CHAP. I. Containing the Coherence and the Analysis .

THe seed of the woman , The Coherence , in which is shewed very briefly how hitherto the Serpent & the seed of the Serpent , had shewed his Antipathy against the seed of the woman and how the seed of the woman dealeth with him in this Text. the true Messias Christ Iesus had hetherto , till towardes the end of this his first yeares publike preaching of the gospel , sought onely the destruction of the works of the Serpent , & of the Deuils mischieuous power . No otherwise than accidentally , had our blessed glorious Sauiour destroied the person either of wicked Angel or wicked man : But the Deuill the Serpent by himselfe , and his seed had hetherto first wrought against our Sauiours person to destroy it , by Violence and Infamy ; Violence , against his soule by suggestions in the forty dayes temptation in the wildernes ; against his body by Herod in his infancy , by the Pharisees ( Iob. 4 1. ) when hee first baptized : by the barbarous Clownes of Nazaret ( Luke . 4.29 . ) when hee first preached publikely . Infamy , by hauing obiected the basenes of his trade . Is not this the Carpenter Maries sonne ? of his kindred and parentage , Are not Iames and Ioses , Iuda and Simon his kinsmen ? Mar. 6.3 ) Is not this goodman Iosephs sonne ? ( Luke 4.22 . ) And when nothing would fadge either by Violence or Infamy to the destroying of Christs person , then , euen before the end of this his first yeares publicke preaching , against his publike and priuate worke to destroy it . It is two fold , Sauing doctrine ; Good life . Against Christs doctrine , That it is blasphemous . Luk. 5. and this Cha. 3. ver. This man speaketh blasphemies , who can forgiue sinnes , but God ? Against Christs life , That Moses neuer broke the two materiall tables more plainely with his two hands , then Christ hath broken the two morall tables of the law both by his sinnes of Commission against the Negatiue prohibitions thereof , and by sinnes of Omission against the Affirmatiue commaunds . By sinnes of Commission against the first table : For ( Iohn the 5. ) by vttering blasphemie at the feast of Tabernacles , and by making himselfe the sonne of God , hee breakes the three first commaundements ; by breaking the Sabboath at the same feast , and by healing a bedred man vpon the Sabboath day he breakes the fourth commandement , By sinnes of Commission and Omission against the second table : For ( this Cha. 11. v. ) in that he companieth with gluttons and drunkards , in Leui a common tol-gatherer a bad fellowes house , he breakes the negatiue part of the sixt and seuenth commandements to the manifest murdering , and effeminating , or corrupting the pure soules of men , destroying that opinion of necessary austerenes which Iohn the Baptist , and the Pharises had by their austere liues inured the people vnto ; and in that he omitteth all kinds of Disciplinary Fasts , very necessary for the mortification of the sinfull flesh of his Disciples , he breakes the affirmatiue part of the same commandements .

This last obiection is of my text . And ( that which heretofore I haue shewed at large , to be the very depth of Sathanisme , and of all deuilish policie ) it is vttered against Christ not by the Pharises Disciples , who might be suspected to obiect of malice , and whom in Leui his house , Christ had alreadie answered ; but it is vttered in the open hearing of thousands , by the deuoutest Disciples of his vndoubted and best friend that most famous liuing sanctimonie Iohn Baptist . The Disciples of Iohn say vnto him , not , Verse . 14. The Disciples of the Pharises say vnto him : Why doe we and the Pharises Fast much ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or most seuerely , nay not only fast , but pray ; Luke 5.33 . not only fast and pray much ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ; but ( as Saint Luke hath it more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , very thickly and often : but thy Disciples Fast no disciplinarie Fasts at all , but eate and drinke and take their ordinarie meales euery day .

The Analysis . Vnto this so subtle , so weightie , so graue & true accusation in regard of the Antecedent ( though most false and friuolous , in regard of the Consequent ) our glorious Sauiour in these two parables giueth two Apologies worthy of himselfe ; the former in this former Parable , taken from his owne person , The former Apologie taken from Christs person . the other in the other Parable , taken from the Quality and person of his Disciples and followers . He himselfe , was now not onely the husband , but euen the Bridegrome of his Church in the honiemoone , and sweetest feruencie of her first loue . As for the children of his Bride-chamber , his Disciples and neere attendants , he was able to keepe them in his Fathers name , without any paedagogicall or disciplinarie exercise , of sorrow and humiliation for sinne , Iohn 17.12 . To fast , to mourne , to eate the bread and water of affliction , was now the portion of his festiuall bride Cup. To be wed to all kindes of sorrowes and penance , was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his owne proper worke alone , as he now came to be mans whole and alone Redeemer , a worke not ( without manifest derogation thereof , nor without a necessarie infeebling and weakning of the Christian faith ) any waies communicable to the shoulders of his followers . They should indeede heereafter ( when that which he counted his Bridall feast of afflictions was once ended , and fully solemnized by him ) all of them , aboue all other men , with the two sonnes of Zebedee , be baptized with his bloodie baptisme , Math. 20 . 2● . wherewith he was now to be bathed and baptised ; They should indeede heereafter all drinke hartily and soundly of his Bride Cup of penance and of death , wherof he was now to drinke first himselfe . But afore , his Bride or they could tast any whit deeply or kindly of this his Bride Cup , it was first his honest and necessarie dutie , to be himselfe , in himselfe , as Moses was to Zipporah , a bloodie husband vnto her , and as her true louing Bridegrome and Redeemer , to beginne therein vnto her himselfe , drinking the hartiest draught , euen to the bottome of the dregges , of all the iust punnishments of sinne . If they or his Bride her selfe did now , whilest the Bridall lasted , bride it ( as it were ) and sip a little thereof ; that surely might be all , that could yet vpon so high a feast day , well become her . In a word , he was now to treade and to be troden in the wine presse of his Fathers wrath alone ; He alone ,

Isa. 63.3 . and 53.10 . Iohn . 11.

Salomon was a type of Christ in this . For Iudah and Israel were many in his daies , euen as the ●and of the sea in number , eating , drinking , and making mery . 1. king . 4.20 .

and no other with him was now to giue his soule an offering for our sinnes , as the Prophet , Isay , had fore prophecied . He now was that one man , of whom Caiaphas so extraordinarily prophecied , that it was expedient , that one man should die for the people , that the whole nation perish not . Seeing then , that all cause of mourning or humbling of the soule , which is the first and chiefe end of Fasting , is by his bodily presence with them , so necessarily absent from them ; Can any reasonable man make the children of the Bride-chamber fast , while the Bridegroome is with them ? Thus standeth Christs former Apologie , taken from the maiestie and greatnes of his owne person .

