CHAP. I. What Fasting is.

THe most vsuall description of Fasting is, that it is an Absti­nence from meat and drinke. And this description is very agreeable to the manner of speech, vsed by the Scrip­tures; which when they speak of fasting, doe many times mention, and alwayes intend an abstayning from food. As Ester 4.16. Goe (saith Ester) gather together all the Iewes that are present in Shushan, and fast yee for mee. But how shall this be done? It followes; And neither eate nor drinke three dayes, night or day: I also and my Maides will fast likewise. And so Ionas 3.7. Let neither Man nor Beast, &c. taste any thing. Let them not feede, nor drinke water. And Luke 5.33. Why doe the Disciples of Iohn fast often, &c. but thine eate and drinke? Which speech Mar. 2.18. Mat. 9.14. other Euange­lists doe expresse in these words: Why doe the Disciples of Iohn, and of the Pharises fast, but thy Disciples fast not? Where wee may note, first that Saint Luke maketh an opposition between fasting, and eating or drinking. Secondly, That that which Saint Luke calleth eating and drinking, the other Euangelists call not fasting. And by both these wee may gather, that fasting includeth an [Page 5]abstinence from meat and drinke. But thus farre the poynt is cleare. Onely a further question may be asked, what kinde of abstinence this is; whether totall and entier, from all meate and drinke, and from tasting of any thing, as the men of Nineueh and Ester seeme to speake: or whe­ther a partiall kinde of abstinence; which is a forbearing of nourishing and pleasant meat one­ly, may not sometimes suffice, as that place of Daniel seemeth to import, where the Prophet speaking of his fasting, saith, I Dan. 10.3. ate no pleasant bread, neyther came flesh nor wine in my mouth, &c. till three whole weekes were fulfilled.

For answer hereto, it must first of all be noted, that abstinence vsed in a fast may be considered two wayes. First, in respect of one onely act or time of abstinence, continued without any in­terruption; as when it is said, that the Israelites Iudg. 20.26. wept and fasted that day, vntill euen; and that the Iewes should Ester 4.16. fast, and not eate nor drinke three dayes, day or night; and that our Sauiour Matth. 4.2. fasted forty dayes and forty nights: there is meant one continued act or space of abstinence, without any intermission or interruption of the abstinence then vsed. Secondly, It may bee considered in respect of many multiplyed acts, or distinct times of abstinence, one immediately following after a­nother. As for example, when it is said of the men of Iabesh, that they fasted 1 Sam. 31. vla. &c. 1 Chronao. 12 seaen dayes, the meaning is not, that they fasted so long, by one continued and vninterrupted act of abstinence, but that they fasted euery one of those 7. dayes, [Page 6]eating nothing all the day long, and at euening making a spare and course meale, as was agreeable to a time of mourning. Thus not onely Osiand. in 1. Chro. 10.12. Osian­der among the Protestants, but among the Pa­pists Erat iflud ie­iunium secundü morem Hebrae­orum, scilicet, quòd non come­derent totâ die al quid vsque ad Solis occasum. Tostat. in 1. Regum, cap. 31. ad finem quaest. 18. pag. 327. A. Tostatus doth interpret that place; and ad­deth withall, that this fast of theirs was according to the custome of the Iewes, which was, that they did not eate any thing all the day long, till the Sun-set, but then did eate. And in the like sence, they of the Romane Church do say, that themselues fast all Lent, when notwithstanding, they doe not without interruption obserue that kinde of ab­stinence, which themselues require in a Fast: for on Sundayes at least, all Lent long, they inter­mit their abstinence, and fast not, no not after their owne manner of fasting. Sometimes then a man may be said to fast such a space of time, be­cause all that time he vseth such abstinence, as is required in one vninterrupted act or time of fa­sting; and sometimes againe hee may be said to fast so long or for such a time, because hee vseth sundry such multiplyed acts or times of absti­nence, or because hee vseth many such Fasting­dayes together, one after another.

This being first noted for a ground, my answer to the doubt is:

Answ. 1. If wee speake of a fast, as it consi­steth of one onely single act, without interrupti­on of the abstinence required, then it is vnheard of, in Scriptures, that there is any vse of meate or drinke, or tasting of food, while that fast lasteth. But if wee speake of a fast as consisting of many [Page 7]such acts, multiplyed and added together, then it is necessary, that some refreshing be had between those seuerall acts or distinct times: and vsuall it is, that such refection then vsed, should be spa­ring for the quantity of meat, and homely for the quality of it. And such a fast as this was that of Daniels, when hee saith: I was mourning three full weekes, I ate no pleasant bread, &c. For the meaning is, that hee fasted euery day for three weekes space, without eating or drinking or ta­sting any food all the day long: but when the day was ended, he brake off his abstinence, by a slender supper. And so this place proueth not, but that a Fast doth include a totall abstinence from all meat. And this to be the meaning of the place, I am induced to thinke, because the words doe import so much, & the custome of the Iewes in their fasting doth require this construction. For the learned doe agree, that this was the custome of the Iewes, that when they fasted, they did eate nothing all day, till the euening; that by reason of this custome, when men are said to fast many dayes, it may reasonably be vnderstood, that they fasted all the day, and at night are something: and that for this cause Saint Matthew did say that Christ did fast forty dayes, and forty nights, ad­ding the mention of nights, lest men should thinke that he fasted those forty dayes according to the custome of the Iewes, eating at night, after he had abstayned from food all the day. To this purpose Tostatus Tam diebus, quàm noctibus ieiunabat [Chri­stus.] Hoc autem dicitur propter duo: primò propter consuetudinem Ieiunij Judaeorū. Nam Iudaei, quando ieiunant, per totam diem nihil comedunt, nisi post occasum Solis, cùm inci­piunt apparere Astra, per noctem comedunt, &c. Si ergo diceretur, quòd Christus ieiunauit qua­draginla diebus, intelligeretur, quòd per noctes comedebat, sicut Indaeis solitum erat. Tostat. in 4. Matt. q. 11. pag. 372. B. saith, that Christ is said to fast as well the nights as the dayes, for two reasons: first, [Page 8]because of the custome of the Iewes. For they, when they fast, doe eate nothing all the day, till after Sun­setting, and at night, when Starres appeare, then they eate. And therefore, if it were said (saith he) that Christ fasted fortie dayes, it would be vnderstood, that at nights he did eate, as the Iewes were wont to doe. And Maldonat, Autideo die­bus Euangelista noctes adiecit: vt indicaret eum non Iudcorum more ieiunasse, qui per diem nihil cibi potusve su­mentes, noctu vescebātur. Mal. in Matt. 4.2. The Euangelist (saith he) added the mention of nights, that he might shew that Christ did not fast after the maner of the Iewes; who taking no meate nor drinke all the day, did eate at night. And Lucas Brugensis; Noctium addi­tur mentio, ne pu­tes Ieiunium fu­isse, quale Iudaeo­rum iuxta legem, qui interdiu ieiu­nare iussi, vesperi noctu (que) edere po­terant. Luc. Brugens. in Mat. 4.2. There is mention added of nights, lest a man should thinke, that this Fast of our Sauiour, was such as the Fast of the Iewes was, accor­ding to the Law; who being commanded to fast by day, might eate in the euening. And in like sort Iansenius; Noctium etiam fit mentio, quem­admodum & in Ieiunie Mosis, ad distinctionem Ieiunij Christi à Ieiunijs Iudaeorū, qui tota die ieiu­nantes, in vespera & nocte cibum sumpserunt. Ians. harm. Cap. 15. pag. 124. col. 2. There is mention also of nights (saith he) as there is likewise in the Fast of Moses, to distin­guish Christs fasting from the fasting of the Iewes, who fasting all day, at night did take meate. And if this was the custome of fasting at those times, and this the vse of speech among that people, That if men were said to fast some dayes, without ex­presse mention of nights, it would be vnderstood, that he did not eate nor drinke any thing all the day, but did eate at night: then, in all reason of the world, we must so vnderstand these words of the Prophet Daniel, as learned Kemnitius Harm. E­uangel. ca. 51. Pericop. 6. pag. 817. & Exam. Concil. Trident. part. 4. de Ieiun. nu. 25, 26. pag. 89. col. 2. also doth.

Answ. 2. Secondly, I answere, That a Fast is either properly so called, or improperly, and by [Page 9]an imperfect kinde of partaking with it. Perpetua S. Scripturae phrasis et sanctorum om­nium in V. & N. T. praxis aperiè docent eos demū verè ieiunare, qui prersus ab omni cibo abstinēt, siue per vnū, siue per plures aliquot di­es. Impropriè ta­men Ieiuniū dici potest, cùm quis parcè vel tenuuer viuit, veletiam à prandio aut coenae abstinet. Idem iudicium esto de Ieiunio in quo ad­bibetur ciborum delectus. Alsted. Theol. Polem. part. 4. de Ie­iun. Contr. 1. pa. 506. Proper­ly he is only said to fast, that abstaineth from all foode, whether meat or drinke. And improperly or imperfectly a man may (perhaps) bee said to fast, when hee forbeareth pleasant and nourishing meate, & contenteth himselfe with course feeding. And in this sense, if any man doe abstaine from Flesh and Wine, and other such strong nourish­ment, that hee may expresse a holy and religious sorrow, I will not gain-say him, if he call it a Fast; but I must adde withall, that it is an improper and imperfect kind of Fast, and such as I no where finde so called in the Scriptures; nor, as I thinke, is it to be found in the ancient Fathers and Wri­ters of the Church.

Answ. 3. Thirdly, I answer, That this par­tiall and imperfect abstinence, may not go, no not so much as for an improper or vnperfect Fast, vn­lesse the meate that is then vsed, bee sparing and course; and such, as that it may in part afflict Na­ture, while it doth in some sort refresh it, Dan. 10:12. Sunt qui vinum nō bibunt, vt ali­orum expressione pomorū alios sibi liquores, nō salutis causâ, sed iucun­ditatis exquirant, tanquam non sit Quadrage simae piae humilitatis obseruatio, sed no­uae voluptatis oc­casio. August de diuers. serm. 74. ca. 9. pa. 499. H. such as Daniels was, when he ate no pleasant bread, nor dranke no Wine; and by vsing of which in place of his ordinary food, he is said to chasten himselfe. For else, if there bee a forbearing of one meate, that we may glut or fill our selues with other; or an abstinence from one kind of food, that we may feede on another no lesse strengthening, and such as doth content Nature as well; this is no fasting at all, but a changing of pasture rather; nor is it an abstaining from meate, but an vsing of variety of Cates.

And out of this I deduce two conclusions:

1. That they who thinke themselues warran­ted by Daniels example in this place, tō eate their dinner when they keepe a Fast, doe greatly de­ceiue themselues, and much mistake the Prophets meaning.

2. That they who thinke that Daniels practice doth iustifie their choice of meats, in their time of fasting, when they forbeare flesh onely, and feed on all sorts of fish, and eate cherishing rootes, and drinke the strongest Wines, are much mistaken, and build vpon a sandie ground. For Daniel did neither dine, nor drinke Wine, nor eate any plea­sant meat.

CHAP. II. What sorts or kinds of fasting are commended to vs in Scriptures.

IN the Scriptures wee finde diuers kinds of fasting mentioned; some whereof are commended for reli­gious vses; and others are passed ouer, as no way concerning the spirituall state of our soules. For differencing whereof, we may note these distincti­ons following.

1. Dist. Some Fasts are necessary and by con­straint, when men are compelled to fast, because [Page 11]they haue not either stomach or meate. Such was the fast of the Aegyptian, 1 Sam. 30.12. who was forsaken by his company, & being left sicke in the Fields, was al­most dead for want of victuals. And some Fasts again, are voluntary, vndertakē of a mans own ac­cord, and by his owne free choyce; of which kind there are many examples in the Scriptures. The former of these is rather a hungring then a fast­ing: for, Ieiunium voluntatis est, fames necessitatis; Fasting is an act of the will, but hunger is of necessity, and whether a man will or no; as Saint Austin Aug. in Psalm. 42. pag. 138. F. speaketh. And therefore this can bee no act of vertue, because it is not voluntary, but necessarie. And consequently, it is not that Fast that is com­mended for Religion sake. And therefore the vo­luntary Fast onely, is it which belongeth to this place, and is for our purpose.

2. Dist. Voluntary Fasts are of two sorts. They are either worldly and prophane, or religious and holy.

Worldly and prophane I call those, whose end is for some worldly vse, or for some respect be­longing to this life. And these are diuers. For som­times men may fast for effecting of some world­ly businesse with better speede; as Saul and his souldiers did, when the people tasted no food, be­cause the King had adiured them, saying; 1 Sam. 14.24. Cursed be the man that eateth any foode vntill Euening, that I may be auenged on mine enemies. Where we see the reason of this fast was, because the King would not allow them any time of eating, for that they might bestow all the time in pursuing of the Ene­mie. [Page 12]And so in like sort a man may fast for his health, that he may cōcoct his vndigested humors; & for his gaine, that he may spare his purse; & for the publike good, that he may preserue the breede of Cattell: Non laudatur in illo ieiunium, qui ad luxuriosā coenā seruat ven­trem suum. Aug. in Psal. 43. pag. 142. E. Ieiunant quidā, (ait Augustin.) ne ventrem vilia praeoccupent, & non possent intra­re pretiosa. Da­neus Isagog. p. 3. de vita ho­minis. Ca. 32. yea, and for very luxurie, and of a gluttonous disposition, that he may keepe his sto­mach for better cheere. When men fast for these or any such like other ends, their Fasts are worldly and prophane, and therfore haue no place among religious exercises.

The second sort are holy and religious Fasts. And so I call those, which are intended and doe serue for some speciall vse, which concerneth Gods glory, and the good of a mans soule. To this purpose is that, which wee reade in the Pro­phet, where GOD speakes thus to the people; Zach. 7.5, 6. When ye fasted and mourned in the fifth and seuenth moneth, euen those seuentie yeeres, did ye at all fast vnto mee, euen to me? And when ye did eate, and when ye did drinke, did ye not eate for your selues, and drinke for your selues? In which words wee may note, how God doth reiect the Fasts of this peo­ple, because they were not vndertaken for GOD and his seruice, but for themselues, and to serue their owne turnes. And this sheweth, that the Fasts which please God, must be such as may serue for his glory. And therefore these Fasts doe on­ly belong to this place. And consequently, wee may fitly define a religious Fast, as a learned man hath done; Ieiunium reli­giosum est volun­taria abstinentia à cibo & potu re­ligionis causà. Fest. Hommius Disput. 69. nu. 2. pag. 467. That it is a voluntary abstinence from meate and drinke for Religion sake.

But heere a question may bee asked, which it [Page 13]will bee requisite to resolue before I goe on. For it may be demanded, If the end of our fasting bee that which maketh the difference between religi­ous and prophane Fasts; what if both these ends doe concurre and meete together in one and the same act of fasting? As for example, I may fast for my bodily health, and for preuenting of some distemper, that fulnesse would breed; and yet at the same time, and by the same act, I my beate downe my body, and make it more seruiceable to the soule, and I may withall preuent pride and wantonnesse, which full-feeding might procure. Or (which is all to one purpose) I may fast to tame the pride of the flesh, and to humble my selfe for my sinnes; and withall, by the same meanes, I may both saue my purse, and further my health, and preuent sicknesse in my body. And when both these ends doe in this maner concurre, what a Fast shall I call this? Is it a worldly Fast, be­cause it hath a worldly vse? or is it a religious Fast, because it hath a religious vse? or is it both, because it hath both ends?

Ans. Either the one of these ends is directly intē ­ded, and the other doth accidentally follow, be­sides the mans intendment & purpose: or else both of them are intended by him that keepeth the fast. If the one onely be intended, then as the rule is, Denominatio sequitur praestantiorem partem; The de­nomination followeth the preuailing side: so we must say, that the end which is intended, giueth the de­nomination to the fast, and not that which acci­dentally concurreth. As for example, if a man [Page 14]onely aime at a spirituall end, though another vse follow vpon it, yet the fast is religious still. And if he haue onely a worldly purpose, though a spi­rituall vse doe accompany it befides his intention, yet the fast is worldly and prophane notwithstan­ding. But if his intention be mixt, and hee at once, and in the same fast doe propose to himselfe both a worldly and a spirituall vse together; then concerning such a fast I say three things:

First, That so farre forth it partaketh of eyther kinde, as eyther of the vses are intended, that is, the Fast is so farre forth to be called Religious, as a religious vse is intended in it, and so farre forth worldly, as the end is worldly.

Secondly, That so much as is mixed of the one end, is diminished of the other. As for ex­ample, if a man fast, partly that hee may hum­ble himselfe by sorrow for his sinne, and partly that by concocting raw humours hee may gayne the better health, this latter respect doth so much diminish of the worth of the former, as it selfe is herein intended. And the reason is, because the intentions of a mans minde cannot entirely and perfectly be imployed vpon two contrary or di­uers obiects at once. And therefore, so much of his intention as a man bestoweth vpon himselfe, so much hee taketh away from God.

Thirdly, It is not safe to mingle a worldly and spirituall respect together in one & the same Fast, if wee may with conueniency separate and diuide them. My reason is, because wee (such is our corruption) are apt to flatter our selues, and thinke [Page 15]better of our workes than they doe deserue: and if one action may both make for Gods honor, and our owne profit, wee are ready to thinke wee doe all for God, when the greatest part is for our selues. And therefore the safest way will bee to seuer and disioyne thesevses, if with conueniency wee may doe it, that so while we fast for God, we may not haue any worldly respect that may moue vs vnto it at the same time. And because the espe­ciall respects of the world that doe most vsually intermingle themselues with our holy Fasts, are one of the two, eyther respect of gayne, by sauing the charges of dyet, or preseruing of health, by concocting of raw humours: Wee may for di­rection in these cases, take these two Rules.

1. Rule, That if fasting be necessary for our health, wee first vse it so long and so much as is needfull for that purpose, and then at other times vndertake our religious Fasts, that so wee may ayme onely at a spirituall vse.

2. Rule, That when by fasting we saue char­ges, we then giue away our sauings to the poore, without diminishing any other part of our almes. And so doing, wee shall not onely free our reli­gious Fasts from the tincture of worldly thrift, but shall also exercise another holy duety of mer­cifulnesse and charity. A thing which the anci­ent Fathers haue thought most necessary at the times of our fasting: and therefore haue beene vsed to gresse this duety with much earnestnesse in their Sermons to the people. Cui dabis quod tibi abstulisti? Ita ieiuna, vt alio manducante prandisse te gau­deas. August. in Psalm. 42. in fine. To whom wilt thou giue that which by fasting thou hast spa [...] ▪d from [Page 16]thy selfe? saith Saint Augustine. So fast, that by anothers eating thou mayest be glad that thou hast dyned. And againe, Ieiunia nostra vt plena sint & suffarta, miseri­cordiae pinguedi­ne sage [...]ntur, demus surienti­bus prandium nostrum. De Temp. Serm. 65. pag. 232. C. That our Fasts may be full, let them be fatted with Almes-deedes. Let vs giue our dinner to them that be hungry: And againe, Praecipuè sanè pauperum me­mentote; vt quod vobis parci­us viuendo sub­erahitis; in coe­losti Thesauro reponatis. Acci­piat esuriens Christus quod leiunans minùs accipit Christia­nus. Castigatio volentis fiat sustentatio non habentis, &c. Augustin. de diuers. Serm. 74. cap. 10. Pag. 500. A. Especially (saith he) be mindfull of the poore, that what you subtract from your selues, yee may lay it vp in the Treasury of Heauen. Let hungring Christ re­ceiue that which the fasting Christian doth abate, &c. And so Leo; Jeiunijs nostris egentium refectio suffragetur. Leo Serm. 10. de Quadrages. Let the feeding of the poore giue testimony to our fasting. And, Quod suis quisque delicijs subtrahit, debili­bus impendat & egenis. Leo de Quadrages. Serm. 11. That which a man doth with-draw from his dainty fare, let him bestow vpon the impotent and needy. And to like purpose speake others also.

Dist. 3. Religious fasts are of two sorts; they are eyther publique or priuate fasts. Publique I call those, when a whole company, as when a Citie, Towne, or Parish doe by publique order ioyne together in this seruice. Such a fast was that of the Nineuites in the third Chapter of Io­nas, and that which was prescribed to the Iewes in the fourth of Ester.

Secondly, the priuate fast is, when men out of their owne deuotions, and by their owne directi­on doe in their priuate houses vse abstinence in a religious manner. Such a fast was that of Daniel, mentioned in his tenth Chapter: and that of Nehemiah in the first Chapter of his Booke. And both these kindes, both the priuat and publique fasts, haue their approbation in Scriptures, and are commendable if they be vsed aright, as ap­peareth by the examples alledged already, and [Page 17]will more fully appeare afterwards in the pro­cesse of this discourse.

Dist. 4. Religious fasts, whether priuate or publique, may againe be diuided into two sorts; For some are extraordinary, and others are ordi­nary. The extraordinary are such, as are kept vp­on some speciall and extraordinary occasion, as eyther for remouing of some speciall iudgement, then eyther felt or feared, or for obtayning of some benefit or blessing, whereof then there is especiall need and exigence. Such was the fast of the Nineuites, which they vndertooke vpon the feare of destruction threatned by the Prophet. And such was the fast of Dauid, which he vnder­tooke vpon occasion of his Childes sicknesse, and danger of death in him. The ordinary fasts are such as are kept for an vsuall exercise of the soule, without any other cause than such as may befall euery one of vs at all times. Now for the former of these kindes of fasting, it is generally agreed, that they are both lawfull and vsefull: but con­cerning the later, that is the ordinary, there hath a question beene made by some later Diuines, who dispute & determine against the vse of them. But (as I take it) the case is cleare enough to the contrary. And my reasons are: first, because this kinde of fast hath approbation in the Scrip­tures: and secondly, because it hath the profita­ble vses for our soules, for which religious fasts were ordayned.

First, Reason first from Scrip­tures. because it hath approbation from Scrip­tures. For I reade, that God himselfe commanded [Page 18]an ordinary fast to be obserued by the Iewes eue­ry yeere. Leuit. 16.29. This (saith hee) shall be a Statute for e­uer vnto you, that in the seuenth moneth, in the tenth day of the moneth, yee shall afflict your soules, &c. Where that the afflicting spoken of was part­ly by inward sorrow for their sinnes, and partly by outward abstinence from meat and other con­tentments of nature, is agreed vpon by all sides. And that this abstinence and humiliation was an ordinary exercise of pietie, cannot bee doubted, if we consider that it was appoynted euery yeere, and in the same moneth, and vpon the same day. For it is not to bee imagined, that extraordinary occasions of humiliation should happen euery yeere vnto the same people, and at the same time, and vpon the same day. And if Almightie God himselfe saw it to be so vsefull for the Iewes to humble themselues by an ordinary fast, for their ordinary sins, and in the ordinary course of their liues; why should it be thought sinfull in Chri­stians to humble themselues in the same manner, and vpon the same occasion? Secondly, we finde in Scriptures, that the Matt. 9.14. Pharises fasted often, and for example sake, that they Luk. 18.12. fasted twice in the weeke; and that concerning those fasts of theirs, our Lord gaue his Disciples this warning, Matt. 6.16. When yee fast, bee not as the hypocrites, of a sad counte­nance, for they disfigure their faces, that they may appeare vnto men to fast. Verily I say vnto you, they haue their reward.

Out of which passages wee may gather two things. First, that these fasts of the Pharises were [Page 19]ordinary fasts, and obserued by them in their or­dinary course of life, and for an ordinary exercise of religion. For that these men should so often haue extraordinary occasions, especially that e­uery weeke twice, is a thing that cannot be con­ceiued with any probability or reason. Second­ly, that these fasts, such as they were, were not vnlawfull in themselues. That I proue, first, be­cause our Sauiour, where hee purposely taxeth their vices, reproueth them for their purpose, not for their practice of fasting; or not because they did fast, but because they did fast to gaine prayse of men for it. Now had they offended in both, out of doubt our Lord would haue reproued them for both, and haue fore-warned his Dis­ciples to beware of both. Secondly, because in saying of the Pharises, that they fasting for vaine glory had their reward, hee meant that they might not expect any reward from God, seeing they did it for the applause of men: and hee im­plyeth by necessary consequence, that if they had not marred this good worke with so ill an end, they might haue had a reward from God for it. And if God reward ordinary fasts, what man will dare to condemne them? Luke 2.37. Thirdly, wee reade a­gaine of Anna the Prophetesse, that shee depar­ted not from the Temple, but serued God with fa­stings and prayers night and day. In which sen­tence wee may consider two things for this pur­pose: first, that this holy woman made a dayly practice of fasting; shee serued God in this man­ner night and day: which sheweth, that she fasted [Page 20]ordinarily, and for an ordinary exercise of deuo­tion. Secondly, That by this kinde of fasting she serued God. And if shee serued God by her fa­sting, we need not feare, lest wee dishonour him by the like practice.

Reason second from the vses.Secondly, That ordinary fasts are lawfull and vseful, may be proued, because ordinary fasts may and doe serue for those profitable vses, for which religious fasts were ordayned. For those vses are, to testifie and helpe forward our humiliation and repentance, to sharpen and whet on our attention in holy dueties, and to subdue and tame the vn­ruly pride of the flesh, and such like: the respect whereof is the onely thing that maketh fasting so much commended to vs in the Scriptures. But all these holy ends and vses may be attayned or furthered no lesse by ordinary than by extraordi­nary fasts. For not onely our fastings, when wee keepe them for some speciall and extraordinary occasion, but euen those also which wee vse in an ordinary and vsuall course of Christianity, may tame the flesh by subtracting its food, may eleuate the minde towards God, by estranging it from the sence of worldly things, and may both shew and beget our humiliation and sorrow by chastening the body for the sinnes of our soules, as is appa­rent in common reason: nor is it needlesse in an ordinary course of life to vse such eyther helpes or signes of humiliation, deuotion, and mortificati­on. For our infirmities in all these kindes are many and great, and had need of helpe euery day: and our sinnes and transgressions happen [Page 21]dayly, nay hourely, and doe require euery day humiliation and sorrow: and hence it followeth, that this ordinary course of fasting vpon the com­mon and vsuall occasions of our life, are neither needlesse nor fruitlesse.

Thus in conclusion it appeareth, that all religi­ous Fasts, be they priuate or publike, and whether for ordinary or extraordinary occasions, haue al­lowance from God, and are of good vse in the life of a Christian.

CHAP. III. What holy vse there is of Fasting, and how it may further vs for holy duties, and workes of GODS seruice.

THese religious Fasts, as they haue good proofe from Gods Word, so they haue great vse in the life of a Christian. More particularly and especially they may serue for these vses.

