CHRISTIAN HUMILIATION, OR, A TREATISE OF FASTING: Declaring the Nature, Kinds, Ends, Uses, and Properties of a Religious FAST: Together with a brief Discourse concerning the Fast of LENT.  
By Henry Mason, Pastor of Saint Andrews-Vndershaft London.  
LONDON: Printed by G.P. for john Clarke, and are to be sold at his Shop under S. Peter's Church in Cornhill. 1625.   

TO THE RIGHT WORSHIPFUL, Mr. Henry King, Archdeacon of Colchester, Canon-Residentiary of the Cathedral Church of St. Paul, and eldest Son to the worthy Prelate Dr. KING, late Bishop of London.  
Reverend SIR,  
Having upon occasion heretofore looked somewhat into the nature & properties of a religious Fast, I found it so pleasing to God and so profitable for men, that I was thereupon induced not only to make use of it in mine own practice, but to commend it also in the exercise of my Ministry, to my Hearers and Parishioners. And for the same reason, I have now adventured to offer my Meditations on this subject to the view of the world abroad; hoping that some may be occasioned hereby to make a better use of this holy discipline, then of late years men have been accustomed to do. For howsoever I have incurred some men's censures already, by speaking mine opinion, and shall now in all likelihood, by printing it, incur the censures of other more, especially of such forward spirits, as use to condemn before they consider; yet I hope I shall be able to approve my Conclusions to the moderate & judicious Readers. For (if I do not much mistake myself; and if I err, I desire to be directed better:) I have on my side first of all the holy and blessed Scripture, the supreme judge of Controversies, against whose sentence there can lie no exception or appeal. Secondly, I have also the constant and uniform consent of learned Fathers, and of the Primitive and ancient Church, whose unanimous judgement all sober men will so fare respect, as not to swerve from it, unless they can clearly prove that it swerveth from God's Word. And lastly, I have also the approbation of this present Church of England; whom her own children may not lightly esteem, without contempt offered to their heavenly Father: and I for my part, do so much respect and reverence, that besides the Observance, which is due to her as my Mother, I am also persuaded in my soul, that she is the purest & best reformed Church in Europe; & do bless God upon my knees, that hath appointed her to be my Mother, & myself to be bred and brought up in her lap. In which persuasion, beside the main reasons or grounds of my belief, not now to be insisted upon, I am the rather confirmed also, because I know it was the constant opinion & profession of your worthy Father, my much reverenced Lord: whose judgement I do highly & deservedly esteem; & whose memory I shall ever desire to honour with all dutiful and thankful respect. And were he now alive, I should not seek a Patron for this little Book elsewhere. But since that GOD hath translated him from us into the company of the glorified Saints; as I could not divert my thoughts altogether from him, but should rather have offered this poor service to his Ashes, than not to have mentioned my respective duty to his name: so I could not find any better resemblance of him upon earth, in which I might see him portrayed and in some sort made present to me, then in yourself, who being his firstborn, do bear a lively image both of his person and virtues. In regard of all which, my humble request is, that you will accept of this small Treatise in stead of him who is gone, & suffer it under your shadow to bear your Father's name. And so, with my best prayers for your happiness, I leave you to God's blessing.  
Your most affectionate friend, HENRY MASON.   

CHRISTIAN HUMILIATION: OR, A TREATISE OF FASTING: Declaring the Nature, Kinds, Ends, Uses, and Properties of a Religious FAST.  
THere are but two ways to please God, and by pleasing him, to come to eternal life; either perfect obedience to God's Law, or unfeigned repentance for our sins. By the first way, Adam in his innocency might have obtained happiness: but since Adam's fall, there is no way left but the second. For all have sinned, and are deprived of the glory of God. And now the Scriptures do press Repentance the forerunner of pardon, as that without which we cannot be either freed from sin, or received to God's favour. And this is the cause, that God's children have so usually accustomed themselves to all means of humiliation, by which they might either increase or express their repentance and godly sorrow. Amongst which means they found none more effectual (and therefore amongst them we find none to have been more usual) than abstinence and fasting. The consideration whereof, together with the condition of our times, hath provoked me to look into the nature of this thing, which either was too much used in former times, or else is a great deal too much neglected in ours. And that I might have some directions to rule my meditations by, I thought it convenient to take for my groundwork, the words of the Evangelist, where he saith of our blessed Saviour; 
a Matth. 4.2.  And when he had fasted forty days and forty nights, he was afterwards an hungered. In which words there are three things specified: first, what our Saviour did, he fasted: secondly, how long he continued herein, forty days, and forty nights: thirdly, what befell him in the end, he was afterward an hungered. And within the compass of these three things, I shall (God willing) bound and comprise my following meditations. In handling whereof, I think it not amiss to prescribe to myself this method. First, to speak of fasting in general, and as it is considered by itself. Secondly, to consider it as it was here practised by our Saviour. And lastly, to add a few words of our Saviour's hungering, which is the consequent of his abstinence and fasting.  
And first, for fasting in general, there are these things to be considered:  
1 What fasting is, and what this word doth import.  
2 What sorts of fasting are commended to us in Scriptures for our use.  
3 How and wherein it may further us for holy duties, and works of God's service.  
4 What conditions are required in our fasting, that it may be accepted.  
5 In what cases, and for what purposes it may serve us to obtain help and favour from the Lord.  
Secondly, for fasting, as it was exercised by our Saviour, we have these points to consider of:  
1 Why our Lord did fast at all.  
2 Why he fasted forty days, and forty nights.  
3 When, or at what times, men may or aught to fast.  
4 How long a Christian should continue his fast.  
5 What we are to think of that forty days fast of Christians, commonly called jeiunium Quadragesimale, or Lent-Fast.  
These, with a brief touch of Christ's hungering, which is the third general point, are the subject and matter of the Discourse following.  

CHAP. I. What Fasting is.  
THe most usual description of Fasting is, that it is an Abstinence from meat and drink. And this description is very agreeable to the manner of speech, used by the Scriptures; which when they speak of fasting, do many times mention, and always intent an abstaining from food. As Ester 4.16. Go (saith Ester) gather together all the jews that are present in Shushan, and fast ye for me. But how shall this be done? It follows; And neither eat nor drink three days, night or day: I also and my Maids will fast likewise. And so jonas 3.7. Let neither Man nor Beast, etc. taste any thing. Let them not feed, nor drink water. And Luke 5.33. Why do the Disciples of john fast often, etc. but thine eat and drink? Which speech 
a Mar. 2.18. Mat. 9.14.  other Evangelists do express in these words: Why do the Disciples of john, and of the Pharises fast, but thy Disciples fast not? Where we 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 Evangelists call not fasting. And by both these we may gather, that fasting includeth an abstinence from meat and drink. But thus fare the point is clear. Only a further question may be asked, what kind of abstinence this is; whether total and entire, from all meat and drink, and from tasting of any thing, as the men of Nineveh and Ester seem to speak: or whether a partial kind of abstinence; which is a forbearing of nourishing and pleasant meat only, may not sometimes suffice, as that place of Daniel seemeth to import, where the Prophet speaking of his fasting, saith, I 
a Dan. 10.3.  ate no pleasant bread, neither came flesh nor wine in my mouth, etc. till three whole weeks were fulfilled.  
For answer hereto, it must first of all be noted, that abstinence used in a fast may be considered two ways. First, in respect of one only act or time of abstinence, continued without any interruption; as when it is said, that the Israelites 
b judg. 20.26.  wept and fasted that day, until even; and that the jews should 
c Ester 4.16.  fast, and not eat nor drink three days, day or night; and that our Saviour 
d Matth. 4.2.  fasted forty days and forty nights: there is meant one continued act or space of abstinence, without any intermission or interruption of the abstinence then used. Secondly, It may be considered in respect of many multiplied acts, or distinct times of abstinence, one immediately following after another. As for example, when it is said of the men of jabesh, that they fasted 
e 1 Sam. 31. ula. etc. 1 Chronao. 12  seaen days, the meaning is not, that they fasted so long, by one continued and vninterrupted act of abstinence, but that they fasted every one of those 7. days, eating nothing all the day long, and at evening making a spare and course meal, as was agreeable to a time of mourning. Thus not only 
a Osiand. in 1. Chro. 10.12.  Osiander among the Protestants, but among the Papists 
b Erat iflud ieiunium secundü morem Hebraeorum, scilicet, quòd non comederent totâ die all quid usque ad Solis occasum. Tostat. in 1. Regum, cap. 31. ad finem quaest. 18. pag. 327. A.  Tostatus doth interpret that place; and addeth withal, that this fast of theirs was according to the custom of the jews, which was, that they did not eat any thing all the day long, till the Sunset, but then did eat. And in the like sense, they of the Roman Church do say, that themselves fast all Lent, when notwithstanding, they do not without interruption observe that kind of abstinence, which themselves require in a Fast: for on Sundays at least, all Lent long, they intermit their abstinence, and fast not, no not after their own manner of fasting. Sometimes than a man may be said to fast such a space of time, because all that time he useth such abstinence, as is required in one vninterrupted act or time of fasting; and sometimes again he may be said to fast so long or for such a time, because he useth sundry such multiplied acts or times of abstinence, or because he useth many such Fasting-days together, one after another.  
This being first noted for a ground, my answer to the doubt is:  
Answ. 1. If we speak of a fast, as it consisteth of one only single act, without interruption of the abstinence required, than it is unheard of, in Scriptures, that there is any use of meat or drink, or tasting of food, while that fast lasteth. But if we speak of a fast as consisting of many such acts, multiplied and added together, than it is necessary, that some refreshing be had between those several acts or distinct times: and usual it is, that such refection then used, should be sparing for the quantity of meat, and homely for the quality of it. And such a fast as this was that of daniel's, when he saith: I was mourning three full weeks, I ate no pleasant bread, etc. For the meaning is, that he fasted every day for three week's space, without eating or drinking or tasting any food all the day long: but when the day was ended, he broke off his abstinence, by a slender supper. And so this place proveth not, but that a Fast doth include a total abstinence from all meat. And this to be the meaning of the place, I am induced to think, because the words do import so much, & the custom of the jews in their fasting doth require this construction. For the learned do agree, that this was the custom of the jews, that when they fasted, they did eat nothing all day, till the evening; that by reason of this custom, when men are said to fast many days, it may reasonably be understood, 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 days, and forty nights, adding the mention of nights, lest men should think that he fasted those forty days according to the custom of the jews, eating at night, after he had abstained from food all the day. To this purpose Tostatus 
a Tam diebus, quàm noctibus ieiunabat [Christus.] Hoc autem dicitur propter duo: primò propter consuetudinem jeiunij Judaeorun. Nam judaei, quando ieiunant, per totam diem nihil comedunt, nisi post occasum Solis, cùm incipiunt apparere Astra, per noctem comedunt, etc. Si ergo diceretur, quòd Christus ieiunavit 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 days, for two reasons: first, because of the custom of the jews. For they, when they fast, do eat nothing all the day, till after Sunsetting, and at night, when Stars appear, than they eat. And therefore, if it were said (saith he) that Christ fasted forty days, it would be understood, that at nights he did eat, as the jews were wont to do. And Maldonat, 
a Autideo diebus Euangelista noctes adiecit: ut indicaret eum non judcorum more ieiunasse, qui per diem nihil cibi potusve sumentes, noctu vescebantur. Mal. in Matt. 4.2.  The Evangelist (saith he) added the mention of nights, that he might show that Christ did not fast after the manner of the jews; who taking no meat nor drink all the day, did eat at night. And Lucas Brugensis; 
b Noctium additur mentio, ne putes jeiunium 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 think, that this Fast of our Saviour, was such as the Fast of the jews was, according to the Law; who being commanded to fast by day, might eat in the evening. And in like sort jansenius; 
c Noctium etiam fit mentio, quemadmodum & in jeiunie Mosis, ad distinctionem jeiunij Christi à jeiunijs judaeorun, qui tota die ieiunantes, in vespera & nocte cibum sumpserunt. jans. 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 Christ's fasting from the fasting of the jews, who fasting all day, at night did take meat. And if this was the custom of fasting at those times, and this the use of speech among that people, That if men were said to fast some days, without express mention of nights, it would be understood, that he did not eat nor drink any thing all the day, but did eat at night: then, in all reason of the world, we must so understand these words of the Prophet Daniel, as learned Kemnitius 
d Harm. Euangel. ca 51. Pericop. 6. pag. 817. & Exam. Concil. Trident. part. 4. de jeiun. nu. 25, 26. pag. 89. col. 2.  also doth.  
Answ. 2. Secondly, I answer, That a Fast is either properly so called, or improperly, and by an imperfect kind of partaking with it. 
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, sive per unum, sive per plures aliquot dies. Impropriè tamen jeiunium dici potest, cùm quis parcè vel tenwer vivit, veletiam à prandio aut coenae abstinet. Idem iudicium esto de jeiunio in quo adbibetur ciborum delectus. Alsted. Theol. Polem. part. 4. de jeiun. Contr. 1. pa. 506.  Properly he is only said to fast, that abstaineth from all food, whether meat or drink. And improperly or imperfectly a man may (perhaps) be said to fast, when he forbeareth pleasant and nourishing meat, & contenteth himself with course feeding. And in this sense, if any man do abstain from Flesh and Wine, and other such strong nourishment, that he may express a holy and religious sorrow, I will not gainsay him, if he call it a Fast; but I must add withal, that it is an improper and imperfect kind of Fast, and such as I no where find so called in the Scriptures; nor, as I think, is it to be found in the ancient Fathers and Writers of the Church.  
Answ. 3. Thirdly, I answer, That this partial and imperfect abstinence, may not go, no not so much as for an improper or unperfect Fast, unless the meat that is then used, be 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, ut aliorum expressione pomorum alios sibi liquores, non salutis causâ, sed iucunditatis exquirant, tanquam non sit Quadrage simae piae humilitatis obseruatio, sed novae voluptatis occasio. August de diverse. serm. 74. ca 9 pa. 499. H.  such as daniel's was, when he ate no pleasant bread, nor drank no Wine; and by using of which in place of his ordinary food, he is said to chasten himself. For else, if there be a forbearing of one meat, that we may glut or fill ourselves with other; or an abstinence from one kind of food, that we may feed on another no less 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 meat, but an using of variety of Cates.  
And out of this I deduce two conclusions:  
1. That they who think themselves warranted by daniel's example in this place, ton eat their dinner when they keep a Fast, do greatly deceive themselves, and much mistake the Prophet's meaning.  
2. That they who think that daniel's practice doth justify their choice of meats, in their time of fasting, when they forbear flesh only, and feed on all sorts of fish, and eat cherishing roots, and drink the strongest Wines, are much mistaken, and build upon a sandy ground. For Daniel did neither dine, nor drink Wine, nor eat any pleasant meat.   

CHAP. II. What sorts or kinds of fasting are commended to us in Scriptures.  
IN the Scriptures we find diverse kinds of fasting mentioned; some whereof are commended for religious uses; and others are passed over, as no way concerning the spiritual state of our souls. 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 have not either stomach or meat. Such was the fast of the Egyptian, 
1 Sam. 30.12.  who was forsaken by his company, & being left sick in the Fields, was almost dead for want of victuals. And some Fasts again, are voluntary, undertaken of a man's own accord, and by his own free choice; of which kind there are many examples in the Scriptures. The former of these is rather a hungering then a fasting: for, jeiunium 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) Aug. in Psalm. 42. pag. 138. F.  speaketh. And therefore this can be no act of virtue, because it is not voluntary, but necessary. And consequently, it is not that Fast that is commended for Religion sake. And therefore the voluntary Fast only, 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 profane, or religious and holy.  
Worldly and profane I call those, whose end is for some worldly use, or for some respect belonging to this life. And these are diverse. For sometimes men may fast for effecting of some worldly business with better speed; as Saul and his soldiers did, when the people tasted no food, because the King had adjured them, saying; 
1 Sam. 14.24.  Cursed be the man that eateth any food until Evening, that I may be avenged 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 Enemy. And so in like sort a man may fast for his health, that he may concoct his undigested humours; & for his gain, that he may spare his purse; & for the public good, that he may preserve the breed of Cattles: 
a Non laudatur in illo ieiunium, qui ad luxuriosan coenan seruat ventrem suum. Aug. in Psal. 43. pag. 142. E. jeiunant quidam, (ait Augustin.) ne ventrem vilia praeoccupent, & non possent intrare pretiosa. Daneus Isagog. p. 3. de vita hominis. Ca 32.  yea, and for very luxury, and of a gluttonous disposition, that he may keep his stomach for better cheer. When men fast for these or any such like other ends, their Fasts are worldly and profane, and therefore have no place among religious exercises.  
The second sort are holy and religious Fasts. And so I call those, which are intended and do serve for some special use, which concerneth God's glory, and the good of a man's soul. To this purpose is that, which we read in the Prophet, where GOD speaks thus to the people; 
(b) Zach. 7.5, 6.  When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves? In which words we may note, how God doth reject the Fasts of this people, because they were not undertaken for GOD and his service, but for themselves, and to serve their own turns. And this showeth, that the Fasts which please God, must be such as may serve for his glory. And therefore these Fasts do only belong to this place. And consequently, we may fitly define a religious Fast, as a learned man hath done; 
c jeiunium religiosum est voluntaria abstinentia à cibo & potu religionis causà. Fest. Hommius Disput. 69. nu. 2. pag. 467.  That it is a voluntary abstinence from meat and drink for Religion sake.  
But here a question may be asked, which it will be requisite to resolve before I go on. For it may be demanded, If the end of our fasting bee that which maketh the difference between religious and profane Fasts; what if both these ends do concur and meet together in one and the same act of fasting? As for example, I may fast for my bodily health, and for preventing of some distemper, that fullness would breed; and yet at the same time, and by the same act, I my beat down my body, and make it more serviceable to the soul, and I may withal prevent pride and wantonness, 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 myself for my sins; and withal, by the same means, I may both save my purse, and further my health, and prevent sickness in my body. And when both these ends do in this manner concur, what a Fast shall I call this? Is it a worldly Fast, because it hath a worldly use? or is it a religious Fast, because it hath a religious use? 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 man's intendment & purpose: or else both of them are intended by him that keepeth the fast. If the one only be intended, then as the rule is, Denominatio sequitur praestantiorem partem; The denomination followeth the prevailing side: so we must say, that the end which is intended, giveth the denomination to the fast, and not that which accidentally concurreth. As for example, if a man only aim at a spiritual end, though another use follow upon it, yet the fast is religious still. And if he have only a worldly purpose, though a spiritual use do accompany it besides his intention, yet the fast is worldly and profane notwithstanding. But if his intention be mixed, and he at once, and in the same fast do propose to himself both a worldly and a spiritual use together; then concerning such a fast I say three things:  
First, That so fare forth it partaketh of either kind, as either of the uses are intended, that is, the Fast is so fare forth to be called Religious, as a religious use is intended in it, and so fare 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 he may humble himself by sorrow for his sin, and partly that by concocting raw humours he may gain the better health, this latter respect doth so much diminish of the worth of the former, as itself is herein intended. And the reason is, because the intentions of a man's mind cannot entirely and perfectly be employed upon two contrary or diverse objects at once. And therefore, so much of his intention as a man bestoweth upon himself, so much he taketh away from God.  
Thirdly, It is not safe to mingle a worldly and spiritual respect together in one & the same Fast, if we may with conveniency separate and divide them. My reason is, because we (such is our corruption) are apt to flatter ourselves, and think better of our works than they do deserve: and if one action may both make for God's honour, and our own profit, we are ready to think we do all for God, when the greatest part is for ourselves. And therefore the safest way will be to sever and disjoin theseuses, if with conveniency we may do it, that so while we fast for God, we may not have any worldly respect that may move us unto it at the same time. And because the especial respects of the world that do most usually intermingle themselves with our holy Fasts, are one of the two, either respect of gain, by saving the charges of diet, or preserving of health, by concocting of raw humours: We may for direction in these cases, take these two Rules.  
1. Rule, That if fasting be necessary for our health, we first use it so long and so much as is needful for that purpose, and then at other times undertake our religious Fasts, that so we may aim only at a spiritual use.  
2. Rule, That when by fasting we save charges, we then give away our save to the poor, without diminishing any other part of our alms. And so doing, we shall not only free our religious Fasts from the tincture of worldly thrift, but shall also exercise another holy duty of mercifulness and charity. A thing which the ancient Fathers have thought most necessary at the times of our fasting: and therefore have been used to gross this duty with much earnestness in their Sermons to the people. 
a Cui dabis quod tibi abstulisti? Ita ieiuna, ut alio manducante prandisse te gaudeas. August. in Psalm. 42. in fine.  To whom wilt thou give that which by fasting thou hast spa●▪ d from thyself? saith Saint Augustine. So fast, that by another's eating thou mayest be glad that thou hast dined. And again, 
b jeiunia nostra ut 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 Almsdeeds. Let us give our dinner to them that be hungry: And again, 
c Praecipuè sanè pauperum mementote; ut quod vobis parcius vivendo suberahitis; in coelosti Thesauro reponatis. Accipiat esuriens Christus quod leiunans minùs accipit Christianus. Castigatio volentis fiat sustentatio non habentis, etc. Augustin. de diverse. Serm. 74. cap. 10. Pag. 500 A.  Especially (saith he) be mindful of the poor, that what you subtract from yourselves, ye may lay it up in the Treasury of Heaven. Let hungering Christ receive that which the fasting Christian doth abate, etc. And so Leo; 
d Jeiunijs nostris egentium refectio suffragetur. Leo Serm. 10. de Quadrages.  Let the feeding of the poor give testimony to our fasting. And, 
e Quod suis quisque delicijs subtrahit, debilibus impendat & egenis. Leo de Quadrages. Serm. 11.  That which a man doth withdraw from his dainty fare, let him bestow upon the impotent and needy. And to like purpose speak others also.  
Dist. 3. Religious fasts are of two sorts; they are either public or private fasts. Public I call those, when a whole company, as when a City, Town, or Parish do by public order join together in this service. Such a fast was that of the Ninevites in the third Chapter of jonas, and that which was prescribed to the jews in the fourth of Ester.  
Secondly, the private fast is, when men out of their own devotions, and by their own direction do in their private houses use 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 Book. And both these kinds, both the private and public fasts, have their approbation in Scriptures, and are commendable if they be used aright, as appeareth by the examples alleged already, and will more fully appear afterwards in the process of this discourse.  
Dist. 4. Religious fasts, whether private or public, may again be divided into two sorts; For some are extraordinary, and others are ordinary. The extraordinary are such, as are kept upon some special and extraordinary occasion, as either for removing of some special judgement, then either felt or feared, or for obtaining of some benefit or blessing, whereof then there is especial need and exigence. Such was the fast of the Ninevites, which they undertook upon the fear of destruction threatened by the Prophet. And such was the fast of David, which he undertook upon occasion of his Child's sickness, and danger of death in him. The ordinary fasts are such as are kept for an usual exercise of the soul, without any other cause than such as may befall every one of us at all times. Now for the former of these kinds of fasting, it is generally agreed, that they are both lawful and useful: but concerning the later, that is the ordinary, there hath a question been made by some later Divines, who dispute & determine against the use of them. But (as I take it) the case is clear enough to the contrary. And my reasons are: first, because this kind of fast hath approbation in the Scriptures: and secondly, because it hath the profitable uses for our souls, for which religious fasts were ordained.  
First, 
Reason first from Scriptures.  because it hath approbation from Scriptures. For I read, that God himself commanded an ordinary fast to be observed by the jews every year. 
Levit. 16.29.  This (saith he) shall be a Statute for ever unto you, that in the seventh month, in the tenth day of the month, ye shall afflict your souls, etc. Where that the afflicting spoken of was partly by inward sorrow for their sins, and partly by outward abstinence from meat and other contentments of nature, is agreed upon by all sides. And that this abstinence and humiliation was an ordinary exercise of piety, cannot be doubted, if we consider that it was apppointed every year, and in the same month, and upon the same day. For it is not to be imagined, that extraordinary occasions of humiliation should happen every year unto the same people, and at the same time, and upon the same day. And if Almighty God himself saw it to be so useful for the jews to humble themselves by an ordinary fast, for their ordinary sins, and in the ordinary course of their lives; why should it be thought sinful in Christians to humble themselves in the same manner, and upon the same occasion? Secondly, we find in Scriptures, that the 
(a) Matt. 9.14.  Pharises fasted often, and for example sake, that they 
(b) Luk. 18.12.  fasted twice in the week; and that concerning those fasts of theirs, our Lord gave his Disciples this warning, 
(c) Matt. 6.16.  When ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, they have their reward.  
Out of which passages we may gather two things. First, that these fasts of the Pharises were ordinary fasts, and observed by them in their ordinary course of life, and for an ordinary exercise of religion. For that these men should so often have extraordinary occasions, especially that every week twice, is a thing that cannot be conceived with any probability or reason. Secondly, that these fasts, such as they were, were not unlawful in themselves. That I prove, first, because our Saviour, where he purposely taxeth their vices, reproveth them for their purpose, not for their practice of fasting; or not because they did fast, but because they did fast to gain praise of men for it. Now had they offended in both, out of doubt our Lord would have reproved them for both, and have forewarned his Disciples to beware of both. Secondly, because in saying of the Pharises, that they fasting for vain glory had their reward, he meant that they might not expect any reward from God, seeing they did it for the applause of men: and he implieth by necessary consequence, that if they had not marred this good work with so ill an end, they might have had a reward from God for it. And if God reward ordinary fasts, what man will dare to condemn them? 
Luke 2.37.  Thirdly, we read again of Anna the Prophetess, that she departed not from the Temple, but served God with fastings and prayers night and day. In which sentence we may consider two things for this purpose: first, that this holy woman made a daily practice of fasting; she served God in this manner night and day: which showeth, that she fasted ordinarily, and for an ordinary exercise of devotion. Secondly, That by this kind of fasting she served God. And if she served God by her fasting, we need not fear, lest we dishonour him by the like practice.  

Reason second from the uses.  Secondly, That ordinary fasts are lawful and useful, may be proved, because ordinary fasts may and do serve for those profitable uses, for which religious fasts were ordained. For those uses are, to testify and help forward our humiliation and repentance, to sharpen and whet on our attention in holy duties, and to subdue and tame the unruly pride of the flesh, and such like: the respect whereof is the only thing that maketh fasting so much commended to us in the Scriptures. But all these holy ends and uses may be attained or furthered no less by ordinary than by extraordinary fasts. For not only our fastings, when we keep them for some special and extraordinary occasion, but even those also which we use in an ordinary and usual course of Christianity, may tame the flesh by subtracting its food, may elevate the mind towards God, by estranging it from the sense of worldly things, and may both show and beget our humiliation and sorrow by chastening the body for the sins of our souls, as is apparent in common reason: nor is it needless in an ordinary course of life to use such either helps or signs of humiliation, devotion, and mortification. For our infirmities in all these kinds are many and great, and had need of help every day: and our sins and transgressions happen daily, nay hourly, and do require every day humiliation and sorrow: and hence it followeth, that this ordinary course of fasting upon the common and usual occasions of our life, are neither needless nor fruitless.  
Thus in conclusion it appeareth, that all religious Fasts, be they private or public, and whether for ordinary or extraordinary occasions, have allowance from God, and are of good use in the life of a Christian.   

