we take revenge upon our ſelves (as I ſhowed in the fifth Chapter) and puniſh our ſelves for the intemperance of our former life.
Which by this means we alſo begin to amend: It being an act of ſelfdenial; and of no ſmall conſideration: for therein we deprive our ſelves of thoſe ſatisfactions, which we naturally much deſire; and which we might alſo moſt lawfully enjoy. Whereby likewiſe, it is manifeſt, we inure our ſelves to endure hardſhip as good ſoldiers of Jeſus Chriſt; and are in a preparation to ſuffer for his Names ſake: which was another notion the Ancients had of it.
It helps alſo to keep under, or beat down our Body, and to bring it into ſubjection, as S. Paul ſpeaks, 1 Corinth. ix. 27. Where in theſe terms he relates the diſcipline he exerciſed upon himſelf: which Peter Martyr allows to be meant of his Faſting. Whereby the fleſh being ſubdued to the Spirit (as it is in the Collect for the firſt Sunday in Lent, which excellently explains the words of S. Paul) we are diſpoſed ever to obey his godly motions in righteouſneſs and true holineſs. To which a pampered Body will not let us liſten, for it kicks againſt them and reſiſts them: And therefore its food is to be ſometimes with-drawn (as Provender is from a wanton Beaſt) that being tamed, it may become more pliable to our minds; and they may with leſs oppoſition be brought to ſubmit, Body and Soul, unto the holy inſtructions of the Word of God. Which, by the way, S. Paul thought ſo neceſſary a piece of Chriſtian diſcipline, that he was afraid of being loſt and rejected by God, if it were neglected. For that was the reaſon why he treated his Body ſeverely, leſt when I have preached to others, I my ſelf ſhould be a caſtaway. And therefore they are ſtrangely confident people, who fancy there is no need of ſuch mortifications; no danger from a Body full fed: for which it is their only care to provide the beſt they can, but never to beat down. They, in effect, make themſelves more ſpiritual than S. Paul: for whom if they had a due reverence, they would not be highminded but fear; and after his example, uſe ſuch abſtinence, that their Body grow not unruly, and thereby indanger their Salvation.
Unto which, Faſting, if rightly uſed, contributes ſo much, that it ſerves to ends quite contrary to thoſe of Humiliation, Abaſement and Affliction: For by bringing the Body into ſubjection, it helps to raiſe our minds to Heavenly thoughts; for which all men find themſelves moſt fit, not when they are full, but when they are faſting.
And that it was anciently lookt upon as a help to Prayer, this is a convincing argument; that the Jews were wont upon their Sabbaths to Eat and Drink nothing, till the Divine Service was over in the morning. By which S. Peter ſatisfies them, that he and the reſt of the Apoſtles could not be thought Drunk on the day of Pentecoſt (as ſome mockers ſaid they were, when they heard them ſpeak various Languages) ſince it was but the third hour of the day: that is, nine a clock in the Morning, ii. Acts 15. As much as to ſay, Divine Service was not yet begun: and therefore they muſt ſuppoſe them Faſting: unleſs, contrary to their known behaviour, they would judge them to have no ſenſe of Religion. Upon which ſcore Chriſtians have been wont to Faſt, eſpecially before the Holy Communion: partly out of reverence to God, who they thought ought to be ſerved before themſelves; and partly to fit them for Meditation and Prayer: wherein they were more eaſily lifted up above, when their Bodies were empty, and their Minds full. For they thought that Prayers were fed (as Tertullian's phraſe is) and nouriſhed by Faſting: which offers unto God, as he alſo loves to ſpeak, the fatteſt Sacrifice.
And as it is an help to Prayer; ſo a means alſo to make it effectual: when Faſting is an act of true Humiliation and Repentance. Which is the cauſe that we ſeldom read of Faſting, but as a concomitant of Prayer. Among other places read viii. Ezra 21, 23. iii. Jonah 5. 8. and v. Luke 33. which ſeems to be our Saviours meaning, when he tells his Diſciples, that ſome Devils could not be caſt out, but by Prayer and Faſting, xvii. Matth. 20, 21. That is, it was a work which required great intention of Mind, in Prayer to God, and a ſtrong Faith in him (in which they were defective:) unto which Faſting helps to raiſe the Mind, by withdrawing it from care of the Body: unto which while we deny all manner of ſupport, we are made more ſenſible of our intire dependance on God alone.