I. They may serue as outward acts to declare our reuerence toward God and his sacred ordinan­ces. For as at all times wee should vse reuerence toward God in our hearts, which is nothing else, but an acknowledging of his excellencie, for which hee is to bee hououred: so it is very requisite, that when wee come into his presence, or haue any [Page 22]more then ordinary entercourse with him, wee should by some fitting behauiour declare it. For which purpose, Exod. 3.5. God commanded Moses, and the Iosh. 5.15. Angell commanded Ioshua; Put off thy shooes from off thy feet; for the place whereon thou standest, is holy ground. The meaning of which ceremonie was for this end, that thereby they might shewe reuerence in the place, where God did manifest his presence. And the like vse there may be of fasting also; and that in two respects. 1. Because, we doe by such demeanour humble our selues before the Diuine Maiestie, as vnworthy not only to en­ioy his presence, but to make vse of any of his creatures. Which is a testimony as of our owne basenesse, so of Gods excellencie and greatnesse. 2. We may by our abstinence shew reuerence to God, because by forbearing our meate when wee are about his workes, we declare that we preferre his seruice before the seruing of our owne turnes: as deeming it most iust, that his seruice should haue the first place in all our thoughts. This vse of fasting Hooker Ec­cles. polit. l. 5. nu. 72. pa. 207. some thinke it is not vnlikely that the Iewes made, in fasting on holy dayes till the pub­like Seruice was ended; and that their complaint against Christs Disciples, Luke. 6.1, 2. for rubbing the eares of corne on the Sabbath day, doth imply so much. For their meaning was (say they) to finde fault with them meaning was (say they) to finde fault with them for breaking not the rest, but the fast of the Sabbath; Hebraeorum illa fuit à maioribus tradita, & vsu recipta, ac tan­quam lege proba­ta consuetudo, vt von siceret diebus festis cuiquā ante sextā borā pran­dere. Baron. tō. 1. ann. 34. nu. 243. pag. 250. which by their custome was to be ob­serued till dinner time, or after the Diuine Seruice. And for this interpretation there may bee giuen this reason, that the rubbing of corne for staying of [Page 23]hunger, was so small a worke, that in reason it can­not be thought to offend any, no not a Pharisee; it beeing lesse labour then euery man doth vse at his ordinary meale on the Sabbath day. For the furnishing of the Table, the dishing out of the meate, the drawing of drinke, and caruing that which is necessary for euery mans vse, which no Pharisee would reproue on the Sabbath day, will require as much both time & labour, as that which the Disciples here did bestow. But let this goe for a coniecture, (as I will not vrge it for any point of faith) thus much is certaine, that the Christian Church hath still bin accustomed to forbeare all foode, when they were to receiue the holy Com­munion, till the whole worke and seruice of God were ended: whereof Aug. Epist. 118. c. 6. pag. 191. B. Saint Augustine, and Isidor. de Offic. l. 1. ca 8. others after him doe giue vs this reason; vt in ho­norem tanti Sacramenti, in os Christiani priùs Domi­nicum corpus intraret, quàm caeteri cibi: that for the honour of that great Sacrament, our Lords bodie should first be receiued, before all other foode. And so we may say, that it is for reuerence to GOD, and for the honour of his Ordinance; if wee first performe those holy dueties, before wee partake our necessary food. And sure it was respect vnto his Master, that made Abrahams seruant say, Genes. 24.33. I will not eate, till I haue told mine errand. And respect it was to his heauenly Father, that made our Sa­uiour to Ioh. 4.34. refuse his owne meate, till he had done his Fathers will, and finished his Worke. And so it was respect vnto God, that 1 Sam. 16.11 Samuel would not sit downe, till Dauid was sent for, that hee might [Page 24]anoynt him, as God had appoynted. For other­wise the seruices which they did doe before meat, might, for any thing that doth appeare by the text, haue bin as conueniently performed after it. And so we shall declare our respect to God, and reuerence to his holy Ordinances, if out of deuo­tion, we first say our prayers in the morning, be­fore we eate our breakefast, and first come and heare Gods Word before wee take our common foode, and first come to receiue Christs body at the Lords Table, before wee relish any worldly nourishment. For in so doing, as Iob professed in his words, Iob. 23.12. I haue esteemed the words of his mouth more then my necessary food: so we shall testifie by our deeds that we doe, and shall put our selues in mind that we ought to esteeme the seruice of God, and the doing of his will, and the partaking of the blessed Sacrament, more then the necessary refreshing of our own bodies. And this may shew, what respect we haue of our God, and what reue­rence we beare to his Ordinances.

II. A second holy vse of a religious Fast may be for mortification, and to take downe the pride of the flesh. And when I say the pride of the flesh, I doe not meane vncleane lusts and vnchaste de­sires onely; but I meane also all vnruly and re­bellious thoughts, as pride, selfe-willednes, re­fractarines, and all disobedience that opposeth it selfe against God and his holy Word. For fulnes of bread, and pampering of the flesh, as they doe more immediately and directly breede matter for vnchaste and fleshly lusts: so they do consequent­ly [Page 25]prepare a way, and dispose a man to all other sinnes, which his owne pleasure and selfe-will doe leade him vnto, and from which the awe of Gods Word and the regard of his Iudgements should withdraw him. Of the former, that is, of vnchast lusts bred by full dyet, the Lord speaketh by the Prophets mouth; Ier. 5.7, 8. When I fed them to the full, then they committed adulterie, and assembled by troupes in the harlots houses. They were as fed horses in the morning: euery one neighed after his neigh­bours wife. And of the latter sort of sinnes, that is, of other vnruly and rebellious passions, bred by full feeding, Moses giueth proofe, when hee saith; Deut. 32.15. Ieshurun waxed fat and kicked. Thou art waxen fat, thou art growen thicke, thou art couered with fatnesse. Then he for fooke God that made him, and lightly esteemed the Rocke of his saluation. Heere wee haue a grieuous, but iust complaint against this rebellious people; wherein wee may note, First, who they were that thus hee complaines a­gainst; Ieshurun, saith the Text. The word sig­nifieth as much as vpright, and it is the surname of Israel; because that people should be the most vpright of all people in the world. These were the men, that were thus faultie, and were thus complained against. Secondly, what the occasion was, that drew them into this disorder, and that is this; They were waxen fat, growen thicke, couered with fatnes. By which phrases, as we may vnder­stand all worldly prosperity in generall, so more especially we must vnderstand plentifull dyet and full feeding; as it is more plainely declared, verse [Page 26]13, 14. Thirdly, what the sin was that they fell into, and by which they occasioned so grieuous a complaint against them; and that is thus expres­sed, They kicked, they forsooke God, they lightly e­steemed the Rocke of their saluation. In which words, Moses vseth the same metaphore that Ieremie did in the place alledged; but hee extendeth the ap­plication of it further. For it is, as if hee should say; This people are as like to fed horses as may be. For as horses which prouender & high kee­ping doe make proud, doe kicke, and strike, and throwe downe their Rider; so this people, being pampered and fed to the full, grow stubborne a­gainst God, and contemne his Word and Mini­sters, and cast away his Yoke from them. Now lay all this together, and it yeeldeth vs this con­clusion, That full feeding is apt to puffe vp the best men, and to make them kicke and spurne against God and all good admonitions. Which conclu­sion Moses expresseth yet more plainely in the precedent Chapter, where hee bringeth in God thus fore-telling the peoples maners: Deut. 31.20. When (saith he) I shall haue brought them into the Land, which I sware vnto their Fathers, that floweth with milke and honey, and they shall haue eaten and filled them­selues, and waxen fat; then will they turne vnto other gods and serue them, and prouoke me, and breake my Couenant. Where we may obserue, that fulnes and plentie is said to be the cause of idolatrie, and re­bellion against God. But on the contrary side, fasting, and pinching of the body, and putting it to hardnesse, they are meanes to coole the bloud, [Page 27]and tame the spirits, and pull downe the pride of the flesh. A plaine proofe hereof we haue in Saint Paul, who was well acquainted with Christian discipline and meanes of mortification, 1 Cor. 9. vlt. I (saith he) keepe vnder my body and bring it into subiection; lest that by any meanes when I haue preached vnto o­thers, I my selfe should be a cast-away. This place is well worth the noting, and that we may be di­rected to make the better vse of it, two things may be considered in it. 1. The discipline and practice of mortification, which the Apostle vsed toward himselfe: and of that hee saith two things. 1. I keepe vnder my body, or, as others reade and ren­der the place, [...], contundo, I beate downe my body. The meaning is, he vsed seuere discipline toward himselfe, fastings, and watchings, & hard lodging, and rough clothing, &c. by which hee did afflict and macerate the flesh; much vnlike to nice and tender folkes now a dayes, who cannot endure fasting, because (forsooth) it breedeth winde in the body, and will make them faintish. 2. He saith of himselfe, I bring my body into subiecti­on; that is, by this kinde of Discipline that I vse, I make my flesh gentle and plyable, and ready to hearken and submit to the instructions of Gods Word, and the motions of the Spirit. And his meaning in moe words is this, that the flesh, if it be pampered and fed to the full, nay if it bee not straitly bridled, and strictly kept in, it will grow vnruly, and looke to command: but by fasting, and course cloathing, and hard labouring, hee taught it obedience & subiectiō. And to like pur­pose, [Page 28] Hilarion, a religious young man, when after much abstinence and course feeding, (for barley­bread and water, with some rootes, was his vsuall foode) he felt some pricking lusts in his flesh still, Iratus ita (que) sibi, & pectus pugnis verberans, quasi cogitationes posset coode manûs ex­cludere, Ego, in­quit, aselle faciā vt non calcitres; nec le hordeo a­lam, sed paleis: fame te conficiā & siti, graui one­rabo pondere, per aestus indagabo et frigora, vt cibum potiùs quàm las­ciuiam cogites. Hieron. to. 1. de vitâ Hilari­onis, pag. 319. B. he was angry with himselfe, and knocking his fist vp­on his brest, Thou beast, quoth he, I will make thee leaue kicking; nor will I feede thee with barley, but with chaffe: I will pull thee downe with hunger and thirst; I will lade thee with heauie weight, and hunt thee through heate and cold, that thou maist minde meate rather then lust. This or such like was the Discipline that Saint Paul vsed, which is the first thing that I noted in his words. The second thing considerable in his speech, is the reason why, or the end for which hee vndertooke so hard a course, and (as one of vs would thinke) was so vnmercifull and cruell toward himselfe; and that was, Lest (saith hee) when I haue preached to others, my selfe should be a cast-away. But what? Is there such danger in a pampered body? such perill in delicate dyet? such necessity of beating & keeping vnder the body, that without such straitnes, the soule is in danger to be lost? Yes surely, or else the blessed Apostle did speake and doe, hee knew not what, nor wherefore. The consideration whereof may yeeld vs two good meditations for our vse.

1. That the world is surely much awrie now a dayes; men be so crosse to the Apostles course. For we may see men and women feeking the mar­kets for the best Cates, and the Vintners cellars for the best Wine, and the Confectioners shops [Page 29]for the best banketting-stuffe: (a thing not vn­lawfull, if it be done moderately, and in season) but amidst all this care for pampering of the flesh; where is hee or shee that once thinketh of beating down the body, or taming of the flesh, or vsing any discipline of mortificatiō? Nay, would God there were not some among them who would be estee­med religious Christians, who conceit all such au­sterity to be Monkish, & superstitious & vngodly.

2. That all, euen the best of vs, if wee doe not thinke our selues more spirituall than Saint Paul, must confesse and resolue, that wee haue neede to pull downe by deedes of humiliation, the luxuriant pride of the flesh; and that it is a rule, deriued from the nature of man, that Mens repleta, spinas ger­minat libidinum, a full fed soule sprouts forth weedes of vnlawfull lusts. Nor will this seeme any won­der, if we weigh things well. For the best ground abroad, if it haue nothing but warme showres, and faire Sun-shine all the yeere long; if there be no frost, no snow, no winter-stormes that may kil the vermin, and keepe downe the weedes: nay, if besides, there be not a Plough to cut vp the fur­rowes, and an harrow to breake the clods; all men know there will bee small hope of a good haruest. Of such a piece of ground, wee may say as Salomon doth of Prou. 24.31. the field of the sluggard, It was all growne ouer with thornes, and nettles had co­uered the face of it. Sicut redditum vberiorem capit. qui frequentiùs vexando exercet campum; ita maiorem gratiam percipit, qui ex­ercet corporis sui campum saepiùs ieiunando. Am­bros. tom. 5. Serm. 40. in feria 3. post Domin. 2. Quadrag. pag. 57. C. and in the same Ser­mon after; Germinat mihi terra mea spinas, si me corporalia libidinis titilla­tione compungit. Generat mihi tribulos, quum me diuitiarum secularium cupi­ditate discruciat, &c. His ergo nisi. vigilando & ie­iunando carere non possumus. And so we may say of the heart and soule of man, the ground where the good seed should grow, that if it haue nothing but feeding, and pampering, & ease all the weeke, [Page 30]and all the yeere, and all the life long; no frost nor storme of affliction, no plough nor harrow of mortification, that may by discipline and hard­nesse tame and subdue it; it will bring forth but a little good fruit of true piety and obedience: but thornes, and briers, and vermin, and weeds of vn­ruly lusts; these will spring, and grow apace, till they haue couered the whole face of it. Let Pauls practice then be euery Christians patterne. If wee would be freed from feare of being cast­awayes, we must keepe vnder the body, and bring it into subiection, and by wholesome discipline teach it due obedience.

III. A third vse of fasting may bee, that it will serue for cleuation of the minde, and to make a man more attentiue about holy dueties. And this it will doe for diuers reasons and in diuers respects.

1. Because it cleareth the braine of vapors, and the body of humours, and setteth the spirits at li­berty for voluntary imployments, and the vse of contemplation. For reason telleth vs, that bodily food sendeth fumes into the head, and findeth worke for the spirits, and imployeth them about the worke of nature, that they are not so free for meditation and study. And Schollers doe finde it true in experience, that times after dinner and supper are not so fit for inuention and study: and others may obserue, that in the afternoone them­selues are not so fit to heare, or reade, or pray, as in the morning, when they are fasting. And con­sequently, in most men, especially in such as are [Page 31]still at a full table, fasting may serue for eleuation, and to carry the thoughts vpward toward heauen.

2. Fasting may helpe to eleuate the minde, be­cause by afflicting the body, it bringeth a man to the sense and feeling of his wants: and the sense of his wants will spurre him forward to the means that may relieue them. And so it will make men more attentiue to Gods Word, when he teacheth and admonisheth them, and more attentiue to their owne words, when they pray vnto him, and prayse him: and euer and anon to sigh towards heauen in the middest of their other cares. To giue some proofe of this; first, Elihu in the Book of Iob, speaking of the afflictions, which God lay­eth on his Children: If righteous men, (saith he) be bound in fetters, and holden in cords of affliction; then God sheweth them their worke, and their trans­gressions, that they haue exceeded. Hee openeth also their eare to discipline. Iob 36.8, 9, 10. and v. 15. Hee deliuereth the poore in his affliction, and ope­neth their eares in oppression. It is, as if hee should say; In time of prosperity and peace men stoppe their eares against wholesome admonitions, and are heauy spirited: as the Prophet speaketh of Ie­rusalem, Zachar. 7.7, 11, 12. When it was inhabited, and was in pro­speritie, they refused to hearken, and pulled away the shoulder, and stopped their eares, that they should not heare: yea, they made their hearts as an Adamant stone, lest they should heare the Law. But when the rod of God is vpon them, then by the smart which they feele, God doth vnstop their eares, and maketh them attend to euery word that may [Page 32]concerne them for their ease. And so, if we cha­sten our selues with our owne rodde, with fasting and hard discipline, by which wee amerce our selues for our sinnes, the sense of this smart will open our eares to listen, and enlarge our hearts to attend to euery word, that may help to discharge vs of this burden of sinne. Let who will marke and obserue it, and he shal find, that at such a time when affliction lyeth vpon him, whether inflicted by God, or imposed by himselfe for his sinne, that then he heareth more willingly, and vnder­standeth more clearely, and applyeth more close­ly to his conscience, euery word that hee heareth or readeth, than at other times hee was wont to doe. And this sheweth, that the sense of smart for our sins maketh vs attentiue to Gods Word, and gracious admonitions. Secondly, we reade againe that the Lord himselfe by the Prophet saith of his people, Hos. 5.15. In their affliction they will seeke mee earely. Before hee had said, I will goe and returne to my place, till they acknowledge their offence, and seeke my face. But some might say, Till they acknowledge their offence, and seeke thy face? Why? When (Lord) will that bee? Will this people, that haue forsaken thee, and made themselues Idols, and doe despise thy Prophets, will these men euer seeke thee? Yes, saith God, that they will: euen these men, in their affliction, and when the rodde is vpon them, these will seeke mee, and that earely too: that is, it will be the first and the chiefest of their cares. And so, when for our sinnes our owne hand is vpon vs, it will make [Page 33]vs runne vnto God, and to seeke his fauour before all the world; to get remission of those sinnes, which, our selues being Iudges, doe deserue so great correction. And this sheweth, that the sense of smart for sinne, will make vs attentiue to our prayers, and deuout in all holy dueties.

Thirdly, Fasting may serue for eleuation of mind, because it abridgeth vs of worldly delights and comforts. For when we are most estranged from these, then are wee most ready to seeke comfort in God. For worldly pleasures, especially if there be a continuall enioying of them, they doe e­strange our mindes from heauenly meditations; and that partly because they take vp the time, that should be bestowed on such thoughts; but espe­cially because there is such an opposition between worldly delights and spirituall comforts, that hee who is filled with the one, cannot relish the o­ther. And this it may seeme the Apostle meant: but sure something he saw, why worldly delights, though lawfull in themselues, doe yet notwith­standing hinder holy meditations, when 1 Cor. 7.5. he gi­ueth this counsell to religious couples, that they should forbeare the company of each other, that they might giue themselues to fasting and prayer, implying withall, that men and women are most deuoted to heauenly thoughts, when they are most estranged from worldly delights.

Fourthly, Fasting may help to eleuate the mind to heauenly meditations, because it doth temper and qualifie our naturall ioyes and worldly reioy­cings, and teacheth vs how to referre them to [Page 34]their right ends. For ioyes and delights of na­ture, if a man still giue himselfe to the enioying of them, doe not onely presse downe the soule for the present, as hath beene said; but they doe besides so possesse the minde, and habituate (as it were) the soule of a man with their relish, that when hee hath done vsing of them, yet hee hath not done thinking on them. And this made Quintil. instit. l. 12. cap. vlt. pag. 753. Quintilian to say, that Students, who are giuen to sports and tender care of their bodies, will neuer proue learned men, partly, because they mis-spend much time in these vanities, and partly because, ne ea quidem tempora idonea quae supersunt, the time which is remayning is not fit for studies. And so it is in respect of the exercises of religion. If we giue our selues still to worldly, though lawfull pleasures, they doe so drowne a mans soule, that when hee ceaseth from them, yet hee is not fit ey­ther to pray with deuotion, or to heare with at­tention, or to doe any other holy worke with minding of what he is about. But now this holy discipline of fasting, if it bee holily vsed, it will helpe to moderate our pleasures, that wee exceed not in them, and to season and qualifie and tem­per them for an holy vse: so that the same world­ly delights, which make another man to wax wan­ton against Christ, will make this man more chearefull in Gods seruice, and with Dauid to dance, when hee bringeth home the Arke of God. And as 2 King. 3.15. Elisha, by hearing a Minstrell play, was fitted to receiue heauenly reuelations, and then fell on prophecying: so, if by a seaso­nable [Page 35]practice of humiliation, wee haue made our way to Gods fauour, then if wee feast and heare musicke, and vse honest recreations, euen these worldly delights will fit vs for heauenly inspira­tions, and lift vp our hearts to prayse God with alacrity and chearefulnesse of mind. And this we may well suppose was the reason, why the Chri­stian Church hath set fasting dayes before festiuall dayes, and appoynted abstinence to be an Vsher to our feasting, that our sorrow for sinne on the former day, might turne our mirth the day fol­lowing into an holy reioycing in Gods mer­cies.

Thus, in diuers respects, fasting may helpe to elcuate the soule, and kindle the fire of zeale and deuotion. And for these, or some such respects as these, Bassl. de Ieiun. Homil. 1. pag. 327. Saint Basil, and after him Aug. in Psal. 42. in fine. Saint Au­gustin, do compare fasting to the wing of a Fowle; because as worldly delights like bird-lime doe en­tangle the soule, and depresse her thoughts vnto this earth; so abstinence like the birds wings doth make the soule to soare aloft, and carryeth her prayers into heauen. And Ambros. de Elia & ieiun. cap. 3. pa. 527. Saint Ambrose, speaking of Elias his Fast, saith of it, Hoc gradu Elias ascendit, antequam curru, Elias went vp into heauen by this ladder of fasting, before hee ascended thither in the chariot of fire. And the learned of this age, such as I haue had occasion to peruse, doe generally agree vpon this note, that fasting and prayer are often and vsually ioyned together in Scriptures, because they goe together in our pra­ctice, abstinence euer adding life to our prayers. [Page 36]But if any man will please to make tryall in him­selfe, his owne experience will be a better proofe than all sayings of other men, and all arguments that wit and reason can deuise. And I wish that cyther this or any other consideration might moue religious mindes to make tryall of this pra­ctice; that so they might be able to iudge of it out of their feeling, and not by heare-say. And if after tryall made in religious manner, they find not their attention more quicke, their deuotion more fiery, their prayers more feruent, their me­ditations more spirituall, and themselues, as it were, turned into other men: then they may su­spect that the ancient Fathers of the Church, and the learned Writers and Preachers of our owne time, yea and the Prophets and Apostles them­selues, haue with faire words perswaded men to vnnecessary paines. But if any shall seriously bend himselfe to make tryall of this counsell, hee will finde the like euent, I doubt not, that the men of Samaria did by comming to heare Christ. When the woman told them what strange things shee had found in Christ, and exhorted them, Ioh. 4.29. Come, see a man, which told mee all things that euer I did. Is not this the Christ? They, giuing some credence to the womans word, went to make tryall them­selues; and after tryall made, then they said to the woman, vers. 42. Non mee beleene, not because of thy saying: for wee haue heard him our selues, and doe know that this is indeed the Christ, the Sauiour of the world. So, if any well-minded Christian, vp­on the word of so many learned Fathers & Wri­ters, [Page 37]will but in due manner begin the worke, I doubt not but after tryall he will say, Now I beleeue the spirituall vertues that this exercise hath, not be­cause Basil, or Chrysostome, or Ambrose, or Au­gustine, or any other, eyther Father, or Doctor, or Preacher saith so, but because my selfe by experi­ence finde and feele it to be so.

IIII. A fourth and last vse of fasting is, that it serueth for an act or helpe of Repentance: and that two wayes. For first it is an act, that follow­eth and floweth from repentance. And secondly it is an act, that breedeth or increaseth our repen­tance. And in both these respects, it may well be esteemed as a necessary companion that goeth a­long with repentance. For in the one respect it is as a follower, that commeth after and waiteth vp­on it. And in the other, it is as an vsher, that go­eth before and maketh way for it.

1. First, it is a necessary companion to follow after and waite vpon repentance: and thus it is necessary in two respects. 1. That our sorrow may be answerable to our sinne. For we sinne, not in inward desires only, but in outward both speehes and actions: or wee sinne in thought, word and deede. And reason requireth, that the plaister should be as large as the sore; and so, that repen­tance should spread it selfe as farre as the offence hath done. This the Nineuites obserued in their repentance. They put on haire-cloth, and fasted, & sate downe in ashes. By which behauiour of theirs, they seemed to intend thus much, (saith a Reuerend and learned Writer) D. King on Ionas, Lecture 36. page 489. We acknowledge before thy [Page 38]Maiestie (Lord of Hosts) we the vnworthiest creatures that euer thy hands haue formed, viler then the sack­cloth we weare (for if there had beene baser stuffe in the world, we would not haue refused it,) and fouler then the ashes wee are besprent with: Wee acknow­ledge that thou art a righteous God, and wee an vn­righteous Nation, not worthy our meate, drinke, cloa­thing, or any other benefits, &c. And in acknow­ledgement thereof, as guiltie within our selues, What­soeuer thou hast giuen vs to enioy for comfort, for pleasure, for seruice, or any other vse, eyther in our fa­milies at home, or in our foulds and stalls abroad, wee resigne it into thy hands, as hauing no right vnto it; we lay it downe at the feete of thy iustice, and only for thine own sake beseech thee to shew mercy. In this ma­ner their repentance, as it first sprung in the heart, so it sprouted and shewed it selfe in the gestures of the body. And so must ours do; or else the plai­ster will be too little for the wound. Secondly, fasting is necessary, as a follower of our repentāce, that our outward humiliation may prooue the truth of our inward sorrow. For the heart is vsed to expresse his inward affections by outward acti­ons; as it expresseth his vncleane thoughts by wanton lookes and vnchaste gestures, and vnsa­uourie speeches; and his ioy and inward reioyce­ing, by singing & dancing, and a cheerefull coun­tenance. And this made Salomon to say, Prou. 15.13. A mer­rie heart maketh a cheerefull countenance: And our Sauiour to say, Math. 12.34. Out of the abundance of the heart the mouth speaketh. And I may adde by the like reason, Yea, and the eye looketh, and the eare heareth, [Page 39]and the feete walke, and the hands worke. And hence it followeth, that if sorrow and repentance be in the heart, they will appeare and shew them­selues by the body: and the acts and behauiour of the body, by which repentance and sorrow are shewed, are weeping and mourning, and fasting, and forbearing of the comforts of nature, and the delights of the world. This we finde true in day­ly experience, that sorrow, whatsoeuer the cause be, if it be great, it will not let a man eate; & if it be but moderate, yet it chooseth not to eate. Thus Ahab, when he was denyed Naboths Vineyard, 1. King. 21.4. layed him downe vpon his bed, and would eate no bread. And Hannah, when she was vpbraided by her aduersary, 1. Sam. 1.7. she wept, and did not eate. And Saul, when he had ill newes prophesied vnto him, of his owne death, and the death of his Sonnes, to­gether with the ouerthrow of the people; though they intreated him, yet he put it off, and said, 1. Sam. 28.23. I will not eate. And Plutarch saith of Caesar, that being told of violating of the Law which himself had made, Adeo pouni­tuit, vt illo die coenam recusaret. Plut. apoph. in August. Caes. it so repented him, that hee refused his supper. Thus sorrow for worldly respects enioy­neth abstinence from food. And so it doth when it is for sinne. Dauid saith of himselfe, Psal. 102.4. My heart is sinitten and withered like grasse, so that I forget to eate my bread. The meaning is, that sorrow so posses­sed his heart, that he had no minde of his meate. And Iocl. 2.12. the Prophet taught the people to shew their repentance, by fasting, and weeping, and mourning. And nature taught the Ionas 3.5, 6, 7. Nineuites to doe the like. And from hence Saint Basil saith, [...]. Basil. de. Ieiun. Hom. 1. pag. 323. A. Repentance [Page 40]without fasting is idle. The meaning is, that as S. Iames saith; Faith without workes is dead, .i. it is no true faith, if it bring forth no fruites: so if re­pentance do not bring forth fruites of repentance, fasting and mourning and humiliation, it may be feared, lest it bee a dead and fruitlesse repentance. And this made our Lord to say of Tyre and Sidon, that they would haue Luk. 10.13. repented, sitting in sack-cloth and ashes: meaning that they would haue repen­ted seriously and vnfaignedly. And sure no man among vs would thinke that that woman did true­ly sorrow for her husbands death, that would thinke it too much to weare a mourning gowne and a blacke paire of gloues at his funerall. And as great reason there is, to thinke that he doth not greatly sorrow for sinne, that will neuer fast and chasten himselfe for sinne.

And if this be so, how great cause haue wee to bee sorry, that wee haue shewed so little sorrow; and to repent that we haue expressed so little re­pentance hitherto? Surely, if wee must try the tree by its fruite, and iudge of our repenting by our fasting; wee shall finde but little store of this vertue in the world: so that we may iustly com­plaine, D. King on Io­nas, Lecture 36. page 491. as sometime an eloquent and learned Prea­cher did: Where is the Repentance of our times? Whither is it fled? Where hath it hid her selfe? &c. It is not for the Angels to repent, because they sinne not. Nor for the Deuils of hell; for their iudgement is sealed. It is onely for the sonnes of men, and wee onely know it not. The people of Nineuch sinned, and would not eate; sinned, and would not drinke; sinned, [Page 41]and would not be cloathed; nay, sinned, and would not giue leaue to their beasts to feede: we sinne, and yet we eate; nay, we sinne in eating, &c. we sinne, and yet we drinke; nay, we sinne in drinking, &c. and we sinne, and cloath our selues; or rather we cloath our selues, and sinne by cloathing vs, &c. But if any man notwithstanding all this, can perswade him­selfe that he may repent well inough within in his heart, though he shew it not without by deedes of the body; I will onely reply vpon him, as Saint Iames did in a like case. Shew me thy faith by thy workes, saith he. And so say I, Shew me thy repen­tance by thy workes: or if thou canst not shew it, I am not bound to beleeue it. And this shall suf­fice to shew how fasting doth follow and flowe from Repentance.

2. Secondly, fasting is necessary to repentance, as an Vsher that goeth before it, and maketh way for it; I meane, because it is a meanes to beget and increase it. And surely, the lesse vse we haue made of it in the former respect, as a fruit springing out of our repentance; the more need we haue of it in this latter, that it may bee a helper to forward our repentance. And that it may doe two wayes, or for two causes.