CHAP. III. What holy use there is of Fasting, and how it may further us for holy duties, and works of GOD'S service.  
THese religious Fasts, as they have good proof from God's Word, so they have great use in the life of a Christian. More particularly and especially they may serve for these uses.  
I. They may serve as outward acts to declare our reverence toward God and his sacred ordinances. For as at all times we should use reverence toward God in our hearts, which is nothing else, but an acknowledging of his excellency, for which he is to be hovoured: so it is very requisite, that when we come into his presence, or have any more than ordinary intercourse with him, we should by some fitting behaviour declare it. For which purpose, 
(a) Exod. 3.5.  God commanded Moses, and the 
(b) Iosh. 5.15.  Angel commanded joshua; Put off thy shoes from off thy feet; for the place whereon thou standest, is holy ground. The meaning of which ceremony was for this end, that thereby they might show reverence in the place, where God did manifest his presence. And the like use there may be of fasting also; and that in two respects. 1. Because, we do by such demeanour humble ourselves before the Divine Majesty, as unworthy not only to enjoy his presence, but to make use of any of his creatures. Which is a testimony as of our own baseness, so of God's excellency and greatness. 2. We may by our abstinence show reverence to God, because by forbearing our meat when we are about his works, we declare that we prefer his service before the serving of our own turns: as deeming it most just, that his service should have the first place in all our thoughts. This use of fasting 
(c) Hooker Eccles. polit. l. 5. nu. 72. pa. 207.  some think it is not unlikely that the jews made, in fasting on holy days till the public Service was ended; and that their complaint against Christ's Disciples, 
(d) Luke. 6.1, 2.  for rubbing the ears of corn on the Sabbath day, doth imply so much. For their meaning was (say they) to find fault with them meaning was (say they) to find fault with them for breaking not the rest, but the fast of the Sabbath; 
e Hebraeorum illa fuit à maioribus tradita, & usu recipta, ac tanquam lege probata consuetudo, ut von siceret diebus festis cuiquam ante sextam boram prandere. Baron. ton. 1. ann. 34. nu. 243. pag. 250.  which by their custom was to be observed till dinner time, or after the Divine Service. And for this interpretation there may be given this reason, that the rubbing of corn for staying of hunger, was so small a work, that in reason it cannot be thought to offend any, no not a Pharisee; it being less labour than every man doth use at his ordinary meal on the Sabbath day. For the furnishing of the Table, the dishing out of the meat, the drawing of drink, and carving that which is necessary for every man's use, which no Pharisee would reprove on the Sabbath day, will require as much both time & labour, as that which the Disciples here did bestow. But let this go for a conjecture, (as I will not urge it for any point of faith) thus much is certain, that the Christian Church hath still been accustomed to forbear all food, when they were to receive the holy Communion, till the whole work and service of God were ended: whereof 
(f) Aug. Epist. 118. c. 6. pag. 191. B.  Saint Augustine, and 
(g) Isidor. de Offic. l. 1. ca 8.  others after him do give us this reason; ut in honorem tanti Sacramenti, in os Christiani priùs Dominicum corpus intraret, quàm caeteri cibi: that for the honour of that great Sacrament, our Lord's body should first be received, before all other food. And so we may say, that it is for reverence to GOD, and for the honour of his Ordinance; if we first perform those holy duties, before we partake our necessary food. And sure it was respect unto his Master, that made Abraham's servant say, 
(h) Genes. 24.33.  I will not eat, till I have told mine errand. And respect it was to his heavenly Father, that made our Saviour to 
(i) joh. 4.34.  refuse his own meat, till he had done his Father's will, and finished his Worke. And so it was respect unto God, that 
(k) 1 Sam. 16.11  Samuel would not sit down, till David was sent for, that he might anoint him, as God had apppointed. For otherwise the services which they did do before meat, might, for any thing that doth appear by the text, have been as conveniently performed after it. And so we shall declare our respect to God, and reverence to his holy Ordinances, if out of devotion, we first say our prayers in the morning, before we eat our breakfast, and first come and hear God's Word before we take our common food, and first come to receive Christ's body at the Lords Table, before we relish any worldly nourishment. For in so doing, as job professed in his words, 
(a) job. 23.12.  I have esteemed the words of his mouth more than my necessary food: so we shall testify by our deeds that we do, and shall put ourselves in mind that we ought to esteem the service of God, and the doing of his will, and the partaking of the blessed Sacrament, more than the necessary refreshing of our own bodies. And this may show, what respect we have of our God, and what reverence we bear to his Ordinances.  
II. A second holy use of a religious Fast may be for mortification, and to take down the pride of the flesh. And when I say the pride of the flesh, I do not mean unclean lusts and unchaste desires only; but I mean also all unruly and rebellious thoughts, as pride, selfe-willednes, refractarines, and all disobedience that opposeth itself against God and his holy Word. For fullness of bread, and pampering of the flesh, as they do more immediately and directly breed matter for unchaste and fleshly lusts: so they do consequently prepare a way, and dispose a man to all other sins, which his own pleasure and self-will do lead him unto, and from which the awe of God's Word and the regard of his judgements should withdraw him. Of the former, that is, of unchaste lusts bred by full diet, the Lord speaketh by the Prophet's mouth; 
(a) jer. 5.7, 8.  When I fed them to the full, than they committed adultery, and assembled by troops in the harlot's houses. They were as fed horses in the morning: every one neighed after his neighbour's wife. And of the latter sort of sins, that is, of other unruly and rebellious passions, bred by full feeding, Moses giveth proof, when he saith; 
(b) Deut. 32.15.  jeshurun waxed fat and kicked. Thou art waxed fat, thou art grown thick, thou art covered with fatness. Then he for fooke God that made him, and lightly esteemed the Rock of his salvation. Hear we have a grievous, but just complaint against this rebellious people; wherein we may note, First, who they were that thus he complains against; jeshurun, saith the Text. The word signifieth as much as upright, and it is the surname of Israel; because that people should be the most upright of all people in the world. These were the men, that were thus faulty, and were thus complained against. Secondly, what the occasion was, that drew them into this disorder, and that is this; They were waxen fat, grown thick, covered with fatness. By which phrases, as we may understand all worldly prosperity in general, so more especially we must understand plentiful diet and full feeding; as it is more plainly declared, verse 13, 14. Thirdly, what the sin was that they fell into, and by which they occasioned so grievous a complaint against them; and that is thus expressed, They kicked, they forsook God, they lightly esteemed the Rock of their salvation. In which words, Moses useth the same metaphor that jeremy did in the place alleged; but he extendeth the application of it further. For it is, as if he should say; This people are as like to fed horses as may be. For as horses which provender & high keeping do make proud, do kick, and strike, and throw down their Rider; so this people, being pampered and fed to the full, grow stubborn against God, and contemn his Word and Ministers, and cast away his Yoke from them. Now lay all this together, and it yields us this conclusion, That full feeding is apt to puff up the best men, and to make them kick and spurn against God and all good admonitions. Which conclusion Moses expresseth yet more plainly in the precedent Chapter, where he bringeth in God thus foretelling the people's manners: 
(a) Deut. 31.20.  When (saith he) I shall have brought them into the Land, which I swore unto their Fathers, that floweth with milk and honey, and they shall have eaten and filled themselves, and waxed fat; then will they turn unto other gods and serve them, and provoke me, and break my Covenant. Where we may observe, that fullness and plenty is said to be the cause of idolatry, and rebellion against God. But on the contrary side, fasting, and pinching of the body, and putting it to hardness, they are means to cool the blood, and tame the spirits, and pull down the pride of the flesh. A plain proof hereof we have in Saint Paul, who was well acquainted with Christian discipline and means of mortification, 
(a) 1 Cor. 9 vlt.  I (saith he) keep under my body and bring it into subjection; lest that by any means when I have preached unto others, I myself should be a castaway. This place is well worth the noting, and that we may be directed to make the better use of it, two things may be considered in it. 1. The discipline and practice of mortification, which the Apostle used toward himself: and of that he saith two things. 1. I keep under my body, or, as others read and render the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contundo, I beat down my body. The meaning is, he used severe discipline toward himself, fastings, and watchings, & hard lodging, and rough clothing, etc. by which he did afflict and macerate the flesh; much unlike to nice and tender folks now a days, who cannot endure fasting, because (forsooth) it breedeth wind in the body, and will make them faintish. 2. He saith of himself, I bring my body into subjection; that is, by this kind of Discipline that I use, I make my flesh gentle and pliable, and ready to hearken and submit to the instructions of God's Word, and the motions of the Spirit. And his meaning in more words is this, that the flesh, if it be pampered and fed to the full, nay if it be not straight bridled, and strictly kept in, it will grow unruly, and look to command: but by fasting, and course clothing, and hard labouring, he taught it obedience & subjection. And to like purpose, Hilarion, a religious young man, when after much abstinence and course feeding, (for barley-bread and water, with some roots, was his usual food) he felt some pricking lusts in his flesh still, 
a Iratus itaque sibi, & pectus pugnis verberans, quasi cogitationes posset coode manûs excludere, Ego, inquit, aselle faciam ut non calcitres; nec le hordeo alum, sed paleis: fame te confician & siti, gravi onerabo pondere, per aestus indagabo et frigora, ut cibum potiùs quàm lasciviam cogites. Hieron. to. 1. de vitâ Hilarionis, pag. 319. B.  he was angry with himself, and knocking his fist upon his breast, Thou beast, quoth he, I will make thee leave kicking; nor will I feed thee with barley, but with chaff: I will pull thee down with hunger and thirst; I will lad thee with heavy weight, and hunt thee through heat and cold, that thou mayst mind meat rather than lust. This or such like was the Discipline that Saint Paul used, 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 he undertook so hard a course, and (as one of us would think) was so unmerciful and cruel toward himself; and that was, Lest (saith he) when I have preached to others, myself should be a castaway. But what? Is there such danger in a pampered body? such peril in delicate diet? such necessity of beating & keeping under the body, that without such straitness, the soul is in danger to be lost? Yes surely, or else the blessed Apostle did speak and do, he knew not what, nor wherefore. The consideration whereof may yield us two good meditations for our use.  
1. That the world is surely much awry now a days; men be so cross to the Apostles course. For we may see men and women seeking the markets for the best Cates, and the Vintner's cellars for the best Wine, and the Confectioners shops for the best banketting-stuffe: (a thing not unlawful, if it be done moderately, and in season) but amidst all this care for pampering of the flesh; where is he or she that once thinketh of beating down the body, or taming of the flesh, or using 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 & .  
2. That all, even the best of us, if we do not think ourselves more spiritual than Saint Paul, must confess and resolve, that we have need to pull down by deeds of humiliation, the luxuriant pride of the flesh; and that it is a rule, derived from the nature of man, that Mens repleta, spinas germinat libidinum, a full fed soul sprouts forth weeds of unlawful lusts. Nor will this seem any wonder, if we weigh things well. For the best ground abroad, if it have nothing but warm showers, and fair Sunshine all the year long; if there be no frost, no snow, no winter-stormes that may kill the vermin, and keep down the weeds: nay, if beside, there be not a Plough to cut up the furrows, and an harrow to break the clods; all men know there will be small hope of a good harvest. Of such a piece of ground, we may say as Solomon doth of 
(a) Prou. 24.31.  the field of the sluggard, It was all grown over with thorns, and nettles had covered the face of it. 
b Sicut redditum uberiorem 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. Generate mihi tribulos, quum me divitiarum secularium cupiditate discruciat, etc. His ergo nisi. vigilando & ieiunando carere non possumus.  And so we may say of the heart and soul of man, the ground where the good seed should grow, that if it have nothing but feeding, and pampering, & ease all the week, and all the year, and all the life long; no frost nor storm of affliction, no plough nor harrow of mortification, that may by discipline and hardness tame and subdue it; it will bring forth but a little good fruit of true piety and obedience: but thorns, and briers, and vermin, and weeds of unruly lusts; these will spring, and grow apace, till they have covered the whole face of it. Let Paul's practice then be every Christians pattern. If we would be freed from fear of being castaways, we must keep under the body, and bring it into subjection, and by wholesome discipline teach it due obedience.  
III. A third use of fasting may be, that it will serve for clevation of the mind, and to make a man more attentive about holy duties. And this it will do for diverse reasons and in diverse respects.  
1. Because it cleareth the brain of vapours, and the body of humours, and setteth the spirits at liberty for voluntary employments, and the use of contemplation. For reason telleth us, that bodily food sendeth fumes into the head, and findeth work for the spirits, and employeth them about the work of nature, that they are not so free for meditation and study. And Scholars do find it true in experience, that times after dinner and supper are not so fit for invention and study: and others may observe, that in the afternoon themselves are not so fit to hear, or read, 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 serve for elevation, and to carry the thoughts upward toward heaven.  
2. Fasting may help to elevate the mind, because by afflicting the body, it bringeth a man to the sense and feeling of his wants: and the sense of his wants will spur him forward to the means that may relieve them. And so it will make men more attentive to God's Word, when he teacheth and admonisheth them, and more attentive to their own words, when they pray unto him, and praise him: and ever and anon to sigh towards heaven in the midst of their other cares. To give some proof of this; first, Elihu in the Book of job, 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 showeth them their work, and their transgressions, that they have exceeded. He openeth also their ear to discipline. job 36.8, 9, 10. and v. 15. He delivereth the poor in his affliction, and openeth their ears in oppression. It is, as if he should say; In time of prosperity and peace men stop their ears against wholesome admonitions, and are heavy spirited: as the Prophet speaketh of jerusalem, 
(a) Zachar. 7.7, 11, 12.  When it was inhabited, and was in prosperity, they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: yea, they made their hearts as an Adamant stone, lest they should hear the Law. But when the rod of God is upon them, then by the smart which they feel, God doth unstop their ears, and maketh them attend to every word that may concern them for their ease. And so, if we chasten ourselves with our own rod, with fasting and hard discipline, by which we amerce ourselves for our sins, the sense of this smart will open our ears to listen, and enlarge our hearts to attend to every word, that may help to discharge us of this burden of sin. Let who will mark and observe it, and he shall find, that at such a time when affliction lieth upon him, whether inflicted by God, or imposed by himself for his sin, that then he heareth more willingly, and understandeth more clearly, and applieth more closely to his conscience, every word that he heareth or readeth, than at other times he was wont to do. And this showeth, that the sense of smart for our sins maketh us attentive to God's Word, and gracious admonitions. Secondly, we read again that the Lord himself by the Prophet saith of his people, 
(a) Hos. 5.15.  In their affliction they will seek me early. Before he had said, I will go and return to my place, till they acknowledge their offence, and seek my face. But some might say, Till they acknowledge their offence, and seek thy face? Why? When (Lord) will that be? Will this people, that have forsaken thee, and made themselves Idols, and do despise thy Prophets, will these men ever seek thee? Yes, saith God, that they will: even these men, in their affliction, and when the rod is upon them, these will seek me, and that early too: that is, it will be the first and the chiefest of their cares. And so, when for our sins our own hand is upon us, it will make us run unto God, and to seek his favour before all the world; to get remission of those sins, which, ourselves being judges, do deserve so great correction. And this showeth, that the sense of smart for sin, will make us attentive to our prayers, and devout in all holy duties.  
Thirdly, Fasting may serve for elevation of mind, because it abridgeth us of worldly delights and comforts. For when we are most estranged from these, then are we most ready to seek comfort in God. For worldly pleasures, especially if there be a continual enjoying of them, they do estrange our minds from heavenly meditations; and that partly because they take up the time, that should be bestowed on such thoughts; but especially because there is such an opposition between worldly delights and spiritual comforts, that he who is filled with the one, cannot relish the other. And this it may seem the Apostle meant: but sure something he saw, why worldly delights, though lawful in themselves, do yet notwithstanding hinder holy meditations, when 
(a) 1 Cor. 7.5.  he giveth this counsel to religious couples, that they should forbear the company of each other, that they might give themselves to fasting and prayer, implying withal, that men and women are most devoted to heavenly thoughts, when they are most estranged from worldly delights.  
Fourthly, Fasting may help to elevate the mind to heavenly meditations, because it doth temper and qualify our natural joys and worldly rejoicings, and teacheth us how to refer them to their right ends. For joys and delights of nature, if a man still give himself to the enjoying of them, do not only press down the soul for the present, as hath been said; but they do beside so possess the mind, and habituate (as it were) the soul of a man with their relish, that when he hath done using of them, yet he hath not done thinking on them. And this made 
(a) Quintil. instit. l. 12. cap. vlt. pag. 753.  Quintilian to say, that Students, who are given to sports and tender care of their bodies, will never prove learned men, partly, because they misspend much time in these vanities, and partly because, ne ea quidem tempora idonea quae supersunt, the time which is remaining is not fit for studies. And so it is in respect of the exercises of religion. If we give ourselves still to worldly, though lawful pleasures, they do so drown a man's soul, that when he ceaseth from them, yet he is not fit either to pray with devotion, or to hear with attention, or to do any other holy work with minding of what he is about. But now this holy discipline of fasting, if it be holily used, it will help to moderate our pleasures, that we exceed not in them, and to season and qualify and temper them for an holy use: so that the same worldly delights, which make another man to wax wanton against Christ, will make this man more cheerful in God's service, and with David to dance, when he bringeth home the Ark of God. And as 
(b) 2 King. 3.15.  Elisha, by hearing a Minstrel play, was fitted to receive heavenly revelations, and then fell on prophesying: so, if by a seasonable practice of humiliation, we have made our way to God's favour, then if we feast and hear music, and use honest recreations, even these worldly delights will fit us for heavenly inspirations, and lift up our hearts to praise God with alacrity and cheerfulness of mind. And this we may well suppose was the reason, why the Christian Church hath set fasting days before festival days, and appointed abstinence to be an Usher to our feasting, that our sorrow for sin on the former day, might turn our mirth the day following into an holy rejoicing in God's mercies.  
Thus, in diverse respects, fasting may help to elcuate the soul, and kindle the fire of zeal and devotion. And for these, or some such respects as these, 
(a) Bassl. de jeiun. Homil. 1. pag. 327.  Saint Basil, and after him 
(b) Aug. in Psal. 42. in fine.  Saint Augustin, do compare fasting to the wing of a Fowl; because as worldly delights like birdlime do entangle the soul, and depress her thoughts unto this earth; so abstinence like the birds wings doth make the soul to soar aloft, and carrieth her prayers into heaven. And 
(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 up into heaven by this ladder of fasting, before he ascended thither in the chariot of fire. And the learned of this age, such as I have had occasion to peruse, do generally agree upon this note, that fasting and prayer are often and usually joined together in Scriptures, because they go together in our practice, abstinence ever adding life to our prayers. But if any man will please to make trial in himself, his own experience will be a better proof than all sayings of other men, and all arguments that wit and reason can device. And I wish that cyther this or any other consideration might move religious minds to make trial of this practice; that so they might be able to judge of it out of their feeling, and not by hearsay. And if after trial made in religious manner, they find not their attention more quick, their devotion more fiery, their prayers more fervent, their meditations more spiritual, and themselves, 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 own time, yea and the Prophets and Apostles themselves, have with fair words persuaded men to unnecessary pains. But if any shall seriously bend himself to make trial of this counsel, he will find the like event, I doubt not, that the men of Samaria did by coming to hear Christ. When the woman told them what strange things she had found in Christ, and exhorted them, 
(a) joh. 4.29.  Come, see a man, which told me all things that ever I did. Is not this the Christ? They, giving some credence to the woman's word, went to make trial themselves; and after trial made, than they said to the woman, 
(b) vers. 42.  Non me beleene, not because of thy saying: for we have heard him ourselves, and do know that this is indeed the Christ, the Saviour of the world. So, if any well-minded Christian, upon the word of so many learned Fathers & Writers, will but in due manner begin the work, I doubt not but after trial he will say, Now I believe the spiritual virtues that this exercise hath, not because Basil, or Chrysostome, or Ambrose, or Augustine, or any other, either Father, or Doctor, or Preacher saith so, but because myself by experience find and feel it to be so.  
FOUR A fourth and last use of fasting is, that it serveth for an act or help of Repentance: and that two ways. 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 cometh after and waiteth upon it. And in the other, it is as an usher, that goeth before and maketh way for it.  
1. First, it is a necessary companion to follow after and wait upon repentance: and thus it is necessary in two respects. 1. That our sorrow may be answerable to our sin. For we sin, not in inward desires only, but in outward both speehes and actions: or we sin in thought, word and deed. And reason requireth, that the plaster should be as large as the sore; and so, that repentance should spread itself as fare as the offence hath done. This the Ninevites observed in their repentance. They put on haircloth, and fasted, & sat down in ashes. By which behaviour of theirs, they seemed to intent thus much, (saith a Reverend and learned Writer) 
(a) D. King on jonas, Lecture 36. page 489.  We acknowledge before thy Majesty (Lord of Hosts) we the unworthiest creatures that ever thy hands have form, viler than the sackcloth we wear (for if there had been base stuff in the world, we would not have refused it,) and fouler than the ashes we are besprent with: We acknowledge that thou art a righteous God, and we an unrighteous Nation, not worthy our meat, drink, clothing, or any other benefits, etc. And in acknowledgement thereof, as guilty within ourselves, Whatsoever thou hast given us to enjoy for comfort, for pleasure, for service, or any other use, either in our families at home, or in our folds and stalls abroad, we resign it into thy hands, as having no right unto it; we lay it down at the feet of thy justice, and only for thine own sake beseech thee to show mercy. In this manner their repentance, as it first sprung in the heart, so it sprouted and shown itself in the gestures of the body. And so must ours do; or else the plaster will be too little for the wound. Secondly, fasting is necessary, as a follower of our repentance, that our outward humiliation may prove the truth of our inward sorrow. For the heart is used to express his inward affections by outward actions; as it expresseth his unclean thoughts by wanton looks and unchaste gestures, and unsavoury speeches; and his joy and inward rejoicing, by singing & dancing, and a cheerful countenance. And this made Solomon to say, 
(a) Prou. 15.13.  A merry heart maketh a cheerful countenance: And our Saviour to say, 
(b) Math. 12.34.  Out of the abundance of the heart the mouth speaketh. And I may add by the like reason, Yea, and the eye looketh, and the ear heareth, and the feet walk, and the hands work. And hence it followeth, that if sorrow and repentance be in the heart, they will appear and show themselves by the body: and the acts and behaviour of the body, by which repentance and sorrow are showed, are weeping and mourning, and fasting, and forbearing of the comforts of nature, and the delights of the world. This we find true in daily experience, that sorrow, whatsoever the cause be, if it be great, it will not let a man eat; & if it be but moderate, yet it chooseth not to eat. Thus Ahab, when he was denied Naboths' Vineyard, 
(a) 1. King. 21.4.  laid him down upon his bed, and would eat no bread. And Hannah, when she was upbraided by her adversary, 
(b) 1. Sam. 1.7.  she wept, and did not eat. And Saul, when he had ill news prophesied unto him, of his own death, and the death of his Sons, together with the overthrow of the people; though they entreated him, yet he put it off, and said, 
(c) 1. Sam. 28.23.  I will not eat. And Plutarch saith of Caesar, that being told of violating of the Law which himself had made, 
(d) Adeo pounituit, ut illo die coenam recusaret. Plut. apoph. in August. Caes.  it so repent him, that he refused his supper. Thus sorrow for worldly respects enjoineth abstinence from food. And so it doth when it is for sin. David saith of himself, 
(*) Psal. 102.4.  My heart is sinitten and withered like grass, so that I forget to eat my bread. The meaning is, that sorrow so possessed his heart, that he had no mind of his meat. And 
(e) jocl. 2.12.  the Prophet taught the people to show their repentance, by fasting, and weeping, and mourning. And nature taught the 
(f) jonas 3.5, 6, 7.  Ninevites to do the like. And from hence Saint Basil saith, 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de. jeiun. Hom. 1. pag. 323. A.  Repentance without fasting is idle. The meaning is, that as S. james saith; Faith without works is dead, i it is no true faith, if it bring forth no fruits: so if repentance do not bring forth fruits of repentance, fasting and mourning and humiliation, it may be feared, lest it be a dead and fruitless repentance. And this made our Lord to say of Tyre and Sidon, that they would have 
(a) Luk. 10.13.  repent, sitting in sackcloth and ashes: meaning that they would have repent seriously and unfeignedly. And sure no man among us would think that that woman did truly sorrow for her husband's death, that would think it too much to wear a mourning gown and a black pair of gloves at his funeral. And as great reason there is, to think that he doth not greatly sorrow for sin, that will never fast and chasten himself for sin.  
And if this be so, how great cause have we to be sorry, that we have showed so little sorrow; and to repent that we have expressed so little repentance hitherto? Surely, if we must try the tree by its fruit, and judge of our repenting by our fasting; we shall find but little store of this virtue in the world: so that we may justly complain, 
D. King on jonas, 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 herself? etc. It is not for the Angels to repent, because they sinne not. Nor for the Devils of hell; for their judgement is sealed. It is only for the sons of men, and we only know it not. The people of Nineuch sinned, and would not eat; sinned, and would not drink; sinned, and would not be clothed; nay, sinned, and would not give leave to their beasts to feed: we sin, and yet we eat; nay, we sin in eating, etc. we sin, and yet we drink; nay, we sin in drinking, etc. and we sin, and  ourselves; or rather we cloth ourselves, and sin by clothing us, etc. But if any man notwithstanding all this, can persuade himself that he may repent well enough within in his heart, though he show it not without by deeds of the body; I will only reply upon him, as Saint james did in a like case. Show me thy faith by thy works, saith he. And so say I, Show me thy repentance by thy works: or if thou canst not show it, I am not bound to believe it. And this shall suffice to show how fasting doth follow and flow from Repentance.  
2. Secondly, fasting is necessary to repentance, as an Usher that goeth before it, and maketh way for it; I mean, because it is a means to beget and increase it. And surely, the less use we have made of it in the former respect, as a fruit springing out of our repentance; the more need we have of it in this latter, that it may be a helper to forward our repentance. And that it may do two ways, or for two causes.  
1. Because the outward acts and behaviour of the body, as they come first from the heart, 
a Orantes, de mebris sui corporis faciunt, quod supplicantibus congruit, quum genua figunt, quum extendum manus, etc. Aug. come. 4. de cura pro mort. cap 5. pag. 257. A.  so they reflect upon the heart again, and there they do increase and confirm that affection, from which they sprang. This Saint Augustine observed long ago in the outward gestures of prayer. When a man prayeth (saith he) and kneeleth him down upon his knees, and spreadeth his hands toward heaven; be useth that gesture of body, which becometh a suppliant to use in his prayers. And he addeth, I know not how, but so it is, that these motions of the body, as they had their first being from the affection of the soul, so they do again stir up the affection that bred them; ac per hoc cordis affectus, qui ut fierent ista praecessit, quia facta sunt, crescit; and hereby the affection of the heart that caused them, is afterward increased by them. For devotion in the heart doth cast down the body on the earth, and lifteth up the hands and eyes toward heaven: and this prostration of the body, and elevation of the hands and eyes, do blow the coals of devotion, and maketh them burn the more brightly. And so, it is repentance in the heart, that maketh men to exercise discipline upon the body: but this outward discipline in fasting, and watching, and hard lodging, they confirm & increase the repentance from whence they came. For if the mind should relent, and begin to forget what it is about, (as 
(a) Quintilian. Instit. l. 6. c. 1. pag. 345.  nihil faciliùs inarescit quàm lachrymae; sorrow for sin doth soon begin to cease) yet these visible signs will ever and anon be calling it back again, and bring to remembrance the former thoughts. Add hereto, that every virtue or habit of the soul, the more it exerciseth itself by outward deeds, the stronger it groweth: for confirmed habits are bred by often iterated actions.  
2. Fasting may breed or increase repentance, because it is a penal chastisement, which the penitent doth inflict on himself, and by which he doth chasten, and, as it were, amerce himself for his folly: for the use of corrections and punishments is this, 
(a) Hooker. Eccles. Polit. l. 5. nu. 72. pa. 213.  that as all offences do use to seduce by pleasing; so all punishments endeavour by vexing to reform transgressions. And for this cause it is, that when God would reclaim men, he layeth his rod upon them, and so bringeth them back by weeping Cross. Proofs are many, but take one instance for all. When jonas was sent to Nineveh, he turned his back, and fled to Tarshish a contrary way; and so long as wind and tide served him, he went on with full sail: but when God had sent his messenger to apprehend him, a tempestuous storm, and a raging sea, and by this means had cast him into the deep, and clozed him in a Fish's belly, as in a prisonhouse; then jonas relented, and amended, and prayed for mercy, and went the right way whither he was sent. Upon which passage 
(b) Ep. 25. pag. 203. C.  St. Hierom speaking in God's person, giveth us this note; Fugerat animosus Propheta, sed in profundo maris meus fuit: The stomachful Prophet, like a fugiviue servant, ran away from me; but in the bottom of the sea I caught him, and he became a good servant ever after. And as GOD by making men to smart, doth also make them to repent: so if we by fasting and other penal inflictions, do amerce and chasten ourselves for our sins, this correction also may serve to reform us. Nay in some sense I may say, that the chastisements which we inflict upon ourselves, are most times more effectual than those which God doth lay upon us, partly because ourselves do know more distinctly why and wherefore we suffer, and especially because we are by our own thoughts aforehand, prepared to receive the correction before we feel it: which helps in God's corrections are most times wanting unto us. And from hence Saint Basil commendeth fasting, as being 
(a) De jeiun. Hom. 1. pa. 321.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a medicine that taketh away the malady of sin. Which point he yet declareth further by a most lively similitude. 
b Quemadmodum vermes, qui in puerorum intestinis germinant, pharmacis quibusdam acribus et amaris excutiuntur: ita peccatum, etc. ibid.  As worms (saith he) which are bred in children's entralls, are expelled by wormwood, and bitter medicines: so if sin be engendered in a man's soul, there is no speedier way to expel it, then by letting down this bitter potion of fasting and humiliation. And to like purpose Saint Ambrose, 
c Dulcis voluptas videtur, amarum ieiunium. Hoc. umaio illud dulce tollatur, etc. Ambros. de Elia & jeiun. ca 11. pag. 533.  Delicate fare and pampering of the body, (saith he) is pleasing to nature, and fasting is as unpleasing: but things which are most pleasant to the taste, are not always most profitable for health. Nay, Corpora dulcibus frequenter inflantur; sweet things do puff up the body: & melle iecur tenditur; and the eating of honey maketh the liver to swell: but bitter things do bring it to its temper again. And so it is in the government of the soul. Pleasant meats and full feeding puff up and swell the flesh; but abstinence taketh it down, and bringeth it to a right disposition and temper. In regard of all which, as also out of the experience that myself have had, I dare be bold to say, that whosoever shall make trial of this course, shall find the like effect, when he humbleth himself by fasting, that David did, when God humbled him by his correction. David saith of himself, 
Psal. 119.71.  It is good for me that I have been afflicted, that I might learn thy Statutes. Upon which words, Saint Augustine commenteth in this manner, 
(a) August. in Psalm. 42. pag. 139. C.  Didiceran elatus iniquitates meas, discam humiliatus iustificationes tuas: When I was lifted up in prosperity, I learned to obey mine own lusts, but now being once humbled, I shall learn to obey thy Laws. And so the contrite soul, that hath chastened himself by this discipline, may have just occasion, I am persuaded, to say after trial; It is good for me that I have been thus afflicted for my sins. For by this holy revenge upon myself, I shall learn to serve my God better.  
Thus I have declared the holy uses of this discipline, such as I could think on for the present. Others, that are not strangers from this exercise, may peradventure either add more, or enlarge these. In the mean time, it will not be unseasonable to advertise the Reader of two things concerning the premises.  
1. If any man have need of these, or any of these helps and uses, than he may not say or think that an holy Fast is superfluous and needless for him. For example, if he find that he hath any disordered lusts or fleshly thoughts that are not wholly subdued and tamed; but that either they provoke him to evil, or hinder him from that which is good: then he may make use of fasting, because it will serve him to beat down his body, and to bring it into subjection, that he may serve God the more freely. Or, if he find that his prayers and meditations, and other divine exercises be not wholly spiritual, without all mixture or fainting; then he may make use of fasting, because it will serve to elevate his thoughts, and to carry his prayers with full wing into heaven. And lastly, if he find that he have any sins not fully sorrowed for, and wholly done away, but that he hath need of some more repentance; then he may make use of fasting, hecause it will serve him to humble his soul, and to increase godly sorrow, that he may obtain pardon. But if any man be so spiritual, and so perfect, and so past all frailty of mankind, that he neither needs any more mortifying of his flesh, nor any more sharpening of his devotion, nor any more repentance for his sin: I will not say that such a man hath any further need of fasting. No, nor can I say, that he hath any more need of Christ, or his death and bloodshed. For he that is so perfect, what more need hath he of a Saviour? But one thing I dare and will say, that God doth accept, and jesus Christ doth acknowledge, and the holy Angels do rejoice more for one sinner, that by fasting and mourning doth repent for his sins, than ninety and nine of the most perfect men in the world, that think they have no need of repentance.  
2. If any man shall please to make trial of this exercise, and after his fasting do not find these holy uses of it; then he should examine himself how he carried and demeaned himself in the performance of this service: whether he have not erred in the manner, or swerved from the right end, or neglected some necessary and substantial condition, that is required for this purpose. And if after due examination it do appear, that he have not miscarried in some weighty and material point, I will not say nay, but he may condemn me for being too lavish in commending the virtues of this work. But if it do appear, that he have so erred, then let him blame himself that it hath succeeded no better. For the Pharises fasted to an ill end, and lost their reward: and the jews fasted in an ill manner, and were reproved for their labour. And so if any Christian err in the same or the like sort, he may not think by such a fast to obtain God's favour, or to purchase the blessings already spoken of. Now if any shall ask, as perhaps some will, what those necessary conditions be, that by fulfilling of them, he may attain the promises annexed to them; this question I shall labour, God willing, to satisfy, in the next ensuing Chapter.   