To whom it is moſt unſeemly to ſue for mercy, if we our ſelves ſhow no mercy unto others: Unto which Faſting both diſpoſes, and inables us. For it makes us ſenſible of the miſeries of poor hungry wretches; and furniſhes us with as much to give them, as we ſpare from our ſelves. Which was one uſe that good people heretofore made of Faſting; as we may gather from thoſe places where Alms are joyned together with it and with Prayer. The ſtory of Cornelius is well known, x. Acts 30, 31. where he relates how an Angel appeared to him on a Faſting-day; teſtifying how acceptable the Prayers and the Alms were, which he then offered unto God. With which agrees the Hiſtory of Tobias, who when he ſent away his Son into Media with many good inſtructions, inlarges moſt of all upon Alms-giving, iv. Tob. 7, 8, 9, 10, 11. Which the Angel at his return teaches them both, is to be joyned with the two forenamed duties, xii. 7, 8. Prayer is good with Faſting and Alms, and Righteouſneſs (that is other works of mercy) a little with Righteouſneſs is better than much with Ʋnrighteouſneſs: It is better to give Alms, than to lay up Gold. For Alms doth deliver from Death, and ſhall purge away all Sin, &c.
Nor were the Heathens utterly unacquainted with this practice of forbearing food themſelves, that they might be able to help their Neighbours. For when the City of Tarentum was Aelian Var. Hiſt. L. v. cap. 20.in great diſtreſs, and in danger to periſh, or to be taken by Famine, they of Rheginum made a Decree that they would Faſt every Tenth day, and ſend that Victuals to the relief of the Tarentines: who being hereby preſerved, gratefully commemorated their deliverance, by inſtituting a Feſtival called FASTING.
And now who ſees not, in concluſion, that Faſting is every way a means to obtain favour with God, for the averting of his anger, from our ſelves, or from the Nation where we live? For if Humiliation, if Repentance and amendment of Life, if earneſt Prayer, if acts of Mercy to others, be the way to prevail with God for mercy to our ſelves; then Faſting, which contributes to all theſe, muſt needs be of great efficacy for this purpoſe. And this, perhaps, may be the reaſon, why we have not found relief, when we or others were afflicted; nor have prevailed for the turning away thoſe evils which at any time threatned us: becauſe we did not ſeek what we deſired in this way; but contented our ſelves with Prayers and ſome kind of Repentance, without ſuch Humiliations, and chaſtening of our ſelves, as our ſins and our condition required.
CHAP. XIII. Of Faſting-days; particularly Wedneſdays and Fridays.
THE Church of God therefore hath always ſet ſome time a part for Faſting, as well as Prayer: And thought it a duty of ſuch continual uſe, that it is not ſafe it ſhould be long intermitted. For mankind being ſubject frequently to run into ſin, it is but reaſon they ſhould be frequently put in mind of calling themſelves to an account, and returning to him with ſorrowful Humiliations for their faults. And therefore it is a moſt ancient, and no leſs wholſom, Ordinance of the Church, that we ſhould, from week to week, aſſemble our ſelves for this end: To ſearch and try our ways, and with Faſting and Prayer to turn unto the Lord; that thereby we may turn away his wrath from us, which otherways, either in general or particular, may fall upon us.
To except againſt this, becauſe there is no Divine commandment upon Record for it, is very unreaſonable. For in the ancient Religion of the Jews there was no Precept given by their Law-giver, for more Faſts than one, throughout the whole Year (which was, that I named before on the great day of expiation) and yet notwithſtanding they held themſelves obliged to obſerve many other Faſts, upon ſet days in ſeveral months: ſome of which are remembred in Scripture, and approved by God; though not preſcribed by his particular Commandment. Read vii. Zach. 3, 5. viii. 19. where you will find that four Faſts, in ſeveral months, having been upon good reaſon ordained, they durſt not alter them (though the reaſon ſeemed to be altered) without a Divine direction: which their Elders, by whoſe authority they were firſt appointed, deſired to receive from the Prophet.