1. Because the outward acts and behauiour of the body, as they come first from the heart, Orantes, de me­bris sui corporis faciunt, quod sup­plicantibus con­gruit, quum ge­nua figunt, quum extendum manus, &c. Aug. com. 4. de cura pro mort. cap 5. pag. 257. A. so they reflect vpon the heart againe, and there they doe increase and confirme that affection, from which they sprang. This Saint Augustine obser­ued long agoe in the outward gestures of prayer. When a man prayeth (saith he) and kneeleth him [Page 42]downe vpon his knees, and spreadeth his hands to­ward heauen; be vseth that gesture of body, which be­commeth a suppliant to vse in his prayers. And hee addeth, I know not how, but so it is, that these mo­tions of the body, as they had their first beeing from the affection of the soule, so they doe againe stirre vp the affection that bred them; ac per hoc cordis affectus, qui vt fierent ista praecessit, quia facta sunt, crescit; and hereby the affection of the heart that caused them, is afterward increased by them. For deuotion in the heart doth cast downe the body on the earth, and lifteth vp the hands and eyes toward heauen: and this prostration of the body, and eleuation of the hands and eyes, doe blowe the coales of deuotion, and maketh them burne the more brightly. And so, it is repentance in the heart, that maketh men to exercise discipline vpon the body: but this outward discipline in fasting, and watching, and hard lodging, they confirme & increase the repentance from whence they came. For if the minde should relent, and begin to forget what it is about, (as Quintilian. Instit. l. 6. c. 1. pag. 345. nihil faciliùs inarescit quàm lachrymae; sorrow for sinne doth soone begin to cease) yet these visible signes will euer and anon be calling it backe againe, and bring to remembrance the former thoughts. Adde hereto, that euery vertue or habit of the soule, the more it exerciseth it selfe by outward deeds, the stronger it groweth: for confirmed habits are bred by often iterated actions.

2. Fasting may breede or increase repentance, because it is a penall chastisement, which the pe­nitent [Page 43]doth inflict on himselfe, and by which he doth chasten, and, as it were, amerce himselfe for his folly: for the vse of corrections and punish­ments is this, Hooker. Ec­cles. Polit. l. 5. nu. 72. pa. 213. that as all offences doe vse to seduce by pleasing; so all punishments endeuour by vexing to reforme transgressions. And for this cause it is, that when God would reclaime men, he layeth his rod vpon them, and so bringeth them backe by wee­ping Crosse. Proofes are many, but take one in­stance for all. When Ionas was sent to Nineueh, he turned his backe, and fled to Tarshish a contra­rie way; and so long as wind and tide serued him, he went on with full sayle: but when God had sent his messenger to apprehend him, a tempestu­ous storme, and a raging sea, and by this meanes had cast him into the deepe, and clozed him in a Fishes bellie, as in a prison-house; then Ionas re­lented, and amended, and prayed for mercy, and went the right way whither hee was sent. Vpon which passage Ep. 25. pag. 203. C. St. Hierom speaking in Gods per­son, giueth vs this note; Fugerat animosus Pro­pheta, sed in profundo maris meus fuit: The sto­machfull Prophet, like a fugiuiue seruant, ran away from me; but in the bottome of the sea I caught him, and he became a good seruant euer after. And as GOD by making men to smart, doth also make them to repent: so if we by fasting and other pe­nall inflictions, doe amerce and chasten our selues for our sinnes, this correction also may serue to re­forme vs. Nay in some sense I may say, that the chastisemēts which we inflict vpon our selues, are most times more effectuall then those which God [Page 44]doth lay vpon vs, partly because our selues doe know more distinctly why and wherefore we suf­fer, and especially because wee are by our owne thoughts afore-hand, prepared to receiue the cor­rection before we feele it: which helps in Gods corrections are most times wanting vnto vs. And from hence Saint Basil commendeth fasting, as being De Ieiun. Hom. 1. pa. 321. [...], a medicine that ta­keth away the maladie of sinne. Which point he yet declareth further by a most liuely similitude. Quemadmodū vermes, qui in pu­erorum intestinis germinant, phar­macis quibusdā acribus et amaris excutiuntur: ita peccatum, &c. ibid. As wormes (saith he) which are bred in childrens entralls, are expelled by worme-wood, and bitter medi­cines: so if sinne bee engendred in a mans soule, there is no speedier way to expell it, then by let­ting downe this bitter potion of fasting and humi­liation. And to like purpose Saint Ambrose, Dulcis volup­tas videtur, ama­rum ieiuniū. Hoc. umaio illud dul­ce tollatur, &c. Ambros. de E­lia & Ieiun. ca. 11. pag. 533. Delicate fare and pampering of the bodie, (saith he) is pleasing to nature, and fasting is as vnpleasing: but things which are most pleasant to the taste, are not alwayes most profitable for health. Nay, Cor­pora dulcibus frequenter inflantur; sweet things doe puffe vp the body: & melle iecur tenditur; and the eating of honey maketh the liuer to swell: but bitter things doe bring it to its temper againe. And so it is in the gouernment of the soule. Pleasant meats and full feeding puffe vp and swell the slesh; but abstinence taketh it downe, and bringeth it to a right disposition and temper. In regard of all which, as also out of the experience that my selfe haue had, I dare bee bold to say, that whosoeuer shall make triall of this course, shall finde the like effect, when he humbleth himselfe by fasting, that [Page 45] Dauid did, when God humbled him by his cor­rection. Dauid saith of himselfe, Psal. 119.71. It is good for me that I haue beene afflicted, that I might learne thy Statutes. Vpon which words, Saint Augustine commenteth in this manner, August. in Psalm. 42. pag. 139. C. Didicerā elatus ini­quitates meas, discam humiliatus iustificationes tuas: When I was lifted vp in prosperity, I learned to obey mine owne lusts, but now beeing once humbled, I shall learne to obey thy Lawes. And so the con­trite soule, that hath chastened himselfe by this discipline, may haue iust occasion, I am perswa­ded, to say after tryall; It is good for mee that I haue beene thus afflicted for my sinnes. For by this holy reuenge vpon my selfe, I shall learne to serue my God better.

Thus I haue declared the holy vses of this dis­cipline, such as I could thinke on for the present. Others, that are not strangers from this exercise, may peraduēture either adde mo, or enlarge these. In the meane time, it will not be vnseasonable to aduertise the Reader of two things concerning the premises.

1. If any man haue need of these, or any of these helpes and vses, then hee may not say or thinke that an holy Fast is superfluous and need­lesse for him. For example, if hee finde that hee hath any disordered lusts or fleshly thoughts that are not wholly subdued and tamed; but that ey­ther they prouoke him to euill, or hinder him from that which is good: then he may make vse of fasting, because it will serue him to beat downe his body, and to bring it into subiection, that hee [Page 46]may serue God the more freely. Or, if hee finde that his prayers and meditations, and other di­uine exercises bee not wholly spirituall, without all mixture or fainting; then hee may make vse of fasting, because it will serue to eleuate his thoughts, and to carry his prayers with full wing into hea­uen. And lastly, if hee finde that hee haue any sinnes not fully sorrowed for, and wholly done a­way, but that hee hath need of some more re­pentance; then hee may make vse of fasting, he­cause it will serue him to humble his soule, and to increase godly sorrow, that hee may obtaine par­don. But if any man be so spirituall, and so per­fect, and so past all frailty of mankinde, that hee neyther needes any more mortifying of his flesh, nor any more sharpning of his deuotion, nor any more repentance for his sinne: I will not say that such a man hath any further need of fasting. No, nor can I say, that hee hath any more neede of Christ, or his death and bloud-shed. For he that is so perfect, what more neede hath hee of a Sa­uiour? But one thing I dare and will say, that God doth accept, and Iesus Christ doth acknow­ledge, and the holy Angels doe reioyce more for one sinner, that by fasting and mourning doth repent for his sinnes, than ninety and nine of the most perfect men in the world, that thinke they haue no need of repentance.

2. If any man shall please to make tryall of this exercise, and after his fasting doe not finde these holy vses of it; then hee should examine him­selfe how hee carryed and demeaned himselfe in [Page 47]the performance of this seruice: whether he haue not erred in the manner, or swarued from the right end, or neglected some necessary and sub­stantiall condition, that is required for this pur­pose. And if after due examination it doe ap­peare, that he haue not miscarried in some weigh­ty and materiall poynt, I will not say nay, but hee may condemne mee for being too lauish in com­mending the vertues of this worke. But if it doe appeare, that he haue so erred, then let him blame himselfe that it hath succeeded no better. For the Pharises fasted to an ill end, and lost thier reward: and the Iewes fasted in an ill manner, and were reproued for their labour. And so if any Chri­stian erre in the same or the like sort, hee may not thinke by such a fast to obtaine Gods fauour, or to purchase the blessings already spoken of. Now if any shall aske, as perhaps some will, what those necessary conditions be, that by fulfilling of them, hee may attaine the promises annexed to them; this question I shall labour, God willing, to satis­fie, in the next ensuing Chapter.

CHAP. IIII. What conditions are required of vs in our fasting, that it may be accepted with God.

FAsting hath many good vses in Re­ligion, as hath beene already said. But it is not euery Fast that hath these vertues, nor euery Fast that can cōmend vs to God. For, as I be­gan to say, we reade of some mens Fasts that haue beene like themselues, and both of them abomi­nable. Ieiunauerunt Nineuitae, & Dei misericordiā clicuerunt: ie­iunauerunt & Iudaei & nihil profecorunt, sed culpati abierunt. Igitur ieiunij le­ges discamus, ne in incertum curramus, &c. Chrys. Homil. 3. ad pop. An­cioch. pag. 49. The Nineuites fasted, and obtayned mercy, saith Saint Chrysostome, but the Iewes fasted, and gayned reproofe for their paynes. Therefore that we may learne how to fast, that so we may please God, and not both punish our bodies, and not profit our soules; it will be necessary in the next place, to consider what things are required of vs, when wee doe fast, that we may profit by it.

I. First then it is required in our fasting, that it be a moderate afflicting of our selues. I say two things. 1. That there must be a kinde of afflicti­on and chastening in it. 2. That this chastening must be moderate, and within compasse.

1. That there must be a kinde of afflicting in our fasting. And so the Scriptures say. For the Lord himselfe speaking of the yeerely fast which he had appoynted, saith of it, Leuit. 16.9, 31. In the seuenth mo­neth, [Page 49]on the tenth day of the moneth, yee shall afflict your soules by a statute for euer, and Leuit. 23.29. whatsoeuer soule it be, that shall not be afflicted that day, he shall be cut off from among this people. And the An­gell saith of Daniels fast; Dan. 10.12. When thou didst set thy heart to chasten thy selfe before thy God. And Dauid saith of his owne fasting, Psal. 35.13. I humbled [or afflicted] my soule with fasting. And the people of the Iewes, Is. 58.3. Wherefore, say they, haue wee fa­sted, and thou seest not? Wherefore haue we afflicted our soule, and thou takest no knowledge? But most plaine to this purpose is that of Ezrah; Esr. 8.21. I pro­claymed a Fast, saith hee, that wee might afflict our selues before our God. Where wee may note, that the afflicting of our selues is the very end of our fasting. Thus, in the language of the holy Ghost, fasting doth imply a kinde of afflicting. And in­deed if it be rightly vsed, it may be said to afflict a man for three respects. First, because it doth na­turally breed a kinde of paine to the body. For, when nature wanteth her ordinary nourishment, she feedeth vpon the body it selfe, and sucketh and draweth from it its naturall moysture, and consu­meth the iuyce of it. Which action of nature vp­on it selfe, if it be long and great, doth breed vn­sufferable paynes, which maketh men to eat their owne flesh, rather than endure it: and if it be but moderate, yet if it be continued aboue the ordi­nary and fit time of refreshing, it will more or lesse breed some sence of paine. Secondly, fa­sting may be said to afflict, because it depriueth a man of his vsuall and accustomed refreshing and [Page 50]comfort. And that without any reall and posi­tiue payne, is a kinde of affliction to nature. For if a man that hath beene in place of authority and respect, be onely depriued of this honour and dig­nity, that priuation alone will be a corrasiue to his soule. And if a man that hath beene accustomed to liue at his liberty, be commanded to keepe his house, though hee lodge as soft, and fare as well, and be attended as carefully as euer he was wont; yet this restraint in his owne house will be a pu­nishment vnto him, because it is an abridging of his wonted liberty. And so abstinence from meat at the vsuall time, is an affliction to nature, because shee misseth her wonted comfort and re­freshing. Thirdly, fasting may further be said to afflict, because it is a memoriall, that representeth vnto vs the iust causes of the greatest sorrow. For as when a wife weareth mourning weeds for her Husbands death, if any other occasion should draw her to sporting and mirth; yet the sight of her owne clothes would re-call her, because they are testimonies that put her in minde of her hus­bands decease, and her owne widdow-hood: so out fasting, being vndertaken for humiliation and repentance, is an outward token that calleth our sinnes to remembrance, that telleth vs how vn­worthy we are of the least of Gods mercies, and how obnoxious to damnation, if by repentance wee doe not obtaine pardon. In which case, though wee should otherwise forget our selues, yet the very want of our wonted food will cause a sight, and breed a sense of our wofull estate. [Page 51]And this is thought to bee one reason, why the Nineuites caused their children and cattell to fast from all food, who notwithstanding were neither guilty of the sin, nor capable of repentance; be­cause the ruefull sight of their miseries, and the mourning sound of their cry, might serue to in­crease the Nineuites sorrow, whose sinnes had beene the cause of all. Thus fasting is in diuers respects a kinde of affliction, and in the religious vse of it, was intended by Almighty God for that purpose.

2. The second thing is, that this chastening must be moderate, and not exceed the proportion of euery mans strength and ability. And then it exceedeth this proportion, when it eyther de­stroyeth nature, or disableth a man for Gods ser­uice, and the dueties of his calling. And thus far if a man goe, he goeth beyond the rule of a reli­gious fast. The reasons are: First, God doth not desire the hurt of his creature, while hee is about his seruice: nay, hee will rather forbeare some part of his seruice, than an Oxe or an Asse shall want necessary food, as is euident by our Saui­ours own words related by the Euangelist Luke 13.15. & 14.5.. And if he will not haue a beast to want food, much lesse would he haue a man to endanger his life or health for such an exercise, though tending to his seruice. And therefore if any deny necessary re­freshing to the body, when need doth require, that they may vse the more austerity against the flesh, Audiant qui ea, quae necessaria sunt corpori, sub­trahūt, illud quod per Prophetam Dominus loqui­tur; Ego Do­minus odio ha­bens rapinam holocaustorū. De rapina verò holocaustum of­fert, qui tempo­ralium bonorum siue ciborum ni­miâ egestate, vel manducandi, vel somni penuriá corpus suum im­moderatè affligit. De Consecrat. distinct. 5. cap. 24. Non me­diocriter. Let them heare (saith the Canon Law) what God saith by the Prophet Isa. 61.8. : I the Lord loue [Page 52]iudgement, I hate robbery for burnt offering. Now hee offereth God an offering of robbery, saith the Canon, that defraudeth his body of necessary food for religions sake. And let such a one take with him also, the rule of Saint Ambrose, [ Ambros. ser. 31. p. 44. G. Satis diu ieiunat, qui cum Christi voluntate se resicit;] He fa­steth long enough, that breaketh Fast with Christs li­king and approbation. Secondly, Fasting is ap­poynted of God for an helpe, that may enable vs to serue God the better, as to make the flesh ser­uiceable to the soule, to lift vp the minde in holy and heauenly meditations, and to further our re­pentance and obedience, as hath beene formerly declared. But when it exceedeth the proportion of a mans strength, as it casteth downe the body, so it disableth the soule also. For Epist. 7. ad Laetam. pag. 59. F. experience tel­leth vs, saith Saint Hierome, [Asellum in via, quum lassus fuerit, diuerticula quaerere;] that a beast when it is ouer-laden, and wearied, will turne a side at eue­ry corner, and euer and anon seeketh how to lye downe vnder the burden. And so if the body be ouer-burdened and enfeebled with too-much ab­stinence, it cannot be seruiceable to the soule, nor affoord her, strength & spirits for holy exercises, but will euer be ready to sleepe, or rest, or faint: so that the soule at such times cannot heare, nor reade, not pray, nor meditate, as at other times she is vsed to doe. And for this cause the Apostle gi­ueth Timothy this rule, 1 Tim. 5.23. Drinke no longer wa­ter, but vse a little wine for thy stomachs sake, and thine often infirmities. And Saint Hierome gi­ueth the like counsell to a religious friend of his; [Page 53] Sic debes iciu­nare, vt non pal­pites, & respira­re vix possis, & comitum tuarum vel porteris, vel traharis mani­bus: sed vt fra­cto corporis appe­titu, nec in lectio­ne, nec in Psal­mis, nec in vigi­lijs solito quid mi­mis facias. Ieiu­niū non perfecta virtus, sed caete­rarum virtutum fundamentū est, &c. Hieron. ad Demetriad. Ep. 8. pag. 72. C You should so fast, (saith he) that you doe not faint, and breathe short, and haue neede of some body to beare you vp for falling: but that subduing the bodily appe­tite, you do not diminish spirituall exercises, nor reade or sing, or watch or pray lesse then you are wont. For Fasting is not a perfect vertue, to bee desired for it selfe; but an helpe and ground of other vertues. The want of this moderatiō Ionathā did rightly reproue in Saul his father, who by enioyning too strait ab­stinence, did hinder the people in the pursuit of the enemies. 1. Sam. 14.29. My Father hath troubled the Land. See I pray you, how mine eyes haue bin enlightened, because I tasted a little of this honey: How much more, if the peo­ple had eaten freely to day of the spoile of their enemies, which they found? For had there not bin now a much greater slaughter among the Philistines? And so by the same reason, if any man doe exceed measure in his religious abstinence, we may say of him, Hee troubleth his soule, and hindreth the worke of Re­ligion, and maketh himselfe vnable to doe good duties. But this Caueat was necessary in times past; now a dayes few men offend that way. And ther­fore I will presse this poynt no further. Only out of the former part of this Note, where I shewed that fasting is an Afflicting, I will draw some short conclusions for our further vse.

1. Concl. If a true Fast bee a chastening of the body, then Papists haue little cause for their great outcryes, and much boasting of their Fasts. For as the Pharises said to Christ, Mark. 2.1 [...]. Luk. 5.33. Why doe the Disci­ples of Iohn & of the Pharises fast often, but thine eate and drinke? so the Pharises of our time say, that [Page 52] [...] [Page 53] [...] [Page 54]they and their disciples fast often; but Protestants and their Schollers eate and drinke, and feast. But all this lowd cry is but an empty sound. For say, they fast often, as they call fasting; yet what is it that they call a Fast, and which they enioyne their disciples to vse? Why? it is (forsooth) that at dinner they eate no flesh, and that at supper they make not a set and standing meale. But at dinner they may take their fill of the best fish, and the strongest wines, and the daintiest iunkets, and what they will beside of rootes and white-meats, or any such like. And at night, they may haue a drinking, and eate something beside, more or lesse, according to the custome of the place and people. And they may drinke at any time of the day, and any drinke they list. Yea, and (which is abomina­ble to conceiue) if a man drinke intemperately, and be drunke on their fasting day, yet if hee ob­serue the former rules, Contra tempe­rantiam peccatū erit, contra ieiu­nium non item. Azor. par. 1. l. 7. ca. 10. q. 7. hee offendeth not against the Law of their Fast. This is the scrictnes and hard discipline that the Church of Rome doth lay vpon her children in their frequent and meritorious Fasts. Nor may we thinke, that the practice can be much better then their precepts are. Sure I reade, that Polyc. Lyse­rus praefat. praefixâ Has­senmull. de ie­iunio Iesuit. the Princes of Germanie at the times of their publike meetings in the Empire, were wont to obserue the knowne fasting-dayes of the Church, and then they would goe dyne with the Bishops. For (as they vsed to say) they neuer had greater variety of good cheere, nor more dainties, then at such times. But some perhaps may say, that he that reporteth this, was an aduersary to their Church. Be it so: [Page 55]yet that is no reason to discredit the report of a thing so openly knowne. And though Lyserus, who reporteth this from the Princes mouthes, were an aduersary, yet Lindanus was their friend, and he saith no lesse of their loose fastings. Ieiunia nostra quae et vini copia natant, abundan­tia (que) redundant, et piscium varie­tate carnium su­perant delitias, a­deo (que) cum Deo lu­dere videntur, dum pro intercep­to, qui ex ouis o­ritur calore, olei flammas, vini ae­stum, omnis (que) aro­matū generis ig­nes, helluoni infar­ciunt stomacho; veteribus Chri­stianis omnino fu­isse non modo in­cognita, sed et in­tolerabilia at (que) a­deò abominanda, pijs omnibus ve­tera cogitantibus arbitramur noti­us, quàm vt ea de re, vlla sint verba profund ē ­da. Lindan. Pa­nop. lib. 3. cap. 11 pa. 89. That our Fasts (saith he) which swimme with store of wine; and abound with superfluities, and outstrip the deli­cates of flesh, with variety of fish; (insomuch that they may seem to dallie with God; while for cutting off the warmth that is caused by eggs, they cramme into their gluttonous stomach the flames of oyle, the burning heate of wine, and the fire of all kinde of spices) were not only vnknowne to the ancient Christians, but were intolerable and abominable, is a thing more euident to them that consider the ancient customes, then that we should waste words about it. And in the margin he addeth this note; Ietunium Ca­tholicorū passim Epicurea. The Fasts of Catholikes all abroad like the feeding of Epicures. And this may serue to shew what sore penance our popish peo­ple doe vndergoe, by their often fasting. But if a true Fast be an afflicting of the body, as I haue pro­ued, and themselues will not deny; then though they haue many Fasts in name, yet they haue few or none in deed. Let them then looke homeward, & reforme these mock-fasts of their own Church, and then let them complaine of the rare Fasts in ours.

2. Concl. They make but a friuolous excuse, who to free themselues from fasting, alledge that they finde hurt by it; meaning that it is some paine to endure two or three houres hunger, and some trouble to passe ouer the vsuall time of re­fection. [Page 56]Some paine, and some trouble? Why? that is the very cause why we should fast, that by chastening the body wee may cherish the soule. Nor is it so great a matter now and then to endure such a paine. For we reade that Esau was so long in hunting, that he fainted, and was ready to dye for hunger, Gen. 25.29, 30, 32. as himselfe complained. And we may see it now among men, that if it bee for pleasure to follow our sports, or for profit to increase our wealth, or for preferment to aduance our estates; there is no man but would finde himselfe able i­nough to forbeare a meales meate. And if the sa­uing of our soules bee as deare vnto vs, as these worldly vanities, we will not repine at so small a labour in so necessary a case.

3. Concl. They be poore fasters, who glut them­selues aforehand, that so they may fast with full stomachs. Saint Basil met with some such in his dayes, whom he warneth and threatneth for it. Praua est cogitatio, &c. It is a gracelesse thought, (saith he) to say with our selues, Hom. 2. de Ieiun. pag. 336. A. Now the fasting dayes are bidden, [...]: Let vs therefore now drowne our selues in swilling & excesse. For will any man (saith he) when he is to marry a chaste Matrone, make an introduction to such a marriage, by bringing Strumpets into his house? And in the places of Popish ignorance, it is a most vsuall practice, Conamur per crapulam & las­ciuiam, vlcisci di­e [...]etunij, quasi (que) de ieiunioa entu­ro sumere poe [...]as. [...]lesa. de Qua­ [...]. cap. 12. [...]. 70. to make way for Lent Fast, by surfeting at Shrouetide. But a religious Christian should consider, that if he meane to fast rightly, he must make his abstinence to be a cha­stening to nature, which cannot be, if his fasting [Page 57]be but a forbearing of meate, till his former glut­tonie be concocted.

II. Secondly, there is required in a true Fast, that our other carriage and behauiour be suteable to this of our fasting. My meaning is, that as wee chasten and afflict the body by abstinence from meate, so we should doe by refraining from the o­ther delights and comforts of nature. For else the other pleasure would vndoe that, which by fasting we seeke to effect; because they will hinder our humiliation and repentance. Nor is it seemely to ioyne gay clothes, and sweet perfumes, and pleasant musicke, and frolike behauiour with this exercise of humiliation and sorrow, no more then it is for him that weareth a mourning gowne for his friends death, to flaunt it in a white hat, and a gay feather, and a coloured suite at the same time. And for this cause it is, that in Scriptures, where fasting is spoken of, there is mention also of sack­cloth and ashes, and hard lodging, and forbearing of perfumes. As for example, Dan. 10.3. Daniel forbore sweet oyntments. And 2. Sam. 12.16. Dauid lay all night vpon the earth. And Ester 4.1. Mordecai put on sackcloth, and be­sprent himselfe with ashes: And the Ionas 3.6. King of Ni­neueh layed off his robe, and couered himselfe with sack-cloth, and sate in ashes. And Ioel 2.16. Ioel requireth, Let the Bridegroome goe foorth of his Chamber, and the Bride out of her Closet. And our Mar. 2.19. Luk. 5.34. Lord saith, The children of the Bride-chamber cannot fast, while the Bridegroome is with them. The meaning is, that Marriage-mirth is vnseasonable in a time of fast­ing. And therefore if a Fast must be kept, let the [Page 58]Bridegroome goe foorth of his wedding Cham­ber; as Ioel speaketh: or if Marriage-mirth bee necessary, let the humiliation of fasting be de­ferred till an other time; as our Sauiour implyeth. And because of this disproportion between mirth and fasting, God reiecteth the Fast of the Iewes for this cause among others, because in the day of their Fast they found pleasure. And from the con­sideration of these things it is, that the Hebrewes were wont in their Fasts Ainsw. on Leu. 16.29. to abstaine from foure things, that import mirth and reioycing; from washing themselues, from anoynting, from fine appa­rell, and from the vse of the marriage bed. And so, when wee fast, all our behauiour must bee such as beseeme mourning, & the condition of a deiected suppliant. An putatis illū ieiunare, qui pri­mo diluculo non ad Ecclesiam vi­gilat, sed surgens congregat seruu­los, disponit retia, cánes producit, saltus syluas (que) per lustrat? Am­bros. to. 5. ser. 4 [...]. pag. 58. v. Aug. de Di­uers. Ser. 74. cap. 8. At least thus much is necessary, that we abstaine from all delights of the world, that be disproportionable to the state of a mournfull pe­nitent.

