Of Repentance and Fasting, Part 3

Of Repentance and Fasting · Part 3

p. 137PART III. OF THE LENT FAST.

CHAP. XV. Of the Antiquity of the Lent, or Spring Faſt.

IT is the Confeſſion of that Learned Divine now mentioned, That there is no man, unleſs he be altogether unskilful in Hiſtories, and never ſaw the ancient Fathers, who doth not acknowledge the obſervation of this time of Lent, to be moſt Ancient. For Teleſphorus, who was the Seventh Biſhop of the Roman Church, and Martyr (about the Year of our Lord 139.) p. 138makes mention of it, as obſerved in the Church before his time.

And indeed it is ſo ancient, that there is no beginning to be found of it: which hath moved many to run it up to the very Apoſtolical times; nay, to the Apoſtles themſelves. For which there is more reaſon, perhaps, than now is commonly acknowledged. For if we conſider that the firſt Converts to Chriſtianity, were from among the pious Jews; by whom it was propagated to the reſt of the World (which is ſo clear in the Holy Story, that it cannot be denied) and that thoſe devout people had been accuſtomed by the diſcipline of John Baptiſt, who came to prepare men for Chriſt, to Faſt often (that is, twice a week, it is moſt likely, upon the days of their more ſolemn Aſſemblies, according to the ancient practice of the ſtricter ſort of that Nation) we may very well ſuppoſe, as hath been already ſaid, that when they became Chriſtians they did not become leſs devout: but ſtill continued, only upon other days, to keep ſuch ſolemn times of Prayer with Faſting every Week.

p. 139And why we ſhould exempt the Apoſtles, when they were in any ſetled place, out of the number of thoſe, whoſe practice this was, I cannot imagine; but rather think they were exemplary to others herein: being in Faſtings often (as I noted above) and by this approving themſelves the Miniſters of God; who did not pamper their Bodies, but bring them under, that their minds might be more fit for Meditation, and Prayer, and the illuminations of the Holy Ghoſt.

Which being as likely as any thing that is not expreſly Recorded; it is no leſs likely that when thoſe uſual days of Faſting, came, in the courſe of the Year, to be the very days on which our Lord was betrayed and ſuffered; the Apoſtles themſelves obſerved them, together with the day on which he lay in his Grave (if not all that week, before the memory of his Reſurrection from the Dead) with a more than ordinary ſolemnity, both for Faſting and Prayer.

And this might be the meaning of thoſe, who at firſt ſaid, That the p. 140Lent Faſt (meaning the ſolemn Faſt before Eaſter) was of Apoſtolical Inſtitution: becauſe founded upon their practice and example. Among whom I have reaſon to reckon S. Auſtin, who expreſly Epiſt. 86. ad Caſſulanum.ſaith in his Diſputation, againſt Ʋrbicus before mentioned, that though he found Precepts for Faſting, yet on what days men ſhould not Faſt, and on what they ought, he did not find determined by any Precept of Chriſt or his Apoſtles: And therefore where he ſaith this Faſt was ordained by them, he can mean, by their example only. Which Bellarmin himſelf ſaw to be ſo apparent, that he acknowledges; when L. 2. de bonis oper. c. 14.not only he, but S. Ambroſe and S. Hierom ſay the Lenten Faſt was ordained by our Lord, they mean, not by his Precept but by his Example.

Now this example of the Apoſtles was ſo prevalent, that there needed not ſo much as an Eccleſiaſtical Conſtitution for this Faſt (from whence others derive it) but all for a long p. 141time eaſily followed ſuch great patterns of devotion. I ſay all, for no Church can be found, wherein a ſolemn Faſt before Eaſter was not obſerved; which is a ſtrong argument to prove it derived it ſelf from ſuch a beginning as I have mentioned: for otherwiſe it cannot be conceived how it ſhould prevail univerſally in all Countries, where the Name of Chriſt was preached. As it is plain it did, by the eldeſt Records we have of the Church: which I ſhall not here ſet down at large, becauſe it is beſides my purpoſe, and as many as are ſufficient I ſhall have occaſion to mention in what follows.

p. 142CHAP. XVI. Of the Variety in its Obſervation.

THE Reader may take notice that I have hitherto mentioned only a ſolemn Faſt before Eaſter, (which S. Clement calls foreign, the Paſchal Faſt) not yet determining the length of it; but affirming that it was obſerved more or leſs from the very beginning. I ſay more or leſs; becauſe it cannot be denied, that there was great variety in the length of it. For Irenaeus, as it is commonly known, writing to Victor Biſhop of Rome about the difference there was in the time of obſerving Eaſter, ſaith there was alſo a difference in the obſervation of the Faſt before it: Some ſuppoſing they ought to Faſt one day, ſome two, others more; for ſome (he ſaith) extended it to forty: and p. 143Euſeb. L. v. c. 24.reckoned their day by the hours of day and night; that is, Faſted from Evening to Evening. Which words ſome contend relate only to the Faſt in the week before Eaſter; as the firſt part of them do, but the whole cannot; unleſs we underſtand forty not of days, but only of hours. Which is againſt the foregoing words, in which he ſpeaks of days; and againſt the ancient reading which Ruffinus followed; who Tranſlates the words to the ſame ſence that I have done. And his Tranſlation is from more ancient Greek Copies, than any of thoſe, which ſome are pleaſed now to follow: and is confirmed by Jo. Chriſtophorſon, and Sir Henry Savil, who read and diſtinguiſh the words in the ſame manner.

Which things I have briefly touched to ſhow, that whatſoever variety there was, it is ſtill a confeſſion of a Faſt before Eaſter, diſtinct from all other: In that there was no variety; but all obſerved the Faſt, as much as they did Eaſter; that is, the memory of our Lord's Reſurrection. And Irenaeus ſaith that this variety did no p. 144begin in his Age, but, as his words are, long before us, with our Anceſtors: So it is evident from thence, that the Faſt was not a new thing, but come down to them from times long before them, that is, from the Apoſtles.

This, if fairly conſidered, might help to ſettle all the controverſies which are about this Faſt of Lent. Which many have taken a great deal of pains to prove is not an Apoſtolical Conſtitution, nor ſo ancient as their days: But none of their arguments prove any more than this, that the Faſt of forty days length, doth not derive it ſelf from their Ordinance or Example. For they are of no force at all to prove, that the Paſchal Faſt, that is a Solemn time for Faſting and Prayer, and ſuch holy duties before Eaſter, of more or fewer days, as the devotion of Chriſtians inclined them, doth not proceed from Apoſtolical Example. And if this were agreed; it would help to give us a right underſtanding in all the reſt.

For when the Faſt came to be generally extended to the length of forty days, and ſo received and obſerved p. 145in the Church (which the forenamed Zanchy ſaith it appeared to him was, non it a multò poſt Apoſtolorum tempora, not very long after the Apoſtles times) that may be truly thought to be only by an Eccleſiaſtical Conſtitution. And ſo S. Auſtin expreſly reſolves, that thoſe forty days before Eaſter ſhould be obſerved, Eccleſiae conſenſio roboravit, the conſent of the Church hath eſtabliſhed. Which being thus ſetled and confirmed ſo long ago, I cannot underſtand why any body ſhould now go about to overthrow it: but rather imploy their pains and learning in ſhowing how it was, and how it ought now to be obſerved.

In which I cannot but commend the Wiſdom and Piety of the forenamed Zanchius, who looks upon theſe forty days before Eaſter, as, Tempus ex pia veteris Eccleſiae Ordinatione continuatum, Ib. in quartum praecept. p. 696.&c. a time continued (and extended to this length) by the pious Ordinance of the ancient Church, in which the faithful are, more diligently than at any other p. 146time, excited to Repentance; both by Faſtings, and by Prayers, and by hearing Gods Word; and by other pious exerciſes: (I ſuppoſe he means, giving Alms more liberally, admoniſhing one another, and ſuch like) whereby they are prepared the more worthily to partake of the Holy Communion at Eaſter. And if any one, ſaith he, thus define the forty days Faſt, who is there that can juſtly diſlike it?

None but thoſe certainly who love to live licentiouſly, without any bridle; or thoſe whom prejudice makes inconſiderate, and will not let them underſtand the meaning and intention of the Church in this Inſtitution. Which was, not to tye every one to Faſt the whole forty days: but to imploy themſelves all that time, in ſome or other of the forenamed holy Exerciſes, with more than ordinary ſtrictneſs; and as many of thoſe days, as they could bear in Faſting.

