46. The tenth Chapter. Of Teares, fasting, and watchings, being the

The tenth Chapter. Of Teares, fasting, and watchings, being the outward exercises of repentance: & first concerning teares.

TEares are counted as certeine thinges added and ioined with repentance, ^{1 2} and also vnto praiers: for not onelie the repentants are woont to wéepe, when they detest their sins with gréeuous sorrowe; but also, as manie as doo earnestlie and vehementlie striue to obteine anie thing. Howbeit, ³ the tokens of true repentance are not alwaies measured by teares: for we read, as well in the booke of Genesis, as in the epistle to the Hebrues, that Esau also wept. Praiers in like maner to be effectuall to obteine that which is desired, is not alwaies iudged by teares: for Dauid, after his adulterie, fasted and wept, whilest he earnestlie praied; that the life of his son, ⁴ which was borne vnto him by Bethsabe, might be spared: which neuertheles he could not obteine. But in that teares in those examples had no good successe, there were diuers causes: for Esau (as we will straitwaie declare) moorned not in faith: and Dauid obteined not that which he desired, bicause God had determined to giue him that, which was much better, and more honourable than that which he desired. Indéed the sonne, which was conceiued in adulterie remained not aliue: but of the same mother he afterward had Salomon, whom God did substitute vnto a most ample and peaceable kingdome after his fathers death; yea and whilest he yet liued. But on the other side, let vs consider how that teares in Peter were tokens of verie true repentance: and also in that woman, ⁵ which (as the Euangelists declare) with hir teares washed the Lords féet. ⁶

And as touching praiers, ⁷ Ezechias was heard, when he praied with wéeping; and death being shewed vnto him, was deferred vntill another time. Iosias likewise was heard, ⁸ who praied vnto God with manie teares. The 126. psalme speaketh thus of the fruit of praier, which hath sorrowe and teares ioined therewith; ⁹ They went and wept, casting their seeds, but doubtlesse they shall come againe, and with ioie shall bring their sheaues with them. And they which sowe in teares, shall reape in ioie. It is also written in the sixt psalme; ¹⁰ The Lord hath heard the voice of my weeping. And in the 56. psalme; ¹¹ The teares of the saints are as it were put in a pot or bottle before God, and faithfullie sealed in his booke. ¹² Dauid also in the 95. psalme stirreth vs vp by these words; Let vs weepe before the Lord that made vs, &c. But much more are we stirred vp thervnto by the example of Christ; who (as it is written in the epistle to the Hebrues) With a lowd crie, ¹³ and with teares praied for vs. ¹⁴ Paule also, in the 20. chapter of the Acts saith, that he had long serued the Lord with an humble hart, and with teares.

¹⁵ 2 Neuerthelesse, GOD alloweth not those teares, which are powred out by a certeine naturall motion, without anie affection of the mind: as it commonlie happeneth vnto those, whose eies are striken with any strike; or to those which runne either on foot or on horsebacke; and which with ouer-much drinke become droonken: for those are naturall signes, neither perteine they anie thing to godlinesse. But the affections, after which teares doo followe, ¹⁶ are these: heauinesse of mind, (which others doo call sorrowe) and also gladnesse; and that by contrarie reasons. For of sorrowe springeth cold, whereby as the whole bodie is wroong, so are also the humors of the head: wherby it commeth to passe; that wéeping is wrested out. And on the other side, by gladnesse, the pipes, pores, and waies about the eies are loosed: whereby the waie is made open vnto teares. And certeinlie, of these two affections we haue a testimonie in the booke of Esdras: ¹⁷ for there it is written, that when the temple was built, the people wept; but not all for one cause. Part of them sorrowed, that the new building differed much in dignitie and ornaments from the first: but contrariwise, others reioised, that the house of God, which had béene so long prostrate, was raised vp againe. And it is manifest in the holie historie, that Ioseph, when he saw his brother Beniamin, whom he loued, wept, through ouer-much ioie.

Furthermore, there be certeine other affections mingled togither of sorrowe and gladnes, the which make vs to wéepe: ¹⁸ as is vehement anger, the which by reason of contempt; hath sorrowe mingled with it; and also some ioie or pleasure, while it considereth of reuenge, as if it were present. Mercie also maketh the teares to come foorth, ¹⁹ when we are disquieted and sorrowfull for other mens harmes, and are desirous to helpe them that be afflicted: for a vehement desire also bringeth foorth teares. So as the men of God, when they earnestlie desire to obteine anie thing, while they be praieng, doo easilie breake foorth into teares. ²⁰ But what the matter of such an humor is, we leaue it to the consideration of naturall philosophers: ²¹ for therein they agrée not among themselues. Some thinke, that they doo come by reason of the gall béeing troubled; vnto which opinion agréeth the first booke De mirabilibus sacrae scripturae, the tenth chapter; the which booke is ascribed vnto Augustine. ²² Others suppose them to be a certein kind of sweat, which thing Plutarch affirmeth. ²³ But some doo thinke, that euen as whaie is separated from milke, so also a waterish humor is separated from bloud, whereof the greater part turneth into vrine; and that which remaineth, is pressed foorth into teares. Lastlie, ²⁴ Seneca in his 100. epistle to Lucillus, thinketh, that with the stroke of gréefe and sorrowe, the whole bodie is almost shaken; and therewithall the eies, out of which the humor lieng néere vnto them is pressed out. But howsoeuer this matter be, it little perteineth vnto vs: wherefore let vs come to the causes, for which it maie beséeme a godlie man to wéepe.

3 Augustine in his fourth sermon of the first sundaie in Lent, writeth, ²⁵ that the teares of true repentance haue two causes. One is, for that we haue (through negligence) omitted manie things that ought to haue béene doone; and by ouermuch boldnesse we haue committed more than we ought to haue doone. ²⁶ These are commonlie called sinnes of committing and omitting. And in the same place he interpreteth this sentence; Bring foorth fruits woorthie of repentance, after this maner: that we should wéepe for the sinnes alredie committed, and we should take héed we doo not the same againe. And Chrysostome vpon the epistle to the Colossians, the twelfe homilie, complaineth; ²⁷ that the christians abused teares, ²⁸ and that whereas otherwise they be good creatures of God, they diffame them, in that they vse them in such things as deserue no wéeping. Sinnes onlie (saith he) must be wept for, not onelie our owne sinnes, ²⁹ but other mens sinnes also. Which in verie déed Paule performed, who in the second epistle to the Corinthians said, that he was afraid, that he should not come vnto them: but so, as he was pensiue, & compelled to wéepe for verie manie, which being fallen, had not repented. Yea, and he exhorted the same Corinthians to wéepe for the sinnes of others, when in his epistle he said; Ye are puffed vp, and haue not moorned, ³⁰ namelie for a gréeuous crime of an incestuous man. And Dauid in his 119. psalme writeth; ³¹ Mine eies haue brought foorth riuers of water, bicause they haue not kept thy lawe. That most holie prophet wept, bicause of the publike transgressions of the lawe: and when as he sawe those transgressions euerie where co~mitted, he powred foorth aboundance of teares. ³² And Ezechiel in the ninth chapter commendeth some, which wept for the wicked acts of other men. And hereof it commeth, ³³ that when holie men sée horrible spectacles of sinnes to happen often, they doo more easilie breake foorth into teares, than into laughter. For so Christ vsed to doo, whome we read to haue oftentimes wept; but we neuer read that he laughed. The verie which thing we also must doo at this daie, séeing so euill an haruest of sinnes dooth euerie where shew it selfe.

4 Finallie, we must vnderstand, that all kind of moorning is not allowed by God. For there be some (as I haue declared before) which are onlie mooued with the féele of punishments, neither doo they procéed anie further. In déed the sorrowe for paine and punishment sake, is a certeine degrée vnto true repentance; and for that cause God both punisheth and threatneth men, ³⁴ while they liue héere. Howbeit, this sorrowe is not sufficient; neither is it by it selfe allowed of God: for it springeth of selfe-loue, and is in a maner a thing vnprofitable, vnlesse it go further. Wherefore the Lord saith in Zacharie, the seuenth chapter, that the Hebrues had fasted for them selues, & not for his glorie: so these wéepe and moorne for themselues, and not bicause they haue violated the commandements of GOD. ³⁵ Moreouer, thou maist sée some others somewhat woorse than these, which being mooued with the sorrowe of troubles, doo in their wéeping, and among their teares, speake euill of God himselfe, being angrie at his iustice; as though he were too seuere, and a harder Lord than he ought to be: and such moorning belongeth not to repentance, but rather to despaire. An example thereof we haue in the booke of Numbers, ³⁶ the 14. chapter, where the people hearing the bitter relation of the spies, fell to wéeping, and spake euill both against Moses, and against GOD; and determined to turne into Aegypt.