III. Thirdly, there is required in a true Fast, that the inward affection of the heart be answera­ble to the outward behauiour of the body: that is, that as by abstaining from the comforts of this life, we chasten the body, so by a godly sorrow and vnfained repentance, we humble our soules for our sinnes. And because true repentance in­cludeth or implyeth amendment of life, and an heartie practice of all good duties; therfore it is to be vnderstood, that with a true Fast there is neces­sarily required an holy life. And the reason hereof is plaine, because God doth not care for the opus operatum, the bare worke done: nor doth fasting [Page 59]please him, because it is an abstinence from meat; but because it is a signe of repentance, and an help to true deuotion and an holy life. To this pur­pose we finde God speaking to the Iewes: Zach. 7.5. When ye fasted and mourned in the fifth and in the seuenth moneth, did ye at all fast vnto mee? euen to mee? As if he should say, Ye did it not for my sake, and I owe you no thankes for it, nor doe I take it as a part of my seruice. But why was it not done for Gods sake, and to his seruice? The reason is in­timated in the words following, vers. 9, 10.11, 12. The Lord said, Execute true iudgement, and shew mercy and com­passion, euery man to his brother, and oppresse not the widdow, &c. But they refused to hearken, and pulled away the shoulder, &c. And to like purpose, but more plainely, in another place: Isa. 58.4. Yee fast (saith God) for strife and debate, and to smite with the fist of wickednes. Ye shall not fast as ye doe this day, to make your voyce to be heard on high. Is it such a Fast, that I haue chosen? Wilt thou call this a Fast, and an acceptable day to the Lord? Hee meaneth that they fasted, as if they repented for their sinne, and meant to serue God; but they, while they kept their Fast, continued in their sinnes: and that this was not a true Fast, that God euer did require, or would accept. But if this bee not the true Fast, what then is? Why? It followeth in the next words, vers. 6, 7. Is not this the Fast that I haue chosen, to loose the hands of wickednes, to vndoe the heauie bur­dens, and to let the oppressed goe free, & that ye breake euery yoke? Is it not to deale thy bread to the hungry, and that thou bring the poore that are cast out, to thy [Page 60]house? When thou seest the naked, that thou couer him, &c? The summe and intent of which words is, that a true Fast, such as God doth require, and will requite, is to be ioyned with the practice of good workes. For the manner of speech is like to that of Saint Iames where he saith, Iames 2.27. that pure re­ligion and vndefiled is this, to visit the fatherlesse and widdowes in their affliction, and keepe himselfe vnspotted of the world. Where hee meaneth not that religion, which is a dutie toward GOD, doth formally consist in these good workes, the doing of which is a dutie toward man: but that true and sound Religion is necessarily and by consequence ioyned with these workes. And so when God saith, that the Fast which he requireth, is to loose bands of wickednes, &c. and to deale bread to the hungry, &c. Hee meaneth not, that a true Fast doth essentially and formally consist in these workes, but that it is euer ioyned with them. And the good workes which God requireth to accom­pany a religious Fast, are of two sorts: some are workes of iustice, which are to loose the bands of wickednesse, to vndoe the heauie burdens, &c. that is, to surcease and leaue off their oppressing, and wronging of their brethren. And some againe, are workes of mercy, which are to deale ones bread to the hungry, to cloathe the naked, &c. By all which it doth appeare, that God maketh no ac­count of fasting, if it be not ioyned with charity toward the poore, and iust dealing towards all men. The ancient Fathers, agreeably to Scrip­tures, are eloquent and plentifull in this argument. [Page 61]Saint Ambrose, Illi qui ieiu­nant à cibo, & non se abstinent à malo, similes sunt diabolo, qui non manducat, & ta­men à malo non cessat. Ambros. Serm. 43. p. 61. Hee that fasteth from meat, and ab­staineth not from sinne, is like the Deuill, who doth not eat, and yet ceaseth not from sinne. And againe the same Father; Qui abstine­mus, prandia no­stra pauperibus praerogemus. Sie tu pro delictia tuis ieiunus Do­minum roges, & ille pro te satia­tus exoret: v­trumque tibi pro­ficiens, & tua fames, & saturi­tas mendicorum. Serm. 41. pag. 59. Wee that fast (saith he) let vs giue our dinners to the poore. So thou fasting shalt aske God pardon for thy sinnes, and hee beeing filled shall obtaine it for thee, and both of them shall be for thy good, both thy fasting, and the poore mans eating. To the same purpose speaketh Saint Augustin, Tum gratae sunt Deo nostrae ieiunia, si illi, qui necessitate ieiu­nant, reficiantur à nobis. August. de Temp. Ser. 64. pag. 231. G. Then are our fasts accepted with God, (saith hee) if they which fast because they want meat, be relieued by vs. And againe, the same Father, and in the same Sermon, Dum à licitit abstinemus, ma­gis ac magis admonemur il­licita vitare. Qui enim ab­stinemus nos à carnibus, quibus alijs diebus vti licet, &c. imprimis peccata fugiamas, quae omninò nunquā licent. Itaque si volumus bene ieiunare à cibis, ante omnia ieiunemus & à vitijs. Augustin. de Temp. Serm. 64. Dominic. 1. Quadrages. p. 231. E. While wee abstaine from lawfull things, wee are admonished more and more to eschew vnlani­full things. For wee that abstaine from flesh, which at other times wee may vse, ought especially to auoyd sinnes, which may neuer be vsed. And therefore if woe will fast rightly from meat, wee must aboue all fast from sinne.

But Saint Basil most fully and fitly to this pur­pose; Caue ne ieinnij vtilitatem sola es­carum abstinentia metiaris. Verum enim ieiunium est, ab omnibus vitijs esse alienum, &c. Ba­fil. de Ieiunio. Homil. 1. pag. 331. Doe not place (saith he) the good of fasting in the abstinence of meat: for true fasting consisteth in abstayning from sinne. For, eatest thou not flesh? but thou deuourest thy brother. Forbearest thou to drinke wine? but thou forbearest not to offer wrong to thy brother. And thou stayest till night before thou breake thy fast; but thou spendest all the day in Law-suites, and quarrelling. And doest thou think [Page 62]to please God with such a godlesse fast? No, no, Woe to them that are drunke, and not with wine. And who be they? They are all such (saith he) as are ouercome and haled away with vnruly lusts of sinne, as of anger, and enuy, and reuenge, and ambition, and carnall pleasures. For all such vnmortified lusts are as so many kindes of drunkennesse. For hee that is led and possessed with these, hee is not his owne man: hee cannot see and discerne the way of reason, much lesse of religion, no more than a drunken man can find his way in the street. And if a man doe abstaine from wine, and yet be drunke with these vices; or if a man forbeare the flesh of beasts, and feed on the bloud of his bro­ther, this is no truer a fast in Gods sight, than if he should abstaine from a weaker wine, and ouer­whelme himselfe with a stronger; or should fast from swines flesh, and glut himselfe with Par­tridge and Pheasant. The summe of all is, A true Fast cannot be separated from an holy life.

IIII. Fourthly, it is required that the soule doe consider of, and put in practice such holy du­ties, as a Fast doth by the outward behauiour make profession of.

Some doe require that euery Fasting-day bee kept as an Holy-day, without doing of any world­ly worke, and with performing of such religious workes as belong to a Sabbath day. And their reason for this is, because God doth command the Iewes, that on their day of expiation, in which they were to afflict themselues with fasting, they should doe no worke; but that they should keepe [Page 63]it for a Sabbath of rest. But this I take to be an errour, at least, I dare not charge it as a necessary duety in any mans conscience, because I know no reason to enforce it. For to mine vnderstanding, the onely place of Scripture, which seemeth to incline this way, and vpon which they onely rest, doth make nothing for it at all. The place is in the sixteenth of Leuiticus, but especially in the three and twentieth of the same Booke, where the same words are repeated, and the poynt more fully declared. And therefore I will set downe the words there recorded, that the Christian Rea­der may the better consider of the meaning, and the more clearely see what to iudge of the reason. The words then are these, Leuitic. 23, 27, 28, 29, 30, 31, 32. On the tenth day of this moneth there shall be a day of Atonement; it shall be an holy conuocation vnto you, and yee shall af­flict your soules, and offer an offering made by fire vn­to the Lord. And yee shall doe no worke in that same day: for it is a day of Atonement, to make an atonement for you before the Lord your God, &c. For better conceiuing of this Text, we must note, first, that the summe and intention of this Chap­ter is, to set downe the Feasts and the Holy-dayes of the Iewes, which are heere reckoned vp to be, the weekely Sabbath, the Passeouer, the Offering of the first fruits, Pentecost, the Feast of the Trum­pets, the day of Expiation, and the feast of Taber­nacles. And concerning these, it is said by way of preface in the beginning, Vers. 2. Say vnto the chil­dren of Israel, Concerning the feasts of the Lord, which yee shall proclaime to be holy Conuocations, E­uen [Page 64]these are my Feasts. And after the enumerati­on of them, it is said, Vers. 37. These are the Feasts of the Lord, which hee shall proclaime to be holy Conuocati­ons, to offer an offering made by fire vnto the Lord, &c. And in the end of the Chapter after all it is added, And Moses declared vnto the children of Is­rael the Feasts of the Lord. And from hence it may be gathered, that this day of expiation, which is placed among these holy-dayes, is intended as a festiual day, rather than as a fasting day. And ther­fore the fast or humiliation heere commanded, is an appurtenance of the feast, and a seruice requi­red on that holy day; & this day was appointed to be kept for an holy day, not because it was a fasting day. Secondly, wee may note in the description of this day, that the chiefe thing for which this day was intended, was for expiation and atone­ment. Thirdly, that the meanes by which this might be wrought, and the things which God re­quireth for the celebration of this day, were an holy rest, a publique meeting, an affliction of the soule, and an offering made by fire. And hence we may gather, that an holy day and a fasting day are here ioyned, as two things, both of which respect one end. And therefore it followeth not, The people are here commanded to keepe an holy rest vpon this fasting day: and therefore it is necessa­ry that euery fasting day should be kept holy: no more than this argument would follow from the same place; Here the people are commanded to keepe this holy day with fasting, and humiliation, and therfore euery holy day must be a fasting day. [Page 65]Fourthly, We may note, that the reason why God appoynted this day to be kept holy, is said in the Text to bee this, because it is a day of atonement for them before the Lord: but it is not said that it was to be kept holy, because it was a fasting day. And hence I may conclude, that the Text doth giue no warrant that euery fasting day must bee kept holy day. Now let the Reader lay these notes and collections from the Text together; and compare them with the reason brought to proue the contrary, and hee will easily see how weake the argument is. For the onely reason that euer I read or heard of from this Text for proofe of this conclusion, is this; God heere comman­ded this fasting day to be kept holy, and therefore euery fasting day must be so kept. Which being nothing but an inference of an vniuersall from a singular, doth hereby appeare to bee weake and friuolous; besides the reasons now alledged from the Text to the contrary. And now after all, see­ing that this is the onely place, on which this for­mer conclusion is grounded, and it hath so little reason in it, as hath beene shewed: it remay­neth, that to say euery fasting day of necessitie must bee an holy day, is an errour without all ground of probability.

The thing then that I meane, when I say, that it is required that on the day of our fast, the soule should practise such duties, as a Fasting-day by the outward behauiour doth include, is; that as by fasting wee professe our sorrow for sinne, with a purpose to serue God better; and doe abstaine [Page 66]from fleshly comforts, that wee may more freely enioy the comforts of the Spirit: so a Christian should vse serious meditation and consideration of things requisite for this purpose. As for ex­ample, hee should examine his conscience, search out the state of his soule, settle in himselfe a pur­pose of amendment, confesse his sinnes that make him vnworthy to taste any of Gods creatures, and pray for grace to liue better. And that these and such like holy thoughts and desires are requisite vpon our fasting dayes, I am induced to thinke; partly, because in publique Fasts, Iudg. 20.26. 2 Chron. 20.3, 4. Ezrah. 8.23. Ier. 36.6, 9, 10. Dan. 9.3. Ioel 1.14. v. Kemnit. Exam. part. 4. de cau­sa finali ieiun. nu. 47. pag. 94. & Serar. in Iu­dith. 8. q. 7. pag. 320. the Church hath beene accustomed to spend part of the day in publique meetings, and in religious exercises; and partly, because that outward abstinence can­not of it selfe worke those gracious effects, where­of I haue spoke before, vnlesse the soule by con­sideration & holy thoughts doe apply & make vse of his outward humiliation to this purpose. For fasting is not like physicke, which worketh while a man sleepeth: but then only affecteth the soule, and pleaseth God, when the heart maketh vse of it. A plaine proofe whereof may be this; Fa­sting hath this speciall vse, among others, that as the chastisements which GOD doth inflict vpon vs, doe serue to humble vs, and bring vs home by repentance; so these chastisements voluntarily imposed vpon our selues, may serue for like purpose; as hath beene fully decla­red already. But no outward chastisement, whe­ther of Gods inflicting or our owne, can worke this effect, vnlesse the man doe lay them [Page 67]to his heart, and apply them to himselfe. Hence it is, that the Prophet complayneth of the people of Israel in this manner; Hos. 7.9. Strangers haue deuoured his strength, and hee knoweth it not: yea, gray haires are here and there vpon him, yet he knoweth not. In which words we may note two things: first, the corrections that were layd vpon them; and they were, that the Enemies had wasted and consumed them, and these and other miseries had brought gray haires vpon them, and made them old before the time. Secondly, the want of feeling in the people, They know it not: and againe, Yet they know not, saith the Text. But what? Consumed by the Enemy, and not know that they were strucken? pined, and become old with sorrow, and not feele their misery? No, that is not the meaning; they felt their misery, no doubt. But the Prophet mea­neth, that they did not take notice, nor thinke and consider that it was Gods hand that inflicted this iudgement, and their own sinnes that deserued it: and therefore they were neuer the better for all this chastisement. And therefore another Pro­phet complayning to like purpose, saith, Isal 42.25. God powred vpon Israel the fury of his anger, and the strength of battell; and it hath set him on fire round about, yet hee knew not; and it burned him, yet hee laid it not to heart. Which words imply, that no plagues moue men to repentance, if they doe not lay them to heart, and consider of the causes, and the conditions and euents of such things. And as Gods chastisements, for want of laying them to heart, are without their fruit for which they are in­tended: [Page 68]so wee may not expect that our owne chastisements should proue better. No: for we see that Gen. 25. Esau fasted, and his hunger made him sell a­way his birth-right: and Matt. 6. the Pharises fasted, and their fasts made them swell with pride and vaine­glory. And so we may fast by outward abstinēce, and receiue no good, but hurt by it. And therefore for preuenting of this euill, we must doe in our hu­miliations, as God requireth vs to doe when hee correcteth vs, that is, 1 King. 8.47. bethink our selues, & Ezek. 18.28. Hagg. 1.5, 7. con­sider our waies, & Isa. 42.25. & 57.1. lay them to heart. And for this purpose, that our fasting may profit vs in its season, it will be requisite vpon our fasting-dayes to set a­part some time for holy thoughts and good medi­tations, and other exercises suteable to a time of humiliation and repentance. And if more may not be spared, by reason of other occasions, yet so much time I presume euery man may allot to this worke, as he spareth from his dinner, and the re­freshing of his body. And the more any man is scanted of time, to be wholly imployed on this worke, the more he should striue to fasten his hart on these holy thoughts, euen while he is about his worldly occasions. And if men doe seriously and vnfeignedly bend their minds this way, I nothing doubt but they will finde so much liberty for this worke, as may make their fasting to bring good af­fections vnto their soules. These be the conditi­ons, which, as I conceiue, are requisit in an holy East: make vse of them, and doubt not of the suc­cesse.

CHAP. V. In what cases and for what purposes Fasting serueth to obtaine helpe and fauour from God.

FAsting rightly vsed, and with the conditions already mentioned, is very auaileable and of great vse in the life of a Christian. For be­side the spirituall helps that wee may haue from it for furthering our deuotion, whereof I spake before, it is also a powerfull meanes to obtaine helpe and mercie from God in diuers necessary cases, or rather vp­on euery occasion, wherein we doe stand in need of Gods speciall fauour and assistance. For

I. First and in generall, it is auaileable to obtaine Gods fauour and goodwill toward vs; and con­sequently to incline and moue him to helpe and protect vs, and to prouide for vs all good things, and to grant vs all our iust and lawfull desires. And this it doth for diuers causes, or in diuers re­spects.

1. Because Fasting is an exercise of humiliation and subiection, whereby we doe submit and cast our selues downe before Gods feete, as vnworthy, in respect of our many sinnes, to vse any the least of his creatures. And humiliation is a ready way to obtaine fauour. By it 1 King, 20, 31, &c. Benhadad won the heart [Page 70]of the King of Israel, not onely to spare his life, but to intreate him with all kindnesse: though he had found much hard measure from him imme­diately before. And by it, sinfull men, who haue offended God by their sinnes, may finde ready fauour at Gods hands. For Iam. 4.6. he resisteth the proud, and giueth grace to the humble. And if men 1 Pet. 5.6. hum­ble themselues vnder the mighty hand of God, he will exalt them in due time. And, Isa. 66.2. All these things hath mine hand made, saith the Lord; but to this man will I looke, euen to him, that is poore, and of a contrite spi­rit, and trembleth at my words. Which is, as if he should say, The heauens and the earth, and the seas, and all things within them, all of them bee mine, for I made them, and I preserue them, and I may command them, and make vse of them at my pleasure; but among them all, my delight is, and I make choyce to dwell and reside with him, that humbleth himselfe before me. It followeth; And if humiliation be so welcome to God, fasting must needs obtaine his fauour, when it is rightly vsed.

2. Because Fasting is an exercise of Repentance, and a meanes to worke reformation and amend­ment of life. And Repentance and amendment is the ready way to obtaine mercie and fauour. For Ioh. 9.31. We know (saith the blinde man now restored to his sight) that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth. In which sentence there are two things considerable. 1. The sentence it selfe: God hea­reth not sinners, that is, God doth not respect the [Page 71]prayer of sinners, which persist in any sinne, with­out repenting and reforming themselues; nor is it reason that he should care to fulfill their desires, who haue no care to fulfill his Lawes. But if any man be a worshipper of God, and doth his will, &c. That is, if any man endeuour to serue God, by for­saking sinne, and performing good duties, GOD heareth that mans prayer, and will not deny him any request, that may be for his good. Second­ly, we may consider in this saying, the certainty and vndoubted truth of it: We know, (saith he:) he saith not, we thinke, or we hope, or we are perswa­ded of it; but we know it, as a thing that is cleere and out of question. Againe, Wee know; he doth not say, I know, or you know, or the learned Doctors know; but Wee, I, and you, and all doe agree in this principle, That God reiecteth the prayers of sinners, but Psal. 34.13. his eares are open to the cry of the righ­teous: and, Ps. 145.19. he will fulfill the desire of them that feare him: he also will heare their cry and will saue them. And if amendment of life and practice of righteousnes be so powerfull with God, then fa­sting rightly vsed, cannot want his effect.

3. Because fasting rightly vsed, is a meanes to eleuate the minde, and to enflame a zeale and de­uotion, and to set an edge on our prayers, as was formerly declared. But Iam. 5.10. the effectuall feruent pray­er of a righteous man auaileth much, saith the Apo­stle. And consequently, fasting is a good meanes to impetrate grace and fauour.

In these and such like respects, fasting may steed vs with God, to incline him to our prayers. And [Page 72]therefore God himself reprouing the ill-gouern'd Fasts of the Iewes, Isa. 58.4. Ye shall not (saith he) fast, as yee doe this day, to make your voyce to bee heard on high. Where he signifieth, that their ill handling of their Fasts, was the cause that their prayers were not heard; and implyeth withall, that a right and well-ordered Fast would haue pierced the clouds, and obtained audience in heauen.

II. Secondly and more particularly, it may serue vs to obtaine fauour and mercy in these and such like speciall cases.

1. If a man stand guiltie of sinne, and lyable to Gods anger, fasting may serue to appease Gods anger, and to obtaine pardon of the sinne. This end Ezrah had of his fasting. For when the peo­ple had sinned in taking strange wiues, first he con­fessed the sinne, Ezra 9.15. & 10.1. Behold, O Lord God of Israel, we are before thee in our trespasses: for wee cannot stand before thee because of this. And secondly, hee be­tooke himselfe to abstinence and fasting. Ezra 10.6. He did cate no bread, nor drinke water: for he mourned be­cause of the transgression of them that had beene car­ried away. And lastly, vers. 19. he tooke order that they did both put away their wiues, and being guiltie, did offer a Ram of the flocke for their trespasse. In which practice of this holy man, it appeareth, that fasting was one meanes, by which he sought pardon for the sinne. And to like purpose, the Lord himselfe appointed the Iewes, to ioyne fasting with repen­tance. Ioel 2.12. Turne ye vnto me with all your heart, (saith he) and with fasting, and with weeping and with mourning, and rent your hearts, &c. For he is graci­ous, [Page 73]and mercifull, &c. And for this cause, some of the Learned say, that Act. 9. Paul did fast and pray for three dayes space, that he might obtaine pardon for his former sinnes committed before his con­uersion.

2. If a man be lyable to Gods Iudgements, and eyther be vnder the sense of some present crosse, or in feare of some future euill; fasting is a good meanes to preuent the one, and to remoue the o­ther. Examples heereof wee haue in Scriptures. For of the Nineuites we reade, that when GOD had threatned; Ion. 3.4. Yet forty dayes, and Nineueh shall be ouer throwne: they beleeued God, and proclaimed a Fast, and put on sack-cloth, and so they vers. vlt. preuen­ted the iudgement. And Ichosaphat, when he and his people were in great danger by reason of a great Armie of Moabites and Ammonites that came against them; 2 Chro. 20.2, 3. he feared, and set himselfe to seeke the Lord, and he proclaimed a Fast through­out all Iudah: and by this meanes v. 15, 22, &c hee escaped the danger. And Dauid, when his child was sicke and in danger of death, 2 Sam. 12.16. he fasted, and prayed for his life. And though God saw it not good at that time to spare the childs life: yet by this it appea­reth, that Dauid knew fasting and prayer to be an ordinary and effectuall meanes to auert Iudge­ments, or else hee would not haue vsed it. Yea, and so powerfull is fasting for this purpose, that 1. King. 21.27, 29. Ahab by his, though no sound fasting, did pre­uent a worldly iudgement. And our Sauiour tel­leth vs, Mat. 17.21. that there are some such diuels as cannot be cast out of the possessed, but by prayer & fasting: [Page 74]assuring vs heereby, that when no other meanes can, yet prayer and fasting may preuaile.

3. If a man haue neede of some speciall blessing or merey from God, fasting is a good meanes to obtaine it. This may be declared by the example of Ezrah. For he and his Country-men, the men of Iudah, were to goe vp to Ierusalem from Baby­lon the place of their captiuity, and many lets they found in the way, and little help for so great a iourney: and heereupon, Ezra. 8.21. I proclaimed a Fast, (saith he) that we might afflict our selues before our God, to seeke of him a right way for vs, and for our little ones, and for all our substance. Where we may note, that the thing which hee desired, was, that God would direct them and leade them in a right way in safety and without danger: and the means that he vsed to obtaine this, was fasting. The suc­cesse whereof what it was, is declared afterward, where Ezrah saith, vers. 23. So we fasted, and besought our God for this, and hee was entreated by vs. And to like purpose it is, that the Church of Antioch, when they were to send Paul and Barnabas about the worke of the Ministery and preaching of the Gospell, Act. 13.3. they fasted and prayed, and layed their hands on them; and so sent them about the worke. Yea and our Mar. 4.2. Lord himselfe, being to enter vpon his Propheticall office, began with fasting, and thereby prepared himself for that glorious worke, as may appeare hereafter more fully in the proper place. By all which we may see what commodi­ties and benefits we may reape by this exercise, not onely for our soules & our spirituall profit, but [Page 75]for our bodies also, and our welfare in the world. And hence, for conclusion of this poynt, I deduce and inferre three Aduertisements for our further vse.

1. We may hence obserue one speciall reason, why we are many times afflicted, and after long griefe finde little ease: and it may be, because we do not repent of our sinnes before we beg mercy; or if we vse some kinde of repentance, yet it is not with that sorrow, & such chastening of our selues, as God doth expect, and the case doth require. For in Scriptures we finde that Gods people, if eyther they felt any present scourge, or feared a­ny future danger, then they betooke themselues presently to their prayers, and fasting, and sack­cloth: and by this meanes they haue gotten vi­ctory ouer enemies, and reliefe in time of dearth, and freedome from intended mischiefes, and case and comfort in all cases of distresse. And if wee should vse the same meanes, why might wee not expect the same successe? For the Apostle spea­king of Abrahams faith, Rom. 4.23, 24. that it was imputed to him for righteousnes, addeth, that it was not written for his sake alone, that it was imputed to him; but for vs also, to whom it shall be imputed, if we beleeue on him that raised vp Iesus our Lord from the dead. And elsewhere he saith of the many examples of Gods Iudgements vpon sinners, that 1 Cor. 10.6, 11. these things hap­pened to them for examples, and are written for our admonition, that we should not lust after euill things, as they lusted. And so, seeing such things are re­corded in Scriptures concerning Fasting; wee [Page 76]may and must conclude, that these things were not written for those ancient seruants of God onely, that they by this meanes obtained such great bles­sings; but for our sakes also, and to admonish vs, that if we vse the same meanes, we shall attaine the same end. And therefore, if any of vs haue beene long afflicted, and yet are not deliuered; let vs consider whether we haue not beene defectiue in this dutie, and for want of humiliation haue missed of the blessing. Surely, if we find not ease, eyther we haue not humbled our selues as we should, or the thing that we desire, is no such blessing to vs, as wee doe imagine.

2. We may from hence learne, how to make our prayers powerfull with God. For God hath appointed vs to aske, and hath tyed himselfe to giue, but it is vpon condition, that we 1. Ioh. 5.14. aske accor­ding to his will, and in such sort as we ought to aske. For Iam. 4.3. ye aske & receiue not, because ye aske amisse, saith the Apostle. But what is that condition that God requireth in our prayers? And how may wee aske, that we misse not of our requests? Why? surely, one meanes that may make all our prayers the more effectuall, is, if they be feruent and with feeling: and one condition, on which God doth grant some petitions, is, if they proceede from a soule humbled with fasting. For as our Lord saith, that there is a kinde of Diuels that cannot bee driuen out but by prayer and fasting: so I may say, that some sinnes may be pardoned, and some iudgements auerted, and some blessings obtained by prayer ioyned with ordinary humiliation and [Page 77]repentance: (for it cannot be expected that wee should fast so often as we may and ought to pray) yet some sinnes there may be of so deepe a dye, that ordinary sorrow may not be admitted for their expiation: and some blessings there may be of that worth, and of that importance, that they may seeme too lightly esteemed, if they were too easily obtayned. And of such I may say, these kinds of sinnes are not pardoned, and these kinds of blessings are not obtayned but by prayer and fa­sting. And if the pardon of greater sinnes, and the purchase of greater gifts bee to be sought for by prayer and fasting: then in the lesser of them we shall speede the sooner, if we come in the same manner. If then wee desire to make our prayers powerfull, and to pierce the heauens; we must help to list them vp with this wing of fasting, as the Fathers call it.

3. We may hence gather, how necessary fa­sting is for all sorts, and at all times; and in spe­ciall for our selues in these dayes. For, to say no­thing of the spirituall helps that it hath for in­crease of grace and deuotion, (which alone con­sideration should moue any Christian, if not to be in loue with it, yet at least to giue way to it) and to insist only in the further blessings now mentio­ned: who is there, that is not priuie to himselfe of some sinne, which without pardon may be his ruine? And who is there, that either doth not now suffer, or may not iustly feare some iudge­ment hereafter, which hee would gladly preuent or auoyd? And againe, who is there that doth [Page 78]not want and desire some blessing & gift of God, that may greatly concerne his body, or his soule, or his estate? But if any man be so happy, as to haue need of none of these mercies; or rather so vnhappy, as not to feele & know that he hath need of them all, or at least many of them: yet if wee looke abroad vpon the face of the Christian world, wee may see many of our brethren that serue the same Lord, robbed of their goods, de­priued of their liberty, & butchered in their own dwellings: yea and many houses burned downe, Townes laid waste, fields left vntilled, and streets and high-wayes swimming in bloud, and endu­ring al other miseries, which the cruelty of bloody warres, and insolency of proud Conquerers doe vse to bring with them. And beside all this, who can tell whose turne is next, and at whose doore the Trumpet may blow? Quis talia fando temperet à lachrymis? A compassionate Christian cannot thinke on this, without watery eyes and a bleed­ing heart. And therefore if wee should haue no present cause of our owne; yet, if there bee any bowels within vs, we haue great cause to weepe, and wish with Ieremie, that our eyes were a foun­taine of teares, to bemone the miseries of our bre­thren, and the distresse of Gods Church. And how much greater cause then haue wee, with Ez­rah and Nehemiah & Daniel, to humble our selues before our God, and with fasting and weeping and sorrow, to intreate Gods fauour for his Church, that he will be gracious to his people, & will spare his owne inheritance, and will at length turne a­gaine [Page 79]the captiuity of his Zion; that wee may re­ioyce in his saluation, and giue him thankes in the great Congregation? Surely, if in such cases any man can thinke that there is no neede of fa­sting; I must needes say, I cannot but thinke that hee hath no feeling.

CHAP. VI. Why Christ fasted at this time.

