we not ashamed of such superstition!?” Thus much saith Hierome. And it is evident, that even at this day this vice is especially received among our wealthy and religious men. οἱ But the end of christian fastings are, that the church, or sinner, should submit and humble themselves before the Lord, that the flesh should be obedient and subject to the spirit, that the flesh should not hinder the sinner to work righteousness, and that the intent and mind of him that prayeth should be the more earnestly bent toward God. For fasting is of the number of those works which of themselves are not absolute and perfect, but have another meaning, for which they are ordained to another end and purpose: therefore fasting is a certain help to the prayers and virtues of godly men. Whereupon in the prophets we find, that the fastings of the Jews displeased the Lord: for they did nought else but fast alone; that is, they did at a certain and appointed time abstain from their usual manner of eating, but they restrained not themselves from sin and wickedness, but let their flesh have the bridle at will, when as indeed they should have ceased to have pampered it, that thereby it being the weaker, the spirit might be the stronger to do and fulfil all sort of good works. And therefore saith the Lord: I have not chosen such a manner of fasting;” and the rest, as it followeth in the fifty-eighth chapter of Esay, and in the seventh and eighth chapters of Zachary’s prophecy.
The apostle Paul, verily, doth expressly say, that “meat commendeth us not to God: for neither if we eat, have we anything the more; neither if we eat not, have we anything the less%.” He therefore doth not fast truly, which doth
[1 Tantum tibi jejuniorum modum impone, quantum ferre potes.]
[Sint tibi pura, casta, simplicia, moderata, et non superstitiosa jejunia.]
[Quid prodest oleo non vesci, et molestias quasdam diflicultatesque]
[ciborum queerere, carycas, piper, nuces, palmarum fructus, similam,]
[mel, pistacia? Tota hortorum cultura vexatur, ut cibario non ves-]
[camur pane; et dum delicias sectamur, a regno ccelorum retrahimur.]
[Audio praeterea quosdam, contra rerum hominumque naturam, aquam]
[non bibere, nec vesci pane; sed sorbitiunculas delicatas et contrita]
[olera, betarumque succum, non calice sorbere, sed concha. Proh pu-]
[dor! non erubescimus istiusmodi ineptiis, nec tedet superstitionis?—]
[Hieron. Opp. Par. 1706. Epist. xxx1v. ad Nepot. de Vit. Cler. Tom. 1v.]
[pars 2. col. 264.] [2 1 Cor. viii. 8. Erasmus’ rendering.]]
abstain only, at a certain appointed time, from certain manner of meats; but he, which doth therefore refrain from the pleasures of the flesh, that thereby he may make it subject to the spirit, and do the works of faith and charity, which are acceptable in the sight of the Lord. If therefore thou dost desire to fast a true fast, eat, drink, and sleep, and take heed to thy body, that it wax not insolent; fast from all sin, eat not the meat of malice, taste not the juncats? of lust and pleasure, and be not set on fire with the wine of wantonness. Fast from evil deeds, abstain from evil words, and refrain thyself from naughty thoughts. For Basil also saith: “True fasting consisteth in freeness from vices, in continency of tongue, in suppressing of anger, in cutting off concupiscence, backbiting, lying, and perjury” &c. But even as the good works themselves, which are done by faith, do not merit the kingdom of heaven (for that glory is due to the merit of Christ alone); even so fasting, which is an aid and help to good works, doth not meritoriously deserve the kingdom of God.
But now I see a doubtful disputation arise among the most divines of this our age, touching the time and manner of fastings, and also of the choice of meats. Some there are which affirm and uphold the fasts of Lent? and embering days, and such other, to be the fasts which God hath appointed. There are that say, thou hast not fasted, if by any means thou taste any flesh: and there are which prescribe and appoint some certain hours to fast in. But I, for my part, see not any such doctrines to be taught us in the scriptures. For the Lord in the gospel kept not any of their devised fasts, when he fasted forty days; but did altogether abstain from all kinds of meat, even as Moses and Helias had also done: wherefore he by that deed of his did not give us any law to fast so. Moreover, the Lord in the gospel doth evidently teach, that the thing, which entereth in by the mouth, doth not defile the man, but that which issueth out from his heart. [3 epulas, Lat.]
[ ἀληθὴς νηστεία ἡ τοῦ κακοῦ ἀλλοτρίωσις, ἐγκράτεια γλώσσης, θυμοῦ ἐποχὴ; ἐπιθυμιῶν χωρισμὸς, καταλαλιᾶς, ψεύδους, émopkias.— Basil. Hom. 11. de Jejunio, T. 11. p. 15. Paris. 1722.]
[5 stata jejunia quadragesimee, quatuor temporum, Lat. See Bing-ham’s Orig. Eccles. Lib. xx1. cap. 1. and cap. 2. 1.]