CHAP. FOUR What conditions are required of us in our fasting, that it may be accepted with God.  
FAsting hath many good uses in Religion, as hath been already said. But it is not every Fast that hath these virtues, nor every Fast that can commend us to God. For, as I began to say, we read of some men's Fasts that have been like themselves, and both of them abominable. 
a jeiunaverunt Ninevitae, & Dei misericordiam clicuerunt: ieiunaverunt & judaei & nihil profecorunt, sed culpati abierunt. Igitur ieiunij leges discamus, ne in incertum curramus, etc. Chrys. Homil. 3. add pop. Ancioch. pag. 49.  The Ninevites fasted, and obtained mercy, saith Saint Chrysostome, but the jews fasted, and gained reproof for their pains. Therefore that we may learn how to fast, that so we may please God, and not both punish our bodies, and not profit our souls; it will be necessary in the next place, to consider what things are required of us, when we do fast, that we may profit by it.  
I. First than it is required in our fasting, that it be a moderate afflicting of ourselves. I say two things. 1. That there must be a kind of affliction and chastening in it. 2. That this chastening must be moderate, and within compass.  
1. That there must be a kind of afflicting in our fasting. And so the Scriptures say. For the Lord himself speaking of the yearly fast which he had apppointed, saith of it, 
(b) Levit. 16.9, 31.  In the seventh month, on the tenth day of the month, ye shall afflict your souls by a statute for ever, and 
(a) Levit. 23.29.  whatsoever soul it be, that shall not be afflicted that day, he shall be cut off from among this people. And the Angel saith of daniel's fast; 
(b) Dan. 10.12.  When thou didst set thy heart to chasten thyself before thy God. And David saith of his own fasting, 
(c) Psal. 35.13.  I humbled [or afflicted] my soul with fasting. And the people of the jews, 
(d) Is. 58.3.  Wherefore, say they, have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? But most plain to this purpose is that of Ezrah; 
(c) Esr. 8.21.  I proclaimed a Fast, saith he, that we might afflict ourselves before our God. Where we may note, that the afflicting of ourselves is the very end of our fasting. Thus, in the language of the holy Ghost, fasting doth imply a kind of afflicting. And indeed if it be rightly used, it may be said to afflict a man for three respects. First, because it doth naturally breed a kind of pain to the body. For, when nature wanteth her ordinary nourishment, she feedeth upon the body itself, and sucketh and draweth from it its natural moisture, and consumeth the juice of it. Which action of nature upon itself, if it be long and great, doth breed unsufferable pains, which maketh men to eat their own flesh, rather than endure it: and if it be but moderate, yet if it be continued above the ordinary and fit time of refreshing, it will more or less breed some sense of pain. Secondly, fasting may be said to afflict, because it depriveth a man of his usual and accustomed refreshing and comfort. And that without any real and positive pain, is a kind of affliction to nature. For if a man that hath been in place of authority and respect, be only deprived of this honour and dignity, that privation alone will be a corrasive to his soul. And if a man that hath been accustomed to live at his liberty, be commanded to keep his house, though he lodge as soft, and far as well, and be attended as carefully as ever he was wont; yet this restraint in his own house will be a punishment unto him, because it is an abridging of his wont liberty. And so abstinence from meat at the usual time, is an affliction to nature, because she misseth her wont comfort and refreshing. Thirdly, fasting may further be said to afflict, because it is a memorial, that representeth unto us the just causes of the greatest sorrow. For as when a wife weareth mourning weeds for her Husband's death, if any other occasion should draw her to sporting and mirth; yet the sight of her own clothes would  her, because they are testimonies that put her in mind of her husband's decease, and her own widowhood: so out fasting, being undertaken for humiliation and repentance, is an outward token that calleth our sins to remembrance, that telleth us how unworthy we are of the least of God's mercies, and how obnoxious to damnation, if by repentance we do not obtain pardon. In which case, though we should otherwise forget ourselves, yet the very want of our wont food will cause a sight, and breed a sense of our woeful estate. And this is thought to be one reason, why the Ninevites caused their children and cattles to fast from all food, who notwithstanding were neither guilty of the sin, nor capable of repentance; because the rueful sight of their miseries, and the mourning sound of their cry, might serve to increase the Ninevites sorrow, whose sins had been the cause of all. Thus fasting is in diverse respects a kind of affliction, and in the religious use of it, was intended by Almighty God for that purpose.  
2. The second thing is, that this chastening must be moderate, and not exceed the proportion of every man's strength and ability. And then it exceedeth this proportion, when it either destroyeth nature, or disableth a man for God's service, and the duties of his calling. And thus far if a man go, he goeth beyond the rule of a religious fast. The reasons are: First, God doth not desire the hurt of his creature, while he is about his service: nay, he will rather forbear some part of his service, than an Ox or an Ass shall want necessary food, as is evident by our Saviour's own words related by the Evangelist 
(a) Luke 13.15. & 14.5. . And if he will not have a beast to want food, much less would he have a man to endanger his life or health for such an exercise, though tending to his service. And therefore if any deny necessary refreshing to the body, when need doth require, that they may use the more austerity against the flesh, 
(b) Audiant qui ea, quae necessaria sunt corpori, subtrahunt, illud quod per Prophetam Dominus loquitur; Ego Dominus odio habens rapinam holocaustorun. De rapina verò holocaustum offered, qui temporalium bonorum sive ciborum nimiâ egestate, vel manducandi, vel somni penuriá corpus suum immoderatè affligit. De Consecrat. distinct. 5. cap. 24. Non mediocriter.  Let them hear (saith the Canon Law) what God saith by the Prophet 
c Isa. 61.8. : I the Lord love judgement, I hate robbery for  offering. Now he offereth God an offering of robbery, saith the Canon, that defraudeth his body of necessary food for religions sake. And let such a one take with him also, the rule of Saint Ambrose, [
(a) Ambros. ser. 31. p. 44. G.  Satis diu ieiunat, qui cum Christi voluntate se resicit;] He fasteth long enough, that breaketh Fast with Christ's liking and approbation. Secondly, Fasting is apppointed of God for an help, that may enable us to serve God the better, as to make the flesh serviceable to the soul, to lift up the mind in holy and heavenly meditations, and to further our repentance and obedience, as hath been formerly declared. But when it exceedeth the proportion of a man's strength, as it casteth down the body, so it disableth the soul also. For 
(b) Epist. 7. ad Laetam. pag. 59 F.  experience telleth us, saith Saint Hierome, [Asellum in via, quum lassus fuerit, diverticula quaerere;] that a beast when it is over-laden, and wearied, will turn a side at every corner, and ever and anon seeketh how to lie down under the burden. And so if the body be over-burdened and enfeebled with toomuch abstinence, it cannot be serviceable to the soul, nor afford her, strength & spirits for holy exercises, but will ever be ready to sleep, or rest, or faint: so that the soul at such times cannot hear, nor read, not pray, nor meditate, as at other times she is used to do. And for this cause the Apostle giveth Timothy this rule, 
(c) 1 Tim. 5.23.  Drink no longer water, but use a little wine for thy stomaches sake, and thine often infirmities. And Saint Hierome giveth the like counsel to a religious friend of his; 
a Sic debes iciunare, ut non palpites, & respirare vix possis, & comitum tuarum vel porteris, vel traharis manibus: sed ut fracto corporis appetitu, nec in lectione, nec in Psalmis, nec in vigilijs solito quid mimis facias. jeiunium non perfecta virtus, sed caeterarum virtutum fundamentum est, etc. Hieron. ad Demetriad. Ep. 8. pag. 72. C  You should so fast, (saith he) that you do not faint, and breathe short, and have need of some body to bear you up for falling: but that subduing the bodily appetite, you do not diminish spiritual exercises, nor read or sing, or watch or pray less than you are wont. For Fasting is not a perfect virtue, to be desired for itself; but an help and ground of other virtues. The want of this moderation jonathan did rightly reprove in Saul his father, who by enjoining too straight abstinence, did hinder the people in the pursuit of the enemies. 
(b) 1. Sam. 14.29.  My Father hath troubled the Land. See I pray you, how mine eyes have been enlightened, because I tasted a little of this honey: How much more, if the people had eaten freely to day of the spoil of their enemies, which they found? For had there not been now a much greater slaughter among the Philistines? And so by the same reason, if any man do exceed measure in his religious abstinence, we may say of him, He troubleth his soul, and hindereth the work of Religion, and maketh himself unable to do good duties. But this Caveat was necessary in times past; now a days few men offend that way. And therefore I will press this point no further. Only out of the former part of this Note, where I shown that fasting is an Afflicting, I will draw some short conclusions for our further use.  
1. Concl. If a true Fast be a chastening of the body, than Papists have little cause for their great outcries, and much boasting of their Fasts. For as the Pharises said to Christ, 
(c) Mark. 2. 1●. Luk. 5.33.  Why do the Disciples of john & of the Pharises fast often, but thine eat and drink? so the Pharises of our time say, that they and their disciples fast often; but Protestants and their Scholars eat and drink, and feast. But all this loud cry is but an empty sound. For say, they fast often, as they call fasting; yet what is it that they call a Fast, and which they enjoin their disciples to use? Why? it is (forsooth) that at dinner they eat no flesh, and that at supper they make not a set and standing meal. But at dinner they may take their fill of the best fish, and the strongest wines, and the daintiest junkets, and what they will beside of roots and white-meats, or any such like. And at night, they may have a drinking, and eat something beside, more or less, according to the custom of the place and people. And they may drink at any time of the day, and any drink they list. Yea, and (which is abominable to conceive) if a man drink intemperately, and be drunk on their fasting day, yet if he observe the former rules, 
a Contra temperantiam peccatum erit, contra ieiunium non item. Azor. par. 1. l. 7. ca 10. q. 7.  he offendeth not against the Law of their Fast. This is the scrictnes and hard discipline that the Church of Rome doth lay upon her children in their frequent and meritorious Fasts. Nor may we think, that the practice can be much better than their precepts are. Sure I read, that 
(b) Polyc. Lyserus praefat. praefixâ Hassenmull. de ieiunio jesuit.  the Princes of Germany at the times of their public meetings in the Empire, were wont to observe the known fasting-dais of the Church, and then they would go dine with the Bishops. For (as they used to say) they never had greater variety of good cheer, nor more dainties, then at such times. But some perhaps may say, that he that reporteth this, was an adversary to their Church. Be it so: yet that is no reason to discredit the report of a thing so openly known. And though Lyserus, who reporteth this from the Prince's mouths, were an adversary, yet Lindanus was their friend, and he saith no less of their lose fastings. 
a jeiunia nostra quae et vini copia natant, abundantiaque redundant, et piscium varietate carnium superant delitias, adeoque cum Deo ludere videntur, dum pro intercepto, qui ex ovis oritur calore, olei flammas, vini aestum, omnisque aromatum generis ignes, helluoni infarciunt stomacho; veteribus Christianis omnino fuisse non modo incognita, sed et intolerabilia atque adeò abominanda, pijs omnibus vetera cogitantibus arbitramur notius, quàm ut ea de re, ulla sint verba profund enda. Lindan. Panop. lib. 3. cap. 11 pa. 89.  That our Fasts (saith he) which swim with store of wine; and abound with superfluities, and outstrip the delicates of flesh, with variety of fish; (insomuch that they may seem to dally with God; while for cutting off the warmth that is caused by eggs, they cram into their gluttonous stomach the flames of oil, the burning heat of wine, and the fire of all kind of spices) were not only unknown to the ancient Christians, but were intolerable and abominable, is a thing more evident to them that consider the ancient customs, then that we should waste words about it. And in the margin he addeth this note; 
b jetunium Catholicorun passim Epicurea.  The Fasts of Catholics all abroad like the feeding of Epicures. And this may serve to show what sore penance our popish people do undergo, by their often fasting. But if a true Fast be an afflicting of the body, as I have proved, and themselves will not deny; then though they have many Fasts in name, yet they have few or none in deed. Let them then look homeward, & reform these mock-fasts of their own Church, and then let them complain of the rare Fasts in ours.  
2. Concl. They make but a frivolous excuse, who to free themselves from fasting, allege that they find hurt by it; meaning that it is some pain to endure two or three hours' hunger, and some trouble to pass over the usual time of refection. Some pain, and some trouble? Why? that is the very cause why we should fast, that by chastening the body we may cherish the soul. Nor is it so great a matter now and then to endure such a pain. For we read that Esau was so long in hunting, that he fainted, and was ready to dye for hunger, 
(a) Gen. 25.29, 30, 32.  as himself complained. And we may see it now among men, that if it be for pleasure to follow our sports, or for profit to increase our wealth, or for preferment to advance our estates; there is no man but would find himself able enough to forbear a meal's meat. And if the saving of our souls be as dear unto us, as these worldly vanities, we will not repine at so small a labour in so necessary a case.  
3. Concl. They be poor fasters, who glut themselves aforehand, that so they may fast with full stomaches. Saint Basil met with some such in his days, whom he warneth and threatneth for it. Prava est cogitatio, etc. It is a graceless thought, (saith he) to say with ourselves, 
(b) Hom. 2. de jeiun. pag. 336. A.  Now the fasting days are bidden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Let us therefore now drown ourselves in swilling & excess. For will any man (saith he) when he is to marry a chaste Matron, make an introduction to such a marriage, by bringing Strumpets into his house? And in the places of Popish ignorance, it is a most usual practice, 
c Conamur per crapulam & lasciviam, ulcisci die●●etunij, quasique de ieiunioa enturo sumere poe●as. ●●lesa. de Qua●●●. cap. 12. 〈◊〉. 70.  to make way for Lent Fast, by surfeiting at Shrovetide. But a religious Christian should consider, that if he mean to fast rightly, he must make his abstinence to be a chastening to nature, which cannot be, if his fasting be but a forbearing of meat, till his former gluttony be concocted.  
II. Secondly, there is required in a true Fast, that our other carriage and behaviour be suitable to this of our fasting. My meaning is, that as we chasten and afflict the body by abstinence from meat, so we should do by refraining from the other delights and comforts of nature. For else the other pleasure would undo that, which by fasting we seek to effect; because they will hinder our humiliation and repentance. Nor is it seemly to join gay clothes, and sweet perfumes, and pleasant music, and frolic behaviour with this exercise of humiliation and sorrow, no more than it is for him that weareth a mourning gown for his friend's death, to flaunt it in a white hat, and a gay feather, and a coloured suit at the same time. And for this cause it is, that in Scriptures, where fasting is spoken of, there is mention also of sackcloth and ashes, and hard lodging, and forbearing of perfumes. As for example, 
(a) Dan. 10.3.  Daniel forbore sweet ointments. And 
(b) 2. Sam. 12.16.  David lay all night upon the earth. And 
(c) Ester 4.1.  Mordecai put on sackcloth, and besprent himself with ashes: And the 
(d) jonas 3.6.  King of Nineveh laid off his robe, and covered himself with sackcloth, and sat in ashes. And 
(e) joel 2.16.  joel requireth, Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet. And our 
(f) Mar. 2.19. Luk. 5.34.  Lord saith, The children of the Bride-chamber cannot fast, while the Bridegroom is with them. The meaning is, that Marriage-mirth is unseasonable in a time of fasting. And therefore if a Fast must be kept, let the Bridegroom go forth of his wedding Chamber; as joel speaketh: or if Marriage-mirth be necessary, let the humiliation of fasting be deferred till an other time; as our Saviour implieth. And because of this disproportion between mirth and fasting, God rejecteth the Fast of the jews for this cause among others, because in the day of their Fast they found pleasure. And from the consideration of these things it is, that the Hebrews were wont in their Fasts 
(a) Ainsw. on Leu. 16.29.  to abstain from four things, that import mirth and rejoicing; from washing themselves, from anointing, from fine apparel, and from the use of the marriage bed. And so, when we fast, all our behaviour must be such as beseem mourning, & the condition of a dejected suppliant. 
b An putatis illum ieiunare, qui primo diluculo non ad Ecclesiam vigilat, sed surgens congregat seruulos, disponit retia, cánes producit, saltus syluasque per lustrat? Ambros. to. 5. ser. 4●. pag. 58. v. Aug. de divers. Ser. 74. cap. 8.  At least thus much is necessary, that we abstain from all delights of the world, that be disproportionable to the state of a mournful penitent.  
III. Thirdly, there is required in a true Fast, that the inward affection of the heart be answerable to the outward behaviour of the body: that is, that as by abstaining from the comforts of this life, we chasten the body, so by a godly sorrow and unfeigned repentance, we humble our souls for our sins. And because true repentance includeth or implieth amendment of life, and an hearty practice of all good duties; therefore it is to be understood, that with a true Fast there is necessarily required an holy life. And the reason hereof is plain, because God doth not care for the opus operatum, the bare work done: nor doth fasting please him, because it is an abstinence from meat; but because it is a sign of repentance, and an help to true devotion and an holy life. To this purpose we find God speaking to the jews: 
(a) Zach. 7.5.  When ye fasted and mourned in the fifth and in the seventh month, did ye at all fast unto me? even to me? As if he should say, Ye did it not for my sake, and I own you no thankes for it, nor do I take it as a part of my service. But why was it not done for God's sake, and to his service? The reason is intimated in the words following, 
(b) vers. 9, 10.11, 12.  The Lord said, Execute true judgement, and show mercy and compassion, every man to his brother, and oppress not the widow, etc. But they refused to hearken, and pulled away the shoulder, etc. And to like purpose, but more plainly, in another place: 
(c) Isa. 58.4.  Ye fast (saith God) for strife and debate, and to smite with the fist of wickedness. Ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a Fast, that I have chosen? Wilt thou call this a Fast, and an acceptable day to the Lord? He meaneth that they fasted, as if they repent for their sin, and meant to serve God; but they, while they kept their Fast, continued in their sins: and that this was not a true Fast, that God ever did require, or would accept. But if this be not the true Fast, what then is? Why? It followeth in the next words, 
(d) vers. 6, 7.  Is not this the Fast that I have chosen, to lose the hands of wickedness, to undo the heavy burdens, and to let the oppressed go free, & that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? When thou seest the naked, that thou cover him, & c? The sum and intent of which words is, that a true Fast, such as God doth require, and will requite, is to be joined with the practice of good works. For the manner of speech is like to that of Saint james where he saith, 
james 2.27.  that pure religion and undefiled is this, to visit the fatherless and widows in their affliction, and keep himself unspotted of the world. Where he meaneth not that religion, which is a duty toward GOD, doth formally consist in these good works, the doing of which is a duty toward man: but that true and sound Religion is necessarily and by consequence joined with these works. And so when God saith, that the Fast which he requireth, is to lose bands of wickedness, etc. and to deal bread to the hungry, etc. He meaneth not, that a true Fast doth essentially and formally consist in these works, but that it is ever joined with them. And the good works which God requireth to accompany a religious Fast, are of two sorts: some are works of justice, which are to lose the bands of wickedness, to undo the heavy burdens, etc. that is, to surcease and leave off their oppressing, and wronging of their brethren. And some again, are works of mercy, which are to deal one's bread to the hungry, to clothe the naked, etc. By all which it doth appear, that God maketh no account of fasting, if it be not joined with charity toward the poor, and just dealing towards all men. The ancient Fathers, agreeably to Scriptures, are eloquent and plentiful in this argument. Saint Ambrose, 
a Illi qui ieiunant à cibo, & non se abstinent à malo, similes sunt diabolo, qui non manducat, & tamen à malo non cessat. Ambros. Serm. 43. p. 61.  He that fasteth from meat, and abstaineth not from sin, is like the Devil, who doth not eat, and yet ceaseth not from sin. And again the same Father; 
b Qui abstinemus, prandia nostra pauperibus praerogemus. Sie tu pro delictia tuis ieiunus Dominum rogues, & ille pro te satiatus exoret: utrumque tibi proficiens, & tua fames, & saturitas mendicorum. Serm. 41. pag. 59  We that fast (saith he) let us give our dinners to the poor. So thou fasting shalt ask God pardon for thy sins, and he being filled shall obtain it for thee, and both of them shall be for thy good, both thy fasting, and the poor man's eating. To the same purpose speaketh Saint Augustin, 
c Tum gratae sunt Deo nostrae ieiunia, si illi, qui necessitate ieiunant, reficiantur à nobis. August. de Temp. Ser. 64. pag. 231. G.  Then are our fasts accepted with God, (saith he) if they which fast because they want meat, be relieved by us. And again, the same Father, and in the same Sermon, 
d Dum à licitit abstinemus, magis ac magis admonemur illicita vitare. Qui enim abstinemus nos à carnibus, quibus alijs diebus uti licet, etc. imprimis peccata fugiamas, quae omninò nunquam licent. Itaque si volumus bene ieiunare à cibis, ante omnia ieiunemus & à vitijs. Augustin. de Temp. Serm. 64. Dominic. 1. Quadrages. p. 231. E.  While we abstain from lawful things, we are admonished more and more to eschew unlanifull things. For we that abstain from flesh, which at other times we may use, ought especially to avoid sins, which may never be used. And therefore if woe will fast rightly from meat, we must above all fast from sin.  
But Saint Basil most fully and fitly to this purpose; 
e Cave ne ieinnij utilitatem sola escarum abstinentia metiaris. Verum enim ieiunium est, ab omnibus vitijs esse alienum, etc. Bafil. de jeiunio. Homil. 1. pag. 331.  Do not place (saith he) the good of fasting in the abstinence of meat: for true fasting consisteth in abstaining from sin. For, eatest thou not flesh? but thou devourest thy brother. Forbearest thou to drink wine? but thou forbearest not to offer wrong to thy brother. And thou stayest till night before thou break thy fast; but thou spendest all the day in Law-suites, and quarrelling. And dost thou think to please God with such a godless fast? No, no, Woe to them that are drunk, and not with wine. And who be they? They are all such (saith he) as are overcome and haled away with unruly lusts of sin, as of anger, and envy, and revenge, and ambition, and carnal pleasures. For all such vnmortified lusts are as so many kinds of drunkenness. For he that is led and possessed with these, he is not his own man: he cannot see and discern the way of reason, much less of religion, no more than a drunken man can find his way in the street. And if a man do abstain from wine, and yet be drunk with these vices; or if a man forbear the flesh of beasts, and feed on the blood of his brother, this is no truer a fast in God's sight, than if he should abstain from a weaker wine, and overwhelm himself with a stronger; or should fast from swine's flesh, and glut himself with Partridge and Pheasant. The sum of all is, A true Fast cannot be separated from an holy life.  
FOUR Fourthly, it is required that the soul do consider of, and put in practice such holy duties, as a Fast doth by the outward behaviour make profession of.  
Some do require that every Fastingday be kept as an Holiday, without doing of any worldly work, and with performing of such religious works as belong to a Sabbath day. And their reason for this is, because God doth command the jews, that on their day of expiation, in which they were to afflict themselves with fasting, they should do no work; but that they should keep it for a Sabbath of rest. But this I take to be an error, at least, I dare not charge it as a necessary duty in any man's conscience, because I know no reason to enforce it. For to mine understanding, the only place of Scripture, which seemeth to incline this way, and upon which they only rest, doth make nothing for it at all. The place is in the sixteenth of Leviticus, but especially in the three and twentieth of the same Book, where the same words are repeated, and the point more fully declared. And therefore I will set down the words there recorded, that the Christian Reader may the better consider of the meaning, and the more clearly see what to judge of the reason. The words than are these, 
(a) Leuitic. 23, 27, 28, 29, 30, 31, 32.  On the tenth day of this month there shall be a day of Atonement; it shall be an holy convocation unto you, and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of Atonement, to make an atonement for you before the Lord your God, etc. For better conceiving of this Text, we must note, first, that the sum and intention of this Chapter is, to set down the Feasts and the Holidays of the jews, which are here reckoned up to be, the weekly Sabbath, the Passeover, the Offering of the first fruits, Pentecost, the Feast of the Trumpets, the day of Expiation, and the feast of Tabernacles. And concerning these, it is said by way of preface in the beginning, 
(b) Vers. 2.  Say unto the children of Israel, Concerning the feasts of the Lord, which ye shall proclaim to be holy Convocations, Even these are my Feasts. And after the enumeration of them, it is said, 
(a) Vers. 37.  These are the Feasts of the Lord, which he shall proclaim to be holy Convocations, to offer an offering made by fire unto the Lord, etc. And in the end of the Chapter after all it is added, And Moses declared unto the children of Israel the Feasts of the Lord. And from hence it may be gathered, that this day of expiation, which is placed among these holy-days, is intended as a festival day, rather than as a fasting day. And therefore the fast or humiliation here commanded, is an appurtenance of the feast, and a service required on that holy day; & this day was appointed to be kept for an holy day, not because it was a fasting day. Secondly, we may note in the description of this day, that the chief thing for which this day was intended, was for expiation and atonement. Thirdly, that the means by which this might be wrought, and the things which God requireth for the celebration of this day, were an holy rest, a public meeting, an affliction of the soul, and an offering made by fire. And hence we may gather, that an holy day and a fasting day are here joined, as two things, both of which respect one end. And therefore it followeth not, The people are here commanded to keep an holy rest upon this fasting day: and therefore it is necessary that every fasting day should be kept holy: no more than this argument would follow from the same place; Here the people are commanded to keep this holy day with fasting, and humiliation, and therefore every holy day must be a fasting day. Fourthly, We may note, that the reason why God appointed this day to be kept holy, is said in the Text to be this, because it is a day of atonement for them before the Lord: but it is not said that it was to be kept holy, because it was a fasting day. And hence I may conclude, that the Text doth give no warrant that every fasting day must be kept holy day. Now let the Reader lay these notes and collections from the Text together; and compare them with the reason brought to prove the contrary, and he will easily see how weak the argument is. For the only reason that ever I read or heard of from this Text for proof of this conclusion, is this; God here commanded this fasting day to be kept holy, and therefore every fasting day must be so kept. Which being nothing but an inference of an universal from a singular, doth hereby appear to be weak and frivolous; besides the reasons now alleged from the Text to the contrary. And now after all, seeing that this is the only place, on which this former conclusion is grounded, and it hath so little reason in it, as hath been showed: it remaineth, that to say every fasting day of necessity must be an holy day, is an error without all ground of probability.  
The thing then that I mean, when I say, that it is required that on the day of our fast, the soul should practise such duties, as a Fastingday by the outward behaviour doth include, is; that as by fasting we profess our sorrow for sin, with a purpose to serve God better; and do abstain from fleshly comforts, that we may more freely enjoy the comforts of the Spirit: so a Christian should use serious meditation and consideration of things requisite for this purpose. As for example, he should examine his conscience, search out the state of his soul, settle in himself a purpose of amendment, confess his sins that make him unworthy to taste any of God's creatures, and pray for grace to live better. And that these and such like holy thoughts and desires are requisite upon our fasting days, I am induced to think; partly, because in public Fasts, 
(a) judg. 20.26. 2 Chron. 20.3, 4. Ezrah. 8.23. jer. 36.6, 9, 10. Dan. 9.3. joel 1.14. v. Kemnit. Exam. part. 4. de causa finali ieiun. nu. 47. pag. 94. & Serar. in judith. 8. q. 7. pag. 320.  the Church hath been accustomed to spend part of the day in public meetings, and in religious exercises; and partly, because that outward abstinence cannot of itself work those gracious effects, whereof I have spoke before, unless the soul by consideration & holy thoughts do apply & make use of his outward humiliation to this purpose. For fasting is not like physic, which worketh while a man sleepeth: but then only affecteth the soul, and pleaseth God, when the heart maketh use of it. A plain proof whereof may be this; Fasting hath this special use, among others, that as the chastisements which GOD doth inflict upon us, do serve to humble us, and bring us home by repentance; so these chastisements voluntarily imposed upon ourselves, may serve for like purpose; as hath been fully declared already. But no outward chastisement, whether of Gods inflicting or our own, can work this effect, unless the man do lay them to his heart, and apply them to himself. Hence it is, that the Prophet complaineth of the people of Israel in this manner; 
(a) Hos. 7.9.  Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth not. In which words we may note two things: first, the corrections that were laid upon them; and they were, that the Enemies had wasted and consumed them, and these and other miseries had brought grey hairs upon them, and made them old before the time. Secondly, the want of feeling in the people, They know it not: and again, Yet they know not, saith the Text. But what? Consumed by the Enemy, and not know that they were strucken? pined, and become old with sorrow, and not feel their misery? No, that is not the meaning; they felt their misery, no doubt. But the Prophet meaneth, that they did not take notice, nor think and consider that it was God's hand that inflicted this judgement, and their own sins that deserved it: and therefore they were never the better for all this chastisement. And therefore another Prophet complaining to like purpose, saith, 
(b) Isal 42.25.  God poured upon Israel the fury of his anger, and the strength of battle; and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. Which words imply, that no plagues move men to repentance, if they do not lay them to heart, and consider of the causes, and the conditions and events of such things. And as God's chastisements, for want of laying them to heart, are without their fruit for which they are intended: so we may not expect that our own chastisements should prove better. No: for we see that 
(a) Gen. 25.  Esau fasted, and his hunger made him sell away his birthright: and 
(b) Matt. 6.  the Pharises fasted, and their fasts made them swell with pride and vainglory. And so we may fast by outward abstinence, and receive no good, but hurt by it. And therefore for preventing of this evil, we must do in our humiliations, as God requireth us to do when he correcteth us, that is, 
(c) 1 King. 8.47.  bethink ourselves, & 
(d) Ezek. 18.28. Hagg. 1.5, 7.  consider our ways, & 
(e) Isa. 42.25. & 57.1.  lay them to heart. And for this purpose, that our fasting may profit us in its season, it will be requisite upon our fasting-dais to set apart some time for holy thoughts and good meditations, and other exercises suitable to a time of humiliation and repentance. And if more may not be spared, by reason of other occasions, yet so much time I presume every man may allot to this work, as he spareth from his dinner, and the refreshing of his body. And the more any man is scanted of time, to be wholly employed on this work, the more he should strive to fasten his hart on these holy thoughts, even while he is about his worldly occasions. And if men do seriously and unfeignedly bend their minds this way, I nothing doubt but they will find so much liberty for this work, as may make their fasting to bring good affections unto their souls. These be the conditions, which, as I conceive, are requisite in an holy East: make use of them, and doubt not of the success.   