³⁷ The third kind of moorning is acceptable vnto God: and that is, when we are gréeuouslie sorie; bicause we haue violated his lawe, and bicause we sée a great number of others resist his most holie will. To this kind of lamentations did Ioel, ³⁸ and other holie prophets, stirre vp the people of the Hebrues. Christ also persuadeth vs vnto them, ³⁹ when he saith; that They are blessed which moorne, bicause consolations are laid vp for them. The church also vseth sometimes to stirre vp the people to these kind of moornings, ⁴⁰ when as sometimes publikelie it reneweth repentance: which although it ought continuallie to cleaue in the harts of christians; yet, by reason of publike calamities, and a certeine sluggishnes graffed in vs, ought sometimes to be renewed by the diligence of pastors. Wherefore in the old lawe God instituted a fast to be held once a yeare; namelie, in the 7. moneth: in the which daie the people of Israel should afflict them selues before God, for the sinnes that they had committed. And to the end it might the more solemnlie be doone, GOD manie times sent his prophets to reprooue the people.

Of Fasting.

5 To begin at the etymologie of the word. ⁴¹ This Hebrue verbe Tsom, signifieth, To afflict: wherfore Auen-Ezra, saith; that Wheresoeuer in the holie scripture is found affliction of the soule, there fasting is vnderstood. There is another word; namelie, Tsame, verie nigh vnto this word; and it signifieth, To thirst: for they which fast much, are woont to thirst, bicause the humors of the bodie are with hunger and fasting dried vp. The Graecians doo deriue this Gréeke word ⟨…⟩, of this priuatiue ⟨…⟩, & of the Gréeke verbe ⟨…⟩, which is, To bee strong and firme: bicause by fasting the strength of the bodie is diminished. But bicause this priuatiue or particle ⟨…⟩, is rather extensiue, it séemeth to signifie a verie firme and strong thing: bicause a man that is fasting, is verie firme and constant, so that he had rather suffer paine, than go from his purpose. Also the Graecians haue another word for fasting; namelie, ⟨…⟩, bicause they which fast, doo withdrawe from themselues nourishment and food: for ⟨…⟩ signifieth both corne and meate. ⁴² But before I define what fasting is, I thinke good to distinguish the same: for seing there be sundrie kinds of fastings, they serue not all to our purpose. For there is a certeine fast that is naturall, ⁴³ which perteineth either to the defending or recouering the health of the bodie: wherefore Hippocrates saith, that they which are of a full and perfect age, or else be old, ⁴⁴ can verie well abide fasting. In which place old men must be vnderstood as concerning the first entrance into old age: for they which are old, can no better abide fasting, than yong men or children. This kind of fasting we leaue to the physicians, séeing it is none of that which we intreat of.

There is another fast, which is ciuill; ⁴⁵ and is then taken in hand, when men are so bent to their busines, as by no meanes they will intermit their affaires, which they haue in hand. So Saule, when he pursued the Philistines, ⁴⁶ and had the victorie in his hands, forbad that no man should taste of anie meate before euening. So also certeine Hebrues vowed, that they would neither eate nor drinke anie thing, before they had killed Paule: ⁴⁷ as it is written in the Acts of the apostles. This maner of fasting also perteineth not vnto this present matter.

6 There is another kind of fasting, ⁴⁸ which ought to be familiar to christian men; namelie, to take meate soberlie and temperatelie: which is doon, if they neither eate too often in one daie, nor when they should eate, doo gorge themselues with ouer-much meate, or séeke for delicate meats and deintie dishes. This order of liuing is verie profitable to diminish lusts, ⁴⁹ and it suffereth not the mind to be troubled with affections. It maketh the mind to be more chéerefull, and readie both vnto praier, and vnto all the actions perteining to the life of man. Wherefore Christ said; ⁵⁰ Let not your harts be oppressed with surfetting and droonkennes. ⁵¹ Peter also hath written; Be ye sober, for your enimie the diuell goeth about like a roring lion, seeking whom he may deuoure. ⁵² Also Paule wrote of himselfe; I chasten my bodie, and bring it into bondage, least I preaching vnto other, should be a reprobate my selfe. There is besides another commoditie by this fasting; to wit, that cost is spared: not to be doone, that we should laie vp couetouslie, but that we should distribute to the poore of that which is ouer-plus vnto vs. Further, there is another fast, which is aboue mans strength, and otherwhiles is giuen by God miraculouslie vnto some of the saints, for the commending of their doctrine.

Moses vpon the mountaine fasted fortie daies: ⁵³ for God ment, by a notable example, to shew that that lawe, which he set foorth, came from himselfe, and was not inuented by men. Neither went Moses therefore vnto the mountaine, ⁵⁴ to fast; but to receiue the lawe of God, and to talke with him. Elias also receiued bread and water of the angell, and in the strength of that meate walked fortie daies, euen vnto the mount Horeb; that he might be declared by this miracle, to be the true reuenger of the lawe. By this kind of fasting, ⁵⁵ our Sauiour commended the preaching of the gospell, that it might not séeme to be a common thing, but a matter of Gods owne ordinance and beginning. Howbeit, these [fastings] were miracles; neither perteine they anie thing vnto vs, but onlie, that we should haue them in admiration, & by such examples be stirred vp with reuerence to receiue the word of GOD. There is also an other fast, which lieth not in our power: as when we being destitute of meat, haue not whereof to eat. Here haue we néed of patience, and we must praie vnto God, that he will strengthen and incourage vs. So the saints, when they wandered about, and preached the Gospell, were sometimes pressed and straitened with hunger. And the disciples, ⁵⁶ when they followed the Lord, were driuen through hunger, to plucke the eares of corne, ⁵⁷ and to rub out the séed. Elias also desired meat of the widowe, and waited at the brooke for such meat as the rauen should bring him. This kind of fasting men doo not take vpon them of their owne accord, but it is laid vpon them by God.

7 But passing ouer all these fasts, being such as perteine nothing vnto this disputation; ⁵⁸ let vs come to our fast, which we may call a religious fast. ⁵⁹ And this fast is an vnaccustomed abstinence, not onelie from meat and drinke, so much as the strength will permit; but also from all other things, which may delight and nourish the bodie: and it is doone of a repentant mind, and of a true faith, for the atteining of Gods mercie by praiers, bicause of calamities, which either alreadie ouercharge vs, or else are verie nigh at hand. ⁶⁰ The forme of this definition is abstinence; such abstinence (I saie) as is aboue the accustomed maner, and yet goeth not beyond the strength of the bodie. ⁶¹ The matter is not onlie meat and drinke, but all other things that may chéere vp the bodie. ⁶² The efficient cause is faith, and repentance for sinnes committed against God. The end is, ⁶³ that by praiers we craue the mercie of God, and either to turne awaie, or to diminish calamities. ⁶⁴ Wherefore they which fast, ought to giue themselues vnto praiers, almes-déeds, visiting of the sicke, and to the holie supper. When we feruentlie praie vnto the Lord, and doo from the hart trulie repent vs of the sinnes which we haue committed, and by reason of them are earnestlie afflicted; we cannot verie soone thinke vpon meat, drinke, and also fine delicates. For to them which be vrged with so vehement a gréefe, it is more pleasant to absteine, than anie other delectation is. So Dauid, in the 35. psalme, saith of his enimies; ⁶⁵ When they were sicke I laughed not, but I put on sackcloth, and afflicted my soule with fasting, & earnestlie praied for them. And they which deiect and humble themselues, bicause they in a maner despaire of their businesse, are woont to contemne and loath meat and drinke, and other delights and pleasures. ⁶⁶ Hereby we may perceiue how it commeth to passe, that our fastings doo please God: vndoubtedlie, not bicause the emptinesse of the bellie delighteth God. And so Ierom derideth some, which fasting ouer-much, became vnprofitable all their life long to all purposes. It pleaseth GOD, when we humble our soule, bicause we may returne vnto him with praiers; and casting awaie other pleasures, repose all our delight in him onelie.

8 But the fastings, ⁶⁷ whereof we now intreat be sometimes publike, and sometimes priuate. We take priuate fasts in hand, when we are afflicted with our owne domesticall miseries. For there is no man, that is not sometimes vexed, either in himselfe, or in his familie. Or if peraduenture it happen, that he be not priuatelie gréeued with anie calamitie of his owne, & of them that perteine vnto him; ⁶⁸ yet must he sometime moorne for others. For if we be all members of one bodie, we must thinke, that the discommodities of our brethren doo perteine euen vnto our selues. So Dauid praied for them, which afterward became his enimies, and who triumphed at his harmes. ⁶⁹ So Iobs friends, when they sawe him vexed with most gréeuous plagues, did sitte by him full seuen daies in dust and ashes, before they spake anie thing vnto him; so greatlie were they disquieted with his miserie. Wherefore, before they talked with him, their mind was, by fasting and praier to desire God to asswage that great miserie of his. So Dauid, when Abner was slaine, ⁷⁰ did not onelie moorne at his buriall; but also sware that he would that daie eate no meate till the sunne set. The selfesame did he, ⁷¹ when he was reprooued by Nathan the prophet: and when he had receiued tidings of the sicknes of the child, vndoubtedlie he neuer tooke meat all the while that the child was in that case. ⁷² Nehemias, in the 2. chapter, when he heard of the afflictions of the Hebrues which remained in Ierusalem, afflicted himselfe with fasting, and praied vnto the Lord. ⁷³ Also Daniel, when he had read those things which Ieremie wrot of the captiuitie of 70. yeares, confessed both his owne sinnes, and the sinnes of the people: also he wept and fasted. Wherefore priuate fasting ought to be taken in hand, not onelie for our selues, but for others also.