HItherto I haue spoken of Fasting in abstracto, as it may be considered in & by it selfe: It followeth now to say something of it in subiecto, as it was vsed: by our Sauiour. And hereof the Euangelist saith; Hee fasted forty dayes and forty nights: which words being ioyned with that which is said in the first verse, that then hee was led into the wildernesse, and fasted, meaning, after hee was baptized, and as it were now consecrated for his publique mi­nistery, doe giue vs occasion to enquire into, and to consider of these fiue poynts:

• 1. Why Christ fasted at this time.
• 2. Why hee fasted so long.
• 3. When wee should or may lawfully fast.
• 4. How long wee should continue our fasts.
• 5. What wee are to thinke of the forty dayes Fast, commonly called Lent-fast.

And first, Why our Lord did fast at this time, [Page 80]I finde nothing expresly said in the Text: but by considering the circumstances of Christs fast, and by comparing other Scriptures with this Text, wee may conceiue diuers reasons of his so doing, which will be profitable for vs to take notice of: which so far as I do now apprehend, may be these

I. First, wee may well thinke that he fasted, that hereby he might performe a part of that humilia­tion and those sufferings which hee voluntarily vndertooke for our sakes. For our Lord beeing equall with God, and farre aboue the infirmities of our nature, Philip. 2.6, 7, 8. tooke vpon him the forme of a ser­uant, and humbled himselfe euen vnto death. In which his humiliation, there be diuers steps and degrees. For the last and greatest, and that which is the perfection of all, was his death and passion vpon the Crosse: and yet his meane birth, his poore estate, his reproches in the world, his want of things necessary, his debilities of nature, and other such infirmities and wants, were all of them as preparatiues to his death, and parts of those sufferings which hee sustained for our sinnes. For which cause it is, that the Apostle doth not one­ly say, that Rom. 5.8. hee dyed for vs; but saith also that 2 Cor. 8.9. hee beeing rich, became poore for our sakes. And so by the same reason, wee may say that he being God, became man for our sakes; and being strong, became weake for our sakes; and being glorious, became contemptible for our sakes; and beeing Lord of all, became destitute of all things for our sakes: And so in like sort, hee sweat, and feared, and fasted, and thirsted, and hungred; and all for [Page 81]our sakes. And therefore of his fasting (the thing that is proper to this place) the Church speaketh thus in her prayers: Collect on the first Sunday in Lent. O Lord, which for our sakes didst fast forty dayes and forty nights. This then I take to be one reason; He therefore fasted in this manner, and the rather perhaps at this time, when he was in more speciall manner to goe about the worke of our saluation; because it was a part of those sufferings, which hee did vndergoe for our sakes.

Where, by the way, we may reflect vpon our selues, and tell our owne soules; that if our Lord did doe all these things for our sakes, wee should not thinke much to doe a little for his sake: but more especially, seeing hee fasted so many dayes and nights for vs; wee should not grudge to fast a little now and then for him. But how for him? For I suppose, all men will be ready to say, that if they knew they should fast for Christs sake, as hee fasted for ours; that then they would doe it with a good-will, or else it were pitty of their liues. To such men, if any shall make such demand, my an­swer is; Wee may truly be said to fast for Christs sake many wayes. As first, if we fast, that we may with more reuerence, and better attention, and greater feruour performe holy dueties vnto him. In which kinde they fast for Christ, who when they come to Church, to heare, and pray, and prayse God, and to partake of the blessed Sacra­ment of Christs body, doe forbeare their meate, that they may bee more fresh to attend to those holy dueties, and because they doe preferre Gods [Page 82]seruice before their owne necessity, and doe loue the Word and the Sacrament more than their ne­cessary food. Secondly, wee may be said to fast for Christ, if wee fast, that wee may subdue those sinnes that nayled Christ to his Crosse; and which if wee commit them, doe Heb. 6.6. crucifie againe the Sonne of God, and make a mocke of him. And in this kinde they fast for Christ, who forbeare their meat, that they may sorrow for their sinnes, and may arme themselues against temptations, and bring vnder their body, that their flesh doe not wax wanton against Christ. Thirdly, wee may fast for Christs sake, if wee forbeare to feed our selues, that wee may haue wherewith to re­lieue others, who beeing the poore members of Christ, haue neede of our supply. For what is done to any one of those little ones, is esteemed as done to Christ himselfe. And sure, if Christ did fast so long, that hee might supply vs; it were both sinne and shame, not to forbeare a meale, if need require, that wee may cherish Christ in his members.

In this manner, and by these meanes, wee may be said to fast for Christ. Let vs make vse of them in our practice, and wee shall hereby shew our loue to our Sauiour, as hee by fasting forty dayes for vs, shewed his great loue vnto vs.

II. A second cause why our Lord fasted at this time, may be that hee might by this meanes pro­uoke Sathan to begin his assault. The declaration and proofe of this assertion dependeth vpon two things: first, that his fasting was a fit occasion, [Page 83]that might prouoke the Deuill to the on-set: se­condly, that Christ was willing to giue him such an occasion.

And first, that this was a fit occasion, appeareth by 2. things. 1. Because when men are in distresse, then is the Deuils opportunity to tempt them, eyther to distrust God, because hee leaueth them without reliefe; or to vse vnlawfull meanes, that they may relieue themselues. 2. Because the euent sheweth that Christs hunger caused by his fasting, was the occasion that Sathan tooke to assault him. For when he saw him fainting for want of bread, then hee thought it a fit time to say, If thou be the Sonne of God, command that this stone bee made bread. And what the euent did make manifest afterward, that our Lord knew very well before­hand.

Secondly, That our Lord was willing to giue the Deuill such an occasion to prouoke him to the combat, may appeare by two things also. 1. Be­cause it was Gods will to haue it so; as is eui­dent by this, that the Spirit of God led him into the wildernesse, to be tempted of the Deuill: and Christs will was euer agreeable to the will of his Father. 2. Because Christ did so thirst after our saluation, that hee refused no paynes, nor no dan­ger, to procure it. Hee left heauen, that he might become man for vs; hee tooke our base nature, that hee might beare our infirmities; and he went vp to Ierusalem, that hee might be crucified; and hee came into the world, that hee might saue the world by his sufferings. And so, seeing the temp­tations [Page 84]of Sathan, by which hee assaulted our Sa­uiour, might be profitable for vs, and auaileable for our saluation; (for so Sathan might be ouer­come at his owne weapon, and wee armed a­gainst his assaults afterward:) wee neede not doubt, but as the Spirit led Christ into the wilder­nesse, to be tempted of the Deuill; so our Lord him­selfe would fast and hunger, that the Deuill might assault him.

And heere againe by the way, a Christian may haue a good meditatiō from his Masters practice: that seeing Christ was ready to fight against the Deuill for our sakes; wee should not feare to stand out against men for his sake. But if Reli­gion be a cause, that wee are questioned by Ene­mies, or disgraced by worldlings, or kept from preferment by great Ones; wee must beare op­positions of men, for loue to Christ; as hee bore these temptations of the Deuill, for loue vnto vs.

III. A third cause may be, that by this exer­cise of fasting, hee might prepare and fit himselfe for the great worke that hee was about. For hee was now to enter vpon his Propheticall Office, and to begin the publique function of his Mini­stery. And in this, and such like cases as this, Gods seruants haue vsed to make preparation by fasting and prayers, as may bee seene in the ex­ample of Act. 13.3. Paul and Barnabas, and Act. 14.23. other Presby­ters of diuers Churches. And therefore seeing our Lord here fasted for a long space, and that at such a time as he was to enter vpon the ministery [Page 85]of the Gospell; we may well thinke that this is one reason of his fasting, that hee might prepare himselfe for this great seruice. Onely the doubt may be; But what needed our Lord any such pre­paration? For 1. hee was not defectiue in any grace. For God Ioh. 3.34. gaue not the spirit to him by mea­sure: but he was Ioha. 14. full of grace and truth. 2. Our Lord was an innocent 1 Pet. 1.19. Lambe, without blemish and without spot. And what needed hee such pre­paratiue helps, that had all grace, and no sinne?

I answere, there be three reasons hereof. First, that he might stirre vp, and inflame, and (as yee would say) actuate the grace which he had already. To this purpose it is, that when hee was to pray, he Mat. 14.23. went into a mountaine, or some other priuate place alone, [ ardentioris orationis causâ,] that he might pray the more feruently, say the Learned. And so againe, when he was to raise vp La Zarus, Ioh. 11.33. he groaned, and was troubled. [...], he troubled himselfe, that is, he stirred vp his sorrow, and mo­ued his bowels vnto compassion and pitty. Se­condly, that he might confirme and radicate, and, I thinke I may say, that he might in some fort increase the graces that he had. For the Scrip­tures say, that he tooke vpon him our infirmities, Heb. 2.17.18 that he might be a mercifull and faithful High-priest: and that Heb. 5.8. he learned obedience by that which hee suf­fered: and that Heb. 12.2. he endured the Crosse, and despised the shame, for the ioy that was set before him: and that in his greatest sorrow, Luk. 22.43. an Angel came to strengthen him. By which speeches we may ga­ther, that his feeling of our wants, and his bearing [Page 86]of afflictions, and his consideration of future ioyes, and the prefence and conference of an An­gell, did increase or confirme his compassion toward vs, and his obedience to his Father, and his pati­ence, and his courage in his conflicts: or else I know not what they meane, and whereto they serue. And if they intend thus much, then by the same reason we may say, that his praying and fast­ing and meditating might serue to increase or con­firme or preserue the graces of the spirit, which did enable him for his office. Thirdly, hee vsed this preparation, that he might obtaine a blessing vpon his labours, that they might become profi­table to the Hearers. For so we reade, that he still vsed to commend businesses to Gods blessing. When he fed the people, Mat. 14.19. he looked vp to heauen, and blessed, and brake, and gaue them, &c. that is, He prayed for a blessing vpon the meat: and so, when he consecrated the Sacrament, Mat. 26.26. he blessed it. And when he was to leaue the world, and to send his Disciples to supply his place of preaching, Ioh. 17.20. hee prayed not only for the Preachers, but for them also that should beleeue through their word. And so, it is reasonable also to thinke, that Christ did now fast and pray for a blessing vpon the word, that hee was to preach, and vpon the people to whom hee was to preach. Thus in diuers good respects, our Lord might vse his fasting for a preparation, to fit him for his publike office: and because we cannot conceiue that our Lord would omit an exercise so good and so proper for his present occasion; we may wel suppose that one cause of his fasting was, [Page 87]to prepare himselfe for this great seruice of his Ministery.

IIII. A fourth and last cause why Christ fa­sted heere, may bee, that he might giue vs an ex­ample by his owne practice. For as a wise and care­full Physician will sometime iuste the Physicke which he prescribeth, that he may encourage his patient to take it: so our Lord vpon occasion did many things for our example. So the Apostle saith, Christ 1. Pet. 2.21. suffered for vs, leauing vs an example that we should follow his steps. And when our Lord had washed his Disciples feete, himselfe telleth them his reason; Ioh. 13.15. I haue giuen you an example (saith he) that ye should doe, as I haue done vnto you. And so seeing he vsed fasting heere, before the entrance of his publike seruice and calling, he might doe it for this reason among others; that he might leaue vs an example, vpon the like occasion to vse the like practice.

And from hence we haue two conclusions, that may further commend the holy vse of a religious Fast.

1. That an holy Fast is a good exercise to be­gin our Callings & all important businesses with­all. For not onely Moses, when he was to receiue the Law; and Elias, when he was to restore the Law; but Iesus Christ himselfe, when he was to perfect the Law, did fast and pray, before they vn­dertooke the worke; and so if any of vs be to en­ter vpon a calling, or to vndergoe some great ser­uice; if for example, we be called to bee Magi­strates, or are to enter vpon the state of marriage, [Page 86] [...] [Page 87] [...] [Page 88]or to begin a trade or profession in the world, or to vndertake any waighty matter; it is a good rule (and we haue good authority for it) to con­secrate our entrance by an holy Fast. And sure I am perswaded, it is one great cause, that we haue oftentimes so little comfort in the execution of our places, because we vse so little Religion in our entrance into them. But if wee would follow Christs steps, we might hope for his blessing to direct vs.

2. That an holy Fast hath a proper vse in the consecrating and ordayning of Ministers for the seruice of the Church. Our Lord vsed it heere, when he was consecrated and appointed for his Ministery; and the Apostolicall Church by his example vsed it, when Paul and Barnabas and o­ther Elders, were to be sent abroad for preaching of the Gospell: and the Christian Church after­ward, by example of Christ and his Apostles, haue appointed the foure solemn times of fasting to be the set and solemn times for giuing of Orders, and for sending of Ministers into the Church. And their warrant is Christs example, and the practice of the Apostles and the Apostolicall Church. The common neglect of which times, and this holy exercise to be vsed at those times and for this pur­pose, may bee one reason, why the Church is not better prouided of Teachers, and the people are not more profited by their labours. For redresse whereof, it were to be wished, that publike Au­thority would appoint some publike meetings at those times, that by fasting and prayer we might [Page 89]commend that great worke to Gods blessing with one consent of heart. But because it is not in the power of priuate men, to make publike orders; e­uery Christian shall doe well in his deuotions at home, by fasting and Prayer to begge a blessing on that sacred worke: that God would direct the Fathers of our Church, to admit fit men to that sacred function, and would enable the then or­dained Ministers, to profit the Church by their la­bours, and would sanctifie all, to make vse of his Word, and the publike Ministery, while we haue it, and doe enioy it.

CHAP. VII. Why Christ fasted forty dayes and forty nights.

IN relating of our Sauiours Fast, the Euangelist setteth downe the con­tinuance of the time. He fasted for­tie dayes and fortie nights, saith hee. In which words wee haue two things to consider of. 1. Why the Euangelist mentioneth nights as well as dayes. 2. Why our Lord made choyce of this number of dayes, to determine his Fast by.

I. And for the former question, Why the Euan­gelist mentioneth nights as well as dayes; the an­swere is, he did it, lest any man should thinke, that though he fasted by day, yet he did eate at night. [Page 90]For it is true indeed, that the name of dayes doth many times include the nights also; especially if the condition of the things spoken of, be such, as what is said of thē for the day time, is left to be vn­derstood of the night time too. As when it is said, Luk. 1.74, 75. that being deliuered out of the hands of our enemies, we might serue God without feare all the dayes of our life; the name of dayes includeth the whole space till the end of the time mentioned, because the seruice of God is such as may not be neglected ei­ther by night or day. And so, when it is said of La­zarus, Ioh. 11.39. that he had beene dead foure dayes, the meaning is, that he was dead all that while, both by night and day; because men that are dead by day, doe not vse to liue by night, and then dye the next day againe. And so againe, when it is said of Saul, that hee was three dayes without sight, the meaning is, that hee was blinde for so many dayes and so many nights. And the reason is the same, because if a man be blind for so many dayes, it can­not be conceiued that he had his sight in the night time. In these & such like cases, the conditiō of the things is such, that what is said of thē for the day, must be taken for the night too. And in such cases, there is no neede to mention the nights. But yet sometimes, as when the speech is of such things, which though they happen in the day, yet are v­sed to be intermitted in the night, then the name of the dayes doth not include the night also: As when it is said of Laban, that he pursued after Ia­cob Gen. 31.23. seuen dayes iourney: the meaning is, he follo­wed so farre, as a man may, or doth vse to goe in [Page 91]the space of seuen dayes, not counting the nights, because men that trauell by day, are supposed to take vp their lodging, and rest in the night time. And so, if a man should hire an ordinary day-la­bourer to worke with him for two or three daies, all men would vnderstand the bargaine to be made of working in the day, and not in the night time: but if a Mariner should bee hyred to labour in a ship by sea, or a nurse to attend a sicke partie for the same number of dayes, euery man would con­strue that both of day and night; because such la­bours and paines as the mariner and nurse do take in such cases, are to be continued aswell by night as by day. Now when the speech is of such things, as being done in the day, may be intermitted, or vse to be intermitted by night, then the name of dayes doth not include or comprize the nights also. And so it falleth out in this matter of fast­ing. For when the Iewes were to fast for many dayes together, their maner was to abstaine from meate all the day, Chap. 1. p. 7, 8. but at night to eate a sparing meale; as I haue declared in another place alrea­dy. And hereupon the Learned doe obserue, that the Iewes, when they speake of many dayes Fast, without mentioning the nights, they vnderstand it commonly of fasting onely in the day time, till euening: and that when they meane that a Fast is continued for diuers dayes, without eating any thing at night, then for distinction sake, and that their meaning may be plaine, they adde the nights too; as when Ester saith to the Iewes, Ester 4.16. Fast ye for me, and neither eate nor drinke three dayes, night [Page 92]or day. And so in this place, Saint Mathew saith, that Christ fasted forty dayes and forty nights, lest any man should conceiue, that hee abstained all day for that space, but did refresh himselfe in the euening.

II. The second question is, Why our Lord made choyce of this number of fortie, to deter­mine his fasting by. This question may admit two constructions, and so receiue two answers ac­cordingly. For first it may be vnderstood of the precise number of fortie, why iust so many dayes, without missing, either vnder or ouer. Or second­ly, it may be meant of an extraordinary number of dayes, and space of time, that is, why hee fa­sted so many dayes and nights, as it exceedeth mans strength to endure without eating.

1. If wee take it in the former sense, then I thinke I may safely say, as many of the Learned doe, that our Lord did make choyce of this num­ber of dayes, that hee might therein conforme himselfe to the two great Prophets of the Old Testament, Moses and Elias. For Moses was the giuer of the Law, and Elias was the restorer of the Law; and both were in their kinde, the most excellent Prophets that the old Church had: and both of them, for the confirmation of their cal­ling, and to gaine credit to their places, did fast forty dayes and forty nights, when they were to speake with God in the Mount, as it is recorded of Moses, Exod. 34.28. Deut. 9.9. and of Elias, 1 King. 19.8. Quadragesima same ieiuniorum habet autoritatē, & in veteribus librie ex ieiunio Mosi & Heliae; et ex Euāgelio, quia totidē diobus Do­minus ieiunauit, demonstrans E­uangelium nō dis­sentire à Loge & Prophetis. In per­sona quippe Mosi, Lex; in persona Heliae, Prophetae accipiuntur: in­ter quos et in mō ­te gloriosus appa­ruit, vt euidenti­us emineret, quod de illo dicit Apo­stolus, testimo­nium habens à Lege & Pro­phetis. August. Epist. 119. ad Ianuar. cap. 15. pag. 195. f. Now our Lord, to shew that he was not inferior to either of these great Prophets, [Page 93]and that they did consent and agree with him, thought good to begin his Ministery, as they did theirs, with a miraculous Fast of forty dayes. To which purpose wee likewise reade, that when our Lord was transfigured in the Mount, Matt. 17.3. & Luk. 9.30.31. Moses and Elias appeared vnto him, and talked with him, and spake of his death and passion. And this did serue for a cleare confirmation of Christs calling and authority, that these two speciall and principall Prophets did both concurre to beare witnesse of him: and hereby it appeared, that the Gospell had witnesse of the Law and the Prophets, as the A­postle speaketh, Rom. 3.21.

But then the question may be further, Why did Moses fast forty dayes and forty nights, and that at two seuerall times, when he was with God in the Mount? And hereto I answere, that many both ancient and moderne Writers, especially those that be in the Church of Rome, doe say that there was a mystery in this number; and that that was the reason why both Moses, and Elias, and our Sauiour also did fast that space of time: but eyther they say not what that mystery was, or else they proue not what they say: nay, them­selues cannot agree what to say. For some inter­pret the mystery one way, and some another, as euery mans seuerall fancy doth leade him: the relation of which sundry conceits, would be more tedious than profitable. But to the poynt it selfe, for my part I haue onely two things to say. 1. That though I will not peremptorily condemne their opinion who conceiue a mystery in the num­ber; [Page 94] In annorum numero [Act. 9.33.] Beda & Glossa Ordinaria mysterium ve­nantur, &c. In alterius numero, [Ioh. 5.5.] Au­gustinus candem fermè rationem mysticam excogi­tauit. Veneror, vt debeo, sanctos, Patres: sed sub­tiliores numerorū perscrutationes (vt verum fale­ar) nunquam valdè probaui, &c. Lorin. in Act. 9.33. for the reuerence that I beare to those anci­ent and learned Fathers, which incline that way: yet I neuer could reade in any, nor can I conceiue any probable reason, why (if so it had pleased God) some other number neere to forty, as say 39, or 41 might not haue fitted this occasion as well.

Secondly, that it is not vnlikely, but that with­out further mystery, God onely intended Mo­ses and Elias and Christ to fast so long, as beeing aboue the strength of man, it might appeare that they were sustayned by the power of God, and that therefore their calling and office was from heauen. Now for this purpose, the wisdome of God did see such a continuance of time, as about forty dayes, to be both sufficient and conuenient: and because forty is the round number, and as fit as any other, did make choyce of that, to deter­mine this abstinence by. This I take to bee pro­bable; but I presume not to affirme any thing: nor will I be curious to enquire into that, which God hath not reuealed. And so I leaue the first sense of the question.

2. If wee take it in the latter, as importing on­ly a long abstinence which exceedeth the power of nature, then the question is, Why our Sauiour would fast so long, and in such a miraculous man­ner.

Ans. Hereof there may be giuen two plaine and apparant reasons.

1. The first reason may be, that by his mira­culous Fast hee might proue his calling, and the [Page 95]truth of his doctrine. For seeing he fasted aboue the strength of nature, it must needes follow that he did it by the power of God. And God would not assist him with a miraculous power in the en­trance of his Office, vnlesse himselfe did approue and allow of his calling. The further declaration of which reason may be seene in a like example of Moses. For when Moses made scruple of going to the Israelites with Gods message, because hee feared lest they would not beleeue that God had sent him: God armeth him with a power of do­ing miracles, that hereby hee might conuince and perswade them. And Exod. 4.8. If (saith God) they will not beleeue thee, nor hearken to the voyce of the first signe; yet they will beleeue the voyce of the later signe. Where wee may note two things. First, that the end of these miracles was to credit Mo­ses his Ministery, and to make the people beleeue him. Secondly, that these miraculous workes haue a voyce, whereby they speake vnto men; If (saith hee) they will not hearken to the voyce of the first signe. But what voyce is that? and how do these dumbe signes speake? Sure, they say and speake, or rather proclaime it with an audible voyce, that hee who doth these workes, hath the assistance of Gods Spirit to worke them. For Ioh. 3.2. no man (as saith Nicodemus) can doe these miracles that thou doest, except GOD be with him. And, Ioh. 9.33. If this man were not of God (saith the blind man now conuerted) hee could doe nothing; that is, he could doe nothing in this miraculous manner. These miracles then of Moses were as so many shrill voy­ces [Page 96]or lowd-sounding cryes from heauen, which proclaymed in the eares of all men, This man is of God, and the Lord is with him. And so vpon the same ground, our Lord proueth his calling by his miracles. Ioh. 10.37, 38. If (saith hee) I doe not the workes of my Father, beleeue mee not. But if I doe, though yee be­leeue not mee, beleeue the workes. And if Christ and Moses did proue their callings to bee from God, by the miraculous workes that God wrought by them: what should let vs to thinke, but seeing Christ in the very entrance of his Office did vse a miraculous Fast, that hee therefore did it to proue that hee was sent from God, and did preach that truth that God had taught him?

2. A second reason of this long fasting in our Sauiour, may be, because before so extraordina­ry a worke as hee was then to enter vpon, hee thought fit to vse an extraordinary preparation, such as this long fasting might serue for. For that he now fasted to prepare himselfe for his publike Office, I haue declared already in the last Chap­ter: and that extraordinary occasions doe require extraordinary preparations, may appeare by ob­seruation of Scriptures. For we reade, that when the people were to serue God at ordinary times of deuotion, an ordinary preparation sufficed, such as that which Salomon speaketh of, Eccles. 5.1. Keepe thy foote when thou goest to the House of God, and bee more ready to heare than to giue the sacrifice of fooles: and that which our Sauiour requireth, Luk. 8.18. Take heed how yee heare. But when they were to receiue the Law from Gods owne mouth, and [Page 97]to heare him speaking in Maiesty, with thundring and lightning and trumpets; then God appoyn­teth that they should be prepared Exod. 19.10, 15. for two whole dayes together, and commandeth that they wash their clothes, and abstaine from their wiues. And when they were to eate the Passeouer, they were to Exod. 12.3, 6. prepare the Lambe, and to fit themselues for it foure dayes before. And when Moses was to goe vp to God into the Mount, Exod. 24.16, 18. hee stayed sixe dayes in the side of the Mount, before hee was admitted to speake with God: and hee stayed for­ty dayes in all, before hee could receiue the two Tables, and bring the Law to the people. All which time, we cannot imagine eyther that hee was idle, or busied about impertinent affaires that concerned not that occasion: yea, and Scriptures do say, that for that time, he Deut. 9.9, 18. exercised himselfe in prayer and fasting. And so in like sort, seeing our Lord was to enter vpon the greatest worke and office that euer man went about; the preaching of the Gospell to all the world, the opposing of the Deuill and euill men, and the redeeming of mankinde by his owne bloud: it is not vnreaso­nable to thinke that hee would make his prepara­tion answerable to his worke, and extend his fa­sting beyond an ordinary and vsuall time. And because God did enable him with a miraculous power to hold out for forty dayes, he was willing to vndergoe it all the while, though in the meane time hee defrauded nature of her vsuall comfort and refreshing.

And hence we haue this note for our further [Page 98]direction in this exercise, that as fasting serueth for many good vses in Religion; so longer time of abstinence and more strict fasting and greater humiliation is requisit, when there is any more than ordinary or vsuall occasion. And so the old people of God were wont to doe. For vpon or­dinary occasions, they vsed to fast one day from morning till night: but vpon extraordinary for a longer space. Thus Ester, when a weighty busi­nesse was in hand that concerned her life, and the liues of her people; she appoynted a Fast for three dayes and three nights. And the men of Iabesh Gi­lead, when they had a great cause of heauinesse by the death of Saul, and the ouerthrow of the Ar­my, they fasted for seuen dayes space. And Da­niel, when the Church was distressed, and in great calamity, hee fasted for three weekes together. And so wee should extend our fast, and keepe it with more strict obseruation, and set more time apart for holy exercises; when either we are about some weighty businesse, or be in some great danger, or haue fallen into some hainous sinne, or haue a speciall cause to remember & celebrate the pangs and passion of our Sauiour, or happen vpon some other occasion of more than ordinary sorrow. Thus, what-euer our occasions be, fasting is still of vse in the life of a Christian: if the occasion be ordinary, ordinary fasting is a fitting exercise ey­ther to auert euill, or procure good; and if the occasion be extraordinary, then as the other exer­cises of Religion, so this among the rest, is to be v­sed in a more than ordinary measure.

CHAP. VIII. When a Christian may or should fast.

COncerning the Fast of our Sauiour it is recorded, that hee then fasted, when hee was to encounter with Satan, and goe about his publique Ministery, and to begin the great worke of our Redemption: and vpon such vr­gent occasions, and when there is such extraordi­nary cause offered; all men grant that then wee also may and ought to fast for the speedier pro­curing of Gods fauour. But this example of Christ, ministreth iust occasion to enquire fur­ther, whether, beside times of such vnusuall acci­dents, a Christian also may not lawfully and pro­fitably obserue set times of fasting. And this is a question doubted of by some in our Church, and disputed with arguments and reasons on both sides. For clearing which doubt, wee are first of all to declare the meaning of the question; and that may appeare by these two notes.

1. That some there be which commend fasting for a religious exercise, if it bee vsed onely then, when men shall vpon seuerall occasions see it to be conuenient; but any standing dayes, whether appoynted by publique authoritie, or vndertaken by a mans owne priuate deuotion, these they vt­terly condemne as superstitious and Monkish. [Page 100]For example, When Ionas prophecied of iudge­ment against Nineueh, Ion. 3.6, 7. the King proclaymed a fast, and the people obserued it. And this they approue of, and allow our Magistrates vpon such an occasion to doe the like. Againe, when Nehem. 1.3, 4. Ne­hemiah heard that the Iewes were in great afflicti­on and reproch; and that the wall of Ierusalem was broken downe, and the gates thereof burnt with fire: he sate downe and wept, and mourned certaine daies, and fasted. And this they approue of, and allow euery priuate Christian by his example, vpon such occasions as these, to fast out of his owne deuoti­on. But now further, the ancient Christian Church, in remembrance of Christs death on that day, did appoynt euery Fryday to bee kept fasting-day; and for the same and some other reasons, they appoynted the time of Lent, as of­ten as it should happen, to be obserued with absti­nence and fasting. And these and such like stan­ding and set-times they allow not.

