Commentaries, Commentary on Judges · Chapter 20

Commentaries · Commentary on Judges · Chapter 20

p. 267¶The .xx. Chapter.

1 THen all the children of Iſraell went out, and the congregation was gathered together as one man, from Dan euen to Beerſeba, and from the lande of Gilead, vntounto the Lord in Mizpa.

2 And the corners of all the people, and all the tribes of Iſraell, aſſembled in the Churche of the people of God, foure hundreth thouſand footemen that drew ſword.

3 And the children of Beniamin heard y^t the childrē of Iſraell wer gone vp vntounto Mizpa. Then the children of Iſraell ſayde: Howe is this wickednes committed?

4 And the man the Leuite, the womans huſband that was ſlayne, aunſwered and ſayde: I came vntounto Gibea whiche is in Beniamin, with my concubine to lodge.

5 And the men of Gibea aroſe agaynſt me, and beſet the houſe roūd aboute vponupon me by nyght, thynking to hauehave ſlayne mee. And hauehave forced my concubine that ſhe is dead.

6 Then I tooke my concubine, and cut her in pieces, and ſent her thorough out all the countrey of the inheritance of Iſrael. For they hauehave committed abhomination and vilany in Iſrael.

7 Beholde all ye children of Iſraell, geue your aduiſe and Counſell herein.

The congregation of the Iſraelites was aſſembled together to iudge of the crime. This Hebrew word Edah ſignifieth a Church or an aſſembly,The end of aſſemblyes or meatynges together. beyng deriued of this verbe Adah, whiche is to teſtify: bycauſe that it is the vſe and ende of ſuch aſſemblyes, that the godly ſhould faythfully teſtify before God of thoſe thynges whiche are put forth to be conſulted of.

From Dan euen vntounto Beerſeba. Dan & Beerſeba.In this kinde of Paraphraſis is comprehended the whole people of Iſrael. For theſe ar the endes of that kyngdome: & Dan is the ende towarde the North, wherby y^e Iewes are neyghbours vntounto the Zidonians, and Beerſeba toward the South.

Euen vntounto Gilead. That land is beyond Iordane, The borders of the region of the Hebrues.where the two tribes Ruben and Gad together, with halfe the tribe of Manaſſes dwelled. Thys was the third end toward the Eaſt. And ouer agaynſt that toward the Weſt lay the ſea called mare Mediterraneum. Within theſe termes and lymites was conteyned the region of the Hebrues, whiche they poſſeſſed in the land of Chanaan.

They came into Mizpa vntounto the LORDE. Where Mizpa was.Mizpa was a place moſte apte to hauehave aſſemblyes in, it was not farre frome Ieruſalem in the Tribe of Iudah. In the fyrſte booke of the Machabites the thyrde Chapiter, it is thus written: When the people by reaſon of y^e tyranny of the Macedonians fled out of Ieruſalem, they aſſembled together in Mizpa vntounto Iudas Machabeus. And it is added that y^t place was a houſe of prayer of aūcient tyme, & laye ſituate ouer agaynſt the City of Ieruſalem. And in this booke we hauehave before heard, how that when Iiphtah ſhould be ordeyned Iudge ouer the people, the people aſſembled together in Mizpa. In Samuels tyme alſo y^e people aſſembled together twiſe vntounto that place: once when they ſhould leade an army agaynſt the Philiſtines, & an other tyme when Saul ſhould be created kyng. Farther, when all the Citye was ouerthrowen by Nebuchad-Nezar, all the people fled to Godolia in Mizpa. Moreouer beſides the oportunity of the place, was added a notable benefite of God: bycauſe, as we rede in the .10. chapter of Ioſuah, there aſſembled thether agaynſt the people of Iſrael a very great nūber of kynges, for there were not fiue or ſixe, but very many kinges which were neyghbours, entending vtterly to deſtroye the name of the Iewes. Yet God commaunded them to be of a good & valiaunt courage, bycauſe he would geue vntounto his people the victory ouer them all. And when that thyng happened, contrary to all mans hope, the Hebrues for a monument of ſo great a benefite, built in that place an alter vntounto God. Wherfore it is probable (as the Rabbines affirme) that in Mizpa began to bee a houſe of prayer. For the people went not to the tabernacle or to Ieruſalem, ſo often as they had occaſion to pray,EueryEvery Citye had Synagoges. but had in Cityes and Villages certayne Synagoges, wherein they prayed together vntounto GOD. But to doo Sacrifices it was not after that manner lawfull but onelyonly at the tabernacle of Moſes, or at Ieruſalem, after Salomon had builte the Temple: althoughe hyghe places were ſometymes vſed. Wherfore the people aſſembled thether as well for the opportunity of the place, as alſo by reaſon of the auncient Religion: neither thought they it lawefull to begyn any thyng without prayers. Whiche inſtitution, for that the Papiſtes woulde ſomewhat reſemble, they firſte prouide to hauehave a Maſſe of the holy Ghoſt, ſonge before they make any leagues, or rather conſpiracyes agaynſte Chriſte.

It is ſayde that they aſſembled together vntounto the Lorde, to praye together vntounto the Lorde.D. Kimhi. Although Dauid Kimhi thinketh that this was added: bycauſe whereſoeuer is a multitude of the godly, there is GOD alſo preſent. And to confirme that ſentence, he bringeth a place put of the Pſalme: GOD ſtoode in the Synagoge of Goddes. For Iudges whiche in thys place are called Goddes, when they geue iudgement, ought not to thinke that they hauehave theyr owne cauſe in hande, but Goddes cauſe, as Ioſaphat the godly kynge ſhewed them. I doo not diſſallowe this ſentence: for it is both godly, and alſo it maketh menne to vnderſtande, that when aſſemblyes are godly had, then doo menne aſſemble vntounto GOD: whiche thyng if menne in theſe dayes woulde conſider, greate menne woulde handle publique cauſes with more feare of GOD. Howbeit thys is for certayne that the Iſraelites aſſembled not in Silo, as ſome thinke.

And the corners of all the people aſſembled. The Hebrewe woorde is Penoth, whiche properly ſignifyeth corners: but in this place it is taken for Capitaines, heades ouer ten, Cēturious, Tribunes, and gouernors of warlike affayres. For they after a ſort are corners, ſtrengthes and ſtayes of an army. Wherfore the villages of the Holuetians in the Italian toungue are called Cantones. Wherfore the Hebrues come and aſſemble in Mizpa, not raſhly, but in their orders. They had not in deede a kyng, or myghty Magiſtrates, or Senadrim, as it is thought, for they wer ſore decayed and weakened by the Philiſtines. Yet they retayned among themſelues ſome order and diſcipline.

Fower hundreth thouſande footemen. When they went out of Epypte, they were 666000.The nomber of the Iſraelites diminiſhe. men. It ſeemeth that the number was nowe diminiſhed. And no meruayle, bycauſe they had ben afflicted with many & greuous calamities. Alſo p. 268the tribe of Beniamin was away, which peraduenture had thirty thouſande ſoldiours. For that tribe was both ample and alſo mighty.

And the chyldren of Beniamin heard. The Beniamites would not be preſent, they onelyonly heard what ſhould be done.Dauid Kimhi Kimhi admoniſheth that theſe woordes are put in by a parentheſis: for there is no cauſe ſhewed why they woulde not be among them.

And the children of Iſrael ſayd: Tel how this wycked act was committed. Kimhi thinketh that theſe things are to be red in y^e vocatiue caſe, as though it ſhould hauehave bene ſayd: O ye children of Iſrael, declare the whole matter in order as it was done: in the meane time it ſeemeth that the Beniamites are noted, bycauſe they would not come vntounto the aſſembly, neyther take awaye euill from among them. The people aſſembled together to vnderſtand the cauſe, that for as much as ther was no Magiſtrate, the people might publikely geue iudgement of ſo haynous a wycked crime.

The Leuite anſwered. This is in deede a ſhort accuſacion,It is prooued that Concubines wer wiues but yet it comprehendeth al. In the meane time, this is to be noted, that this Leuite is called the huſband of the womā that was ſlaine, which yet is called his Concubine. Wher by is proued the ſentence which we hauehave before affirmed, namelye that lawfull wyues alſo are called Concubines.

They entended to kyl me. He ſpeaketh modeſtly and ſhamefaſtly, and declareth the wycked act of the Gabaonites. Leui ben Gerſon ſaith, that he ſo ſpake, bicauſe he was ready to dye, rather then then he would ſuffer ſo great a villany.

Behold al ye chyldren of Iſrael. When hee had finiſhed his tale, he byddeth them to take counſell, what was to be done in this matter. Then followeth the deliberation.

8 Then al the people aroſe as one man, ſaying: There ſhall not a man of vsus go to his tent, neyther ſhal any turne into hys houſe.

9 But now thys is the thyng whych we wil doo to Gibea, againſt it by lot.

10 And we wyl take ten men of the hundreth throughe out all the tribes of Iſrael, and an hundreth of the thouſand, and a thouſande of ten thouſand, to bryng vittayle vntounto the people, that they maye doo (when they come to Gibea of Beniamin) according vntounto all the villany, that it hath done in Iſrael.

11 So all the men of Iſrael were gathered agaynſt the City, knit together as one man.

12 And the tribes of Iſrael ſent men throughe all the Tribe of the chyldren of Beniamin, ſaying: What wyckedneſſe is thys that is committed among you?

13 Now therefore delyuer vsus thoſe wycked men which are in Gibea, that we may ſlay them, and take away euyll from Iſrael. But the chyldren of Beniamin woulde not obey the voyce of theyr brethren the chyldren of Iſrael.

They al euen to one determined, that ſo great a villany ſhould be auenged, if the Beniamites would not puniſh the guilty, as it was meete they ſhould. The ſumme is: They wil not ſuffer the wicked act to eſcape vnpuniſhed. But howe theſe thinges mought be rightly and orderly done and ordered, was firſt to bee conſidered. For there was a great number of men, namelye .4. hundreth thouſand. Wherfore out of that number they chuſed ſome to bring vittayles: & other ſome to aſſayle the enemies. But before all thinges, they ſent a meſſage vntounto the Beniamites, that if they woulde deliuer the wicked men, they woulde ceaſe from warre. But ſome man wil ſay, was it ſufficient to deliberate to fight, and onelyonly to heare the accuſacion of the Leuite? Vndoubtedlye it ſeemeth that hee ought to hauehave proued that fact,What wytneſſes the Leuite mought hauehave. both by reaſons, and alſo by witneſſes. But it is probable, y^t he had his ſeruant to witnes, which was preſent when thoſe things were done, and peraduenture that old man, to whom he had turned in. For it is to be thought that he was departed from the Gabaonites, for as much as he could not abide their wickednes. But howſoeuer the matter was, the people before they go to hand ſtrokes, decreed to ſend meſſengers vntounto the Beniamites, that by them they might excuſe their fact, and defende them ſelues. And by that meanes the other part, namely the guilty, was heard.

In the meane time they chuſe thoſe by lots which ſhoulde be appointed to certayne offices. This was the peoples doing: and therfore it was done by choyſe, that they might know, who ſhould cary vitailes vntounto the campe, & who ſhoulde fight.To caſt lots ar moſt apt for the popular ſtate. And to caſt lot ſeemeth to be the moſt meeteſt way for the ſtate of the people: for the people loueth equality of lawes, and equability, which ſeemeth then to be chiefeſt, when choiſe is permitted vntounto lots. Wherfore wher as the people gouern, Magiſtrates are oftentimes choſen by lots. So is it alſo in hoſtes, y^t whē ſoldiours wil, they doo many thinges betwene themſelues by lots. This therefore was the maner therof, that the tenth man of the whole people ſhoulde bee had, ſo that one of ten ſhould by lot be taken, ten of a hundreth, one hundreth of a thouſand, and a thouſand alſo of ten thouſand. This ſeemeth to be a very profitable and commodious way. For now oftentimes in hoſtes a man ſhal ſe more raſcals and vitlers, then ſoldiours. But by this meanes or decree, one tended vp on nine ſoldiours, and ten vponupon ninetye. And their charge was to prouide vyttailes, bicauſe they knew not how long that expedicion ſhoulde endure. So in Titus Liuius Quintius Cincinnatus, Titus Liuius.being created Dictator in a perilous time of the publik wealth, and hauing a iorney to make by night, ſtraightway cōmaū ded, that the youth ſhould gather together ſtakes and make readye weapons: but the old men and ſuch as were not apt for warre, ſhoulde dreſſe vittailes for the reſt, as much as ſhould ſerue them for fyue daies. Here we ſee that the Dictator had his choiſe of them al. But among the Iſraelits ther was no Dictator: wherfore the matter was put to lots. In the booke of Ioſua alſo in the firſt chapter, it is written that Ioſua commaunded the tribunes to gather an armye, and that al of them ſhould hauehave meate ready dreſt to their handes, when they ſhould paſſe ouer Iordane. For they wer ignorant what ſhould happen vntounto them.

As it were one man. They were agreed together, and alſo of one mynde: and nothing is more profitable proſperouſly to make warre, then the concorde of ſoldiours.