But it is moſt to my purpoſe to obſerve, that there were alſo weekly (as well as thoſe monthly) Faſts among that people: which our Saviour found in uſe when he came; and did not reprove; no more than Prayer, and paying of Tithes, which the Phariſee mentions together therewith, in xviii. Luke 11, 12. The Phariſee ſtood and prayed thus with himſelf, God I thank thee that I am not as other men, &c. I Faſt twice in the week, I give Tithes of all that I poſſeſs. Which were all commendable things, if his vanity had not made him glory in them, and deſpiſe other people: And therefore the Phariſees frequent Faſting, is mentioned (I obſerved before) in other places of the Goſpel, together with that of John's Diſciples, (who alſo Faſted oft) without the leaſt reflection upon them for it, as if they were ſuperſtitious, or did more than needed. No, our bleſſed Saviour rather approves of their ſtrictneſs in this. For he ſaith his Diſciples ſhould not be behind with them in Faſting hereafter; though for the preſent, there was a ſpecial reaſon why they did not practiſe it.
Of which ſpeech of our Saviour I ſhall make conſiderable uſe preſently; when I have noted that the two days on which they Faſted every week were the ſecond and the fifth; that is our Munday and Thurſday. Which days, no doubt, were choſen, becauſe they had been of old days of Prayer: which the devouter ſort obſerved with Faſting alſo, for ſuch reaſons as I have already named. If we may give credit to Maimonides, theſe days were appointed by Moſes himſelf, for ſolemn Aſſemblies: which he knew could not with ſafety, be long diſcontinued. And therefore ſaith he, Our Maſter Moſes appointed Iſrael to read the Law at Morning Prayer upon the Sabbath day, and upon the Second and the Fifth; that they might not reſt three days from hearing the Law. Upon which days even they that dwelt in the Villages (as Mr. Thorndike *Relig. Aſſemblies, chap. viii.further obſerves out of him) were bound to aſſemble in the Synagogues; though on the reſt of the days in the week they did not tye them to it: no more than they did to Faſting on thoſe days; with which the ſtricter and devouter ſort of people obſerved them; as not only the Goſpel, but their own Writers inform us.
Now theſe two days having been thus ſet apart from ancient time for Prayer and Faſting; thoſe pious Jews who became Chriſtians, could not think of being leſs Religious and devout under the Goſpel, than they had been under the Law: and therefore ſtill continued to obſerve two ſuch days every week, though not the very ſame. For as inſtead of the Seventh (which was the Jewiſh Sabbath) they now kept the Firſt day of the week as the principal time for their Aſſemblies: ſo inſtead of the Second and the Fifth they choſe the Fourth and the Sixth (which are our Wedneſdays and Fridays) for the two other days on which they weekly held ſolemn Aſſemblies: And for the very ſame reaſon, it is likely, for which Moſes or the Elders choſe the other; becauſe they were at the ſame convenient diſtance from the Lords day, as Munday and Thurſday were from the Jewiſh Sabbath; and hereby it was provided, that (as Maimon. ſpeaks) no three days paſſed without the more ſolemn ſort of Aſſemblies.
Certain it is, that there was no Church in Epiphanius his time, which did not look upon theſe two days, as the ſtated days for Faſting and Prayer. Which he avows ſo confidently againſt the Aerians, that he fears not to ask this queſtion, foreign, &c. *Haereſ. lxxv. n 6.Who is there that conſents not in this, throughout all the Climates of the world, that the Fourth day, and the day before the Sabbath (i. e. the Sixth day) are Faſts determined, or appointed, in the Church? No body he knew durſt contradict this challenge, and undertake to ſhew the contrary: which is the more remarkable, becauſe he repreſents them as ſet days, by a ſetled Decree or Ordinance, and that, of the Apoſtles. For ſo it follows; that it was ordained by an Apoſtolical conſtitution, all ſhould Faſt on thoſe two days.