On the other side , in regard of the weaknes and vnfitnes of his Disciples , The other Apologie taken from the person of Christs Disciples . & euen of the Disciples of Iohn , and of the Pharises themselues , to fast Euangelicall Fasts , his other Apologie is this . His Euangelicall or Gospel-fasts are as shreds of new cloth , strong , durable , able and fit to mend a rent or a decay in the strongest and most holy soules . But they , who had fasted none but legal or propheticall Fasts , were yet as old , worne , thredbare cloth , worne out with the obseruation of the old customes of the ragged , beggarly , vndurable rudiments of the ceremoniall law , which law was not now to indure , or to be mended & stitched vp any longer . His Gospel-fasts againe are as new , vigorous , spiritous , vertuous strong wine , full of Spirit and truth . But they yet were not Sanctified with his truth ; They knew not yet , whether there were any holy Ghost , and newe renewing spirit or no ; They were yet , as old leaking , vnstancht bottels , not able so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to containe and absteine , as ( after his Ascension and bodily departure from them ) The promise of his Father , and the Grace and truth of his Gospel should instruct and enable them . The rent in the fasters through this vnsuteablenes would now bee made worse , if such fasting should be applied ▪ The Fast it selfe , being too strong would take vent , and runne out into manifest losse . What reason then , that such fasters should be set in the paedagogie , or disciplinarie exercise of such a Fast ?

This double Apologie I take to be thus rightly meant in these two parables , and thereby the deuillish and slanderous consequent , of the diffamation of our Sauiours offensiue , or dissolute breach of the affirmatiue part of the sixt and seuenth commaundements , to bee most notably and clearely ouerthrowne . He did not with his disciples , omit the keeping of the generall or essentiall duties of mortification , absolutely commanded in the affirmatiue part of those two commaundements : Only in regard of his owne quality and person , and in regard of the quality and person of his Disciples , he did together with them intermit , rather then omit some duties , tending to the Bene esse of mortification , which were not vniuersally and absolutely commanded .

My text therefore thus : But the daies will come , when the Bridegrome shal be taken from them , or The daies will come , when new shreds shal be applied to new cloth , new wine shall be put into new bottels , that both may be preserued ; & then shal they Fast : is to be annexed in common too , & with both the parts of this double Apologie , as a necessary anticipation and preuercion of that obiection , which might yet further worthily haue proued our glorious Sauiour to be an obstinate patrone of fleshly libertie . For though in regard of the present state of his person , and of the persons of his Disciples , their 〈◊〉 fasting could not proue him a resolute or absolute aduersary 〈◊〉 mortification : yet seeing that fasting hath such power in it to mortifie the flesh , found out by the continuall practise of Moses and the Prophets , and of him , that was greater then any Prophet , Iohn the Baptist ; if he should haue tooke no order , nor giuen any commaunde at all of religious fasting vnto his followers , his temporary intermission of so necessarie and expedient an exercise , would haue bin soone defined by Sathan his accuser , and the accuser of the bretheren , to haue beene an absolute omission of mortification . That therefore at the length the bawling mouth of Cerberus , might be soundly musseld and stopt for euer , As Iohn ( saith Christ ) by authority more then propheticall , which he receiued in the wildernes by Oracle : as the Pharises & Doctors of the law , by authority of the law of Moses , and by the authority of the examples of so many Prophets , doe grauely , and soberly , trusse vp the loynes and guts of their followers , and do set vnto their Disciples a dyet and order of religious , much , and often fasting : so I will & command these my children of the Bride-chamber My disciples and followers by my Legall , Propheticall , more then propheticall , Euangelicall authority ( For it pleaseth the Father , that in me all fulnes of authority should dwell , Colosse. 4.12 . Iam. 4.12 and that I should be the onely lawgiuer able to saue & destroy ) that presently after my bodily departure , they also Fast and Pray : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for those two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated ) Much and often . I dare boldly say , that they who haue made , doe make , or shall make any other meaning either of these words , or of this whole answere of Christ : they haue , doe and shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they haue doe & shall therin shew the infirmity Alienae mentis , at least , they haue abalienated , doe abalienate , and they shall abalienate Christs right meaning from Christs sure words . Thus much touching the most necessary Analysis .

Out of the first view of this Legall , Propheticall , The Thesis or generall Doctrine , necessarily gathered out of this right meaning of the Text. more then Propheticall , Euangelicall authority of Christ : commaunding Disciplinary Fasts , to be obserued in his Church after his departure , who doth not presently gather the great necessity of our obeying the Church constitutions , concerning Church Fasts , Crosse , Surplice , night watchings , or concerning any expedient matter else , of the like indifferent nature making to piety , mortification or Christian honestie ? who doth not presently gather also a plaine distinction betwixt matters commanded absolutely , as essentiall duties of the affirmatiue parts of the moral law , & betwixt matters commanded conditionally , when , where , & as they shal be iudged by gods spirit in his children to be expedient & necessary ? Who doth not presently gather , how grosse headed & slowharted humorous Schismaticks are , who either with T. of Aquin & his Schollers the Papists , haue counted some Church fasts , Praecepta naturae , as absolute & vnvariable commands : or with Aerius & Iouinian those fleshly Libertine damned Hereticks , haue esteemed Church fasts so indifferently indifferent , as though it were lawfull , though neither sicknes , nor busines , neither impotencie , nor importance vrge vs , to omit them notwithstanding and breake them , whensoeuer it may please our wanton humorous flesh .

For the full therefore and more particular declaration of this Text : The two parts of the more particular declaration of the text . First , Concerning the nature and authoritie of Christs Commaund : [ Then shall they Fast ] What Fasts it doth commaund . Whom it doth authorise and commaund to commaund them : Who are to be commaunded the keeping of them : With what rigour the partie delinquent are to bee punished . Secondly , Concerning the obeying of this Commaund , as it is further determined , [ Then shall they Fast much and ●ften their religious Fasts , ] with what Seueritie , in regard of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Much , and in regard of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Often : with what Holinesse , in regard of the Sixe holy ends of religious Fasting , intimated in this Scripture , by the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mourne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Both are preserued , it ought to be obeyed : by Gods speciall assistance , and by the intreatie of the Christian patience of the vnderstanding eare , I will briefely deliuer , that sound and necessary doctrine , which no one Writer , either new or old , hath so sufficiently and plainely taught vs , as was requisite .

CHAP. II. The first generall Part. Concerning the Nature and Authority of Christs Commaund .