For as there was variety before, ſo there was after, the Faſt was determined to forty days: in which ſome Faſted more, ſome fewer days, as p. 147may be clearly proved. For if Dionyſius of Alexandria **Biblioth. Patrum Tom. 1. p. 308.ſay true (about the year 255.) of the ſix days before Eaſter (which were the ſevereſt part of the Faſt; and S. Baſil in his time calls the five days of Faſting, deſiring his Auditors to keep foreign, a five days truce with their mouth **Orat. 1. de jejunio.) that all did not Faſt foreign, equally and alike: But ſome continued to Faſt all the ſix days, others only faſted two days, others three, others four, and ſome none at all: Then we may well ſuppoſe, the reſt of the forty days before-going, were not kept by all with the like ſtrictneſs; but ſome faſted more days, ſome fewer, and ſome were not able to bear any Faſt at all.

But beſides this inference, which may be drawn from his words, we have expreſs teſtimony, that they were obſerved variouſly, as men could bear. For S. Chryſoſtom, I obſerve, Hom. xvi. ad Pop. Antiochen.in a Sermon of his, in p. 148the third week in Lent, ſaith that it was a general cuſtom among his people to ask one another, in Lent time, how many weeks every one had Faſted. And that one might hear them anſwering, that ſome had faſted two, others three, others all the weeks. Which difference he doth not cenſure, but only tells them, that none of them had faſted to purpoſe; if they had not abſtained from evil ſpeaking and backbiting; and were not cured of their wicked habit of Swearing and ſuch like ſins. And Petitus hath evidently proved that in S. Auſtin's time, and Leo the Great's, they faſted but three days in a week at Rome, during the Lent ſeaſon. And ſo Socrates repreſents their practice at Rome in his time (which was near that of Leo's) that they faſted three continued weeks before Eaſter, except upon the Saturdays and Lord's days.

And S. Ambroſe ſaith in one of his Sermons, that he heard complures Serm. 34.very many of the faithful, faſted interchangeably one week in Lent, and dined in another. For which indeed p. 149he reproves them; but it was a thing practiſed, or ſome thing like it, in other places L. vii. cap. 19.as Sozomen tells us: For having ſaid how ſome Countries made Lent to conſiſt of Six weeks of days, others of Seven; he ſaith ſome faſted three of theſe Six or Seven weeks alternately, or ſcatteredly, as his word is (ſometimes forbearing all Food, and ſometimes uſing it) and others continuedly faſted the three weeks immediately preceding Eaſter, without any interruption.

Which variety, I ſuppoſe aroſe, from the various tempers, diſpoſitions, imployments, and perhaps devotion, of divers people; who not condemning nor cenſuring one another, preſerved ſtill an uniformity in this variety: All being more than ordinarily diligent, in ſome or other of the ſolemn Religious Exerciſes of this Seaſon, during the whole time. And thus Irenaeus ſaith, that in the variety that was in this Faſt long before his time, there was a perfect agreement among Chriſtians: The difference of the Faſt not diſſolving the p. 150union of Faith. No, nor the bond of Peace: For he ſaith expreſly they all lived peaceably one with another; as they did alſo in his days. Nay, S. Auſtin makes this diverſity in Eccleſiaſtical cuſtoms, to be repreſented, by the divers colours wherewith the raiment of the Kings Daughter (Pſal. xlv.) was embroidered. This variety, Epiſt. 86.ſaith he, conſiſts well enough with one Faith; which is the inward glory of the Church: For it is only in the Garment, that is in external obſervations; nay, the Garment is thus varied by divers celebrations, ſo that it is not torn by contentions.

Which ſence of things if we all had ingrafted in our minds, and both ſtudied and heartily loved this bleſſed temper; we might with ſingular profit keep this Faſt of Lent. Which was wiſely prolonged by the Church to forty days (and in ſome places to more, as I might plainly ſhow, were it the buſineſs I deſign) not to tie every one preciſely to Faſt ſo many days: but that all might have ſcope, p. 151and room enough, in ſome part or other of this time, if not in the whole, for ſuch holy Exerciſes as theſe: to call themſelves to the ſtricteſt account; to examine their Conſciences narrowly; to humble and afflict themſelves for all their ſins; and particularly to amerce, as I may call it, and puniſh themſelves by frequent Faſtings, for their frequent abuſes of Gods good Creatures; to form and ſettle holy reſolutions of thorough amendment; to pray to God with greater ardor, both in private and publick, for his pardon and for his holy Spirit; to meditate upon the wonderful love of God in our Saviour Chriſt, who will receive penitent ſinners unto Mercy; and to fit themſelves to receive the Tokens and Pledges of the ſame, with the higher joy and gladneſs; becauſe with the fuller aſſurance of his being reconciled to us (being thus diſpoſed) through the Death and Paſſion of Chriſt Jeſus.

And here it may be briefly noted, that the Paſchal Faſt was thus inlarged, rather than any other time choſen for theſe holy Exerciſes; becauſe p. 152then we remember the bitter Agonies and Paſſion of Chriſt for our ſins: which are the moſt powerful motives to make us hate and forſake them; and the cleareſt demonſtration what the deſerts of them were; and how ſtupendious the loving kindneſs of God, which would accept and alſo find a ranſom for us. Which account of it S. Auſtin I obſerve gives, in his famous Epiſtle to Januarius; In what part of Epiſt. 119.the Year could the obſervation of it be appointed more congruouſly, niſi confinis atque contigua Dominicae Paſſioni? But that which was bordering upon and contiguous unto the Paſſion of our Lord?

As for the limitation of this ſolemn Seaſon of Humiliation to the number of forty days: therein, I ſuppoſe, the Church had a reſpect to Chriſt's Faſting forty days, in the dedication of the New Covenant, as Moſes and Elias had done in the giving and reſtoring of the Old. Not that they thought themſelves bound preciſely and abſolutely by that example: but looking upon it only as a convenient p. 153direction (as a learned Writer of our own **Dr. Field of the Church, L. 3. c. 20.ſpeaks) in determining the length of this Faſt: wherein they might alſo be put in mind, of that ſore trial and temptation, which Chriſt then indured for our ſakes. This being a number likewiſe famous in Scripture upon many other accounts; for the Rain which made the Flood continued forty days; and ſo many days the Spies ſpent in ſearching out the good Land; and Ezekiel in the type he was ordered to draw of the Siege of Jeruſalem, lay on his right ſide, to bear the iniquity of the houſe of Judah forty days (iv. 6.) after which number of days alſo, Jonah threatned Nineveh ſhould be deſtroyed; and ſo many our Saviour ſtaid with his Diſciples after his Reſurrection, before he aſcended unto Heaven. Which might move the Church to think of this number rather than any other: but without any opinion that it was ſtrictly bound thereunto: for then the Church would have preciſely kept to it, which it hath not done. For deducting the p. 154Saturdays and Sundays, which were not anciently Faſted in the Eaſtern Church, nor in ſome parts of the Weſtern, no not at Rome it ſelf; there do not remain forty days. And if only the Sundays be deducted, as now in the Weſtern Churches, there will ſtill want of that number of forty days. For thoſe, in the Caput as they call it, or beginning of the Faſt, which being put to the reſt make up that number; it muſt be confeſſed were not obſerved at the firſt, but added afterward.

CHAP. XVII. Of the Manner of its Obſervation.

NOW in the manner of Faſting, it muſt be acknowledged alſo there was a variety, as well as in the number of days, which they Faſted. For in the Holy week, as it was called, they that were ſtrict would Eat p. 155nothing, but Bread, and Water, and Salt; which was called dry diet, and was proper to thoſe ſix days, as we read in Epiphanius **Haereſ. lxxv. n. 6. In two of which days, juſt before Eaſter, ſome Eat nothing at all.. In the reſt of the Lent, ſome would Eat only Fiſh; others allowed themſelves alſo Birds; becauſe of the ſame Nature they thought with Fiſh, being made out of the Water, as Moſes teſtifies. But others forbore all Fiſh likewiſe, as well as Fleſh; which was the cuſtom of the Greeks: Yet the famous Monks of Mount Athos would Eat Oiſters; becauſe they had no bloud in them. Some contented themſelves with Eggs and Fruit: others forbore both, and lived upon Bread and Herbs and Roots. And S. Hierom ſaith there were ſome, who would not ſo much, as Eat a bit of Bread: which Socrates alſo teſtifies. But in this variety they all agreed in one thing, which was to Eat nothing at all, until the Evening; and then, ſuch Food only as was leaſt delicate: not confining themſelves to any particular thing, but as their Bodies would bear.

p. 156No man pretended to Faſt if he Eat a Dinner; though it were of Fiſh only, or any other leſs nouriſhing thing: And though on other Faſts, they broke them at Three a Clock in the Afternoon, they did not take that liberty in the Lent Faſts, but continued them, as I ſaid, till night. At which time alſo they did not indulge themſelves the beſt fare, of any ſort whatſoever: but contented themſelves with the meaneſt, which they uſed alſo with much moderation. Socrates indeed ſaith, that ſome faſted only till the Ninth hour (which is our Three of the Clock) but they were very few, if we will believe all other ancient Writers.

In ſhort, they faſted all day, and uſed Abſtinence at night.