Secondly, Wee must note that the obseruing and appoynting of these dayes may be meant and vnderstood two wayes; eyther with opinion of necessitie or sanctitie in those times, more than in other. And this is not here questioned; nor doe wee doubt but the Church, as it appoynted the Fryday, so if it had pleased, might haue appointed any other day for this exercise: nor do we thinke that there is any peculiar sanctitie in that day more than in others. Or else the question may bee vn­derstood of the lawfulnesse and conueniency of appoynting such set dayes and times, for order [Page 101]sake, and for the more constant performance of this worke. And this is it, which we meane in this question.

The question then is, Whether it be lawfull for Authority to prescribe, or for priuate men to vn­dertake set and standing dayes for fasting; that it may be obserued the more ordetly and the more constantly? And mine answere is, That it is both lawfull and expedient for Gouernours to enioyne their Inferiours, and for priuate men to prescribe vnto themselues such standing times, so often as they shall fall, either weekely, or monethly, or yeerely, as they see it expedient. And my proofes are, some from Scriptures, some from examples, and some from reason grounded on Scripture.

I. From Scriptures. And thence I alledge two places for this purpose.

1. The first is Leuit. 16. For there God appoin­teth the tenth day of the seuenth moneth to bee kept for a fasting day; and saith moreouer, Leu. 16.29, 34 This shall be a statute for euer vnto you: and againe, This shall be an euerlasting statute vnto you, to make atone­ment once a yeere. Heere we see, that God appoin­ted vnto the Iewes a set fasting day, to bee kept e­uery yeere as oft as it should happen. And hence I argue thus; Almighty God himself did appoint, and thought it a profitable course for his people of the Iewes, to obserue a set and standing day for a Fast euery yeere. And therefore a set time of fa­sting may bee obserued without superstition and sinne.

Some answere, that this was a Legall precept [Page 102]of Moses, which is now abolished by Christ. And I reply; It is true that this precept in respect of that particular time, was Legall, and had its end in Christs death: but it is no lesse true also, that God in making and appointing that Legall pre­cept, did not command them any thing, which in it selfe is superstitious and sinfull. And therefore, because God prescribed them a set time for that Fast, it followeth, that the appointing of a set time of fasting, is not in it selfe superstitious and sinfull.

2. The second place that may serue for proofe of this point, is out of the Prophesie of Zacharie; Zach. 8.19. where we finde mention of foure seuerall fasting dayes, obserued euery yeere by the Iewes in their knowne and appointed moneths. Concerning which Fast thus much is first of al to be noted, that they were Hieron. in Zach. 8.18, 19. pag. 486. Buxd. Synag. Iudaic. c. 25. Gene­brar. Calend. Hebr. Sept. 3. Dec. 10. Iun. 17, & Iulij 9. occasioned by the calamities that befel the Iewes about the time, when they were carried captiues into Babylon, or before that time; and were appointed, as some thinke, by some Pro­phet from heauen; or as others, by the authority or consent of the present Church; and (as the Learned generally doe confesse) were allowed of and approued by almighty God himselfe. And hence I reason thus; The Iewes did lawfully ob­serue foure seuerall set daies euery yeere, for daies of fasting. And therefore it is not alwayes super­stitious and sinfull to obserue set fasting dayes.

Some againe answere, that these Fasts were ap­pointed vpon occasion of their present calamities in Babylon, and ceased at their deliuerance. My re­ply [Page 103]is, that I see no proofe, that these Fasts did cease to be obserued after the Iewes were deliue­red out of captiuity. The contrary may seeme more probable, because in the Calendan Hebraeorum e­dito à Gene­brardo, & prae­fixo Cōment. in Psalmos. Kalender of the Iewes, wherein their Feasts and Fasts are noted, these foure dayes remaine still, as beeing in vse a­mong the Iewes. And Haec sunt festa quatuor ista com­munissima, qui­bus Iudaei tempo­re Prophetae Za­chariae ieiunarūt, & adhuc annis singulis ordinariè summarie (que) ieiu­nant. Buxd. Sy­nagog. Iudaic. cap. 25. Buxdorfius, a man well acquainted with the manners and customes of the Iewes, telleth vs, that the Iewes to this day do keepe those fasting dayes, which are there mentioned by the Prophet. But say, that they ceased vpon the peoples deliuerance, yet it is not true, that they were appointed vpon occasion of their present miseries in Babylon; for other dayes might haue beene as fit for that purpose, and perhaps more conuenient then these: but as the learned ob­serue, by occasion of some miserable accidents, which befalling them but once, did moue them to fast the same daies that those accidents happened, for many yeeres after. And if those Fasts did last no longer then the time of their captiuity, because all that while they had iust cause to humble them­selues in remembrance of these euils: yet thus much will follow from thence, that therefore vp­on occasion of a sorrowfull accident which hath once befalne vs, we may for euer after fast that set day, so long as we haue cause to be humbled in re­membrance of it. And hence againe it will fol­low, that therefore Good-Friday may euery yeere constantly be kept for a fasting day, because it was occasioned by the death of Christ for our sinnes, and we shall neuer want iust cause to bee humbled [Page 104]in remembrance hereof, so long as the world last­eth; because, besides our old sinnes, we doe euery yeere commit many moe new ones, which helped to nayle our Sauiour to the Crosse. The like might be said of some other the like dayes. And therefore, there is warrant in Scriptures for set and standing times of fasting.

II. My second proofe is from approued exam­ples of Gods Church, both in the time of the Law, and in the time of the Gospell. For in the time of the Law, the Iewish Church kept their set dayes of abstinence, as besides the Fasts now mentioned out of the Prophet, may further appeare by the words of the Gospell. For there it is said, that the Disciples of Iohn and of the Pharises did fast often, and more particularly of the Pharises, that they fasted twise a weeke. Now as Caluin. in Dan. 6.10. Caluin concludeth, that Daniel had his set & prefixed houres of pray­ing, because it is said that hee prayed three times a day: So may I hence inferre, that the Pharises kept set dayes of fasting, because it is said of them, that they fasted twise euery weeke. And Exā. part. 4. de Tempore Ieiun. nu. 54. pa. 95.1. Kemnitius gathereth from the ninth of Saint Mathew, that both the Pharises and the Disciples of Iohn had [certa & stata tempora ieiuniorum] set and standing times for their Fasts. Now that this practice of theirs is an approued example for vs, appeareth, first because our Lord, when he reproueth their errours in their Fast, yet findeth no fault with this. And secondly, because he excused his Dis­ciples for not fasting as the Pharises and Iohns Dis­ciples did, from the vnseasonablenes of the time, [Page 105]and promised, that after-ward, when the time was fitting, they should then fast. And this sheweth, that our Lord was so farre from condemning the Pharises and Iohns Disciples, that he excuseth his Disciples for not doing the like. Againe in the time of the Gospell, the Christian Church hath still had her standing and set dayes for fasting, as the time of Lent euery yeere, and the Friday eue­ry weeke, and some others; as is so apparent, that it cannot be denyed, nor needs not to be proued. And these set times haue beene commended by many holy and learned Fathers of the Church, but were neuer disliked by any of them, that euer I could finde. And so in conclusion, in the iudge­ment of Gods Church, both before and since Christs appearing in the flesh (which heerein was neuer blamed by Christ, or his Apostles, or the learned Fathers) it is no sinne to keepe set dayes of fasting.

III. The third proofe is taken from reason grounded on the authority of Scriptures. And my reasons in that kinde shall be these two.

1. Nothing is sinfull, but that which is forbid­den by Gods Law: for 1 Ioh. 3.4. Sinne is the transgression of the Law, as the Apostle defineth it. But to keep set dayes of fasting, is no where forbidden by any Lawe of God. It followeth; And therefore to keepe such dayes is no sinne.

Against this Argument nothing can be excep­ted, vnlesse some Text of Gods Law can be shew­ed, which condemneth or forbiddeth the obser­uation of such standing times. And for that pur­pose, [Page 106]some obiect the place of Saint Paul, Gal. 4.10. Yee obserue dayes and moneths and times and yeeres. I am afraid of you, lest I haue bestowed on you labour in vaine. But to this the reply is easie; and may be borrowed out of Beza: for he expounding a like place in Saint Paul, One man esteemeth one day a­boue another; another esteemeth euery day alike; the Apostle heere (saith this learned man) Agit non do quouis dierum discrimine, sed de eo demum quod in Lege Mosis pracipitur; vt apparet ex eo, quod scriptum e [...] Coloss. 2.16. Beza in Rom. 14.6. doth not speake of euery difference of dayes, but of that only, which is prescribed in Moses his Law, as is apparent by that which is written, [ Coloss. 2.16.] Let no man iudge you in meate or in drinke, or in respect of an holy day, or of the new moone, or of the Sabbath dayes: which are a shaddow of things to come, &c. And so I say, The Apostle in the place alledged, doth not speake of euery obseruing of dayes and times, but such onely as was prescribed by Moses, and is abolished by Christ. And this exposition of this place is as directly prooued by that other to the Colossians, as that whereof Beza speaketh. The place then alledged, doth not proue that standing times of fasting are forbidden by Gods Law.

Arg. 2. The keeping of set times for the do­ing of holy duties, is a thing found to be profita­ble and vsefull in the life of a Christian: because it may serue for the more constant performance of them. This I declare thus. Dauid in the Psalmes saith, Psal. 55.17. Euening, and morning, and at noone will I pray and cry alond. And Caluin commenting on that place, giueth vs this note, We may gather from hence (saith he) [statas fuisse pijs horas ad precan­dum istis temporibus;] that the godly had their set [Page 107]houres for prayer at those times: Exod. 29.38. which they ob­serued the rather in their priuate deuotions, be­cause God had appoynted them to be obserued in the publike seruice of the Temple. For a morning and euening euery day, the Priests offered the dai­ly sacrifice: and the mid-day, as that learned Wri­ter noteth, was allotted for other sacrifices. And the reason hereof (saith he) is this; Quia sumus aequo tardiores ad orandum; nisi quis (que) seipsum sol­licitet & vrgeat, praecipuum hoc. pietatis officium apud nos frige­bit, adeo (que) obrepet peccandi obliuio, nisi nos freno ali­quo retineamus. Deus ergo certas boras praefigens, infirmitati nostrae mederi voluit: quae eadem ratio transferri debet ad priuatas pre­ces, sicut patet ex hoc loco, cui eti­am respondet Da­nielis exemplum. Caluin. in Psa. 55.18. Because we are dull, and backward in prayer; vnlesse we bee spurred on, this worthy seruice would soone decay, & we would quickly forget it, vnlesse wee had some bridle to keepe vs in. He addeth, And therefore God to help our in­firmity, hath set vs certain houres to remēber vs of our dutie. And the same reason may as instly bee apply­ed to our priuate prayers at home. Againe, where it is said of Daniel, that he kneeled vpon his knees three times a day, and prayed and gaue thankes, as hee did aforetime: the same learned Writer commenteth thus vpon that place, [Hoc quo (que) obseruatu dignum est,] this also is worth the noting, that Daniel pray­ed three times a day; Quia nisi quis­que nostrûm prae­figat sibi certas horas ad precan­dum, facilè nobis excidet memoriâ. Daniel ergo quā ­quam assiduus e­rat in precibus fundendis, tamen solennem bune ri­tum sibi iniunx­it, vt ter quoti­die sose prosterne­ret coram Deo. Caluin. in Dā. 6.10. because vnlesse euery one of vs doe prescribe himselfe set houres for prayer, wee shall easily forget it. And therefore Daniel, though he were frequent in powring out his prayers, yet did impose vpon himselfe this solemne taske, that he would prostrate himselfe before God three times euery day.

In which discourses of this learned and iudici­ous Interpreter, I note two things. 1. That as God did prescribe certaine and set houres for his publike seruice, so in imitation hereof, good men did doe the like in their priuate and domesticke prayers. 2. That the reason of both was, because [Page 108]if men be left to their liberty, they quickly forget their duty, and neglect the performance of that at all times, which they thinke they may doe as well at any other time. The like is noted by Polāus also. For first he moueth a doubt concerning Daniels practice; Aanon super­stitiosum fuerit, quod Daniel pre­ces suas certis ho­ris quasi alliga uit, pe [...]nde ac si Deus non exaudi­ret quocun (que) tem­pore inuocantes. Resp. Certum est tam sanciū Pro­phetam nunquam non de Deo s [...]o cogitasse, etià quū negotia Regat tractauit; desti­nauit tamen sibi certa ad precan­dum tempora, quae à politicis ne­gotijs vacua esse poterant & sole­bant, vt citra vl­la impedimenta­coram Deo suo s [...]se sisteret, als (que) vlla opimone vel sanctitatis a [...]u­ius quae tempori­bus illis inesset, vel cultûs vel meriti, vel neces­sitatis, quasi eb­seruatio stricta trium illorum temporum prae [...]a­liis Deo grata es­set, & aliquid mercretur, & ne­ressaria esset. Polan. in Dan 6.11 pag 277. Whether it were not superstitious that Daniel did thus (as it were) tye his prayers to certain houres, as if God would not heare men at what time soeuer they called vpon him: And then he answe­teth, that the holy Prophet, though he minded God at all times, yet set apart to himselfe certaine houres for prayer, (most free for this businesse) without any o­pinion of sanctity, or merit, or necessity in those times, as if the strict obseruation of those three times were more acceptable to God then other times, or had merit and necessitie in it. In which answere he defendeth Daniel from all tincture of superstition, because though he prescribed himselfe set times, yet hee had no opinion of sanctity or necessity in those times more then in other: and by consequence doth allow vs to vse set times for holy duties, so we place not holines or necessity in those precise times. And againe not long after, Adoratio Dei assidua quidem esse debet, &c. Sed tamen, quis nostra infirmitas sit ingens, & ad pr [...]andam obliuio nimia, dum huius vitae negotia curamus; vt infirmitati nostrae & memoriae consulatur, necessarium est vt quis (que) nostrûm certa sibi tempora de­stinet precibus concipiendis, &c. Polan. in Dan. 6.11. loco de Adorat. aphoris. 6. pag. 284. Prayer vnto God, saith he, should be continuall, and without in­termission: but yet seeing our infirmity is great, and our forgetfulnes to pray is too too much, for helping of our infirmitie and memory, it is necessary that euery one of vs, should destinate vnto himselfe certaine times for making of his prayers.

Now out of these obseruations of theirs con­cerning prayer, I inferre three conclusions con­cerning fasting. 1. If it be lawfull and religious to prescribe set houres for prayer; then it can­not be sinfull and superstitious to obserue set daies for fasting. For the fault in these set dayes, if there bee any, is not because they are dayes or houres, but because they are set and standing times. And that exception is as iust against houres as dayes. Nor is the exception against fasting on­ly, but against feasting too, and all other such ex­ercises, if they be tied to fixed times. If set houres then be allowed for praying, set dayes cannot be condemned in fasting. 2. If set times for prayer bee so helpefull for the due performing of that worke; then set times of humiliation cannot bee so hurtfull, as to marre and corrupt that good worke. 3. If to be left at liberty for the times of our praying, bee so dangerous to breed an vtter neglect of it: then to leaue times of fasting to each mans present choyce, will not be so safe, nor without feare of neglecting this necessary duety. For there is much more feare of neglect in fasting, than in praying; because it is more painefull to the flesh, and therefore men will be more ready to shift it off vpon euery sleight and idle occasion. Which would God it were but a surmise of mine, and that experience had not proued it to be most true. For wee all confesse that there is great vse of fasting, when eyther sinnes doe abound, or iudgements are to be feared; or blessings are to be sought for: and none of vs can thinke or will say, [Page 110]but that in all these respects, there hath beene of late yeeres, and is at this day too great occasion offered for such humiliation. And yet now that euery man is left to himselfe to fast when he will; who almost is there, euen among them that are counted religious, who finde themselues willing to vse any fasting at all? And hence I inferre, that arbitrary times of fasting are as like to breed a neglect of this duetie, as arbitrary times of pray­ing to make that duetie forgotten. Fourthly, If Daniels set houres were free from superstition, be­cause hee vsed them [ absque vlla opinione sanctita­tis,] without any opinion of holinesse in that time: then the Church of England cannot bee charged with superstition, for her set dayes of fasting; be­cause shee vseth these without placing sanctitie in those times. And now out of all these conside­rations I may boldly conclude the poynt, that set times of fasting are not onely lawfull, but very expedient for the constant and religious practice of humiliation. And indeed experience sheweth, that exercises which stand in a continued practice and often reiterating of them, are then performed with most diligence, and greatest fruit, when they haue their fixed and set times allotted vnto them. My selfe, when I liued in the Vniuersity among Scholers, did obserue that it was held for a note of a good Student, that allowing himself fit time for sleepe and recreation, and such like necessary workes, the rest of his houres remaining, hee did destinate and assigne for seuerall exercises and stu­dies us such houres for Logick or Philosophy, [Page 111]and such for Oratory or Poetry; and such for Hi­story or Geography, &c. By which fixed or­der, and constant obseruing of their appoynted times, such Students gayned great furtherance for their Studies, which others wanted. For first, they tooke order that no seasonable time should be mis-spent without making profit: but taking a view of their whole time, they allotted euery houre to some vse. Secondly, when their houre was come for such or such a businesse, the very striking of the Clock did admonish them to break off company, and presently to betake themselues to their taske: whereas others, who had no such set houres, would goe beyond the time, and in chatting and idlenesse trifle away many a good houre without taking account of it. Thirdly, when they were come to their studies, they knew what they had to doe, and without further delibe­ration went on with their worke: whereas some others, when they came to their studies, were scarce resolued what booke fitted their turne; and so for want of orderly proceeding, they lost the fruit of that little time and small paynes which they tooke. And fourthly, if at any time, eyther occasion of friends, or occurrence of some busi­nesse did intercept their time, and beguile them of their houres, they were sensible of that losse, and did watch all opportunities to re-gaine it. And by this set course of study, such Students in short time gayned much knowledge, and farre excee­ded their fellowes. And as this hath been found in experience to be the readiest way for a Scho­ler [Page 112]to profit in his learning: so for my part, I know no better way of thriuing and profiting in Christs Schoole, then if wee obserue the same rule, and set our selues conuenient times for do­ing of religious dueties: as such a time to pray with our houshold, and such a time to reade Scrip­tures and other bookes of Religion, and such a time to examine our consciences and see what we haue done, and such a time to fast and vse humili­ation for our sinnes. For it may be feated, if wee appoynt our selues no set times for good due­ties, wee will spend but a little time about them.

The consideration of all which maketh mee to thinke, that the obseruation of set times for our Fasting-dayes, is so farre from corrupting our Fasts with superstition, as that it doth much fur­ther vs to a constant and religious practice of them.

CHAP. IX. How long wee should continue our Fast.

OVr Lord continued his Fast for forty dayes and forty nights: but that was miraculous and aboue the power of nature in him, and ther­fore is not to be imitated by vs in the same manner. Yet iust occa­sion [Page 113]is offered to enquire how long our Fasts ought to bee continued. For distinct answere whereto, wee must note a difference betweene Fasts of ordinary or vsuall continuance, and of extraordinary and vnusuall.

And to begin first with the later; vnusuall and extraordinary I call that, which is for longer time and space, than is commonly vsed, or is or­dinarily expedient. In this kinde Paul Act. 9.9. fasted three dayes in Damascus; and Mordecai and the Iewes fasted for Ester Ester 4.16, 17. three daies and three nights. And for the continuance of such Fasts, I cannot precisely say, for how many dayes and houres they are to be obserued; onely these two things I can say in the generall. 1. That they must bee no longer than the strength and power of mans nature may beare; as I haue shewed already. 2. That the space of their continuance is to bee measured by the occasion that requireth them, and by the deuotion and discretion of them that keepe them.

2. Secondly, the vsuall continuance of a Fast I call it, when the abstinence is obserued so long as is vsuall among Gods seruants in their ordina­ry course of life, and is commonly practized by them in their religious Fasts. And for determi­ning the space of such a Fast, some say that a re­ligious Fast must bee continued for foure and twenty houres: and the reason is, because on the day of Expiation, God doth enioyne abstinence from euening to euening. But of this place I haue told my opinion before, and now againe I say [Page 114]vnder correction, first, that this place requireth that space of time for the celebrating of a Sab­bath or Festiuall day; but saith not the like of a Fasting-day. Secondly, If the Fast there menti­oned, be meant to continue for foure and twen­tie houres, as I will not deny but it may be so ta­ken; yet that is required in this Fast, as it was a seruice belonging to an holy day, not as it was an abstinence required on a Fasting-day. And therefore it was enioyned in this Fast, but is not so in all Fasts. Hee speaketh more resonably as I take it, that saith, Verum & bo­num ielunium est abstinentia spon­tane [...] siue prandij vsque ad vespe­ram, sine coenae vsque ad sequen­tis diei prandi­um, siue vtrius­que simul pran­dij et coenae, &c. Springl. de Hodier. Haere­ticis, part. 1. l. 3. cap. 2. pag. 842. A true Fast is an abstinence or forbearing eyther of dinner vntill euening, or of supper vntill dinner time the next day; or else, of both of them together. But yet for more distinct conceiuing of the poynt, I will set downe mine opinion, with submission to better iudgements, in three seuerall propositions.

1. The precise time and distinct houres how long a Fast must be continued, is not any where that I know of, peremptorily defined or comman­ded, eyther in the holy Scriptures, or in any Wri­tings of the Ancients. For as for the Scriptures, wee finde examples of some that haue fasted for three dayes, and many that haue fasted till night: but where eyther that space or any other is com­manded, for my part, I confesse, I know not. And for the ancient Church it is a cleare case, that they vsed to fast, somtime till euening, and many times but till three a clocke in the afternoone. Which sheweth, that they thought no set space of time absolutely necessary.

2. In euery religious Fast, the abstinence must be continued so long, as that the body by wan­ting his ordinary food, may bee in some sort cha­stened and afflicted. For so the Scriptures set out a Fast vnto vs, as accompanied with chastening and humiliation. Thus Dauid speaketh, Psal. 69.10. I wept and chastened my soule with fasting. And the An­gell speaking of Daniels Fast, Dan. 10.12. When thou didst set thine heart (saith hee) to vnderstand, and to cha­sten thy selfe before thy God. And Ezrah, Ezrah. 8.21. I pro­claymed a Fast, that wee might afflict our selues be­fore God. By all which and other moe sayings to like purpose, it is apparant, that in euery true Fast there is an afflicting of the body. Which how it is to be vnderstood, I haue declared Cap. 4. pa. 49, &c. elsewhere.

3. The longer our abstinence is, (so it bee with moderation and regard to a mans strength; such as heretofore I described) the more perfect the Fast is, and the more auaileable for the good which we intend by it. My reasons are. First, because fasting is ordained for humiliation and chastening of our selues before God, which the more sensible it is, the more effectuall it proueth: but the longer the abstinence is, the greater is the humiliation or chastening that is wrought by it. And therefore, the longer the abstinence, the perfiter the Fast is. Secondly, Vpon extraordi­nary occasions, and when greater need required; then Gods seruants haue been accustomed to en­large the time of their fasting, as I haue shewed before in Ester, and the men of labesh, &c. And this sheweth, that the longer the abstinence is, the [Page 116]more powerfull the Fast is. Thirdly, The anci­ent Church did vse longer abstinence in Lent time, than on other Fasting-dayes; intending therein, as in all the other religious duties, to shew more piety than at other times they vsed. And this sheweth that the longer the abstinence is, the more perfit they thought the Fast to be. Fourth­ly, this conclusion is acknowledged by our Ad­uersaries of the Romish Church. For though they defend the loosenesse of their Church, which permitteth them on Fasting-dayes to take their dinner at the vsuall time; yet they confesse, Quò quis tar­diùs distulerit, cò meliùs ieiunare iudicandus est. Valer. Regi­nald. prax. fori poenit. l. 4. c. 13. num. 158. Quanto plus tardâ horâ com­editur, meliùs ieiunatur. Ca­ietan v. Ieiun. pag. 120. Neque ignorant Catholici ieiuni­um tantò esse perfectius, quan­tò diutius refe­ctio siue Coena differtur. Bellar. de bon. oper. in particl. l. 2. cap. 2. pag. 1072. B. that by how much later the houre of our eating is, by so much our Fast is the better, and that they know well enough, that the Fast is so much the more perfit, by how much the refection after it, is the longer protracted.

4. The vsuall time of abstinence mentioned in Scriptures, in an vsuall and ordinary Fast, is the space of one day from morning till night. Thus it is said of the children of Israel, Iudg. 20.26. that they wept, and sate before the Lord, and fasted that day vntill euen: and of Dauid and his men, 2. Sam. 1.12. that they fasted vntill euen for Saul, and for Ionathan, &c. and of Dauid▪ when hee mourned for Abuer, that hee would not be perswaded by the people to eate meat, while it was yet day, but sware, saying, 2. Sam. 3.35. So doe God to mee, and more also, if I taste bread or ought else, till the Sunne bee downe. And so else­where. And according to this custome it is ob­serued of the Iewes, that euer since, they haue kept their Fast, Buxdorf. Synag. Iudaic. cap. 25. pag. 458. Tostat. in Matth. 4. q. 11. Azor. part. 1. l. 7. cap. 11. q. 1. pag. 563. col. 2. till the Starres appeare in the Firma­ment. [Page 117]And lesse time of abstinence then this, I no where finde vsed in Scriptures.

5. In the Primitiue Church I finde, that in the beginning they fasted till sixe of the clocke in the afternoone, or till sun setting, which in common estimation is about sixe of the clocke. For that is the most indifferent time, to measure the euening by, & the most proportionable to the whole yeer, and most answerable to the custome of Gods peo­ple in the old Testament. For there was not such difference betweene the day and the night among the Iewes, as is among vs. For in Iurie, the short­est day had tenne houres, and the longest night but foureteene. Whence it followeth, that for the greatest part of the yeere, the sun did set much what about sixe, either not long after, or not long before it. And when the greatest inequality was, as in the depth of winter, it did set at fiue of the clocke, and in the height of summer at seuen. And therefore the most equall time to measure the end of the day or the sunne setting by for all the yeer, is sixe of the clocke. And that I take to haue bin the vsuall time, when both the Iewes and the an­cient Christians did breake off their Fasts. But af­terward Christians began to abridge the time of the abstinence, and to cease their Fasts, at least ma­ny of them, about three of the clocke in the after­noone. Which Azorius Tepescente sen­sim vetere illo feruore, coeptum est solui ieiunium, primò quidem antequam sol oc­cidcret, deinde verò etiā paucis heris ante solis abscessum. Azo. par. 1. l. 7. c. 11. q. 1. pag. 563, 564. imputeth to decay of zeale euen in those better times; and I wil not de­ny but it might be so in some part: albeit perhaps another reason may be conceiued thereof besides, namely the multitude of their Fasts, which at that [Page 118]time were frequent, especially among the religi­ous sort who gaue themselues to deuotion. For they, sauing Sundayes and festiuall times, were v­sed to fast euery day; and it might seeme perhaps too much strictnes, in such continuall sort, to en­dure so long abstinence: and therefore though in Lent time, and vpon other dayes of more straite discipline, they vsed to fast till night, yet ordina­rily they broke off their Fasts three houres sooner. But if it were decay of zeale in those former Chri­stians, that they ceased their Fasts before night, then it must needs be an extinction of zeale in the Romane Church, who breaketh her Fast at the v­suall time of eating: or rather doth not keepe any Fast so long.

