A SERMON OF fasting, and of Lent, and of the antiquity, dignity, and great necessity thereof; Preached upon the 14. of February, anno 1607. at Shaftesbury. By IO. MAYO. Daniel 9 3. And I turned my face unto the Lord GOD, and sought by Prayer and Supplications, with fasting, and sackcloth, and ashes. LONDON. Printed by W. Hall, for John Helm, and are to be sold at his shop, in S. Dunston's Churchyard. 1609. To the right Worshipful WILLIAM WILKS Doctor in Divinity, and one of his majesties Chaplains in ordinary: And to the Worshipful Mayor and Recorder of the Borough of Shafiesbury; and to the Masters and Burgesses of the same. THere was never any age that bragged more of knowledge, and yet, never any that had less soundness. For as the hearts of men were never more empty, and their hands never more idle: so their tongues were never more stirring, and their brains never more stuffed: not so much studying to do what they know, as to find what they may believe: being like to those Pyrronian Philosophers or Sceptics of whom A. Gellius writeth Lib. 11. Cap. 5. who would always seek and consider, but never decree, appoint, nor comprehend any thing; but only according to their own fantasy, and the depth of their own capacity. Some think, that God's school is more of understanding than affection; and they endeavour to have much knowledge though it be without zeal, and to get much skill, though it be without loyallobedience and good government. It is not sufficient for such to be of God's court, but they will be of his counsel also. They will needs pry into his Ark; inquire into things not revealed; and be puffed up, and be wise in themselves; teaching, preaching, and persuading that, which tendeth rather to liberty, fancy, and self-will, than to prayer, fasting, alms and mortification of the flesh. Yea, and not content with that, they deprave and traduce others that follow not their own humours and opinions therein; and speak of them, not humbly as Judah said of an offender Gen. 38. 10. She is more righteous than 1: but hatefully and without peace, as joseph's brethren did of him. Gen. 37. 4. The reason and occasion why and wherefore I writ this, may soon be understood, both of you, who are a teacher in the Church, and have had great experience of this creeping and encroaching evil: and of you also, who bear public office and authority in the commonwealth, having seen the pangs and practices of these kind of people, still murmuring and muttering against princely proceed in ecclesiastical government, and against things in themselves indifferent, but by authority necessary, as commanded by his Majesty. It is charity's precept to speak well of all; and Civilities rule not to backbite the absent. And yet we see, that some of them consider of other men's doings, that tend to form, order and decency, As Satan considered of job, and his actions, when God said unto him; Hast thou considered my servant job? And he signified yea, but it was to bely & calumniate him. And although we now see the staff of our bread broken, and the evil arrows of death and famine sent amongst us, to make us humble ourselves before the almighty God of heaven, with fasting, prayer, and repentance: yet they can not be brought to observe and keep any time and season of abstinence and fasting, commanded by authority, but they will rather hazard an opposition to the peace of the church, and to the good of their country, than suffer their appetites to be bridled, and their zeal to be guided by the limits of any good laws. The consideration of this matter hath moved me to publish this Sermon, and to dedicate it, both to you, whom for many causes I respect & reverence, & whose favour and kindness I have found in no small measure; and to all you also, who have showed your love and countenance towards me, not only in hearing patiently, but in construing courteously, that which is now come to the general view of others. Accept of it I pray, and take it as coming from him, who wisheth you all increase of happiness, and all grace mercy, and peace in Christ JESUS. Shaftesbury the 28. of November. 1609 Your Worship's most assured to be commanded IO. MAYO, Psal. 69. 10. I wept, and chastened myself with fasting, and that was turned to my reproof. THE book of the Psalms is a book Sapientall: set forth unto us by the holy Ghost, and doth serve for many and divers purposes. Someof the Psalms serve formusicke, as we may know by their title. Some for Prayers, some for Thanksgiving, some for Consolation, some for Doctrine, some for Prophecy, & some for Story. All to this end and purpose, to give unto us present remedies against troubles and temptations of the mind and conscience, and to make us live in the true faith, fear and love of the Lord. David the son of Ishai, a man according to Gods own heart, was called the sweet Psalmist of Israel; who not only made Psalms himself, but ordained wise and skilful men to make Psalms, and to prophecy with all kind of instruments, as Asaph, and his sons: Corah, & his sons: Heman, and his sons: jeduthan, and his sons. Which Psalms, or praises according to the Hebrews, were chief ordained to praise God, & to give him thanks for his blessings and benefits; and are called the Psalms or the songs of David, because the most part of them were made by him. This Psalm, in which my text is contained, was made by David, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wishing song or Psalm: and of Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a song of a converted heart; & it doth contain specially two parts: First, a Petition from the 1. verse to the 30. Secondly, a praiseful conclusion from the 30. verse to the end of the Psalm. For the Prophet David being atype of Christ given of God, doth seem to have written this Psalm in the name of Christ and of his Church, even as the evangelical history doth show it; & as the Apostles themselves do apply it. These words which I have read unto you being written in the 10. verse, do contain in them two parts, 1. An Aaction of David. 2. A construction of that Action by others. An action of David, consisting of his Passion & Mortification. Of his passion, in these words, I wept. Of his mortification, in these words, And chastened myself with fasting. The construction of the Action, in these words; And this was turned to my reproof. I wept (saith David). He wept not here as he did for Abner, or as he did for the death of his son Ammon. He wept not here as he did when he fled from his son Absalon, or as he did for the death of his son Absalon▪ He wept not here as jacob did for his son josep, or as Ezekiah did when he heard he should die; but he wept here as Peter did when he had denied his master, and as Josiah did when he heard the words of the book of the Law. He wept with care, with compunction, and with contrition of heart, for his sins and offences committed against the Lord, even as he did in Psalm. 6. 