Warre whē it is not proclaymed, ſeemeth theft.The tribes of Iſrael ſent meſſengers. The Iſraelites do appoint nothing raſhly or headlong. This reaſon was moſt iuſt, that before they made any inuaſion by warre, they ſhould proclaime warre. For where that is not done, it may ſeme to bee rather theft, then warre. Farther, they woulde that if anye had beene innocent amonge them, they ſhoulde not hauehave wrapped them ſelues together with thoſe wicked men. Delyuer vntounto vsus (ſay they) thoſe which hauehave committed ſo great wickednes. That al the people may puniſh them, if ye will not. And they bring foorth the law of God: That euil may be taken away from among the people. By euil is vnderſtand ſinne and wickednes: that ſemeth to be taken away, when it is puniſhed.How euyl is taken away. But if it remayne vnpuniſhed, then remaineth that God wil take vengeaunce therof. Other do thus expound it: That we maye take away euil, that is, that we may turne away from Iſrael the calamities, whyche for that ſinne ſeemed to hang ouer it. So Ieſus in the Goſpel healed al diſeaſes and griefes in the people: when as yet he came not for diſeaſes ſake, but for ſins. But diſeaſes are inflicted bicauſe of ſynnes. Therfore ſeing he tooke awaye the cauſe, namely ſynne, he tooke away alſo the effectes of ſynne. They ſent meſſengers, p. 269not onelyonly to one famely of the tribe of Beniamin, but to all. Schebat in Hebrue is a tribe, but here it is taken for a famely. And in very dede tribes wer nothing els then famelies, comming of the Patriarches, namely the children of Iacob. But the tribe of Beniamin had ten famelies,Beniamin had ten fa…elies. R. Selomoh. who toke their names of their firſt Parentes. And thoſe ten famelies were ſo notable and aboundant, that R. Selomoh ſaith, that Rachel after a ſort brought forth twelue tribes, that is, ther came out of Beniamin ten famelies, which myght bee likened vntounto ten tribes: Farther, of Ioſeph were borne Ephraim and Manaſſes. Wherfore the Tribe of Beniamin was very populous and mighty. Whereby alſo it came to paſſe that they truſted to much in their own ſtrength, and thought that they were able to reſiſt al Iſraell. Wherfore they would neither deliuer the guiltye, nor yet puniſh them. For they thought it ignominious vntounto them, if they ſhould hauehave don either of them. They would not geue place to ſound counſels, wherefore they could not deny, but that warre was iuſtlye made againſt them, which by honeſt meanes they might hauehave auoided. But the reſt of the people are to bee prayſed, bicauſe they with ſo great moderacion tooke in hande ſo great a matter. Fyrſt,A comparyſon betwene y^e people and the Bē iamites. they would know the cauſe, then ſende meſſengers, to require that the guiltye might be put to death: laſtly they would aſſay althinges, rather then they would make war againſt their brethren. On the contrarye ſyde, the Beniamites doo al thinges peruerſlye, they take no counſel, they neither deny nor excuſe their act, they wyll not deliuer the guilty, but prepare them ſelues to defende. And ſo for the wickednes of a fewe, they contaminate them ſelues all. And as Paul ſayth to the Romanes, they do not onelye euyll them ſelues, but alſo conſent to them that doo euyl. Neither could they excuſe themſelues by ignoraunce of the law, which they had ſo often heard. They acknowledge that the wycked act was moſt grieuous, which yet they allow in defending the guilty.

14 But the children of Beniamin gathered them ſelues together out of the Cities into Gibea, to go out and fyght agaynſt the chyldren of Iſrael.

15 And the children of Beniamin were numbred at that tyme .26. thouſand men that drew ſwoorde, beſides the inhabiters of Gibea, whych were numbred .vi. hundreth choſen men.

16 Of al this people there were .7. hundreth choſen men, that were ſhut in their ryght hande: all theſe coulde ſlyng ſtones at an heare breadth, and not fayle.

17 Alſo the men of Iſrael beſide Beniamin, were numbred .400. thouſand men that drew ſword. Al theſe wer men of warre.

18 And they aroſe vp, and went vp to Bethel, and aſked of God, & the children of Iſrael ſayd: which of vsus ſhal go vp firſte to fyght agaynſt the chyldren of Beniamin? And the Lord ſayde: Iuda ſhall be fyrſt.

19 Then the chyldren of Iſraell roſe vp earelye, and camped agaynſt Gibea.

20 The men of Iſrael I ſay went out to battaile agaynſt Beniamin, and the men of Iſrael put them ſelues in aray, to fight againſt them beſyde Gibea.

21 And the chyldren of Beniamin came oute of Gibea, and ſlewe downe to the ground of the Iſraelites that day .xxii. thouſand mē.

22 And the people the men of Iſrael plucked vp their hartes, and ſet their battayle agayne in aray, in the place where they put them in a ray the fyrſt day.

23 And the children of Iſrael went vp, and aſked the Lord ſaying: Shal I go agayne to battayle agaynſte the chyldren of Beniamin my brethren? And the Lord ſayd: Go vp againſt them.

24 Then the chyldren of Iſrael came neare the chyldren of Beniamin the ſecond day.

25 And the ſecond day Beniamin came forth to meete them out of Gibea, and ſlew downe to the grounde of the chyldren of Iſrael agayne .xviii. thouſand men. Al they could handle the ſwoord.

The Beniamites aſſembled together to Gibea, bicauſe they ſaw al the brunt of the battail bent thitherwarde. They tooke out the choyce of their ſoldiours, wherein were not comprehended the inhabiters of Gibea, which were in number ſixe hundreth men of warre, and men picked out. And it is added for a thyng wonderful, that there were of the Beniamites ſeuen hundreth, which had an impediment in their right handes, but vſed ſlynges, & leuened ſo nye, y^t they miſſed not euen an heare bredth.What hande is ſaid to be cloſed It is ſaide that they had their handes cloſed, bycauſe the ſinews wer bound, neither could the ſpirites hauehave their mouings frely. For which cauſe they were vnapt to draw ſwordes. The latin tranſlacion hath ambi dexteros, bicauſe they could vſe both handes, as though either hand were the right hand.Leafthanded. And they which excuſe this tranſlacion, do ſay that they ſo vſed the leaft hand, as if they had had no right hand. I thinke rather that they were leaft handed. But in that it is added that they leueled ſo rightly, that they miſſed not a heare bredth,Hyperbole. I thinke it be ſpoken by this figure Hiperbole, wherby their cunning and induſtry might the more be commended.

In the Hebrue it is read that the Beniamites had .xxvi. thouſande ſoldiours. But in the latin interpretaciō are put onelyonly .xxv. thouſād, for this cauſe as I ſuppoſe, bicauſe in that laſt conflict wherein the Beniamites were ouerthrowen, we reade onelyonly of .xxv. thouſand that were ſlaine. Wherfore if a man compare the firſt number with the latter, there are a thouſand ouer, whom other thinke that when their hoſt was diſcomfited, and thinges paſt all hope, they turned backe & fled into Europe. D. Kimhi.But Kimhi thinketh more rightlye, that they were myſſing, when the Beniamites got the vpper hand in thoſe twoo firſt conflictes. For it is not credible that they ſo ouercame, that they loſt none of their ſoldiours. Wherfore if thou adde them vntounto the .xxv. thouſand, which fel in the third battail, then is the whole number of .xxvi. thouſande explete. Theſe thinges I knowe are of ſmal waight: which yet I thought good to note, bicauſe the Rabbines hauehave written many thinges of them, and the tranſlacions do differ.

When the ſoldiours were choſen out, and al thinges ſet in an order, the Iſraelites ſend to Bethel, and aſke counſel of God. The Arke of the Lorde was at that time in Siloh, Bethel is not alwaies the proper name of a place.and from thence wer geuen anſwers. And Bethel in this place is not the name of a City, but is takē for the houſe of God, and ſignifieth a place where the Arke of the couenant remained. Farther, Siloh was not farre from Gibea, wherfore it was no hard matter for the Iſraelites to ſend thether to aſke counſel of God. They aſked the Lord, which tribe ſhould hauehave the fyrſt place in the battayle, for ſome one tribe muſt nedes be the firſt. Anſwer was made, that this ſhould be geuen vntounto the tribe of Iuda. That was of al the tribes moſt populous and noble, vntounto which afterward came the kingdome. They enquired not who ſhould be the captaine of the warre, but which tribe ſhoulde begyn the battaile firſt againſt the enemies.

Why thei doubted not of the victory. Wherin the Iſraelits ſynned.They nothing doubt of the victory: neither demaund they any thing concerning it. They ſaw that their quarrell was iuſt. They ſawe alſo that they were more in number and multitude, and that it would be eaſy to ouercome ſo fewe: wherefore they pray not vntounto God to geue them the victory, which was a grieuous p. 270ſynne, as R. Leui ben Gerſon affirmeth. Wherefore God being offended, ſuffred them twiſe to fal before their enemies, and that wonderfullye. For God hateth nothing more then pride, and to much truſt in our owne ſtrengthes. He wil alſo hauehave men knowe, that victory is both to be required,D. Kimhi. and alſo to be hoped for at his handes onelye. But Kimhi ſayth, that other thinke that this ſo great miſfortune of warre happened, bicauſe of the idolatry of Micha the Iſraelite. As though God ſhould in this maner hauehave delt with them: Ye will auenge the iniury done vntounto a man, being a Leuite, but ye neglect and wyncke at the contumely which I ſuffer at the Danites handes, who publikely worſhip Idoles. Either of theſe ſentences is very likelye, althoughe neither of them is gathered out of the text. Howbeit this we may affirme, that there were ſome certain cauſes, wherby God was excedinglye prouoked of the Iſraelites. But what thoſe cauſes were, though we know not, it is no meruayle. For the counſels of God are hidden and obſcure. Order at the length required this, that the Iſraelites ſhould firſt auenge the contumely of God himſelf, and afterward of the Leuite. But this is ſufficiently declared in the text,What thynges the Iſraelites had omitted, that they at thoſe twoo firſt tymes came not vntounto God earneſtly inough. They came in deede: but they neither faſted, nor killed ſacrifices, nor made any praiers, as far as the holy hiſtory declareth. But at the laſt, hauing already two ouerthrowes, all of them with a lowly and humble minde come vntounto God, al pray together and faſt. Theſe thinges ſeme ſufficiently to declare, that they were not before in the houſe of the Lord in ſuche maner as they ought to hauehave beene. For if they had had true fayth, they would hauehave before alſo proclaimed both cōmon prayers, and alſo faſting. Mourning, faſting, and praiers are the effectes of faith and true repentaunce. Theſe thinges for that they had not, it is probable that therfore they receaued ſo great loſſe at the firſt and ſecond conflict. This thing alſo might bee a cauſe, for that they made warre to much ſecurely and contemptuouſly, as they which dyd put their confidence in the number and ſtrength of their own men. Wherefore they contemned the enemy,The contempt of enemies hurteth very much then the which nothing is more vnprofitable to thoſe y^t ſhal fight. For contempt of the enemies engendreth negligence in the hoſtes.

26 Then al the children of Iſrael aſcended, and all the people, and they came into the houſe of God, and wept, and abode there before the Lorde. They faſted alſo that day vntounto the euening, and offered burnt offringes, and peace offeringes before the Lord.

27 And the chyldren of Iſrael aſked the Lorde (for there was the Arke of the Lord in thoſe dayes.

28 And Pinhas the ſonne of Eleazar, the ſonne of Aaron ſtoode before it in thoſe dayes) ſaying: Shal I yet go any more to battayle againſt the children of Beniamin my brethren, or ſhal I ceaſe? The Lord anſwered: Go vp, for to morow I wil deliuer them into your hand.

29 And Iſrael ſet men to lye in wayte round about Gibea.

30 And the children of Iſrael went vp againſt the children of Beniamin the thyrd day, and put them ſelues in aray againſt Gibea, as at other tymes.

31 Then the children of Beniamin comming out to meete the people, were drawen from their City, and they beganne to ſmite and to kyl of the people as at other times, euen by the wayes (whereof one goeth vp to the houſe of God, and the other to Gibea) in the fielde, vponupon a thirty men of Iſrael.

32 And the chyldren of Beniamin ſayd: They are fallen before vsus as at the firſt. But the children of Iſrael ſaid: Let vsus flie, and pluck them away from the city, euen to the high wayes.

33 And when al the men of Iſrael roſe vp oute of their place, and put them ſelues in aray in Baal-Thamar: in the meane while, the men of Iſrael that lay in wayte, came forth of their place, euen out of the medowes of Gibea.

34 And they came ouer agaynſt Gibea, ten thouſande choſen men of all Iſrael, and the battayle was ſore: for they knewe not that the euyll was neare them.

35 And the Lord ſmote Beniamin before Iſrael, and the chyldren of Iſrael deſtroyed of the Beniamites the ſame day .xxv. thouſand and one hundreth men. All they coulde handle the ſwoord.

36 So the children of Beniamin ſaw that they wer ſmitten down, for the children of Iſrael gaue place vntounto the Beniamites, bycauſe they truſted to the men that lay in wayte, whych they had layde beſydes Gibea.

37 And they that lay in wayte haſted, and brake forth toward Gibea, and the embuſhment drew themſelues along, and ſmote al the City wyth the edge of the ſwoord.

38 Alſo the men of Iſrael had appointed a certayne tyme with the embuſhmentes, that with great ſpeede they ſhoulde make a great flame and ſmoke ryſe out of the City.