Out of all the Records of the Church which ſpeak of this, I ſhall ſelect only a paſſage out of S. Auſtin, which moſt lively deſcribes the true ſort of Abſtinence, and reproves the falſe. It is in his Books about the Manners of the Catholick Church, compared with L. 2. cap. 13.thoſe of the Manichees. p. 157Where ſpeaking of the great Abſtinence to which the Manichees pretended, he puts this Query to them. If there be a man to be found, as there may, who is ſo moderate, that he doth not Eat twice in one day; and at Supper, with a little Bacon, hath only a diſh of Herbs ointed and ſeaſoned with the ſame Lard, ſerved up to him, ſufficient to ſuppreſs his hunger; quenching his thirſt alſo, for his health ſake, with two or three draughts of diluted Wine, and this is his daily diet: On the other ſide there is one who taſtes no Fleſh, nor drinks a drop of Wine, but hath exquiſite and far-fetcht foreign Fruits of the Earth, with Muſhrooms and ſuch like things ſet before him, in variety of diſhes, and ſprinkled with good ſtore of Spice, at Three of the Clock in the Afternoon; and Eats alſo a good Supper of the ſame things at the beginning of Night: drinking therewith, Mede, and Cyder, and other good Liquors (like enough to Wine, and excelling it in ſweetneſs) and that not p. 158merely to quench thirſt, but as much as he liſt, for his pleaſure: Which of theſe two, as to Eating and Drinking, do you judge to be moſt Abſtemious? I do not think you ſo very blind, but you ſee that the latter is a Glutton in compariſon with the former. And what can be more mad, than to ſay, that he who fills his Belly even to belching with all manner of pleaſant things (ſave only Fleſh-meat and Wine) hath kept the rule of Sanctity; but that the other, who Eats only ſo much of the vileſt food (ſeaſoned with a little ſmoaky Lard) as will ſuffice for the refection of his Body, with three cups of Wine, merely for the ſupport of health, is prepared for certain puniſhment?

Thus that great man (whoſe words I have endeavoured to contract a little) repreſents, as I take it, the practice of the Catholicks in their Faſtings. By which we may make a juſt judgment of our own in theſe days: and not deceive our ſelves with a dangerous opinion, that we have performed this duty; when we p. 159have only changed our diet, not forborn our Dinners; or if we have, crambed our ſelves with delightful Suppers. This is not only againſt all ancient practice, and the repeated admonitions of the Holy Fathers: but is ſtill condemned by good men in all Churches. Particularly by Lindanus an Panopliae L. 3. C. xi.excellent Writer in the Roman Church, in the laſt Age: whoſe words I ſhall not tranſlate at large, but only obſerve in ſhort, that he ſadly bewails the ſtate of the Catholick Church, in which the ſhadow only of Faſting is left.

As for thoſe that cannot poſſibly Faſt ſo long, it never was the intention of the Church to oblige them: but they were anciently exhorted, as appears by S. Chryſoſtom (whoſe diſcourſe on this Subject I ſhall produce anon) to take ſome refreſhment. But then, it was only to ſupport their Spirits from fainting; and they all humbled themſelves before God, with Supplications and Prayers; eſpecially upon the moſt ſolemn days of Prayer; p. 160and bewailed thoſe ſinners, which now did open Penance; and beſeeched God to give them true Repentance; and endeavoured to perfect their own; and gave Alms to the Poor; and ſpent more time than ordinary in reading and hearing God's Holy Word: in which, and ſuch like holy Exerciſes both one and other paſſed this time of Lent; ſatisfying themſelves with theſe Spiritual pleaſures, while they denied their appetites in bodily delights.

That is, they that could not Faſt, took care notwithſtanding to perform all thoſe Chriſtian duties, which it is the very deſign and end of Faſting to help and promote.

p. 161CHAP. XVIII. The great Ʋſefulneſs thereof.

AND now who ſees not the reaſonableneſs of this Obſervance, and the great benefit we may receive thereby? If inſtead of contending about it (for which, thus underſtood, I can ſee no ground) we would all ſet our ſelves to make the beſt uſe we can, of what the Church hath piouſly ordained, and for many Ages profitably practiſed.

I do not know how it appears to others, but it ſeems very ſtrange to me; that what the Church had ſtrengthened and confirmed by an unanimous conſent in S. Auſtin's time, ſhould find any diſſenters from it in theſe days. And yet I fear there are ſome, I wiſh they be not many, who ſcarce obſerve Good-Friday, that is, the day of our Saviour's Paſſion, with p. 162any of that ſtrictneſs, which I have mentioned; but Eat and Drink, and do all other things, as upon the reſt of the days of the year. A thing never heard of in the Church of Chriſt, till theſe later days: which, among other ſcandals, affords matter for the lamentations of the beſt Men and Women among us, during the Lenten ſeaſon; eſpecially upon that Great and Solemn day, when, by common conſent, Chriſtians anciently made a Conſcience of faſting ſtrictly.

And they who now make no reckoning of it, would do well, nay, they are bound in Conſcience, to conſider, if they meet with this little Book, what I have therein repreſented: and I hope they will be convinced, that they ought to do a great deal more, if they be able, than Faſt and Pray, and Humble themſelves before God on that day. For if they be perſwaded that Faſting is a Chriſtian duty; and that there is frequent occaſion for it, both upon their own account, and others; and ſo become ſenſible that the weekly Faſts were wiſely ordained: they will eaſily ſee, p. 163that there is great Uſe alſo of this yearly Faſt of Lent; that the defects of their weekly Humiliations and Devotions may hereby be ſupplied.

If there were no other reaſon for it, this might be ſufficient to ſatisfie pious and humble minds; who being ſenſible of the ſlightneſs of their weekly Humiliations and Repentance, cannot but be diſpoſed to hearken to the voice of the Church which calls them to Faſt before Feſtivals; eſpecially to a moſt ſolemn Faſt before the moſt ſolemn yearly Feſtival: that by taking a ſtricter account of themſelves, and perfecting their Humiliations and Repentance, they may have a right (as Mr. Thorndike ſpeaks) to the bleſſing, which we then celebrate. For which very reaſon Peter Martyr **In cap. xx. L. Judicum p. 171.thinks the annual Faſt was ordained among the Jews, by God himſelf; becauſe many ſins had been committed by the people, in the whole year foregoing; and the Ceremonies of the Law had not been diligently obſerved.

p. 164And that ſuggeſts another reaſon why this Faſt of Lent, ſhould be diligently obſerved. For, beſides what relates to our private concerns, there may have been ſome publick offence committed by the community (I mean by the whole body of the People) which may juſtly require the publick Humiliation of the whole Church. We ſee, for inſtance, ſeveral wholſome Laws and Conſtitutions, both in Church and State, generally diſregarded, or at leaſt not obſerved. There are certain vices alſo, in ſome Ages, univerſally prevail, without any check; whereby the people become leſs ſenſible of their guilt. There was a time when the Holy Communion was not adminiſtred for ſeveral years together, in a great many Pariſhes of England. It is ſtill, perhaps, not ſo frequently adminiſtred, much leſs attended, as it ought to be. The publick Prayers (which are the chief) are not ſo frequented, as the Service of God requires And if nothing of this, or any thing like it, were known to be publickly done, or omitted, contrary to our Chriſtian p. 165duty; yet it would be very ſafe for us to ſuſpect, there may be much lurking wickedneſs, which is not eſpied: or, at leaſt, that ſeveral ſins of ignorance have been committed; and that by miſtake, and through weakneſs, many Errors may have been, in the publick management of affairs both in Church and State: The beſt of men being apt ſometimes to do amiſs; even when their intentions and deſigns are right and good. Upon which ſcore, if there were no other reaſon for it, the Faſt of Lent is moſt neceſſary: that there may be a publick Humiliation, for publick Errors; if not for publick Sins.

Beſides, every one knows that this anciently was the Seaſon, for putting ſuch perſons to open Penance, as ſtood convicted of notorious ſins: and for ſending up Prayers to God, like publick Embaſſadors (as Tertullian **L. de Poenit. c. ix.and others ſpeak) to ſue in their behalf for Peace and Reconciliation; and to beſeech God to grant them true Repentance, and perfect Remiſſion and Forgiveneſs.

p. 166And if this Godly diſcipline be not now practiſed; there is the greater reaſon for all good Chriſtians to bewail it: and, looking upon this as one publick neglect, joyn together in publick Repentance. For which there muſt be ſome time appointed; and what time ſo proper as this, which was the time anciently appointed, for this, now neglected, diſcipline? And the time, wherein the whole Chriſtian Church, as one man, humbled themſelves before God, both high and low, rich and poor, to beg of God a general pardon of all offences, with Faſting and Alms, and with reſolution of amendment of life.