6. where he saith: Every night wash I my bed, and water my couch with my tears. I wept, saith David, being a Prophet, a Prince, and the servant of the Lord. A thing not unfitting, nor unseemly for a Prophet, a Prince, & the servant of the Lord in such a case. Because such kind of waeping is a sign of true and hearty repentance; It is the fruit of passion, a token of a broken heart, and (as S. Basill saith,) the food of the soul. And therefore the Lord himself saith by his Prophet joel 2. 12. Turn unto me (saith he) with all your heart, and with Fasting, and with weeping, and with mourning. And our Saviour Christ himself saith Luke 6. 21. Blessed are ye that now weep, for ye shall laugh. And the Apostle S. james saith to the wicked rich men, Chap. 5. 1. Go to now, ye rich men, weep and howl for your miseries that shall come upon you. And chastened myself with fasting▪ Insome translations, I wept, & my soul fasted: as it is in Psal. 35. 13. Levit. 23. 27. And as Apollinarius upon this Psalm saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have broken or subdued my soul with the labours or sweats of fasting. The Prophet David not only wept, and showed his passion, but chastened himself with fasting, & showed his Mortification. So did the Apostle S. Paul, as he himself writeth, 1. Cor. 9 27. But I do chasten and beat down this my body, and bring it into subjection: why? Lest when I have Preached to others, I myself should be reproved. So did the Prophet Daniel, as we may read, Cha. 10. 3. where he saith: I was in heaviness for three weeks of days. I ate no pleasant bread, neither came flesh nor wine into my mouth. So did that blessed Hilarion, as S. Hierom writeth in his life, who would say unto his body, thus, as S. Hierom there relateth: Ego (Asine) faciam te ut non calcitres. O thou Ass, (said Hilarion to his body) I will make thee that thou kick not. I will feed thee, not with barley, but with chaff. I will tire thee with hunger, I will load thee with great thirst, I will bring thee over heats & colds, that thou shalt rather think upon thy meat than wantonness. Wherewith did the Prophet David chasten himself? with fasting. I wept, and chastened myself with fasting. So he did in Psalm 109. 23. where he saith: My knees are weak through fasting, & my flesh is dried up for lack of fatness. So did the children of Israel in the house of the Lord. Judg. 20. 26. So did Anna the daughter of Phanuel in the Temple of the Lord. Luke 2. 37. So David and his men wept and fasted till even, for Saul and for jonathan his son, for the people of the Lord, and for the house of Israel, because they were slain with the sword, 2. Sam. 1. 12. And so David himself fasted, prayed, and lay all night upon the earth for the child's life. 2. Samuel 12. 16. Some think that abstinence and fasting are one and the same, because they are both employed about the same matter, and many times the one is taken for the other. And some think that to fast, is nothing else but to live soberly and conveniently to nature. Abstinence even as temperance, doth bind every man to keep and observe it. For as it is not sit for any man at any time to live intemperately, so it is not meet for any man to admit that which is against true abstinence, because we ought to eat and drink no more than reason willeth, or necessity of nature requireth. Fasting doth not bind all, nor always, but some only in their time and place. For most certain it is that our Saviour Christ and his Apostles, with many others both before and after them lived soberly and conveniently to nature, and yet they not always fasted. For if they had always fasted, our Saviour Christ would never have said: The bridegroom Luke 3. 25. shall be taken away from them, and then shall they fast in those days. And that was turned to my reproof, Here is the Construction. David was reproved for his weeping, and for chastening himself with fasting. By whom? By his enemies, who would destroy him guiltless, and were mighty. Psal. 69. 4. By his enemies, who spoke against him, tested upon him, and being drunk, made songs upon him. It hath not always been a fault, but a fashion for wicked men to reprove and reprehend virtue & verity in good men. And therefore judas grudged at Mary Magdalen for breaking of the bore of ointment, and for pouring it on Jesus head Mark. 14. 4. The Pharisees reproved Christ's Disciples to his face for plucking the ears of Corn upon the Sabbaoth day, Matth. 12, 1. And our Saviour Christ himself was mocked, scoffed at, scorned, scandalized, reproached, reproved and reviled by the Jews, by the Scribes, and others, and told that he was a friend to Publicans and sinners, and that he had in him Belzebub the prince of the Devils. Mark 3. 22. In the time of the heathen, the Cynic Diogenes despised all things: the Philosopher Democritus laughed at all things: the Philosopher Heraclitus wept at all things: the Philosopher Aristotle thought he knew all things: and the carping god Momus blamed and reproved all things. Envy and reproof do always wait at virtues elbow. For Isboseth shall never want a man in his own camp, Elah a servant in his own house, and David a son from his own loins, besides Achitophel's, Doegs', and Shimees, not only to reprove him & reprehend him, but to work treason and treachery against him. And therefore the Orator saith well in his first Paradox, Ista omnia talia videmus: We see all such things, that also wicked men have wealth, and do hurt the good. And the Prophet David saith truly, Psalm. 11. 2. The ungodly bend their bow, and make ready their arrows within their quiver, that they may privily shoot at them which are true of heart. Thus much of the Phrase. The Matter, as I said before, is an Action of David consisting of his Passion, and his Mortification: & a Construction of that Action by others. In the Action, I have thought good to observe these five particulars. 1. What Fasting is. 2. How many sorts of Fasting there are. 3. The effects of Fasting. 4. The causes of fasting. 5. The antiquity, dignity and necessity of Fasting. In the Construction of the Action I have thought good to observe three Particulars, and two Questions. The 1. Particular, what Lent is. 2. By whom it was first ordained. 3. To what end and purpose it was ordained. The 1. Question; Whether set days, and times of abstinence and fasting, aught to be commanded by authority. The other Question: Whether it be a sin wilfully to break and to despise set days and times of abstinence and fasting commanded by authority. Fasting (as some define it) is a proper act of Abstinence, or a certain peculiar manner of Austinence. As other some define it, It is a Parsimony of living, and an Abstinence of meats. Tertullian saith: That it is a work of reverence towards God. Gregory lib 5. Moral. saith: That it is, Quando quis pro amore Dei, etc. When any one for the love of God and his own health doth abstain, not only from things unlawful, but from things lawful and granted. That reverend Bishop jewel of Salisbury of famous memory, saith: That it is a religious work ordained to testify our humility▪ and to make the flesh the more obedient to the Spirit, that we may be the quicker to Prayer and to all good works. A late excellent and exquisite Divine of ours, saith: That it is an help and furtherance Perkins Reform. Cathol. pag. 222. to the worship of God, & a good work if it be used in a good manner. For (saith he) it is a work allowed of God, and highly to be esteemed of all his people and his servants. The Greckes will have it to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of not eating, or of eating nothing at all. And the Latins will have it to be called jeiunium, ab intestino ieiuno, because with hunger the bowels are void and empty. In the holy Scripture we find 4 sorts of fasts. 