39 And the men of Iſrael retired in the battayle, and Beniamin began to ſmyte and kyll the men of Iſraell, about .xxx. perſons, for they ſayd: Surely they are ſtriken downe before vsus, as in the fyrſte battayle.

40 But when the flame began to aryſe out of the City, as a pyller of ſmoke, the Beniamites looked backe, and beholde, the flame of the City began to aſcend vp to heauen.

41 Then the men of Iſrael turned againe, and the children of Beniamin were aſtoyned, for they ſaw their deſtruction at hand.

42 Therefore they fled before the men of Iſrael vntounto the waye of the wyldernes, but the battayle ouertooke them, alſo they whyche came out of the Cities, ſlewe them among them.

43 Thus they compaſſed the Beniamites about, and chaſed them at eaſe, and ouerran them, euē ouer againſt Gibea on the Eaſt ſide.

44 And there fel of Beniamin .xviii. thouſand men, which were all men of warre.

45 And they turned and fled vntounto the wyldernes, vntounto the rocke Rimmon, and the Iſraelites glayned of them by the way .v. thouſand men, and purſued after them vntounto Gidehon, & ſlew two thouſand men of them.

46 So that al that were ſlayne that day of the Beniamites were 25 thouſand men that drew ſword, which were all men of warre.

47 But .vi. hundreth men turned and fled to the wyldernes, vntounto the rocke of Rimmon, and abode in the rocke Rimmō .4. monethes.

48 Then the men of Iſrael returned vntounto the chyldren of Beniamin, and ſmote them with the edge of the ſwoord, from the men of p. 271the City vntounto the beaſtes, and al that came to hand, alſo they ſet on fyre all the Cities that they could come by.

After that the children of Iſrael had had the ouerthrowe, they went vp vntounto the houſe of God, and wept there. And aſſuredly ſomewhat they dyd that belonged vntounto piety, but yet not ſo muche as they ought: for they faſted not, neyther offered they Sacrifices, whiche are tokens of a full fayth and conuerſion.Why God had thē aſcend whē they ſhoulde be ouerthrowen. How beit the Lorde byddeth them to aſcende, bycauſe he woulde not feare them away from the battaile, which they had in a iuſt cauſe taken in hande. He dyd not ſtrayghtway geue the victory, but ſtyll permitted them to be afflicted of their enemyes, whereby they might vnderſtande their faultes, and more earneſtly deſyre pardon. There periſhed againe .xviii. thouſand of them, after which ſlaughter it is ſayde that they came all of them humbly vntounto God. There they wept, not counterfetlye or lightlye, but bytterly and earneſtlye, and that all the whole daye. They faſted, they offered burnt offerynges and peace offeringes. Burnt offeringes were they which were all whole burnt, but of peace offeringes a certaine part was offered, an other part was geuen vntounto the Prieſt, and an other part returned vntounto him whych offered it, to eate it with his frendes in the ſight of the Lorde. The Hebrues being now oppreſſed with troubles, doo not onelye pray vntounto God, and bewayle their ſynnes, but alſo faſt, and after faſtyng inſtitute a cōmunion among themſelues. In that it is ſaid that the Arke of the Lord was there, we muſt vnderſtande that of Siloh: for there it continually abode. It is ſaid that the prieſt ſtoode before the Lorde: and that is nothing els, then that he exerciſed the holy miniſtery.

They aſked: Shal we aſcende, or ſhal we ceaſe? This is a more ful interrogacion then the firſt were.This is a more ful interrogaciō then the firſt wer: for at the firſt time they onelyonly demaunded, which tribe ſhould firſt aſſaile the enemies. At the ſecond time, whither God wold that they ſhould aſcend againſt their enemies. But now they demaund whither they ſhal go vp, or whither they ſhal ceaſe? As though they vtterly referred the matter vntounto the wil of God. God anſwereth them more gently & faith: Go vp, to morow I wil deliuer them into thine hand. The thinges that are now done and ſet foorth, ſerue to our cōmodity. We ought to attempt nothing, whereof we are not before certain, whither it be iuſt or vniuſt. For the true knowledge wherof, we muſt ſeke for the anſwer of God out of the holy ſcriptures. The Iſraelites wold not wrap the innocents with the gilty, & therfore they ſent meſſengers at the beginning, which thing at this day is not obſerued in making of wars. Our Capitains and Emperors do althinges without reſpect, & do no les rage againſt children, olde men, maydens, and widowes, then againſt thoſe which hauehave chieflye offended. The Beniamites are worthely to be condemned, bicauſe they defended an vniuſt cauſe, & thought that it would be ignominious vntounto thē, if they ſhould deliuer any of theirs to be puniſhed, which thing we ſee happeneth very often tymes in theſe dayes. For maiſters defend their ſeruantes, they care not by what right or wrong. For if their ſeruant, although he be gilty, be caſt into priſon, they think that therby cōmeth a great ignominy vntounto thēſelues, their famely, and to their court. But they ought to hauehave iuſtice before their eyes, & not to hauehave a regard to any thing els, then that the lawes ſhould be kept. The Beniamites did put their confidence in their own ſtrength, & the Iſraelites in their great number, and alſo in the iuſtnes of their cauſe. But both of them ſinned, for confidence is not to be put either in the ſtrength of ſoldiours, or in the number, or in the iuſtneſſe of the cauſe, but onelyonly in the mercy of God.

Although the cauſe be good, yet doth not the thing alwaies ſucceede proſperouſly. The Beniamites in a moſt wicked cauſe got the victory the fyrſt time, the ſecond tyme, yea and the thirde tyme, yet at the laſt they ſuffered puniſhment, and were ouerthrowen and ſlayne. For God, howſoeuer he do for a time winke at the wicked actes of men, yet he ſuffereth them not alwayes to eſcape vnpuniſhed. For the vngodly, as the holy prophetes admoniſhe vsus, flooriſhe for a ſhort time: but if thou a litle while paſſe by and returne, he ſhall be no where. That the Iſraelites wer ſo often ouercome,Why god wold hauehave the Iſraelites ouercome. it was the worke & counſel of God, not bicauſe he would help the wicked men, but to allure his to true & iuſt repentace.

We may alſo hereby learne, that in all matters that wee take in hande, three thinges are chiefly to be required: firſt that the cauſe be iuſt which we will defend.Three thinges required in euerye thing that we take in hād. Farther, that we put not the abilitye of performing the ſame in our owne ſtrength, but in God: laſtly, that we put to our endeuor & diligence. Otherwyſe to deſpiſe the meanes, wherby we may attain to our purpoſe, is nothing els thē to tēpt God. It is not inough to ſay: I hauehave a good cauſe, I will cōmit y^e reſidue vntounto god. We muſt alſo ſtretch out our ſtrengthes, & ad to our diligence: Wherfore we may not put our affiance in any cauſe, although it be neuer ſo iuſt.

Some man wil ſay: what difference then is there betwene a iuſt cauſe, and an vniuſt?There is great difference betwene, to hauehave a good cauſe, & to hauehave an euil. Much vndoubtedly. For in an vniuſt cauſe thou canſt not cal vponupon God, or truſt that he wil be an helper vntounto thee. For an vniuſt cauſe is vnderunder y^e curſe of God, and to cal vponupon God to helpe, it is euen like as if I ſhould deſire help of a man, to fight againſt my ſelfe. But if the cauſe be good, eueryevery man maye put his confidence in God, & cal vponupon him, but yet not in ſuch maner to put hope in the equity of the cauſe, but that thou mayeſt hope, that God for his mercies ſake wyll bee an ayde vntounto thee.The ſucceſſe maketh not the cauſe eyther good or euyll. If the ſucceſſe bee euill, the cauſe is not therefore ſtraightwaye good. Nebuchad-Nezar deſtroyed Iewrye, and ledde awaye the nacions that were adioyning captiues into Babilon, and yet was not his cauſe therefore good. Gods cauſe in deede was iuſte: for hee woulde by that meanes take vengeaunce of a rebellious people. But Nebuchad-Nezar thought nothing els but to exerciſe his tyrāny. Ioſeph, bicauſe he would auoide adoultery, was caſt into priſon, and yet was not his cauſe therefore euer a whyt the woorſe. Dauid was eiected of Abſolon, and yet was not Abſolons cauſe therefore anye whyt the better. In our time Princes that are Proteſtantes hauehave had yl ſucces in war, and yet is therfore not the cauſe of the Goſpel to be thought the worſe. The Beniamites now got the victorye more then once or twiſe, in a cauſe moſte wicked. The holy Martirs in our times are moſt miſerably ſlayne of Tyrannes, and that with moſt cruel kinde of torments, and yet we nothing doubt but that their cauſe is moſt excellent. England had of late, as touching the word of God and truth, a Church moſt rightly inſtituted, which was afterwarde miſerablye diſiected and ſeperated: neither followed it therby that the cauſe of religion was euil. But now thankes be geuen vntounto God which hath reſtored it.

From the cauſe to the effects is a firme argument, wher the effect followeth of neceſſitye the cauſe.There may in deede be drawen an argument of the euentes, but not of neceſſity, yea ſcarſe probable. For the paſſage from the effectes to the cauſe, is not firme, vnleſſe the effectes and cauſes be neceſſary. Wherefore this argument is of no force: The Iſraelites hauehave a good cauſe, therfore they ſhall not fall in battayle: for it may be, that God wil illuſtrate hys glory, yea euen with the ſlaughter of them. And this argument alſo is no ſtronger then that: The Beniamites ouercame, wherefore they had the better cauſe. Theſe things I hauehave ſpoken the more at large, to the end we ſhould not wauer in mynde, or doubt of the goodnes of our cauſe, if peraduenture the thinges go not proſperouſly wyth vsus.

The godli whē they hauehave receaued the ouerthrow, flee vntounto God. The vngodlye gaue not thāks vntounto God for the victory.Farther, in this place is to bee noted the nature of godlye men: when they hauehave receaued the ouerthrow, they flee vntounto God. But the vngodly, euen when they get the victorye, doo not geue thankes vntounto God, as now we rede not that the Beniamites gaue thankes vntounto God for their good ſucceſſes, we hauehave heard of none of their prayers, nor of any confidence they put in God: yea rather there aroſe ſo great ſecurity and inſolencye of ſome of their ſucceſſes, that they brake out of the Citye, and purſued the enemies, farther then was meete or conuenient. p. 272But at the laſt they receaued the iuſt fruite of their pride. Contrarilye the Iſraelites being afflicted with miſeries, got themſelues vntounto God. VntoUnto whō god anſwered, y^t he would the next day deliuer the Beniamites into their hands.

In the two firſt interrogacions, the Iſraelites ſeemed to doubt nothing of the victory: bicauſe they had yet a confidence in their own ſtrengthes and number, but after the ſecond ouerthrowe, they ſhewed in verye deede a lowlye and humble mynde. Shal we go vp (ſay they) or ſhal we ceaſe? As though they ſhoulde hauehave ſaid: O Lord Iehouah, al the victory lieth in thine hand, therfore we wholy cōmit our ſelues to thy mercy: ſhew thou vntounto vsus, what we ought to do. If thou commaunde vsus, we are ready to leaue of from our enterpriſe.Leui ben Gerſon. Dauid Kimhi This is a perfect interrogacion, after the opinion of Leui ben Gerſon. Kimhi hath noted manye thinges in this place, not a litle profitable for the vnderſtanding of other ſcriptures, concerning interrogacions and oracles. This ſaith he, was the maner of aſking of God. He which would enquire concerning anye publike affaire,The maner of aſking of God. or otherwiſe of anye waighty matter, came vntounto the prieſt, and he putting on an Ephod, ſtoode before the Arke of the Lord. In the Ephod, or in the breſt plate wer twelue precious ſtones, wherin were written the names of the twelue tribes, and ther were alſo ſet the names of Abraham, Iſaac, and Iacob, & in thoſe ſtones were al the letters of the Alphabete. The aſker ought to turne his face vntounto the prieſt, and to aſke, not in deede ſo apertely that his voice ſhould be hearde, neyther yet ſo ſoftly, that he ſhould onelyonly thinke in minde the thinges whych he deſired, but in ſuch ſorte, as we reade that Hanna prayed in the firſte booke of Samuel, wher it is ſayd that ſhe moued her lips onelyonly, neither ſpake ſhe any thing that could be heard. Then was the oracle in this maner geuen vntounto the Prieſt. By the power of the holy ghoſt certaine letters appeared aboue the other in the breſt plate, and that either in place or in brightnes, wherin the Prieſt red the oracle and wil of God. And theſe thinges are thoſe Vrim and Thūmim, which the Prieſt bare in his breſt plate. This is Kimhies opinion. VntoUnto whom, what faith is to be geuen, I cānot tel. For it might be, that the ſpirit of god did w^tout letters geue oracles by the voice of the high Prieſt, whoſe hart he inſpired w^t prophecy.