Inſomuch, that they who always live in a ſtrict and circumſpect care to pleaſe God in every thing, may find alſo ſomething to do at this Seaſon, as well as other men: if it be but in bewailing higher offenders; and putting up fervent Prayers for them, which avail much from a righteous man. But if they be ſo exact and circumſpect as they ought; they may find likewiſe, that they have not performed p. 167the duties of their particular places, and relations, with ſuch diligence: but there are many defects, many overſights and ſlips, for which they have need to ask a pardon.

But if there were nothing of this, that could be ſuppoſed, yet there is a benefit which the moſt perfect Chriſtians may reap from the Obſervance of this Lent Seaſon: and that of an ineſtimable value in their account. Which is, that it will be a time of retirement from the hurry of the World: which is very deſirable to all wiſe and good minds (that they may enjoy God and themſelves without diſturbance) but hard to meet withal, eſpecially in populous Cities; unleſs by common conſent, men forbear their viſits, and keep at home (which is moſt ſuitable to a time of Faſting) and decline their wonted meetings during this Seaſon (unleſs upon their neceſſary buſineſs) that they may have leiſure to be better acquainted with themſelves, and with the affairs, and enjoyments of another World.

p. 168Whence it is that S. Athanaſius **Lib. de Virgin. p. 1047, &c.calls Faſting, the life of Angels: not only becauſe, during the time we can live without Meat and Drink, we imitate their happy life, and are, as he ſpeaks, of their order, and placed in their rank; but becauſe it clarifies the mind, and gives it both ability and leiſure, to withdraw it ſelf from the company of things here below, and raiſe its thoughts to the Celeſtial company above.

To which purpoſe, S. Chryſoſtom, as his manner is, diſcourſes more copiouſly, in a Sermon he made at the entrance of the Lent Faſt **Hom. 1. in Gen.. Which Seaſon he deſires his Auditors to prepare themſelves to entertain, with the ſame joy; that a chaſte and modeſt Virgin is brought withal to her Bridal Chamber. Let none of you, ſaith he, be ſad; let no dejection appear in any countenance, when he is invited to this Faſt: but let all be exceeding glad, and glorifie God, p. 169the great Curator of Souls, who hath provided for them this Remedy. Whoſe Advent ought to be received with much pleaſure, becauſe the enſuing days of Faſting, are the true Holy-days, and time of reſt. Wherein is the ſafety of Souls; wherein is Peace, wherein is Concord and happy Agreement; wherein, all buſie proviſion for this life being laid aſide, there is no noiſe, no tumult, no running about of Cooks, no ſlaying of Oxen and killing of Sheep: but theſe being removed out of the way, there is all Quiet, and Tranquillity, and Charity, and Joy, and Peace, and Gentleneſs, and innumerable other good things in the ſtead thereof. In ſhort, he repreſents this as an Heavenly time; wherein the mind being made lighter, by Faſting or Abſtinence, may the more freely take its flight into its Celeſtial Country.

Which he repeats again in another place, after this manner **De jejun. & de Geneſcos lectione.. The Spring time is pleaſant to p. 170Mariners, and no leſs welcome to thoſe that Till the ground: but it is not ſo delightful to either of them, as Faſting-days, the Spiritual Spring of Souls, and their ſafe Port and Tranquillity, are to thoſe who are deſirous to lead a Chriſtian life. For therefore the Countryman rejoyces at the ſight of the Spring, becauſe then the Earth appears beauteouſly painted, with variety of Flowers; and the Mariners are then glad alſo, becauſe the Sea is more quiet, and they are in leſs danger to be toſſed by its Waves and Billows: but therefore Faſting is a pleaſant Spring-time unto us, becauſe then, not the tumult of Winds and Waves, but of Thoughts and Paſſions, and fleſhly Luſts, are appeaſed and laid: and the Garland, not of Flowers but, of Spiritual Graces is then gathered.

Thus I have briefly ſhown how uſeful, nay, how neceſſary this Lent Faſt is, by which all ſorts of men in the Church may reap very great benefits. Of which let experience be witneſs, by making a ſerious trial: p. 171for where there remain no more, than merely the faint remainders of the ancient ſtrictneſs in this diſcipline, they produce ſuch conſiderable effects; that we may eaſily know thereby, what profit might be expected from the compleat and faithful obſervance of it.

Hear what an accompliſhed Gentleman of our own Country, writes upon this ſubject: whoſe words I ſhall the rather ſet down, becauſe they notably illuſtrate the uſefulneſs of this Inſtitution.

At one time of the year, ſaith he (ſpeaking Sir Edw. Sandys Europae Spec. Sect. 9.of a very looſe Country) namely in LENT they are much reformed: No ſuch blaſpheming, nor dirty ſpeaking as before; their vanities of all ſorts laid reaſonably aſide; their pleaſures abandoned; their Apparel, their Diet, and all things elſe compoſed to auſterity and ſtate of Penitence: They have daily then their Preaching, with Collections of Alms, whereto all men repair: and, to judge of them by the outward ſhew, they ſeem generally to have very p. 172great remorſe for their wickedneſs. Inſomuch that I ſeemed here to have beſt learned the right uſe of LENT; in this Country firſt to have diſcerned the great fruit of it; and the reaſon for which thoſe SAGES at firſt did inſtitute it.

Neither can I eaſily accord to the fancies of ſuch, as becauſe we ought at all times to lead a life worthy of our profeſſion, think it therefore Superſtitious to have one time wherein to exact or expect it more than other: but rather do thus conceive, that ſeeing the corruption of times and wickedneſs of mens Nature is now ſo exorbitant, that it is an hard matter to hold the ordinary ſort of men within the liſts of Piety, Juſtice and Sobriety; it is fit therefore there ſhould be one time at the leaſt in the year, and that of reaſonable continuance, wherein the Seaſon it ſelf, the uſe of the World, the practice ☞ of all men (for even the Jews and Turks have their Lents although different) the Commandment of Superiors, the proviſion of fit means to aſſiſt them therein; and in ſum, the very outward face and expectation as it p. 173were of all things, ſhould conſtrain men how wicked and wretchleſs ſoever, for that time, at leaſt, to recal themſelves to ſome more ſevere cogitations and courſes.

For which there is very great reaſon (as he proceeds to ſhow) leſt Sin having no ſuch bridle to check it at any time, ſhould at length wax head-ſtrong and unconquerable in them: and that, on the other ſide, being thus neceſſarily immured for a while, though but to make a bare ſhew of walking in the paths of Vertue, they might afterwards more ſincerely and willingly perſiſt (as cuſtom makes hard things pleaſant) or at leaſtwiſe return more readily again unto them ſome other time. Thus that excellent perſon.

Which puts me in mind of a Diſcourſe of S. Chryſoſtom upon this Subject: in Hom. 2. in Geneſ.which, upon the firſt day of Lent, he repreſents how this Seaſon prepares the mind to be a fit ſoil to receive the Divine Doctrine, juſt as a Field when the Weeds are killed, is diſpoſed for the Seed. For Faſting, ſaith he, is p. 174the tranquillity of the Soul, &c. there is no tumult to day, no noiſe, no chopping of Meat, no running about of Cooks: but all theſe being gone, this City is become like to a grave, ſober and chaſte Matron, or Miſtreſs of a Family. Upon which when I caſt mine Eyes, and obſerve what a ſudden change there is in it, from what it was yeſterday, I am amazed at the force of Faſting. Which having made an entrance into every mans Conſcience, hath transformed the thoughts, and purified the mind, not only of the Magiſtrates, but of private perſons: Not only of the free-born Citizens, but of Servants; both of Men and of Women; of Rich as well as Poor; and not only of thoſe who are Greeks, but even of Barbarians alſo. But what do I ſpeak of the Magiſtrates and private perſons? Even he who wears the Diadem, the Crowned head, like all the reſt, hath bowed his Conſcience to this Obedience. And to day there is no difference between the Table of the Rich and p. 175of the Poor: but every where a ſpare Diet, free from Luxury, and Vanity. And every one comes to day with more pleaſure to a ſlender Table, than yeſterday he came to one furniſhed with all delicacies; where the moſt generous Wines alſo were not wanting. You ſee, my beloved, from the very Proeme, what the power of Faſting is.