TO the first Question ( What Euangelicall Fasts are directly commaunded by it : The Nature and Authoritie of the Commaund . [ Then shal they Fast . ] ) I answere , as partly I haue answered already , that this Commaund is not Absolute , but Con●ultatorie : neither are these Fasts here commaunded vnvariable and vnomissible ; but they are such as may be changed , and omitted also for a time . In a word , the Euangelicall Fasts here directly commanded by Christs authenticall commaund , The first Question : what Fasts are commanded heere . Not Fasts of Absolute command . are our solemne or publike disciplinary Fasts , which we cal our Church-fasts , being in nature and essence altogether correspondent and answerable to these approueable Fasts , wherein Iohn the Baptist , and the worthiest Pharisees had publikely trained and exercised their disciples . To make this Part of the distinction of Fasts and of their commaund more sensibly plaine : we must know , that a Fast of absolute commaund , whether priuate or publike , is of the essence of mortification , and is altogether vnvariable and vnomissible . Such a Fast , till Christ was ascended , was the Fast of Reconciliation , vpon the a a Vpon this day Eue and Adam f●ll by inordinate desire of the forbidden fruite , as many Deuines doe very probably coniecture . And no doubt euen in king Salomons time , Iudah & Israel fast●d vpon this day . tenth of the seuenth Moneth , Leuit. 23 , 29. Whosoeuer humbleth not himselfe , ( that is , as S. Cyrill doeth truely interpret it ) Whosoeuer doeth not fast from Euentide to Euentide , vpon the feast of Reconciliation , that person shall be cut off from his people . Our Sauiour Christ with his Disciples , kept this Fast euery yeere duely and truely ; neither could these Disciples of Iohn and of the Pharisees , haue taxed them iustly , for any remissenes in the breach of the same . Nay , no doubt , if Pilate the chiefe Deputie , Gouernour of Iurie , should , as sometimes wicked Ahaz did , haue shutte vp the doores of the Temple , that they could not haue kept it before the Lord in the Temple : yet Christ would certainely haue caused them ( as he did afterwards cause them , contrary to the will and guise of the Iewish Elders , to keepe his last Passeouer ) to haue kept it with him vpon that very day , which his Father had absolutely commanded , and that euen in their priuate houses or in the open fieldes . Such a Fast of Absolute precept , is still our Euangelicall Fast of extraordinary Repentance , appointed by God absolutely , for the necessary remouing of his extraordinary iudgements and wrath , from our extraordinary sinnes . The Apostles indeede and neere attendants of Christ ( as I haue declared already ) had no cause to keepe this Fast , so long as Christ was with them , and kept them continually in his Fathers name , least any part of the merit of his passiue obedience for our Redemption , should haue beene imparted and attributed vnto them , as well as to him . Yet he himselfe , for the remouing of Gods Ordinary and Extraordinary wrath , both from vs & from them , held it 40. daies and 40. nights together in the wildernesse , and did oftentimes keepe it , though not in sackcloth and ashes , yet by lying whole nightes vpon the ground in the dust , and sometimes by sweating and weeping droppes and teares of his heart blood . It is not surely in the power and consultation of the Church , either particular or vniuersall , to omit or repeale this kind of Fast . For example , The primitiue Churches , immediatly succeeding the Apostles , made a Catholicke Canon , that Festis diebus nemo ieinnet : No man should fast vpon holy dayes , vnlesse the holy day fell vpon Ashwednesday or vpon good Friday . Jgnat . ad Ph 〈…〉 lip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad ●agnenses in eandem senten●am seribit . But for the Lordes day , our Christian Sabboth , which Ignatius in his Epistle ad Magnenses , worthily termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Empresse of all other dayes ; Bee saith in another Epistle written ad Philippenses , that Whosoeuer fasteth vpon it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is a Christ murderer . what ? shall we thinke with S. Austin , who in his Epistle to Casulan , admitteth no excuse of the breach of this catholike Canon , that he is a Murtherer of Christ , who fasteth the extraordinary Poenitentiall Fast vpon the Lords day ? God forbid . S. Cyrill hath better taught vs to restraine the fasting forbidden by the Canon , vpon our Christian Sabboth , vnto the Church-Fast , or vnto the priuate ordinary Penitentiall Fast onely . For as touching the Extraordinary Penitentiall Fast , both solemne and priuate , which , whosoeuer omitteth , he is certainely , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both a murderer of Christ , & a murderer of his owne soule : S. Cyrils wordes are most orthodoxall and sound , Extraordinary penitentiall Fasts whether priuate or publike , are of absolute commaund . 2. Sam. 12. when he saith ; that Libertas est homini Christiano , omni tempore ieiunandi : A Christian hath libertie to Fast vpon any day . If Dauid had not presently cried Peccaui , when Nathan told him of his extraordinary sinne , if hee had not presently cast himselfe out of his throne into dust and ashes , and refrained his ordinary meales , and all thinking of the ordinary obseruation of Church feasts . If the King of Niniue , his Nobles , his people , euen to the beast that perisheth , had not also at Ionas first opening his mouth , against their sinnes , For the Thiefe vpon the Crosse had not time to exercise this kinde of humiliation . kept that their publicke Fast of extraordinary Repentance ; Alas , alas , where had Dauid , where had the Niniuites beene at this day ? So necessary ( Necessitate praecepti , though not Necessitate medii , ) is this kind of extraordinary Repentance , vnto the saluation of all them , who haue either sinned extraordinarily , or are extraordinarily afflicted .

But Fasts of conditionall or consultatorie command , not of the Being , but onely of the wel being of Mortification . But on the other side we must know also , that a Fast of Consultatorie commaund , whether it bee a Church fast or a Priuate Fast , is not of the Essence , but of the well being of Mortification , and that it is both Variable and also Omissible , vnlesse it bee Votiue . And surely , if it be solemnely or properly Votiue , it must bee vowed both solemnely by the Church , and properly by priuate men ; alwayes with this cautelous restraint , that we doe not tie our selues by vow vnto it , if God shall extraordinarily visite vs his people , with such a mercie , vpon out Votiue-Fast-day , as that our Nehemiah and Ezra , our Prince and Bishop , haue iust cause to forbid vs to Fast , and to say vnto vs , Nehem. 8.9.10.12 . This day is holy vnto the Lord your God : Mourne not , neither weepe ; but goe ye and eate the fat , and drinke of the sweete , and send part thererf vnto them , for whom none is prepared . The ioy of the Lord is this day your strength . Such a Fast was this Variable and Omissible Fast , commanded by Iohn and the Pharisees vnto their followers , in this Text of Scripture . For the same Iohn , the same Pharisees , who had commaunded such fasting , might also , vpon weightie causes , haue changed , intermitted or omitted them for a time , as Christ himselfe by his example teacheth them , and as the continuall practise of the Church of God , both vniuersal and particular , haue both before Christ and after Christ taught vs . Such a Fast is our ancient Catholick and most approueable and necessary Fast before the Communion of the Lords Supper . Aquin in his dispute De ieinnio , 147. Quaest. calleth it Praeceptum Naturae , that is , as I here interpret it , A Fast of absolute precept , included in the affirmatiue part of the sixt and seuenth commandements of the morall Law . S. Austin in his Epistle to Ianuarius saith , Epist. 11 ● . that it is Ieiunium Moris Christi , qui v 〈…〉 iari non debet ; that it is a Fast of Christs owne fashion and speciall appointment , because S. Paul saith in the 1. Cor. 11.34 Tha● , if 〈◊〉 man be hungrie , he should eate at home , least the Church come together to their condemnation . But this their reason is too weake , to ground any thing demonstratiuely vpon it . For the Apostle doth onely by euident demonstration of words , forbid their vnreuerent eating in the publike assemblie . Vers. 22. And so all those Primitiue Apostolicke Churches did vnderstand him , Hom. in 1. Cor. cap. 11. who ( as S. Chrysostome writing vpon the same words , doth clearely witnesse ) had euen till S. Chrysostomes age , which was the fourth from Christ , alwaies receiued the Communion after their Charistia , or common Christian Charity feasts , called by S. Iude ver. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To conclude therefore my answere , to this first necessary demaund , What Euangelical Fasts are directly commaunded by Christ , in this Consultatorie Precept , [ Then shall they Fast : ] I answere briefely , That such Publike Church-fasts are here authorised and commaunded , as may be , and ought to be changed and intermitted , when they chance to hinder or to crosse any christian Duties , commanded by the absolute precept of Christ , either in his Law or in his Gospell .

Sect. 2.