This Pinhas which is written to hauehave ſtand now before the Lord, Pinhas.is not called by his proper name onelyonly, but alſo by the names of his father and grandfather, are added with al, that is, the names of Eleazar and Aaron: which is don ſo much the more diligently, bicauſe no man otherwiſe would beleue that he could hauehave lyued ſo long. Therfore the Readers woulde hauehave thought that thys had bene ſome other, rather then the ſonne of Eleazar. For if thou wilt count the yeares,Pinhas lyued long. thou ſhalt finde that ther wer no les then .300. yeres paſſed, from the time of that noble act of Pinhas, vntounto this age wherof we now ſpeake. Wherfore it mought ſeme incredible that it ſhould be the ſame man. Howbeit for as much as the holy ſcriptures do teſtify this thing, we ought ſo to beleue. Neither vndoubtedlye is it any maruaile, though God prolonged his life ſo long. For when he had ſlaine the harlot of Midian, and the Prince of the Tribe of Simeon, euen in that their wicked act, God iudged that he had employed his labour excellently well, & that he had done a moſt notable act. Therfore my couenant (ſaid he) ſhalbe with h… life and peace. By which wordes was promiſed vntounto him long life & honorable, which he ſhould execute in his prieſthood.Of what tribe Elias was. Ther are ſome which produce his life farther, and ſay that he was Elias. But that hath no grounde of the holye ſcriptures. Yea rather ſome thinke that Elias came of the tribe of Beniamin, and not of the tribe of Leui, wherof Pinhas came.

¶Of Merites.

VVHere as it is ſaid that the Iſraelites went vp, wept, faſted, & did ſacrifice,Againſt merits we muſt not think that by thoſe actions they ſatiſfied the anger of god: for we hauehave no merites, for as muche as we cannot perfectly obey the law of God. Farther, if there were any merites of ours, they ſhould conſiſt of ſuch woorkes which we ar not of duty bound to do vntounto God: otherwiſe if we owe vntounto God whatſoeuer we do, what thing can our merite then be? But both we our ſelues and al ours, doinges I ſay, ſayinges, thoughtes, and counſels are due vntounto god. Wherfore our merites do vtterly periſh. Moreouer thoſe workes whereby wee ſhould merite, ought to be of our ſelues: which cannot be affirmed, for as muche as it is god which worketh in vsus both to wil & to perform, & that not as we wil, but according to his good wil.Auguſtine. Wherfore Auguſtine was accuſtomed very wel to ſay, y^t God which crowneth his giftes in vsus. And in his .100. Epiſtle ad Sixtū Preſbiterum, Paul (ſaith he) when he had ſayd: The rewarde of ſynne is death, dyd not ſtraightway adde contrarily: The rewarde of righteouſnes is euerlaſting lyfe. But Grace ſayth he, is eternal life, for that is not rendred to our merites, but is geuen freely. He might in deede hauehave wrytten after the ſame manner if he woulde. For the holye Scripture ſometimes ſo ſpeaketh. But for that he was a defender of grace, hee woulde not geue occaſion vntounto his enemyes to impugne it. Farther, our woorkes, how holye ſo euer they appeare, are neuertheleſſe vnpure and imperfect. Wherefore they are woorthye rather of puniſhment, then that they ſhould deſerue any good. And wythout doubt they ſhould be puniſhed, were not the redempcion and iuſtification whyche wee hauehave by Chriſt our Lorde.

There ought alſo to be ſome anallogy or proporcion betwene merites and rewardes, whereof there is none betwene our workes and eternall lyfe. For as Paul ſaith: The ſufferinges of this time, are not woorthy of the glory to come, which ſhalbe reuealed in vsus. This is to be added, that in the holye ſcriptures is no where found the name of merite. Some in deede are wont to bring the .xvi. chap. of Eccleſiaſticus, and there they ſay it is written: All mercy ſhal make place vntounto eueryevery one, according to the merites of his workes. But they which obiect this thing, let him looke vponupon the Greeke text, wherin it is thus written: foreign, which is in latine: Deus omni miſericordiae faciet locum, & quiſ que iuxta opera ſua inueniet. Which in englyſhe ſignifieth: God wil make place vntounto al mercy, and eueryevery man ſhall finde according vntounto hys woorkes. But in theſe woordes there is no mencion made of merite, onelyonly this is wrytten, that whoſe woorkes are good, they ſhall be in good caſe, but yet their woorkes are not ſayde to bee merites or cauſes of rewarde. I wyll not ſpeake howe that booke is not in the Canon: bycauſe Paule and the Goſpels vſe the ſame forme of ſpeaking. But of that whyche is wrytten vntounto the Hebrewes, by ſuche Sacrifices God is well pleaſed, I hauehave before ſpoken: nowe wyth one woorde onelyonly will I briefly touche the thing. This woorde of deſeruing is not founde in the Greeke. In Greeke is read foreign, by whyche woorde is onelyonly ſignified, that the good woorkes of the faythfull are gratefull and acceptable vntounto God.

Of the woorde reward.But as touching this woorde rewarde, which ſome, bicauſe they do not well vnderſtand it, do take for merite, we muſt deuide it two maner of wayes. For that is ſometymes called a rewarde, whiche is geuen freelye, but yet is promyſed, by adding of ſome worke, wherby men ſhould be ſtyrred vp to doo well. So eternal life may be called a reward, not y^t we deſerue the ſame by our woorkes, but bicauſe by a certain order appointed of God, it followeth our good workes. But ſomtimes a reward is that which is due vntounto good dedes,Whither eternal lyfe may be called a reward & is rendred vntounto them of duty. After this maner eternal life cannot be called the reward of our workes. Wherfore Paul to the Romanes ſaith: Abraham beleued God, & it was imputed vntounto him for righteouſnes. But vntounto him which woorketh reward, is not imputed according to grace, but according to debt. Wherefore eternal lyfe, for as muche as it is not of ryght dewe, cannot be a reward, if the woorde be taken in that ſignification. But when they thus reaſon: there is a reward geuen, p. 273ergo there is a merite. The argument is not firme,A genere ad ſpecies. bicauſe in affirming we may not diſcend from the general woorde to the ſpecies. Neyther doth he rightly conclude whych ſayth: It is a liuing creature, ergo it is a man. This generall word reward hath two ſpecies: therfore this argument is not firme, if we ſaye: It is a reward, Ergo it is plaine that it muſt be geuen of dewty.

This ſaying alſo of Ieremy is to be added: Curſed be eueryevery one that putteth his hope in man, and calleth fleſh his ſtrength. But all our thinges, whatſoeuer they be, are not without fleſh. Wherfore it is not lawful for vsus to put confidence in them.Ierome. And Ierome writing vponupon that place hath very well brought in manye thinges, whereby may be vnderſtanded that in our workes there is no regard of merite. Yea and the Papiſts alſo themſelues, which ar the patrones of merites, are ſometimes compelled to confeſſe that our merites are nothing at all. For on the 2. Sonday in the Aduēt, thus they pray: Be pacefied O god with the prayers of our humility, and wher helpe of merites do want, ſuccor vsus with the aydes of of thy mercy. The fathers, whē in theyr writings they oftentimes inculcate this word of meriting, do by it ſignify nothinge els, then to get, to obteine, and to atteine to. And as manye of them as hauehave written purelye, the ſame hauehave deteſted the conſideration of merites, whereof the papiſtes ſo much boſt. Wherfore the Iſraelites were not heard thoroughe the merite of their teares or prayers, but bycauſe by fayth in Chriſt to come they obteyned forgeuenes of ſins, and ſo by his merite onelyonly they returned into fauor againe with god.

They offred ſacrifice. What profite the ſacrifices of the law had.Although I hauehave before largely ſpoken of the ſacrifices in the olde time, yet I thinke it good here alſo briefly to touch what profite was of them in the old law. When men are vexed with calamityes, they beginne to think vponupon theyr ſin, they loke vponupon the law: wher whē they behold the wrath of god kindled for ſinne, they are in hart deiected: in which perturbatiō there remaineth no remedy, but to get them vntounto Chriſt, which is the ſumme and end of all ſacrifices. Him did the fathers, which wer godly, embraſe by faith: but in the ſacrifices, as often as the ſacrifice was ſlaine, ſo often the death of Chriſte was after a ſorte ſet before the eyes of thoſe that ſtoode by, by whoſe death the ſynnes of the world ſhould be taken away.The ſacramēts of the olders & ours at al one, but differ in outward Simboles & ſignes. Wherfore they had after this manner a communion amonge themſelues in Chriſt, which by ſundry notes and ſignes dayly ſignified to the people in the old time, wherhēce they by fayth receaued vntounto their ſaluacion both his death and the fruite therof as we do. Wherfore Paule ſayth trulye vntounto the Corrinthians: All did eate of one, and the ſelf ſame ſpirituall meate, and all dronke of one, and the ſelfe ſame ſpirituall drinke. And they dronke of the ſpirituall rocke following them. And that rocke was Chriſt. Wherefore the elders had theyr miſteries and ſacraments, whereby they alſo embraſed Chriſt. And vndoubtedly as touching the thing, they had the ſame that we hauehave, the difference was onelyonly in the Simboles.

But Auguſtine noteth in thē certaine other differences,Auguſtine. Differences betwene the Sacramentes of the elders and ours. which here to rehearſe ſhal not be vnprofitable. Firſte they hadde manye ſacramentes, and wee but few: the Simboles of our ſacraments are water, bread, and wine: they had oxen calues, ſhepe, gotes, doues, turtle doues, bread, wine, oyle & ſuch other like. Farther, the condicion of our ſacramentes is diuerſe from the equality of theirs: for theyrs were more greuous, but oures are by Chriſte made both eaſier and alſo lighter. Moreouer thoſe ſimboles that were geuen vntounto them, were conteined in one country onelyonly, but ours ar common to the whole world. Farther in them Chriſt was ſetforth, as he which ſhould come: but to vsus, as he which is now alredye come. But as touchinge ſaluation there is no difference. For the ſame ſaluation and the ſame Chriſt was offred vntounto them, which is ſettefoorth vntounto vsus. This is alſo to be added, that our Sacraments are more manifeſt and excellent, for aſmuch as they hauehave more manyfeſt woordes of Chriſt and his redemption, which make fayth more ful. And therfore the ſprite is now had more aboundātly, then it was in that time, if we ſpeake of the cōmon ſtate of men. For I ſpeake not of perſons ſingularely, neither do I thinke that Abraham had leſſe faith and ſprite then chriſtian men now hauehave. But now let vsus returne vntounto the hiſtory.

The hebrewes when they were afflicted, fled vntounto God by Chriſt, who was ſet before them in their ſacrifices, and was there apprehended by fayth. Therehence was all the vtility of their ſacrifices, to the offring or receiuinge wherof it was not lawfull to come raſhly, otherwiſe they ſhould hauehave beene to their hurt, and ſhould hauehave kindled the wrath of God againſt them, which thinge Paul hath very well admoniſhed vsus of ſaying: He whiche eateth or drinketh vnworthely, eateth and drinketh vntounto himſelf damnation.What the purifications of the Elders ſignified. Wherefore in the law there were many purifications, ſprinkelings, and waſhinges, before they came vntounto the holy ſeruices. And theſe men now repent, and throwe themſelues downe vntounto the ground wepinge before the Lorde: for they were touched with the bitternes and greuouſnes of their ſinnes.

When god had heard the prayers of the Iſraelites, and had promiſed to deliuer the Beniamites into theyr handes, he miniſtred alſo vntounto them ſecrete and ſound counſels, namely that they ſhoulde in a conuenient place lay an embuſhmēt, and making as though they would flee, draw away their enemies from the cities, that afterwarde they mighte oppreſſe them, both before and behinde. They had among them contrary counſels.The counſels of the B…niamits and of the Iſraelites are diuerſe. The like poletike deuiſe in the boke of Ioſuah. The Beniamites ſayd: They flee, let vsus follow them and oppreſſe them as they are fleing. The Iſraelites contrarily ſaid: Let vsus geue place vntounto the Beniamites, hat they may follow vsus more inſolently and ſecurely. For we will ſtoppe them of their returne into the city. We reade of the like pollicy of warre in the booke of Ioſua, when the city of Hais was aſſalted. It is now writtē that god himſelf ſmote them. For it is ſaid, And god made Beniamin to fall before the Iſraelits, leaſt the victory ſhould ſeme to be attributed, either vntounto the ſtrengthes of the Iſraelites, or to theyr pollitique deuyſe. The whole ſūme of thoſe which were ſlayn, were .25. thouſand. The order of this hiſtory might ſeme ſomewhat trobuleſome, which yet if it be apart cōſidered perticulerly, ſhalbe the better vnderſtanded. For at the firſt conf ict were ſlaine of the Beniamites 18000. then when they fled into the deſert .5000. laſtly when they fled to Gibea .2000. all whyche ſummes added together, doo make the full nomber of .25000.

The city aſcended vp to heauen. Here is the figure Hiperbole, whereby is ſignified either that the ſmoke of the citye aſcended vp into heauen, or that els all the riches thereof which were now on fire and turned into ſmoke, aſcended vp into heauen. The Beniamites being in extreme daunger, loke backe vntounto the city, as though there they ſhould hauehave found ſuccor and ayde. They recule, but they fall into the handes of the Embuſhments, and are ſlaine. From thence they get themſelues and flee vntounto the woods, but in the flight they are miſerably killed. A few whych eſcaped in thoſe ouerthrowes, got them to the rock Rimmon, as in to a high caſtel and wel fenſed, both by nature and ſituation. And ther a few wer ſaued, as is afterwarde declared. Whereby we gather that no mighte or power can help vsus, when god wil ſtrike. Whatſoeuer can be deuiſed or inuented of vsus, it nothing profiteth agaynſt the Lord.In the hebrew tongue a place of fence is called a rocke.