Which doth not ſeem to me ſo unlikely, as it doth to ſome; when I reflect upon thoſe words of our Lord, in anſwer to thoſe that askt Why the Diſciples of John and of the Phariſees Faſted oft, but his did not? Wherein as he no way condemns what either the one or the other did (for that which was a vertue in John's Diſciples, could not be a crime in the Phariſees) ſo he doth not go about to excuſe his Diſciples from the like obligation. But plainly ſaith, that though it was not fit for the preſent; yet when he was gone from them, they alſo ſhould Faſt in thoſe days. And I ſee no cauſe why we ſhould not think that he means they ſhould Faſt as oft (about which the queſtion was) as the other did. Which being twice every week (of which it is very reaſonable to underſtand the often Faſting both of John's Diſciples and of the Phariſees) I cannot but conclude the Apoſtles alſo, when our Saviour had left the World, obſerved weekly two ſuch ſolemn days. And ſo by their practice and example, at leaſt, ſet apart and determined the times forementioned for Faſting and Prayer: For why ſhould we think of any other two days than thoſe which the Church in future times obſerved every where with ſuch uniformity; that they could find no other Original of it, but the Apoſtolical Ordinance. Thus Socrates writes in particular of the Church of Alexandria, what Epiphanius ſaith of the Church in general; that L. v. Hiſt. Eccleſ. c. 22.it was foreign, an ancient Cuſtom (or a cuſtom from the beginning of our Religion there) to meet on the Fourth and Sixth days of the week, for to hear the Scriptures read and expounded by the Doctors; and to do all other things belonging to an Aſſembly, excepting the celebration of the Euchariſt (which it ſeems was omitted there, though not in other places, on thoſe days, as unſuitable to a Faſt) and that Origen taught upon thoſe two days, a great part of what he left written, in that Church. Clemens of Alexandria alſo mentions theſe days long before him: and I do not ſee of what other days Caecilius can be underſtood, when he objects (in Minutius Foelix) to the Chriſtians their ſolennia jejunia, as dangerous tokens of a conſpiracy among them. For it is plain by thoſe words that they held ſolemn Aſſemblies on certain days, for Faſting, as well as Prayer: and that they returned often, and great numbers met together, or elſe they could not have been held dangerous to the Government.
Theſe were the famous ſtation days, ſo much ſpoken of by the ancient Chriſtians: on which they continued longer in the Church than ordinary, the Divine Offices being prolonged beyond the ordinary time; and thence they had the name of Stations.
To be ſhort, if this be allowed (which ſeems to be a probable truth) that the Apoſtles afterward, though not while our Saviour lived, Faſted as oft as John's Diſciples and the Phariſees had done before; which was no leſs than twice every week: There can be no other days reaſonably thought of for this purpoſe, than thoſe which the Church in following Ages obſerved. And there is the greater reaſon to judge this a probable truth; becauſe the Apoſtles obſerved other pious cuſtoms of the Jews: of not Eating, for inſtance, before Morning Prayer was over; as I before obſerved. Which may well incline a conſidering man to think, they likewiſe conformed themſelves to this of Faſting as often in a week, as John's Diſciples and other ſtrict perſons had done: which was no leſs commendable than the uſage of Faſting till the end of Divine Service, on the Sabbath days, in the morning.
And then I can ſee no incongruity in it (but it rather accords with the practice of Religious people heretofore) if we think theſe to have been the times, on which the Apoſtle adviſes Husbands and Wives to forbear one anothers company, that they might give themſelves to Faſting and Prayer, 1 Cor. vii. 5. Which Peter Martyr is of opinion *In Cap. xx. Judic p. 172., the Apoſtle meant concerning publick Faſting, and publick Prayer. And as the Widow Anna is ſaid to have ſerved God many years, with Faſting and Prayers night and day, ii. Luke 37. which I think ought to be underſtood of the weekly Faſts, which Religious people then obſerved: So the ſame Peter Martyr thinks it reaſonable thus to underſtand the Apoſtle, 1 Tim. v. 5. where he ſpeaks of a Widow indeed, whoſe deſcription is, that ſhe continueth in ſupplications (with Faſtings ſaith he) and Prayers night and day: Upon thoſe days (as I take it) which were then obſerved in the Chriſtian Church, anſwerable to thoſe in the Jewiſh.
And why ſhould we not think it was upon one of theſe days, that the Church met together (as we read xiii. Acts 2, 3.) and miniſtred to the Lord, and Faſted and Prayed: For the very diſtreſſes in which the Church was, required then as frequent Faſting as ever? There is little doubt but the Faſt here ſpoken of, was upon a ſolemn day of Divine Service: which is ſufficiently implied in thoſe words, as they miniſtred to the Lord; and in thoſe that follow, when they had Prayed. Now on the Sabbath it was utterly unlawful to Faſt; and they abhorred from it: as the Chriſtians afterward did, from Faſting on the Lord's day. And therefore I conclude it was upon one of the weekly ſolemn Prayer-days, then in uſe in the Chriſtian Church, as formerly in the Jewiſh. For what reaſon is there to queſtion, that when any extraordinary caſe called for a ſpecial Faſt (as now the ſeparating Barnabas and Saul for a great work did; and as in preſſing dangers the Biſhops of the Church appointed extraordinary Faſts) that Faſt was ſtill held upon thoſe very days: which then they commanded to be obſerved with more than uſual ſtrictneſs?