The second Question , Who , and how straitly they are commanded to command them . COncerning the Nature and Authoritie of this commaund [ Then shall they fast , ] To the Second question , Whom it doth authorise and command to commaund or inioyne these publik Ordinarie paenitential Church-fasts , as also How straitly such authorised Commanders are bound ( in foro conscientiae ) to command and inioyne them : I answere , first , that not onely the Church gouernors , ( such as are here Iohn Baptist , 1. Church-Gouernors . and the Pharisees ; such as is Ezra in the 8 Chapter of Ezra , the 21. verse : At the Riuer by Ahana , ● Ezra proclaimed a Fast . such as are the children of the Bride-chamber themselues , in the 13. and 15. chap. of the Acts : such as were the Fathers of the Church , when the christian Emperours , like Gallio , Act. 18.17 cared not for Church-law matters .

2. High Magistrates .

3. Whole Councels .

) But also the High magistrates , and the whole Councell of the Church , either Catholicke or Nationall , consisting both of the Clergy and of the Laiety of Christ may and ought to commaund them . The King of Nineuie and his Nobles in the third of Ionas , Esther and Mordecay in the fourth of Esther , the godly Wife and godly Husband counselled by S. Paul , 1. Cor. 7. ● . to defraud themselues for a time , that they may the better giue themselues & employ their houshold in fasting and p●●i●r , are Demostratiue precedents to the Supreme Magistrate ; the whole comminaltie of the 〈◊〉 Tribes of Israel , together with their Elders , and Phinees the High-Priest in the 20. chapter of the Iudges , Ver. 23. & 2● : and the euiled Iewes , ioyned in one as one man , in the tenth of Ezra , are authenticall proofes , Vers. 7.8 . to authorise whole Councels and Synods . But yet there is one kinde of Church-Fasts , which now a dayes we call I●●●nia quatuer temporum , called in times past , The Quart 〈…〉 Fa 〈…〉 . 〈◊〉 sacrorum Ordinum , the Fasts of holy Orders ; the commaund whereof , doth most properly and principally lie vpon the charge of our Bishops and Clergie , whensoeuer they either ordaine or institute Ministers . For it is plaine out of the storie of the Apostles Actes , Act. 13. & 14. that these children of the Bride-chamber , did neuer lay their hands vpon any Minister of the word and Sacraments , either at his ordination or Institution , afore they had first appointed solemne fasting an prayer , And surely , although such fasting bee not of the Esse ; yet it is of the Bene esse and melius fieri of holy Institutions and Orders . 1. Tim. 3. It pertaineth also most principally to Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abstemious temperate Bishop , that hee call vpon the supreme Magistrate , and vpon the whole people of Christ , and bee a liuely precedent vnto them , for the execution of this consultatorie commaund , [ Then shall they Fast . ] From whom did S. Austin and his mother Monica , priuate persons , take their right paterne of fasting , when they liued in Millaine , but from Saint Ambrose the Bishop of Millaine ? Church gouernors must play the most carefull part in seeing to the executon obedience of this commaund . whom doth S Austin counsell his friend Casulan to follow in the order of Church fasts , but chiefely his Prouinciall or Diocesan Bishop ? Episcopo tuo in hacre , noli resistere : Quod ipse facit , sine vllo scrupulo aut disceptatione sectare . Crosse not thy Bishop in this matter of a Saterday Fast , but in this and the like , what thou seest thy Bishop doe , that do thou without any scruple or controuersie .

Secondly , if it be demaunded , whether as it is in the consultation of the Church to repeale , intermit , or change these publike Fasts of ordinarie Repentance ; so it is in their consultatorie power altogether to omit and disannull them : The second Article of this second Question , whether Omissible fasts may be altogether omitted . and whether Catholicke Fasts may be intermitted or repealed by Particular gouernours , of Particular Churches or by Nationall counsels , I answere first to the former part of the demaunde ; that there are in the Scripture , two kinds of indifferent things not commaunded by absolute precept , left vnto Christian mens free consultation , as the Spirit of God in his children , shall iudge them to be expedient or vnexpedient to be done . Indifferent actions warranted only , and not commanded . Of the first kind are such indifferent matters and duties , as are made lawfull vnto vs only by Warrant , and not also by any so much as consultatorie commaund or counsell . And these againe are of two sorts : For either they are both warranted and commended , as are the Voluntarie vowes of perpetuall Virginity and widowhead , of Pouertie , of paying all , or part of our goods to poore Christ , whether they be proper voluntarie vowes , or solemne & publicke voluntary vowes ; or they are permitted onely , Indifferent actions warranted and commended , but not commanded . and tolerated in the booke of God , as lawfull , but no where commended also as laudable , as is that best kind of Vsurie , where a man doth no otherwise deale with his brother , than he himself in the like case , Things warranted , and onely permitted , or tolerated , are in the Church gouernors power would be very willing to be dealt withal . It is in the consultatorie power of the publicke gouernours of Christs Church , either altogether to disannull and abrogate , or at their discretion to restraine and correct the abuse of this latter , either by ciuill punishment in their ciuill gouernement , or by Excommunication or suspension in their Cleargie gouernement . But as touching the former , which are both warranted and commended in the Scripture , it is not in the consultatorie power of Christs Church gouernours , either publikely to commande them , or publikely to disannull and altogether forbid them , whether they be priuate and proper voluntarie vowes or solemne and publicke voluntarie vowes of perpetuall continencie , pouertie , or such like . When thou absteinest from such proper or solemne vowes ( saith the only lawgiuer , able to saue and destroy Deuter. 23.22 . ) it shall be no sinne vnto thee : who then can binde me ( in foro conscientiae ) either to vow single life , though a thing warranted and commended , or forbid me to vow it publickly , I say , either to commaunde these commended holy Voluntarie vowes , or to disannull , and altogether forbid them , is not in the power of any publicke gouernours whatsoeuer . Onely it is in their power to restraine and correct the abuses of them , if either the Votarie doe vow that rashly , which is not likely to be in his power and abilitie to performe , or doe vowe that wickedly , or to a wicked , vngodly , superstitious end , which he ought not to performe . Certaine young Widdowes , made a solemne vow of perpetuall widow head in Saint Paules time . But Saint Paule seeing , by experience of them , their great vnablenesse to performe such vowes : discommends them greatly in the fift chapter of his former Epistle to Timothy , To restraine the abuse of indifferent actions , warranted and commanded is in the power of the Church gouernours . To command them , is not at all in the Church gouernours power . and chargeth Bishop Timothy to restraine the solemne vowes of such Votaries , vntill they came to the age of threescore yeares . Certaine also of the lewd Hypocrits , amongst the Israelites in the time of Moses law , as it is plaine in the 18. ver of the 23. of Deuteronomie , had wantonly brought the hire of their Whores , and the prices of their Dogges , for holy solemne Voluntarie vowes into the house of God , as many superstitious , wanton Votaries haue done , and doe still vnder the reigne of Popish superstition , and as idolatrous people , doe and haue done , who haue solemnely dedicated , and bequeathed their money , lands , goods , vnto Masse Priests , to sing Dirdges for their soules , or to say Prayers , for the deliuerance of their soules out of Purgatorie , or to the maintenance of the Supremacie , and Hierarchie of the Iudaicall and Donatisticall , Pseudocatholicke Church of Rome . God would haue these solemne Voluntarie vowes both restrained and corrected . For so saith the Law : Deut. 23.18 . Thou shall neither bring the hire of an whore ; nor the price of a Dogge into the house of the Lord thy God for any vow . For euen both these are an abomination vnto the Lord thy God .