1. A miraculous fast. 2. A fast from evil works. 3. A penitenciall fast. 4. A fast from surfeiting, Moses, Elias, and our Saviour Christ himself used the Miraculous fast; for they fasted 40. days and forty nights. Of the fast from Evil works, the Prophet Esay writeth, Chap. 58. 5. Nunquid est tale jeiunium quod elegi, etc. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head? etc. Of the Penitential fast, we read in the third Chapter of jonas, the seventh verse: where the king of the Ninivites at the preaching of jonas proclaimed a fast in these words, Let neither man nor beast, bullock nor sheep taste any thing, neither feed nor drink water. Of the fast from Surfeiting, our Saviour Christ himself speaketh Luke 21. 34. Take heed (saith he) to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness. Some there be that make two sorts of fasts. A Public fast. And a Private fast. A Public fast, is that which is performed and used according to the Prescription of law, the Commandment of the superior, and the Custom of the country. A Private fast, is that which is done voluntarily without any constraint or compulsion of the Law. Some there be, that make 4. sorts of fasts. 1. a Mosaical fast. 2. An evangelical or Ecclesiastical fast. 3. A covetous fast. 4. A Philosophers fast. Some there be that make 4. other sorts of fasts. 1. A Spiritual fast from sin. 2. A corporal fast from eating and drinking. 3. A fast of necessity. 4. A Christian and Religious fast. Of the Spirituali fast from sin, we do read in the 7. Chap. of the Prophet Zacharie, the 5. 6. 7. verses. A Corporal fast from eating and drinking, is of 3. sorts. 1. Natural. 2. Supernatural. 3. Civil or Politic. Natural is that, which is prescribed by Physic, for health's sake. Supernatural, is as the prohibition of Saul, which jonathan was angry with, because the people waxed faint. Civil or politic, is that which is for the general good and benefit of the whole Common weal. A fast of necessity, is that which we cannot avoid, as in the time of dearth. That great schoolman Aquinas doth call this fast, jeiunium ieiunij, a fast, of a fast: because the earth forbeareth her fruits, we forbear food, and would eat, if we had it. A Christian or Religious fast, is either Common, or ordinary; Special, or extraordinary. Some there be that make seven sorts of fasts, which be these. 1. A pharasaical fast. 2. A gluttonous fast. 3. A deceitful fast. 4. An inordinate fast. 5. A superstitious fast. 6. An heretical fast. and 7. a devilish or satanical fast. A pharasaical fast, is to fast with hypocrisy and dissimulation, to get an applause and opinion of holiness among the people, of which Christ himself speaketh in Matth. 6. 16. Moreover when you fast, look not sour as the hypocrites, for they disfigure their faces, that they might seem unto men to fast. A Gluttonous fast, is not to keep the laws of due temperance in fasting. Of which S. Hierome writeth in his 2. lib. against jovinian: where some (saith he) which were to fast, the Dinner or Supper before they began their fast, would eat so much that they were not well able to digest it in two days after. A Deceitful fast is to use wine, or any other meat or drink before or after meals, ut fallamus jeiunium, that we may deceive or cozen our fast. An Inordinate fast, is to keep no order of Christian charity and wisdom, but to pass over the mean of reason, as well in keeping it, as in leaving it. A Superstitious fast, is to apply one's self rather to the manners of the Jews, the Saracens & the Mahometans, then of the Christians; or to think one self not well to have fasted, if one break his fast before the stars appear in the night. Or to fast in days exempt from fasting by the laws and custom of this Land, not with any good or godly cause, but with contempt and disdain of them. An Heretical fast, is to fast with the custom and mind of the Manichêes, Novatians, & other Heretics; or doubtfully to observe times which they out of a certain error have consecrated to fasting. A devilish, a satanical fast, is to obey the law of fasting, and yet to make no end of sinning, but to continue and persevere in the wicked custom and delight thereof. A rare and renowned Divine of ours, whose judgement is best to be followed in this matter, doth make three sorts of fastings: 1. A Moral. 2. A Civil. 3. A Religious fast. Moral fasting, is the practice of sobriety and temperance: when as in the use of meats & drinks, the appetite is so restrained, that it doth not exceed moderation. Civil fasting, is when upon some particular and politic considerations, men abstain from certain meats. As in this our common weal, the law doth enjoin us to abstain from flesh meat in this time of Lent, upon Fridays and Saturdays, and other times of the year. A Religious fast is, when the duties of Religion are practised in fasting; as the exercise of Prayer and humiliation. The effects of Fasting, are either special for ourselves, or general for the whole Commonweal. Special for ourselves; to bridle the wantonness of the flesh, and to make it the quicker to Prayer, and to all good works. General for the whole Commonweal, to preserve the brêed of cattle, to maintain the Prince's navy, and the Calling of the Fisherman. And the like is affirmed by our modern Divines, that the Principal and right ends of fasting are three. 1. To make the mind the more attentive in the meditation of the duties of godliness to be performed. 2. That the rebellion of the flesh may be subdued: For the flesh be-being pampered, becomes an instrument of all, and all licentiousness▪ 3. To profess our guiltiness, and to testify our humiliation before GOD, for our sins and offences committed against him. This is proved by many places of Scripture, as Numb. 30. 14. Esay 5. 11. Rom. 14. 