And now out of all this, we haue in the gene­rall this cleare and manifest conclusion, That though no precise time for continuance is prescri­bed in Gods Word; yet the continuance of a Fast, without eating or drinking till euening, (which by common estimation is held to be about sixe of the clocke) is approued of in Scriptures, and was pra­ctised by the ancient Christians, and commended of all: and that the shortening of this time, was from decay of deuotion. And therefore if wee would take a safe way, and that which is best ap­proued of all, we must continue our abstinence on our fasting dayes, till night; without eating or drinking till about euening, vnlesse infirmity or some other necessary cause doe require refreshing sooner. But more particularly, we may from the former discourse gather and obserue these things following.

1. Wee may see, that the Fast of Protestants, which is continued in perfect abstinence from all meate and drinke till the euening, is more agreea­ble to the custome of Gods people in former ages, and is in it selfe, a better and more perfect Fast, then the Fast of Papists is, euen our Enemies being Iudges. For they praise it for a better Fast, which hath the longer abstinence: and we fast till night, whereas they doe not so much as forbeare eating till mid-day.

2. We may see, with how little God is con­tented at our hands, in respect of that which Christ performed for our sakes. For abstinence for the space of one day is accepted of God, for a good dutie of humiliation; but Christ our Lord fasted forty dayes and forty nights for the furthering of our saluation. And yet whereas Christ perfor­med all this for our sakes, we think it too much to doe this little for his sake. Nay, as the Iewes were wearie of the Sabbath day, and times of Gods ser­uice, and said, Amos 8.5. When will the new-moone be gone, and the Sabbath, that we may set foorth wheat? And againe, Mal. 1.13. Behold what a wearinesse is it? say they. And ye haue snuffed at it, saith the Lord of Hosts. So we may finde men, that when they come to heare a Sermon, are weary of hearing, and wish that the Sermon were ended before the time: and when they come to Church-Seruice, are weary of pray­ing, and wish that the Seruice were ended before the time: but especially if they vndertake an ho­ly Fast, are sooner wearie of the Abstinence, and wish that the fasting day were ended before the [Page 120]time. But a good Christian for discouering of his owne corruption, should take notice of this in­equality between Christs sufferings for our sakes, and our suffering for his sake. And if the flesh grow weary of hearing or reading or praying or fasting for a conuenient & requisite time; he should check himselfe with the example of his Sauiour, and say to himselfe: But my Lord and Master preached all day, and prayed all night, and fasted many dayes and nights together for my sake; and shall I grudge to spend one houre, or one day in his seruice, & for his Names sake? The religious soule that shall thus now and then checke his owne dulnesse, will by the meditation heereof gaine more feruour in Gods seruice.

CHAP. X. What we are to thinke of the Fast of Lent.

THe Church from the beginning hath been accustomed to keepe an annuall Fast euery yeere, com­monly called [Ieiunium Quadra­gesimale,] the fortie dayes Fast; be­cause it was continued about that number of dayes, and was occasioned by this forty dayes Fast of our Sauiour. Concerning which Quadragesimal or forty dayes Fast, known among vs by the name of Lent, or Lent Fast, haue bin diuers opinions of late yeeres, as there were diuers customes in kee­ping [Page 121]of it in former times. For some haue magni­fied it too superstitiously, placing Religion in out­ward things onely; wherein the power of godli­nesse could not consist: and others haue scrupu­lously condemned all vse of it, thinking that it could neuer be well vsed, which they had seene so much abused. In respect of which difference of opinions, as also and especially, because it is so proper to the argument in hand, and hath such re­ference to the words of the Euangelist, which I tooke for my ground; I thought it not vnfit in the last place to enquire into the nature & condi­of this Lent Fast, that amidst different opinions, we might know what to thinke. For which purpose I haue proposed to my selfe these 5 things to bee more particularly considered of.

• 1. Who was the Author of it, and from whence the institution of it came.
• 2. How and in what sort it was kept in the ancient Church.
• 3. What good vses it then had, or now may haue among vs.
• 4. Why choyce was made of this season of the yeere for this Fast.
• 5. What relation and what dependance this forty dayes Fast of Lent hath on Christs Fast of for­ty dayes in the Wildernesse.

I. The first thing is, Who was the Author of it, &c. Answ. I finde three speciall opinions con­cerning this point.

1. The first opinion is, that the Fast of Lent is of Diuine institution, either appointed immediate­ly [Page 122]by Christ himselfe, or else ordained by the A­postles with authority and by the commandement of their Lord and Master. Dominus noster sanctis suis Apo­st olis per Spiritū S. id etiam inspi­rauit, vt disertis verbis huius ab­stinentiae praecep­tum populo Chri­stiano proponerēt. Pisan. de Absti. cap. 9. pa. 138. v. Filesa. de Qua­drag. ca. 1. Ant. Liturg. tom. 2. Sabb. post Ci­neres, pag. 117. &c. & Azor. p. 1. lib. 7. cap. 12. q. 1. Of this opinion are many Popish Writers: and to this purpose some of the Fathers speeches are alledged, but their meaning is not that, which at first sight it may seeme to bee.

2. The second opinion is, that it is of Aposto­licall but not Diuine institution. They meane that the Apostles did ordaine Lent-Fast, as beeing in their iudgements a wholesome and most conueni­ent order, but not as being any commandement receiued from God or from Iesus Christ. And of Non fuit datū subsequentibus tē ­poribus, sed ab ip­sis Apostolis ini­tio nascentis Ec­clesiae, &c. Val. Reginal. Prax. fori poenit. l. 4. ca. 12. nu. 129. p. 148. v. et Vas. to. 3. in 3. Disp. 213. nu. 4. pag. 444.2. Ioh. Me­dina Cod. de Ieiun. quaest. 2. pa. 328. Less. de Iustit. & Iure. l. 4. c. 2. Dubitat. 5. num. 29. & seqq. pa. 722.2. Filliuc. Tract. 27. part. 2. ca. 5. nu. 77, 78. & nu. 95. Bell. de bo. oper. in partle. l. 2. cap. 14. Stapl. prompt. Cathol. Domin. 1. Quadrag. p. 84, 85. Tost. Mat. 4. q. 18. Barrad. to. a. l. 2. c. 2. pa 61. Beerlyn. promp. pare. 3. in festo Cinerū, Text. 3. Azor. part. 1. l. 7, c. 12. this opinion are not a fewe of the latter Popish Doctors.

3. The third opinion is, that it is an ancient Ec­clesiasticall Order, begun in the Church after the Apostles time, and consequently, that it may not be called either Diuine or Apostolicall; vnlesse we will call it Apostolicall, because it is a very an­cient Order, whose beginning and institution is vnknowne: as such like orders are many times called Apostolicall, and referred to their instituti­on. Of this opinion is Collat. 21. c. 30. Cassianus, an ancient Wri­ter, and Fest. Hom. Disp. 69. nu. 4. p. 469. Kem. Exā. par. 4. de Ieiu. tit quo­modo vetus Eccl. Ieiun. &c. pag. 125. Nicol. Vedel. Exer. 10. in Ignat. epist. ad Phil. c. 3. nu. 11. pag. 60. & nu. 19. pag. 67. diuers learned men in the reformed Churches.

That which I conceiue most probable, I will set downe in three distinct and seuerall assertions: [Page 123]but with submission to better indgement.

1. Pro. It is certaine that the obseruation of Lent was very ancient and receiued throughout the whole Christian Church. For whosoeuer shal per­use the writings of the Fathers, shall finde menti­on of it, in men of all countries, and euen as neere to the Apostles times, as any Monuments or Re­cords of the Church doe reach.

2. Propos. It is not certaine that it was either ap­poynted or obserued by the Apostles of Christ, as any Rule or Order agreed vpon by them for the vse of the Church. My reasons are.

(1.) Because no man, who liued in their time, or within that age, doth say it, nor can any other tell, which of them, or in what manner, or with what instructions they either ordained or obserued it. And to say, that therefore it is of the Apostles in­stitution, because no other Author is knowne, is a coniecture that may faile vs.

(2.) V. Filesac. de Quadrag. c. 2. & seqq. v. etiā Vedel. Exerc. 10. in Ignat. ep. ad Philip. cap. 3. nu. 11. & seqq. Because the Fast of Lent was anciently obserued in diuers Churches and Countries after a very diuerse and different maner. For first, there was a difference in the number of weekes appoin­ted for this vse: some obseruing eight weekes, some seuen, some sixe, and some, as we now doe, sixe weekes and foure dayes. Secondly, there was difference in the fasting daies of Lent; for in some places, they fasted euery day, saue Sunday; in some other, euery day, except Saturday and Sun­day; in some other, euery second day; and in some, but euery other weeke onely. For on those other dayes in Lent, though they abstained from [Page 124]some meats, yet they did eate their dinner; and then the Ancients thought it to be no fasting day. Now if there had been any set order agreed vpon by the Apostles for the practice of the Church, in all likely hood, there could not haue beene such variety in so short a time. It may be, I deny not, that the Apostles, who were frequent in fastings, (as Saint Paul speaketh of himselfe, 2 Cor. 11.27.) did vse it at this time more frequently and for longer time, then at other times of the yeere; be­cause they were now occasioned to remember the sufferings of their Master, and anon after to cele­brate his Resurection. And this practice might perhaps giue occasion to the Churches abroad, to take example by them, and to celebrate a more solemne and longer Fast at that season; but with such different obseruations and facions, as vsually falleth out among sundry nations and companies; when all agree in one end or maine worke, but haue not the same Rules to proceed by, prescri­bed vnto them. But if this be supposed, yet still I say, that it is not certaine, that the Apostles did eyther institute or obserue a Lent Fast of forty daies, such as is now vsed in the Christiā Church.

3. Propos. There is no reason to imagine, that the Fast of Lent was any precept of Christs, either deliuered by his own mouth, or giuen to the A­postles by inspiration or otherwise. And for this my reasons are two.

1. My first reason shall be the same with that which Saint Augustine vsed in the very like case. Hee disputing of the Saturdayes Fast, against one [Page 125]who vrged the necessitie of it, concludeth or rea­soneth in this manner: Ego in Euan­gelicis & Apo­stolicis literis, to­tóque inslrumen­to, quod appella­tur Testamentum nouum, animo id reuoluens, video praeceptum esse ieiunium. Qui­bus autem die­bus non operteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum non inuenio defi­nitum. As per hoc senlio, &c. Augustin. Ep. 86. ad Casulan. pag. 132. C. I (saith hee) hauing in my minde reuolued the New Testament, doe finde that Fasting is commanded in the Writings of the E­uangelists and Apostles; but on what dayes men ought not to fast, and on what they ought, I no where finde it determined, by any commandement of Christ, or of his Apostles. [Atque per hoc sentio, &c.] And for this cause I thinke that there is no such necessity in the Saturdaies fast; otherwise than as the orders and custome of euery Church doe require. In which dispute of that learned Father, I consider two things for my purpose. 1. I note his Asser­tion; It is not found to bee appoynted or comman­ded in the Writings of the New Testament. Se­condly, I note his conclusion, which hee infer­reth hereupon; [Atque per hoc sentio, &c.] And therefore I thinke it no precept of Christ. And so I may reason in this case; Let a man reade all the Writings of the Apostles and Euangelists, and he shall no where finde, that the Fast of Lent was appoynted by the commandement eyther of GOD, or of Christ, or of his Apostles. [Atque per hoc sentio,] And therefore I am of opinion that it is no commandement of Christ.

2. My second reason is, because there is no proofe that may perswade vs, that this institution was Christs precept. For all the reason that is brought for this purpose, so farre as I can learne or obserue, is onely this, because some of the Ancients say, that it was appoynted by Christ, or by Almighty God. But they who speake thus, [Page 126]doe not meane that which these men would haue who alledge them. For Quamuis Am­brosius, Hierony­mus, & Augusti­mus intelligant, Quadragesunam à Domino indistā non verbo, sed exemplo, &c. Bellarm. de bonis oper. l. 2. c. 14. §. Adde quod non. Bellarmine confesseth of three of the chiefe of them, namely, Saint Hie­rome, Saint Ambrose, and Saint Austin, that they are to be vnderstood of Christs Fact and example, because he fasted forty dayes; and not of any pre­cept of his, as if hee had commanded it. And o­ther Azor. Instit. l. 7. cap. 12. q. 1. pa. 566, 567. Less. de Iustit. & Iure, l. 4. c. 2. Dubit. 5. nu. 31. pa. 723. Filliuc. Moral. quaest. Tract. 27. part. 2. cap. 5. nu. 78. pag. 285. Writers of the Roman Church say the like of other Fathers, and conclude, that their sayings doe not proue this to be any Diuine precept: but that when they say that Lent-Fast was of Gods appoynting, wee must vnderstand their words thus, that they meant to say, that it had some ground in Scriptures, in that Moses and Elias and Christ did fast forty dayes, or to like purpose. And if this be all, then the Fathers doe not say that Lent was of Christs institution, or was ap­poynted by any command of his. And, other proofe than this, there is none that I know of, so much as tendered vnto vs.

The conclusion then of all is, that this Fast of Lent is of very ancient obseruation, but not of Di­uine or Apostolicall institution: for ought that yet hath beene proued.

II. The second particular to be inquired into, is, How and in what sort Lent was kept in the an­cient Church. And for answere hereto, my mea­ning is not, neyther is it necessary, to enquire into all the seuerall customes and orders that were v­sed among them, which were an endlesse and needlesse piece of worke: but onely to note the extraordinary zeale and deuotion, which they v­sed [Page 127]at this time more than at other. And that may be seene in foure things especially.

1. In the length and continuance of their Fasts. For whereas at other times in the yeere they fa­sted one or two or three dayes in one weeke, and seldome oftner or more; in the time of Lent, for the most part, they vsed to fast eyther sixe or fiue dayes together, and that for diuers weekes one after another, without intermission. Antiquit. Liturg. to. 2. in seriam 6. post Cineres. p. 104. And secondly, those which at other times did breake off their Fast at three of the Clocke after noone, in the time of Lent continued their abstinence till euening or Sunne-set.

2. In the hardnesse or meanenesse of their fare, when they did eate. For on those dayes, v. Antiqu. Liturg. to. 2. in feriam 6. post Cineres. p. 106. when they did not fast, as on Sundayes and Saturdayes, they did take both their dinner and supper; and on their fasting-dayes, after abstinence all day, they refreshed themselues at night: but still their dyet was both sparing and course; such as Dani­el vsed in his Fast of three weekes. For as he saith of that time, Dan. 10.3. I ate no pleasant bread, neyther came flesh nor wine in my mouth, &c. So these ancient Christians during the time of Lent, did forbeare flesh and wine and strong drinkes, and all nourish­ing and pleasant food. Yea, sometimes they con­tented themselues with a dry feeding of bread and salt, and some few hearbes or dryed rootes.

3. In Solenne tempus aduenit, quod am­pliùs quàm per anni caetera spa­tia, nos orationi­bus at (que) ieiunijs animam humili­are, & corpus ca­stigare commone­at. Aug. de di­uers. Serm. 74. cap. 1. pa 498. B. & cap. 6. Ex­hortor ut quotidi­anis ieiunijs, lar­gioribus eleemosy­nis, feruentiori­bus orationibus Deum propitietis. the strictnesse of discipline, and seueri­tie of punishment which then they exercised for correcting of sinne. Antiq. Lit [...] to. 2. in feria 4. Cinerū. p. 49. & seqq. File­sac. de Quadr. cap. 12. & 15. Booke of Cō ­mon Prayer, in the beginning of the Com­mination. For if a man had fallen into some foule crimes, they vsed on the first day of [Page 128]Lent, (which they called [Caput ieiunij] the be­ginning of the Fast) to enioyne him publique pe­nance, such as the fault did seeme to require: and then, after his penance ended, their manner was, vpon the humiliation and submission of the penitent, on Maundy-Thursday to receiue him into the peace and communion of the Church a­gaine. And as for other Christians, whose life was not spotted with any noted and open sinne, yet they also exercised themselues in the practice of strict discipline, as in examining their consci­ences, and amercing themselues for their sinnes, and refraining their vsuall delights and recreati­ons; and all with more strictnesse and seueri­ty than at other times they were accustomed to vse.

4. In the exactnes and plenty of all good due­ties, eyther of piety toward God, or of mercy to­wards the poore, or of charity towards all men. They were now more frequent in prayer, and more abundant in Almes-deedes, and more dili­gent in hearing and reading of Gods Word, and more plentifull in all good exercises that might profit their soules, or helpe forward their saluati­ons: Omne vitae no­strae tempus stadi­um quoddam de­bemus putare vir­tutum, & ad coe­leste brauium totâ virtute contende­re. Sed hoc praeci­puè in Quadra­gesimae diebus implendum est, qui abstiuentiae et ieiunijs dedicati, tantum nobis ad virtutem animi conferunt, quan­tum & de corpo­re voluptatem de­cerpunt. Aug. de Temp. Ser. 64. Dom. 1. Quad. pa. 231. D. so that at once, while they famished the body, they fatted the soule; and while they e­stranged themselues from earthly pleasures, they solaced their soules with heauenly delights and spirtituall ioy. And hereupon Leo said, that Parùm religio­sus alio tempore demonstratur, qui in his diebus reli­giosior non inue­nitur. Leo Ser. 2. de Quadr. p. 82. & Ser. 3. in princ. hee shewed himselfe to haue little religion at other times, that in these dayes was not found to be more religious than was or dinary.

This was their manner of spending their Lent­time. The proofe of which particulars, out of the ancient Writers, I haue forborne to set downe at large, because I thought it would but trouble the ordinary Reader: and if any list to see the seuerall testimonies for confirmation heereof, I haue in the margin poynted him to such Authors, as haue gathered them to his hand, and where the learned Reader may finde them, if he please. In the mean while, we may take notice of the holy vse that the Ancients made of this time of humiliation: which practice of theirs, if it had bin continued among them, who boast themselues of Abraham to bee their Father, and make claime to bee the children of the Catholike Church, they had not brought such a scandall vpon this holy discipline, as in these latter dayes they haue.

III. The third thing to be enquired concerning Lent-Fast is, What good vses it had among those Ancients, and might haue among vs, if wee did follow their example. And heereto mine answer is, that the generall vse of this institution was, that the people of God might haue a solemne and speciall time of the yeere, wherein they might in a more speciall and more exact and deuouter manner take account of their liues, and reckon with their soules for the yeere past, and amend whatsoeuer defects they had incurred, and per­forme all such seruices as might both correct the errors of the yeere past, and fit them for all holy duties for the yeere to come. And this practice might bee of great vse for all those that should [Page 130]vse it accordingly; and that in diuers respects.

1. Because there may be some publike offen­ces committed by the body of the Church, either in the omission of some common duty, or in their neglect of gouernment and disci­pline, or in the mis-ordering of the publike State. And for such sinnes as these, it is very reasonable, that as the whole body hath sinned, so the whole body should sorrow and repent, & by their ioynt humiliation & submission seeke reconciliation and pardon. For which purpose we may reade, that God did not onely appoint the Priest and the Prince & the people to bring sinne-offerings for their errours; but enioyned also an Oblation for the Community or body of the Church. Leu. 4.13, 14. &c. If (saith he) the whole Congregation of Israel sinne through ig­norance, and the thing be hid from the eyes of the As­sembly, &c. When the sinne which they haue sinned, is knowne, then the Congregation shall offer a young bullocke for the sinne. In which passage wee may note two things. 1. That besides the sinnes of particular men, there might be some sinnes of the whole Community: sinnes which were properly neither the sins of the Priest, nor of the Prince, nor of the people alone, (for of all these hee had spo­ken before, and had appointed them their seuerall sacrifices and oblations for their atonement;) but sinnes they were of the whole Congregation. As for example, saith Tostatus, when some Ceremo­nie or dutie was neglected by all, and not noted or questioned by any. Or 2. when the body repre­sentatiue, they in whō the chief gouernment rested, [Page 131]did commit some errour against Gods Law, either in making, or in executing, or in neglecting of publike Lawes, or in any other miscarriage about the publike state. And such slips as these may ea­sily be committed by the Congregation or Com­munity of the Church at this day. Secondly note, that when such offence was committed, God ap­pointed, that as the whole Congregation was guilty, so the whole should ioyne in the sinne-of­fering. And so it is requisite, that for the com­mon sins, which escape the body of the Church, the whole body should ioyne together in one, and haue some appointed time, in which by their ioynt repentance they may obtaine common for­giuenesse. For which purpose the time of Lent might serue most conueniently: it being the time in which the whole Christian Church in all coun­tryes, did vse publike humiliation; and in which Kings and Nobles and people did ioyne in exer­cises of fasting and sorrow. Which course of hu­miliation if Christian States and people did vse accordingly, then I doubt not, but many Chur­ches and Common-wealths might haue stood firme and in a flourishing estate, which now are ruinated, or possessed by the Enemy; because they did not preuent Gods Iustice by their open and publike repentance.

Secondly, there might be good vse of this in­stitution of Lent for the former purpose, because in the compasse of a yeere, there may happen ma­ny faults and distempers in our soules, which are not discernable in the space of a day or a weeke [Page 132]or a moneth. Euery man findeth by experience in his houses and dwellings, that if he view them at the daies or weekes end, hee shall many times perceiue but small difference; but after a yeere or more he will spy some defects, which at the be­ginning of the yeere they had not. And so in his clothes, and the vessell of his house, after so much space of time, he may see decay in the one, and rust in the other, though he could not obserue any such change in the euening from that which they were in the morning, or at the end of the weeke from that which they were at the beginning. And so euen religious minds, though they fall not into some notorious sinne, which sheweth it selfe at the first view, yet they may decay in the feruour of their zeale, Quia dum car­nis fragilitate au­sterior obseruan­tia relaxatur, dum (que) per varias actiones vitae hu­ius sollicitudo dis­tenditur; necesse est de mundano puluere etiam re­ligiosa corda sor­descere: magnâ Diuinae instituti­onis salubritate prouisum est, vt ad reparandam mentium purita­tem quadraginta nobis dierum ex­ercitatio medere­tur, &c. Leo Ser. 4. de Qua­drag. p. 87. or gather some soyle or filth of worldlines, or fleshly delights, or such like distem­per, which is not to bee discerned till after some space of time. And for amending of such insensi­ble decay of holines, this time would bee fit, if it were vsed with that obseruance of discipline, which in ancient time was vsuall.

3. There may be vse also, because in a matter of so great importance as is saluation and eternall happines, besides the ordinary care, for which a Christian hath opportunity & liberty euery day, some more speciall time, to bee employed with more exact diligence, may be very conuenient at the least, if not altogether necessary. For thus we see in trading and house-keeping, men thinke it not inough, to booke vp their expences and re­ceipts euery day, nor to take account of their suc­cesse [Page 133]at the weekes end; but besides that ordinary care, they vse once in the yeere to cast vp their shops, and compare their bookes, and take a gene­rall view of all that hath past before in the yeere: that so they may correct their errors, and supply their defects, and better their whole course of li­uing for the time to come. And the like care schoolemasters take with their schollers: for be­sides their daily and weekely exercises and exami­nations; once in the yeere they do lightly exact of their schollers an entire repetition of all their Grammer rules, that by disuse they doe not decay in the grounds of their learning. And thus in mat­ters of the soule, Leu. 16.29, 34. God appointed the Iewes one speciall day, or (as some thinke) two dayes in the yeere, wherein (ouer and aboue their ordinary ex­ercises of Religion, vsed at other times) they should wholly intend the sifting of their soules, and should in a more exact manner exercise the workes of repentance and humiliation, and chas­tisement for their sinnes. And so the Christian Church, beside all their other instructions & ex­ercises for that purpose, which happen euery day in one kinde or other, hath moreouer appointed a set and solemne time in the yeere, to celebrate the memory of Christs birth, and circumcision, and of his death, and resurrection, and ascension into heauen, and such like other mysteries of saluation. And so in like manner, it will be a very profitable course for Christians, if they haue a set and so­lemne time of the yeere, for the more exact and perfect examination of their consciences, and af­flicting [Page 134]of their soules for sinne, and the quicke­ning of their zeale for Gods seruice. And for this purpose the institution of Lent, as it was vsed by the ancient Church, is most proper and most profitable.

Now out of these two last poynts layed toge­ther, we may learne not to esteeme and thinke of the ancient institution and vse of Lent, according to the new obseruatiō of it in the Church of Rome. For if we looke vpon it according to the intention & practice of the old Christian Church, we cānot choose but thinke it to be a chiefe time of deuoti­on, and such a practice of holy discipline, as may season mens minds for all the yeere after. But if we looke vpon it according to the doctrine and practice of the Roman Church, we may then iust­ly thinke it a superstitious foppery; as many of the Worthies and learned Writers of the reformed Churches haue spoken and written of it. Which speeches of theirs, because they may seeme some­times to inuolue the ancient Fathers & the nouell Doctors of the Roman Church in the same con­demnation; and haue therefore giuen occasion to the Romanists to declame against our Churches, as if they condemned all the Ancient Fathers of su­perstition in their allowance of this Lent-fast: it will not be impertinent, if in this place, I adde a few words more for the defence of our Churches Doctrine. Whereas therefore our Aduersaries say, and that with great and loud ourcries, that we and our Churches doe not onely condemne all fasting, and in particular this Fast of Lent; but [Page 135]that we doe withall accuse all the old and purer Churches of Christ, as being superstitious in their vse of these Fasts; mine answere is as follow­eth.

First, For forreine Churches beyond the Seas, which haue abolished the vse of Lent-Fast, I say, they may haue as iust or reasonable a defence for their doing, as the Church of Rome hath for her doings about some other Fasts. For it is acknow­ledged by her owne children, that Ieiuniū quaer­tae & sextae feriae iam inde ab Apo­stolerum tempo­ribus in praecep­to positum, con­stat consuetudine abrogatum esse, & arbitrio no­stro relictum. Reginald. Prax. fori Poe­nit. l. 4. cap. 12. Sect. 3. p. 148. num. 133. the fast of Wednesday and Friday euery weeke, was comman­ded from the very times of the Apostles, and yet is now abrogated in the Church of Rome, by a con­trary custome, and is left at mens free choyce and li­berty. And if it be lawfull for them to abrogate that old Law of Fasting on Wednesday and Fri­day, vsed from the Apostles time, onely because custome growing out of negligence and decay of zeale, hath brought a disuse of it: then it cannot be iudged sinfull and inexcusable in these Chur­ches, which out of consideration to auoid Popish superstition, did abrogate those Lawes of Lent-Fast, which Antiquity had formerly obserued.

Secondly, for our owne Church at home, shee in her publique Liturgy Booke of Common-Prayer in the beginning of the Commi­nation. hath allowed the old discipline of Lent, and doth wish the restoring of it. And diuers learned Writers Field of the Church l. 3. cap. 19. Hooker Polit. l. 5. nu. 72. Morton Appeale, l. [...]. cap. 24. Boys on the Epistle for the first Sun­day in Lent. Sir Edw. Sands Relation nu. 10. fol. 6. pag. 2. in our Church, of good note and great learning, haue defended the holy vse of it in their writings. And if any priuate men among vs haue condemned all vse of Lent-Fast, it is their priuate opinion, not appro­ued by our Church. And therefore as themselues [Page 136]will not answer for euery incommodious speech, that hath fallen from the lippes or pennes of a­ny of their Writers; no more ought they to charge our Church with euery such saying that any priuate Doctor of her profession hath vtte­red.

Thirdly, If any Diuines in the reformed Chur­ches haue vttered any thing to the preiudice ey­ther of fasting in generall, or of this Fast of Lent in particular; they looked vpon it, as they then saw it practised: and finding it full of superstition in the Church of Rome, they could not conceiue much better vse of it, than they found among them, who magnified it so much. And therefore wee may thanke the Church of Rome for the contempt or dislike that Lent hath of late growne into.