Whereby he hoped they would be cured of all their diſeaſes; and that it would prove as good Phyſick to their Souls, as it is, in many caſes, to the Body. For by Faſting, ſaith he, in a following Sermon, I mean Abſtinence from all Sin; which is the end of Hom. viii. in Gen.Abſtinence from Food. Therefore we Faſt from Meat and Drink that we may bridle and curb the luſts of the Fleſh: and make the Horſe more eaſily obey his Rider. He that Faſts ought above all things to refrain from anger; to learn meekneſs and gentleneſs; to have a contrite heart; to repel all abſurd deſires; to have before his Eyes continually p. 176the Eye of the Eternal Judge, the Tribunal which cannot be corrupted; to be as much better than others as he is richer; to have the command of his Wealth; to be liberal in giving Alms; and to admit not ſo much as an evil Thought againſt his Neighbour. This is the true Faſt as Iſaiah teaches. And therefore let this be our care; and let us not fancy, as many do, that Faſting conſiſts only in Eating nothing till the Evening. This is not the buſineſs; but that together with Abſtinence from Meat, we abſtain from all things that may hurt us; and have more leiſure for Spiritual imployments. A Faſter ought to be humble, mild, lowly, a contemner of the glory of this Life: For as he hath deſpiſed the care of his Appetite; ſo it becomes him as little to mind Vain glory, and look to him alone that ſearches the Heart and the Reins; to make Prayers and Confeſſions to God with great diligence, and to do himſelf good by doing good and giving Alms to others, &c.

p. 177Thus let us ſpend every week, nay, every day, of this Lent (ſaith he, in another Hom. xv. in Gen.Sermon, going over the ſame things again in little different Language) and then there was reaſon, he thought, to hope that they might get a habit of theſe Vertues before the concluſion.

And to the ſame purpoſe S. Athanaſius, in his Book of Virginity before mentioned. It is not ſimply Faſting, which we magnifie: for if thou Faſteſt, and doſt not keep thy mouth that it ſpeak no evil; if thou doſt not guard it from venting paſſionate and angry words, from telling lies, from perjury, from backbiting and ſlandering thy Neighbour; if any of theſe go out of thy Faſting mouth, thy Faſting will profit thee nothing: all thy pains in this, is but loſt labour.

And who can think that if ſuch Leſſons as theſe did all the Lent long ſtill ſound in mens Ears, and were continually preſſed on their Hearts, they would be without any effect for p. 178the reforming of their lives? No, the very face of all things then looking ſo ſolemn (as the ingenious Gentleman now named obſerves) would naturally conſtrain them in ſome meaſure to be ſerious: and that, in all probability, would occaſion juſt reflections upon themſelves and their evil courſes; which would produce, in ſome or other, new reſolutions and purpoſes of amendment.

And if a thorough reformation ſhould be wrought in none; yet this reſtraint upon mens evil inclinations, for ſuch a conſiderable time, would put ſuch a ſtop to the progreſs of Vice; that it would make men, if not better, yet leſs wicked, than otherwiſe they would have been. Of which that Gentleman was ſo ſenſible, that he looks upon it as the ſpecial great Mercy and Grace of God, which hath preſerved the ſeverity of Lent, in thoſe Countries, where looſeneſs of life it ſo great; that were it not for this, the floods of ungodlineſs growing ſo ſtrong and outragious, and having no where either bounds or banks to reſtrain them, p. 179might plunge whole Nations into ſuch a gulph of wickedneſs, as ſhould leave no hope of their recovery.

CHAP. XIX. A further Satisfaction to ſome Objections.

BUT there are ſome who imagine there is no need of a ſet publick Faſt, of ſuch long continuance as the Faſt of Lent is, for theſe good purpoſes: becauſe every man may humble himſelf before God for his offences, and Repent himſelf of them in private, at ſuch times as he thinks beſt, or can beſt ſpare, to be ſet apart for ſuch Holy Uſes.

Unto which exception I think ſufficient Satisfaction hath been given, in what was laſt ſaid, if men would conſiderately weigh it. But becauſe it p. 180is very uſeful to have a diſtinct knowledge of things, I ſhall give a particular Anſwer to it. And to the firſt part of it, I ſhall return the ſame Anſwer that our excellent Hooker hath already made. That no doubt Penitency is in this like Prayer; that it will be acceptable to God whether performed in publick or in ſecret. Howbeit, as in Prayer, if men were left wholly to their own choice of ſuch times as they thought fit, for their voluntary Meditations in their Cloſets, and not drawn by Law and publick Orders unto the open Aſſemblies of the Church at certain times and hours, it may be eaſily conjectured what Chriſtian devotion would that way come unto, in a ſhort time: Even ſo in this of Penitency we are taught by ſufficient experience, without any further trial, how little it avails to tell men of waſhing away their ſins by tears of Repentance; and ſo to leave them altogether to themſelves. For alas! they little think of this, but paſs over their numerous ſins, without taking any conſiderable time to bewail them and repent of p. 181them: And therefore the Church had reaſon to ſet a time apart for this diſcipline; wherein the publick example of all may be unto every particular perſon, a moſt effectual means, to put them in mind, and even draw them to that, which they all quite and clean forget; as if Penitency were no part of a Chriſtian mans duty.

As for the other part of the Exception, which is the long continuance of this ſet time; I gave the reaſon of it before; that men might ſhake off the habits of Intemperance and Impurity; of Evil-ſpeaking, Lying, and ſuch like Sins. Unto which having been long accuſtomed, they cannot preſently get rid of them: but by making it their buſineſs for ſo many weeks, to refrain them, may poſſibly quite forſake them, and never return unto them.

And if they that are not able to Faſt totally from Meat and Drink, would uſe their utmoſt endeavour to abſtain from thoſe ſins to which they find themſelves moſt inclined, and to deny all manner of bad deſires; p. 182they might without Faſting attain the end for which Faſting is ordained: Which I repeat again for the further ſatisfaction of thoſe, who are troubled becauſe they are not able to Faſt all day, at ſuch times as the Church appoints.

For whoſe ſake I ſhall enlarge a little more upon this Subject. And as I have ſhown before, that there are many people that cannot bear the diſcipline of Faſting (particularly, they that are of a weak Conſtitution, and can Eat but little at a time; who therefore require frequent reparations of the decays of Nature) ſo now I ſhall add to that number, ſuch as out of choice Eat always ſparingly; no more, as near as they can gueſs, than will juſt ſuffice to ſupport their ſtrength, for the diſcharge of their duties in their ſeveral imployments. Theſe men leading always ſuch an Abſtemious life, that it may be called a perpetual Abſtinence, S. Chryſoſtom alſo excuſes from the obligation of Faſting. Whoſe diſcourſe I think fit to ſet down, for the full ſatisfaction of ſuch kind of ſcruples.

p. 183For the underſtanding of which the Reader muſt know, that his Church had been throng'd with company from the beginning of Lent, till about the ninth or tenth day: when he obſerving there was but a very thin Congregation, he begins his Sermon in this manner. What's the matter that your Hom. x. in Geneſin.Aſſembly is ſo ſmall to day, and we have not ſuch a concourſe, as hath uſually been here? Perhaps ſome are aſhamed after they have been at a carnal Table, to come to this Spiritual; and therefore we have not their company. But let ſuch hearken to what the Wiſe man ſaith, iv. Ecclus. 21. There is a ſhame that bringeth ſin: and there is a ſhame which is glory and grace. No man hath reaſon to bluſh, if he come from his Corporal repaſt, to partake of the Spiritual. A ſober hearer, though he have Dined, is not unfit for this Aſſembly: As on the contrary, a liſtleſs and careleſs, though he remain Faſting, gets no good thereby. I do not ſpeak this to unlooſe you p. 184from the ſtrictneſs of Faſting (God forbid) for I much approve and praiſe thoſe who are Faſting: but I would have you to underſtand, that you ſhould come after a ſober manner, and not merely out of Cuſtom, unto Spiritual things: and that it is not Eating, but negligence, diſorderly paſſions and affections, and luſts uncurbed, that make men unfit for our Sermons. For, beloved, if by reaſon of the weakneſs of thy Body, thou canſt not continue all the day Faſting, no wiſe man will reprove thee for it. For we ſerve a gentle and merciful Lord, who exacts nothing of us beyond our ſtrength: nor doth he ſimply require Faſting and Abſtinence of us, and that we ſhould remain Faſting till this hour: but that, throwing away all cares for the things of this life, we ſhould beſtow all our leiſure in Spiritual imployments. And if we order our life with a ſober mind, and whatſoever leiſure we have be imployed in Spiritual things, and we Eat merely for neceſſity, and ſo much as needs and no more, beſtowing p. 185all our life in ſome good work or other; there is no need then that we are in, of that help which is received from Faſting. Which was not ordained for ſuch kind of men; but becauſe humane nature is negligent, and delights in pleaſure, and ſeeks for eaſe and liberty; therefore our moſt merciful Lord, like a tender hearted Father, deviſed this medicine of Faſting: that delicacies and making much of our ſelves might be cut off; and we might tranſlate our thoughts about the things of this life, unto Spiritual imployments.

If therefore there be any here preſent, whom the infirmity of their body will not permit to continue Faſting, without their Dinner, I exhort ſuch both to refreſh their bodily infirmity, and not to deprive themſelves of this Spiritual inſtruction: but (having taken their bodily repaſt) to be ſo much the more ſtudious of it. foreign, &c. For there are certainly, there are ways, by which far wider doors of confidence towards God may be p. 186opened, than by mere Abſtinence from Food. He therefore that takes ſome Food, being unable to Faſt, let him give larger Alms; let him ſend up more fervent Prayers; let him be more forward, and ſhow greater alacrity in hearing God's Word. In thoſe things, his bodily infirmity can be no hindrance to him. Let him be reconciled to his Enemies; let him drive all remembrance of injuries out of his heart: and if he hath done theſe things, he hath kept the true Faſt which the Lord requires of us. For he commands us to abſtain from Meat, for theſe things ſake; that we ſhould check the wantonneſs of the Fleſh; and make it obedient and tractable to fulfil his Commandments.