21. where the Apostle saith: Non est bonum, It is not good, neither to eat flesh nor drink wine, whereby thy brother stumbleth or is offended. This is proved by many examples of the Scripture, as of David, Daniel, Tobias, Cornelius, Paul, and others. This is proved by the testimony of the ancient fathers, and especially these: of that learned father Saint Austin, lib. 3. Chap. 5. against Faustus, where he saith: Non ideo carnes prohibentur quia malae sunt, sed quia illarum epulae carnis luxuriam gignunt. Flesh is not therefore Ser. 66. sup. Cant. forbidden because it is ill, but because the banqueting thereof breedeth riot. Of S. Bernard, who saith: Abstineo à carnibus, etc. I do abstain from flesh, lest whiles I do too much nourish the flesh, I do also nourish the vices of the flesh. And of Chrisostome in his seventh Homily upon the first Chapter of Genesis, towards the latter end of the Homily, where he saith: Abstinentia propter hoc recepta est. Abstinence is for this cause received, that it may bridle the wantonness and riot of the flesh. The causes of fasting are many, and specially 4. 1. The Holy Ghost. 2. The Commandment of God. 3. Faith. 4. Repentance. The Holy Ghost is the cause, for three reasons. 1. Because by Nature we are given to gluttony and drunkenness, which natural vices we do not leave without the grace of the holy Ghost. 2. Because it is not sufficient to abstain from gluttony and drunkenness, unless the heart doth also consent thereunto. 3 Because Fasting is a good work, and all good works are the fruits of the holy Ghost. Gal. 5. 22. The Commandment of God, is the cause, for 2. reasons. 1. Because it is expressed in the Commandment of the Lord, that we should abstain from gluttony and drunkenness. 2. Because the Lord by his commandment doth require of us such Abstinence, and forbids the contrary. Faith is the cause; because without faith it can not be well done, nor acceptable unto the Lord. For whatsoever is without faith, is sin: and without faith it is impossible to please God. Repentance is the cause: because fasting is a true sign thereof, and an outward means whereby we do acknowledge our guiltiness and unworthiness of the least benefits of Almighty God. And therefore the fasting of the Ninivites was a sign of their repentance; and their repentance a sign and fruit of their faith, whereby they believed the preaching of jonas. Thus much what fasting is: How many sorts of fastings there are: Of the Effects of fasting: and the Causes of fasting. Now of the Antiquity, Dignity & Necessity of fasting. Fasting is no new invention, nor any late upstart. The Antiquity of it doth make it venerable; and the Perpetuity of it until this day doth highly grace it. Some have derived it from Paradise, & made it as ancient as the first man Adam. For the forbidding of the tree of knowledge of good and evil, they say was a law of Abstinence. The Stories of Gentility and Poetry, do show the Antiquity of fasting most plainly. For Ceres had her fast, jupiter his fast, and Priamus in Homer bewails the death of his son Hector with fasting, and in dust. Besides, the patriarchs used it, the Prophets forsook it not, and our Saviour Christ and his Disciples departed not from it. The Dignity of fasting is great, eminent, and very excellent: for it is the exercise of nature, thepractise of Gentility, & the Law and the Gospel of Christ himself. It is comfortable, Divine, Medicinable, Spiritual, wholesome, and an instrument to every good work. It doth administer wisdom, it doth extinguish the wicked desires of the flesh, doth lift up the mind to heaven, it doth unit man with God, and as Tertullian saith, It doth cast out devils. Nay our Saviour Christ himself so saith, as we may read in Matth. 17. 21. where it is said; This kind of devils is not cast out but by Fasting and Prayer. It is strange to see what the ancient fathers have written of fasting, & how much they have attributed thereunto. Athanasius saith, Lib. de Virg. That it is the meat of the Angels, and that he who doth use it, is to be thought of Angelical order: Great (saith he) is the force of Fasting. Great things and excellent things are done by it. Basil saith thereof thus: jeiunium Ser. 1. de jeiu. Prophetas ingenerat, etc. Fasting doth breed Prophets, and doth add strength to the mighty. In wars it doth add fortitude: in peace, it doth teach quietness. And that I may speak in a word, as many holy Fathers as have been, thou shalt find them all to be directed and guided to lead a life worthy of God, by abstinence and fasting. Isydorus saith of it thus: Est res sancta, opus coeleste, etc. It is an holy thing, an heavenly work, a gate of the kingdom, a form of the kingdom to come: and he that doth it well and holily, is alienated from the world, is made spiritual, and is joined to God. The Necessity of fasting is such and so great, that in this our common weal, set days and times of Abstinence and fasting, are appointed for civil and politic respects; and (as I said before) to maintain the Prince's Navy, to preserve the breed of cattle, and the calling of the Fisherman. Of this, I will say even as a zealous and Religious Divine of ours saith in the conclusion of the 12. point of Fasting: It were (saith he) to be wished, that fasting were more used of all Christians, in all places: considering the Lord doth daily give Perkins Refor. Cathol. pag. 231. us new and special occasions of public and private fasting. These words of our Divine we find to be true: for the All-great, and Euer-gratious GOD of Heaven, hath of late given unto us new and special occasions of both private and public fasting. You know, how after the death and dissolution of our late Sovereign of happy memory Queen Elizabeth, we all feared great troubles and tumults to arise amongst us: And yet we saw that our peace and prosperity was not eclipsed, by reason of our good and godly King, whom the loving Lord of Heaven hath placed upon the seat of this kingdom, to rule his people with a wise and prudent heart. You know, how the Almighty Lord hath shaken the sword of the devouring Angel many years together upon the City of London, and upon most cities, towns, and villages of this Land, to rouse us up (if it might be) from the sleep of sin and security, and to make us humble ourselves unto him with fasting, prayer and repentance. You know how mightily and miraculously the same Lord hath delivered us out of the very jaws of death and destruction; and from a treason, What treason? A treason of such horror and monstrous nature, that the tongue of man never delivered the like, the ear of man never heard the like, the heart of man never conceited the like, and the malice of any earthly and infernal devil never practised the like. And you know also, how this great Lord hath made the seas & the waters but this last year to rage and to roar upon this Land, with unheard & unseen flow, inundations and rise, to the drowning of Corn and Cattle, Men, women and children, yea, and of whole Parishes. If now we do not convert from our wicked ways, and give ourselves to fasting, prayer and amendment of our lives, surely, surely, some heavy, yet just judgements, yea, some great and grievous plagues and punishments are like to come upon us; which God for his mercy's sake, Christ for his merits sake, and the Holy Ghost for his Names sake, withdraw, withhold, and keep from us. Thus much of the five Particulars observed in the Action. Now of the three Particulars and the 2. Questions observed in the Construction. What Lent is. The name of Lent was not at first idly given, nor without great reason & grave consideration. For it doth signify a time of forty days, according to the Greek and Latin denomination. Men in ancient times have reverenced this number of 40. with so great observation, that they celebrated a feast thereof which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a feast of forty days. This number of forty hath not lightly bêen neglected, nor lewdly, nor loosely been rejected, because it was thought a mystical and wholesome number, and very significant in the religion of expiation, penitency & great mysteries. For forty days and forty nights the Gen. 7. 