Fourthly, The speeches which these learned men haue let fall against these Fasts, were vttered amidst their contentions and controuersies with the Roman Church, and while they were iustly offended with her superstitions. And in such a case, it is not strange, if men bending themselues a­gainst the present errours, doe sometimes at vna­wares runne too farre the contrary way. To this purpose wee reade in the Ecclesiasticall History, that Fere enim im­pietatis istius, quae tantoperè nunc celebratur, eam dico, quae [...] siue de inaequalitate est, quantum ego scio, ipse primus seminarium prae­buit: non ille quidem improbi­tate mentis & sententia, sed quòd vebemen­tiùs acriusque op­pugnare Sabelliū voluerit. Quem ego comparare solitus sum insi­tori, qui quum incuruum tenel­la arboris statum sedulò corrigere studeat, deinde immodicâ at­tractione peccet, & medo exci­dat, plantàmque ipsam in contra­riam diuersam­que deducat for­mam, &c. Ni­cephor. l. 6. c. 25. ex Epist. Basil. M. ad Maxim. Phi­los. quae ex­tat. tom. 2. e­dit. Paris. Grae­colat. pag. 802. & est Epist. 41. inter opera S. Basil. Dionysius Alexandrinus, an Orthodox Fa­ther, striuing too eagerly against Sabellius, did vn­wittingly sow the seedes of Arianisme, and gaue the first occasion to that heresie. And in this sort they of the Church of Rome doe sometimes ex­cuse the ancient Fathers for their harsh speeches. [Page 137] Maximè di­stinguenda sunt ea, quae dogma­ticè & assertiuè in Tractatu posi­tiuo docent, ab ijs quae contentiosè & in certamine contra Aduersa­rium disputan­do, etiam in materia fidei pronunciant. Ab bocenim poste­riori genere dictorum nulla testimonia su­menda sunt, quia facilè con­tingit in talibus modum excede­re, & veritatis lineam trans­gredi: vt de O­rigine notat Athanasius, & de Gregorio no­tauit Basiliue. Stapl. Contr. Relect. 6. q. 4. in Explicat. pag. 633. Stapleton saith, that wee must put a difference be­tweene those sayings of the Fathers, which they did deliuer positiuely and assertiuely in a composed Trea­tise, and those things which they wrote in their dispu­tations against some aduersary. For in such case, (saith hee) it is easie to exceede measure, and to goe beyond the bounds of truth. And Ardebant ve­teres illi tanto sincere pietatis & Catholicae de­fensionis ardore, vt dum vnum errorem omni virium conatu destruere anni­tuntur, saepè in alterum oppositum errorem vel deciderint, vel quodammode decidisse videantur, agricolaru [...] more, &c. Sixt. Sen. Bibl. l. 5. in praefat. pag. 328, 329. Sixtus Senensis noteth, that the ancient Fathers were so zealous in defending the Catholique faith, that while they la­boured with all their might to ouerthrow one errour, they many times fell into the contrary, or might seeme to fall into it; euen as Husbandmen in streightening a crooked sprigge, doe many times bend it too farre the contrary way. And thus (saith hee) St. Austin writing against the Pelagians, did goe so farre in defence of Gods grace, that hee seemeth to doe some wrong to mans free-will. And on the contrary fide, Saint Chrysostome defending free­will against the Manichees, did extoll it too farre with some wrong to Gods grace. And so it is no vnpardonable errour, if some learned men among vs, or in our Churches, haue in hatred to the su­perstitions of Rome, spoken too harshly of the deuotions of elder times. And this shall suffice for answere to this accusation or calumnie rather of the Romish Doctors.

IIII. The fourth question concerning this time of Lent, is, Why this time of the yeere was made choyce of for this purpose.

Answ. I finde many reasons giuen by diuers [Page 138]men. But of those many, the greater part may seeme to haue beene inuented after the institution of Lent, to shew the congruity and fitnesse of it. The true reasons, which I thinke did moue the Church at the beginning to ordaine this time of humiliation, were onely but two of them.

Of the former sort were these and such like.

1. The first is a politique reason: and it is, be­cause this time of the yeere is a time of breed, and of the increase of creatures; and the sparing of the increase by abstinence and slender diet, might cause plenty and store in the Common-wealth for all the yeere after.

2. The second is a physicall reason, which is, because Filliuc. Tractat. 27. cap. 5. part. 2. q. 8. num. 97. pag. 287. at this time of the yeere there is most increase of bloud in a mans body, and the heate thereof might breed Feuers and hot diseases; but spare diet, especially consisting of fish, and hearbes and rootes, &c. will serue to qualifie the bloud, and to bring it to a right temper.

3. The third is a reason of allusion to the sea­son of the yeere. For Hāc Quadra­gesimam largitue est nobis Dōmnus, vt buius tempo­ris spatio in mo­rem totius cre­aturae nunc con­cipiamus virtutū germina.—Terra, indictâ Quadra­gesimâ, asperitatē deponit hiemis; ego indictâ Qua­dragesimâ, aspe­ritatem reijcio delictorum. Illa terra aratris scinditur, vt mundanis sit cōgrua frugibus; mea terra ieiu­nijs exaratur, vt coelestibus sit apta seminibus. Herba segetum reuiuis­cit in messem, surculus arboris conatur in fruti­cem, palmes vi­neae pubescit in gemmam, &c. Ambros. Serm. 40. in feria 3. post Dominic. 2. Quadrag. pag. 57. C.F. now fields and gardens, trees and hearbes, and all vegetables doe sprowt and flourish and grow: and so with the season of the yeere, Christians should haue their spring of grace, and be now more plentifull in all good due­ties and offices of Religion. Againe, now is the seed-time of the world: Men plow and harrow and breake the clods of the ground, that it may be fit to receiue seed, and to bring forth a plen­tifull increase: and so men being admonished by the course of nature, should now take occasion to [Page 139]ransack their consciences, and humble their soules, and chasten the whole man, that they may be the more fit to receiue the seedes of grace, and to bring forth the fruits of righteousnesse.

4. The fourth is a reason drawne from the ne­cessity of mortification at this time. For now bloud doth most increase, and is most hot and stirring, Iansen. in Concord. cap. 15. pag. 124. col 2. E. Filli­uc. Tractat. 27. cap. 5. part. 2. q. 8. num, 97. Aliique. and the heat of nature is apt to produce increase of lust. And therefore as men in the spring-time doe abstaine from Wine and strong drinkes, lest they should breed Feuers and hot distempers in the body: so it is requisite that they should forbeare nourishing meates, and vse absti­nence, lest full feeding should breed youthfull lusts and distempers in the soule.

These and such like are the reasons of congru­itie, which (vnder correction) I thinke men did afterward inuent, to shew the reasonablenesse and fitnesse of this constitution: but now the proper reasons, which did (as I take it) induce the Church to appoynt this Fast, were these two.

1. Because the time going before Easter, was the time of Christs sufferings and passion and death. In those dayes it was, that he was betray­ed by his Disciple, and sweat bloud in the Gar­den, and was accused and condemned and cruci­fied and buried for our sinnes: which sufferings of Christ are still to be remembred with thanke­fulnesse by euery Christian. And because the most expresse remembrance of things past, is at the same time when they were done: therefore this time of the yeere, in which Christ did vndergoe [Page 140]his sufferings, was thought the fittest season in which Christians should celebrate the memory of them. For to this purpose it is, that God him­selfe, speaking of the day in which hee destroyed the Egyptians, and passed by the Israelites houses without hurt, saith of it, Exod. 12.14. This day shall bee vnto you for a memoriall, and yee shall keepe it a Feast vn­to the Lord throughout your generations. And a lit­tle after, Vers. 17. Yee shall obserue the Feast of vnleauened bread: for in this selfe-same day haue I brought your armies out of the Land of Egypt. Therefore shall yee obserue this day in your generations by an Ordinance for euer. And againe, Exod. 13.3, [...], 9, 10. Remember this day in which yee came out from Egypt, out of the house of bondage, &c. And when the Lord shall bring thee into the Land of the Canaanites, &c. thou shalt keepe this seruice in this moneth, &c. And it shall bee for a signe vnto thee vpon thine hand, and for a memori­all betweene thine eyes, that the Lords Law may bee in thy mouth. Thou shalt therefore keepe this Ordi­nance in his season from yeere to yeere. Where we may note what God requireth, and why hee re­quireth it. First, What: and that is, that they should keepe this day of that moneth from yeere to yeere, for a Festiuall day vnto the Lord. Se­condly, Why they should doe this at this time: and that is, because at this time God did deliuer them, and the keeping of this time would be for a signe of remembrance, and for a memoriall of that mercy. And for like purpose, Ester 9.21, 22. Ester and Mor­decai commanded the same dayes to bee celebra­ted euery yeere, in which God had deliuered them [Page 141]from their danger. And so the Church of Christ hath euer thought it fit, that the Acts and workes of our Sauiour, which tend to our Redemption; such as were his Conception, Birth, Resurrection, Ascension into heauen, &c. should be celebrated among Christians about the same time of the yeere, in which he performed them. And so no lesse fit is it, that his sufferings and death & passion, should bee celebrated with all thankfulnes about the same season, in which he endured them. Ieiunandum & orandum est. Et quando potiùs, quando instan­tiùs, quàm pro­pinquante Do­minicae passionis solennitate, quae celebritate anni­uersariâ quodā ­modo nobis eiusdē noctis memoriâ resculpitur, ne ob­liuione deleatur. Aug. de Diuer. Serm. 74. c. 5. pag. 499. B. And the maner in which such sufferings of his may be most liuely represented and remembred by vs, is, if we passe those dayes in humiliation and sorrow, whereby we may bee made conformable to his passion and death: and by which wee may in a good sence be said to fulfill that which Christ did foretell, when he said, Luk. 5.35. The dayes will come, when the Bridegroome shall be taken away from them; then shall they fast in those dayes. And sure, God him­selfe, by so obscuring the sunne, that contrary to the course of nature it was darkened all the time that Christ was on the Crosse, doth teach vs, with what behauiour we should passe the time of his Sonnes sufferings and death. And from hence I may conclude, in St. Augustines words; c In qua parte an­ni congruentiùs obseruatio Qua­dragesimae consti­tueretur, nisi con­fini at (que) continuà Dominicae passlo­ni? Aug. epist. 119. ad Ianuar. cap. 15. pa. 195. f. In what part of the yeere could Lent haue bin more fitly placed, then in that which is ioyned to our Lords passion and death.

Secondly, because the Feast of Easter was now at hand, and that was the day in which our Lord rose againe from his graue; in which new Con­uerts were baptized in great number, and in which [Page 142]all sorts of men did come in flockes to the recei­uing of the Lords Supper. And therefore as the Euangelist saith of the Iewes Easter, Ioh. 19.31. that that was an high day: so it may much more be said of the Christians Easter, that it is an high day, and to bee kept with all celebrity, and in the most deuoutest manner. And in respect heereof, the Ancients were wont to keepe this Feast, not for one day onely, or for three dayes space, as wee now doe, but for a whole weeke together. Yea, and some festiuity and remembrance of it, they kept for sixe weekes more, euen till Whitsontide, or the day of Pentecost. Now that the great celebrity of this high day might be performed with better deuoti­on, and more religious reioycing, the ancient Fa­thers thought it necessarie, that men should bee prepared aforehand for the performance of so weighty a seruice. And therefore as the Iews 2 Chron. 35.6. & Ioh. 11.55 had their dayes of preparation before the Passeouer; and as Christians haue their fasting eues to goe before their festiuall dayes, that by their former dayes repentance they may be prepared for an ho­ly reioycing the next day after: so the Christian Church did thinke it necessary, before this great Feast of Christs Resurrection, to appoint some large and solemne time for humiliation and con­uersion, that men being prepared by a serious pra­ctice of al good duties, they might be the more fit to pray for the new Conuerts, and to receiue the blessed Sacrament, and to praise God for his Sons Resurrection, and to passe this holy day with an holy and heauenly reioycing. And these, I take [Page 143]it, were the true reasons.

V. The fift and last question concerning Lent, is, What relation this Fast of fortie dayes in the Church, hath to that of our Sauiour, when he fa­sted forty dayes in the Wildernesse.

Answ. To this question there bee three an­sweres.

1. That our Lord, as himselfe fasted fortie dayes in the manner declared, so he appointed and ordained, that his Disciples & the whole Church after him should follow his example, and fast once in the yeere so many dayes as he had done before in the wildernesse. This seemeth to bee the opini­on of Enchitid. lo. de Ieiun. pag. 563. in soluti­one sextae ob­lectionis. Coster, and de Quadr. cap. 1. pag. 392. & seqq. Filesacus, and the To. 2. Sab­batho post Ci­neres. pag. 117, 118. Author of the Booke called Antiquitates Liturgicae.

Answ. 2. The second answere is, that though Christ did not in words giue any such Law, or appoint any such order, yet his bare example doth tye Christians to the like obseruation & practice. Of this opinion some later Diuines in the Roman Church may seeme to bee, who (as Quidam iu­niores consent esse iure Diuino san­citum; & id pro­bant, quia aliqui veteres Ecclesia Patres videntur decuisse, illud esse iuris Diuini, quo­niā Christus qua­draginla diebus & quadra ginta noctibus iejunium seruauit. Azor. Instit. part. 1. l. 7. cap. 12. q. 1. pa. 566. col. t. Azorius saith of them) did thinke that Dent-Fast was by Diuine Law, because some of the Fathers seeme to say that it was of Gods appoynting; for that Christ did fast for­ty dayes and forty nights. But these two answeres haue small shew of probability, and no ground of certainety at all. For all the reason that they al­ledge, is (so farre as I know) only the authorities of some Fathers; which haue not that meaning, as Doctors of their owne Chruch haue endeuou­red to declare.

Answ. 3. The third answere is, that neither Christs precept nor practice doth force or require Christians to keepe a Fast of fortie dayes, or this which we call our Lent-Fast: but yet the Church did appoint and doth obserue this number of daies in their Lent-Fast, with respect and reference to the like number of dayes that Christ fasted in the wildernesse. To this purpose Tostatus seemeth to speake, when he saith, that Dicendū, quòd hoc non prouenit ex alique manda­to Christi, sed ex solo Ecclesiae sta­tuto. Habuit ta­men illud causas pendentes ex hoc facto. Tostat. in Mat. 4. q. 18. our fortie dayes Fast doth not proceede from any precept of Christ, but onely from the constitution of the Church: yet it had (saith he) reasons drawne from this Fast of Christ. And Stapleton, Ieiunat igitur Ecclesia 40. die­bus ad exemplum Christi, non quide simpliciter. quia Christus sic fecit, sed quia eius ex­emplo sic facien­dum esse, & in hac parte eius ve­sligia sequenda esse, Ecclesia ab Apostolorū tem­pore docuit. Stap. Prompt. Ca­thol. Dominic. 1. Quadr. text. 1. pag. 78. The Church (saith he) doth fast fortie dayes after the example of Christ, not simply because Christ did so, but because the Church hath taught vs by his example to doe so. Which words may againe seeme to carrie the like meaning.

But it mattereth not what they mean. D. Field of the Church. l. 3. cap. 19. pag. 105, 106. A reue­rend and learned Writer in our own Church, hath deliuered the poynt in much more distinct maner. Hee saith three things. 1. That it is very fit, there be a solemne time, at least once in the yeere, wherein men may call themselues to an account for all their negligences, repent them of all their euill doings, and with Prayers, fastings and mournings turne vnto the Lord. 2. That this time of the yeere was chosen as fittest, both because that herein we remember the suf­ferings of Christ for our sinnes, as also for that after this meditation of Christs sufferings, his ioyfull Resur­rection doth immediately present it selfe vnto vs in the dayes following, &c. 3. That for the limitation of the number of dayes, men had an eye to Christs Fast of [Page 145]forty daies, as to a conuenient direction. His meaning is, that the Church vpon the former grounds be­ing to appoint a number of dayes for this solemne seruice and worke of humiliation, did make choice of forty dayes, the rather because Christ had fasted forty dayes for our sakes. Neither is this without good ground and reason. For first, the very num­ber of the same dayes might serue for a more liue­ly expression and remembrance of Christs Fast for oursakes. To which purpose God himselfe saith in a like case, vnto the rebellious Iewes: Num. 14.34. After the number of the dayes, in which ye searched the Land, euen forty dayes (each day for a yeere) shall ye beare your iniquities, euen forty yeeres. In which passage we may note three things. 1. That GOD did proportion the punishment to the sinne, that it might carry the more liuely representation of it. This I gather hence, because he saith, After the number, &c. for that implyeth, that God did regulate the punishment by the offence. 2. That this proportion betweene the sinne and the pu­nishment, consisted in the paritie or equality of the same number obserued in them both. 3. That though there was this proportion and likenes of the number, yet there was a disproportion and vnlikenes in the matter of that number. For their sinne was acted in fortie dayes, but their punishment was to be suffered for fortie yeeres: and yet not­withstanding this dissimilitude in the things num­bred, the likenes in the very number it selfe, did serue to keepe a fresh remembrance of the fact. And so in our Lent-Fast, there is a great difference [Page 146]betweene the manner of Christs Fast, and of ours; because hee fasted altogether without tasting any thing, which we can no way reach vnto; but doe come as farre short of it, as forty dayes are short of forty yeeres: yet in as much as we keepe the same number of dayes in our Fast, that he kept in his; this very agreement in the number, may serue to represent vnto vs, and to keepe a remembrance of that Fast of our Sauiour.

And this may be one reason, why the Church might well make choyce of the same number of dayes for their yeerely and solemne Fast, which our Lord had vsed before in his Fast in the Wil­dernesse.

Secondly, the Church might iustly make choice of the same number of dayes that Christ fasted, because the vsing of the same number might serue as a meanes to expresse our affection and loue to our Sauiour. For euen among men, children that desire to honour the memory of their Fathers, will sometimes say, I will doe this thing, or I will ob­serue that order, because my Father or Grandfather was wont to doe so before me. And a kinde man after the death of his friend or benefactor, whom he doth reuerence and respect, will keepe some customes, and vse some courses, the rather because it was the manner of that man, whom he doth ho­nour, to doth so. And finally, all of vs vse to say of them that be in loue, or doe tenderly affect one another; that they loue the very ground on which each of them doth tread. And all this sheweth, that where there is loue and respect, there men doe [Page 147]desire to conforme themselues in euery manner they may, to the actions and behauiour of those, whom they doe affect and loue. And so in this case, the Church might shew loue and respect to her Redeemer, by making choice of that number of dayes for her Fast, which hee had vsed in his. I may then, I hope, not without ground, say, that the Church did appoint fortie dayes for Lent-Fast, with an eye to the forty dayes Fast of our Sauiour; as willing, and that for good reason, to keepe the same number of dayes, that he had done.

Now out of all this, we haue three Corollaries, which I will add for the conclusion of this whole point.

1. Coroll. That our Church hath great reason to wish, as she doth; that the old Discipline of Lent might be restored againe. For the thing in it selfe is very effectuall to purge sinne, and worke amendment of life: and the time is very fitly chosen, to conforme vs to the sufferings of Christ, and to fit vs for the celebrity of his Resurrection: because hauing purged out the old leuen of sin, we may then keepe the feast with the vnleauened bread of syncerity and truth: yea and the very number of dayes, allotted for this seruice, is not without some good vse to keepe the fresher remembrance of our Lords tentations and fastings.

2. Coroll. That they ouershoote themselues in a mis-gouerned zeale, who to crosse the supersti­tions of Rome, do make these ancient fasting daies the vsual times of their feasting. For in so doing, they doe not onely shew themselues vnlike to the [Page 148]ancient Christians, whose example it is our glory to follow in their lawfull courses; but they doe also without cause obliterate a good memoriall of their Sauiours mercies. I like their zeale in pur­ging out of Popish superstition: but I should like it better, if it were ioyned with moderation and wisedome: such for example sake, as Ezekiah and the Priests did vse in purging of the Temple. And that was this, 2 Chro. 29.16. They brought out all the vncleannes, that they found in the Temple of the Lord, into the Court of the House of the Lord: and the Leuites tooke it, to carry it out abroad into the brooke Kidron. And when they had thus cleansed all the House of the Lord, then Vers. 21. &c. they brought bullocks, and rammes and Lambes and hee goates, and offered sacrifices, and performed the wonted seruice to the Lord in his Temple. Where we see, they did not pull downe the Temple because of the superstitions or abomi­nations rather, with which Ahaz and the Idola­ters of that time had defiled it: but they purged out the superstition, and kept the Temple still for its wonted holy vses. And so it were a commen­dable zeale, if men would purge the ancient fast­ing dayes of the Church, and carrie out the super­stitions with which Popery hath defiled them, and cast them into some riuer, or rather into some sea, that they may neuer apeare any more in the Chri­an world. But as it had beene too much violence then, to pull downe the Temple for the vnclean­nes sake that was in it; so it is too much violence now, to abolish all times of fasting and humiliati­on for the superstition that some men haue placed in them.

3. Coroll. That while there is no publique or­der for restoring the old Discipline, men should doe well each one for himselfe apart, to renew so much of it, as he may conueniently in his priuate practice. And if any mans eyther great infirmi­ties or iust occasions doe let him from so doing; (For infirmities of body, and occasions of neces­sary dueties haue euer beene dispensed with:) yet then hee should in desire follow after that, which indeed he cannot aspire vnto; and by his inward humiliation & repentance, labour to recompence what is wanting in his outward fasting and absti­nence. And thus I haue done with this poynt of Lent; and consequently haue by Gods mercy now finished that which in the second place I proposed concerning our Sauiours fasting, and other things of our practice, occasioned thereby.

CHAP. XI. Of Christs hungring.

HAuing hitherto spoken of our Sa­uiours fasting; it remaineth to adde a word or two of the con­sequent thereof, which is his hungring, and thereof the Euan­gelist saith, Hee was afterward an hungred; which words may haue two senses.

The first is this, Hee was afterward an hungred; that is, he now first began to feel the want of meat, and nature began to craue some supply. And this interpretation implyeth, that for the whole space of forty dayes, hee had no hunger, nor felt no want of meate, or no affliction of body for lacke of it: but that during that whole space, the Dei­tie did support the humane nature, that his natu­rall heat did not worke vpon the nourishment, ac­cording to natures course, as the Dan. 3.25. fire of the Fur­nace did not worke vpon the three men that were cast into the middest of it.

Secondly, the words may be expounded thus, Hee was afterward an hungred; that is, he was now pinched with hunger, and being not well able to endure any longer, did manifest his hunger by seeking after meate. And this interpretation im­plyeth, that in the time of his forty dayes Fast, he [Page 151]felt some hunger, though not such as afterward he did, nor such but that he might endure it, and expect a longer time, before need made him to breake off his purpose of fasting. And this I take to be the fitter and more probable exposition of the words.

But which way soeuer wee take it, yet thus much is apparent by the Text, that at the end of forty dayes, Christ through long abstinence was in some distresse for want of something to refresh nature, and yet had not so much as a piece of bread to satisfie his hunger, or to allay the crauing appetite of his stomach. For that our Lords hun­ger in this place, was not ordinary, such as a man when he hath fasted beyond his time may haue, and yet continue without any notable offence vnto nature: but rather that it was a pinching and a biting hunger, and such as bred grieuance and molestation to nature, in a greater measure than is vsuall; may appeare by two things. First, because the Deuill tooke occasion by this hunger, to tempt him with turning stones into bread: which had beene too silly a deuice for the old Serpent to vse against our Sauiour, if hee had not seene him to bee in some extremity for want of food. Secondly, because when the Deuill had done his tentation (for which Christ did make way by his hunger;) GOD sent Angels from heauen to Matt. 4.11. minister vnto him; that is, to bring him meat for his refreshing. Which kind of pro­uidence God doth not vse to shew, but in cases of extremity, and when ordinary meanes doe fayle [Page 152]vs. The summe of all is, that Christ by his long abstinence did endure extreme hunger, by which his body was afflicted, and nature was molested.

And hence wee haue this note, that our Lord did for our sakes submit himselfe to the afflictions and miseries of this life. The Prophet calleth him Is. 53.3. a man of sorrowes, and acquainted with griefe. And the Euangelists doe shew, how his whole life was a Tragedie of many sufferings. Hee was persecuted from his cradle to his Crosse, and af­flicted from the wombe to the graue: but that which in this place wee are to take especiall no­tice of, is, the pinching hunger which hee wil­lingly endured, because it tended to the working of our Redemption, and the furthering of our saluation. To which purpose Saint Iohn doth fur­ther note, that our Lord Ioh. 4.6. being wearied with his iourney, sate thus on Iacobs Well: And giueth vs withall to vnderstand, that hee was both hungry and thirsty, when hee telleth vs, that Vers. 8. his Dis­ciples were gone away vnto the Citie, to buy meate; and that himselfe did Vers. 7, 9. aske water of the woman to drinke. And yet notwithstanding his present want of food at this time, hee refused to eate when it was brought him, because he had a more necessary worke in hand, which he preferred be­fore it; that is, Vers. 34. to doe the will of him that sent him, and to finish his worke; implying in that speech, the preaching of the Gospel, and his la­bouring to saue the soules of men. And in this place, the extreme hunger that hee suffered, was for the preparing of himselfe for his office, and [Page 153]for the finishing of the worke of our Redempti­on. Thus our Lord was contented to endure hunger and thirst, and any thing, for the redee­ming and sauing of our soules; so that as he some­times said of the Iewes, after hee had vsed all good meanes to worke grace in them, Isai. 5.4. What could haue beene done more to my Vineyard, that I haue not done in it? so, considering his meane birth, and poore life, and bitter death, &c. he may as truely say, What could I haue suffered more for my Church, which I haue not suffered for her? And now if any man perish, it is his owne fault, who re­fuseth so great saluation wrought by his Sauiour: and if any man be saued, it is Christs merits, who hath purchased so great Redemption for him, when he had deserued damnation and death.

And this may afford vs diuers good lessons, at which I will onely poynt in this place.

1. It teacheth vs, what a thankefull remem­brance wee should keepe of our Sauiours paynes for vs at all times. But especially at this time of Lent, ordayned of purpose for a memoriall of Christs sufferings, wee should often meditate on our Sauiours great loue vnto vs, and consider from poynt to poynt, how being Lord of all, hee made himselfe the basest of all, borne in a stable, lodged in a Manger, pinched with hunger, followed with contempt; accused, condemned, crucified and en­tombed in the earth for our sakes.

2. It yeeldeth vs comfort in all distresses. For the poore soule, when he is pinched with famine, may thus thinke with himselfe; My case is poore [Page 154]and miserable; but so was my Lord and Sauiours before mee: hee suffered greater hunger than this, and yet he had no bread to refresh him; nor no eye of man to pitty him: but the onely com­pany and comfort that he had for the time, was the yelling of wilde beasts about him, and the ten­tations and batteries of the Deuill against him. And the like meditation of cōfort may be drawne from other parts of Christs sufferings, to cheare all them that be in like distresse. For if Christ suf­fered such great things without grudging, a Chri­stian may be content to indure lesser things with patience and comfort.

3. It cryeth shame vpon our nicenesse and ten­dernesse, who repine to endure any paynes, eyther for Christs sake, or our owne. For if hee fasted so long, and hungred so much for vs; is it not much more reason, that when occasion serueth, wee should fast for our selues? And yet see the difference. He fasted forty dayes and forty nights; and wee thinke it too much to fast one day, without adding any night vnto it: hee fasted, till hee fainted; and we thinke it too much to fast till we haue concocted the crudities of the former meale: hee fasted, when hunger pinched his bo­dy, and molested nature, and yet would endure it still, till hee had finished the worke, which hee in­tended in his Fast; & we think it too much, to en­dure the least paine, though the mortifying of our sinnes doe require a great deale more. Nay Christ was betrayed & apprehended & condemned and crucified for our sinnes; and wee thinke it too [Page 155]much to passe these dayes of his sufferings, in a sad and mournefull remembrance of them. But wee should learne to checke our dulnesse, by compa­ring it with our Sauiours forwardnesse and zeale. And hereunto wee may further adde, that if the Physician doe taste of the potion which hee pre­scribeth, the Patient may be sure that there is no poyson in it: and so, seeing our Lord, the Physi­cian of our soules, hath drunke so deepe of this Cup of humiliation, wee may be sure it is no way hurtfull to our soules. And therefore if we can­not equall him in fasting forty dayes; at least let vs not repine to follow him in fasting at conuenient times: and as hee passed not for a pinching hun­ger, that he might worke our Redemption; so let not vs sticke at a little hunger, that wee may attaine the saluation that hee hath purchased for vs.