Wherefore knowing theſe things, I beſeech you, who can Faſt, that you intend and increaſe, as much as is poſſible, this your good and laudable forwardneſs: for the more the outward man decays, the more your inward man is renewed. Faſting brings under the Body, and p. 187bridles its diſorderly motions: It makes the Soul alſo more clear and bright; giving it wings alſo, and making it light, and ready to ſore aloft. As for our Brethren who cannot Faſt, do you exhort them, that they would not for this cauſe refrain from their Spiritual Food: Tell them what I now ſay; and let them know, that not he who Eats and Drinks moderately is unworthy of this Auditory: but he that is lazy and diſſolute. And tell them alſo what the Apoſtle ſaith in that Oracle of his; that both he that Eateth, Eateth to the Lord; and he that Eateth not, to the Lord he Eateth not, and giveth God thanks. In like manner, let him that Faſteth, give thanks to God, who gives him ſtrength able to ſupport the labour of Faſting: and he that Faſteth not, let him alſo give thanks, that nothing of this nature can do him hurt, nor hinder him from minding the Salvation of his Soul; if he be pleaſed to attend it. For it cannot be told how many ways our moſt merciful God hath provided, by which, p. 188if we will, we may attain the higheſt confidence in him.

Theſe things I have ſaid for the ſake of the abſent, that occaſion of ſhame might be taken from them; and they might know there is no reaſon to be aſhamed on this ſcore. For to have Eaten doth not bring confuſion upon us, but to have done an ill thing. Sin is a great ſhame; which if we have admitted, we ought not only to bluſh, but to hide our ſelves for ſhame, and like condemned perſons, bewail our ſelves as miſerable wretches: and yet not then to deſpond, but to make the more haſte to Penitence and Pardon. For he is ſuch a gracious Lord, that he requires no more, when by negligence we fall into ſin; but that we acknowledge our Errors, and proceed no further, nor return again to the ſame offences.

I omit the reſt, for he repeats the ſame thing often over, in that Sermon. In the concluſion of which, after he had expounded a portion of Holy Scripture, he excuſes himſelf for holding them ſo long: which yet, p. 189he tells them, was not without reaſon; but that they who were preſent might be able to teach thoſe who were abſent the forenamed Leſſon; which he deſires them to carry home with them, and inſtruct their abſent Neighbours in it. And the next day but one, he begins his Sermon, with the very ſame Leſſon again: having alſo in his Sermon, upon the day between theſe two, told them; that two days Hom. xi.in a week were allowed unto all, wherein to intermit their Faſting. Which he compares to the reſting places, and Inns which are upon the Rode, that weary Travellers may turn in, and refreſh themſelves a while; to enable them to go on their journey the more chearfully: and to the Ports and Havens on the Sea-ſhore, into which the Mariners may run their Veſſel, when they have been toſſed with the Waves, and there wait for the opportunity of a fair Wind to carry them forward. Such Shores and Havens, ſaith he, ſuch Reſts and ſtays hath God granted us, for two days in the week, in p. 190this courſe of the Lent Faſt: that the labour of it being a little remitted, and they that travel in it refreſhed, may afterwards go on with the greater alacrity.

Of the ſame Opinion was his great Friend, S. Baſil in his Book of true Virginity **Tome 1. p. 717.Where he ſaith, we may apply to Faſting, thoſe words of the Holy Scripture, Turn not to the right hand, nor to the left. For as it is dangerous to incline to Gluttony: ſo by too much Abſtinence to weaken the Body, and make it unſerviceable, is altogether as abſurd and moſt irrational. For Abſtinence from the pleaſures of the Belly is not good in it ſelf; but only as it contributes to the attainment of Vertue. Now if we regard not that, by an immoderate Abſtinence, for which we chuſe to abſtain from Meat: we pervert the end of its Inſtitution; and by our folly, make it produce the quite contrary effect, to what was deſigned in it. For the Organ being broken and ſpoil'd, our Souls cannot converſe with God, p. 191by Reading and by Prayers: nor can it comply with our deſires, when we have a mind to do any good office to our Brethren. We ought therefore to have a due care of the Body: not for the Bodies ſake, but for the ſake of its miniſtry and ſervice, in the acquiſition of Vertue. For it is impoſſible, either to attend to Reading, or bend our mind to Prayer, or indeed to be fit for any other profitable imployment, if the Body be not well treated, that it may be an obedient miniſter to us. And therefore the Apoſtle ſaith he brought under his Body; but it was that it might be his ſervant.

I might add the words of another great man, Greg. Nazianzen: who ſhowing Orat. xl. p. 659.that we are ill adviſed, if we think to imitate all Chriſts actions, inſtances, among other things, in his Faſting. Chriſt, ſaith he, Faſted before he was Tempted; we before Eaſter: The Faſts are the ſame; but there is not a ſmall difference in their Times. For he Faſted, to arm himſelf againſt p. 192the aſſaults of Temptations: we to teſtifie our being dead with Chriſt, and for a foreign, preparatory purgation before the Feaſt. And he Faſted forty days; for he was God: but we proportion it to our ſtrength. Although there be ſome whoſe zeal perſwades them to extend their Faſting above their ſtrength. And in another place **Orat. 36 pag. 583.he asks this queſtion, foreign; What need they Faſt Corporally, whoſe minds are purified by the Word? Alluding, as Elias Cretenſis thinks, to that paſſage of our Saviour's, Now ye are clean, through the Word which I have ſpoken to you, xv. John 3. For ſuch pure Souls, ſaith he, do not ſtand in need of that Iuſtration which is made by Faſting. In the Latin Church S. Auſtin diſcourſes admirably on this Subject, in his Book **Cap. xxxiii.of the Manners of the Catholick Church. Where he relates what incredible Faſts were kept in ſome Monaſteries, both by p. 193Men and by Women: yet ſo that no body was urged to ſuch ſeverities as they could not bear. Nothing was impoſed upon them that refuſed, nor were they therefore condemned by the reſt, becauſe they were unable, they ſaid, to imitate what they did. For they remembred with what pains the Scripture commands Charity to us all: and were not unmindful of the words of S. Paul in the xiv. to the Romans, which I mentioned before out of S. Chryſoſtom. And, in fine, he ſaith, that when they were not well, they Eat thoſe things without ſcruple, from which they abſtained when they were in health. Nay, to ſuch as were weakly, and indeed to all, who could not (for inſtance) have a good health without the uſe of Wine (from which many abſtained) they cauſed it to be given them with great humanity and modeſty. And ſome, who fooliſhly refuſed what was offered, they brotherly admoniſhed, Ne vana ſuperſtitione debiliores citiùs, quam ſanctiores fiant, leſt by vain ſuperſtition, they ſooner made themſelves more unhealthy, than more holy. p. 194They read alſo to them the command of the Apoſtle to Timothy, that he ſhould drink a little Wine, becauſe of his often infirmities. And in this manner they exerciſed Piety diligently: but bodily Exerciſe (as the ſame Apoſtle ſpeaks) they knew was pertinent ad exiguum tempus, for a little time.

But I need not take any further pains in this matter: for if we had none of theſe Authorities to rely upon, we might be inſtructed by common Reaſon, that we ought to break the Faſt before the appointed time of the day, if we find our ſelves thereby indiſpoſed and unfit, for the neceſſary duties, which are to be performed on that day. This Eraſmus tells us was the reſolution of a Franciſcan of his acquaintance L. xv. Epiſt. 14.(one of the beſt men that he ever knew) who, when his companion thought they muſt begin all their Prayers again, becauſe he had ſeen him Eat before the time, ſaid, No ſuch matter; there is no fault committed, but rather God is a gainer by what I have done: p. 195for before our Prayers were languid, flat and dull; but now we can ſing the Hymns with a chearful mind; and with ſuch ſacrifices God is pleaſed. Eraſmus himſelf alſo on a Faſting-day having been hard at ſtudy, which made it neceſſary, he thought, to comfort his ſtomach before Diningtime with a meſs of Broth, adviſed with the ſame Franciſcan about it: who anſwered, ſo that the Lay Brother might take notice of it, Thou haſt not offended: nay, thou hadſt done ill, if thou hadſt not taken that refreſhment, but for little Foods ſake hadſt omitted thy Sacred ſtudies; and thereby done injury alſo to thy ſpare body.