4. rain was upon the earth. After forty days the waters ceased, and Gen. 8. 6. Noah opened the windows of the Ark which he had made. Moses was in the mount, how long? 40. days Exod. 24. 18. and 40. nights. The destruction of the Ninivites was deferred, how long? till after forty days. The children of Israel had 40. mansions in the wilderness. The children of Israel were 40. years in the wilderness, and before the time of that mystical number was out, they could not enter into the land of promise. Moses, Elias, and Christ Of this number see, Gen. 6. 3. and 18. 29. himself fasted 40. days and forty nights. Our Saviour Christ was forty weeks in the womb of the blessed Virgin. Forty days from Numb. 18. 34. & 33. 38 & 13. 26. his Nativity he remained in Bethleem, because he was offered in the Temple. Forty months he Levit. 12 4 preached publicly. Forty hours he lay in his Sepulchre, and the fortieth day after his Resurrection he ascended into Heaven. All which, some Divines in times past have written not to be done without the secret mystery and propriety of this number. Also, this number of forty, is a number of affliction and repentance, and therefore the Prophet Ezekiel slept forty days upon his right side for the tribe of Juda. S. Austen doth call the time of Lent, tempus venerabile, a venerable Ezek. 4. 6. Ser. in Sab. ante Quadrag. time. S. Bernard doth call it, tempus Christianae militiae, A time of a Christian warfare. Gratian and others of the Ser. 1. de Quadrag. Part 3. distinct. 5. fol. 579. ancient fathers do call it, Decima dierum, the tenth of the days; Or the imitation of God's conversation: because in it we do pay unto God the tenths of the year. Some of the ancient fathers have gone so far, that they have thought Lent not to be an human institution, but a divine and Apostolical tradition, and first brought into the Church by the Apostle Peter. Where as likely & somewhat probable it is, that the first Institution of Lent was by Telesphorus, the 6. Pope in Rome, as some do reckon him, a thousand four hundred and three score years since and more. For this Telesphorus first Platyna in vit. Telesphori. ordained that full seven weeks before Easter all Clerks should fast from flesh, because (as they then thought) there ought to be a difference in fasting, even as the life of the Clergy ought to be differing from the life of the Laity, which time was called Quinquagesima, as Gratian writeth, 1. part. distinct. 5. This time of Lent in ancient times hath been diversly begun, diversly observed, and about it there have been divers tontentions and controversies. The Eastern Church began their Lent on Quinquagesima. Other some began it on Sexagesima, as in the time of Bede. Some other on Quadragesima, as Mediolanum, & all Greece. Some upon Ashe-wensday, and some upon an other time. This time, in times passed also hath been diversly observed. Some in this time have abstained from all things which had life in them, as Pythagoras did. Some have eaten only birds. Some have eaten only fishes. Some have abstained from eggs and all kind of flesh meat; And some have eaten nothing but dry meat, as Socrates doth write, lib. 9 Chap. 38. There have been also divers contentions and controversies about the continuance of this time how long it should be fasted: when some would fast but one day, some two days, some a week, some 2. weeks, some more, & some 40. days as jerenaeus writeth, lib. 5. Chap. 24. By reason of these differences and diversities about this time of Lent, and because this time was first ordained and confirmed in the Church of Rome, and yet is specially observed therein: some there be that count this time a time of superstition, & would have no Lent at all, scorning in very lawful policies to be imitators of the Papacy; and like self-witted Captains disdaining to use any stratagem used before of the enemy, although the putting of it in exploit might give them assured victory. To such kind of people, that may well and truly be said, which our Kings most excellent Majesty spoke at the conference at Hampton Court. No Church (said his Majesty) ought farther to separate itself from the Church of Rome, either in doctrine, or in ceremony, than she hath departed from herself, when she was in her flourishing Or that which reverend Hooker doth write in his 5. lib. of Ecclesi. Poll. It is not our best policy (saith he) for the establishment of sound Religion, in all things to have no agreement with the Church of Rome, although unsound. The end and purpose why and wherefore Lent was first ordained, was, not only to preserve the breed of cattle, to maintain the Prince's Navy, and the Calling of the Fisherman, but especially for the worthy receiving of the blessed Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or Lords Supper. For in the beginning of the primitive Church, many came to the holy mysteries promiscuously without any preparation. Which when the ancient fathers understood, and saw the great harm and hurt that did arise of that negligent coming to that holy Table, they established a Preparation or Correction, & decreed forty days of fasting, praying, hearing of the Word of God, and coming to the Church: that in those days the people being diligently purged by prayer, by fasting, by rears, by compassion, and by other such means, they might come to these holy mysteries with purer consciences and better devotion. The time of Lent was ordained at this time of the year, in the Spring time, for three reasons. 