⁷⁴ 9 But publike fasting is two maner of waies commanded; either of GOD himselfe by the lawe; or of the magistrate, or else by the bishop, or by the prophet. And this is to sanctifie a fast, whereof we sometime read in the holie scriptures. ⁷⁵ Of this kind there be manie examples; namelie, that fast which the children of Israel laid vpon themselues. In the first booke of Samuel, ⁷⁶ when the Philistines gréeuouslie afflicted the Iewes, the whole people at the exhortation of Samuel assembled at Mizpah; they wept, fasted, ⁷⁷ and threw awaie their idols. Dauid also, with all his, fasted; when he heard of the ouerthrowe of the people, and of the death of Saule. And the men of Iabes Gilead tooke the carcases of Saule and Ionathas, ⁷⁸ and wept, and also fasted. That likewise was a publike fast, which Iosaphat commanded in the 2. ⁷⁹ booke of Chronicles, the 20. chapter. ⁸⁰ Quéene Hester being in extreme danger, commanded by Mardochaeus, that a publike fast should be proclaimed. The Israelites in their captiuitie (as it is written in the 7. chapter of Zacharie, ⁸¹ ) had a fast, both in the 5. moneth, and in the 7. ⁸² moneth, bicause in the 5. moneth, the sacking of the citie, and desolation of the temple happened; ⁸³ and in the 7. moneth Godolias was slaine, whereby so manie miseries insued afterward. ⁸⁴ That also was a publike fast, which Iezabel proclaimed, being otherwise a wicked woman, and an hypocrite. The act of this woman shewed it to be the custome, that when anie great crime was committed, the whole church should fast: as it were putting awaie by praier, the publike punishment. And this fast the prophets required: as Ioel, when he said; ⁸⁵ Sanctifie ye a fast. Esdras also in his 8. chapter proclaimed a fast. Wherefore fasts for certeine godlie considerations, were publikelie proclaimed.

God himselfe also commanded a publike fasting: for he commanded, that in euerie yere the feast Chephurim, that is, the feast of expiations, or cleansing of sinnes, should be celebrated the tenth daie of September, with a publike fast. For the people committed manie sins throughout the whole yéere, neither did they diligentlie obserue the ceremonies. ⁸⁶ So that once in a yéere the tabernacle was purified, and a publike fast was obserued. These things, in the old testament, signified as it were by a certeine shadowe, that the sinnes of men should be abolished by Christ: of whom, when we take hold by a true and liuelie faith, we are absolued from our sins. And thereof followeth the mortification of sins, and of carnall delights and pleasures. Neither is this to be passed ouer, ⁸⁷ that the same one daie of fast was a festiuall daie: for it was not lawfull in the publike fast, either to worke, or else for a man to be occupied about his owne busines. And we were commanded to absteine onlie from our owne works, not that on festiuall daies we ought to be altogither idle; but that we should doo good déeds on those daies, through which we may rest in God. But to beléeue, to praie, to acknowledge sinnes, to bewaile them with an earnest repentance, are the works of God; and therefore are not forbidden vpon festiuall daies, but rather commanded.

10 These things haue not onelie the Hebrues learned out of the lawes of God; ⁸⁸ but the Ethniks also by the instinct of nature. For when Ionas preached to the Niniuits, that their cities should be destroied within fortie daies, they despaired not of the mercie of God; but repented: and euerie one of them, euen from the king to the meanest citizen, with their beasts also and cattell fasted; and when they earnestlie, and with a feruent zeale cried vnto the Lord, they were heard. ⁸⁹ Augustine De ciuitate Dei writeth, that Porphyrius taught; that Abstinence from flesh and grosse meats dooth purifie the minds of men, whereby they are made the more prompt vnto diuine things, and to familiaritie with spirits. Plutarch also, ⁹⁰ in his little booke De Iside & Osiride saith; that The priests of Heliopolis vtterlie absteined from all meats, which might nourish and augment the wantonnesse of the flesh; and that they neuer brought wine into the temple of their god: for they accounted it a villanie to drinke wine in the daie time, in the sight of their god. Other men in verie déed (saith he) vsed wine, but not much: and they had ⟨…⟩ ⟨…⟩ manie purifications without wine. The same Plutarch, ⁹¹ in his treatise De cohibenda tracundia, saith; that Among the Atheniens were certeine holie sacrifices, which were onelie doone with water without wine.

And this is notable, which is written in the same booke, ⁹² that Empedocles was woont to saie; that A man ought speciallie to fast from malice. Titus Liuius maketh mention, ⁹³ that when as at Rome there had happened manie prodigious things, which séemed to fore-shew some great euill; the Decemuiri were sent to looke into the books of the Sibyls: and that answer was made, that they should ordeine a publike fast in the honour of Ceres; which fast should also be renewed euerie fift yéere, and that so the anger of the gods should by that meanes be pacified. Wherefore the Ethniks, being striken with the feare of the euils, which hoong ouer their heads, fled vnto the oracles, fasted, and praied the gods to turne awaie their anger. But christians, not onelie séeing so manie and so great euils, but also hearing them reported of from all parts of the world; yet doo they not praie vnto God, neither are they therewith anie thing touched in mind.

11 But perhaps some man will saie; that fastings, bicause they be partlie Iewish, and partlie Heathenish, may séeme to be farre from our purpose. ⁹⁴ But that it is not so, it may easilie be prooued by the new testament. In the Acts of the apostles, the 13. chapter, the church being admonished by an oracle, that Paule and Barnabas should be chosen to visit the cities & townes, where the Gospell had béene preached, first decréed a fast; then did laie their hands vpon them. ⁹⁵ And in the 14. chapter, when they returned home, after the accomplishment of their busines in Iconium, Lystria, and Antiochia, they ordeined a fast, and created ministers, and elders in euerie citie. ⁹⁶ Augustine, in his epistle to Cassulanus saith; that When Peter was to talke with Simon Magus at Rome vpon the saturdaie, the church of Rome vpon the sabboth daie proclaimed a fast: which custome was alwaies afterward reteined. ⁹⁷ Ierom, in his prolog vpon Matthew, saith; that Iohn, being desired of the churches to write the Gospell against Ebion and Cerinthus, who denied the diuine nature of Christ, answered, that he would doo it, if the whole church would first proclaime a publike fast: which also Eusebius in his Ecclesiasticall historie dooth testifie. ⁹⁸ Paule in like maner, in the first epistle to the Corinthians, ⁹⁹ the seuenth chapter, admonisheth those that are ioined togither in matrimonie, not to defraud one another, but with consent to giue themselues to fasting and praier. In which place I thinke he meaneth publike praiers, and also publike fast: for fellowship of marriage nothing letteth, but that they may be priuatelie vsed. But whether he ment publike fasts, or priuate, it forceth not greatlie.

Moreouer, Christ being asked of his apostles, Why they could not heale the dumbe, and cast out the diuell? He answered; ¹⁰⁰ Bicause of your vnbeleefe: and he added; This kind of diuels is cast out onelie by fasting and praier. That place is somewhat darke, and therefore it shall not be vnprofitable bréeflie to expound it. Is it to be thought, that by the merit of fasting and praiers, diuels are woont to be cast out (as they vse to speake) for the worke sake it selfe that is wrought? Not so. What then signified those words of Christ? First he said; Bicause of your vnbeleefe: for if ye had faith as the graine of mustard seed, and should saie vnto this mountaine; Take vp thy selfe, and cast thy selfe into the sea, it should obeie you. And togither with faith is necessarie a vehement and feruent praier, and also fasting; bicause a fixed & earnest praier, not onlie draweth the mind from meat & drinke, but also from all other humane pleasures and cogitations. Wherefore Christ, by the effects describeth the cause; namelie, faith, by praiers and fasting. And he speaketh of those diuels, to whom God gaue a little of their will: as though hée should haue said; Ye must not liue easilie or idelie, if ye will cast out this kind of diuels; ye must haue a sure and strong faith: which thing he expressed by the effects; I meane by praiers and fastings.