For thus all Faſts appointed among the Jews upon ſpecial occaſions, were in order to fall (as Mr. Thorndike obſerves in the Chapter before named) upon the uſual days of Faſting; which were every week obſerved in a lower degree, but upon thoſe extraordinary occaſions were obſerved with greater ſeverity: and therefore it is reaſonable to think the Chriſtian Faſts of the like kind, were kept on the uſual days, (either Wedneſday or Friday, or rather both) only with the greater ſolemnity. However, that place and another in the next Chapter, xiv. Acts 23. are plain evidences of their Faſting before Ordinations, or ſetting perſons a part for a ſpecial Miniſtry: And upon them is juſtly founded the Faſts of the four Seaſons (called Ember-weeks) before Orders are given in our Church; all ſolemn and great things being always undertaken by ſuch preparations. Inſomuch that S. Hierom in his Prologus to S. Matthew's Goſpel, ſaith that S. John being deſired by the Churches to write his Goſpel (againſt Ebion and Cerinthus who denied Chriſt's Divine Nature) told them he would do it, ſi Eccleſia tota publicè antea jejunaſſet, if the whole Church would firſt keep a publick Faſt, before he went about it. Which is affirmed alſo by Euſebius in his Eccleſiaſtical Hiſtory.
To conclude this Chapter; all Chriſtians have ſo generally obſerved ſome ſet times of Faſting (which was wholly rejected only by the Gnoſticks, who condemned Epiſt. Haereſ. xxvi n. 5.demned all Faſting, nay, curſed it as diſagreeable to their Beaſtly life) that thoſe odd people who (loving to be ſingular and croſs to the cuſtoms of the Church) would not obſerve the two uſual Faſts on Wedneſdays and Fridays, yet Faſted on other days: as Marcion and his Diſciples on Saturdays, and the Aerians on the Lord's day: who alſo Faſted on Wedneſday; but of their own accord, not in obedience to the Churches Conſtitutions. So Epiphanius informs us, out of whom I have all this*Haereſ. xlii. n. 3. & Haereſ. lxxv. n. 3.
And now that I mention the Saturday Faſt, it will be fit to take notice, that the Church of Rome now hath, and anciently had, a cuſtom of Faſting on that day. But as Epiphanius condemns this as one of Marcion's Errors, that foreign, he Faſted on the Sabbath, that is Saturday: So Petavius ingenuouſly acknowledges (what his great Learning could not but know) that this was contrary to the Cuſtom of the Eaſtern Church; in which that day was a long time honoured as a Feſtival. And he ſhould have added, that this cuſtom of Faſting on Saturday, was ſo far from being univerſal in the Weſtern Church, that it did not, of a long time, prevail in all the Churches of Italy. For it is commonly known that in S. Ambroſe's days they did not Faſt at Milan upon that day: which the Mother of S. Auſtin wondering at when ſhe came thither, had this Anſwer returned to the enquiry her Son made of the reaſon of it, from S. Ambroſe: When I am at Rome, I Faſt on Saturdays, becauſe they do ſo there; but when I return to Milan I do not Faſt on that day, becauſe they do not ſo here. An admirable reſolution of doubts of this nature; importing that we ſhould conform to the cuſtoms of the Church where we live, without condemning the cuſtoms of other Churches. For all were founded at firſt, it is likely, upon ſome great reaſon: (peculiar to that Church, wherein it differs from others) and if S. Auſtin's information be right, there was a weighty cauſe for what they did at Rome: For he ſaith in his Epiſtle to Caſſulanus, the Original of the Saturday Faſt there was, that when S. Peter entered the Liſts with Simon Magus, upon a Lord's day at Rome, the Church appointed a Faſt the day before, which was obſerved there ever after. But when one Ʋrbicus contended vehemently for the neceſſity of this Saturdays Faſt, as if there were a Divine Law for it; S. Auſtin moſt reſolutely oppoſed him, and denied any ſuch obligation; as may be ſeen in his LXXXVI. Epiſtle.