So great and ſo populous a tribe, as ſoone as euer god would, periſhed in a manner wholy. Ther remained only .600. men, whiche got themſelues into the caſtle of Rimmō. It is called a rock, bycauſe in the holy ſcritures places of fence are ſo called, for that they are in a manner ſituate vponupon ſtony rockes and high p. 274places. But why the .600. men were left on lyue, there is ſhewed a cauſe,Why the .600. men wer ſaued namely leaſt any one whole tribe ſhould want in Iſraell. God would not for theyr deſerts, but for his names ſake hauehave a certayn few remaining, that the pub. wealth of the Iſraelites ſhould be preſerued. And thoſe ſame he left not whole, but in a manner mained: for they had no wiues, neyther were there anye wemen lefte of that whole tribe, for them to marry: therfore they wer compelled to deſire wiues of y^e other tribes. Wherfore the tribe of Beniamin, The tribe of Beniamin that remained, conſiſted alſo of other tribes. Whither it was lawful for the Iſraelites to kill the children.although otherwiſe it remained but ſmal, yet howſoeuer it was, halfe the part therof cōſiſted of other tribes. For the Iſraelites had ſlayne al their wyues and children and cattayle. This ſeuerity of the Iſraelites was great, or rather it may ſeme to be cruelty, and alſo againſt the law of God, wherin it was forbidden, that the childrē ſhould be ſlaine for the ſinnes of the parents. But it is very likely (which thing the Hebrewe interpreters alſo affirme) that the Iſraelites when they faſted and prayed before the lord, vowed Cherim, that is the vow of a curſe, wherby it was not lawefull to reſerue any thing, which thing they vſed to do in battaile of peril, and in great daunger. Yea and in Deut. the .13. chapter: God commaunded, that if any citye of the Iſraelites fell vntounto idolatry, all the tribes ſhoulde go vp and ioyne theyr powers together and conquer it, ſo that they ſhoulde with ſword and fire deſtroye all thinges that they found in it. But the Beniamites defended a manifeſt wicked act, which differred not much from idolatry, and it is poſſible that the city of Gibeah was idolatrous. Wherfore nothing ought to be reſerued in it. In the boke of Ioſuah it is written, that when Acham had hidden for himſelf a certayn ſmall thing of the curſe of Iericho, the whole hoſt was afflicted for that cauſe, which deceate being afterward found out, not onelyonly he himſelfe was killed, but alſo hys ſonnes and daughters, with his oxen, his aſſes, his ſhepe, and his tente alſo and all his ſtuffe. Which thing yet we muſt not thinke that it was done by the preſcript of the law, but by a certaine ſingulare counſell of God.Ciuill warres more cruel thē outward wars But whither Iſraell exceded meaſure in this auengement or no, wee ſhal afterward ſee. We may learne alſo by this hiſtory, what ſharpeneſſe there is in ciulll wars: for they hauehave farre more cruell endes, then outwarde warres.

¶Of faſting.

NOw that we are come to the end of the chapter: For aſmuche as it is ſayde that the Iſraelites faſted and afflicted themſelues before the Lord, I hauehave occaſion geuen me, ſomewhat to ſpeake of faſting. And to beginne from the Etimoligy of the word, this Hebrew woorde Tſum ſignifieth to afflict.Aben Ezra Wherefore Aben Ezra ſayth, that wherſoeuer in the holy ſcripture is founde affliction of the ſoule, there is vnderſtand faſting. There is a nother word namely Tſama verye ny vntounto this word, and it ſignifieth to thirſt: for they which faſt much, ar wont to thyrſt, bicauſe the humors of the body ar with hunger and faſting dried vp. The Grecians cal it foreign, of this particle primatiue foreign, & foreign, which is to be ſtrong and firme, bicauſe by faſting the ſtrength of the body is diminiſhed. But bicauſe this particle foreign is rather extenſiue, it ſemeth to ſignify very firm and very ſtrong, bycauſe a man that is faſting, is verye firme and conſtante, ſo that he had rather ſuffer grief, then to go from his purpoſe. Alſo the Grecians cal faſting by an other word foreign, bicauſe they which faſte, doo beriue themſelues of foode. For foreign ſignifieth both corne and meate.

But before I define what faſting is, I think it good firſt to vſe a diſtinction.A diſtinction of faſtes. Natural faſt For foraſmuche as there are ſundry kindes of faſtings, they ſerue not all to our purpoſe. For there is a certaine faſt that is naturall, whyche pertayneth eyther to the recouering or to the defending of the health of the body. Wherfore Hipocrates ſayth, that they which are of a full and perfect age, or alſo are old, can verye well abide to faſt: in which place old men are to be vnderſtande as touching the firſt part and beginning of age. For they which are very old can no better abide faſting,Ciuill faſt. then young men or childrē. There is an other faſt which is ciuil, & is thē taken in hand, whē men are ſo bent to their things, that by no meanes they will intermitte the affaires which they hauehave begonne. So Saule when he purſued the Philiſtians, and had the victorye nowe in his handes, commaunded that no man ſhould taſte of any meat before euening. So alſo certain Hebrewes vowed that they would neither eate any thinge or drinke,A faſt familiar vntounto chriſtiās. before they had killed Saul, as it is written in the actes of the Apoſtles. This manner alſo of faſting pertaineth not to this preſent matter. There is an other kinde of faſting, which ought to be familiar vntounto all Chriſtans, namely to take meate ſoberly and temperatly: which thing they ſhal do, if they neither eate to often in one day, nor whē they do eate, doo gorge themſelues with to muche meate, or ſeeke for delicates and fine banquetes.

The commodities of chriſtiā ſobriety.This manner of liuing is very muche profitable to diminiſhe luſtes, neyther ſuffreth it the minde to bee troubled with affections. It maketh the minde more chearfull and redy both to prayers, and alſo to the actions of the life. Wherfore Chriſt ſayd: let not your hartes be oppreſſed with ſurfeting or dronkēnes. Peter alſo hath writtē: Be ye ſober, for your enemy y^e deuil goeth about like a roaring lion, ſeking whom he may deuour. Paul alſo wrote of himſelfe: I chaſten my body, and bring it into bondage, leaſt I preaching to other, ſhould be made a reprobate. Farther there is an other commodity of this faſt, that thereby expenſes are ſpared, not to lay them vp couetouſly, but that that which is ouerplus vntounto vsus, we may geue vntounto the poore.

There is an other faſt which is aboue mans ſtrength, and is ſometimes geuē of god meruelouſly vntounto ſome of the ſaints,Miraculous faſte. to commend theyr doctrin. Moſes in the mountayn faſted .40. dayes, for God would by a notable example ſhew, that that law which he ſetforth, came from himſelf, and was not inuented of men. Nether went Moſes therfore vntounto the mountayne to faſt, but to receiue the lawe of GOD, and to talk with him. Elias alſo receued bread and water of the Aungel, and in the ſtrength of that meate walked .40. daies, euen vntounto the mount of god Horeb, that hee by this miracle ſhoulde bee declared to bee the true reuenger of the lawe. By this kynde of faſtynge our Sauioure commended the preachynge of the Goſpell, that it ſhould not ſeeme to bee a thynge vulgare, but ſhoulde be proued a thyng begonne by God. But theſe wer miracles, neyther pertayne they anye thinge vntounto vsus, but onelye that wee ſhoulde hauehave them in admiracion, and by ſuche examples bee ſtirred vppe with reuerence to receaue the word of God.

A faſt cōpelled.There is alſo an other faſt, which lieth not in our power. As when we beinge deſtitute of meate, hauehave not wherof to eat. Here is nede of pacience, and we muſt pray vntounto god, that he would ſtrengthen and encourage vsus. So the ſaints when they wandred about, and preached the Goſpel, wer compelled ſomtimes to hunger. And the diſciples when they followed the Lorde, were driuen by hunger to plucke the eares of corne, and to rubbe oute the corne. Elias alſo deſired meate of the widow, and wayted at the brooke for ſuch meate as the Rauen ſhould bringe him. This kind of faſting men do not take vponupon them of their own free wil, but it is layd vponupon them by God.

Religious faſt.But omitting all thoſe, as which nothing pertayne vntounto our diſputation, let p. 275vsus come to our faſt which we may cal religious. And this faſt is an abſtinēce,Definition. not onelyonly from meate and drinke, but alſo from all other thynges whiche may delite and nooriſhe the body, contrary to the accuſtomed manner, as much as ſtrength will ſuffer, and it is done of a repentant mynd and of a true fayth, by prayers to deſire the clemency of God, for miſeryes, eyther already oppreſſing vsus, or very nighe at hand. The forme of this definition is abſtinence,An expoſitiō of the cauſes of true faſting. and that aboue the accuſtomed manner, whiche yet excedeth not ſtrengthes of the body. The matter is not onelyonly meate and drinke, but alſo all thynges whiche may reioyſe the body. The efficient cauſe is fayth and repentance for ſinnes committed agaynſt God. The end is, by prayers to craue the mercy of God, and to turne away or to diminiſhe calamityes. Therfore they whiche faſt,Exerciſes of thoſe that faſte truely. ought to geue themſelues to prayers, almes, viſitynges of the ſicke, and to the holy ſupper.

When we feruently pray vntounto the Lord, and do from the heart truly repent vsus of the ſinnes which we hauehave cōmitted, & for their cauſes are earneſtly afflicted, we can not eaſely thinke vponupon meate, drinke, & fine delicates. For whō ſuch a griefe grieuouſly vrgeth, it is more pleaſant to thē to abſteyne, thē is any other delectation. So Dauid in his .35. Pſalme ſayth of his enemyes: When they were ſicke, I laughed not, but put on ſacke clothe, and afflicted my ſoule with faſting, and earneſtly prayed for them. They whiche deiect and humble themſelues (bycauſe they in a manner diſpaire of their things) are wont to contemne and loth meate and drinke, and other delightes and pleaſures. Hereby we may vnderſtād,Why faſtyngs pleaſe God. Ierome. how it commeth to paſſe, that our faſtes doo pleaſe God, not aſſuredly that the emptines of the belly pleaſeth God. So Ierome derideth certayne, which faſting to hardly, were made to all purpoſes all their lyfe long vnprofitable. This pleaſeth God, that we deiect the mynde, that we returne vntounto him with prayers, and caſting away other pleaſures, do put all our delectation in him onelyonly.

But the faſtes wherof we now intreate,Faſtes publike and priuate. are ſometymes publique and ſometymes priuate. Priuate faſtes we take in hand, when we are afflicted with proper and domeſticall miſeries: for there is none whiche is not vexed ſometymes either in himſelfe, or in his famely. Or if it happē that peraduenture he be not greued with any calamity of his owne or any of hys:We muſt faſte ſometymes for other mennes ſakes. yet ſometymes he muſt mourne for other. For if we be the members of one & the ſelf ſame body, we muſt thinke y^t the diſcōmodityes of our brethrē pertayn vntounto vsus our ſelues. So Dauid prayed for them which afterward became his enemies, & which reioyſed in his euils. So Iobs frindes, whē they ſaw hym vexed w^t moſt grieuous plagues, lay ſeuē dayes full, in duſt and aſhes, before they ſpake any thyng vntounto him: ſo much wer thoſe men moued with his miſery. Wherfore before they commoned with hym, they would by faſting and prayers deſire God to aſſwage his ſo great miſery. So Dauid when Abner was ſlayne, did not onelyonly mourne at his buriall, but alſo ſware that he would y^t day taſte of no meate before the ſunne were ſet. The ſame thing did he when he was reproued of Nathan the Prophete, and when he had receaued tydinges of the death of the childe. Vndoubtedlye all the whole tyme that he was ſicke, he neuer toke meate. Nehemias in the .1. chap. whē he heard of the afflictions of the Hebrewes whiche remayned in Ieruſalem, afflicted himſelfe with faſting, and prayed vntounto the Lord. Daniel alſo when he had red thoſe things which Ieremy wrote of y^e captiuity of .70. yeares, cōfeſſed both his owne ſinnes, and the ſinnes of the people, wept alſo and faſted. Wherfore priuate faſting ought to be taken in hand, not onelyonly for our ſelues, but alſo for others.

But publique faſting is two maner of wayes commaunded:How publique faſtes are denounced. Either of God himſelf by the law, or of y^e Magiſtrate, or of the Biſhop, or els of a Prophet. And this is to ſanctify a faſt, which ſometymes is red in the holy ſcriptures. Of thys kind there are many examples,What it is to ſanctify a faſt. & eſpecially that faſt which the Iſraelites in this place impoſed vponupon themſelues. In the .1. booke of Samuel, when the Philiſtines grieuouſly afflicted the Iewes, the whole people at the exhortation of Samuel aſſembled in Mizpa, wept, faſted, and threw away their Idoles. Dauid alſo with all his, faſted, when he heard of the ouerthrowe of the people and death of Saul. The men alſo of Iabes Gilead toke the carkayſes of Saul and Ionathas, and wept, and alſo faſted. That alſo was a publique faſt whiche Ioſaphat commaunded in the .2. boke of Paralip. the .20. chap. Eſther the queene beyng in extreme daunger, commaunded by Mardocheus a publique faſt to be denounced. The Iſraelites in their captiuity (as it is written in the .7. chap. of Zachary) had a faſt both in the .5 monethmonth, & the .7. monethmonth, bycauſe in the .5. monethmonth the ſpoyling of the City & deſolation of the tēple happened, and in the .7. monethmonth Godolias was ſlayne: wherby ſo many miſeryes afterward enſewed. That was alſo a publique faſt whiche Iezabel proclaymed, a woman otherwiſe wicked and an Hipocrite. Her acte declareth that it was the manner, that when any great wicked crime was committed, the whole Churche ſhould faſt, as it were deſiryng helpe agaynſt the common puniſhement. This faſt ſometymes alſo the Prophetes required. As Iohel when he ſayd: Sanctifie ye a faſt. Eſdras alſo in his, 8. chap. proclaimed a faſt. Wherfore faſtes were by certayne godly conſiderations publikely denounced.