12 By these reasons & testimonies, fastings are also commended in the new testament. But in them we must beware of faults, which verie oftentimes doo happen therein both manie and gréeuous. First, ¹⁰¹ bicause in Poperie are obserued fasts vpon certeine appointed daies, without consideration of persons or occasions, as a yéerelie ceremonie, which at this daie, as though it were Iewish, is of little force. Moreouer, euerie man hath added and heaped vp of his owne, whatsoeuer pleased him; ¹⁰² and not that which the calamities of times, and the more feruenter praiers would require. For one brought in seuentie daies fast; another, sixtie daies fast; another, fiftie daies fast; another, fortie daies fast: another brought in rogation daies, another, the ember daies; another, the éeues of the apostles; another brought fridaies fast; another, saturdaies; and another, ¹⁰³ fasting vpon the wednesdaie. But of so manie fasts, what profit hath there followed at the length? Forsooth a great manie of questions and contentions: for a man will scarselie beléeue, how manie questions of fastings haue béene, euen among the fathers.

Augustine vnto Cassulanus writeth, that We ought therfore to fast vpon wednesdaie, bicause Christ was sold vpon that daie; and on the fridaie, bicause he was that daie crucified. But on the saturdaie he much doubted. For they of Milane, and of the East part affirmed, that vpon that daie we should not fast; bicause Christ that daie was at rest in the sepulchre. Contrariewise, the Romans and Affricans, and certeine other doo earnestlie affirme; that bicause Christ was so debased, as to lie in a sepulchre, therefore the saturdaie should be fasted.

¹⁰⁴ The mother of Augustine, when she came out of Affrike vnto Milane, and sawe that the men there fasted not vpon saturdaie, began to maruell at the vnaccustomed maner. Wherefore Augustine, which was not yet baptised, came to Ambrose, and asked on his mothers behalfe, what was best to be doone? Doo (saith Ambrose ) that which I doo. ¹⁰⁵ By which words Augustine thought that he should not fast, bicause Ambrose fasted not. But what he ment, he himselfe more manifestlie expressed; I (saith Ambrose ) when I come to Rome, doo fast, bicause the saturdaie is there fasted; but when I returne vnto Milane, bicause it is not here fasted, I fast not. De consecratione, distinction 5. in the chapter De esu carnium, It is decréed, that fridaie and wednesdaie should be fasted: saturdaie is left frée. And in the same distinction, in the chapter Sabbato vero, ¹⁰⁶ Innocentius hath added; that the saturdaie must also be fasted. But he alledgeth an other cause farre differing from that which we spake of before: for séeing the apostles (saith he) were in great moorning and sorrowe, as well on the fridaie, as on the saturdaie; therefore we must fast. In the same distinction, in the chapter Ie⟨…⟩unium, Melchiades decréed, that we must not fast on the sundaie, nor yet on the thursdaie: and he giueth a reason; bicause the fasts of the christians ought to be on other daies, than are the fastings of heretikes and Ethniks

¹⁰⁷ 13 Epiphanius bringeth a reason whie we should fast vpon wednesdaie; namelie, bicause Christ was that daie taken vp into heauen: for it is written, that when the bridegroome is taken from them, then they shall fast. And this he affirmeth to be the tradition of the apostles: where as notwithstanding, at this daie we beléeue, that the ascension happened vpon a thursdaie. ¹⁰⁸ Wherefore, let the Papists take héed, how much credit they would haue to be giuen vnto their traditions: for there be manie of them, which the Papists them selues cannot denie, but that they be ridiculous and vaine. I knowe in déed, that there be traditions, which are necessarilie gathered out of the holie scriptures; and for that cause they ought not to be abrogated. But other traditions which be indifferent, must not be augmented in number; lest the church shuld be oppressed: neither must they be thought so necessarie, as though they may not be abolished. And we must beware, that the seruice of God be not thought to rest in them. But as for those, which are against the word of God, they must not in anie wise be admitted.

In the distinction 76. in the first chapter, ¹⁰⁹ are added the ember daies; or the foure quarterlie fasts. The cause whie these haue béene distributed on this sort, can hardlie be perceiued. They cite Ierom vpon Zacharie, who maketh mention of the fourth moneth, the fift, the seuenth, and the tenth. And they séeme to be mooued of a naughtie zeale to distribute these fasts into foure parts of the yéere. And the fasts, which the Iewes receiued euerie yéere, for the calamities which they had suffered; those also haue our men made yéerelie fasts. But others haue inuented an other cause; namelie, bicause in those foure times of the yéere, bishops are woont to promote Clerks vnto the ministerie and orders: wherefore they saie, that the people ought then most of all to fast and praie, that God would grant them good pastors. Fasting and praiers should be vsed at the time of ordering of ministers. But I would demand of the bishops, whie they ordeine ministers onlie at these foure times of the yéere? Vndoubtedlie they can not shew anie certeine and iust cause whie.

14 Augustine in his booke De haeresibus, saith; ¹¹⁰ that Arrius contemned oblations for the dead, ¹¹¹ and ordinarie times of fast; bicause Christians were not vnder the lawe, but vnder grace: but he would, that euerie man should fast at his owne pleasure, when he himselfe would. Certeinlie I allow not Arrius, in that he was an Arrian; but as concerning oblations, and sacrifices for the dead, he held that which is good and godlie. Also touching ordinarie times of fasting, I sée not whie he should be blamed; vnlesse peraduenture he thought, that fasts might not be proclaimed by the magistrate, and by the church, according as the danger of the time required. The reason also which he vseth, that Christians are not vnder the lawe, but vnder grace, is weake: for we are not so deliuered from the lawe, that we be fréed from all order. Augustine also writeth, ¹¹² that Iouinian contemned abstinences, and fasts, as things vaine and vnprofitable: wherein, if he spake of bare fasts onelie, and such as were appointed at certeine daies, and certeine times of the yéere, he iudged not ill. For, vnlesse they be adioined with faith and repentance, and also with vehement praiers, they nothing at all profit. In the 58. chapter of Esaie, the people complained; We haue fasted, ¹¹³ and thou hast not looked vpon vs. Which words doo shew, that fasts without those circumstances, which be requisite, are not acceptable vnto God: but if they be ioined with such things, as are incident to them, they be not vnprofitable.

¹¹⁴ By the decrée of Liberius, who liued in the time of Constantius, it may be perceiued; that when the aire was vntemperat, or when there was anie famine, or pestilence, or warre, then they assembled togither to denounce a fast, thereby to mitigate the wrath of God. ¹¹⁵ Augustine, when he sawe his citie besieged by the Vandals, gaue himselfe vnto fasting, and praiers, and in that siege died, as Possidonius testifieth. And generallie, when we attempt anie great weightie matter; as when we denounce war, create Magistrates, or ordeine Ministers of the church, we haue most néed of feruent praiers: for the feruentnesse whereof, ¹¹⁶ fasting verie much auaileth. Christ, when he was to beginne his preaching, went into the wildernesse, and fasted. A widow, when hir husband is dead, is left in a dangerous state: therfore praiers & fastings are verie méet for hir. ¹¹⁷ Anna the daughter of Phanuel lead hir life in the temple, where she gaue hir self to praier & fasting. ¹¹⁸ Paule to Timothie saith; A widow, which is a true widow, and desolate, putteth hir confidence in the Lord, and daie and night applieth hir selfe to praiers and fastings. ¹¹⁹ Cornelius, when as he was not sufficientlie instructed of Christ, and was disquieted with a sorrowfull and heauie mind, was in fasting and praiers at the ninth houre: ¹²⁰ to whom (as we read in the Acts of the apostles) the angell of the Lord appeared.

¹²¹ 15 But it maie be demanded, that when fasts are commanded by princes, and by the church; whether men are bound to obey them or no? Vndoubtedlie they are bound by the lawe of faith, and by obedience. For when fasts are set foorth, which be agréeable vnto the word of God, how can he that beléeueth in God refuse to doo them? Assuredlie he cannot. Howbeit, this is to be vnderstood touching them, which be of that state and condition, that they be able to fast: for if a man be hindred, either by age, or disease, or labours, ¹²² in such a case that ought to be of force, which the scripture saith; I will haue mercie and not sacrifice. But they which are not hindered, ought to obeie. In the Gangrense councell, chapter 30. It is ordeined, that if a man obeie not the fasts, which are commanded him by the church, hauing no bodilie necessitie, howsoeuer he boast of perfection, and proudlie contemneth the decrées of the church, ¹²³ let him be accursed. In the Canons of the apostles, (although they be Apocryphall, & conteine certeine strange things; neither is the number of them sufficientlie agréed vpon,) I saie in the 86. Canon, it is commanded; that the clergie, which fast not, hauing no bodilie necessitie, should be deposed. Let infants in no wise be vrged and compelled to fast; for that would be a hurt to their health. ¹²⁴ Yet Ioel saith; Sanctifie a fast, gather togither old men and sucking children. ¹²⁵ And the Niniuits, at the preaching of Ionas, compelled beasts and infants to fast. These were extraordinarie things, neither are they set foorth to that end, that we should imitate them.