CHAP. V In what cases and for what purposes Fasting serveth to obtain help and favour from God.  
FAsting rightly used, and with the conditions already mentioned, is very available and of great use in the life of a Christian. For beside the spiritual helps that we may have from it for furthering our devotion, whereof I spoke before, it is also a powerful means to obtain help and mercy from God in diverse necessary cases, or rather upon every occasion, wherein we do stand in need of God's special favour and assistance. For  
I. First and in general, it is available to obtain God's favour and goodwill toward us; and consequently to incline and move him to help and protect us, and to provide for us all good things, and to grant us all our just and lawful desires. And this it doth for diverse causes, or in diverse respects.  
1. Because Fasting is an exercise of humiliation and subjection, whereby we do submit and cast ourselves down before God's feet, as unworthy, in respect of our many sins, to use any the least of his creatures. And humiliation is a ready way to obtain favour. By it 
(a) 1 King, 20, 31, etc.  Benhadad won the heart of the King of Israel, not only to spare his life, but to entreat him with all kindness: though he had found much hard measure from him immediately before. And by it, sinful men, who have offended God by their sins, may find ready favour at God's hands. For 
(a) jam. 4.6.  he resisteth the proud, and giveth grace to the humble. And if men 
(b) 1 Pet. 5.6.  humble themselves under the mighty hand of God, he will exalt them in due time. And, 
(c) Isa. 66.2.  All these things hath mine hand made, saith the Lord; but to this man will I look, even to him, that is poor, and of a contrite spirit, and trembleth at my words. Which is, as if he should say, The heavens and the earth, and the seas, and all things within them, all of them be mine, for I made them, and I preserve them, and I may command them, and make use of them at my pleasure; but among them all, my delight is, and I make choice to dwell and reside with him, that humbleth himself before me. It followeth; And if humiliation be so welcome to God, fasting must needs obtain his favour, when it is rightly used.  
2. Because Fasting is an exercise of Repentance, and a means to work reformation and amendment of life. And Repentance and amendment is the ready way to obtain mercy and favour. For 
(d) joh. 9.31.  We know (saith the blind man now restored to his sight) that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth. In which sentence there are two things considerable. 1. The sentence itself: God heareth not sinners, that is, God doth not respect the prayer of sinners, which persist in any sin, without repenting and reforming themselves; nor is it reason that he should care to fulfil their desires, who have no care to fulfil his Laws. But if any man be a worshipper of God, and doth his will, etc. That is, if any man endeavour to serve God, by forsaking sin, and performing good duties, GOD heareth that man's prayer, and will not deny him any request, that may be for his good. Secondly, we may consider in this saying, the certainty and undoubted truth of it: We know, (saith he:) he saith not, we think, or we hope, or we are persuaded of it; but we know it, as a thing that is clear and out of question. Again, We know; he doth not say, I know, or you know, or the learned Doctors know; but We, I, and you, and all do agree in this principle, That God rejecteth the prayers of sinners, but 
(a) Psal. 34.13.  his ears are open to the cry of the righteous: and, 
(b) Ps. 145.19.  he will fulfil the desire of them that fear him: he also will hear their cry and will save them. And if amendment of life and practice of righteousness be so powerful with God, then fasting rightly used, cannot want his effect.  
3. Because fasting rightly used, is a means to elevate the mind, and to inflame a zeal and devotion, and to set an edge on our prayers, as was formerly declared. But 
(c) jam. 5.10.  the effectual fervent prayer of a righteous man availeth much, saith the Apostle. And consequently, fasting is a good means to impetrate grace and favour.  
In these and such like respects, fasting may steed us with God, to incline him to our prayers. And therefore God himself reproving the ill-governed Fasts of the jews, 
(a) Isa. 58.4.  Ye shall not (saith he) fast, as ye do this day, to make your voice to be heard on high. Where he signifieth, that their ill handling of their Fasts, was the cause that their prayers were not heard; and implieth withal, that a right and well-ordered Fast would have pierced the clouds, and obtained audience in heaven.  
II. Secondly and more particularly, it may serve us to obtain favour and mercy in these and such like special cases.  
1. If a man stand guilty of sin, and liable to God's anger, fasting may serve to appease God's anger, and to obtain pardon of the sin. This end Ezrah had of his fasting. For when the people had sinned in taking strange wives, first he confessed the sin, 
(b) Ezra 9.15. & 10.1.  Behold, O Lord God of Israel, we are before thee in our trespasses: for we cannot stand before thee because of this. And secondly, he betook himself to abstinence and fasting. 
(e) Ezra 10.6.  He did eate no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And lastly, 
(d) vers. 19  he took order that they did both put away their wives, and being guilty, did offer a Ram of the flock for their trespass. In which practice of this holy man, it appeareth, that fasting was one means, by which he sought pardon for the sin. And to like purpose, the Lord himself appointed the jews, to join fasting with repentance. 
(e) joel 2.12.  Turn ye unto me with all your heart, (saith he) and with fasting, and with weeping and with mourning, and rend your hearts, etc. For he is gracious, and merciful, etc. And for this cause, some of the Learned say, that 
(a) Act. 9  Paul did fast and pray for three days space, that he might obtain pardon for his former sins committed before his conversion.  
2. If a man be liable to God's judgements, and either be under the sense of some present cross, or in fear of some future evil; fasting is a good means to prevent the one, and to remove the other. Examples hereof we have in Scriptures. For of the Ninevites we read, that when GOD had threatened; 
(b) jon. 3.4.  Yet forty days, and Nineveh shall be over thrown: they believed God, and proclaimed a Fast, and put on sackcloth, and so they 
(c) vers. vlt.  prevented the judgement. And Ichosaphat, when he and his people were in great danger by reason of a great Army of Moabites and Ammonites that came against them; 
(d) 2 Chro. 20.2, 3.  he feared, and set himself to seek the Lord, and he proclaimed a Fast throughout all judah: and by this means 
(e) v. 15, 22, &c  he escaped the danger. And David, when his child was sick and in danger of death, 
(f) 2 Sam. 12.16.  he fasted, and prayed for his life. And though God saw it not good at that time to spare the child's life: yet by this it appeareth, that David knew fasting and prayer to be an ordinary and effectual means to avert judgements, or else he would not have used it. Yea, and so powerful is fasting for this purpose, that 
(g) 1. King. 21.27, 29.  Ahab by his, though no sound fasting, did prevent a worldly judgement. And our Saviour telleth us, 
(h) Mat. 17.21.  that there are some such devils as cannot be cast out of the possessed, but by prayer & fasting: assuring us hereby, that when no other means can, yet prayer and fasting may prevail.  
3. If a man have need of some special blessing or merey from God, fasting is a good means to obtain it. This may be declared by the example of Ezrah. For he and his Countrymen, the men of judah, were to go up to jerusalem from Babylon the place of their captivity, and many lets they found in the way, and little help for so great a journey: and hereupon, 
(a) Ezra. 8.21.  I proclaimed a Fast, (saith he) that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. Where we may note, that the thing which he desired, was, that God would direct them and lead them in a right way in safety and without danger: and the means that he used to obtain this, was fasting. The success whereof what it was, is declared afterward, where Ezrah saith, 
(b) vers. 23.  So we fasted, and besought our God for this, and he was entreated by us. And to like purpose it is, that the Church of Antioch, when they were to send Paul and Barnabas about the work of the Ministry and preaching of the Gospel, 
(c) Act. 13.3.  they fasted and prayed, and laid their hands on them; and so sent them about the work. Yea and our 
(d) Mar. 4.2.  Lord himself, being to enter upon his Prophetical office, began with fasting, and thereby prepared himself for that glorious work, as may appear hereafter more fully in the proper place. By all which we may see what commodities and benefits we may reap by this exercise, not only for our souls & our spiritual profit, but for our bodies also, and our welfare in the world. And hence, for conclusion of this point, I deduce and infer three Advertisements for our further use.  
1. We may hence observe one special reason, why we are many times afflicted, and after long grief find little ease: and it may be, because we do not repent of our sins before we beg mercy; or if we use some kind of repentance, yet it is not with that sorrow, & such chastening of ourselves, as God doth expect, and the case doth require. For in Scriptures we find that God's people, if either they felt any present scourge, or feared any future danger, than they betook themselves presently to their prayers, and fasting, and sackcloth: and by this means they have gotten victory over enemies, and relief in time of dearth, and freedom from intended mischiefs, and case and comfort in all cases of distress. And if we should use the same means, why might we not expect the same success? For the Apostle speaking of Abraham's faith, 
(a) Rom. 4.23, 24.  that it was imputed to him for righteousness, addeth, that it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up jesus our Lord from the dead. And elsewhere he saith of the many examples of God's judgements upon sinners, that 
(b) 1 Cor. 10.6, 11.  these things happened to them for examples, and are written for our admonition, that we should not lust after evil things, as they lusted. And so, seeing such things are recorded in Scriptures concerning Fasting; we may and must conclude, that these things were not written for those ancient servants of God only, that they by this means obtained such great blessings; but for our sakes also, and to admonish us, that if we use the same means, we shall attain the same end. And therefore, if any of us have been long afflicted, and yet are not delivered; let us consider whether we have not been defective in this duty, and for want of humiliation have miss of the blessing. Surely, if we find not ease, either we have not humbled ourselves as we should, or the thing that we desire, is no such blessing to us, as we do imagine.  
2. We may from hence learn, how to make our prayers powerful with God. For God hath appointed us to ask, and hath tied himself to give, but it is upon condition, that we 
(a) 1. joh. 5.14.  ask according to his will, and in such sort as we ought to ask. For 
(b) jam. 4.3.  ye ask & receive not, because ye ask amiss, saith the Apostle. But what is that condition that God requireth in our prayers? And how may we ask, that we miss not of our requests? Why? surely, one means that may make all our prayers the more effectual, is, if they be fervent and with feeling: and one condition, on which God doth grant some petitions, is, if they proceed from a soul humbled with fasting. For as our Lord saith, that there is a kind of Devils that cannot be driven out but by prayer and fasting: so I may say, that some sins may be pardoned, and some judgements averted, and some blessings obtained by prayer joined with ordinary humiliation and repentance: (for it cannot be expected that we should fast so often as we may and aught to pray) yet some sins there may be of so deep a die, that ordinary sorrow may not be admitted for their expiation: and some blessings there may be of that worth, and of that importance, that they may seem too lightly esteemed, if they were too easily obtained. And of such I may say, these kinds of sins are not pardoned, and these kinds of blessings are not obtained but by prayer and fasting. And if the pardon of greater sins, and the purchase of greater gifts be to be sought for by prayer and fasting: then in the lesser of them we shall speed the sooner, if we come in the same manner. If then we desire to make our prayers powerful, and to pierce the heavens; we must help to list them up with this wing of fasting, as the Fathers call it.  
3. We may hence gather, how necessary fasting is for all sorts, and at all times; and in special for ourselves in these days. For, to say nothing of the spiritual helps that it hath for increase of grace and devotion, (which alone consideration should move any Christian, if not to be in love with it, yet at least to give way to it) and to insist only in the further blessings now mentioned: who is there, that is not privy to himself of some sin, which without pardon may be his ruin? And who is there, that either doth not now suffer, or may not justly fear some judgement hereafter, which he would gladly prevent or avoid? And again, who is there that doth not want and desire some blessing & gift of God, that may greatly concern his body, or his soul, or his estate? But if any man be so happy, as to have need of none of these mercies; or rather so unhappy, as not to feel & know that he hath need of them all, or at least many of them: yet if we look abroad upon the face of the Christian world, we may see many of our brethren that serve the same Lord, rob of their goods, deprived of their liberty, & butchered in their own dwellings: yea and many houses burned down, Towns laid waste, fields left untilled, and streets and highways swimming in blood, and enduring all other miseries, which the cruelty of bloody wars, and insolency of proud Conquerors do use to bring with them. And beside all this, who can tell whose turn is next, and at whose door the Trumpet may blow? Quis talia fando temperet à lachrymis? A compassionate Christian cannot think on this, without watery eyes and a bleeding heart. And therefore if we should have no present cause of our own; yet, if there be any bowels within us, we have great cause to weep, and wish with jeremy, that our eyes were a fountain of tears, to bemoan the miseries of our brethren, and the distress of God's Church. And how much greater cause than have we, with Ezrah and Nehemiah & Daniel, to humble ourselves before our God, and with fasting and weeping and sorrow, to entreat God's favour for his Church, that he will be gracious to his people, & will spare his own inheritance, and will at length turn again the captivity of his Zion; that we may rejoice in his salvation, and give him thankes in the great Congregation? Surely, if in such cases any man can think that there is no need of fasting; I must needs say, I cannot but think that he hath no feeling.   

CHAP. VI Why Christ fasted at this time.  
HItherto I have spoken of Fasting in abstracto, as it may be considered in & by itself: It followeth now to say something of it in subiecto, as it was used: by our Saviour. And hereof the Evangelist saith; He fasted forty days and forty nights: which words being joined with that which is said in the first verse, that then he was led into the wilderness, and fasted, meaning, after he was baptised, and as it were now consecrated for his public ministry, do give us occasion to inquire into, and to consider of these five points: 