Why an yearely faſt was inſtituted among the Hebrues.God himſelf alſo commaunded a publique faſt. For he commaunded that eueryevery yeare the feaſt Chephurim, that is the feaſt of expiations, ſhould be celebrated the .10. day of September with a publique faſt. For the people committed many ſinnes thorough out the whole yeare, neither did they diligently obſerue the ceremonyes. Wherfore once in a yeare the tabernacle was purified, and a publique faſt was obſerued. Theſe thinges in the old Teſtament, ſignified as it wer by a certaine ſhadow that the ſinnes of mē ſhould be by Chriſt aboliſhed, of whō when we take hold by a true and lyuely faith,The day of faſt was a feſtiuall day. we are loſed from ſinnes, and therof followeth the mortification of ſinnes and carnall delightes & pleaſures. Neither is this to be paſſed ouer, that that one daye of faſt was a feſtiuall day. For it was not lawful in the publique faſt, either to worke, or for a man to geue hym ſelfe to his own buſines, not that on feaſtiual dayes we ought vtterly to be idle, but that in thoſe dayes we ſhould do good deedes, whereby we may reſt in God, and we are commaunded onelyonly to abſteyne from our owne woorkes. But to beleue, to pray, to acknowledge ſinnes, to bewaile them with an earneſt repētāce, are the woorkes of God, and therfore are not forbidden on feſtiuall dayes, but rather commaunded.

The Ethnikes acknowledged a Religious faſt.Theſe thynges hauehave not onelyonly the Hebrues learned out of the lawes of God, but alſo the Ethnikes by the inſtincte of nature. For when Ionas preached vntounto the Niniuites that their City ſhould within .40. dayes be ouerthrowen, they diſpayred not of the mercy of God, but got themſelues to repentaunce, and eueryevery one of them, euen from the kyng vntounto the loweſt Citezin, with their beaſtes alſo and cattell, faſted. And when they vehemētly and with a feruent zeale cried vntounto the Lorde,Auguſtine. Porphyrius. they were heard. Auguſtine de ciuitate dei, writeth that Porphyrius taught, that abſtinence from fleſh and groſſe meates, doth purify the myndes of men, wherby they are made the more prompt to thinges deuine, and to familiarity with good ſpirites.Plutarche. Plutarche alſo in his litle booke de Iſide & Oſiride ſayth, that the Prieſtes of Heliopolis vtterly abſteyned from all meates, whiche might nooriſhe and augment the wantones of the fleſhe, and that they neuer brought wyne into the temple of their God. For they counted it a vilany to drinke wyne in the day tyme in the ſight of their God: other men ſayd he, vſed wyne, but not much, and they had many purifications without wyne. The ſame Plutarche de cohibenda Iracundia ſheweth,Holy foreign that among the Athenienſes wer certayne holy ſacrifices, which were done onelyonly with water without wyne. And this is notable, which is written in the ſame booke,Empedocles. Titus Liuius. that Empedocles was wont to ſay, that a mā ought moſt of all to faſt from malice. Titus Liuius maketh mention, that when at Rome there happened many portentuous thyngs, which ſeemed to foreſhewe p. 276ſome great euill, the decemuiri were ſent to looke into the bookes of the Sibilles, and that there was aunſwere made, that they ſhould inſtitute a publique faſt in the honor of Ceres, whiche faſt ſhould alſo be repeated agayne eueryevery .5. yeare. And that by that meanes the anger of the gods ſhould be pacified. Wherfore the Ethnikes beyng ſmiten with the feare of the euils, whiche hoonge ouer their heades, fled vntounto the oracles, faſted, and prayed the gods to turne away their anger. But Chriſtians, not onelyonly ſeyng ſo many & ſo great euils, but alſo hearyng them told from all parts of the world: yet turne they not vntounto GOD by prayer, neither are they any thyng moued in mynde.

But peraduenture ſome man will ſay, that Faſtes,Faſtes are commended in the new Teſtamēt bycauſe they are partly Iewiſhe, and partly Ethnike, ſeeme to be farre from our Religion. But that it is not ſo, may eaſely be proued by the new Teſtament. In the Actes of the Apoſtles the .13. chap. the Church, beyng admoniſhed by an oracle that Paul and Barnabas ſhould be choſen to viſite the Cityes and Townes where the Goſpell had ben preached, firſt decreed a faſt: then they layd their handes vponupon them. And in the .14. chap. when they after they had accompliſhed their matters thorough Iconium, Liſtria, and Antioche, returned home, they inſtituted a faſt, and created miniſters and Prieſtes in eueryevery City. Auguſtine in his Epiſtle to Caſſulanus ſayth:Auguſtine. When Peter ſhould at Rome hauehave talke with Simon the ſorcerer vponupon the Son day, the Churche of Rome vponupon the Sabaoth day denounced a faſte, whiche cuſtome was alwayes afterward retayned.Ierome. Ierome in his prologue vponupon Mathew ſayth, that Iohn beyng deſired of the Churches to write the Goſpell agaynſt Ebion and Cerinthus, who denyed the deuine nature of Chriſt, aunſwered that he woulde ſo doo, if the whole Churche woulde before indicte a publique faſte. Whiche thyng Euſebius alſo in his Eccleſiaſticall Hyſtory teſtifieth.Euſebius. Paul alſo in the .1. to the Corinthians the .7. chapter, admoniſheth thoſe that are ioyned together in matrimony, not to ſeparate themſelues a ſonder, but for a tyme, to geue themſelues to faſtyng and prayers. In whiche place I thynke he vnderſtādeth publique prayers, and alſo a publique faſt. For fellowſhyp with the wife nothyng letteth, but that they may be vſed priuately, but whether he vnderſtood publique faſtes or priuate, it ſkilleth not much.

Farther, Chriſt being aſked of his Apoſtles, why they could not heale y^e dōme and caſt out the deuil. He anſwered: Bycauſe of your incredulity. And he added: This kynd of deuils is caſt out onelyonly by faſting and prayer. That place is ſomewhat darke, and therfore it ſhall not be vnprofitable briefly to expounde it. Is it to be thought, that by the merite of faſtyng and prayers (as they vſe to ſpeake) deuils are caſt out by vertue of the worke wrought? Not ſo. What thē ſignified the woordes of Chriſt? Firſt he ſaid: Bycauſe of your incredulity: for if ye had fayth, euen ſo muche as a grayne of muſtard, and ſhould ſay vntounto this mountayne: Take vp thy ſelf, & caſt thy ſelf into the ſea, it ſhould obey you. And together with a fayth, is neceſſary a vehement and feruent prayer, and alſo faſtyng, bycauſe a fixed and earneſt prayer which draweth the mind, not onelyonly frō meate and drinke, but alſo from all other humane cogitacions and pleaſures. Wherefore Chriſt by the effectes deſcribeth the cauſe, namely, fayth by prayers and faſting, and he ſpeaketh of thoſe deuils, to whom god gaue more liberty, as though he ſhould hauehave ſayd: ye muſt not lyue eaſely or idely, if ye will caſt out this kynd of deuils. Ye muſt hauehave a ſure and ſtrong fayth whiche thyng he expreſſed by the effectes, by prayers I ſay and faſtes.

By theſe reaſons and teſtimonyes may faſtes alſo be commended in the new Teſtament. But in them are faultes to be taken heede of,What vices in faſting ar to be taken heede of. whiche very often are many, and thoſe greuous. Firſt bycauſe in the Papacy are obſerued faſtes vponupon certayne appoynted dayes, without conſideration of perſons or occaſions,Faſte brought in without meaſure. as an yearely ceremony, whiche at this day is vtterly of no ſtrength, & is as if it were Iewiſhe. Moreouer eueryevery man hath added & heaped vp of his owne, whatſoeuer pleaſed him, and not that, which calamity of tymes or feruent prayers required. For one man brought in Septuageſima, an other Sexageſima, an other Quinquageſima, another Quadrageſima which is Lent, an other Rogatiō dayes, an other Imber dayes, an other y^e euēs of y^e Apoſtles, an other Friday, an other Saterday, & an other brought in faſtyng on y^e Wēſday. But of ſo many faſtes, what vtility hath there at the length followed?Many contentions and queſtions concernyng faſtyngs. A great many queſtions & contentions. For a man will ſcarſe beleue, howe many queſtions the elders hauehave had concernyng faſt. Auguſtine ad Caſſulanum writeth that therfore we muſt faſt on the Wenſday, bycauſe Chriſt was ſold that day: and on the Friday, bycauſe on that day he was crucified. But of the Sabaoth day he much doubted. For they of Millane & of the Eaſt parte, affirmed that on y^e day we ſhould not faſt, bycauſe Chriſt that day was at reaſt in the ſepulchre: contraryly the Romanes and Affricans, and certayne other, bycauſe Chriſt was deiected euen vntounto y^e ignominy of the ſepulchre: therfore contended that the Sabaoth ſhould be faſted.

Monica the mother of Auguſtine.The mother of Auguſtine, when ſhe came out of Affrike to Millane, and ſawe that the men there faſted not on the Sabaoth day, began to meruayle at the vnaccuſtomed manner. Wherfore Auguſtine which was not yet baptiſed, came to Ambroſe, & aſked in his mothers behalfe what was beſt to be done? Do ſayth Ambroſe that which I do.An aunſwere of Ambroſe. By which words Auguſtine thought y^t he ſhould not faſt, bycauſe Ambroſe faſted not. But what he ment, he himſelfe more manifeſtly expreſſed. I (ſayth he) when I come to Rome do faſt, bycauſe the Sabaoth day is there faſted: but when I returne to Millane, bicauſe here it is not faſted, I faſt not. De conſecratione diſt. 3. chap. De eſu carnium, it is decreed that Friday and Wenſday ſhould be faſted, y^e Sabaoth day is left free. And in the ſame diſtinct. y^e chap. Sabbato vero, Innocentius.Innocētius hath added: That y^e Sabaoth alſo muſt be faſted. But he bringeth a farre other cauſe, then that which before we ſpake of. For for bycauſe (ſaith he) the Apoſtles both vponupon the Friday, and alſo vponupon the Sabaoth day were in great mourning and ſorow, therfore we muſt faſt. In the ſame diſt. chap. Ieiunium: Melchiades decreed, that we muſt not faſt on the Sonday, nor on the Thurſday: and he geueth a reaſon, bycauſe the faſtes of Chriſtians ought to be on contrary dayes, to the faſtes both of heretikes and of Ethnikes.

Epiphanius.Epiphanius bringeth a reaſon why the Wenſday is to be faſted, namely bycauſe Chriſt was that day taken vp to heauen: for it is written, that when the bridgrome is taken from thē, then they ſhall faſt, and this he affirmeth to be the tradition of y^e Apoſtles, when as yet at this day we beleue y^t the Aſcenſion happened on the Thurſday:We muſt geue …le credite to traditions. wherfore let the Papiſtes take heede, howe muche credite they will hauehave to be geuen vntounto their traditions. For there are many of them, whiche euen they themſelues can not deny, but that they are ridiculous and vayne. I know in deede there are traditions founde whiche are neceſſaryly gathered out of the holy ſcriptures, and for that cauſe they ought not to be abrogated. But other traditions whiche are indifferent, are not to be augmented in number, leaſt the Churche ſhould be oppreſſed, neither to be thought ſo neceſſary, that they can not be aboliſhed. And we muſt beware that in them be not put the worſhipping of GOD. But as for thoſe whiche are agaynſt the woorde of god, are by no meanes to be admitted. In the diſt. 76. chapter .1. are added Imber dayes, or the Faſtes foure tymes in the yeare. Which why they are ſo diuided, ſcarſely can any man perceaue. They cite Ierome vponupon Zachary, who maketh mention of the fourth monethmonth, fift, ſeuenth, and tenth. And they ſeeme to be moued with a wicked zeale to diſtribute theſe faſtes into foure partes of the yeare. And thoſe faſtes whiche the Iewes receaued eueryevery yeare for y^e calamityes which they had ſuffred,Why y^e faſt of Imber dayes were inuented the ſame our men hauehave made yearely. But other hauehave inuented an other cauſe, namely bycauſe in thoſe foure tymes of the yeare: Byſhops are wont to promote clarkes vntounto the miniſtery and orders. Wherfore they ſay that the people ought then moſt of all to faſte and praye, that GOD would graunt p. 277them good Paſtors.