16 As for priuate fasts, ¹²⁶ most men will haue them to be frée. Wherefore saith Augustine to Cassulanus; We knowe that we must fast, when we are commanded; but what daies we should fast, and what daies we should not, we knowe not; bicause that is no where prescribed in the new testament: therefore fasts must be left free. And in his second booke De sermone Domini in monte (expounding these words; Iudge not, ¹²⁷ and ye shall not be iudged ) he writeth, ¹²⁸ that Men maie two maner of waies iudge rashlie, either if they wry that to an ill sense, which might be well taken, or when they doo suppose that he cannot repent which hath doone a plaine and manifest euill act. And of the first kind he bringeth an example; As if a man would not fast, bicause he is sicke in the stomach, or is troubled with anie other infirmitie of the bodie; and an other, which knoweth not this, would suspect him to be a glutton, and to be ouer delicate: for here, that which is frée, and may well be doone, is drawen into the woorse part. Indéed this is Augustines opinion, which neuerthelesse we must prudentlie and warilie vnderstand. For if a priuate man, when he is in miserie & danger, séeth that fasting and praiers may helpe him; he vndoubtedlie dooth sinne, vnlesse he fast. For since fasting may profit in such maner and sort, as I haue declared, vndoubtedlie we must fast. No doubt but it is frée; bicause by the outward lawe, he which fasteth not, cannot be condemned. But when our fasting may set forward the glorie of GOD, then is it no longer frée: for we be commanded to loue God with all our hart, with all our soule, and with all our strength. For there be manie things, which of their owne nature be frée and indifferent: but when the matter is brought to our choise, and we sée that they may redound, either to the magnifieng, or else to the obscuring of the glorie of God; now are they not frée, nor indifferent things, bicause all our strength and abilitie must be applied vnto the glorie of God.

17 Furthermore, there is an abuse of fasts, as touching the space of time. For so much as the Papists, if they some little while defer their dinner; afterward, whatsoeuer they eate, they thinke they haue doone sufficient; so they eate no flesh. Howbeit, ¹²⁹ the forefathers fasted all daie long, vntill the euening; all which time they were occupied in the word of God, in praiers, and godlie exercises. In Leuiticus, the 23. chapter, God saith; When ye fast, rest ye from all worke, and afflict your soules, for it is a sabboth. And no man doubteth, but that the sabboth indureth from euening vnto euening. ¹³⁰ So Saule when he had put the Philistines to flight, proclaimed a fast vntill night. And Dauid, at the death of Abner, sware that he would taste of no meat till night. Tertullian Contra Physicos saith; that The church lengthned their fasts vntill the verie euening. ¹³¹ Augustine De moribus ecclesiae contra Manichaeos, saith; Let accustomed fasts of the church be continued, euen vntill night. For all the whole daie, the holie assemblies were celebrated, and the publike praiers were vsed; but at the euening they were dismissed, and they did eate their meat. But it is a sport to sée, how the Papists mocke this ancient custome: they saie their euening songs before noone, and then they go to dinner; at night they ordeine a drinking, and so brag that they fast verie well. ¹³² Thomas In secunda secundae, saith, that in his time fasts were continued euen vnto the ninth houre: and he bringeth the counsell of Calcedon, ¹³³ where it is decréed, that he which eateth before the 9. houre, should not be accounted to haue fasted.

Hereby the waie we must declare, which was the ninth houre. ¹³⁴ The sixt houre was at noone; in which houre, we read that Christ our sauiour was crucified: wherefore the ninth houre must néeds be the third houre from noone. The forefathers so diuided the time, that alwaies, from the sunne set, to the sunne rising, they accounted 12. houres: and againe, as manie from the rising of the sunne, to the going downe thereof. Againe, they diuided either time into foure spaces, and these they called watches: and euerie one of these spaces conteined thrée houres. Wherefore the third houre, from the rising of the sunne, is with vs either the 8. or 9. houre, as the time of the yeare requireth: for these houres are vnequall. The sixt houre is noone time of the daie, and the 9. is the third at after noone, and the 12. is the houre of the sunne set. But Thomas obiecteth against himselfe, that which we saie; namelie, that the Fathers fasted the whole daie. It is ridiculous to heare what he answereth; bicause we (saith he) are in the state of the daie, and the Fathers were in the state of the night, therefore we must finish our fasts in the night time. And he bringeth this saieng of Paule; ¹³⁵ The night is past, and the daie draweth nigh: which sentence, how much it serueth to this purpose that we haue in hand, all men sée and perceiue.

¹³⁶ 18 Another abuse is the choise of meates, wherein now in a maner consisteth the whole religion of fastings. The Fathers vsed not this; for when they had fasted vntill euening, they did eate indifferentlie at supper, whatsoeuer was set before them. But now our men doo more seuerelie absteine from flesh, egges, and milke, than they in the old time absteined from vncleane beasts. Paule reprooueth this superstition, ¹³⁷ and calleth it a doctrine of diuels. But they saie, ¹³⁸ that Paule reprooueth those onlie, which auoided some meats as euill creatures; & beléeued, that those euill creatures came from an euill god: but we (saie they) doo teach no such thing. We onelie forbid men some kind of meat for one daie, or for a few daies; which afterward we set at libertie. As though Montanus after this maner, ¹³⁹ might not haue excused himselfe, against whom these places are cited by the Fathers. Tertullian accuseth Martio, as an heretike, bicause he appointed some holines to be in fish. ¹⁴⁰ Wherefore no maner of making choise in meats must be suffered; but so much as shall appeare to serue vnto temperance: which choise, if the Papists would with such care prouide for, they should rather haue absteined from wine than from flesh. For Salomon saith; ¹⁴¹ that Wine is a thing that mooueth to incontinencie. And Paule saith; ¹⁴² Absteine ye from wine, wherein is excesse. They should also haue absteined from fish, and especiallie, the delicater sort of fishes: for there be some of them, which doo no lesse delight the taste, and no lesse prouoke vnto lusts, than flesh doth. And vndoubtedlie, among the Fathers, as well Greekes as Romans, fishes were estéemed among the greatest deinties.

19 Moreouer, ¹⁴³ Socrates in his ecclesiasticall storie teacheth, that the Fathers fasted far otherwise: for in the Lent, some fasted two daies, some foure, some ten, some fiftéene, ¹⁴⁴ some twentie, and other some the whole fortie daies. And when they fasted, some absteined from all kind of flesh and fish, and did onelie eate all maner of pulse. Others absteined from all foure footed beasts, and liued onelie vpon foules and fishes: for all things at that time were left frée in the church. For when they had fasted vntill euening, at supper they did eat moderatelie, what so euer came to hand: albeit the thing began afterward by little and little to decline to superstition. Ierom to Nepotianus, saith; ¹⁴⁵ that There were in his time, which not onelie absteined from all kind of meat, but also from bread. They vsed certeine thin broths made well with spices, neither did they drinke them out of a cup, but supped them out of a shell. ¹⁴⁶ Augustine De moribus ecclesiae et Manichaeoru~, bringeth in a Manichei elect (for so they called their ministers) who in déed did eat no flesh; but in the meane time vsed most delicate and fine meats, & most swéet sauces. Wine also they might not touch, but drinks, which were made of fruits, the which were like vnto wine, and in pleasantnesse of taste, far passed the same: of these (I saie) they dranke abundantlie. On the other part he appointed him to be a true christian man, which remained fasting vntill euening: and then had to supper a messe of woorts sodden with a péece of lard, and a small portion of salt flesh, and dried in the smoke, and dranke thrée or foure cups of wine. Augustine demandeth, whether of these semeth to haue fasted best and more trulie: and he gaue iudgement on the Catholikes side.

20 The Montanists so delighted in this choise of meats, ¹⁴⁷ as they inuented for themselues ⟨…⟩, which were meats to drie vp nature, and such like: ¹⁴⁸ for (as Tertullian affirmeth) they did onlie eate bread, salt, and all maner of pulse, and their drinke was water. This kind of fast they vsed two wéeks before Easter. ¹⁴⁹ Ierom also addeth, that they were woont to fast thrée Lents; and that bicause they fasted so seuerelie, they were called ⟨…⟩, that is to saie, Continent men. ¹⁵⁰ Eusebius, in his fift booke, and 18. chapter writeth, ¹⁵¹ that one Apollonius reprooued Montanus; bicause he was the first that wrote lawes of fasting: as though the church before him were frée. He by lawes and rules prescribed what daies men should fast, and what meats they should absteine from: such an author haue the Papists of prescribed fasts, and choise of meats. ¹⁵² This superstition agréeth not with the word of God. Christ saith; That which entereth into the mouth, defileth not man. And; Whatsoeuer is set before you, that eate, making no conscience thereat. And Paule to Titus; To the cleane all things are cleane, but to the vncleane nothing is cleane. ¹⁵³ To the Col. Let no man iudge you in meate and drinke. To the Romans; ¹⁵⁴ The kingdome of God is not meate and drinke. To the Corinthians also, there be manie things set foorth for the confirmation hereof, where he intreateth of meats dedicated vnto idols. ¹⁵⁵ So the scriptures make no mention of anie choise of meats [to be vsed] for religion sake: ¹⁵⁶ yet I denie not, but that a choise of them must be had, either to auoid costlines, or for sicknes sake, or else for the auoiding of excesse. But that christians should absteine from flesh, from egges, and from milke for religion sake, is no where prescribed in the scriptures.