But my intention is not to engage in any controverſies, but plainly to inſtruct our People in their Chriſtian duty; which is to obſerve the Ordinances of the Church whereof they are members: Which make Wedneſdays and Fridays, days of ſolemn Supplication, as anciently they were; and all the Fridays in the Year, except Chriſtmas-day, to be alſo one of the days of Faſting or Abſtinence.
CHAP. XIV. Satisfaction to ſome Exceptions.
IT is now a ſhame, or ſhould be ſo, to mention the ſtale Objections of Mr. Cartwright and others, againſt this Doctrine, which have been often baffled: That God in the fourth Commandment gave men liberty to work ſix days, which none can reſtrain; and that the Apoſtle condemns the Churches of Galatia for obſerving Days, and Months, and Times, and Years, iv. Gal. 10. But ſince ſome are ſtill ſo weak, as to inſiſt upon ſuch trivial exceptions, I ſhall in a few words tell the Reader what he is to anſwer, when he meets with them.
To the firſt it may be replied, That the Jews to whom that Precept was given, did not underſtand it to give them ſuch an unbounded liberty, that none could appoint any of the ſix days to be imployed otherwiſe, than in labour. For then Eſther did very ill, in commanding a three days Faſt; when the exigence of their affairs required it. Nay, they who make this Exception, have no ſuch ſenſe of that Commandment (and therefore they do very ill to mention it) for they themſelves ſet apart any day, as they pleaſe, for Prayer and Humiliation, or Thankſgiving: And when they had power, required others ſo to do. Which is utterly unlawful, if the fourth Commandment, have any ſuch meaning as they imagine: which muſt lead them at laſt to affirm that labour is commanded on all days but one; directly againſt their own frequent practice.
As for the other, there is nothing more certain, and more univerſally acknowledged by all Chriſtians, than that it belongs wholly to the keeping of the Jewiſh ſolemnities: to which Chriſtians were ſo far from having any obligation; that they who thought they had, from an opinion that the Moſaical Law was ſtill in force, did, in that, overthrow Chriſtianity, and go back to Judaiſm. This is apparent from the ſcope of the Apoſtles diſcourſe; as well as from the account which the ancient Writers of Chriſtianity *Vid. Socratis Hiſtor. L. v. c. 22.have given us of their ſenſe about it; ſuch S. Hierom and S. Auſtin. The former of which in his Comments on this place, mentions the Faſts and Aſſemblies on certain days among Chriſtians, as wiſely appointed for thoſe, who ſpend more time in the World, than with God, and either cannot, or will not Aſſemble with the Church every day: That on thoſe ſolemn days, at leaſt, they might ſequeſter themſelves a while from ſecular imployments, and beſtow ſome time on the Service of God.
Their Exceptions are far more conſiderable, who ſay they cannot Faſt; without great prejudice to their health; or without indiſpoſing them for God's Service. But they may be eaſily and briefly anſwered: For, as to thoſe who ſay their health is hereby prejudiced; if they be certain of it, the Church never intended to oblige them by its Laws about Faſting: which are deſigned, as all its Ordinances are, for the good, not for the hurt of all its Children. But in this let them uſe an upright judgment, and they need trouble themſelves no further: Only let them conſider, it will not prejudice their health to come to the Prayers on Wedneſdays and Fridays (and therefore I hope they will make a Conſcience of that) and to uſe ſome Abſtinence alſo on thoſe days, will, in all likelihood, contribute much unto their health.
As for the other, they may be ſoon ſatisfied alſo, that if Faſting do not promote the Religious ends for which it was ordained; it muſt be let alone. And one great end, is Prayer, as hath been ſaid: for which if it make men unfit, by raiſing Vapours and Clouds, they muſt take ſome moderate refreſhment. But this ſuppoſes ſtill, that they will frequent the Prayers; of which let them be careful: and beg of God to accept of ſuch Humiliations, as they are able to make before him.
Some pretend that other Reformed Churches have no ſet days of Faſting (but only Faſt as occaſion requires) nay, ſome of their Divines have ſpoken againſt ſuch days.