I end this with the Obſervation of the ſame great Perſon in another place; that there are certain ſorts of Food, which ſo nouriſh the Body, ut vivat, non Lib. xxxi. Epiſt. 43.ut laſciviat, as merely to preſerve life, not to make it wanton. And ſuch kind of Food if we chuſe, when neceſſity requires, merely for ſupport, not for pleaſure; it cannot be thought that God or any wiſe and good man will p. 196condemn us for it: when we are thereby only made more ſerviceable both to God and Man.

CHAP. XX. The Concluſion of the Whole.

AND now, having ſhown what great benefits we may all receive by this pious diſcipline, what remains but that I preſs a little the practice thereof: which thus explained and underſtood, as hath been ſaid, I cannot ſee what any body, who hath a ſenſe of Religion, can object againſt it; nor why it ſhould not be univerſally embraced by ſuch perſons, and gladly revived, after too long a diſuſe of ſo profitable an Inſtitution.

The foundations of which, if they were not laid originally by the Apoſtles themſelves, yet they that began it, had great reaſon to think, it was ſo agreeable to their mind, that they would have thus Enacted, if they had been then alive. For as Philo p. 197ſome where ſaith, That the Laws of Moſes, were nothing but the Monuments of the Lives of the holy Patriarchs; who following the guidance of ſincere Underſtanding, without the preſcription of Laws, Religiouſly obſerved all thoſe Commandments which were afterwards eſtabliſhed by legal Sanctions: So we may truly ſay, on the other ſide, that the Polity and Converſation of the Primitive Church, was a certain Monument and repreſentation of the Evangelical diſcipline, and an uncorrupted rule of life. For, though there were at the firſt ſome Tares ſcattered by the Enemy, which grew up among the good Corn, yet it cannot be denied that there was never greater Sanctity, nor more perfect Innocence, than was among the generality of the Faithful: who, as far as we can find, always obſerved ſome ſuch ſolemn Faſt, as I have treated of, before the Memory of Chriſt's Reſurrection.

And therefore let not us now in theſe days refuſe, much leſs reject, the ſervice of that; which they found very helpful to them, for the preſerving p. 198and perfecting of the Church, in Purity and Holineſs: and which good men, in later times, have been ſo far from thinking ſuperfluous; that they have rather inclined to like the cuſtom of the Greek Church, who beſide the great Lent, have other three Lents (of ſhorter continuance, and leſs ſtrict obſervance) at other ſolemn times of the Year. Let us not lay aſide the uſe of Faſting; the example of which flowed from the Prophets, John Baptiſt, our Lord Chriſt, and his Apoſtles: Nor of this great Faſt; which is commended to us by moſt ancient Cuſtom (if not by greater Authority) by the Doctrine of the Fathers of the Church in the beſt Ages, and by the practice of all the Faithful; and which is of very great moment, to diſpoſe the mind for the Reading and Hearing of God's holy Word, for Prayer, for Hymns, and all other Chriſtian duties: whereby we may alſo draw upon our ſelves and our Families; nay, and upon the Church and Kingdom whereof we are members, all manner of Bleſſings; both by appeaſing his Divine diſpleaſure p. 199and averting publick Judgments, and, on the contrary, procuring great proſperity.

What if one part of Lent be now neglected? that is, the publick diſcipline of the Church againſt notorious Offenders, is not in theſe later Ages exerciſed; ſhall all the reſt therefore be laid aſide with it? A ſerious Believer, who hath any love to himſelf and the publick ſafety, would rather conclude, that there is ſo much the greater reaſon, to be more diligent in that part of it, from the practice of which, nothing but our own Wills can hinder us: ſince notorious Offenders, it ſeems, are grown ſo numerous, that it is impoſſible to bring them to do open Penance for their ſcandalous ſins and wickedneſs.

That is, every man who hath as yet a ſenſe of God and Goodneſs remaining in him, ought to look upon the enſuing Lent, as a time ſet apart, for the calling himſelf to a ſtrict and ſevere account: And accordingly, if any man find that he hath been a Fornicator, though never ſo cloſe and ſecret, a Drunkard, or conſtant p. 200Tipler, an Extortioner, an hard-hearted Worldling, a Calumniator or Backbiter, a Blaſphemer of God, an hinderer or ſlanderer of his Holy Word, or any other great Sinner, he ought to apply himſelf conſcientiouſly to Faſting and Prayer, and giving Alms, and all other duties, which have been ever accounted proper for this Seaſon. And let him not ſpare himſelf, but ſpend this time, as much as he can, in all manner of Humiliations, which have been often mentioned in this Treatiſe: retiring himſelf from company, and from buſineſs, to the utmoſt of his power, that he may lament his ſins, and acknowledge his wretchedneſs, and moſt earneſtly ſue to be reconciled to God, whom he hath offended.

Lamentations indeed, and wailings, and ſuch like things are not the whole buſineſs of Repentance; yet I have demonſtrated they are a part of it. And let me now add, they are ſuch a part (though but ſmall in compariſon) that they alone may obtain great Bleſſings from God upon us. If well diſpoſed people would, in every Pariſh p. 201of this Nation, leave off their buſineſs upon the firſt day of Lent; that they might go to Church, in a mournful habit; with Faſting, and Tears, and dejection of face, and proſtrations, and all other ſuch acknowledgments of their wretchedneſs, imploring the Divine Mercy, it might prolong our tranquillity: and prevail for an adjournment, at leaſt, of thoſe Judgments, which, if we conſider our ſinful life, we cannot but think we have juſtly deſerved; and had reaſon long ago to expect, ſhould have been inflicted on us. Eſpecially if we continued all the Lent long to frequent the holy Aſſemblies, (as often as neceſſary buſineſs would permit) to beſeech God, in the moſt mournful manner, to take pity upon us: For then this outward part of Penitence, with Sorrow and Grief and affliction of Spirit (though no great Reformation ſhould follow) we might be confident, would obtain from God, thoſe Temporal benefits, which we call the outward parts of his favour. For ſo it did in the caſe of Ahab, concerning whom God ſaith to the Prophet, Seeſt p. 202thou, how Ahab humbleth himſelf before me? Becauſe he humbleth himſelf before me, I will not bring the evil in his days, &c. The vengeance, though already denounced, was put off till a further day, becauſe he took that revenge upon himſelf which is mentioned in the foregoing Verſe; He rent his Cloaths, and put Sackcloth upon his Fleſh, and Faſted, and lay in Sackcloth, and went ſoftly, 1 Kings xxi. 27, 28, 29.

And therefore what may we not expect from this means, when it is but the outward part of Repentance; and the beſt part is not wanting? But we truly humble our ſelves in the ſight of God, ſo as to ſubmit our ſelves unto him; to do whatſoever he would have us: faithfully reſolving to become new men, and endeavouring ſo to be. Or, as our Church excellently exhorts us on the firſt day of Lent, If we would, remembring the dreadful Judgments hanging over our heads, and alway ready to fall upon us, return unto our Lord God, with all contrition and meekneſs of heart: bewailing and lamenting our ſinful life, acknowledging and confeſſing our offences, and ſeeking p. 203to bring forth worthy fruits of Penance: Then our afflicting our ſelves, our mourning, our weeping, our heavineſs, and all the bodily Exerciſes before named, would profit not a little; but be ſo acceptable unto God, that he would give us the greateſt Bleſſings; even perfect remiſſion and forgiveneſs, as we pray in the Collect for this Seaſon. When theſe bodily Exerciſes are the effects of true Contrition of Spirit, and when they are earneſts of a new life, and a means we uſe to accuſtom our ſelves to Sobriety, to Self-denial, to Retirement, to ſhake off bad Company, to Devotion, to Self-examination, to Meditation, to Pity and Commiſeration of the wants of others, to Charity and works of Mercy: then will the Lord have mercy upon us, as the Prophet ſpeaks, and he will multiply to pardon, lv. Iſa. 7.

But let all thoſe eſpecially, who truly fear God among us, apply themſelves with all ſeriouſneſs to this much neglected duty: For others, I doubt▪ unleſs they be forced to it, will not regard theſe Admonitions. Let it p. 204not content them that they do not follow the bad in their ungodly practices: but let them alſo lament the ſcandal which they give; and bewail the deplorable eſtate of ſuch wretched Souls; and deprecate the Divine diſpleaſure; beſeeching him to turn his anger from us, and to ſpare us for the ſake of thoſe pious Souls, that with Faſting, Mourning and Weeping, humbly ſupplicate his Mercy. If the Church did now exerciſe that ancient Diſcipline, ſo much ſpoken of, it would be the duty of the very beſt among us to be preſent at the Cenſures paſſed upon notorious Offenders; and (I ſhowed out of S. Paul) to bewail them, and lament over them, in the moſt doleful manner. And why ſhould we not do that voluntarily in our private retirements on Faſting-days, which the Church doth not call for to be done in publick? Nay, we ſhould the rather do it, as I have often ſaid: and bewail this, among other things, that men are impatient of ſuch diſcipline or any thing like it; that they will not ſubmit to the government of their Spiritual Paſtors p. 205(which is ſo great a ſin, that it is next to Rebellion againſt their Sovereign) and that Offenders are ſo multiplied, as beyond all meaſure to exceed the number of the Good, who are not able to curb and reſtrain them. This is a lamentable ſtate of things; and ought to affect the hearts of thoſe who fear God, with Grief and Sorrow: eſpecially when they conſider the obſtinate hardneſs of mens hearts in theſe evil courſes; their great inſenſibleneſs either of their ſin, or danger; and the cauſe of all this, their groſs Infidelity. Which it ſhould be part of every good mans buſineſs to bewail in ſecret; beſeeching God, all the Lent long, to put a ſtop to the floods of ungodlineſs, that they may not, like a deluge, overwhelm us.