Thus haue I shewed how things of indifferent nature warranted onely , but not at all commaunded in Gods word are to be held , or not to be held to be vnder the consultatorie power of the publicke gouernours of Christs Church . Another kind of duties , Indifferent things warranted commended , and also by cousultatorie precept commanded , if they be publickly commanded , are wholly in the Church gouernours power : and if the Church gouernours doe altogether omit them , they disobey God and his Christ , because they are neuer altogether vnexpedient . and things indifferent , not commaunded by absolute precept , but left to Christian mens free consultation , is of those which are not onely warranted in Gods word , but are also commaunded by that kind of commande and precept , which I haue tearmed Consultatorie . These againe are of two sorts . For either they are by such Consultatorie commaundement , commaunded onely vnto priuate men ; or they are also commaunded both to priuate men and to publicke officers . Of the former sort is Continencie , commaunded vnto them who haue the gift thereof , in that consultatorie priuate precept Math. 19.12 . He that can receiue it , let him receiue it . Of the same sort is the renouncing of all wordly busines to follow the studie of Christs heauenly Doctrine , commaunded vnto them , vnto whom it is expedient , by that Consultatorie precept , Math. 19.21 . If thou wilt be perfect , Goe sell thy goods , and giue them to the poore , and come follow mee . But of the latter sort is Decencie of apparell , and a discreete constitution of Church-orders , commanded in generall by that Consultatorie precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Let all things be done comely and in order . Of the same sort is this Ordinarie penitentiall fasting , or this Fasting of ordinarie repentance , wherof we now speake , commanded here in speciall , Then shall they fast . Now , as it is not in the free power of a priuate mans consultation , who hath the gift of Continencie , or to whom it is most expedient to leaue the world and to follow Christ , altogether to disobey Christs priuate consultatorie commaunds ; as it is euident by Saint Paul , who saith in the 15. ver. of the 9. Chap. of his 1. Epi. to the Corinthians , that it was better for him to die , then that he should take a lawfull stipend of the Corinthians , which was not then expedient : so much lesse is it in the power of a publicke Officer , or of the supreme Magistrate , to suffer the Church of God to be ruled without all outward Decencie , or to disobey Christ in not obseruing that , which hee hath specially commanded by this speciall Consultatorie publicke commaunde : Then shall they fast . And thus haue I shewed also , how things of indifferent nature , left to mans free consultation , not only by warrant of the word , but also by Consultatorie priuate , or by consultatorie publicke commandement , are to be held or not to beheld , to be vnder the Consultatorie power of the publicke gouernours of the Church . For although those indifferent duties , which are commaunded to priuate men , onely by Consultatorie priuate commaund , be to be performed by priuate men , so onely as the spirit of God in them shall exact , ( as it did of Saint Paul , ) their Consultatorie obedience in the exact performance of them : yet those indifferent duties , which are commaunded also to publicke Officers , by the speciall Consultatorie publicke commaunde of Christ , the most louing Bridegroome of his Church : these in different duties , I say , of this so speciall Consultatorie publicke commaunde , cannot without neglect of dutie vnto Christ their Lord and maister , the only lawgiuer , able to saue and destroy , be either intermitted vpon an humour , or omitted and disannulled altogether by the publicke gouernours of Christs Church . The neglect of these Church fasts then , in any Church whatsoeuer is a token of some want of that feeling , which the Church as a true louing wife should haue of the bodily absence of her louing husband : according to the speach of our Sauiour in this my Text : But the daies will come when the Bridegroome shall be taken from them , and then shall they Fast . Surely as Salomon saith , Eccle. 7.6 . The heart of Fooles , ( who laugh in the face as the Apostle speaketh , 2. Cor. 5.12 . ) is in the house of mirth , but the heart of wisemen , who laugh in the heart , & are soberly and truely wise vnto saluation , is alwaies in the house of mourning , that is ( as our Sauiour heere in my Text doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth confound and turne the tearmes of Fasting , 15. Ver. Then shall they fast , or , Then shall they mourne . and mourning making them all one ) in the house of fasting , because it is better to goe to the house of mourning , then to the house of feasting , & because by a sad looke the heart is made better . And thus I haue assoiled the former doubt , which might worthely arise , touching the gouernours of the Church , their absolute omission and repealing of all Church fasts ▪ To the other doubt thus much I speake briefely , that though the Fast be Catholicke , No fasting , no mourning . as is the Fast before the Communion , and all our other Church-fasts except two onely , that is to say , though the Fast be Vniuersally constituted , 3. Articles whether Catholicke Fasts , may be repealed or changed by particular Churches . and decreed to be kept in all the particular Churches of the world , by the Vniuersall decree and sentence of an Oecumenicall counsell ; yet the Oecumenicall counsell doth alwaies with this Prouiso decree it , that no particular Church shall be further bound vnto it , then as it is an helpe and no wayes an hindrance vnto true mortification . If it be found either through the superstition of this doting old world , or through any other enormitie , wherewith Sathan and mans corruption doth often staine and defile the best exercises of godlines , to be any whit preiudiciall to those holy duties of absolute necessitie , which are commanded by absolute precept ; then the practise of the best particular Churches , and euen of some Diocesan Bishops , haue taught vs , that our righter way to obey the Oecumenicall counsell is to obey rather the meaning then the bare and dead letter of their decree . I confesse that Saint Austin saith wisely and well , speaking of these Vniuersall customes of fasting , decreed by the Plenary counsel of the whole church ; Si quid horum tota perorbem frequentat Ecclesia , hoc quin ita faciendum sit desputare , insolentissimae insaniae est . If any of these things be vsed by the custome of the whole Church , for a man to hold that such a thing ought not , or may indifferently not be done , it is a part and a tricke of most siely fondnesse and madnesse . But he giueth this reason intimated both in his words following , and in his words before going , where he had set downe his formall difference betweene particular Church customes , and betwixt Vniuersall Church customes to be the cause of this his speeach , for that the Vniuersall Church neuer decreeth any thing , that is Contra fidem & bonos mores , against the Faith and good maners , but the particular Churches may be supposed to decree some new customes both Contra fidem & bonos mores . Out of which reason we may plainely see , how Saint Austin did vnderstand the decrees of Vniuersall counsels , and the minde of all Churches , when they chanced to haue the same custome in the vse of an indifferent duty amongst them all , Namely , that the intention , and minde , and meaning of the Vniuersall Church is this to keepe or to decree no custome , that is , Contra fidem & bonos mores : yet that his meaning is not ; neither was it the Catholicke meaning of the whole Church , that the customarie vse of any indifferent thing , not commaunded by absolute precept , should therefore neuer be altered , because it was once decreed by so Vniuersall a decree and consent of all Churches . The Catholick Constitutions are to be obeyed , so long as they are commanded . But none of them were euen commanded as perpetuall and altogether vnvariable .