1. Why Christ fasted at this time.  
2. Why he fasted so long.  
3. When we should or may lawfully fast.  
4. How long we should continue our fasts.  
5. What we are to think of the forty days Fast, commonly called Lent-fast.    
And first, Why our Lord did fast at this time, I find nothing expressly said in the Text: but by considering the circumstances of Christ's fast, and by comparing other Scriptures with this Text, we may conceive diverse reasons of his so doing, which will be profitable for us to take notice of: which so far as I do now apprehend, may be these  
I. First, we may well think that he fasted, that hereby he might perform a part of that humiliation and those sufferings which he voluntarily undertook for our sakes. For our Lord being equal with God, and fare above the infirmities of our nature, 
(a) Philip. 2.6, 7, 8.  took upon him the form of a servant, and humbled himself even unto death. In which his humiliation, there be diverse steps and degrees. For the last and greatest, and that which is the perfection of all, was his death and passion upon the Cross: and yet his mean birth, his poor estate, his reproaches in the world, his want of things necessary, his debilities of nature, and other such infirmities and wants, were all of them as preparatives to his death, and parts of those sufferings which he sustained for our sins. For which cause it is, that the Apostle doth not only say, that 
(b) Rom. 5.8.  he died for us; but saith also that 
(c) 2 Cor. 8.9.  he being rich, became poor for our sakes. And so by the same reason, we may say that he being God, became man for our sakes; and being strong, became weak for our sakes; and being glorious, became contemptible for our sakes; and being Lord of all, became destitute of all things for our sakes: And so in like sort, he sweat, and feared, and fasted, and thirsted, and hungered; and all for our sakes. And therefore of his fasting (the thing that is proper to this place) the Church speaketh thus in her prayers: 
(a) Collect on the first Sunday in Lent.  O Lord, which for our sakes didst fast forty days and forty nights. This than I take to be one reason; He therefore fasted in this manner, and the rather perhaps at this time, when he was in more special manner to go about the work of our salvation; because it was a part of those sufferings, which he did undergo for our sakes.  
Where, by the way, we may reflect upon ourselves, and tell our own souls; that if our Lord did do all these things for our sakes, we should not think much to do a little for his sake: but more especially, seeing he fasted so many days and nights for us; we should not grudge to fast a little now and then for him. But how for him? For I suppose, all men will be ready to say, that if they knew they should fast for Christ's sake, as he fasted for ours; that then they would do it with a goodwill, or else it were pity of their lives. To such men, if any shall make such demand, my answer is; We may truly be said to fast for Christ's sake many ways. As first, if we fast, that we may with more reverence, and better attention, and greater fervour perform holy duties unto him. In which kind they fast for Christ, who when they come to Church, to hear, and pray, and praise God, and to partake of the blessed Sacrament of Christ's body, do forbear their meat, that they may be more fresh to attend to those holy duties, and because they do prefer God's service before their own necessity, and do love the Word and the Sacrament more than their necessary food. Secondly, we may be said to fast for Christ, if we fast, that we may subdue those sins that nailed Christ to his Cross; and which if we commit them, do 
(a) Heb. 6.6.  crucify again the Son of God, and make a mock of him. And in this kind they fast for Christ, who forbear their meat, that they may sorrow for their sins, and may arm themselves against temptations, and bring under their body, that their flesh do not wax wanton against Christ. Thirdly, we may fast for Christ's sake, if we forbear to feed ourselves, that we may have wherewith to relieve others, who being the poor members of Christ, have need of our supply. For what is done to any one of those little ones, is esteemed as done to Christ himself. And sure, if Christ did fast so long, that he might supply us; it were both sin and shame, not to forbear a meal, if need require, that we may cherish Christ in his members.  
In this manner, and by these means, we may be said to fast for Christ. Let us make use of them in our practice, and we shall hereby show our love to our Saviour, as he by fasting forty days for us, shown his great love unto us.  
II. A second cause why our Lord fasted at this time, may be that he might by this means provoke Satan to begin his assault. The declaration and proof of this assertion dependeth upon two things: first, that his fasting was a fit occasion, that might provoke the Devil to the onset: secondly, that Christ was willing to give him such an occasion.  
And first, that this was a fit occasion, appeareth by 2. things. 1. Because when men are in distress, then is the Devil's opportunity to tempt them, either to distrust God, because he leaveth them without relief; or to use unlawful means, that they may relieve themselves. 2. Because the event showeth that Christ's hunger caused by his fasting, was the occasion that Satan took to assault him. For when he saw him fainting for want of bread, than he thought it a fit time to say, If thou be the Son of God, command that this stone be made bread. And what the event did make manifest afterward, that our Lord knew very well beforehand.  
Secondly, That our Lord was willing to give the Devil such an occasion to provoke him to the combat, may appear by two things also. 1. Because it was Gods will to have it so; as is evident by this, that the Spirit of God led him into the wilderness, to be tempted of the Devil: and Christ's will was ever agreeable to the will of his Father. 2. Because Christ did so thirst after our salvation, that he refused no pains, nor no danger, to procure it. He left heaven, that he might become man for us; he took our base nature, that he might bear our infirmities; and he went up to jerusalem, that he might be crucified; and he came into the world, that he might save the world by his sufferings. And so, seeing the temptations of Satan, by which he assaulted our Saviour, might be profitable for us, and available for our salvation; (for so Satan might be overcome at his own weapon, and we armed against his assaults afterward:) we need not doubt, but as the Spirit led Christ into the wilderness, to be tempted of the Devil; so our Lord himself would fast and hunger, that the Devil might assault him.  
And here again by the way, a Christian may have a good meditation from his Master's practice: that seeing Christ was ready to fight against the Devil for our sakes; we should not fear to stand out against men for his sake. But if Religion be a cause, that we are questioned by Enemies, or disgraced by worldlings, or kept from preferment by great Ones; we must bear oppositions of men, for love to Christ; as he bore these temptations of the Devil, for love unto us.  
III. A third cause may be, that by this exercise of fasting, he might prepare and fit himself for the great work that he was about. For he was now to enter upon his Prophetical Office, and to begin the public function of his Ministry. And in this, and such like cases as this, God's servants have used to make preparation by fasting and prayers, as may be seen in the example of 
(a) Act. 13.3.  Paul and Barnabas, and 
(b) Act. 14.23.  other Presbyters of diverse Churches. And therefore seeing our Lord here fasted for a long space, and that at such a time as he was to enter upon the ministry of the Gospel; we may well think that this is one reason of his fasting, that he might prepare himself for this great service. Only the doubt may be; But what needed our Lord any such preparation? For 1. he was not defective in any grace. For God 
(a) joh. 3.34.  gave not the spirit to him by measure: but he was 
(b) Ioha. 14.  full of grace and truth. 2. Our Lord was an innocent 
(c) 1 Pet. 1.19.  Lamb, without blemish and without spot. And what needed he such preparative helps, that had all grace, and no sin?  
I answer, there be three reasons hereof. First, that he might stir up, and inflame, and (as ye would say) actuate the grace which he had already. To this purpose it is, that when he was to pray, he 
(d) Mat. 14.23.  went into a mountain, or some other private place alone, [ardentioris orationis causâ,] that he might pray the more fervently, say the Learned. And so again, when he was to raise up La Zarus, 
(e) joh. 11.33.  he groaned, and was troubled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he troubled himself, that is, he stirred up his sorrow, and moved his bowels unto compassion and pity. Secondly, that he might confirm and radicate, and, I think I may say, that he might in some fort increase the graces that he had. For the Scriptures say, that he took upon him our infirmities, 
(f) Heb. 2.17.18  that he might be a merciful and faithful Highpriest: and that 
(g) Heb. 5.8.  he learned obedience by that which he suffered: and that 
(h) Heb. 12.2.  he endured the Cross, and despised the shame, for the joy that was set before him: and that in his greatest sorrow, 
Luk. 22.43.  an Angel came to strengthen him. By which speeches we may gather, that his feeling of our wants, and his bearing of afflictions, and his consideration of future joys, and the presence and conference of an Angel, did increase or confirm his compassion toward us, and his obedience to his Father, and his patience, and his courage in his conflicts: or else I know not what they mean, and whereto they serve. And if they intent thus much, then by the same reason we may say, that his praying and fasting and meditating might serve to increase or confirm or preserve the graces of the spirit, which did enable him for his office. Thirdly, he used this preparation, that he might obtain a blessing upon his labours, that they might become profitable to the Hearers. For so we read, that he still used to commend businesses to God's blessing. When he fed the people, 
(a) Mat. 14.19.  he looked up to heaven, and blessed, and broke, and gave them, etc. that is, He prayed for a blessing upon the meat: and so, when he consecrated the Sacrament, 
(b) Mat. 26.26.  he blessed it. And when he was to leave the world, and to send his Disciples to supply his place of preaching, 
(c) joh. 17.20.  he prayed not only for the Preachers, but for them also that should believe through their word. And so, it is reasonable also to think, that Christ did now fast and pray for a blessing upon the word, that he was to preach, and upon the people to whom he was to preach. Thus in diverse good respects, our Lord might use his fasting for a preparation, to fit him for his public office: and because we cannot conceive that our Lord would omit an exercise so good and so proper for his present occasion; we may well suppose that one cause of his fasting was, to prepare himself for this great service of his Ministry.  
FOUR A fourth and last cause why Christ fasted here, may be, that he might give us an example by his own practice. For as a wise and careful Physician will sometime just the Physic which he prescribeth, that he may encourage his patiented to take it: so our Lord upon occasion did many things for our example. So the Apostle saith, Christ 
(a) 1. Pet. 2.21.  suffered for us, leaving us an example that we should follow his steps. And when our Lord had washed his Disciples feet, himself telleth them his reason; 
(b) joh. 13.15.  I have given you an example (saith he) that ye should do, as I have done unto you. And so seeing he used fasting here, before the entrance of his public service and calling, he might do it for this reason among others; that he might leave us an example, upon the like occasion to use the like practice.  
And from hence we have two conclusions, that may further commend the holy use of a religious Fast.  
1. That an holy Fast is a good exercise to begin our Callings & all important businesses withal. For not only Moses, when he was to receive the Law; and Elias, when he was to restore the Law; but jesus Christ himself, when he was to perfect the Law, did fast and pray, before they undertook the work; and so if any of us be to enter upon a calling, or to undergo some great service; if for example, we be called to be Magistrates, or are to enter upon the state of marriage, or to begin a trade or profession in the world, or to undertake any weighty matter; it is a good rule (and we have good authority for it) to consecrate our entrance by an holy Fast. And sure I am persuaded, it is one great cause, that we have oftentimes so little comfort in the execution of our places, because we use so little Religion in our entrance into them. But if we would follow Christ's steps, we might hope for his blessing to direct us.  
2. That an holy Fast hath a proper use in the consecrating and ordaining of Ministers for the service of the Church. Our Lord used it here, when he was consecrated and appointed for his Ministry; and the Apostolical Church by his example used it, when Paul and Barnabas and other Elders, were to be sent abroad for preaching of the Gospel: and the Christian Church afterward, by example of Christ and his Apostles, have appointed the four solemn times of fasting to be the set and solemn times for giving of Orders, and for sending of Ministers into the Church. And their warrant is Christ's example, and the practice of the Apostles and the Apostolical Church. The common neglect of which times, and this holy exercise to be used at those times and for this purpose, may be one reason, why the Church is not better provided of Teachers, and the people are not more profited by their labours. For redress whereof, it were to be wished, that public Authority would appoint some public meetings at those times, that by fasting and prayer we might commend that great work to God's blessing with one consent of heart. But because it is not in the power of private men, to make public orders; every Christian shall do well in his devotions at home, by fasting and Prayer to beg a blessing on that sacred work: that God would direct the Fathers of our Church, to admit fit men to that sacred function, and would enable the then ordained Ministers, to profit the Church by their labours, and would sanctify all, to make use of his Word, and the public Ministry, while we have it, and do enjoy it.   

CHAP. VII. Why Christ fasted forty days and forty nights.  
IN relating of our Saviour's Fast, the Evangelist setteth down the continuance of the time. He fasted forty days and forty nights, saith he. In which words we have two things to consider of. 1. Why the Evangelist mentioneth nights as well as days. 2. Why our Lord made choice of this number of days, to determine his Fast by.  
I. And for the former question, Why the Evangelist mentioneth nights as well as days; the answer is, he did it, lest any man should think, that though he fasted by day, yet he did eat at night. For it is true indeed, that the name of days doth many times include the nights also; especially if the condition of the things spoken of, be such, as what is said of them for the day time, is left to be understood of the night time too. As when it is said, 
(a) Luk. 1.74, 75.  that being delivered out of the hands of our enemies, we might serve God without fear all the days of our life; the name of days includeth the whole space till the end of the time mentioned, because the service of God is such as may not be neglected either by night or day. And so, when it is said of Lazarus, 
(b) joh. 11.39.  that he had been dead four days, the meaning is, that he was dead all that while, both by night and day; because men that are dead by day, do not use to live by night, and then dye the next day again. And so again, when it is said of Saul, that he was three days without sight, the meaning is, that he was blind for so many days and so many nights. And the reason is the same, because if a man be blind for so many days, it cannot be conceived that he had his sight in the night time. In these & such like cases, the condition of the things is such, that what is said of them for the day, must be taken for the night too. And in such cases, there is no need to mention the nights. But yet sometimes, as when the speech is of such things, which though they happen in the day, yet are used to be intermitted in the night, than the name of the days doth not include the night also: As when it is said of Laban, that he pursued after jacob 
(c) Gen. 31.23.  seven days journey: the meaning is, he followed so fare, as a man may, or doth use to go in the space of seven days, not counting the nights, because men that travel by day, are supposed to take up their lodging, and rest in the night time. And so, if a man should hire an ordinary day-labourer to work with him for two or three days, all men would understand the bargain to be made of working in the day, and not in the night time: but if a Mariner should be hired to labour in a ship by sea, or a nurse to attend a sick party for the same number of days, every man would construe that both of day and night; because such labours and pains as the mariner and nurse do take in such cases, are to be continued aswell by night as by day. Now when the speech is of such things, as being done in the day, may be intermitted, or use to be intermitted by night, than the name of days doth not include or comprise the nights also. And so it falleth out in this matter of fasting. For when the jews were to fast for many days together, their manner was to abstain from meat all the day, 
Chap. 1. p. 7, 8.  but at night to eat a sparing meal; as I have declared in another place already. And hereupon the Learned do observe, that the jews, when they speak of many days Fast, without mentioning the nights, they understand it commonly of fasting only in the day time, till evening: and that when they mean that a Fast is continued for diverse days, without eating any thing at night, then for distinction sake, and that their meaning may be plain, they add the nights too; as when Ester saith to the jews, 
(a) Ester 4.16.  Fast ye for me, and neither eat nor drink three days, night or day. And so in this place, Saint Matthew saith, that Christ fasted forty days and forty nights, lest any man should conceive, that he abstained all day for that space, but did refresh himself in the evening.  
II. The second question is, Why our Lord made choice of this number of forty, to determine his fasting by. This question may admit two constructions, and so receive two answers accordingly. For first it may be understood of the precise number of forty, why just so many days, without missing, either under or over. Or secondly, it may be meant of an extraordinary number of days, and space of time, that is, why he fasted so many days and nights, as it exceedeth man's strength to endure without eating.  
1. If we take it in the former sense, than I think I may safely say, as many of the Learned do, that our Lord did make choice of this number of days, that he might therein conform himself to the two great Prophets of the Old Testament, Moses and Elias. For Moses was the giver of the Law, and Elias was the restorer of the Law; and both were in their kind, the most excellent Prophets that the old Church had: and both of them, for the confirmation of their calling, and to gain credit to their places, did fast forty days and forty nights, when they were to speak with God in the Mount, as it is recorded of Moses, Exod. 34.28. Deut. 9.9. and of Elias, 1 King. 19.8. 
a Quadragesima same ieiuniorum habet autoritatem, & in veteribus librie ex ieiunio Mosi & Heliae; et ex Euamgelio, quia totidem diobus Dominus ieiunavit, demonstrans Euangelium non dissentire à Loge & Prophetis. In persona quippe Mosi, Lex; in persona Heliae, Prophetae accipiuntur: inter quos et in monte gloriosus apparuit, ut evidentius emineret, quod de illo dicit Apostolus, testimonium habens à Lege & Prophetis. August. Epist. 119. ad januar. cap. 15. pag. 195. f.  Now our Lord, to show that he was not inferior to either of these great Prophets, and that they did consent and agree with him, thought good to begin his Ministry, as they did theirs, with a miraculous Fast of forty days. To which purpose we likewise read, that when our Lord was transfigured in the Mount, 
(a) Matt. 17.3. & Luk. 9.30.31.  Moses and Elias appeared unto him, and talked with him, and spoke of his death and passion. And this did serve for a clear confirmation of Christ's calling and authority, that these two special and principal Prophets did both concur to bear witness of him: and hereby it appeared, that the Gospel had witness of the Law and the Prophets, as the Apostle speaketh, Rom. 3.21.  
But then the question may be further, Why did Moses fast forty days and forty nights, and that at two several times, when he was with God in the Mount? And hereto I answer, that many both ancient and modern Writers, especially those that be in the Church of Rome, do say that there was a mystery in this number; and that that was the reason why both Moses, and Elias, and our Saviour also did fast that space of time: but either they say not what that mystery was, or else they prove not what they say: nay, themselves cannot agree what to say. For some interpret the mystery one way, and some another, as every man's several fancy doth lead him: the relation of which sundry conceits, would be more tedious than profitable. But to the point itself, for my part I have only two things to say. 1. That though I will not peremptorily condemn their opinion who conceive a mystery in the number; 
b In annorum numero [Act. 9.33.] Beda & Glossa Ordinaria mysterium venantur, etc. In alterius numero, [joh. 5.5.] Augustinus candem fermè rationem mysticam excogitavit. Veneror, ut debeo, sanctos, Patres: sed subtiliores numerorum perscrutationes (ut verum falear) nunquam valdè probavi, etc. Lorin. in Act. 9.33.  for the reverence that I bear to those ancient and learned Fathers, which incline that way: yet I never could read in any, nor can I conceive any probable reason, why (if so it had pleased God) some other number near to forty, as say 39, or 41 might not have fitted this occasion as well.  
Secondly, that it is not unlikely, but that without further mystery, God only intended Moses and Elias and Christ to fast so long, as being above the strength of man, it might appear that they were sustained by the power of God, and that therefore their calling and office was from heaven. Now for this purpose, the wisdom of God did see such a continuance of time, as about forty days, to be both sufficient and convenient: and because forty is the round number, and as fit as any other, did make choice of that, to determine this abstinence by. This I take to be probable; but I presume not to affirm any thing: nor will I be curious to inquire into that, which God hath not revealed. And so I leave the first sense of the question.  
2. If we take it in the latter, as importing only a long abstinence which exceedeth the power of nature, than the question is, Why our Saviour would fast so long, and in such a miraculous manner.  
Ans. Hereof there may be given two plain and apparent reasons.  
1. The first reason may be, that by his miraculous Fast he might prove his calling, and the truth of his doctrine. For seeing he fasted above the strength of nature, it must needs follow that he did it by the power of God. And God would not assist him with a miraculous power in the entrance of his Office, unless himself did approve and allow of his calling. The further declaration of which reason may be seen in a like example of Moses. For when Moses made scruple of going to the Israelites with God's message, because he feared lest they would not believe that God had sent him: God armeth him with a power of doing miracles, that hereby he might convince and persuade them. And 
(a) Exod. 4.8.  If (saith God) they will not believe thee, nor hearken to the voice of the first sign; yet they will believe the voice of the later sign. Where we may note two things. First, that the end of these miracles was to credit Moses his Ministry, and to make the people believe him. Secondly, that these miraculous works have a voice, whereby they speak unto men; If (saith he) they will not hearken to the voice of the first sign. But what voice is that? and how do these dumb signs speak? Sure, they say and speak, or rather proclaim it with an audible voice, that he who doth these works, hath the assistance of God's Spirit to work them. For 
(b) joh. 3.2.  no man (as saith Nicodemus) can do these miracles that thou dost, except GOD be with him. And, 
(c) joh. 9.33.  If this man were not of God (saith the blind man now converted) he could do nothing; that is, he could do nothing in this miraculous manner. These miracles then of Moses were as so many shrill voices or lowd-sounding cries from heaven, which proclaimed in the ears of all men, This man is of God, and the Lord is with him. And so upon the same ground, our Lord proveth his calling by his miracles. 
(a) joh. 10.37, 38.  If (saith he) I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works. And if Christ and Moses did prove their callings to be from God, by the miraculous works that God wrought by them: what should let us to think, but seeing Christ in the very entrance of his Office did use a miraculous Fast, that he therefore did it to prove that he was sent from God, and did preach that truth that God had taught him?  
2. A second reason of this long fasting in our Saviour, may be, because before so extraordinary a work as he was then to enter upon, he thought fit to use an extraordinary preparation, such as this long fasting might serve for. For that he now fasted to prepare himself for his public Office, I have declared already in the last Chapter: and that extraordinary occasions do require extraordinary preparations, may appear by observation of Scriptures. For we read, that when the people were to serve God at ordinary times of devotion, an ordinary preparation sufficed, such as that which Solomon speaketh of, 
(b) Eccles. 5.1.  Keep thy foot when thou goest to the House of God, and be more ready to hear than to give the sacrifice of fools: and that which our Saviour requireth, 
(c) Luk. 8.18.  Take heed how ye hear. But when they were to receive the Law from Gods own mouth, and to hear him speaking in Majesty, with thundering and lightning and trumpets; then God appointeth that they should be prepared 
(a) Exod. 19.10, 15.  for two whole days together, and commandeth that they wash their clothes, and abstain from their wives. And when they were to eat the Passeover, they were to 
(b) Exod. 12.3, 6.  prepare the Lamb, and to fit themselves for it four days before. And when Moses was to go up to God into the Mount, 
(c) Exod. 24.16, 18.  he stayed six days in the side of the Mount, before he was admitted to speak with God: and he stayed forty days in all, before he could receive the two Tables, and bring the Law to the people. All which time, we cannot imagine either that he was idle, or busied about impertinent affairs that concerned not that occasion: yea, and Scriptures do say, that for that time, he 
(d) Deut. 9.9, 18.  exercised himself in prayer and fasting. And so in like sort, seeing our Lord was to enter upon the greatest work and office that ever man went about; the preaching of the Gospel to all the world, the opposing of the Devil and evil men, and the redeeming of mankind by his own blood: it is not unreasonable to think that he would make his preparation answerable to his work, and extend his fasting beyond an ordinary and usual time. And because God did enable him with a miraculous power to hold out for forty days, he was willing to undergo it all the while, though in the mean time he defrauded nature of her usual comfort and refreshing.  
And hence we have this note for our further direction in this exercise, that as fasting serveth for many good uses in Religion; so longer time of abstinence and more strict fasting and greater humiliation is requisite, when there is any more than ordinary or usual occasion. And so the old people of God were wont to do. For upon ordinary occasions, they used to fast one day from morning till night: but upon extraordinary for a longer space. Thus Ester, when a weighty business was in hand that concerned her life, and the lives of her people; she appointed a Fast for three days and three nights. And the men of jabesh Gilead, when they had a great cause of heaviness by the death of Saul, and the overthrow of the Army, they fasted for seven days space. And Daniel, when the Church was distressed, and in great calamity, he fasted for three weeks together. And so we should extend our fast, and keep it with more strict observation, and set more time apart for holy exercises; when either we are about some weighty business, or be in some great danger, or have fallen into some heinous sin, or have a special cause to remember & celebrate the pangs and passion of our Saviour, or happen upon some other occasion of more than ordinary sorrow. Thus, whatever our occasions be, fasting is still of use in the life of a Christian: if the occasion be ordinary, ordinary fasting is a fitting exercise either to avert evil, or procure good; and if the occasion be extraordinary, then as the other exercises of Religion, so this among the rest, is to be used in a more than ordinary measure.   