1. By reason of heat increasing, and abundance of humours or moisture growing or coming on. 2. To preserve brêed and increase: because at this time there is a general breed and increase of all things, 3. Because of the feast of the Lords Resurrection, which requireth a peculiar Preparation. For the general receiving of the Eucharist or Lords Supper, did always fall out in the spring time. I might speak more and much of these Particulars, but I will conclude them with the saying of a worthy & praise▪ worthy Knight in a book which he writeth of the relation of the religion of the west parts of the world, where he saith thus: I am so far off (saith he) from thinking the instutition of Lent to be superfluous, or the restraint in it unprofitable, that I rather incline to the custom of the Greek Church, who besides their great Lent, have three other Lents also in the year, though the other neither so long, nor in them so strict an observation. Thus much of the 3. Particulars. Now of the two Questions. The first Question. Whether set days and times of abstinence and fasting aught to be commanded by authority. Fast are either of men's own free & voluntary accord, as their particular devotion doth move them thereunto; or else they are publicly enjoined in the Church, and required at the hands of all men, Montanus (as Eusebius writeth) was the first author of these appointed times of fasting, & of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this set lawe-making of fasting. For which cause many there be that reject and renounce the same. But most certain and assured it is, that set days and times of fasting appointed in spiritual considerations to be kept of Christian people, took not their beginning either from Montanus, or from any other whose heresies may prejudice the credit & due estimation thereof, but have their ground in the law of nature; are allowable in God's sight, were in all ages heretofore used, and may till the world's end be observed, not without singular use and benefit. They have their ground in the law of nature, because they teach us to keep order and moderation, sobriety and temperance in our meats and drinks. For nature doth content herself with a little. Nature is our best guide, which if we follow, we shall never go astray. And therefore Cyneas the Philosopher was of this opinion, that when the gods framed Nature, they went beyond their own skill, why? because the maker (quoth he) is subject to the thing made. They are allowable in God's sight, because they are days partly of pensive humiliation and sorrow, and partly a sign of duty, devotion, and reverence towards God. They were in all ages heretofore used for prevention of disorders and riot, for the preservation of cattle, and the maintenance of Seafaring men, because the decay of the one, and the waste of the other, could not well be prevented without such politic order and consideration. They may till the world's end be obseruéd not without singular use & benefit, because they draw men to penitency, to temperance, to sobriety, to all Christian duty and devotion, and to the general good, and public profit of the whole Commonweal. Some there be that would prove set days and times of Abstinence and fasting out of the Scripture, and specially out of these places; Levit. 16. 29. The tenth day of the seventh month, ye shall humble your souls. Levit. 23. 27. The tenth day of this seventh month, shall be a day of reconciliation. And Zach. 7. 5. When ye fasted and mourned in the 5. and 7. month. Truth it is, that these set and prescribed fasts in Leviticus were commanded of God, as a part of a legal worship, which had their end in the death of Christ. And truth it is also that the fasts spoken of by the Prophet Zacharie were appointed upon occasion of the present afflictions of the Church in Babylon, which ceased upon their deliverance. But our set days and times of Abstinence and fasting are appointed and commanded to be observed, not for conscience or religions sake, but for Civil and Politic regards; and not for the private good, but for the general good of the whole Commonweal. Which if they were left to the people's own choice, liberty and will, it may soon be conjectured what would follow thereof: because the corruption of the time is such, and the wickedness of man's nature is so exorbitant, that it is a hard matter to hold the ordinary sort of people within the lists of duty, obedience, and good order, without the commandment of the superior, and the severity of good laws. For which cause very necessary it is, yea a good and godly thing it is, that set days & times of abstinence and fasting should be appointed and commanded by authority. Which no one will dislike or disdain, unless he be like unto Aerius, who opposed himself against fasting, and said: These set fasts away with them, they are Ephipha. haer. 75. jewish, and bring men under the yoke of servitude. If I will fast, let me choose my time to fast, that Christian liberty be not abridged. I might prosecute this Question more at large, but I hope every charitable Christian, and equally-minded man and woman is herein satisfied. And therefore I will conclude it with this argument or this syllogism. Whatsoever is for the general good and public profit of the whole Commonweal, that aught to be appointed and commanded by authority: But set days and times of Abstinence and fasting are for the general good and public profit of the whole Commonweal. Therefore they ought to be appointed and commanded by authority. The other Question. Whether it be a sin wilfully to break and to despise set days and times of Abstinence and fasting commanded by Authority. To hold this question affirmatively, may peradventure seem unto some a Paradox, or rather a gross error and grievous absurdity. But seeing Kings and Princes are Christ's deputies here on earth to govern the world, and in the Scripture are called gods: Seeing Christ willed his disciples to beware of offences; and seeing S. Paul willed the Corinthians to give no offence neither to the Jews, nor to the Grecians, nor to the Church of God; I can not choose but believe and say, that it is a sin wilfully and without cause to break and despise set days and times of Abstinence and fasting commanded by authority; and this shall be proved unto you by 6. special arguments. 1. By the fift Commandment. 2. By the testimony of S. Paul. Rom. 13. 1. 3. By the definition of sin.. 4. By Examples, 5. By the Ancient Fathers. 6. By general Counsels. This is proved by the fift Commandment. In the 5. Commandment, which is the first Commandment of the second Table, we are commanded to honour our Parents: where, by honour is meant, love, fear, and obedience; and by our Parents not only our natural Parents, but all Kings, Princes, Governors, and Superiors which do rule us. Well then, if we wilfully break and despise set days and times of Abstinence and fasting commanded by Authority, we do not honour our Superiors. If we do not honour our Superiors, we break this Commandment. If we break this Commandment, I hope none will deny but we sin. This is proved by the testimony of S. Paul, Rom. 13. 1. where the Apostle saith: Let every soul be subject to the higher power. Why? because there is no power but of God. We must not (saith he) resist the power: for if we resist the power, we resist the ordinance of God. They that resist, what shall they receive? They shall receive to themselves judgement. herehence I frame this argument. Whosoever doth resist the power, doth resist the ordinance of God. But they that wilfully break and despise set days and times of abstinence and fasting commanded by Authority, do resist the power. Therefore they do resist the ordinance of God. If therein they do resist the ordinance of God, who can deny but that they sin? This is proved by the definition of sin. To sin, as S. Austen saith, is facere quod non licet, to do that which is not lawful to do. herehence I draw this argument: Whosoever do that which is not lawful, do sin: but they which wilfully break and despise set days and times of Abstinence and fasting commanded by Authority, do that which is not lawful; therefore they do sin: This is proved by Examples. Adam in Paradise was commanded Gen. 2. 