Though indeed , whilest such indifferent matters are in vigour and force , and are commanded by the Church , he is worthily to be esteemed Schismaticus schismate charitatis in the highest degree , who doth not obediently yeeld vnto them ; & also Schismaticus schismate fidei , if he dispute against the authority of the Church , in giuing out such constitutions : yet no such indifferent matters of Catholick constitution and command , are to be held to be perpetual , constant , & invariable or vnalterable for euer . For that Prerogatiue Saint Austin in the sixt chapter of the same Epistle to Ianuarius , attributeth onely to those customes , which either Christ himselfe by speciall commaund , or his Apostles from Christ , haue immediatly in some part of the new Testament ordained and constituted : Quod nulla mor●m diuersitate variari poterunt : That they are not , nor may not bee varied or altered by any diuersitie of times or maners . Which Prerogatiue , I say , that the Church of God vniuersall hath not ascribed nor assumed vnto her selfe or to her vniuersall customes , it is plaine , by comparing that which Epiphanius writeth of the Catholicke customes of his time , with the particular practise of the Church of Rome , and of our Westerne Churches in later times . Hee testifieth constantly and plainely in the conclusion of the eighty heresie , that Communiones siue synaxes fieri ordinatae sunt ab Apostolis , Quarta feria & Prosabbato & Dominica . Quarta vero & Prosabbato ieiunium institutum est vsque ad horam nonam . Et per totum annum quidem ieiunium hoc seruatur in eadem sancta Catholica Ecclesia , Quarta inquam feria & Prosabbato vsque ad horam nonam , excepta sola Pentecoste per totos quinquaginta dies , in quibus neque genua flectuntur , ( neque ieiunium imperatum est , & exceptis diebus Epiphaniorum , quando Christus natus est . Communions were ordained by the Apostles to bee receiued vpon the Wednesday , Friday , and the Lords day . And vpon the Wednesday and Friday , no meate was ordained to be taken , vntill three a clocke in the afternoone . Which Fast vntill three a cloke in the afternoone , vpon Wednesdayes and Fridayes , is kept in the same holy Catholicke Vniuersall Church , throughout the whole yeere , excepting g g Also the councell of Elibert in Spain Can , 23. ( which Councell was more ancient then Epiphanius ) forbiddeth and restraineth all Church-fasts in the Moneths of July and August . onely the Pentecost with her fiftie dayes after Easter , ( in which dayes , no knees are bowed in the Church , neither is there any Fast commaunded , ) and excepting the twelve dayes of Christmas . In these words of Epiphanius , we haue these Catholicke Customes set downe : First , Communions receiued throughout the yeere , thrise euery weeke . 2. Communions receiued fasting at three a clock in the afternoone . 3. Fastings not obserued within the fiftie dayes after Easter , nor within the twelue Christmas dayes . 4. Knees not bowed publikely in any Church , within fiftie dayes after Easter . These customes were some of them ( saith he ) set downe by the Apostles themselues . k k Apostolicke customes specially commanded from Christ , are vnvariable . Apostolicke customes not specially but onely generally commanded from Christ are variable . But for all this , that the Church of God hath not accounted so of these customes as of Apostolicke customes ordained from Christ , by absolute vnvariable commaund ; as S. Austin doth well admonish vs to distinguish , it is plaine , by the practise of these future Ages , wherein wee neither o o ●oure Catholicke customes altered and omitted in particular Churches ▪ ●ro morum & ●emporum diuersitate . first keepe our Communions thrice , or only thrice in the weeke , nor secondly obserue the determining and ending of our Fasts vpon Wednesdayes and Fridayes , at three a clock in the afternoone , nor thirdly abstaine from al fasting , and fourthly kneeling in the Church within the fiftie dayes after Easter .

Thus much to the two first and principall Questions , and to the inferiour demaunds or doubts , which doe necessarily arise from vnder them .

Sect. III.

COncerning the Nature , and Authoritie of this Commaund , [ Then shall they Fast ] To the third Question , The thirde Question , Who are to be commanded these Fastings out of this next parable . Who are to be commaunded the keeping of these publicke Fasts of ordinary Repentance , I answere easily and readily out of this next Parable , that our Sauiour Christ would haue both the shred and the garment both the wine and the bottle , that is , both the Fast and the Fasters to be [ Adaequatae ] to be both measurably proportioned together , to the end , they may both be preserued together . The Gouernors therefore of the Church , as it is plaine out of Ierome and Austin their Epistles , haue neuer imposed harder tasks of ordinary Fasting , vpon the vessels of their inferiour brethen then they themselues were either able in their sickenesse or other impotencies , C 〈…〉 l El●bertinum Can. 23. setunta per singulos m●ns●s plaru●t celebrari , exceptis diebus ●uorum mensium Iul●i & Augusta ob eorundem ●xfirmitatem ab aest● orituram . or willing in their best health to vndergo . Sint moderata ●eiunia , ne debilitent stomachum , saith Ierome to Rusticus : Let thy ordinary Fasts bee with moderation , and not to the weakening of thy stomacke . And in his Epistle to Laeta , hee setteth downe another cautionarie Rule : Ante annos robustae aetatis , periculosa est teneris , & grauis abstinentia : Fasting is very dangerous and hurtfull to them , that are not come to their full growth . ( This growth , Thomas of Aquin in the 4. Article De ieiunto , according to the order of the Church in his time , defineth to be Finis tertij septennij : The full age of 21. yeeres . ) The same Aquin putteth vs in minde of a third Rule , of Exemption , to be added according to the Analogie of the word , to the two former Rules of Saint Ierom : Non est intentio Ecclesiae statuentis ieiunia , impedire alias pias & magis necessarias causas : It is not the mind or intention of the Church , by appointing Fasts , to disallow or hinder any other more godly and weightie matters , or necessarie causes . For the confirmation of which Rule , wee may remember that which Saint Austin summarily setteth downe , as the common sentence and resolution of Gods Spirit in the Church of God , and euen in those most deuout and most seuere Fasters of his time . Ita pietatem sedulo exercent , Corporis vero exercitationem , vt ait Apostolus , De morib. Ecclesiae Catholicae cap. 33. 1. Tim. 4.8 . ad exiguum tempus pertinere nouerunt : The summe of their discreete managing of their Fasts , is this , saith Austin ; They doe exercise godlinesse , [ which is of absolute Precept , hauing the promise of this life and of that which is to come , without which godlinesse also , all Fasting is but irreligious , as hereafter I shall fully declare , when I come to speake of the right holy ends of true Fasting , ] They doe exercise godlinesse attentiuely , studiously , carefully , diligently . But bodily exercise , as the Apostle saith , ( Saint Austin hath speciall reference to ordinary Fasting then practised ) they know , how it of it selfe , or in comparison of more worthy parts and exercises of the minde in godlinesse , is profitable but for a small time . These then are the termes of iust Exemption from Church fasts , and these two kind of persons are to be exempted from them , vpon the appearance and cleare manifestation of the iustnesse of their cause to the Gouernors of the Church . 1. Laborers , and men employed in high , weightie and necessarie businesse , 2. All impotent persons , whether impotent in goods , fasting ieiunium ieiunij , as our Diuinitie schoole speaketh , fasting for want of meat , as common Beggars , and they , who are knowne to want foode , wherewith to breake their fast , when the Church-Fast is ended ; or Impotent in body , as young folkes wanting growth , olde folkes decaying in growth , sicke folkes wanting health , and hauing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Tim. 5.23 . often infirmities , and many bad fits , as Bishop Timothy himselfe had .