CHAP. VIII. When a Christian may or should fast.  
COncerning the Fast of our Saviour it is recorded, that he then fasted, when he was to encounter with Satan, and go about his public Ministry, and to begin the great work of our Redemption: and upon such urgent occasions, and when there is such extraordinary cause offered; all men grant that then we also may and aught to fast for the speedier procuring of God's favour. But this example of Christ, ministereth just occasion to inquire further, whether, beside times of such unusual accidents, a Christian also may not lawfully and profitably observe set times of fasting. And this is a question doubted of by some in our Church, and disputed with arguments and reasons on both sides. For clearing which doubt, we are first of all to declare the meaning of the question; and that may appear by these two notes.  
1. That some there be which commend fasting for a religious exercise, if it be used only then, when men shall upon several occasions see it to be convenient; but any standing days, whether apppointed by public authority, or undertaken by a man's own private devotion, these they utterly condemn as superstitious and Monkish. For example, When jonas prophesied of judgement against Nineveh, 
(a) jon. 3.6, 7.  the King proclaimed a fast, and the people observed it. And this they approve of, and allow our Magistrates upon such an occasion to do the like. Again, when 
(b) Nehem. 1.3, 4.  Nehemiah heard that the jews were in great affliction and reproach; and that the wall of jerusalem was broken down, and the gates thereof burnt with fire: he sat down and wept, and mourned certain days, and fasted. And this they approve of, and allow every private Christian by his example, upon such occasions as these, to fast out of his own devotion. But now further, the ancient Christian Church, in remembrance of Christ's death on that day, did appoint every Friday to be kept fasting-day; and for the same and some other reasons, they appointed the time of Lent, as often as it should happen, to be observed with abstinence and fasting. And these and such like standing and set-times they allow not.  
Secondly, We must note that the observing and appointing of these days may be meant and understood two ways; either with opinion of necessity or sanctity in those times, more than in other. And this is not here questioned; nor do we doubt but the Church, as it appointed the Friday, so if it had pleased, might have appointed any other day for this exercise: nor do we think that there is any peculiar sanctity in that day more than in others. Or else the question may be understood of the lawfulness and conveniency of appointing such set days and times, for order sake, and for the more constant performance of this work. And this is it, which we mean in this question.  
The question than is, Whether it be lawful for Authority to prescribe, or for private men to undertake set and standing days for fasting; that it may be observed the more ordetly and the more constantly? And mine answer is, That it is both lawful and expedient for Governors to enjoin their Inferiors, and for private men to prescribe unto themselves such standing times, so often as they shall fall, either weekly, or monthly, or yearly, as they see it expedient. And my proofs are, some from Scriptures, some from examples, and some from reason grounded on Scripture.  
I. From Scriptures. And thence I allege two places for this purpose.  
1. The first is Levit. 16. For there God appointeth the tenth day of the seventh month to be kept for a fasting day; and saith moreover, 
(a) Leu. 16.29, 34  This shall be a statute for ever unto you: and again, This shall be an everlasting statute unto you, to make atonement once a year. Hear we see, that God appointed unto the jews a set fasting day, to be kept every year as oft as it should happen. And hence I argue thus; Almighty God himself did appoint, and thought it a profitable course for his people of the jews, to observe a set and standing day for a Fast every year. And therefore a set time of fasting may be observed without superstition and sin.  
Some answer, that this was a Legal precept of Moses, which is now abolished by Christ. And I reply; It is true that this precept in respect of that particular time, was Legal, and had its end in Christ's death: but it is no less true also, that God in making and appointing that Legal precept, did not command them any thing, which in itself is superstitious and sinful. And therefore, because God prescribed them a set time for that Fast, it followeth, that the appointing of a set time of fasting, is not in itself superstitious and sinful.  
2. The second place that may serve for proof of this point, is out of the Prophecy of Zacharie; 
(a) Zach. 8.19.  where we find mention of four several fasting days, observed every year by the jews in their known and appointed months. Concerning which Fast thus much is first of all to be noted, that they were 
(b) Hieron. in Zach. 8.18, 19 pag. 486. Buxd. Synag. judaic. c. 25. Genebrar. Calend. Hebr. Sept. 3. Dec. 10. jun. 17, & julij 9  occasioned by the calamities that befell the jews about the time, when they were carried captives into Babylon, or before that time; and were appointed, as some think, by some Prophet from heaven; or as others, by the authority or consent of the present Church; and (as the Learned generally do confess) were allowed of and approved by almighty God himself. And hence I reason thus; The jews did lawfully observe four several set days every year, for days of fasting. And therefore it is not always superstitious and sinful to observe set fasting days.  
Some again answer, that these Fasts were appointed upon occasion of their present calamities in Babylon, and ceased at their deliverance. My reply is, that I see no proof, that these Fasts did cease to be observed after the jews were delivered out of captivity. The contrary may seem more probable, because in the 
(a) Calendan Hebraeorum edito à Genebrardo, & praefixo Comment. in Psalmos.  Calendar of the jews, wherein their Feasts and Fasts are noted, these four days remain still, as being in use among the jews. And 
b Haec sunt festa quatuor ista communissima, quibus Iudaei tempore Prophetae Zachariae ieiunarunt, & adhuc annis singulis ordinariè summarieque ieiunant. Buxd. Synagog. judaic. cap. 25.  Buxdorfius, a man well acquainted with the manners and customs of the jews, telleth us, that the jews to this day do keep those fasting days, which are there mentioned by the Prophet. But say, that they ceased upon the people's deliverance, yet it is not true, that they were appointed upon occasion of their present miseries in Babylon; for other days might have been as fit for that purpose, and perhaps more convenient than these: but as the learned observe, by occasion of some miserable accidents, which befalling them but once, did move them to fast the same days that those accidents happened, for many years after. And if those Fasts did last no longer than the time of their captivity, because all that while they had just cause to humble themselves in remembrance of these evils: yet thus much will follow from thence, that therefore upon occasion of a sorrowful accident which hath once befallen us, we may for ever after fast that set day, so long as we have cause to be humbled in remembrance of it. And hence again it will follow, that therefore Good-Friday may every year constantly be kept for a fasting day, because it was occasioned by the death of Christ for our sins, and we shall never want just cause to be humbled in remembrance hereof, so long as the world lasteth; because, besides our old sins, we do every year commit many more new ones, which helped to nail our Saviour to the Cross. The like might be said of some other the like days. And therefore, there is warrant in Scriptures for set and standing times of fasting.  
II. My second proof is from approved examples of God's Church, both in the time of the Law, and in the time of the Gospel. For in the time of the Law, the jewish Church kept their set days of abstinence, as besides the Fasts now mentioned out of the Prophet, may further appear by the words of the Gospel. For there it is said, that the Disciples of john and of the Pharises did fast often, and more particularly of the Pharises, that they fasted twice a week. Now as 
(a) Caluin. in Dan. 6.10.  Caluin concludeth, that Daniel had his set & prefixed hours of praying, because it is said that he prayed three times a day: So may I hence infer, that the Pharises kept set days of fasting, because it is said of them, that they fasted twice every week. And 
(b) Exam. part. 4. de Tempore jeiun. nu. 54. pa. 95.1.  Kemnitius gathereth from the ninth of Saint Matthew, that both the Pharises and the Disciples of john had [certa & stata tempora ieiuniorum] set and standing times for their Fasts. Now that this practice of theirs is an approved example for us, appeareth, first because our Lord, when he reproveth their errors in their Fast, yet findeth no fault with this. And secondly, because he excused his Disciples for not fasting as the Pharises and johns Disciples did, from the unseasonableness of the time, and promised, that afterwards, when the time was fitting, they should then fast. And this showeth, that our Lord was so fare from condemning the Pharises and johns Disciples, that he excuseth his Disciples for not doing the like. Again in the time of the Gospel, the Christian Church hath still had her standing and set days for fasting, as the time of Lent every year, and the Friday every week, and some others; as is so apparent, that it cannot be denied, nor needs not to be proved. And these set times have been commended by many holy and learned Fathers of the Church, but were never disliked by any of them, that ever I could find. And so in conclusion, in the judgement of God's Church, both before and since Christ's appearing in the flesh (which herein was never blamed by Christ, or his Apostles, or the learned Fathers) it is no sin to keep set days of fasting.  
III. The third proof is taken from reason grounded on the authority of Scriptures. And my reasons in that kind shall be these two.  
1. Nothing is sinful, but that which is forbidden by God's Law: for 
(a) 1 joh. 3.4.  Sin is the transgression of the Law, as the Apostle defineth it. But to keep set days of fasting, is no where forbidden by any Law of God. It followeth; And therefore to keep such days is no sin.  
Against this Argument nothing can be excepted, unless some Text of God's Law can be showed, which condemneth or forbiddeth the observation of such standing times. And for that purpose, some object the place of Saint Paul, 
(a) Gal. 4.10.  Ye observe days and months and times and years. I am afraid of you, lest I have bestowed on you labour in vain. But to this the reply is easy; and may be borrowed out of Beza: for he expounding a like place in Saint Paul, One man esteemeth one day above another; another esteemeth every day alike; the Apostle here (saith this learned man) 
b Agit non do quovis dierum discrimine, sed de eo demum quod in Lege Mosis pracipitur; ut apparet ex eo, quod scriptum e●● Coloss. 2.16. Beza in Rom. 14.6.  doth not speak of every difference of days, but of that only, which is prescribed in Moses his Law, as is apparent by that which is written, [Coloss. 2.16.] Let no man judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days: which are a shadow of things to come, etc. And so I say, The Apostle in the place alleged, doth not speak of every observing of days and times, but such only as was prescribed by Moses, and is abolished by Christ. And this exposition of this place is as directly proved by that other to the Colossians, as that whereof Beza speaketh. The place then alleged, doth not prove that standing times of fasting are forbidden by Gods Law.  
Arg. 2. The keeping of set times for the doing of holy duties, is a thing found to be profitable and useful in the life of a Christian: because it may serve for the more constant performance of them. This I declare thus. David in the Psalms saith, 
(c) Psal. 55.17.  Evening, and morning, and at noon will I pray and cry alond. And Caluin commenting on that place, giveth us this note, We may gather from hence (saith he) [statas fuisse pijs horas ad precandum istis temporibus;] that the godly had their set hours for prayer at those times: 
(a) Exod. 29.38.  which they observed the rather in their private devotions, because God had apppointed them to be observed in the public service of the Temple. For a morning and evening every day, the Priests offered the daily sacrifice: and the midday, as that learned Writer noteth, was allotted for other sacrifices. And the reason hereof (saith he) is this; 
b Quia sumus aequo tardiores ad orandum; nisi quisque seipsum sollicitet & urgeat, praecipuum hoc. pietatis officium apud nos frigebit, adeoque obrepet peccandi oblivio, nisi nos freno aliquo retineamus. Deus ergo certas boras praefigens, infirmitati nostrae mederi voluit: quae eadem ratio transferri debet ad privatas preces, sicut patet ex hoc loco, cui etiam respondet Danielis exemplum. Caluin. in Psa. 55.18.  Because we are dull, and backward in prayer; unless we be spurred on, this worthy service would soon decay, & we would quickly forget it, unless we had some bridle to keep us in. He addeth, And therefore God to help our infirmity, hath set us certain hours to remember us of our duty. And the same reason may as justly be applied to our private prayers at home. Again, where it is said of Daniel, that he kneeled upon his knees three times a day, and prayed and gave thankes, as he did aforetime: the same learned Writer commenteth thus upon that place, [Hoc quoque obseruatu dignum est,] this also is worth the noting, that Daniel prayed three times a day; 
c Quia nisi quisque nostrûm praefigat sibi certas horas ad precandum, facilè nobis excidet memoriâ. Daniel ergo quamquam assiduus erat in precibus fundendis, tamen solennem bune ritum sibi iniunxit, ut ter quotidie sose prosterneret coram Deo. Caluin. in Dan. 6.10.  because unless every one of us do prescribe himself set hours for prayer, we shall easily forget it. And therefore Daniel, though he were frequent in pouring out his prayers, yet did impose upon himself this solemn task, that he would prostrate himself before God three times every day.  
In which discourses of this learned and judicious Interpreter, I note two things. 1. That as God did prescribe certain and set hours for his public service, so in imitation hereof, good men did do the like in their private and domestic prayers. 2. That the reason of both was, because if men be left to their liberty, they quickly forget their duty, and neglect the performance of that at all times, which they think they may do as well at any other time. The like is noted by Polanus also. For first he moveth a doubt concerning daniel's practice; 
a Aanon superstitiosum fuerit, quod Daniel preces suas certis horis quasi alliga vit, pe●nde ac si Deus non exaudiret quocunque tempore invocantes. Resp. Certum est tam sancium Prophetam nunquam non de Deo s●o cogitasse, etià quum negotia Regat tractavit; destinavit tamen sibi certa ad precandum tempora, quae à politicis negotijs vacua esse poterant & solebant, ut citra ulla impedimentacoram Deo suo s●se sisteret, alsque ulla opimone vel sanctitatis a●●uius quae temporibus illis inesset, vel cultûs vel meriti, vel necessitatis, quasi ebseruatio stricta trium illorum temporum prae●aliis Deo grata esset, & aliquid mercretur, & neressaria esset. Polan. in Dan 6.11 pag 277.  Whether it were not superstitious that Daniel did thus (as it were) tie his prayers to certain hours, as if God would not hear men at what time soever they called upon him: And then he answeteth, that the holy Prophet, though he minded God at all times, yet set apart to himself certain hours for prayer, (most free for this business) without any opinion of sanctity, or merit, or necessity in those times, as if the strict observation of those three times were more acceptable to God than other times, or had merit and necessity in it. In which answer he defendeth Daniel from all tincture of superstition, because though he prescribed himself set times, yet he had no opinion of sanctity or necessity in those times more than in other: and by consequence doth allow us to use set times for holy duties, so we place not holiness or necessity in those precise times. And again not long after, 
b Adoratio Dei assidua quidem esse debet, etc. Sed tamen, quis nostra infirmitas sit ingens, & ad pr●●andam oblivio nimia, dum huius vitae negotia curamus; ut infirmitati nostrae & memoriae consulatur, necessarium est ut quisque nostrûm certa sibi tempora destinet precibus concipiendis, etc. Polan. in Dan. 6.11. loco de Adorat. aphoris. 6. pag. 284.  Prayer unto God, saith he, should be continual, and without intermission: but yet seeing our infirmity is great, and our forgetfulness to pray is too too much, for helping of our infirmity and memory, it is necessary that every one of us, should destinate unto himself certain times for making of his prayers.  
Now out of these observations of theirs concerning prayer, I infer three conclusions concerning fasting. 1. If it be lawful and religious to prescribe set hours for prayer; than it cannot be sinful and superstitious to observe set days for fasting. For the fault in these set days, if there be any, is not because they are days or hours, but because they are set and standing times. And that exception is as just against hours as days. Nor is the exception against fasting only, but against feasting too, and all other such exercises, if they be tied to fixed times. If set hours then be allowed for praying, set days cannot be condemned in fasting. 2. If set times for prayer be so helpful for the due performing of that work; then set times of humiliation cannot be so hurtful, as to mar and corrupt that good work. 3. If to be left at liberty for the times of our praying, be so dangerous to breed an utter neglect of it: then to leave times of fasting to each man's present choice, will not be so safe, nor without fear of neglecting this necessary duty. For there is much more fear of neglect in fasting, than in praying; because it is more painful to the flesh, and therefore men will be more ready to shift it off upon every sleight and idle occasion. Which would God it were but a surmise of mine, and that experience had not proved it to be most true. For we all confess that there is great use of fasting, when either sins do abound, or judgements are to be feared; or blessings are to be sought for: and none of us can think or will say, but that in all these respects, there hath been of late years, and is at this day too great occasion offered for such humiliation. And yet now that every man is left to himself to fast when he will; who almost is there, even among them that are counted religious, who find themselves willing to use any fasting at all? And hence I infer, that arbitrary times of fasting are as like to breed a neglect of this duty, as arbitrary times of praying to make that duty forgotten. Fourthly, If daniel's set hours were free from superstition, because he used them [absque ulla opinione sanctitatis,] without any opinion of holiness in that time: then the Church of England cannot be charged with superstition, for her set days of fasting; because she useth these without placing sanctity in those times. And now out of all these considerations I may boldly conclude the point, that set times of fasting are not only lawful, but very expedient for the constant and religious practice of humiliation. And indeed experience showeth, that exercises which stand in a continued practice and often reiterating of them, are then performed with most diligence, and greatest fruit, when they have their fixed and set times allotted unto them. Myself, when I lived in the University among Scholars, did observe that it was held for a note of a good Student, that allowing himself fit time for sleep and recreation, and such like necessary works, the rest of his hours remaining, he did destinate and assign for several exercises and studies us such hours for Logic or Philosophy, and such for Oratory or Poetry; and such for History or Geography, etc. By which fixed order, and constant observing of their appointed times, such Students gained great furtherance for their Studies, which others wanted. For first, they took order that no seasonable time should be misspent without making profit: but taking a view of their whole time, they allotted every hour to some use. Secondly, when their hour was come for such or such a business, the very striking of the Clock did admonish them to break off company, and presently to betake themselves to their task: whereas others, who had no such set hours, would go beyond the time, and in chatting and idleness trifle away many a good hour without taking account of it. Thirdly, when they were come to their studies, they knew what they had to do, and without further deliberation went on with their work: whereas some others, when they came to their studies, were scarce resolved what book fitted their turn; and so for want of orderly proceeding, they lost the fruit of that little time and small pains which they took. And fourthly, if at any time, either occasion of friends, or occurrence of some business did intercept their time, and beguile them of their hours, they were sensible of that loss, and did watch all opportunities to regain it. And by this set course of study, such Students in short time gained much knowledge, and fare exceeded their fellows. And as this hath been found in experience to be the readiest way for a Scholar to profit in his learning: so for my part, I know no better way of thriving and profiting in Christ's School, then if we observe the same rule, and set ourselves convenient times for doing of religious duties: as such a time to pray with our household, and such a time to read Scriptures and other books of Religion, and such a time to examine our consciences and see what we have done, and such a time to fast and use humiliation for our sins. For it may be feared, if we appoint ourselves no set times for good duties, we will spend but a little time about them.  
The consideration of all which maketh me to think, that the observation of set times for our Fasting-days, is so fare from corrupting our Fasts with superstition, as that it doth much further us to a constant and religious practice of them.   

CHAP. IX. How long we should continue our Fast.  
Our Lord continued his Fast for forty days and forty nights: but that was miraculous and above the power of nature in him, and therefore is not to be imitated by us in the same manner. Yet just occasion is offered to inquire how long our Fasts ought to be continued. For distinct answer whereto, we must note a difference between Fasts of ordinary or usual continuance, and of extraordinary and unusual.  
And to begin first with the later; unusual and extraordinary I call that, which is for longer time and space, than is commonly used, or is ordinarily expedient. In this kind Paul 
(a) Act. 9.9.  fasted three days. in Damascus; and Mordecai and the jews fasted for Ester 
(b) Ester 4.16, 17.  three days and three nights. And for the continuance of such Fasts, I cannot precisely say, for how many days and hours they are to be observed; only these two things I can say in the general. 1. That they must be no longer than the strength and power of man's nature may bear; as I have showed already. 2. That the space of their continuance is to be measured by the occasion that requireth them, and by the devotion and discretion of them that keep them.  
2. Secondly, the usual continuance of a Fast I call it, when the abstinence is observed so long as is usual among God's servants in their ordinary course of life, and is commonly practised by them in their religious Fasts. And for determining the space of such a Fast, some say that a religious Fast must be continued for four and twenty hours: and the reason is, because on the day of Expiation, God doth enjoin abstinence from evening to evening. But of this place I have told my opinion before, and now again I say under correction, first, that this place requireth that space of time for the celebrating of a Sabbath or Festival day; but saith not the like of a Fastingday. Secondly, If the Fast there mentioned, be meant to continue for four and twenty hours, as I will not deny but it may be so taken; yet that is required in this Fast, as it was a service belonging to an holy day, not as it was an abstinence required on a Fastingday. And therefore it was enjoined in this Fast, but is not so in all Fasts. He speaketh more reasonably as I take it, that saith, 
a Verum & bonum ielunium est abstinentia spontane● sive prandij usque ad vesperam, sine coenae usque ad sequentis diei prandium, sive utriusque simul prandij et coenae, etc. Springl. de Hodier. Haereticis, part. 1. l. 3. cap. 2. pag. 842.  A true Fast is an abstinence or forbearing either of dinner until evening, or of supper until dinner time the next day; or else, of both of them together. But yet for more distinct conceiving of the point, I will set down mine opinion, with submission to better judgements, in three several propositions.  
1. The precise time and distinct hours how long a Fast must be continued, is not any where that I know of, peremptorily defined or commanded, either in the holy Scriptures, or in any Writings of the Ancients. For as for the Scriptures, we find examples of some that have fasted for three days, and many that have fasted till night: but where either that space or any other is commanded, for my part, I confess, I know not. And for the ancient Church it is a clear case, that they used to fast, sometime till evening, and many times but till three a clock in the afternoon. Which showeth, that they thought no set space of time absolutely necessary.  
2. In every religious Fast, the abstinence must be continued so long, as that the body by wanting his ordinary food, may be in some sort chastened and afflicted. For so the Scriptures set out a Fast unto us, as accompanied with chastening and humiliation. Thus David speaketh, 
(a) Psal. 69.10.  I wept and chastened my soul with fasting. And the Angel speaking of daniel's Fast, 
(b) Dan. 10.12.  When thou didst set thine heart (saith he) to understand, and to chasten thyself before thy God. And Ezrah, 
(c) Ezrah. 8.21.  I proclaimed a Fast, that we might afflict ourselves before God. By all which and other more sayings to like purpose, it is apparent, that in every true Fast there is an afflicting of the body. Which how it is to be understood, I have declared 
(d) Cap. 4. pa. 49, etc.  elsewhere.  
3. The longer our abstinence is, (so it be with moderation and regard to a man's strength; such as heretofore I described) the more perfect the Fast is, and the more available for the good which we intent by it. My reasons are. First, because fasting is ordained for humiliation and chastening of ourselves before God, which the more sensible it is, the more effectual it proveth: but the longer the abstinence is, the greater is the humiliation or chastening that is wrought by it. And therefore, the longer the abstinence, the perfecty the Fast is. Secondly, Upon extraordinary occasions, and when greater need required; then Gods servants have been accustomed to enlarge the time of their fasting, as I have showed before in Ester, and the men of labesh, etc. And this showeth, that the longer the abstinence is, the more powerful the Fast is. Thirdly, The ancient Church did use longer abstinence in Lent time, than on other Fasting-days; intending therein, as in all the other religious duties, to show more piety than at other times they used. And this showeth that the longer the abstinence is, the more perfect they thought the Fast to be. Fourthly, this conclusion is acknowledged by our Adversaries of the Romish Church. For though they defend the looseness of their Church, which permitteth them on Fasting-days to take their dinner at the usual time; yet they confess, 
a Quò quis tardiùs distulerit, cò meliùs ieiunare iudicandus est. Valer. Reginald. prax. fori poenit. l. 4. c. 13. num. 158. Quanto plus tardâ horâ comeditur, meliùs ieiunatur. Caietan v. jeiun. pag. 120. Neque ignorant Catholici ieiunium tantò esse perfectius, quantò diutius refectio sive Coena differtur. Bellar. de bon. oper. in particls. l. 2. cap. 2. pag. 1072. B.  that by how much later the hour of our eating is, by so much our Fast is the better, and that they know well enough, that the Fast is so much the more perfect, by how much the refection after it, is the longer protracted.  
4. The usual time of abstinence mentioned in Scriptures, in an usual and ordinary Fast, is the space of one day from morning till night. Thus it is said of the children of Israel, 
(b) judg. 20.26.  that they wept, and sat before the Lord, and fasted that day until even: and of David and his men, 
(c) 2. Sam. 1.12.  that they fasted until even for Saul, and for jonathan, etc. and of David▪ when he mourned for Abuer, that he would not be persuaded by the people to eat meat, while it was yet day, but swore, saying, 
(d) 2. Sam. 3.35.  So do God to me, and more also, if I taste bread or aught else, till the Sun be down. And so elsewhere. And according to this custom it is observed of the jews, that ever since, they have kept their Fast, 
(e) Buxdorf. Synag. judaic. cap. 25. pag. 458. Tostat. in Matth. 4. q. 11. Azor. part. 1. l. 7. cap. 11. q. 1. pag. 563. col. 2.  till the Stars appear in the Firmament. And less time of abstinence than this, I no where find used in Scriptures.  
5. In the Primitive Church I find, that in the beginning they fasted till six of the clock in the afternoon, or till sun setting, which in common estimation is about six of the clock. For that is the most indifferent time, to measure the evening by, & the most proportionable to the whole year, and most answerable to the custom of God's people in the old Testament. For there was not such difference between the day and the night among the jews, as is among us. For in jury, the shortest day had ten hours, and the longest night but fourteen. Whence it followeth, that for the greatest part of the year, the sun did set much what about six, either not long after, or not long before it. And when the greatest inequality was, as in the depth of winter, it did set at five of the clock, and in the height of summer at seven. And therefore the most equal time to measure the end of the day or the sun setting by for all the year, is six of the clock. And that I take to have been the usual time, when both the jews and the ancient Christians did break off their Fasts. But afterward Christians began to abridge the time of the abstinence, and to cease their Fasts, at least many of them, about three of the clock in the afternoon. Which Azorius 
a Tepescente sensim vetere illo feruore, coeptum est solui ieiunium, primò quidem antequam sol occidcret, deinde verò etiam paucis heris ante solis abscessum. Azo. par. 1. l. 7. c. 11. q. 1. pag. 563, 564.  imputeth to decay of zeal even in those better times; and I will not deny but it might be so in some part: albeit perhaps another reason may be conceived thereof beside, namely the multitude of their Fasts, which at that time were frequent, especially among the religious sort who gave themselves to devotion. For they, saving Sundays and festival times, were used to fast every day; and it might seem perhaps too much strictness, in such continual sort, to endure so long abstinence: and therefore though in Lent time, and upon other days of more straight discipline, they used to fast till night, yet ordinarily they broke off their Fasts three hours sooner. But if it were decay of zeal in those former Christians, that they ceased their Fasts before night, than it must needs be an extinction of zeal in the Roman Church, who breaketh her Fast at the usual time of eating: or rather doth not keep any Fast so long.  
And now out of all this, we have in the general this clear and manifest conclusion, That though no precise time for continuance is prescribed in God's Word; yet the continuance of a Fast, without eating or drinking till evening, (which by common estimation is held to be about six of the clock) is approved of in Scriptures, and was practised by the ancient Christians, and commended of all: and that the shortening of this time, was from decay of devotion. And therefore if we would take a safe way, and that which is best approved of all, we must continue our abstinence on our fasting days, till night; without eating or drinking till about evening, unless infirmity or some other necessary cause do require refreshing sooner. But more particularly, we may from the former discourse gather and observe these things following.  
1. We may see, that the Fast of Protestants, which is continued in perfect abstinence from all meat and drink till the evening, is more agreeable to the custom of God's people in former ages, and is in itself, a better and more perfect Fast, than the Fast of Papists is, even our Enemies being judges. For they praise it for a better Fast, which hath the longer abstinence: and we fast till night, whereas they do not so much as forbear eating till midday.  
2. We may see, with how little God is contented at our hands, in respect of that which Christ performed for our sakes. For abstinence for the space of one day is accepted of God, for a good duty of humiliation; but Christ our Lord fasted forty days and forty nights for the furthering of our salvation. And yet whereas Christ performed all this for our sakes, we think it too much to do this little for his sake. Nay, as the jews were weary of the Sabbath day, and times of God's service, and said, 
(a) Amos 8.5.  When will the new-moon be gone, and the Sabbath, that we may set forth wheat? And again, 
(b) Mal. 1.13.  Behold what a weariness is it? say they. And ye have snuffed at it, saith the Lord of Hosts. So we may find men, that when they come to hear a Sermon, are weary of hearing, and wish that the Sermon were ended before the time: and when they come to church-service, are weary of praying, and wish that the Service were ended before the time: but especially if they undertake an holy Fast, are sooner weary of the Abstinence, and wish that the fasting day were ended before the time. But a good Christian for discovering of his own corruption, should take notice of this inequality between Christ's sufferings for our sakes, and our suffering for his sake. And if the flesh grow weary of hearing or reading or praying or fasting for a convenient & requisite time; he should check himself with the example of his Saviour, and say to himself: But my Lord and Master preached all day, and prayed all night, and fasted many days and nights together for my sake; and shall I grudge to spend one hour, or one day in his service, & for his Names sake? The religious soul that shall thus now and then check his own dulness, will by the meditation hereof gain more fervour in God's service.   

CHAP. X. What we are to think of the Fast of Lent.  
THe Church from the beginning hath been accustomed to keep an annual Fast every year, commonly called [jeiunium Quadragesimale,] the forty days Fast; because it was continued about that number of days, and was occasioned by this forty days Fast of our Saviour. Concerning which Quadragesimal or forty days Fast, known among us by the name of Lent, or Lent Fast, have been diverse opinions of late years, as there were diverse customs in keeping of it in former times. For some have magnified it too superstitiously, placing Religion in outward things only; wherein the power of godliness could not consist: and others have scrupulously condemned all use of it, thinking that it could never be well used, which they had seen so much abused. In respect of which difference of opinions, as also and especially, because it is so proper to the argument in hand, and hath such reference to the words of the Evangelist, which I took for my ground; I thought it not unfit in the last place to inquire into the nature & condiof this Lent Fast, that amidst different opinions, we might know what to think. For which purpose I have proposed to myself these 5 things to be more particularly considered of.  