Faſting and prayers ſhould be had in the ordering of Miniſters. But I would demaund of the Byſhops why they inſtitute Miniſters onelyonly at thoſe .iiii. tymes of y^e yere. Vndoubtedly, they cā render no certayn & iuſt reaſon therof.Auguſtine. Aerius an heretike. Auguſtine in his boke de Haereſibus, ſayth y^e Aerius contemned oblatiōs for the dead, & alſo ſuch faſt as were appointed, bycauſe Chriſtiās were not vnderunder y^e law but vnderunder grace: but he would y^e eueryevery mā ſhould faſt at his owne pleaſure whē he himſelfe would. In dede I allow not Aerius in y^t he was an Arriā, but as touchīg ſacrifices & oblations for y^e dead, he iudged rightly & godly. And alſo concerning appointed faſtes, I ſee no cauſe why he ought to be reproued, vnles peraduēture he thought this, y^t faſtes could not be denoūced of the Magiſtrate & of y^e Church, as y^e difficulty of times required. The reaſon alſo which he vſeth, y^e Chriſtiās are not vnderunder y^e law, but vnderunder grace, is weake: for we are not ſo deliuered frō the law, y^t we are abſolued frō all order.Iouinian an heretike. Auguſtine alſo writeth y^t Iouiniā contemned abſtinences & faſtes as things vaine, & vnprofitable: where in if he ſpake of bare faſtes onelyonly, & ſuch as wer appointed at certayne dayes & certayne tymes of y^e yeare, he iudged not ill. For vnles they be adioyned with faith & repentāce, & alſo with vehement prayers, they nothing at all profite. In Eſay y^e .58. chap. y^e people cōplayned: We hauehave faſted, & thou haſt not looked vponupon vsus: which wordes ſhew, that faſtes with out circumſtances requiſite, are not acceptable vntounto God: but if they be ioyned with their additions, they are not vnprofitable.

By y^e decrees of Liberius, who liued in y^e tyme of Cōſtātius, may be knowē,Liberius. how y^t whē y^e ayre was vntēperate, or y^t there was any famine, or peſtilēce, or warre, then they aſſēbled together to denoūce a faſt, wherby to mitigate y^e anger of god.Auguſtine. Auguſtine whē he ſaw his city beſieged of y^e Vandales, gaue himſelf vntounto faſtyng & prayers, & in that ſiege died, as Poſsidonius teſtifieth. And generally whē we attēpt any great waighty matter, as whē we denoūce war, or creat Magiſtrats, or ordeine Miniſters of y^e Church, we hauehave nede moſt of al of feruēt prayers, for the feruētnes wherof faſting very much auayleth. Chriſt when he ſhould begyn his preaching, went into y^e wildernes & faſted. A widow when her huſband is dead, is left in a perillous ſtate. Therfore prayers & faſtes are very conuenient for her. Anna the daughter of Phanuel led her life in y^e temple, where ſhe gaue herſelf to prayer & faſting. Paul to Tim. ſayth: A widowe which is truly a widowe, putteth her cōfidence in the Lord, & day & night applieth herſelfe to prayers & faſtes. Cornelius, when he was not yet ſufficiently inſtructed of Chriſte, and was heauy and penſiue in mynde, in the ninth houre was faſtyng, and in prayers, to whom the Aungell (as it is written in the Actes of the Apoſtles) appeared.

But it may be demāded, when faſtes are denoūced of princes & of the Church,Whether faſtes denounced ought to be obeyed. whether men are bound to obey them or no? Vndoubtedly they are bound by the law of fayth, & by obediēce. For when faſtes are ſet forth y^t are agreable vntounto the word of God, how can he which beleueth in god detract thē? Aſſuredly he cā not. Howbeit this is to be vnderſtād of thoſe which are of y^e ſtate & conditiō y^t they be able to faſt. For if a mā be hindred either by age, or diſeaſe, or labours, in y^e caſe this ought to be of force which y^e ſcriptures ſay: I wil hauehave mercy & not ſacrifice. But they which are not hindred, ought to obey.Conſilium Gā grenſe. In y^e counſell of Gāgrenſis chap. 30. it is ordeyned, y^t if a mā obey not y^e faſtes which ar cōmāded him of y^e Church, howſoeuer he boaſt of perfectiō, without bodely neceſſity, & proudly contemneth the decrees of the Church, let him be accurſed.The Canones of the Apoſtles In the Canones of y^e Apoſtles (although they be Apocripha & conteyne certayne ſtrāge things, neither is it ſufficiently agreed vpō the nōber of them) in y^e Canon I ſay .68. it is cōmanded, y^t the Clergy, which faſt not, hauing no bodely neceſſity, ſhuld be depoſed. Let infātes in no caſe be cōpelled & driuē to faſt: for y^t ſhould hurt their health. Yet Ioel ſayth: Sanctify a faſt, gather together old men & ſucking children. And the Niniuites at the preaching of Ionas, cōpelled beaſts & infātes to faſt. Theſe wer extraordinary thinges, neither are they for that end ſet forth, that we ſhould imitate them.

Auguſtine.As for priuate faſtes moſt men will hauehave them to be free. Wherfore Auguſtine ad Caſſulanum: We know (ſayth he) that we muſt faſt when we are commaunded, but on what dayes we ſhould faſt, and what dayes we ſhould not, we know not, bycauſe that is no where preſcribed in the newe Teſtament, therfore faſtes are to be left free: And in his 2. booke de Sermone domini in monte (expoundyng theſe woordes:Howe faſtes maye be called free or not fre. Iudge not and ye ſhall not be iudged) he writeth, that men may two maner of wayes iudge raſhly. Either if they drawe that into the euill parte whiche mought hauehave bene done ryghtly: or if when it is manifeſt that a facte is playnely euill, they thinke that he which hath done it, can not repent. And of the firſt kynd he bringeth an exāple, as if a mā, bycauſe he is ſicke in the ſtomake, or is troubled with any other infirmity of y^e body, would not faſt. An other whiche knoweth not this, will ſuſpect him to be a gloton, & to much delicate. For here that which is free, & which may well be done, is drawen into y^e worſe part. This in deede is Auguſtines opinion, which yet we ought prudently & ſoundly to vnderſtand. For if a priuate man, when he is in miſery or daunger, doth ſee that faſting & prayers may helpe him, he except he faſt doth vndoubtedly ſinne. But for as much as faſting after this ſort & maner now declared may profit, we muſt vndoubtedly faſt. It is free in deede, bycauſe by y^e outward law he can not be condē ned which faſteth not. But when our faſt may aduance the glory of god, it is no more fre, for aſmuch as we ar cōmanded to louelove God withall our hart, w^t all our ſoule, & w^tal our ſtrength. For there are many things which of their own nature are free & indifferent. But when it commeth to choiſe, & we ſee they may eyther illuſtrate or obſcure the glory of God, then are they not free nor indifferent, bycauſe all our ſtrengthes and facultyes are to be applyed vntounto the glory of God.

In true faſtīg we muſt faſte the whole day.Farther there is an abuſe of faſtes as touching the ſpace of tyme: for as much as the Papiſtes, if they ſome litle while defer their dinner, and then whatſoeuer they eate, ſo that they eate no fleſhe, they thinke it ſufficient. But the elders remayned faſting al the whole day euen to euening, al which time they were occupied in the worde of God, in prayers, and holy occupations. In Leuit. the .23. God ſayth,The Iewes faſted from euenyng to euenyng. when ye faſt, reſt from all worke, and afflicte your ſoules: for it is a Sabaoth. And no man doubteth but that the Sabaoth endureth from euening to euening. So Saul when he had put the Philiſtines to flight, proclaymed a faſt vntill night. And Dauid in the death of Abner ſware y^t he would taſte of no meate till night.Tertulian. Auguſtine. Tertullian cōtra Pſychicos ſayth, y^t the Churche produced their faſtes euen to euenyng. Auguſtine de moribus Eccleſiae contra Manicheos: Let accuſtoned faſtes ſaith he, of the Church be continued euen vntil night: for al the whole day were celebrated holy aſſemblyes, were alſo had publique prayers, but at euenyng they were diſmiſſed,In the Lent. & did eate meate. But it is a ſporte, to ſee how y^e Papiſtes illude this aūcient cuſtome: they ſay their euen ſonges before noone, & then they go to dyner, at night they inſtitute a drinking, & ſo boaſt y^t they faſt very wel.

Thomas Aquinas, Conſilium Calcedonenſe. Whiche was the ix. houre.Thomas in ſecunda ſecundae ſayth, that in his time faſtes were produced euen vntounto the ninth houre. And he bringeth the counſell of Chalcedonia, where it is decreed y^t he which eateth before the ninth houre, ſhould not be counted to hauehave faſted. Here by the way we muſt declare which was the ninth houre. The vi. houre was at none, in which tyme we rede y^e Chriſt our ſauiour was crucified. Wherfore the ninth houre muſt needes be the third houre from noone. The elders dyd ſo deuide the tyme,The diſtribution of the houres among the elders. that alwayes from the Sunne ſet to the Sunne ryſing they counted 12. houres, and agayne as many from the ryſing of the Sunne to the goynge downe thereof. Agayne they deuided eyther tyme into foure ſpaces, and thoſe they called watches: And eueryevery one of thoſe ſpaces contayned three houres. Wherefore the thirde houre from the ryſing of the Sunne is with vsus eyther the eyght or nynth houre, as the tyme of the yeare requireth: For theſe houres are vnequall. The ſixte houre is noone, and the nynth p. 277is the thirde at after noone, and the .xii. at the ſunne ſet. But Thomas obiecteth vntounto hymſelfe, that whiche we ſay, namely, that the elders faſted the whole day. It is ridiculous to heare what he aunſwereth. Bycauſe we (ſayth he) are in the ſtate of the day, and the elders were in the ſtate of the nyght: therefore we muſt finiſhe our faſtes in the day tyme, when as they ended them in the night tyme. And he bryngeth this ſaying of Paul: The nyght is paſt, & the day hath drawen nyghe. Whiche ſentence how much it ſerueth to this preſent thyng, all menne ſee and vnderſtande.

An other abuſe is, the choyſe of meates,Of the choyſe of meates. wherein nowe in a manner conſiſteth the whole religion of faſtes. The elders vſed it not: for when they had faſted vntill euen, at ſupper they dyd indifferently eate whatſoeuer was ſet before them. But now our mē do more ſeuerely abſteyne from fleſh, egges, and milke, then they in the olde tyme abſteyned from vncleane beaſtes. Paul reproueth this ſuperſtition, and calleth it a doctrine of deuils. But they ſay, that Paul reproueth thoſe onelyonly, whiche auoyded ſome meates, as euill creatures, and beleued that thoſe euill creatures came from an euill God: but we (ſay they) do teache no ſuch thyng: we onelyonly forbid mē ſome kind of meate for one day, or a few dayes, which afterward we ſet at liberty.Montanus an heretike. Tertulian. What choiſe of meate is to bee followed. As though Montanus could not after this manner hauehave excuſed himſelf, againſt whom theſe places are cited of the fathers. Tertullian accuſeth Marcio as an heretike, bicauſe he did put ſome holines in fiſh. Wherfore there is no choiſe of meate to be ſuffred, but ſo much as ſhall ſeeme to ſerue to temperance, whiche thing if the Papiſtes would ſo diligently hauehave takē heede of, they ſhould rather hauehave abſteyned frō wine, then frō fleſh. For Salomō ſaith, wine is a thing of exceſſe. And Paul: Abſteyne (ſaith he) from wine, wherin is exceſſe. They ſhould alſo hauehave abſteyned from fiſhe, & eſpecially the delicater kinde of fiſhes. For there are of them whiche do no leſſe delight the taſte,Fiſhes coūted amōg delicates and no leſſe ſtirre vp to luſtes, then doth fleſhe. And vndoubtedly among the elders, as well the Grecians as the Romanes, fiſhes were counted among the chiefeſt delicates.

Moreouer Socrates in his Eccleſiaſtical Hiſtory teacheth,Socrates the Hyſtoriagrapher. Sōdry kindes of faſtes. that the elders faſted far otherwiſe: for in the Lent ſome faſted two dayes, ſome foure dayes, ſome .x. ſome xv. ſome xx. & other ſome the whole xl. dayes. And when they faſted, ſome abſteyned frō all kynd of fleſh & fiſhe, and did eate onelyonly all maner of pulſes. Other abſteyned frō fleſh of foure footed, & lyued onelyonly on foules & fiſhes. For al thīgs were at that tyme left free in the Churche. For when they had faſted vntill euen, at ſupper they dyd eate moderately whatſoeuer came to hande: althoughe afterward the thing began by litle & litle to decline to ſuperſtitiō.Ierome. Ierome to Nepotianus ſayth, that there were in his tyme whiche abſteyned not onelyonly from all kynd of meate, but alſo from bread. They vſed certayne thinne broths, made with ſpices, neither did they drinke them out of a cuppe, but ſupped them out of a ſhell. Auguſtine de moribus Eccleſiae & Manichaeorum, Auguſtine. A cōpariſō betwene a Chriſtian and a Manichite.bringeth in a Manichite an elect (for ſo theyr called they Miniſters) who in dede did eaſe no fleſh, but in the meantyme vſed moſt delicate & fine meates, and moſt ſweate ſawſes: wyne alſo they might not touche, but drinkes which wer made of fruites, which much reſēbled wine, & farre paſſed it in pleaſātnes & taſt, of theſe I ſay they dranke aboundantly. On the other part he ſetteth a true Chriſtian man, who remayned faſtyng vntill euenyng and then had to ſupper a meſſe of herbes potage ſodde with a pece of larde, and a ſmal portion of ſalte fleſh, and hardened in the ſmoke, and dranke thre or iiii. draughtes of wyne: Auguſtine demaūdeth, whether of theſe ſemeth to hauehave faſted beſt & more truly: and he gaue iudgement on the Catholikes ſyde.