21 Another abuse is, that they laie vpon vs such fasts, as the strength of men is not able to indure: for they will haue the people to fast fortie daies. Which, if it should be required, according to the prescript rule of God, and of the old church; namelie, that the fast should be continued vntill euen, no man well-néere were able to abide it. ¹⁵⁷ And that institution is referred vnto Thelesphorus the Pope;. by other some to a time a little before him. And vndoubtedlie, therein is nothing else, but a certeine méere wicked zeale, ¹⁵⁸ and euill imitating of Christ: for he fasted fortie daies, therfore superstitious men thought it good, that christians should fast so manie daies euerie yéere. Whereas notwithstanding, Christ fasted after this maner but onelie once in all his life time: ¹⁵⁹ neither exacted he at anie time anie such act to be doone by his apostles. But these men decrée it to be sinne, and that a gréeuous sinne, when such a fast is violated. They should haue considered, that Christ, all that time did eate nothing; and in that he was able so long to endure, it perteined to a miracle, and to the diuine power. The scriptures in no place command, that we should imitate Christ in that thing. Chrysostome, in his 45. ¹⁶⁰ homilie vpon Matthew; The Lord (saith he) hath not commanded thée to fast fortie daies, although he might haue commanded the same. What then commanded he? He saith; Learne of me, ¹⁶¹ for I am meeke and humble in hart. But the maner of these men is peruerse: for they will imitate Christ in that which they are not commanded, but in that they are commanded they will not.

Our Sauiour, when he sent foorth his disciples said; Go vnto all nations, ¹⁶² teaching them to keepe (not whatsoeuer I haue doone) but whatsoeuer I haue commanded you. And it is a woonder to sée, how superstitiouslie and subtilie they haue decréed of those things in the Councell of Martin De consecratione, distinction 3. chapter Non licet: and in the canons of the Councell of Laodiceum, in the chapter Non oportet, it is commanded, that in the Lent, fasting on the thursdaie should not be broken. And in the Councell of Agathensis, it is commanded, that fasting on the saturdaie in the Lent should not be broken; bicause vpon the thursdaie and saturdaie manie fasted not. Yea, and vpon the sabboth daies also in the Lent, wherein they fasted not, they would that a choise of meats shuld be reteined. And De consecratione, distinction 4. chapter Denique sacerdotes; they doo ordeine, that the priests should begin their fasts from Quinquagesima. And in the same place, the fift distinction, in the chapter, Quadragesima. Gregorie hath inuented a reason, to prooue, that Lent ought to be fasted; We must (saith he) giue the tenth part of the whole yéere vnto God; and the tenth part of the yéere consisteth of fortie daies; therefore we must fast so manie daies. ¹⁶³ A goodlie reason forsooth! Why dooth this Gregorie forget, that the Leuiticall priesthood, and ceremonies thereof haue now ceased? Wherefore it is not lawfull to bind christian men vnto tenths and Iewish ceremonies. And if for that cause the time of Lent must be consecrated to a fast, bicause it is the tenth part of the whole yéere; why did not the Iewes in the old time fast in that sort? Why did not the prophets reprooue them, ¹⁶⁴ for deceiuing GOD of such a kind of tenth?

22 But I will shew (so farre as I can perceiue) why Lent was first inuented. The fathers, when they perceiued men to liue verie licentiouslie and negligentlie, thought to haue them compelled after a sort to renew godlines some part of the yéere; and somewhat to bridle the rage of the flesh. And for this purpose they did thinke the fortie daies before Easter to be most méet, that men might so long haue their minds occupied in repentance, and in remembring of the benefits of God. ¹⁶⁵ This inuention, although at the first view it may séeme a goodlie thing, yet it agréeth not with christian libertie. For we must thinke vpon the great benefits of God, and vpon our great ingratitude, and vpon other our most gréeuous sinnes, not onelie fortie daies, but continuallie also. Further, by this meanes, they opened a verie wide gap to liue most securelie & retchleslie: for if they haue once fullie performed those fortie daies, they thinke, that all the yeare after they may wholie giue themselues vnto all kind of pleasures and lusts; for they referred the time of repentance vnto those fortie daies. And although the forefathers had a Lent; yet (as Eusebius saith in his fift booke, ¹⁶⁶ and 24. chapter) it was left frée vnto all men. ¹⁶⁷ For Irenaeus, after this maner intreated with Victor bishop of Rome, when he would haue excommucated the East church, bicause it agréed not with the church of Rome, about the kéeping of Easter; What (said he) may we not liue at concord, although they vse their own rites as we vse ours? For in the Lent, some fast two daies, some foure daies, some ten daies, some fiftéene, some twentie, and other some fortie daies; and yet neuerthelesse concord is reteined.

23 There is an other abuse, for bicause some there be, ¹⁶⁸ which appoint a holinesse to consist in fasting; as though a worshipping of God consisted in it: whereas in verie déed, fasting is onelie an exercise, which of it selfe hath no holinesse. They are fooles, which in fasting doo thinke, that for that cause they haue God bound vnto them. Wherefore we must not rashlie giue credit vnto Ierom, ¹⁶⁹ when he saith; that Fasting is not a vertue, but the foundation of all vertues. For onelie Christ, and faith in him, is the foundation of vertues. If he had said that fasting is a helpe vnto certeine vertues, he might haue bin borne withall. ¹⁷⁰ And doubtlesse herein the fathers erred oftentimes; in that they praised and extolled fasting abooue all measure. If so much should be attributed vnto fasting, we must of necessitie confesse, that Iohn Baptist liued more holilie than Christ: ¹⁷¹ for he fasted more than Christ did. For Christ did eat and drinke, as temperate and moderate men vse to doo. But it is said, that Iohn did neither eat nor drinke. ¹⁷² Yea and Paule to Timothie writeth; that Bodilie exercise hath small profit, but godlinesse is profitable vnto all things.

If thou wilt demand, what godlinesse or pietie is? I will answer, ¹⁷³ that it is a true worshipping of God, a soundnesse of doctrine, and a pure life; which things doo followe hope and faith. In these things assuredlie is verie great profit. And the exercise of the body hath indéed some profit, howbeit not verie great. But we must consider, that Paule speaketh not of fasting, and exercise of the bodie, which is hypocriticall, and wanteth faith; but of the true and christian fasting. For those things, which want faith, and procéed of hypocrisie, are sinnes; neither doo they any thing profit. ¹⁷⁴ Wherefore Esaie faith; Is this the fast which I haue chosen? But these our men go further, and besides that they appoint a holinesse in fasting; they make it also to be a part of satisfaction. For the Schoole-men, ¹⁷⁵ in the fourth booke of sentences, appoint satisfaction to consist of praiers, almes-déeds, and fasting. What is to make void the death of Christ, if this be not? They babble also, that by fasts, soules are deliuered out of purgatorie. And least anie should thinke, that I faine these things; let him reade Gratianus, ¹⁷⁶ in the 13. cause, question second, chapter Animae, ¹⁷⁷ where he citeth the words of Gregorie, who saith; that Soules are deliuered from purgatorie, either by praiers, or fasting of their kinsfolkes.

24 There is also an other more gréeuous abuse; for that some affirme, that by fastings they can satisfie the church, although they cease not from sinne. ¹⁷⁸ This kind of fast God himselfe reprooueth by expresse words in Esaie; What care I (saith he) for your fastings? Ye fast vnto contentions and strifes. Is this the fast which my soule hath chosen? Pope Liberius decréed, ¹⁷⁹ that all the Lent we must absteine from strife and suite in lawe. This is not verie wiselie decréed: for the publike wealth cannot stand, if it be so long or euer matters be heard, or iudgement giuen. If fasting should for some weightie cause be denounced for a day or two; there might for that space of time be commanded intermission of iudgement: but that lawes should be silent, so long as Liberius would haue them, that is against the publike weale. Besides this, the selfe same Liberius saith, that the vse of matrimonie polluteth the fasting in Lent: wherefore they would haue men all that time to haue no fellowship with their wiues. ¹⁸⁰ But Paule much more sincerelie exhorteth married folkes, that they should seuer themselues for a time, and that by their owne mutuall consent; and to returne togither, lest they should be tempted by Sathan.