1. Who was the Author of it, and from whence the institution of it came.  
2. How and in what sort it was kept in the ancient Church.  
3. What good uses it then had, or now may have among us.  
4. Why choice was made of this season of the year for this Fast.  
5. What relation and what dependence this forty days Fast of Lent hath on Christ's Fast of forty days in the Wilderness.   
I. The first thing is, Who was the Author of it, etc. Answ. I find three special opinions concerning this point.  
1. The first opinion is, that the Fast of Lent is of Divine institution, either appointed immediately by Christ himself, or else ordained by the Apostles with authority and by the commandment of their Lord and Master. 
a Dominus noster sanctis suis Apost olis per Spiritum S. id etiam inspiravit, ut disertis verbis huius abstinentiae praeceptum populo Christiano proponerent. Pisan. de Absti. cap. 9 pa. 138. v. Filesa. de Quadrag. ca 1. Ant. Liturg. tom. 2. Sabb. post Cineres, pag. 117. etc. & Azor. p. 1. lib. 7. cap. 12. q. 1.  Of this opinion are many Popish Writers: and to this purpose some of the Father's speeches are alleged, but their meaning is not that, which at first sight it may seem to be.  
2. The second opinion is, that it is of Apostolical but not Divine institution. They mean that the Apostles did ordain Lent-Fast, as being in their judgements a wholesome and most convenient order, but not as being any commandment received from God or from jesus Christ. And of 
b Non fuit datum subsequentibus temporibus, sed ab ipsis Apostolis initio nascentis Ecclesiae, etc. Val. Reginal. Prax. fori poenit. l. 4. ca 12. nu. 129. p. 148. v. et Vas. to. 3. in 3. Disp. 213. nu. 4. pag. 444.2. joh. Medina Cod. de jeiun. quaest. 2. pa. 328. Lesle. de justit. & jure. l. 4. c. 2. Dubitat. 5. num. 29. & seqq. pa. 722.2. Filliuc. Tract. 27. part. 2. ca 5. nu. 77, 78. & nu. 95. Bell. de bo. oper. in partle. l. 2. cap. 14. Stapl. prompt. Cathol. Domin. 1. Quadrag. p. 84, 85. Tost. Mat. 4. q. 18. Barrad. to. a. l. 2. c. 2. pa 61. Beerlyn. promp. pair. 3. in festo Cinerun, Text. 3. Azor. part. 1. l. 7, c. 12.  this opinion are not a few of the latter Popish Doctors.  
3. The third opinion is, that it is an ancient Ecclesiastical Order, begun in the Church after the Apostles time, and consequently, that it may not be called either Divine or Apostolical; unless we will call it Apostolical, because it is a very ancient Order, whose beginning and institution is unknown: as such like orders are many times called Apostolical, and referred to their institution. Of this opinion is 
c Collat. 21. c. 30.  Cassianus, an ancient Writer, and 
d Fest. Hom. Disp. 69. nu. 4. p. 469. Kem. Exam. par. 4. de jeiu. tit quomodo vetus Eccl. jeiun. etc. pag. 125. Nicol. Vedel. Exer. 10. in Ignat. epist. ad Phil. c. 3. nu. 11. pag. 60. & nu. 19 pag. 67.  diverse learned men in the reformed Churches.  
That which I conceive most probable, I will set down in three distinct and several assertions: but with submission to better judgement.  
1. Pro. It is certain that the observation of Lent was very ancient and received throughout the whole Christian Church. For whosoever shall peruse the writings of the Fathers, shall find mention of it, in men of all countries, and even as near to the Apostles times, as any Monuments or Records of the Church do reach.  
2. Propos. It is not certain that it was either apppointed or observed by the Apostles of Christ, as any Rule or Order agreed upon by them for the use of the Church. My reasons are.  
(1.) Because no man, who lived in their time, or within that age, doth say it, nor can any other tell, which of them, or in what manner, or with what instructions they either ordained or observed it. And to say, that therefore it is of the Apostles institution, because no other Author is known, is a conjecture that may fail us.  
(2.) 
(a) V Filesac. de Quadrag. c. 2. & seqq. v. etiam Vedel. Exerc. 10. in Ignat. ep. ad Philip. cap. 3. nu. 11. & seqq.  Because the Fast of Lent was anciently observed in diverse Churches and Countries after a very divers and different manner. For first, there was a difference in the number of weeks appointed for this use: some observing eight weeks, some seven, some six, and some, as we now do, six weeks and four days. Secondly, there was difference in the fasting days of Lent; for in some places, they fasted every day, save Sunday; in some other, every day, except Saturday and Sunday; in some other, every second day; and in some, but every other week only. For on those other days in Lent, though they abstained from some meats, yet they did eat their dinner; and then the Ancients thought it to be no fasting day. Now if there had been any set order agreed upon by the Apostles for the practice of the Church, in all likely hood, there could not have been such variety in so short a time. It may be, I deny not, that the Apostles, who were frequent in fastings, (as Saint Paul speaketh of himself, 2 Cor. 11.27.) did use it at this time more frequently and for longer time, then at other times of the year; because they were now occasioned to remember the sufferings of their Master, and anon after to celebrate his Resurrection. And this practice might perhaps give occasion to the Churches abroad, to take example by them, and to celebrate a more solemn and longer Fast at that season; but with such different observations and fations, as usually falleth out among sundry nations and companies; when all agree in one end or main work, but have not the same Rules to proceed by, prescribed unto them. But if this be supposed, yet still I say, that it is not certain, that the Apostles did either institute or observe a Lent Fast of forty days, such as is now used in the Christian Church.  
3. Propos. There is no reason to imagine, that the Fast of Lent was any precept of Christ's, either delivered by his own mouth, or given to the Apostles by inspiration or otherwise. And for this my reasons are two.  
1. My first reason shall be the same with that which Saint Augustine used in the very like case. He disputing of the saturdays Fast, against one who urged the necessity of it, concludeth or reasoneth in this manner: 
a Ego in Euangelicis & Apostolicis literis, totóque inslrumento, quod appellatur Testamentum nowm, animo id revoluens, video praeceptum esse ieiunium. Quibus autem diebus non operteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum non invenio definitum. As per hoc senlio, etc. Augustin. Ep. 86. ad Casulan. pag. 132. C.  I (saith he) having in my mind revolved the New Testament, do find that Fasting is commanded in the Writings of the Evangelists and Apostles; but on what days men ought not to fast, and on what they ought, I no where find it determined, by any commandment of Christ, or of his Apostles. [Atque per hoc sentio, etc.] And for this cause I think that there is no such necessity in the Saturdays fast; otherwise than as the orders and custom of every Church do require. In which dispute of that learned Father, I consider two things for my purpose. 1. I note his Assertion; It is not found to be apppointed or commanded in the Writings of the New Testament. Secondly, I note his conclusion, which he inferreth hereupon; [Atque per hoc sentio, etc.] And therefore I think it no precept of Christ. And so I may reason in this case; Let a man read all the Writings of the Apostles and Evangelists, and he shall no where find, that the Fast of Lent was apppointed by the commandment either of GOD, or of Christ, or of his Apostles. [Atque per hoc sentio,] And therefore I am of opinion that it is no commandment of Christ.  
2. My second reason is, because there is no proof that may persuade us, that this institution was Christ's precept. For all the reason that is brought for this purpose, so fare as I can learn or observe, is only this, because some of the Ancients say, that it was apppointed by Christ, or by Almighty God. But they who speak thus, do not mean that which these men would have who allege them. For 
a Quamuis Ambrose, Hieronymus, & Augustimus intelligant, Quadragesunam à Domino indistā non verbo, sed exemplo, etc. Bellarm. de bonis oper. l. 2. c. 14. §. Add quod non.  Bellarmine confesseth of three of the chief of them, namely, Saint Hierome, Saint Ambrose, and Saint Austin, that they are to be understood of Christ's Fact and example, because he fasted forty days; and not of any precept of his, as if he had commanded it. And other 
(b) Azor. Instit. l. 7. cap. 12. q. 1. pa. 566, 567. Lesle. de justit. & jure, l. 4. c. 2. Dubit. 5. nu. 31. pa. 723. Filliuc. Moral. quaest. Tract. 27. part. 2. cap. 5. nu. 78. pag. 285.  Writers of the Roman Church say the like of other Fathers, and conclude, that their sayings do not prove this to be any Divine precept: but that when they say that Lent-Fast was of Gods appointing, we must understand their words thus, that they meant to say, that it had some ground in Scriptures, in that Moses and Elias and Christ did fast forty days, or to like purpose. And if this be all, than the Fathers do not say that Lent was of Christ's institution, or was apppointed by any command of his. And, other proof than this, there is none that I know of, so much as tendered unto us.  
The conclusion then of all is, that this Fast of Lent is of very ancient observation, but not of Divine or Apostolical institution: for aught that yet hath been proved.  
II. The second particular to be inquired into, is, How and in what sort Lent was kept in the ancient Church. And for answer hereto, my meaning is not, neither is it necessary, to inquire into all the several customs and orders that were used among them, which were an endless and needless piece of work: but only to note the extraordinary zeal and devotion, which they used at this time more than at other. And that may be seen in four things especially.  
1. In the length and continuance of their Fasts. For whereas at other times in the year they fasted one or two or three days in one week, and seldom oftener or more; in the time of Lent, for the most part, they used to fast either six or five days together, and that for diverse weeks one after another, without intermission. 
(a) Antiquit. Liturg. to. 2. in seriam 6. post Cineres. p. 104.  And secondly, those which at other times did break off their Fast at three of the Clock after noon, in the time of Lent continued their abstinence till evening or Sunset.  
2. In the hardness or meanness of their fare, when they did eat. For on those days, 
(b) v. Antiqu. Liturg. to. 2. in feriam 6. post Cineres. p. 106.  when they did not fast, as on Sundays and saturdays, they did take both their dinner and supper; and on their fasting-dais, after abstinence all day, they refreshed themselves at night: but still their diet was both sparing and course; such as Daniel used in his Fast of three weeks. For as he saith of that time, 
* Dan. 10.3.  I ate no pleasant bread, neither came flesh nor wine in my mouth, etc. So these ancient Christians during the time of Lent, did forbear flesh and wine and strong drinks, and all nourishing and pleasant food. Yea, sometimes they contented themselves with a dry feeding of bread and salt, and some few herbs or dried roots.  
3. In 
c Solenne tempus advenit, quod ampliùs quàm per anni caetera spatia, nos orationibus atque ieiunijs animam humiliare, & corpus castigare commoneat. Aug. de diverse. Serm. 74. cap. 1. pa 498. B. & cap. 6. Exhortor ut quotidianis ieiunijs, largioribus eleemosynis, feruentioribus orationibus Deum propitietis.  the strictness of discipline, and severity of punishment which then they exercised for correcting of sin. 
(d) Antiq. Lit●● to. 2. in feria 4. Cinerun. p. 49. & seqq. Filesac. de Quadr. cap. 12. & 15. Book of Common Prayer, in the beginning of the Commination.  For if a man had fallen into some foul crimes, they used on the first day of Lent, (which they called [Caput ieiunij] the beginning of the Fast) to enjoin him public penance, such as the fault did seem to require: and then, after his penance ended, their manner was, upon the humiliation and submission of the penitent, on Maundy-Thursday to receive him into the peace and communion of the Church again. And as for other Christians, whose life was not spotted with any noted and open sin, yet they also exercised themselves in the practice of strict discipline, as in examining their consciences, and amercing themselves for their sins, and refraining their usual delights and recreations; and all with more strictness and severity than at other times they were accustomed to use.  
4. In the exactness and plenty of all good duties, either of piety toward God, or of mercy towards the poor, or of charity towards all men. They were now more frequent in prayer, and more abundant in Almsdeeds, and more diligent in hearing and reading of God's Word, and more plentiful in all good exercises that might profit their souls, or help forward their salvations: 
a Omne vitae nostrae tempus stadium quoddam debemus putare virtutum, & ad coeleste bravium totâ virtute contendere. Sed hoc praecipuè in Quadragesimae diebus implendum est, qui abstiventiae et ieiunijs dedicati, tantum nobis ad virtutem animi conferunt, quantum & de corpore voluptatem decerpunt. Aug. de Temp. Ser. 64. Dom. 1. Quad. pa. 231. D.  so that at once, while they famished the body, they fatted the soul; and while they estranged themselves from earthly pleasures, they solaced their souls with heavenly delights and spirtituall joy. And hereupon Leo said, that 
b Parùm religiosus alio tempore demonstratur, qui in his diebus religiosior non invenitur. Leo Ser. 2. de Quadr. p. 82. & Ser. 3. in princ.  he shown himself to have little religion at other times, that in these days was not found to be more religious than was or dinary.  
This was their manner of spending their Lent-time. The proof of which particulars, out of the ancient Writers, I have forborn to set down at large, because I thought it would but trouble the ordinary Reader: and if any list to see the several testimonies for confirmation hereof, I have in the margin pointed him to such Authors, as have gathered them to his hand, and where the learned Reader may find them, if he please. In the mean while, we may take notice of the holy use that the Ancients made of this time of humiliation: which practice of theirs, if it had been continued among them, who boast themselves of Abraham to be their Father, and make claim to be the children of the Catholic Church, they had not brought such a scandal upon this holy discipline, as in these latter days they have.  
III. The third thing to be enquired concerning Lent-Fast is, What good uses it had among those Ancients, and might have among us, if we did follow their example. And hereto mine answer is, that the general use of this institution was, that the people of God might have a solemn and special time of the year, wherein they might in a more special and more exact and devouter manner take account of their lives, and reckon with their souls for the year past, and amend whatsoever defects they had incurred, and perform all such services as might both correct the errors of the year past, and fit them for all holy duties for the year to come. And this practice might be of great use for all those that should use it accordingly; and that in diverse respects.  
1. Because there may be some public offences committed by the body of the Church, either in the omission of some common duty, or in their neglect of government and discipline, or in the mis-ordering of the public State. And for such sins as these, it is very reasonable, that as the whole body hath sinned, so the whole body should sorrow and repent, & by their joint humiliation & submission seek reconciliation and pardon. For which purpose we may read, that God did not only appoint the Priest and the Prince & the people to bring sinne-offerings for their errors; but enjoined also an Oblation for the Community or body of the Church. 
Leu. 4.13, 14. etc.  If (saith he) the whole Congregation of Israel sin through ignorance, and the thing be hid from the eyes of the Assembly, etc. When the sin which they have sinned, is known, than the Congregation shall offer a young bullock for the sin. In which passage we may note two things. 1. That besides the sins of particular men, there might be some sins of the whole Community: sins which were properly neither the sins of the Priest, nor of the Prince, nor of the people alone, (for of all these he had spoken before, and had appointed them their several sacrifices and oblations for their atonement;) but sins they were of the whole Congregation. As for example, saith Tostatus, when some Ceremony or duty was neglected by all, and not noted or questioned by any. Or 2. when the body representative, they in whom the chief government rested, did commit some error against God's Law, either in making, or in executing, or in neglecting of public Laws, or in any other miscarriage about the public state. And such slips as these may easily be committed by the Congregation or Community of the Church at this day. Secondly note, that when such offence was committed, God appointed, that as the whole Congregation was guilty, so the whole should join in the sinne-offering. And so it is requisite, that for the common sins, which escape the body of the Church, the whole body should join together in one, and have some appointed time, in which by their joint repentance they may obtain common forgiveness. For which purpose the time of Lent might serve most conveniently: it being the time in which the whole Christian Church in all countries, did use public humiliation; and in which Kings and Nobles and people did join in exercises of fasting and sorrow. Which course of humiliation if Christian States and people did use accordingly, than I doubt not, but many Churches and Commonwealths might have stood firm and in a flourishing estate, which now are ruinated, or possessed by the Enemy; because they did not prevent God's justice by their open and public repentance.  
Secondly, there might be good use of this institution of Lent for the former purpose, because in the compass of a year, there may happen many faults and distempers in our souls, which are not discernible in the space of a day or a week or a month. Every man findeth by experience in his houses and dwellings, that if he view them at the days or week's end, he shall many times perceive but small difference; but after a year or more he will spy some defects, which at the beginning of the year they had not. And so in his clothes, and the vessel of his house, after so much space of time, he may see decay in the one, and rust in the other, though he could not observe any such change in the evening from that which they were in the morning, or at the end of the week from that which they were at the beginning. And so even religious minds, though they fall not into some notorious sin, which showeth itself at the first view, yet they may decay in the fervour of their zeal, 
a Quia dum carnis fragilitate austerior obseruantia relaxatur, dumque per varias actiones vitae huius sollicitudo distenditur; necesse est de mundano puluere etiam religiosa corda sordescere: magnâ Divinae institutionis salubritate provisum est, ut ad reparandam mentium puritatem quadraginta nobis dierum exercitatio mederetur, etc. Leo Ser. 4. de Quadrag. p. 87.  or gather some soil or filth of worldliness, or fleshly delights, or such like distemper, which is not to be discerned till after some space of time. And for amending of such insensible decay of holiness, this time would be fit, if it were used with that observance of discipline, which in ancient time was usual.  
3. There may be use also, because in a matter of so great importance as is salvation and eternal happiness, besides the ordinary care, for which a Christian hath opportunity & liberty every day, some more special time, to be employed with more exact diligence, may be very convenient at the least, if not altogether necessary. For thus we see in trading and house-keeping, men think it not enough, to book up their expenses and receipts every day, nor to take account of their success at the week's end; but besides that ordinary care, they use once in the year to cast up their shops, and compare their books, and take a general view of all that hath passed before in the year: that so they may correct their errors, and supply their defects, and better their whole course of living for the time to come. And the like care schoolmasters take with their scholars: for besides their daily and weekly exercises and examinations; once in the year they do lightly exact of their scholars an entire repetition of all their Grammar rules, that by disuse they do not decay in the grounds of their learning. And thus in matters of the soul, 
Leu. 16.29, 34.  God appointed the jews one special day, or (as some think) two days in the year, wherein (over and above their ordinary exercises of Religion, used at other times) they should wholly intent the sifting of their souls, and should in a more exact manner exercise the works of repentance and humiliation, and chastisement for their sins. And so the Christian Church, beside all their other instructions & exercises for that purpose, which happen every day in one kind or other, hath moreover appointed a set and solemn time in the year, to celebrate the memory of Christ's birth, and circumcision, and of his death, and resurrection, and ascension into heaven, and such like other mysteries of salvation. And so in like manner, it will be a very profitable course for Christians, if they have a set and solemn time of the year, for the more exact and perfect examination of their consciences, and afflicting of their souls for sin, and the quickening of their zeal for God's service. And for this purpose the institution of Lent, as it was used by the ancient Church, is most proper and most profitable.  
Now out of these two last points laid together, we may learn not to esteem and think of the ancient institution and use of Lent, according to the new observation of it in the Church of Rome. For if we look upon it according to the intention & practice of the old Christian Church, we cannot choose but think it to be a chief time of devotion, and such a practice of holy discipline, as may season men's minds for all the year after. But if we look upon it according to the doctrine and practice of the Roman Church, we may then justly think it a superstitious foppery; as many of the Worthies and learned Writers of the reformed Churches have spoken and written of it. Which speeches of theirs, because they may seem sometimes to involve the ancient Fathers & the novel Doctors of the Roman Church in the same condemnation; and have therefore given occasion to the Romanists to declaim against our Churches, as if they condemned all the Ancient Fathers of superstition in their allowance of this Lent-fast: it will not be impertinent, if in this place, I add a few words more for the defence of our Church's Doctrine. Whereas therefore our Adversaries say, and that with great and loud ourcries, that we and our Churches do not only condemn all fasting, and in particular this Fast of Lent; but that we do withal accuse all the old and purer Churches of Christ, as being superstitious in their use of these Fasts; mine answer is as followeth.  
First, For foreign Churches beyond the Seas, which have abolished the use of Lent-Fast, I say, they may have as just or reasonable a defence for their doing, as the Church of Rome hath for her doings about some other Fasts. For it is acknowledged by her own children, that 
a jeiunium quaertae & sextae feriae iam inde ab Apostolerum temporibus in praecepto positum, constat consuetudine abrogatum esse, & arbitrio nostro relictum. Reginald. Prax. fori Poenit. l. 4. cap. 12. Sect. 3. p. 148. num. 133.  the fast of Wednesday and Friday every week, was commanded from the very times of the Apostles, and yet is now abrogated in the Church of Rome, by a contrary custom, and is left at men's free choice and liberty. And if it be lawful for them to abrogate that old Law of Fasting on Wednesday and Friday, used from the Apostles time, only because custom growing out of negligence and decay of zeal, hath brought a disuse of it: than it cannot be judged sinful and inexcusable in these Churches, which out of consideration to avoid Popish superstition, did abrogate those Laws of Lent-Fast, which Antiquity had formerly observed.  
Secondly, for our own Church at home, she in her public Liturgy 
(b) Book of Common-Prayer in the beginning of the Commination.  hath allowed the old discipline of Lent, and doth wish the restoring of it. And diverse learned Writers 
(c) Field of the Church l. 3. cap. 19 Hooker Polit. l. 5. nu. 72. Morton Appeal, l. ●. cap. 24. Boys on the Epistle for the first Sunday in Lent. Sir Edw. Sands Relation nu. 10. fol. 6. pag. 2.  in our Church, of good note and great learning, have defended the holy use of it in their writings. And if any private men among us have condemned all use of Lent-Fast, it is their private opinion, not approved by our Church. And therefore as themselves will not answer for every incommodious speech, that hath fallen from the lips or pens of any of their Writers; no more ought they to charge our Church with every such saying that any private Doctor of her profession hath uttered.  
Thirdly, If any Divines in the reformed Churches have uttered any thing to the prejudice either of fasting in general, or of this Fast of Lent in particular; they looked upon it, as they then saw it practised: and finding it full of superstition in the Church of Rome, they could not conceive much better use of it, than they found among them, who magnified it so much. And therefore we may thank the Church of Rome for the contempt or dislike that Lent hath of late grown into.  
Fourthly, The speeches which these learned men have let fall against these Fasts, were uttered amidst their contentions and controversies with the Roman Church, and while they were justly offended with her superstitions. And in such a case, it is not strange, if men bending themselves against the present errors, do sometimes at unawares run too fare the contrary way. To this purpose we read in the Ecclesiastical History, that 
a Fere enim impietatis istius, quae tantoperè nunc celebratur, eam dico, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive de inaequalitate est, quantum ego scio, ipse primus seminarium praebuit: non ille quidem improbitate mentis & sententia, sed quòd vebementiùs acriusque oppugnare Sabellium voluerit. Quem ego comparare solitus sum insitori, qui quum incuruum tenella arboris statum sedulò corrigere studeat, deinde immodicâ attractione peccet, & medo excidat, plantàmque ipsam in contrariam diversamque deducat formam, etc. Nicephor. l. 6. c. 25. ex Epist. Basil. M. ad Maxim. Philos. quae extat. tom. 2. edit. Paris. Graecolat. pag. 802. & est Epist. 41. inter opera S. Basil.  Dionysius Alexandrinus, an Orthodox Father, striving too eagerly against Sabellius, did unwittingly sow the seeds of Arianisme, and gave the first occasion to that heresy. And in this sort they of the Church of Rome do sometimes excuse the ancient Fathers for their harsh speeches. 
a Maximè distinguenda sunt ea, quae dogmaticè & assertiuè in Tractatu positivo docent, ab ijs quae contentiosè & in certamine contra Aduersarium disputando, etiam in materia fidei pronunciant. Ab bocenim posteriori genere dictorum nulla testimonia sumenda sunt, quia facilè contingit in talibus modum excedere, & veritatis lineam transgredi: ut de Origine notat Athanasius, & de Gregorio notavit Basilive. Stapl. Contr. Relect. 6. q. 4. in Explicat. pag. 633.  Stapleton saith, that we must put a difference between those sayings of the Fathers, which they did deliver positively and assertively in a composed Treatise, and those things which they wrote in their disputations against some adversary. For in such case, (saith he) it is easy to exceed measure, and to go beyond the bounds of truth. And 
b Ardebant veteres illi tanto sincere pietatis & Catholicae defensionis ardore, ut dum unum errorem omni virium conatu destruere annituntur, saepè in alterum oppositum errorem vel deciderint, vel quodammode decidisse videantur, agricolaru● more, etc. Sixt. Sen. Bibl. l. 5. in praefat. pag. 328, 329.  Sixtus Senensis noteth, that the ancient Fathers were so zealous in defending the Catholic faith, that while they laboured with all their might to overthrew one error, they many times fell into the contrary, or might seem to fall into it; even as Husbandmen in streightening a crooked sprig, do many times bend it too fare the contrary way. And thus (saith he) St. Austin writing against the Pelagians, did go so fare in defence of God's grace, that he seemeth to do some wrong to man's freewill. And on the contrary fide, Saint Chrysostome defending freewill against the Manichees, did extol it too fare with some wrong to God's grace. And so it is no unpardonable error, if some learned men among us, or in our Churches, have in hatred to the superstitions of Rome, spoken too harshly of the devotions of elder times. And this shall suffice for answer to this accusation or calumny rather of the Romish Doctors.  
FOUR The fourth question concerning this time of Lent, is, Why this time of the year was made choice of for this purpose.  
Answ. I find many reasons given by diverse men. But of those many, the greater part may seem to have been invented after the institution of Lent, to show the congruity and fitness of it. The true reasons, which I think did move the Church at the beginning to ordain this time of humiliation, were only but two of them.  
Of the former sort were these and such like.  
1. The first is a politic reason: and it is, because this time of the year is a time of breed, and of the increase of creatures; and the sparing of the increase by abstinence and slender diet, might cause plenty and store in the Commonwealth for all the year after.  
2. The second is a physical reason, which is, because 
(a) Filliuc. Tractat. 27. cap. 5. part. 2. q. 8. num. 97. pag. 287.  at this time of the year there is most increase of blood in a man's body, and the heat thereof might breed Fevers and hot diseases; but spare diet, especially consisting of fish, and herbs and roots, etc. will serve to qualify the blood, and to bring it to a right temper.  
3. The third is a reason of allusion to the season of the year. For 
b Hanc Quadragesimam largitue est nobis Dommnus, ut buius temporis spatio in morem totius creaturae nunc concipiamus virtutum germina.— Terra, indictâ Quadragesimâ, asperitatem deponit hiemis; ego indictâ Quadragesimâ, asperitatem reijcio delictorum. Illa terra aratris scinditur, ut mundanis sit congrua frugibus; mea terra ieiunijs exaratur, ut coelestibus sit apta seminibus. Herba segetum reviuiscit in messem, surculus arboris conatur in fruticem, palms vineae pubescit in gemmam, etc. Ambros. Serm. 40. in feria 3. post Dominic. 2. Quadrag. pag. 57 C.F.  now fields and gardens, trees and herbs, and all vegetables do sprout and flourish and grow: and so with the season of the year, Christians should have their spring of grace, and be now more plentiful in all good duties and offices of Religion. Again, now is the seedtime of the world: Men plough and harrow and break the clods of the ground, that it may be fit to receive seed, and to bring forth a plentiful increase: and so men being admonished by the course of nature, should now take occasion to ransack their consciences, and humble their souls, and chasten the whole man, that they may be the more fit to receive the seeds of grace, and to bring forth the fruits of righteousness.  
4. The fourth is a reason drawn from the necessity of mortification at this time. For now blood doth most increase, and is most hot and stirring, 
(a) jansen. in Concord. cap. 15. pag. 124. col 2. E. Filliuc. Tractat. 27. cap. 5. part. 2. q. 8. num, 97. Aliique.  and the heat of nature is apt to produce increase of lust. And therefore as men in the spring-time do abstain from Wine and strong drinks, lest they should breed Fevers and hot distempers in the body: so it is requisite that they should forbear nourishing meats, and use abstinence, lest full feeding should breed youthful lusts and distempers in the soul.  
These and such like are the reasons of congruity, which (under correction) I think men did afterward invent, to show the reasonableness and fitness of this constitution: but now the proper reasons, which did (as I take it) induce the Church to appoint this Fast, were these two.  
1. Because the time going before Easter, was the time of Christ's sufferings and passion and death. In those days it was, that he was betrayed by his Disciple, and sweat blood in the Garden, and was accused and condemned and crucified and buried for our sins: which sufferings of Christ are still to be remembered with thankfulness by every Christian. And because the most express remembrance of things past, is at the same time when they were done: therefore this time of the year, in which Christ did undergo his sufferings, was thought the fittest season in which Christians should celebrate the memory of them. For to this purpose it is, that God himself, speaking of the day in which he destroyed the Egyptians, and passed by the Israelites houses without hurt, saith of it, 
(a) Exod. 12.14.  This day shall be unto you for a memorial, and ye shall keep it a Feast unto the Lord throughout your generations. And a little after, 
(b) Vers. 17.  Ye shall observe the Feast of unleavened bread: for in this selfsame day have I brought your armies out of the Land of Egypt. Therefore shall ye observe this day in your generations by an Ordinance for ever. And again, 
(c) Exod. 13.3, ●, 9, 10.  Remember this day in which ye came out from Egypt, out of the house of bondage, etc. And when the Lord shall bring thee into the Land of the Canaanites, etc. thou shalt keep this service in this month, etc. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lords Law may be in thy mouth. Thou shalt therefore keep this Ordinance in his season from year to year. Where we may note what God requireth, and why he requireth it. First, What: and that is, that they should keep this day of that month from year to year, for a Festival day unto the Lord. Secondly, Why they should do this at this time: and that is, because at this time God did deliver them, and the keeping of this time would be for a sign of remembrance, and for a memorial of that mercy. And for like purpose, 
(d) Ester 9.21, 22.  Ester and Mordecai commanded the same days to be celebrated every year, in which God had delivered them from their danger. And so the Church of Christ hath ever thought it fit, that the Acts and works of our Saviour, which tend to our Redemption; such as were his Conception, Birth, Resurrection, Ascension into heaven, etc. should be celebrated among Christians about the same time of the year, in which he performed them. And so no less fit is it, that his sufferings and death & passion, should be celebrated with all thankfulness about the same season, in which he endured them. 
a jeiunandum & orandum est. Et quando potiùs, quando instantiùs, quàm propinquante Dominicae passionis solennitate, quae celebritate anniversariâ quodammodo nobis eiusdem noctis memoriâ resculpitur, ne oblivione deleatur. Aug. de Diver. Serm. 74. c. 5. pag. 499. B.  And the manner in which such sufferings of his may be most lively represented and remembered by us, is, if we pass those days in humiliation and sorrow, whereby we may be made conformable to his passion and death: and by which we may in a good sense be said to fulfil that which Christ did foretell, when he said, 
(b) Luk. 5.35 . The days will come, when the Bridegroom shall be taken away from them; then shall they fast in those days. And sure, God himself, by so obscuring the sun, that contrary to the course of nature it was darkened all the time that Christ was on the Cross, doth teach us, with what behaviour we should pass the time of his Son's sufferings and death. And from hence I may conclude, in St. Augustine's words; 
c c In qua parte anni congruentiùs obseruatio Quadragesimae constitueretur, nisi confini atque continuà Dominicae passloni? Aug. epist. 119. ad januar. cap. 15. pa. 195. f.  In what part of the year could Lent have been more fitly placed, then in that which is joined to our Lord's passion and death.  
Secondly, because the Feast of Easter was now at hand, and that was the day in which our Lord rose again from his grave; in which new Converts were baptised in great number, and in which all sorts of men did come in flocks to the receiving of the Lords Supper. And therefore as the Evangelist saith of the jews Easter, 
(a) joh. 19.31.  that that was an high day: so it may much more be said of the Christians Easter, that it is an high day, and to be kept with all celebrity, and in the most devoutest manner. And in respect hereof, the Ancients were wont to keep this Feast, not for one day only, or for three days space, as we now do, but for a whole week together. Yea, and some festivity and remembrance of it, they kept for six weeks more, even till Whitsuntide, or the day of Pentecost. Now that the great celebrity of this high day might be performed with better devotion, and more religious rejoicing, the ancient Fathers thought it necessary, that men should be prepared aforehand for the performance of so weighty a service. And therefore as the jews 
(b) 2 Chron. 35.6. & joh. 11.55  had their days of preparation before the Passeover; and as Christians have their fasting eves to go before their festival days, that by their former day's repentance they may be prepared for an holy rejoicing the next day after: so the Christian Church did think it necessary, before this great Feast of Christ's Resurrection, to appoint some large and solemn time for humiliation and conversion, that men being prepared by a serious practice of all good duties, they might be the more fit to pray for the new Converts, and to receive the blessed Sacrament, and to praise God for his Son's Resurrection, and to pass this holy day with an holy and heavenly rejoicing. And these, I take it, were the true reasons.  
V The fift and last question concerning Lent, is, What relation this Fast of forty days in the Church, hath to that of our Saviour, when he fasted forty days in the Wilderness.  
Answ. To this question there be three answers.  
1. That our Lord, as himself fasted forty days in the manner declared, so he appointed and ordained, that his Disciples & the whole Church after him should follow his example, and fast once in the year so many days as he had done before in the wilderness. This seemeth to be the opinion of 
(a) Enchitid. lo. de jeiun. pag. 563. in solutione sextae oblectionis.  Coster, and 
(b) de Quadr. cap. 1. pag. 392. & seqq.  Filesacus, and the 
(c) To. 2. Sabbatho post Cineres. pag. 117, 118.  Author of the Book called Antiquitates Liturgicae.  
Answ. 2. The second answer is, that though Christ did not in words give any such Law, or appoint any such order, yet his bare example doth tie Christians to the like observation & practice. Of this opinion some later Divines in the Roman Church may seem to be, who (as 
(d) Quidam iuniores consent esse iure Divino sancitum; & id probant, quia aliqui veteres Ecclesia Patres videntur decuisse, illud esse iuris Divini, quoniam Christus quadraginla diebus & quadra ginta noctibus iejunium seruavit. Azor. Instit. part. 1. l. 7. cap. 12. q. 1. pa. 566. col. t.  Azorius saith of them) did think that Dent-Fast was by Divine Law, because some of the Fathers seem to say that it was of Gods appointing; for that Christ did fast forty days and forty nights. But these two answers have small show of probability, and no ground of certainty at all. For all the reason that they allege, is (so fare as I know) only the authorities of some Fathers; which have not that meaning, as Doctors of their own Church have endeavoured to declare.  
Answ. 3. The third answer is, that neither Christ's precept nor practice doth force or require Christians to keep a Fast of forty days, or this which we call our Lent-Fast: but yet the Church did appoint and doth observe this number of days in their Lent-Fast, with respect and reference to the like number of days that Christ fasted in the wilderness. To this purpose Tostatus seemeth to speak, when he saith, that 
a Dicendun, quòd hoc non provenit ex alique mandato Christi, sed ex solo Ecclesiae statuto. Habuit tamen illud causas pendentes ex hoc facto. Tostat. in Mat. 4. q. 18.  our forty days Fast doth not proceed from any precept of Christ, but only from the constitution of the Church: yet it had (saith he) reason's drawn from this Fast of Christ. And Stapleton, 
b jeiunat igitur Ecclesia 40. diebus ad exemplum Christi, non quide simpliciter. quia Christus sic fecit, sed quia eius exemplo sic faciendum esse, & in hac parte eius vesligia sequenda esse, Ecclesia ab Apostolorum tempore docuit. Stap. Prompt. Cathol. Dominic. 1. Quadr. text. 1. pag. 78.  The Church. (saith he) doth fast forty days after the example of Christ, not simply because Christ did so, but because the Church hath taught us by his example to do so. Which words may again seem to carry the like meaning.  
But it mattereth not what they mean. 
(c) D. Field of the Church. l. 3. cap. 19 pag. 105, 106.  A reverend and learned Writer in our own Church, hath delivered the point in much more distinct manner. He saith three things. 1. That it is very fit, there be a solemn time, at lest once in the year, wherein men may call themselves to an account for all their negligences, repent them of all their evil doings, and with Prayers, fastings and mournings turn unto the Lord. 2. That this time of the year was chosen as fittest, both because that herein we remember the sufferings of Christ for our sins, as also for that after this meditation of Christ's sufferings, his joyful Resurrection doth immediately present itself unto us in the days following, etc. 3. That for the limitation of the number of days, men had an eye to Christ's Fast of forty days, as to a convenient direction. His meaning is, that the Church upon the former grounds being to appoint a number of days for this solemn service and work of humiliation, did make choice of forty days, the rather because Christ had fasted forty days for our sakes. Neither is this without good ground and reason. For first, the very number of the same days might serve for a more lively expression and remembrance of Christ's Fast for oursakes. To which purpose God himself saith in a like case, unto the rebellious jews: 
(a) Num. 14.34.  After the number of the days, in which ye searched the Land, even forty days (each day for a year) shall ye bear your iniquities, even forty years. In which passage we may note three things. 1. That GOD did proportion the punishment to the sin, that it might carry the more lively representation of it. This I gather hence, because he saith, After the number, etc. for that implieth, that God did regulate the punishment by the offence. 2. That this proportion between the sin and the punishment, consisted in the parity or equality of the same number observed in them both. 3. That though there was this proportion and likeness of the number, yet there was a disproportion and unlikeness in the matter of that number. For their sin was acted in forty days, but their punishment was to be suffered for forty years: and yet notwithstanding this dissimilitude in the things numbered, the likeness in the very number itself, did serve to keep a fresh remembrance of the fact. And so in our Lent-Fast, there is a great difference between the manner of Christ's Fast, and of ours; because he fasted altogether without tasting any thing, which we can no way reach unto; but do come as fare short of it, as forty days are short of forty years: yet in as much as we keep the same number of days in our Fast, that he kept in his; this very agreement in the number, may serve to represent unto us, and to keep a remembrance of that Fast of our Saviour.  
And this may be one reason, why the Church might well make choice of the same number of days for their yearly and solemn Fast, which our Lord had used before in his Fast in the Wilderness.  
Secondly, the Church might justly make choice of the same number of days that Christ fasted, because the using of the same number might serve as a means to express our affection and love to our Saviour. For even among men, children that desire to honour the memory of their Fathers, will sometimes say, I will do this thing, or I will observe that order, because my Father or Grandfather was wont to do so before me. And a kind man after the death of his friend or benefactor, whom he doth reverence and respect, will keep some customs, and use some courses, the rather because it was the manner of that man, whom he doth honour, to doth so. And finally, all of us use to say of them that be in love, or do tenderly affect one another; that they love the very ground on which each of them doth tread. And all this showeth, that where there is love and respect, there men do desire to conform themselves in every manner they may, to the actions and behaviour of those, whom they do affect and love. And so in this case, the Church might show love and respect to her Redeemer, by making choice of that number of days for her Fast, which he had used in his. I may then, I hope, not without ground, say, that the Church did appoint forty days for Lent-Fast, with an eye to the forty days Fast of our Saviour; as willing, and that for good reason, to keep the same number of days, that he had done.  
Now out of all this, we have three Corollaries, which I will add for the conclusion of this whole point.  
1. Coral. That our Church hath great reason to wish, as she doth; that the old Discipline of Lent might be restored again. For the thing in itself is very effectual to purge sin, and work amendment of life: and the time is very fitly chosen, to conform us to the sufferings of Christ, and to fit us for the celebrity of his Resurrection: because having purged out the old leaven of sin, we may then keep the feast with the unleavened bread of sincerity and truth: yea and the very number of days, allotted for this service, is not without some good use to keep the fresher remembrance of our Lords tentations and fastings.  
2. Coral. That they overshoot themselves in a misgoverned zeal, who to cross the superstitions of Rome, do make these ancient fasting days the usual times of their feasting. For in so doing, they do not only show themselves unlike to the ancient Christians, whose example it is our glory to follow in their lawful courses; but they do also without cause obliterate a good memorial of their Saviour's mercies. I like their zeal in purging out of Popish superstition: but I should like it better, if it were joined with moderation and wisdom: such for example sake, as Ezekiah and the Priests did use in purging of the Temple. And that was this, 
(a) 2 Chro. 29.16.  They brought out all the uncleanness, that they found in the Temple of the Lord, into the Court of the House of the Lord: and the Levites took it, to carry it out abroad into the brook Kidron. And when they had thus cleansed all the House of the Lord, than 
(b) Vers. 21. etc.  they brought bullocks, and rams and Lambs and he goats, and offered sacrifices, and performed the wont service to the Lord in his Temple. Where we see, they did not pull down the Temple because of the superstitions or abominations rather, with which Ahaz and the Idolaters of that time had defiled it: but they purged out the superstition, and kept the Temple still for its wont holy uses. And so it were a commendable zeal, if men would purge the ancient fasting days of the Church, and carry out the superstitions with which Popery hath defiled them, and cast them into some river, or rather into some sea, that they may never appear any more in the Chrian world. But as it had been too much violence then, to pull down the Temple for the uncleanness sake that was in it; so it is too much violence now, to abolish all times of fasting and humiliation for the superstition that some men have placed in them.  
3. Coral. That while there is no public order for restoring the old Discipline, men should do well each one for himself apart, to renew so much of it, as he may conveniently in his private practice. And if any man's either great infirmities or just occasions do let him from so doing; (For infirmities of body, and occasions of necessary duties have ever been dispensed with:) yet than he should in desire follow after that, which indeed he cannot aspire unto; and by his inward humiliation & repentance, labour to recompense what is wanting in his outward fasting and abstinence. And thus I have done with this point of Lent; and consequently have by God's mercy now finished that which in the second place I proposed concerning our Saviour's fasting, and other things of our practice, occasioned thereby.   

