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 a a 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 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 a a 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 b b Iudg. 20.26 . wept and fasted that day , vntill euen ; and that the Iewes should c c Ester 4.16 . fast , and not eate nor drinke three dayes , day or night ; and that our Sauiour d d 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 e e 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 , 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 a a Osiand . in 1. Chro. 10.12 . Osiander among the Protestants , but among the Papists b b 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 Fasting-dayes 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 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 a a Tam diebus , quàm noctibus ieiunabat [ Christus . ] Hoc autem dicitur propter duo : primò propter consuetudinem Ieiunij Judaeorum . 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 , because of the custome of the Iewes . For they , when they fast , doe eate nothing all the day , till after Sun-setting , 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 , a a Autideo diebus Euangelista noctes adiecit : vt indicaret eum non Iudcorum more ieiunasse , qui per diem nihil cibi potusve sumentes , noctu vescebantur . 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 ; b b Noctium additur mentio , ne putes Ieiunium fuisse , quale Iudaeorum iuxta legem , qui interdiu ieiunare iussi , vesperi noctuque 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 ; c c Noctium etiam fit mentio , quemadmodum & in Ieiunie Mosis , ad distinctionem Ieiunij Christi à Ieiunijs Iudaeorum , 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 d d 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 an imperfect kinde of partaking with it . a a Perpetua S. Scripturae phrasis et sanctorum omnium in V. & N. T. praxis aperiè docent eos demum verè ieiunare , qui prersus ab omni cibo abstinent , siue per vnum , siue per plures aliquot dies . Impropriè tamen Ieiunium 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 non bibunt , vt aliorum expressione pomorum alios sibi liquores , non 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 , ton 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 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 , vndertaken 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 (a) (a) 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 . And so in like sort a man may fast for his health , that he may concoct his vndigested humors ; & for his gaine , that he may spare his purse ; & for the publike good , that he may preserue the breede of Cattell : a a Non laudatur in illo ieiunium , qui ad luxuriosam coenam seruat ventrem suum . Aug. in Psal. 43. pag. 142. E. Ieiunant quidam , ( 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 ; (b) (b) 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 ; c c 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 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 intended , 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 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 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 . a a 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 thy selfe ? saith Saint Augustine . So fast , that by anothers eating thou mayest be glad that thou hast dyned . And againe , b b 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 , c c 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 ; d d Jeiunijs nostris egentium refectio suffragetur . Leo Serm. 10. de Quadrages . Let the feeding of the poore giue testimony to our fasting . And , e e 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 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 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 (a) (a) Matt. 9.14 . Pharises fasted often , and for example sake , that they (b) (b) Luk. 18.12 . fasted twice in the weeke ; and that concerning those fasts of theirs , our Lord gaue his Disciples this warning , (c) (c) 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 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 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 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 more then ordinary entercourse with him , wee should by some fitting behauiour declare it . For which purpose , (a) (a) Exod. 3.5 . God commanded Moses , and the (b) (b) 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 (c) (c) 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 , (d) (d) 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 ; e e Hebraeorum illa fuit à maioribus tradita , & vsu recipta , ac tanquam lege probata consuetudo , vt von siceret diebus festis cuiquam ante sextam boram prandere . Baron . ton . 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 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 (f) (f) Aug. Epist. 118. c. 6. pag. 191. B. Saint Augustine , and (g) (g) 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 , (h) (h) 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 (i) (i) 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 (k) (k) 1 Sam. 16.11 Samuel would not sit downe , till Dauid was sent for , that hee might 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 , (a) (a) 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 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 ; (a) (a) 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 ; (b) (b) 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 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 : (a) (a) 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 , 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 , (a) (a) 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 & subiection . And to like purpose , Hilarion , a religious young man , when after much abstinence and course feeding , ( for barley-bread and water , with some rootes , was his vsuall foode ) he felt some pricking lusts in his flesh still , a a Iratus itaque sibi , & pectus pugnis verberans , quasi cogitationes posset coode manûs excludere , Ego , inquit , aselle faciam vt non calcitres ; nec le hordeo alam , sed paleis : fame te conficiam & 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 seeking the markets for the best Cates , and the Vintners cellars for the best Wine , and the Confectioners shops 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 mortification ? 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 (a) (a) Prou. 24.31 . the field of the sluggard , It was all growne ouer with thornes , and nettles had couered the face of it . b b 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 , 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 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 , (a) (a) 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 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 , (a) (a) 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 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 (a) (a) 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 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 (a) (a) 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 (b) (b) 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 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 , (a) (a) Bassl . de Ieiun . Homil. 1. pag. 327. Saint Basil , and after him (b) (b) 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 (c) (c) 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 . 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 , (a) (a) 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 , (b) (b) 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 , 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 ) (a) (a) D. King on Ionas , Lecture 36. page 489. We acknowledge before thy 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 repentance , 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 , (a) (a) Prou. 15.13 . A merrie heart maketh a cheerefull countenance : And our Sauiour to say , (b) (b) 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 , 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 , (a) (a) 1. King . 21.4 . layed him downe vpon his bed , and would eate no bread . And Hannah , when she was vpbraided by her aduersary , (b) (b) 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 , (c) (c) 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 , (d) (d) 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 (e) (e) Iocl . 2.12 . the Prophet taught the people to shew their repentance , by fasting , and weeping , and mourning . And nature taught the (f) (f) Ionas 3.5 , 6 , 7. Nineuites to doe the like . And from hence Saint Basil saith , (g) (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . de . Ieiun . Hom. 1. pag. 323. A. Repentance 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 (a) (a) 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 , 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 , a a 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 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 (a) (a) 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 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 , (a) (a) 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 (b) (b) 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 chastisements which we inflict vpon our selues , are most times more effectuall then those which God 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 (a) (a) 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 . b b Quemadmodum vermes , qui in puerorum intestinis germinant , pharmacis quibusdam 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 , c c Dulcis voluptas videtur , amarum ieiunium . 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 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 , (a) (a) August . in Psalm . 42. pag. 139. C. Didiceram 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 peraduenture 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 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 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 .