25 There is also an other abuse, in that men in all that time, ¹⁸¹ which is immediatlie before Shroftide, giue themselues euerie where most intemperatlie to riot, gluttonie, dronkennesse, and filthie lusts; and that vnder pretence, that they may the more easilie fast, as though it were lawfull to doo euill, that good may insue. Neither is this a new kind of vice: ¹⁸² for Basil in his homilie of fasting, ¹⁸³ and Chrysostome vpon Genesis doo in manie places gréeuouslie complaine of the same abuse. Some fast vnto delicate fare: for when they knowe that they shall haue no suppers, they lode their vile panch at dinner with ouer-much abundance of meate; so that they make themselues vtterlie vnprofitable for the whole daie. ¹⁸⁴ Others, on the contrarie part, doo vtterlie consume themselues with fasting, yea, and in a maner kill themselues: as Basilius and Nazianzenus did, who being men excellentlie well learned, yet by abstinence and fasting were made vtterlie vnprofitable to the church. They were compelled to kéepe their beds sometime halfe a yéere, and sometime a whole yéere togither. Lastlie, there are some, which by reason of fasting haue a woonderfull delight in themselues, are proud, and doo despise others: as that Pharisie, ¹⁸⁵ which said; I am not as other men be, I fast twise in the weeke, &c. I might reckon a great manie more of these abuses, but these I thinke to be sufficient for this time. This one thing onelie I will adde, that in fasting we sée two extremities. The Papists reteine their superstitious fasts by hooke or crooke; but we wholie neglect the lawfull and right fasts: wherefore it séemeth, that as well the one part, as the other, must be reformed. And thus farre touching these things.

Of VVatches.

¹⁸⁶ 26 Augustine, in his sermon De verbis Domini, the 14. oration saith, that The forefathers diuided the night into foure parts, of which euerie one conteined thrée houres: which he also confirmeth by testimonies of the holie scriptures. For it is said, that the Lord came vnto the apostles in the fourth watch of the night, when they laboured verie earnestlie in the sea, bicause their ship was well-nigh soonke. The same father writeth the like thing vpon the 79. psalme. Also the Glosse, in the decrées 1. question the first, Superueniente pascha, maketh mention of the names of those parts of the night, Conticinium, Intempestum, Gallicinium, & Antelucanum: that is, the bed time, the dead part of the night, the cocke crowing, and the dawning of the daie. ¹⁸⁷ And Isidorus, in his fift booke of Etymologies, maketh seuen parts of the night: for he addeth these thrée; Vesperum, Crepusculum, and Matutinum; that is, the euen-tide, the twilight, and the morning. The second watch may be vnderstood the middle watch; for there are two watches betwéene the first and the last: wherfore howsoeuer it be, the second must néeds occupie the middle place.

But the inuenter of these gards or watches in hosts (as Plinie writeth in his seuenth booke, ¹⁸⁸ the 56. chapter) was Palamedes: which yet cannot be he, forsomuch as the acts of the Iudges are of farre more antiquitie than was Palamedes; vnlesse peraduenture he spake onlie of the watches of the Graecians. The vse of watches flourished in the old time, not onelie in hosts; but they were had in vse also for the safe custodie of manie other things. For at Rome there were watchmen, which in the night time went vp and downe the citie, ¹⁸⁹ to giue warning of fires: and therefore, both in the Digests, and in the Code, there is a title De officio praefecti vigilum; that is, Of the office of the ouerséer of watches. ¹⁹⁰ This industrie also was translated vnto shepheards, which we may sée euen by the Gospell: for in Luke the second chapter, the angels, when Christ was borne, came to the shepheards, which kept watch ouer their flocke. We read also, that both Ethniks and christians vsed watches in holie seruices. ¹⁹¹ At Rome there were holie seruices vnto the goddesse Bona, which were doone in the night season. And in the old testament we read, ¹⁹² that godlie women abode all night at the tabernacle; for dooing iniurie vnto whom, the children of Helie were accused.

27 Philo a Iew (as Eusebius Caesariensis reporteth in his first booke) affirmeth, ¹⁹³ that The christians, which were in the apostles time, among other their commendable institutions, did most chastlie watch, in giuing thanks vnto God, applieng themselues vnto praiers, doctrines, and praisings of God. ¹⁹⁴ Tertullian in his apologie writeth, that the christians supped oftentimes, and moderatelie togither; bicause they knew they might worship God in the night season. In the Acts, ¹⁹⁵ Paule continued his sermon and disputation till after midnight; so that Eutychus, a yoong man, being oppressed with sléepe, fell downe from an high lost. Yea, and Christ also abode all night vpon the mount, praieng: ¹⁹⁶ and he blamed the apostles, which could not watch euen one houre with him; and exhorteth them to watch and praie, that they might not be oppressed with temptation. Ierom vpon the 25. ¹⁹⁷ chapter of Matthew writeth, that The Iewes had a tradition that the Messias would come at midnight: at which houre indéed the first borne of Aegypt were slaine. Wherefore he writeth, that he supposeth the tradition came from the apostles, that the priests, in the holie night of Easter, shuld not send awaie the people; so that, if peraduenture the Lord appéere, he may find them watching. But this is not at this daie obserued: for the watches are not kept in the night of Easter, but in the night of the natiuitie.

28 In the Councell of Carthage, the fourth, ¹⁹⁸ chapter the 49. It is ordeined, that a priest, who without anie necessitie of his bodie ceased from the kéeping of anie night watches, should both be depriued of his degrée, and also put out of his benefice. But in the Councell of Eliberinum, chapter 35. ¹⁹⁹ watchings in churchyards were forbidden; where they were woont to watch, hauing wax candles lighted. Which I suppose was inuented, not that by that obseruation they might deliuer the soules of the dead from purgatorie; but rather in honor of them. For as euerie man held deare his friends, ²⁰⁰ which were dead, that the memorie of them should not be forgotten; they watched at the place, where they were buried, one daie in the yéere. Which we manifestlie perceiue in the life of Hilarion written by Ierom; where he telleth, that a certeine deacon said, that he should watch at the ⟨…⟩oome of blessed Anthonie within a daie or two, bicause now a yéere, or certeine yéeres were passed since he died. The elders watched also at the sepulchres of martyrs, therby to shew vnto them honor, applieng them selues to doctrine, exhortations, giuing of thanks, and praiers; especiallie in those perillous times, when they might not easilie in the daie time assemble togither. Moreouer, godlines was by that meanes the better obserued: for in the daie time, men were occupied in sundrie labours and works. Wherefore, to the intent that the worshipping of God might not be vtterlie neglected, they appointed certeine houres in the night for it.

²⁰¹ 29 Ierom against Vigilantius, maruelouslie commendeth the institution of the church for watching; and he thinketh, that we should not cease from this obseruation, although by the occasion of these watches, some shamefull thing were committed. For (saith he) the errors of yoong men and light women, which can also sinne in an other place, and plaie shamefull parts at home, ought not to reuoke vs from so holie a custome. But we sée at this daie, contrarie to the saieng of Ierom, watches not onelie of the martyrs are abolished; but also those which were doone in the honor of the Lord: as it manifestlie appéereth in the councell of Anticiodorensis, ²⁰² chapter 5. Although in some places there continue some remnants of watches: as at Mantua, vpon the feast of Bartholomew; and at Vercellis, in the night of saint Eusebius. But all men knowe, how vnreasonablie and immoderatlie men behaue themselues in those watches. ²⁰³ Wherefore they haue conuerted the obseruation of watchings into fastings. But what maner of fastings I praie you? Such as now a daies they vse to absteine from the eating of flesh. But whatsoeuer it be, the sentence of the apostle is firme and constant; ²⁰⁴ that The exercises of the bodie haue no great profit, but godlines is profitable vnto all things. We must indéed fast and watch, as much as reason requireth, and the strength of the bodie will beare. And I doo not thinke, ²⁰⁵ that herein we ought to imitate Basil, Nazianzen, and such other, which with outward obseruations so kept vnder their bodies, as at length they became vnprofitable both to themselues, and also to others. The golden mediocritie is to be kept, wherein we must obserue the laudable measure of frugalitie and temperance. And these things (by the waie) as touching watches.