It is not the cuſtom of theſe parts of the World, to mourn in Sackcloth and Aſhes; and therefore I have not preſſed the very ſame ſignifications of Sorrow, Grief, and Humiliation, which were anciently uſed in the Eaſtern Countries: but ſomething like them, and equivalent to them, if we p. 206be not willing to uſe; it is becauſe we think it a ſlight matter to offend the Divine Majeſty, and are not afraid of his Almighty diſpleaſure. For let us but awaken in our Souls a ſenſe of the hainous nature of thoſe ſins, which we and others have committed againſt God; and of the danger we have incurred by our undutifulneſs to him: and we ſhall not think it unreaſonable, to ſubmit to ſome ſuch diſcipline, as this, which is here propoſed, inſtead of that which was practiſed of old in other Nations.

Let every one of us lay aſide, all this Lent, our fine Cloaths, and the uſual attire of our Bodies; for that is ſtill the cuſtom of Mourners in all places: and let us retire our ſelves, as much as is poſſible (for ſo Mourners alſo do) making no viſits, nor willingly receiving any, if nothing but civility oblige us to it.

Let the time be ſpent in this retirement, in Reading, and Prayer; in examining our Conſciences, and bewailing our Offences; in taking a view of the miſerable eſtate of mankind, and imploring the Divine Mercy towards p. 207them; in laying to heart the ſufferings of any of our Chriſtian Brethren; and ſuch like Spiritual Exerciſes; which we are too apt to neglect, in a croud of buſineſs, and of company.

Let the conſideration of it, move us to afflict our ſelves with Faſting; or, if that cannot be, with a ſpare Diet.

Let the rich eſpecially and thoſe that live deliciouſly, deny their appetites; keep a ſlender Table; and puniſh their exceſſes with harder fare.

Drink no Wine, nor ſtrong Liquors, without neceſſity; make no Feaſts, nor accept of invitations to them.

Give Alms liberally; and frequent the publick Prayers: and there let us humble our ſelves before God, and bluſh to lift up our Eyes unto Heaven.

Yea, let us Pray, with all Prayer and Supplication, in the Spirit (as the Apoſtle enjoyns, vi. Epheſ. 18.) that is, addreſs our ſelves to him in all ſorts of holy thoughts and devout affections; and that with great fervour and ardent deſires; with Tears and knocking our Breaſts, and bended knees (as Theophylact expounds the words) beſeeching p. 208him, by the Myſtery of his holy Incarnation; by his holy Nativity, and Circumciſion; by his Baptiſm, Faſting and Temptation; by his Agony and Bloudy Sweat, by his Croſs and Paſſion, &c. graciouſly to deliver us.

Tremble to think that you have ſo oft prayed in the Litany, that God would PITIFƲLLY BEHOLD THE SORROWS OF YOƲR HEARTS, when, perhaps, you had no SORROW at all there: and now, if you have any, let it be teſtified in all the ſorrowful actions, that I have named.

And forbear Muſick, and Dancing, and all ſuch like pleaſures.

Let thoſe that have been ſlothful, content themſelves with leſs ſleep; that they may have more time for Prayer and Heavenly thoughts.

They that have been too Voluptuous, will do well alſo to lye hard; though not upon the ground.

Finally, let there be a general Abſtinence from all manner of Recreations; unleſs the preſervation of Health make them neceſſary, and then uſe them privately.

p. 209Leave the Play-houſes quite empty; and make the Churches full: Go to no publick ſhows, nor meetings; but ſpend the time, when you come from Church, in ſetting all things right at home.

For S. Chryſoſtom, I remember, having heard that ſome of his Auditors, ſince his laſt Sermon, had been at an Horſe-race; bewails it, in his next, as the loſs of all the pains he had beſtowed upon them, from the beginning of Lent. And, among other things, tells them, it gave great ſcandal to Jews and to Gentiles: who ſeeing thoſe that were at Church daily, mingle themſelves at thoſe meetings, with ſuch as came not thither, think, ſaith he, that all we do is a deluſion; and that we are all alike, no better than themſelves. A great deal more he ſaith on this ſubject, in his Sixth and Seventh Sermon upon Geneſis; and begins his Forty firſt Sermon with the very ſame matter. In like manner S. Baſil **Hom. viii. in Hexaem. p. 110.chides thoſe, who as ſoon as Sermon was done, went and plaid at Dice and Tables: p. 210It being to no purpoſe to afflict the Body with Faſting, if the Mind continue vain, and full of vicious Affections. And therefore S. Chryſoſtom frequently beſeeches his hearers, that when they came home, they would ſpend their time in ruminating upon what they had been taught, and conferring one with another about it: and thereby free themſelves from all bad deſires, and flee the ſnares of the Devil. For when the Devil, ſaith he, ſees our Minds ſolicitous about theſe Divine matters, and perpetually converſant in them, he dares not approach us; but flees away before the face of a more powerful Spirit working in us.

Now all this that hath been ſaid, doth not come up to the Primitive ſtrictneſs; but it approaches ſomething near unto it: and is a great mortification of ſenſual Nature; which delights in company and merry meetings, in Feaſts and Jollity, in Sport and Plays, in Laughter and all manner of Mirth and Pleaſure. Which we ought to lay aſide and deny our ſelves at this Seaſon; that we p. 211may fulfil the Apoſtolical Precept, iv. Jam. 9. 10. Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy to heavineſs.

Humble your ſelves in the ſight of the Lord, and he ſhall lift you up.

Let the Reader caſt his Eyes back to the latter end of the Seventh Chapter of this Book: and when he hath peruſed it again, conſider with himſelf what he hath to do. Eſpecially in the Great Week of Lent (as they anciently called the Week juſt before Eaſter) which had that Name given it, ſaith the great Man before mentioned, becauſe S. Chryſoſt. Hom. xxx. in Geneſ.in it certain great, and unſpeakable benefits were beſtowed upon us. There was an end put in this Week, to the long continued War; Death was extinguiſhed; the Curſe was taken away; the tyranny of the Devil diſſolved, and he himſelf diſarmed; God reconciled to mankind; Heaven made enterable; Men aſſociated with Angels; things diſtant conjoyned; the Partition-wall p. 212taken down; the incloſure laid open; the God of Peace pacified all things, both in Heaven and in Earth. And therefore we call it the Great Week; becauſe the Lord graciouſly conferred on us ſuch a multitude of Gifts therein. For which reaſon many both inlarge their Eaſting, and are remarkable for Watchings, and holy Pernoctations, and Alms: Showing by their deeds the honour they have for this Week. For if our Lord freely beſtowed ſuch great benefits upon us therein; how can we think it decent in us, not then to make a ſhow of all poſſible reverence and honour? For even Kings themſelves declare, in what admiration they have thoſe venerable Days; by commanding a vacation to all thoſe who manage Civil affairs; by ſhutting up the doors of the Courts of Judgment; and requiring a ceſſation of all ſtrife and contention: that men may have nothing to do, but to apply themſelves to the right performance of Spiritual offices; with the greateſt quietneſs, p. 213and tranquillity. And more than this, they honour theſe Days with another liberality: looſing the bonds of Priſoners, and letting them go free; that, as far as Humane power reaches, they may imitate their Lord. For as he ſet us at liberty, when we were faſt tied and bound with the Chains of our Sins, and gave us the injoyment alſo of innumerable good things: ſo we in like manner, ought, the beſt we can, to be imitators of this loving kindneſs of the Lord.

You ſee, how every one of us ſhould ſhow in all things, the reverence and the honour, which is becoming thoſe Days, which were the procurers of ſo many and ſuch good things. And therefore now, if ever, let me intreat you to expel all Worldly thoughts; and to keep the Eye of your Mind clear, and vigilant. Now is the time, to Faſt more ſtrictly; to make more earneſt Prayers; to be more exact and large in confeſſion of Sins; to p. 214be diligent in all the actions of Piety; to give Alms more liberally; to exerciſe the ſtricteſt Patience, Forbearance, Meekneſs, and all other Vertue: That coming with theſe accompliſhments unto Eaſter-day, we may partake of the bounty of the Lord.

THE END.

End of the text · Simon Patrick, Of Repentance and Fasting (1686)