To which it may be replied, That Luther the very firſt Reformer, acknowledges two kinds of Faſts to be laudable (in a Sermon of his on the Sunday next to Chriſtmas-day) one a Civil Faſt appointed by the Magiſtrate at certain times; which is a profitable and neceſſary Ordinance, that all things be not conſumed by Luxury and Riot: The other Spiritual to be obſerved by all Chriſtians. And it would be very well, Si aliquot diebus ante Feſtum Paſchatis, & Pentecoſtis & Nativitatis Domini communiter ſervaremus, &c. If we did all keep ſome ſuch days before the Feaſt of Eaſter, and Whitſuntide, and the Nativity of our Lord: with this caution only, that we do not think we merit any thing of God by our Faſtings.
Melancthon's ſence is ſo commonly known, that I ſhall not ſet down his words, (which may be found in Mr. Thorndike *Relig. Aſſem. p. 286.) for not only Caſſander, but Pererius alſo (in his Comment. upon xiv. of the Romans) acknowledge his opinion to be, That Faſting and the obſervation of things indifferent, may be profitable, and conduce to Gods worſhip; not immediately indeed, but mediately; for by Faſting a man is made more fit to pour out Prayers, in which conſiſts the Worſhip of God.
Peter Martyr alſo reſolves the queſtion, whether men be bound to obey when Princes or the Church appoint Faſts, in theſe peremptory words; *In Lib. Judic. c. xx. p. 173.Aſtringuntur ſanè lege fidei atque obedientia; They are bound certainly, both by the law of Faith, and by Obedience. For when Faſts are propounded conſonant to Gods Word, how can he who believes in God decline them? He cannot. Only it is to be underſtood, that they are bound who are able: For if any body be diſabled by his Age, by Sickneſs, or by Labours, in theſe caſes, that which the Holy Scriptures ſay muſt take place, I WILL HAVE MERCY, NOT SACRIFICE. Which is an excellent reſolution, for thoſe ſcruples I mentioned before to govern themſelves by: who being really infirm, are no more under this Law (while they continue ſo) than little Children, Women with Child, and Aged perſons, who need frequent refreſhment.
And thus whole Churches have reſolved; as Caſſander acknowledges out of the Confeſſion of Saxony, in which they declared their willingneſs to obſerve the ſet Faſts, and other ſuch like Traditions; provided no opinion of merit were placed in ſuch obſervances, &c. And the Bohemian Confeſſion expreſly conſents, That ſuch Rites and Ceremonies ought to be retained, which do advantage Faith, the worſhip of God, Peace and Order: whoſoever they had for their Author, whether Synod, Pope, Biſhop, or any other.
And if any particular Doctor hath decried ſuch things, it hath been in oppoſition to the ſuperſtitious obſervance of them, the opinion of merit, ſatisfaction, and ſuch like conceits, with which too many minds were infected: And ſo the Divines of the Roman Church have not been ſparing of ſuch kind of Cenſures. Pererius in particular, a Learned Jeſuit, in his Comments on the firſt of Daniel, takes notice of a ſort of Faſting in theſe days, which many affect upon a perverſe account (as his words are:) They either thinking the ſumm of Chriſtian perfection to conſiſt in the ſervice of Abſtinence alone; or thereby hunting after the praiſe of men, &c. or having ſo little prudence, that they extend their Faſtings beyond meaſure: to the great hindrance, that is, and damage of far better and more profitable things.
I will end this Part of my Diſcourſe with the Declaration which Zanchy makes in his own and his Brethrens Name, to ſatisfie thoſe who objected to them the laying aſide of the Faſt of Lent. They cannot juſtly accuſe us, ſaith he, that we condemn the Quadrageſima, (i. e. the Faſt of Lent) which is ſo ancient in the Church, and by the Holy Fathers received and approved. We do not condemn that Lent Faſt, which the ancient Fathers obſerved without Superſtition, but— and ſo he goes on to ſhow it is only Novel, Superſtitious, and dangerous conceits (of Satisfaction, and Merit, and the worſhip of God) unto which it was abuſed, that they rejected.
Thus he concludes his Diſcourſe which he intitles, De peculiari quadrageſimalis Tome iv. p. 694. in quartum praeceptum.temporis ſanctificatione: Which in the beginning alſo he ſtates after this manner, (that Preachers might rightly inſtruct their People) Our judgment is, that a difference ought to be made, between the firſt Inſtitution of this Seaſon, and that which followed after.