Sect. IIII.

COncerning the Nature and Authoritie of this Commaund : The fourth Question , with what rigour these Fasts are to be exacted vpon them , who are liable vnto them , either in regard of their obseruance , or of their penalties . [ Then shall they Fast ] To the fourth and last necessary Question , With what rigour it is to be exacted of them , who are lyable vnto it , and With what rigour the parties delinquent are to bee punished : I answere , that as the Fast of Extraordinarie Repentance hath beene taught , to bee oppositely distinguished from this kind of Fast of Ordinary Repentance , whereof this Commaund is directly giuen , in all those determinations already mentioned and specified in the three former Questions : so in this answere , an opposite distinction is to bee made betwixt the same two kinds of Fast . Extraordinary sinnes , whether priuate or publicke , cannot easily be forgiuen vnto men , vnlesse they doe Repent extraordinarily , and Fast extraordinarily , either in priuate , for their priuate extraordinary sinnes , or in publicke , and in priuate also , for their publicke extraordinary sinnes . Therefore , I haue eyther expresly , or by implication , of necessary consequence determined Extraordinarie publicke Fasts thus . First that they are of A solute commaunde for the mortification of Extraordinarie publicke sinnes , and are absolutely commanded in the affirmatiue part of the sixt and seuenth commaundements . Secondly , that the publicke gouernours of the Church , The differences of Extraordinarie Fasts from these in al the answeres to these foure questions . are publicke murderers of themselves and their brethren , and common bauds of open sinne , and fleshly filthinesse , if they themselues both by their owne example , and also by seuere iniunction of extrarodinarie Fasts , doe not presently take order , that the guilt of extraordinarie sinnes be mortified and taken away from themselues and their people , but most principally from Achan , that is from the notorious sinner or sinners themselues , who with Achan , Zimti , Cosbi , and such like , doe prouoke and incense the iealousie of Christs wrath against the whole common-wealth , where they sinne notoriously . Nay farther , that if Sathan hath shut the eyes or inclosed vp the hearts of fleshly Magistrates , so in their owne fat , and in the well liking of sinne , as that they either see not , or dare not , or will not solemnely sound Ioels Trumpet to call the assemblies to a publicke Fast : such is the necessitie of this humiliation by extraordinarie fasting for publicke sinnes , and for the remouing of all publicke calamities , and extraordinarie iudgements whatsoeuer , as that all priuate Christians that know the way of Righteousnesse , 1. 〈◊〉 . 12.23 . Iere. 13.17 . are with Ieremie the Prophet bound [ in foro conscienciae ] by absolute commaunde to weepe , Fast , pray , and drop downe teares extraordinarily euen in secret , and not onely in secret , but with those godly Israelites in the fiue and twentie of Numbers , when they see Gods vengeance begunne , and yet Moses and Phinees , that is , the high Magistrate , and high Priest remaining still acedious or slouthful , and not begunne to doe their dutie in proclaiming a publicke Fast : Then also in more open view , as in their tent doores , and at the doore of the Tabernacle , as it were , to shewe and signifie vnto the high Priest , or high Magistrate , their earnest desire of a lawfull Fast in publicke . And although , it be a furious , Corah like , and an Anabaptisticall attempt , odious both to God and goodmen , if any priuate persons , or people being vnder the gouernement of others , doe proclaime or set vp a publicke Fast : yet it is the necessarie duty of all Gods people in this case , which now I haue propounded , to stir vp & say in the publick audience of many vnto Gods Maiestrate or Gods bishops , as those zealous Iews did to Ezra , the high priest in the 10. ch. of Ezra the 4. ver. Arise Ezra . For the matter , belongeth vnto thee . We will also be with thee : Be thou of comfort & do it . Thirdly I haue determined , by implying a Contra diuisiue opposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assoiling of the third question , betwixt Extraordinary Fasts , and Ordinarie Fasts in publicke , that no importance of businesse , no impotencie of person , but onely Impotentia facti ( as the Canon law speaketh ) that is to say , the Impotencie of fact , when there chanceth to want seasonable weather , or a conuenient place for a publicke assemblie to meete in , ( as it chanced Ezr. 10.12.13 . ) can exempt , or excuse the childe , that sucketh on the breast , Ioel. 1 and 2. Ionas 3. or the olde man , that leaneth on his staffe , or the Pilgrime , that is trauailing on the way , or the Beggar , that liueth vpon the daily almes of good people , from bearing some part of extraordinarie humiliation and fasting , for the remouing of the guilt of extraordinarie sinne , or for the remouing of Gods publicke extraordinarie vengeance . As these determinations therefore haue bin either expressed , or necessarily implied alreadie in the resolution of the three former questions , and by these determinations , much sound knowledge gained of the true and right distinction of publicke ordinarie , from publicke extraordinarie Fasts : so in the resoluing and assoiling of both the Articles or doubts arising , as it were , vnder the knees of this fourth and last question , touching the Nature and authority of this command [ Then shal they Fast ] we are lastly to know , that neither the obseruation of these Church Fasts , or publicke Ordinarie Fasts is with like rigour to be exacted , nor the breach of these Church Fasts or publicke Ordinarie Fasts ( vnlesse contumacious and obstinate contempt be adioyned vnto it ) is with the like rigour to be punnished by the Church gouernours , the right Heires , & worthy successors of these children of the Bride-chamber , as the obseruation and breach , or neglect of Extraordinarie publicke Fasts are .