CHAP. XI. Of Christ's hungering.  
Having hitherto spoken of our Saviour's fasting; it remaineth to add a word or two of the consequent thereof, which is his hungering, and thereof the Evangelist saith, He was afterward an hungered; which words may have two senses.  
The first is this, He was afterward an hungered; that is, he now first began to feel the want of meat, and nature began to crave some supply. And this interpretation implieth, that for the whole space of forty days, he had no hunger, nor felt no want of meat, or no affliction of body for lack of it: but that during that whole space, the Deity did support the humane nature, that his natural heat did not work upon the nourishment, according to nature's course, as the 
(a) Dan. 3.25.  fire of the Furnace did not work upon the three men that were cast into the midst of it.  
Secondly, the words may be expounded thus, He was afterward an hungered; that is, he was now pinched with hunger, and being not well able to endure any longer, did manifest his hunger by seeking after meat. And this interpretation implieth, that in the time of his forty days Fast, he felt some hunger, though not such as afterward he did, nor such but that he might endure it, and expect a longer time, before need made him to break off his purpose of fasting. And this I take to be the fit and more probable exposition of the words.  
But which way soever we take it, yet thus much is apparent by the Text, that at the end of forty days, Christ through long abstinence was in some distress for want of something to refresh nature, and yet had not so much as a piece of bread to satisfy his hunger, or to allay the craving appetite of his stomach. For that our Lord's hunger in this place, was not ordinary, such as a man when he hath fasted beyond his time may have, and yet continue without any notable offence unto nature: but rather that it was a pinching and a biting hunger, and such as bred grievance and molestation to nature, in a greater measure than is usual; may appear by two things. First, because the Devil took occasion by this hunger, to tempt him with turning stones into bread: which had been too silly a device for the old Serpent to use against our Saviour, if he had not seen him to be in some extremity for want of food. Secondly, because when the Devil had done his tentation (for which Christ did make way by his hunger;) GOD sent Angels from heaven to 
(a) Matt. 4.11.  minister unto him; that is, to bring him meat for his refreshing. Which kind of providence God doth not use to show, but in cases of extremity, and when ordinary means do fail us. The sum of all is, that Christ by his long abstinence did endure extreme hunger, by which his body was afflicted, and nature was molested.  
And hence we have this note, that our Lord did for our sakes submit himself to the afflictions and miseries of this life. The Prophet calleth him 
(b) Is. 53.3.  a man of sorrows, and acquainted with grief. And the Evangelists do show, how his whole life was a Tragedy of many sufferings. He was persecuted from his cradle to his Cross, and afflicted from the womb to the grave: but that which in this place we are to take especial notice of, is, the pinching hunger which he willingly endured, because it tended to the working of our Redemption, and the furthering of our salvation. To which purpose Saint john doth further note, that our Lord 
(c) joh. 4.6.  being wearied with his journey, sat thus on jacobs' Well: And giveth us withal to understand, that he was both hungry and thirsty, when he telleth us, that 
(d) Vers. 8.  his Disciples were gone away unto the City, to buy meat; and that himself did 
(e) Vers. 7, 9  ask water of the woman to drink. And yet notwithstanding his present want of food at this time, he refused to eat when it was brought him, because he had a more necessary work in hand, which he preferred before it; that is, 
(f) Vers. 34.  to do the will of him that sent him, and to finish his work; implying in that speech, the preaching of the Gospel, and his labouring to save the souls of men. And in this place, the extreme hunger that he suffered, was for the preparing of himself for his office, and for the finishing of the work of our Redemption. Thus our Lord was contented to endure hunger and thirst, and any thing, for the redeeming and saving of our souls; so that as he sometimes said of the jews, after he had used all good means to work grace in them, 
(a) Isai. 5.4.  What could have been done more to my Vineyard, that I have not done in it? so, considering his mean birth, and poor life, and bitter death, etc. he may as truly say, What could I have suffered more for my Church, which I have not suffered for her? And now if any man perish, it is his own fault, who refuseth so great salvation wrought by his Saviour: and if any man be saved, it is Christ's merits, who hath purchased so great Redemption for him, when he had deserved damnation and death.  
And this may afford us diverse good lessons, at which I will only point in this place.  
1. It teacheth us, what a thankful remembrance we should keep of our Saviour's pains for us at all times. But especially at this time of Lent, ordained of purpose for a memorial of Christ's sufferings, we should often meditate on our Saviour's great love unto us, and consider from point to point, how being Lord of all, he made himself the basest of all, borne in a stable, lodged in a Manger, pinched with hunger, followed with contempt; accused, condemned, crucified and entombed in the earth for our sakes.  
2. It yields us comfort in all distresses. For the poor soul, when he is pinched with famine, may thus think with himself; My case is poor and miserable; but so was my Lord and Saviour's before me: he suffered greater hunger than this, and yet he had no bread to refresh him; nor no eye of man to pity him: but the only company and comfort that he had for the time, was the yelling of wild beasts about him, and the tentations and batteries of the Devil against him. And the like meditation of comfort may be drawn from other parts of Christ's sufferings, to cheer all them that be in like distress. For if Christ suffered such great things without grudging, a Christian may be content to endure lesser things with patience and comfort.  
3. It cryeth shame upon our niceness and tenderness, who repine to endure any pains, either for Christ's sake, or our own. For if he fasted so long, and hungered so much for us; is it not much more reason, that when occasion serveth, we should fast for ourselves? And yet see the difference. He fasted forty days and forty nights; and we think it too much to fast one day, without adding any night unto it: he fasted, till he fainted; and we think it too much to fast till we have concocted the crudities of the former meal: he fasted, when hunger pinched his body, and molested nature, and yet would endure it still, till he had finished the work, which he intended in his Fast; & we think it too much, to endure the least pain, though the mortifying of our sins do require a great deal more. Nay Christ was betrayed & apprehended & condemned and crucified for our sins; and we think it too much to pass these days of his sufferings, in a sad and mournful remembrance of them. But we should learn to check our dulness, by comparing it with our Saviour's forwardness and zeal. And hereunto we may further add, that if the Physician do taste of the potion which he prescribeth, the Patient may be sure that there is no poison in it: and so, seeing our Lord, the Physician of our souls, hath drunk so deep of this Cup of humiliation, we may be sure it is no way hurtful to our souls. And therefore if we cannot equal him in fasting forty days; at least let us not repine to follow him in fasting at convenient times: and as he passed not for a pinching hunger, that he might work our Redemption; so let not us stick at a little hunger, that we may attain the salvation that he hath purchased for us.   

The Conclusion, touching the physical use of Fasting.  
HItherto I have exhorted men to Fasting out of the grounds of Divinity; and I hope my labours will not altogether want effect in religious minds: but yet it may be, that some who are well affected toward this exercise for the spiritual good that they hear to be in it, may be deterred from the practice of it by reason of some corporal hurt which they fear to receive from it. For myself have met with some, who say that fasting breedeth wind in the stomach, gripping in the bowels, giddiness in the head, and faintness through the whole body: and by reason hereof, they think themselves privileged and exempted from this task of abstinence. And true indeed it is, that some such infirmities there may be, as cannot bear this want of food, without manifest hurt or inconvenience; in which cases God dispenseth with them, whom himself hath not made able to endure it. But it is no less true, that most times men except against fasting, as an hindrance to their health, when it would be the only help either to recover or preserve it. Surely, for mine own part, I can truly say, that though before trial I feared hurt, by reason of my sickly and weak temper: yet after trial I have found the quite contrary; my body more at ease, my spirits more free, and all my senses more fresh and lively. And 
(a) Tractat. de vitae sobriae commodis.  Cornarus, an Italian Gentleman, reporteth of himself, that he recovered himself out of a desperate sickness, and preserved himself in perfect health long after, only by the help of a thin and spare diet. And 
(b) In his book entitled, Hygiasticon, or Vera ratio conseruandae valetudinis. num. 35. & seqq.  Lessius hath gathered many examples of former time, by which it may appear that fasting hath lengthened men's lives beyond the usual time. To all which experiments he joineth both reasons of his own, and testimonies of sundry learned Physicians; and it were easy, if that were requisite, to add more. But because this is a thing beside my profession, I am not willing to wade too fare in it: Only, for conclusion, and to give some satisfaction to such as conceit hurt without cause, I have thought good to acquaint the Reader with the judgement of Eernelius, a most learned and renowned Physician, who hath exactly set down his mind concerning the physical use of fasting, in the words following:  



(a) Method. medendi l. 2. cap. 20.  EOrum quae per summa corpus exhauriunt vacuantque, alia sudores conspicuè cient, alia halitum tenuémque substantiam perspiratu digerunt. Hoc genere continentur inedia, unctio et frictio: illo exercitatio, balneum, laconicum. Phlebotomiaes vires proximè imitatur Inedia; sensim ac pedetentim sanguinem absumens, quem semel ac repente phlebotomia vacuat: praetereà verò crudos humores aliósque complures dissipat, omnisque generis excrementa propellit. Etenim natura libera nec impedita, salutaria quaeque nobis continenter procurat. Quum igitur consuetus corpori cibus aut subducitur, aut ex toto circumciditur, huiúsque penuria inest; insitus nobis calor omnium naturalium functionum author, per omnia diffusus ac insertus, novi cibi copiâ minimè implicatus, ubique vim suam exerens, invalescit. Ac primùm quidem utilem succum & sanguinem in corporis partiúmque substantiam mutat absumitque nutritione: tenues verò humores ac superuacuos in halitum digerit ac sine sensu dissipat: crudos concoquit, mutatque in sanguinem alendo corpori idoneum: ex superuacuis autem crassos attenuat, lentósque detergit: ac proindè strenuè expedit obstructiones. Adhaec, quicquid concoquere non potest, id saltem praeparat; viásque omnes corporis, quibus excludatur, patentiores expeditioresque facit. Tum etiam expultrix facultas quaecumque praeparata fuerint, in expurgationis vias adducit expellitque for as. Hinc plerumque aluus sponte soluitur, vomitiones erumpunt, urina profunditur uberior, cerebri excrementa defluunt; & quae à purgationis via longiùs absunt, perspiratione dissipantur. His corpus universum sublato quasi onere levatur, respiratio libera fit ac facilis, mens sensusque omnes expeditiores alacrioresque evadunt. Haec dum confert Inedia, impuro quidem corpori plerumque ventriculum vitiosis implet humoribus, undè stomachi erosiones, vigiliae, corporis perturbationes & vertigines; quòd scilicet insitus calor perinde ac medicamentum noxios humores exagitet in alimenti penuria. At verò perturbatos ea demùm subigit, domat atque depellit: undè magna sequitur tranquillitas, & morborum multorumque symptomatum sedatio, superstite quidem etiamnum & integro naturali calore. Haec sanè moderata efficit Inedia, ut quae acres humores exacuit, incendit, calfacitque corpus. Immoderata verò, quoniam pabulo atque etiam superuacuo humore assumpto, ipsam quoque partium substantiam dissipat, quae caloris est sedes; corpus tandem refrigerat, viresque comminuit & obterit. Salubris est tempestiva abstinentia, & apprimè utilis quae per Inediam fit enacuatio. Etenim blandè nullaque violenta aut corporis aut humorum impulsione, nullaque aliena qualitate in corpus inducta, sensim ac lentè progreditur. Acutis porrò urgentibusque morbis, solâ inediâ vix tutò succuri potest: sed aut venae sectione, aut pharmaco expeditè vacuandus est corruptus & putridus humor, qui de sua bonitate plurimùm decessit; & quem insitus calor neque ampliùs in benignum reducere, neque derepente exturbare potest. At leues morbos ex cruditate futuros arcet cibi parsimonia: eosdem recèns genitos facile persanat Inedia: inveteratos quoque eos plurimùm coctione lenit, tandemque profligat. Ea ipsa ex plenitudine futuros convenienter inhibet, quòd sensim ac tempore onerantem copiam eximat. Qui verò iam praesentes ex copia saeviunt, eos non Inedia sed venae sectio expeditè tollit. Sed & in crudioribus morbis materiae situs aestimandus. Nam quum venis aut summis partibus ut capiti, vel plenitudo, vel cruditas, vel pituita gravis molestaque est, cibus parcus siccusque confert; eâ moderatione, ut praecordia primasque partes ne collabantur alat, non autem ad corporis summa ipse pertingat. Quum vero aut in ventriculo aut in prima coporis regione vitium inhaerescit, multo parcior sicciorque victus imperandus. Inedia appellatur modò abstinentia, modò parsimonia non cibi duntaxat, sed & potûs, qui magis promptiusque quàm cibus tum viscera tum venas implet, ijsque negotium facessit. Quos igitur morbos Inedia non sustulit, medicatione curato.   

The same in English.  
OF those things which drain and evacuate the body through the upper parts, some do apparently provoke sweats, others digest vapours and thin substance by breathing through the pores of the skin. In this kind are contained Fasting, Anointing, Rubbing: in that, Exercise, Bath, and Hothouses.  
Fasting comes nearest to blood-letting in force and virtue: wasting the blood by little and little, which blood-letting sends forth at once and on a sudden. Besides that, it scatters and spends the raw and many other humours, and drives forth all kind of excrements. For, nature being free and not hindered, doth forthwith procure us all things that are healthful. Therefore, when the wont meat is either in part or in whole withdrawn from the body, so that there is want of it; then our inbred heat (the author of all our natural functions) which is diffused and spread throughout all parts, being not encumbered by the abundance of new meat, every where exercising its own force, grows strong. And first of all it changeth the profitable juice and blood into the substance of the body and the parts thereof, and consumes it, by turning it into nourishment: but the thin humours and the superfluous it digests into vapours, and wastes them insensibly: the raw humours it concocts, and changes into blood fit for nourishing the body: and of the superfluous humours, the thick ones it makes thin, & scoureth away the slimy: and therefore it strongly riddeth obstructions. Moreover, whatsoever it cannot concoct, that it prepares at least; and it makes all the passages of the body, by which it should be thrust out, more open and ready. Then also the expulsive faculty carries away whatsoever was prepared, into the passages of purging, and expels it out. Hereupon most commonly the belly is loosened of its own accord, vomitings burst out, urine is made in more abundance, excrements of the brain flow down: and that which is further off from the passages of purging, is consumed by breathing through the pores of the skin. By these means, the whole body is eased, being disburdened as it were of its load, the breathing is made free and easy, the mind and all the senses become more ready and cheerful.  
Fasting, while it works these things in a corrupt body, most commonly it fills the belly with ill humours: whence come gnawings of the stomach, watchings, disturbances of the body, and giddiness or swimmings in the head: namely, because the natural heat doth in the want of nourishment exagitate the noxious humours, as Physic doth. But those disturbed humours at last it subdues, tames, and drives out: whereupon follows great tranquillity, and assuaging of diseases and many symptoms, natural heat hitherto remaining in his integrity and strength.  
These things indeed doth moderate fasting effect, in that it whets the sharp humours, inflames, and heats the body. But immoderate fasting, because both the nourishment and the superfluous humour being spent, it wastes also the very substance of the parts, which is the seat of heat; at length it cools the body, and diminishes and impairs the strength. Seasonable abstinence is wholesome; and most profitable is that evacuation which is made by fasting. For it works gently, and without any violent forcing either of the body or the humours, and without bringing into the body any unnatural quality, it proceeds softly and by degrees.  
Furthermore, sharp and violent diseases can scarce safely be helped by fasting alone: but the corrupt and putrified humour, which hath much degenerated from the natural goodness, & which the inbred heat can neither any more reduce to its goodness, nor suddenly drive it out, must be presently evacuated either by blood-letting, or purging. But light diseases, that would rise of crudities, sparing diet prevents: the same being newly bred, fasting easily cures: and when they become inveterate and old, it doth mitigate them by concoction, and at last drives them away. The same fasting doth conveniently stop the diseases that would come of fullness: because, by degrees and in process of time, it takes away the abundance that burdens nature. But those diseases which now for the present do rage by reason of fullness, not fasting but blood-letting doth readily take away.  
And beside, in cruder and rawer diseases, the place where the matter lies is to be considered. For, when either fullness or crudity or phlegm is burdensome and troublesome to the veins or the upper parts, as to the head, then sparing and dry diet is good: with that moderation, that it may nourish the numbles and chief parts that they waste not, and yet reach not so fare as to the upper parts of the body. But when the fault sticks either in the ventricle or in the first region of the body, a much more sparing and dry diet must be enjoined.  
Fasting is called sometimes Abstinence, sometime a sparing not of meat only, but also of drink, which doth more and sooner than meat fill both the bowels & veins, and finds them work. Therefore do thou cure by Physic, those diseases, which fasting hath not taken away.     
FINIS.