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← 45. The ninth Chapter. Wherein is treated · Contents · 47. The eleuenth Chapter. Of Christian →

Footnotes

1. In Iudg. 2, vers. 4. ↩

2. Teares are vsed aswell to repentance as to praiers. ↩

3. Teares are not alwaies the token of true repentance. Gen. 27, 38. Heb. 12, 17. ↩

4. In 2. Sam. 12, vers. 16. ↩

5. Luk. 23, 62. ↩

6. Luke. 7, 38. ↩

7. Esaie. 38, 2. ↩

8. 2. Kin 22, 19
   ↩

9. verse. 6. ↩

10. Psal. 6, 9. ↩

11. Psal. 56, 9. ↩

12. verse. 9. ↩

13. Heb. 5, 7. ↩

14. verse. 19. ↩

15. What tears are not allowed vnto God. ↩

16. After what affections teares doo followe. ↩

17. Esdras. 3, 12 ↩

18. Anger hath sorrowe and plesure ioined with it. ↩

19. Mercie causeth teares. ↩

20. Of the matter of tears. ↩

21. Diuers opinions therof. ↩

22. Augustine. ↩

23. Plutarch. ↩

24. Seneca. ↩

25. Augustine. The causes for which we must weepe. ↩

26. Sinnes of committing and omitting. ↩

27. Chrysost. ↩

28. The abuse of teares. ↩

29. We must bewaile the sinnes both of our selues, and of others. 2. Co. 12. 20 ↩

30. 1. Cor. 5, 2.
    ↩

31. verse. 136. ↩

32. Ezech. 9, 4. ↩

33. The godlie doo easilier weepe, than laugh. ↩

34. The weeping which commeth onelie through the feele of punishment, is not allowed verse. 5. ↩

35. The teares of them which speak euil of God, are condemned. ↩

36. Num. 14, 2. ↩

37. What kind of moorning is most acceptable to God. ↩

38. Ioel. 2, 16. and 17. ↩

39. Matt. 5, 4. ↩

40. Publike repentance must sometime be renewed. ↩

41. In Iud. 20. at the end. Auen-Ezra ↩

42. A distinction of fasting. ↩

43. A naturall fast. ↩

44. Hippocrat. ↩

45. A ciuill fast. ↩

46. 1. Sa. 14. 24.
    ↩

47. Acts. 23, 12. ↩

48. The fasting familiar to christians. ↩

49. What profit commeth by temperate feeding. ↩

50. Luk. 12, 34. ↩

51. 1. Pet. 5, 8.
    ↩
52. 1. Cor. 9, 27.
    ↩

53. A miraculous fasting. ↩

54. Exod. 34, 28 ↩

55. Matt. 4, 2. ↩

56. Matt. 12, 1. ↩

57. 1. Kin. 17. 9. Ibidem. 6.
    ↩

58. A religious fast. ↩

59. A definition of a religious fast. ↩

60. The fourme of this fast. ↩

61. The mater. ↩

62. The efficient cause. ↩

63. The end. ↩

64. The exercises of them that fast truelie. ↩

65. verse. 13. ↩

66. Why fastings doo please God. Ierom. ↩

67. Religious fast is publike and priuate. ↩

68. We must sometime fast for other mens causes. ↩

69. Iob. 2, 11. ↩

70. 1. Sam. 3, 32.
    ↩
71. 2. Sa. 12, 16.
    ↩

72. verse. 4. ↩

73. Dan. 9, 2. ↩

74. How publike fasting is proclaimed. ↩

75. What is to sanctifie a fast. ↩

76. 1. Sam. 7, 4. and 6.
    ↩
77. 2. Sam. 1, 11
    ↩
78. 1. Sa. 13, 13.
    ↩
79. 2. Par. 20, 3.
    ↩

80. H⟨…⟩ster. 4, 16 ↩

81. verse. 5. ↩

82. 2. Kin. 25, 8.
    ↩

83. Ibidem. 25. ↩

84. 1. Kin. 21, 9.
    ↩

85. Ioel. 2, 16. Esd. 8, 21. Why a publike yerelie fasting was commanded among the Hebrues. Leuit. 16, 23 ↩

86. Leuit. 23, 27 ↩

87. The day of publike fast was a festiuall daie. ↩

88. The Ethniks by the instinct of nature had a religious fast. Ionas. 3, 4. ↩

89. Augustine, Porphyrius ↩

90. Plutarch. ↩

91. Holie sacrifices doone with water without wine. ↩

92. Empedocles. ↩

93. Titus Liuius. ↩

94. Fastings commended in the new testament. verse. 2. ↩

95. verse. 23. ↩

96. Augustine. ↩

97. Ierom. ↩

98. Eusebius. ↩

99. verse. 5. ↩

100. Matt. 17, 19. ↩

101. The faults which are to be auoided in fasting. ↩

102. Fastings are brought in without measure. ↩

103. The multitude of fastings haue brought in questions and contentions. ↩

104. Monica the mother of Augustine. ↩

105. Ambroses answer to Augustine. ↩

106. Innocentius. ↩

107. Epiphanius held, that Christ ascended vpon a Wednesdaie. Matt. 9, 15. ↩

108. We must not attribute ouermuch to traditions. ↩

109. Why the ember daies were inuented. ↩

110. Augustine. ↩

111. Arrius the heretike. ↩

112. Iouinian the heretike ↩

113. verse. 3. ↩

114. Liberius. ↩

115. Augustine. ↩

116. Matt. 4, 2. ↩

117. Luk. 2, 36. ↩

118. 1. Tim. 5, 5.
     ↩

119. Acts. 10, 3. ↩

120. Acts. 3, 10. ↩

121. Whether fastings rightlie denounced must be obeied. ↩

122. Osc. 6, 6. The Gangrense councell. ↩

123. The canons of the apostles. ↩

124. Ioel. 2, 16. ↩

125. Iohn. 3, 7. ↩

126. Augustine. ↩

127. Matt. 7, 1. ↩

128. How fastings are said to be free or not free. ↩

129. How long the forefathers fasted, and how they behaued themselues therein. Leui. 23, 27. ↩

130. They fasted from euening to euening. 1. Sam. 4, 24 2. Sam. 3, 35. Tertullian. ↩

131. Augustine. ↩

132. Thomas Aquinas. ↩

133. The councell of Calcedon. ↩

134. The ninth houre was the third houre from noone. How the forefathers diuided the time and houres of the daie. ↩

135. Rom. 13, 12. ↩

136. Of the choise of meats. Looke before in cha. 5. Art. 10. ↩

137. 1. Tim. 4, 1.
     ↩

138. Ibidem. 3. ↩

139. Montanus the heretike. Tertullian. ↩

140. How the choise of meats must be vsed. ↩

141. Pro. 20, 1. ↩

142. Ephe. 5, 18. Some kind of fish no lesse prouoketh lust, than doth flesh. ↩

143. Socrates the historiographer. ↩

144. Diuers formes of fasting vsed by the fathers. They fasted not all after one maner. ↩

145. Ierom. ↩

146. Augustine. A comparison between a Manichei and a christian. ↩

147. The ⟨…⟩ of the Montanists. Tertullian. Ierom. ↩

148. Tertullian. ↩

149. Ierom. ↩

150. Eusebius. ↩

151. Montanus was the first that wrote laws of fasting. ↩

152. Against choise of meats. Matt. 15, 11. 1. Co. 10, 27 Titus. 1, 15. ↩

153. Col. 2, 16. ↩

154. Rom. 14, 17. ↩

155. 1. Cor. 8, 10.
     ↩

156. In what respect a certeine choise of meats is to be admitted. ↩

157. When the institution of Lent began. ↩

158. Matth. 4, 2. ↩

159. Christ required not fortie daies fast of his apostles. ↩

160. Chrysost. ↩

161. Matt. 11, 19. ↩

162. Matt. 28, 20. ↩

163. Gregories reason for the keeping of Lent confuted. ↩

164. Why the fathers ordeined Lent season. ↩

165. The institution of Lent is against christian libertie. ↩

166. Eusebius. ↩

167. Irenaeus. ↩

168. Fasting is an exercise not a holinesse. ↩

169. Ierom. ↩

170. The fathers attributed ouermuch vnto fasting ↩

171. Matt. 11, 18. ↩

172. 1. Tim. 4, 8.
     ↩

173. What godlines is. ↩

174. Esaie. 58, 5. ↩

175. That fasting is no part of satisfaction. ↩

176. Gratian. ↩

177. The aduersaries saie that by fasting, soules are deliuered out of purgatorie. ↩

178. Esaie. 58. 3. ↩

179. Liberius a Pope. ↩

180. 1. Cor. 7, 5.
     ↩

181. The abuse that men vse at Shroftide. ↩

182. Basil. ↩

183. Chrysost. ↩

184. It is not lawfull for a man to consume himselfe with fasting. ↩

185. Luk. 18, 11. ↩

186. In Iudges 7, verse 16. Augustine. The night diuided into foure watches. Matt, 6. 48. ↩

187. Isidorus. ↩

188. The inuenter of night watches. Plinius. ↩

189. Watchmen in the night for fires. ↩

190. Watches of shepheards. ↩

191. Watches vsed in holie seruices. ↩

192. Numb. 3, 26 ↩

193. Philo. ↩

194. Tertullian ↩

195. Acts. 20, 7. and 11. Ibidem. 8. ↩

196. Matt. 26, 40. & 41. ↩

197. Ierom. ↩

198. The Councell of Carthage. ↩

199. The councell of Eliberinum. ↩

200. Watches at the sepulchres of the dead. ↩

201. Ierom. ↩

202. The Councell of Anticiodorensis. ↩

203. Watchings turned into fastings. ↩

204. 1. Tim. 4, 8.
     ↩

205. Basil and others must not be imitated in fastings. ↩