The Extraordinary Publicke Fast , Zach. 7.3.5 6. This was called in ancient times , Inclusio . a shutting vp ▪ as appeareth by many Canons of the ancient Councels . must be a separation of all persons whatsoeuer , from all worldly businesse ; which Separation , is to be imployed as it were in sackcloth , & ashes , and dust cast vpon their heads , necks , loines , in the lowest both inward and outward humiliation , by lying vpon the ground , before the Lord , in some publicke place of the assemblie , without all meat and sustenance , for the space of 24. houres at the least , after the example and demeanor of those true Penitents , Ioshua and his people , Iosh. 7.6 . Of Phinees and his people , Iudges 20. 23.26 . Of Samuel and his people , 1. Sam. 7.6 . Of Dauid and his people , 2. Sam. 3.31.35 . 2. Sam. 12.16.17.20 . 22.23 . 2. Sam. 15.30.32 . & 19. 2. 2 Chr. 21.16 . Of Hezekiah & his people , 2 King . 19. 1 2.3 . Of Iehosaphat and his people , 2 Chron. 20 . 3.4.5.1●.14.18.20 . Of Mannasses and his people , 2. Chro. 33.12.13.19 . Of Iosias and his people , 2. Chron. 34.19.29.30 Of Ezra and his 17. hundred exiles , Surely , had not the Superstitious Church of Rome abused sackcloth , ashes , dust , &c , all these circumstances had still beene fittest humiliations , euen at this day . Ezra 9. & 10. Of the Church at Ierusalem , praying solemnely for Peter , in the 12. Chap. of the Acts ; lastly of Tertullian , Cyprian , Ambrose , Austin , Chrysostome , Leo , Gregory , Bernard and their Christian people , whose humbliest Penitentiall fasting , together with all the circumstances and whole order thereof , is faithfully and fully testified vnto vs in Tertullians discourse de Paenitentia , in S. Cyprians godly Epistles , in Ambroses 2. bookes de Pententia , in the Homilies and popular Sermons of Chrys. Austin , Leo &c. and in the Epistles of Austin , Leo , Ierom , Bernard . The breach of the Extraordinary publicke Fast , may also be punished with some grieuous or capitall punishment , as with Confiscation of all the goods a man hath , and with Excommunication , Ezr. 10. cha. 8. ver &c. For as the transgression of one ignorant or mutinous Souldier , is the destruction of the whole Armie , so one impenitent Achan , All must fast the extraordinary publicke Fast . one sinning Dauid ; as a little leauen sowreth the whole lump of dough , if his sinne or impenitencie bee notorious and publicke . Dauids Hath not one man sinned ? Is it not I that commanded to number the people ? but these sheepe , what haue they done ? would not preuaile with God to the remouing of the destroyer . 1. Chron 21 15.16 . No , no : The Text saith , that the Elders of Israel were also clothed in sackcloth , & fell vpon their faces before the Lord , as well as Dauid . Ahabsrenting his cloathes , putting on sackcloth , going barefoote , extraordinarie fasting , 1 King 21.27 . beeing but a priuate extraordinary Fast , preuailed with God , but for a priuate , and a partiall , not a plenary remoueall of those fearefull destructions which God had threatned against him by Elias . Priuate extraordinary Penance doth little good , when the calamitie and sin is publicke . It did Iesabel his wife , and his idolatrous filthie Issue , little or no good at all , because Iesabel & they did not humble themselues and Fast with him . The people of Samaria , their seeing of Iehoram their King his renting his cloathes , and his priuie wearing of his priuie coate of sackcloth , when that cruell Famine was publicke , condemned them and him of deepe hypocrisie , in the sight of Elizeus , accidentally extolled Gods mercie , towards an ill deseruing people , magnified the office of his Prophet , but did them no more good , towards the obtaining of the forgiuenesse of their sinnes , then the sight of that miraculous plentie of victuals did Iehorams vnbeleeuing Courtier good , 2. King 6.7 . who was suddenly prest and crowded to death in the Gate , and saw onely the abundance of victuals , which Elizeus had promised , but eat not thereof at all . In a word , all the godly kings of Iuda and Israel , knew and practised this absolute necessitie of Extraordinarie Fasting , except Salomon , who was a fore type of our Bridegroome : but the vngodly Hypocrits , who fasting either partially with Ahab , or priuily with Iehoram , 1. King● 4.20 . did all shewe themselues cold and vntoward in the practise and appointing of it , are together with their wanton and vngodly subiects , left vnto vs in the Scriptures as examples of Gods dreadfull vengeance vpon our Christian common-wealths , if in the time of any extraordinarie notorious sinnes , or in the time of any extraordinarie Iudgement vpon vs , as of the Sword , Famine , Pestilence , our publicke gouernours , either Fast not with that rigorous humiliation , in regard of all those circumstances , which I haue named , or after their proclamation of such a Fast , doe not sometimes [ ad terrorem ] capitally and most seuerely punish all those enemies of the crosse of Christ , who will not subiect themselues to the precise obseruance thereof . My briefe answere therefore vnto this fourth and last question , touching the Rigorousnesse , to bee vsed by Church gouernours in the obseruation , and in the punishing of the contempt and neglect of the obseruation of our Ordinarie penitentiall Fast , which we make , Membrum contradiuisum & an opposite part in the diuision of Fasts vnto an Extraordinarie Fast ; is this , that neither a whole dayes separation from all worldly busines , The ancient law of the counsells , censuring by Deposition , & Excommunication , is to be vnderstood , to haue proceeded against contumacie . and the consuming of an whole day in publicke prayer , before the Lord , and as it were in Sackcloth , dust , ashes , in lying vpon the ground , or in hearing the word preached , is to be exacted in the obseruation thereof , nor any capitall punishment is to be inioyned vpon them , that being liable vnto it , doe through infirmitie , and not malitiously , nor schismatically breake it . As Epiphanius telleth vs , some godly ones in his time did indeede in their priuate houses vpon their Church fasting dayes lie vpon the ground , In the conclusion , of his last booke Dehaeresibus . and bestow the whole night in prayer , other ( as I spake of Iehoram ) did sew Sackcloth to their loynes , next to their skinne , as a priuate coate knowne only vnto God , & not vnto man , other did separate themselues for the space of 24. houres from all worldly busines : but none of them did any of these things in the publicke congregation , nay ( he saith ) that the publicke gouernours of his time , would not suffer Sackcloth to be worne openly and outwardly vpon the , Ordinarie Fast dayes . And touching the too seuere punishing of the delinquents , either by Confiscation of all the goods a man hath , or by death , or by that which is more grieuous then death , by Excommunication as Ionathan saide of his Father King Saul , his rash and tyrannicall folly , 1. Sam. 14. both in tying the people by an oath to his Ordinarie Fast in the pursuite of the Philistines , and especially in threatning death vnto Ionathan , for reaching a little honie in his faintnesse with the end of his speare , My Father hath troubled Israel this day : Soter , Austin , Aquin , and only , either priuate men , or particular Churches haue beene the authors of this absolute necessitie of Fasting before the Communion . so surely the superstitious fathers and gouernours of the Romish Church , haue troubled gods Israel , and rather weakened their faith , then any whit strengthened them by Ordinarie Fasting , in their Christian pursuite of their spirituall Philistines , the sinnes of their flesh , who for their peoples tasting so much as a little water before the Communion , doe for that day excommunicate them , as it were , and denie the Communion vnto them , saying that they are damned , if they Receiue it not Fasting , or doe so persecute them by censures , and other punishments for eating an egge , milke , cheese , butter , or any Lactici●ia , that is , any kind of white meates , comming of the Cow in their Lent-fasts , or in any other ordinarie Church-fast whatsoeuer , as that they make poore people through trouble of conscience , and distresse of minde to be wearie of their liues , and to serue God with an vncheerefull heart . And thus you haue the Nature , and authoritie of this command [ Then shall they Fast ] together with the differences of the kind of Fast thereby commaunded from all other kinds of Fast clearely and fully determined .

Now followeth the second necessarie part of my declaration of this Text , Namely , as this command , [ Then shall they Fast , ] is further determined by Christ , both in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which do further command the Seueritie of these Disciplinary publicke Fasts , It is Synonymall , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to Fast . or Church-fasts , and also in the Synonymall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Then shall they mourne , which doth further commande the Euangelicall holinesse of Gospel Church-Fasts , or of Church-fasts vnder the Gospel , which ought now to be farre more holy , as it is plaine by that which Christ immediately addeth in the next parable , then the paedagogicall , Disciplinarie , Ordinarie penitentiall Church fasts , either of the Prophets , or of Iohns Disciples , or of the Pharisees vnder the Law had euer beene .