The Mōtaniſtes ſo delighted in this choiſe of meates y^e they inuēted for thēſelues foreign which wer meates to dry vp nature, & ſuch other like.foreign of the Montaniſtes. Tertullian. Ierome. For (as Tertulliā affirmeth) they did eate only bred, ſalt, & al maner of pulſe, & their drīke was water. This kind of faſt they vſed ii. wekes before Eaſter. Ierome alſo addeth y^t they wer wont to faſt three Lentes, & for that cauſe that they faſted ſo ſeuerely, they were called foreign that is Pure.Euſebius. Mōtanus the firſt that wrote lawes of faſtīg Euſebius in his .5. booke and .18. chap. writeth that one Appollonius reproued Montanus, bycauſe he was the firſt that wrote lawes of faſtyng, as though the Churche before hym was free. He by lawes and preſcriptes preſcribed what dayes men ſhould faſt, and what meates they ſhould abſteyne from. Suche an author hauehave the Papiſtes of their preſcribed faſtes and choyſe of meates.Agaynſte the choyſe of meates. This ſuperſtition agreeth not with the woorde of God. Chriſt ſayth: That whiche entreth into the mouth, defileth not the man. And whatſoeuer is ſet before you, that eate, demaūdyng nothyng. And to Titus: All things are cleane, vntounto the cleane, but vntounto the vncleane, nothyng is cleane. To the Coloſsians: Let no man iudge you in meate and drinke. To the Romanes: The kingdome of God is not meate and drinke. To the Corinthians alſo, are many thynges written to confirme this ſentence, where he entreateth of meates dedicated vntounto Idoles. So the Scriptures make mencion of no choyſe of meates for Religiōs ſake: yet I deny not but that meates are to be choſen, either for the auoyding of exceſſe or ſicknes, or elles for the kepyng vnderunder of the wantones of the fleſh.A certain choiſe of meates is to be admitted. Of the inſtitution of Lent. But that Chriſtians ſhould abſteyne from fleſhe, from egges, and from milke for religions ſake, is no where preſcribed in the Scriptures.

There is an other abuſe bycauſe they impoſe ſuch faſtes which the ſtrengthes of men are not able and abyde. For they will hauehave the people faſt .40. dayes. Which thyng, if it ſhould be required accordyng to the preſcript rule of GOD, and of the olde Churche, namely that the faſt ſhould be continued vntill euen, no man in a manner were able to performe that. And that inſtitution ſome referre vntounto Theleſphorus the Pope, other ſome to a tyme a litle before hym. And vndoubtedly therein is nothyng elles, then a certayne mere wicked zeale and noughty imitation of Chriſt. For he faſted .40. dayes: therfore ſuperſtitious then thought it good that Chriſtians ſhould faſt ſo many dayes eueryevery yeare, when as yet Chriſt faſted after this maner,Chriſte required not of hys Apoſtles the faſt of Lent. but once in his lyfe tyme: neither required he at any time any ſuch acte of his Apoſtles. But theſe men decree it to be ſinne, and that a grieuous ſinne, whē ſuch a faſt is violated. They ought to hauehave regarded that Chriſt all y^e tyme did eate nothyng, & in that he could ſo long endure, y^e ſame to hauehave pretayned to a miracle, and to the power of God: The holy ſcriptures no where commaunde,Chriſoſtome. that in that thyng we ſhould imitate Chriſte. Chriſoſtome in hys .47. Homely vponupon Mathewe: The Lorde (ſayth he) hath not commaunded thee to faſte fourty dayes, althoughe he mought hauehave commaunded it. What then commaunded he? Learne (ſayth he) of me, for I am meeke and humble in heart. But the manner of theſe men is peruerſe. For they will imitate Chriſte in that which they ar not commaunded: but that which they are cōmaunded, they will not followe. Our ſauior when he ſent foorth his diſciples: Go (ſayth he) to all nations, teachyng to obſerue thoſe thynges, not whatſoeuer thynges I hauehave done, but whatſoeuer thynges I hauehave commaunded you. And it is a wonder to ſee howe ſuperſtitiouſly and ſubtelly they hauehave decreed of theſe thynges in the Counſell of Martine de Conſecratione, Confiliū Martini.in the diſt. 3. Non licet, and in the Canones of the Counſell of Laodicenum in the chapter Non oportet, it is commaunded, that in the Lent faſtyng on the Thurſday ſhould not be broken. And in the Counſell of Agathenſis it is commaunded,Conſiliū Agathenſe. that in the Lent faſting on the Saterday alſo ſhould not be broken: bycauſe on the Thurſday & Saterday many faſted not. Yea & on the Sondayes alſo in the Lent, wherin they faſted not, they would that there ſhould be retayned a choiſe of meates. And de Conſec. in the diſt. 4.A reaſon out of Gregorye for the obſeruynge of Lent. Gregoryes reaſon confuted. chap. Deni que ſacerdotes it is ordeyned, that y^e Prieſtes ſhould begyn theyr faſt from Quinquageſima. And in the ſame place .5. diſtinct: chap. Quadrageſima. Gregorius hath inuented a reaſon wherby to proue that Lent is to be faſted. We muſt ſayth he, geue y^e tenth part of the whole yeare vntounto God. And the .x. part of y^e yeare cōſiſteth of .40. dayes. Wherfore we muſt faſt ſo many dayes. A goodly p. 279reaſon I promiſe you. Why doth thys Gregory forget that the Leuiticall prieſthoode and ceremonies thereof hauehave now ceaſed? Wherfore it is not lawfull to bind chriſtian men to tenthes and Iewiſhe ceremonies. And if for that cauſe the time of Lent be to be cōſecrated to a faſt, bicauſe it is the tenth part of the whole yeare, why did not the Iewes in y^e old time ſo faſt? Why did not the Prophets reproue them, bicauſe they deceaued god of ſuch a kind of tenth?

But why Lent was inuented, as much as I can gather I wil declare.Why the fathers inſtituted Lent. The fathers when they ſaw men liue very careleſly and negligently, thoughte it good y^t they ſhould be cōpelled after a ſort to renew godlines in ſome part of the year, & ſomewhat to bridle the fearcenes of the fleſh. And for this thing they thought that the .40. dayes before Eaſter were moſt mete, that men ſhould ſo long hauehave theyr minds both occupied in repentance, & alſo in remembring the benefites of God. This inuention, although at the firſt ſight it might ſeme trimme,The inſtitutiō of Lent is againſt Chriſtiā liberty. yet it agreeth not with Chriſtian liberty. For we muſt think vponupon the benefites of god and of our greate ingratitude, and other our moſte grieuous ſinnes, not onelye 40. daies, but alſo continually. Farther by this meanes they opened a moſt wide window to liue ſecurely and reacheleſlye. For if they once had performed fullye thoſe .40. dayes, they thoughte that all the whole yeare after they mighte geue themſelues wholy to al kind of pleaſures and luſtes. For they referred the time of repentance to theſe .40. dayes. And although the elders had a lent,Euſebius. Ireneus yet (as Euſebius ſayth in his .5. booke and .24. chapter) it was left free vntounto all men. For Ireneus after this manner entreated with Victor biſhop of Rome, whē he would hauehave excommunicated the Eaſt church, becauſe in the obſeruinge of Eaſter it agreed not with the church of Rome. What (ſayd he) can we not liue at concord, although they vſe theyr owne rites as we vſe ours? For ſome faſt in the Lente two dayes, ſome .4. dayes, ſome ten dayes, ſome .15. ſome .20, and other ſome .40. dayes, and yet is concord neuertheles kept in the Church.

Ther is an other abuſe,Faſting is an excerciſe & not a holines. namely bicauſe ſom put holines in faſting as though a worſhipping of god conſiſted in it, where as in very dede faſting is onelyonly an excerciſe, which of it ſelfe hath no holines. They are fooles, which in faſting thinke that for that cauſe they hauehave god bound vntounto them:Ierome. wherfore we muſt not raſhly geue credite vntounto Ierome when he ſayth, that faſting is not a vertue, but the foundation of al vertues. For onelyonly Chriſt and faith in him is the foundation of all vertues. If he had ſayd, that faſting is a helpe of certayn vertues, he mought hauehave bene borne with al.

And vndoubtedly herein the elders oftentymes erre,A fall of the riders. for that they prayſe & extol faſting aboue meaſure. If ſo much ſhould be attributed vntounto faſting, we muſt of neceſſity confeſſe that Iohn Baptiſt liued more holily then Chriſt. For he faſted more then Chriſt did. For Chriſt did eate and drinke as temperate and modeſt men vſe to do: But it is ſayde that Iohn did neither eat nor drinke. Yea and Paule to Timothy writeth, that the exerciſe of the body hath ſmall vtilitye, but piety is profitable to all thinges. If thou wilte demaunde what piety is:What piety is. I wyll aunſweare, that it is a true worſhippinge of God, a ſoundnes of doctrine, and a pure life, which thinges follow hope and faith. In theſe thinges aſſuredly is very great profite, and the excerciſe of the body hath indede ſome profit, but not ſo great. But we muſt note that Paule ſpeaketh not of faſting and excerciſe of the body, which is Hipocriticall and wanteth fayth, but of the true and chriſtian faſting and excerciſe of the body. For thoſe things which want fayth and procede of hipocriſy, are ſinnes, neither do they any thing profite. Wherfore Eſay ſayth:Faſting is not a part of ſatiſfaction. Is this the faſt which I hauehave choſen? But theſe our men go farther, and beſides that in faſtynge they put holynes, they make it alſo a parte of ſatiſfaction. Foraſmuch as y^e Scholemē in the .4.They extende faſtes euen to purgatory. Gracian. boke of ſētences do appoint ſatiſfactiō to conſiſte of prayers, almes, & faſting. What abrogateth the death of Chriſt, if this do not? They ſay alſo that by faſts, ſoules are deliuered out of purgatory. And leaſt any ſhould think that I fayn theſe things, let him rede Gratian in the .13. queſt .2. chapter anima, where he putteth the wordes of Gregory, who ſayth: Soules are deliuered from purgatory, either by the prayers or faſtinge of theyr kinſfolkes.

There is alſo an other more greuous abuſe, for that ſome affirme that by faſtes they can ſatiſfye the churche, althoughe they ceaſſe not from ſinne. Thys kynde of faſte God himſelfe reproueth by expreſſe woordes in Eſaye: What care I (ſaith he) for your faſtes? Ye faſt contentions and ſtrifes. Is thys the faſte which my ſoul hath choſē? Liberius y^e Pope decreed, y^t al the lent we muſt abſtein from pleadinges in the lawe.Liberius. This is not verye wiſelye decreed, for the publike wealth cannot conſiſte if it be ſo longe or euer matters be heard, or iudgemente geuen. If faſting ſhould for a weighty cauſe be denounced for a day or two, ther mought for that ſpace of time be commaunded intermiſſion of iudgement. But that lawes ſhoulde ceaſe, ſo longe as Liberius will hauehave them, it is againſte the Publike wealth. Farther the ſame Liberius ſaith, that the vſe of matrimony polluteth the faſt of Lent, wherefore they would hauehave men all that time to abſtain from theyr wiues. But Paule exhorteth man and wife more ſoundly, namely to departe for a time, and that by theyr mutual conſent, and to return to the ſame, leaſt they ſhould be tempted of Sathan.

An abuſe of ſhrouetide.There is alſo an other abuſe, in that eueryevery where before Lent all that time, which they call Srouetide, men do moſt vntemperately geue themſelues to glotonye, exceſſe, dronkennes, and filthye luſtes, and that vnderunder this pretence, that they may the eaſelier faſt, as though it were lawful to do euill, that good may enſew. Neither is this a new kind of vice. For Baſill in his homely of faſtyng, and Chriſoſtome vponupon Gen. do in many places greuouſlye complaine of that thing.Baſile. Chriſoſtome. Some faſt for delicatenes. For when they know that they ſhal not ſuppe, at dinner they lade theyr filthy ſinke with many and heauy burdēs, ſo that they make themſelues vtterly vnprofitable for the whole day. Other on the contrary part, do vtterly waſt themſelues with faſting,It is not lawefull for a man to conſume him ſelfe with to much faſtinge. yea and in a māner kil themſelues, as Baſilius and Nazianzenus did: who being men excellently wel learned, yet by abſtinences and faſtinges were made vtterly vnprofitable vntounto the Church. They wer compelled to kepe theyr bed ſometimes halfe a yeare, and ſomtimes a whole yeare. Laſtly, there ar ſome, which for that they faſt, hauehave a wōderful delight in themſelues, & ar proud, & alſo diſpiſe other mē, as that Phareſy which ſaid: I am not as other men, I faſt twiſe in the weeke &c. I could reckē a great many more of theſe abuſes: but for this time me thinketh theſe ar ſufficient. This one thing onelyonly wil I adde, that in faſting we ſee two extremities. The Papiſts in a maner retaine theyr ſuperſtitious faſtes, but we vtterly neglect thoſe faſtes that ar lawfull and good. Wherefore it ſeemeth that on eyther ſide the thing is to be amended. And thus farre concerning theſe thinges.