17. of the Lord not to eat of the tree of knowledge of good and evil: If he did, he should die the death. Aaron's sons were commanded Levit. 10. 9 of the Lord, not to drink wine, nor strong drink in their ministery: which commandment because they broke, they were slain. The man of God, that came out 1. Reg. 13. of juda was slain by a Lion, because being seduced by the false Prophet, he did eat bread, and drank water in his house, contrary to the Lords Commandment. Saul would have put his son 1 Sam, 14. jonathan to death, because ignorantly he took a little honey contrary to his commandment. If Adam, Aaron's sons, and the Prophet of God were punished of the Lord for their not abstinence: and if jonathan was in so great danger, for breaking his father's commandment in eating a little honey: Is it not a sin before God for us, wilfully to break and to despise set days and times of Abstinence, and fasting commanded by Authority, seeing we are commanded of the Lord to submit ourselves to our Prince's ordinances; and bound in conscience truly and unfeignedly to obey them? Let us yet go further. The noble kings Ezekias, jehosaphat and josias, made laws for the exercise and the recalling of God's service. That Christian and religious Emperor Constantine made laws also in things pertaining to holiness towards God and towards his Church. Theodosius his successor, took the same course. King Alured or Alfred appointed and commanded set days and times of Abstinence and fasting. And so did king Edgar, Anno Dom. 958. Had it been a sin for people in those days to have broken these their Prince's laws and ordinances, wilfully, wanton, and without cause? and shall we think that it is not a sin for us in these days to do the like? This is proved by the testimony of the ancient fathers. Most certain and assured it is that Austen, Ambrose, and other of the ancient fathers were of this mind, and thought it a sin wilfully to break and to despise set days and times of Abstinence and fasting commanded by Authority. S. Austen de temp. Ser. 62. calleth them new teachers that shut out the merit of fasting, and asketh what salvation we can obtain if we blot not out our sins by fasting, seeing (saith he) the Scripture saith, that fasting and almesdeeds doth deliver from sin, Alijs diebus ieiunare (saith he) remedium est aut praemium, etc. To fast on other days is a remedy or reward: but not to fast in Lent is a sin. S. Ambr. in ser. 25. de Quadrag. saith thus among many other things, Non leave est peccatum. It is no small sin to break a fast that is commanded. Although these two ancient fathers had their errors, and in some sort thought corruptly of fasting: yet I will say of them and of their opinion concerning fasting; as reverend master Hooker saith, lib. 5. Eccle. pol. lib. 5. pag. 208. Ecclesiast. Poliicie. Concerning every man's duty herein (saith he) that which Austen and Ambrose are alleged to have done, is such, that all men favouring equity must needs allow, and follow it also if they affect peace. Well then, if according to master hooker's judgement all men must needs allow this opinion of these two Fathers, if they favour equity and affect peace: then I hope I may say, that it is a sin wilfully and without cause to break and to despise set days and times of Abstinence and fasting commanded by Authority. This is proved by general Counsels, and specially by that of Chalcedon held in the year of our Lord 454. to confound the error of Eutiches, who held, that in Christ, God and Man make but one Nature. The Council of Mentz under Canon 35. Charles the great, made this decrêe. Si quis indictum jeiunium super biendo contempserit, etc. If any one shall with pride contemn fasting commanded, and will not observe it with other Christians, let him be accursed. The like was established by the Council of Carthage in their 63. Canon, By the Council of Laodicen in their 50. Canon, and by the Council of Toletan in their 7. Canon. If those Counsels thought them fit to be accursed and excommunicate, that would not observe fasting commanded by Authority; shall not we think, that they thought it a sin in them that did wilfully break and despise the same? I might stand longer, and much longer upon this question, but I will conclude it with the saying of the Apostle S. Peter, & say unto you even as the Apostle Peter said to the Jews, 1. Epist. 2. 13, and 14. Submit yourselves to all manner of ordinance of man, etc. But some peradventure may say, you have spoken nothing of Imber Fasts, and Fasts on Saints eves. What can you say of them? are not they altogether idle, superstitious, and to be abolished? I pray you give me leave and I will speak somewhat of them also. And 1. I will show you why they were so called. 2. By whom they were first ordained. And 3. the occasion why they were ordained. They were called Imber-days upon no other reason and occasion, but of eating bread baked under embers or ashes. Whosoever doth say otherwise, says it either of malice or ignorance. For the people upon those days used to fast, and to eat nothing but bread baked under embers. Which they did for two causes. First, to pay unto God at such times, the tithes of their souls & bodies, in thanksgiving for the fruits of the earth, and the fruits of his grace. Secondly, that the holy Ghost might the more plenteously be powered down upon them which receive holy orders. For the Sunday after these Imber-fasts, and at no time else, always hath been, and yet still is the ordering of ministers by the Bishops. Some refer the first institution of these Imber-fasts to Pope Vrbanus Some to Calixtus the 2. And some say, that they were first confirmed in the Council of Mentz, held under Charles the great, of which I spoke but now, for this intent, that people upon those days should come to the Church, should fast to the 9 hour, and abstain from flesh and all things else. But most certain it is, that these Imber-fasts are most ancient, have been most common, and in all the Christian world most religiously observed four times of the year: and therefore they are called jejunia quatuor temporum, the fasts of the four times, because of the four special turnings of the sun, the first about the Spring Equinoctial, the second about the Summer Solstice, the third about the Equinoctial in Autumn, and the 4. about the winter Solstice. And upon these three days of the wêeke, the Wensdaies', the Fridays, and the Saterdays: because our Saviour Christ was sold upon a Wednesday, crucified upon a Friday, died upon a Saturday, and rested in his sepulchre. These reasons have been alleged heretofore for the institution and observation of these Jmber-fasts. The eves of Saints-days are called in Latin Vigiliae, which is, watchings; because in the time of the Apostles, and along time after, watchings, prayers, and almsdeeds, were accustomed to be joined to fastings. These fasts on saints eves were not at first idly invented, and have not in times past been fond nor foolishly observed. And they have been set (as master Hooker writeth, as ushers Eccle. Pollib. 5. pag. 214. of festival days for prevention of disorders as much as might be: which may be kept not without great good to the keepers, and singular use and benefit to the whole Commonweal. Concerning which, as the Apostle S. Paul said to the Corinth's, so say I unto you: Let all things be done honestly and according to order. Great is the dignity of order, and therefore the Apostle saith, Let all things. Great is the necessity of order: and therefore the Apostle saith, Let all things be done. Great is the eminency and the excellency of order; and therefore the Apostle concludeth his Chapter with the same. Will you have common duty kept which Nature requireth? then let all things be done honestly, and according to order. Will you have common law regarded which Policy willeth? then let all things be done honestly and according to order. Will you keep your goods, your houses and all things that you have, in peace, quietness and prosperity? then let all things be done honestly, and according to order. Will you be faithful and firm, loving and loyal subjects to our gracious Sovereign? then let all things be done honestly, and according to order. And will you have all things to go well with you, and to prosper well with you in this world: then let all things be done honestly, and according to order. Without this order, there is no duty, no devotion, no charity, no concord, no law, no love, no peace, plenty nor prosperity, no grace, goodness, nor any godliness, although we hear never so much, know never so much, talk, debate and dispute of divinity never so much. Thus much of the 2. Tim. 3. 16 matter: Now of the application and the uses. Because all Scripture is given by inspiration, & is profitable (as the Apostle Paul telleth us) to teach, to improve, to correct, and to instruct in righteousness; we ought here to follow the example of David, and to chasten ourselves with fasting as he did, although by some it be turned to our reproof. Of which his fasting, Humiliation was the cause, even as divine speculation was the cause of Moses so long fasting in the Mount. For in the holy Scriptures we read how not only Kings fasted, as David and jehosaphat, but Prophets fasted, as Moses, Elias & Daniel: women fasted, as Anna, Hester, judith and Sara raguel's daughter: the children of Israel fasted, the inhabitants of Gabish Gilead fasted: the Apostles fasted: Saints, Fathers and Confessors fasted: yea, the very heathen (as we read) fasted, as jupiters' priests in Create; with the greatest Philosophers Antisthenes, Pythagoras, and Socrates. But in these our days it is strange to see, the scorn and the scandal, the contempt and the disdain which many make of fasting: in so much that if a man or a woman doth but for civil and politic respects observe and keep set days and times of Abstinence and fasting commanded by Authority, he shall be of some reproached and reproved for it, & he shall be of some thought to be popish and superstitious. We are all now grown to excess and to extremities, to lust, liberty, and licentiousness. We are all for the most part given to gluttony and gourmandice, to security, sensuality, and surfeiting. We are all now grown to be Epicures, to be Sibarites, and to love the two daughters of the horseleech, although they suck out all the blood of our bodies. The best feastmaker, is thought with some to be the best Christian, and the lest faster, is thought with some not to be the least professor. We care not for the preservation of the breed of cattle, the maintenance of the King's majesties Navy, or the Calling of the Fisherman. We care not for any good Laws or Statutes whatsoever, that enjoin us to Abstmence and fasting, but like Heliogabalus, we will be our own heirs, and make an end of all things ourselves: like the children of Israel when they were without Kings, we will do that which is good in our own eyes: and like the two sons of Aaron, Nadab and Abihu we will offer strange fire, although we be burned in the flames thereof. Worshipful, and beloved in the Lord, Men, brethren and fathers, I pray you give me leave to say thus much unto you: The wisest and the worthiest men of this Land are persuaded, that the not Abstinence, fasting, and mean diet, is the occasion of so many great, grievous, and outrageous sins which are committed amongst us. There was never more teaching, more preaching, more laws and more Statutes, and yet never more excess, more intemperance, more riot, more surferting, more hypocrisy and dissimulation, & never worse and worse living. The world is bold to surfeit, and hath taken an habit to fry in words, but to freeze in deeds; & to be rather a disputant than an agent in Religion, and to count sins, no sins, but to turn them from sins, to trades and occupations. The world doth blush, and doth scorn to fast, because it thinks it to be an abridgement of Christian liberty, to be Jewish, a Montanizing, and rather the bewraying of a disease then the exercising of a virtue. And therefore some say as they did in the 2. Chap. of Wisdom: Come, let us enjoy the pleasures which are present, and let us cheerfully use the creatures as in youth, etc. Some say as they did of whom the Poet writeth: We are a number, Horat. ad Lollium epistol. lib. 1. and we are borne to consume, and eat fruits, and fill our bellies. Some again will fast, but when? when they list themselves, and not otherwise. For when we fast, they will feast: and when we feast, than they will fast; And out of Lent they will eat flesh meat, though not upon other days, yet upon Fridays and Saterdays; and in the time of Lent, they will eat flesh-meat seven days in the week: behaving themselves therein much like unto them, to whom it was said by our Saviour Christ himself: We have piped to you, and ye Mat. 11. 19 have not danced: we have mourned to you, and ye have not wept. Some again will keep extraordinary fasts; but how? without the knowledge and authority of the Magistrate, to prevent his decree, and control his government. To such kind of persons, that may well and truly be said which a reverend and learned Doctor hath written: A wilful lawbreaker, would Of obedience or Ecclesiastical union. sect. 19 fol. 62. willingly break the lawgiver: that is, he that is not a friend and well-willer to the Prince's laws, can not be a friend and well-willer to the Prince himself. Many good and wholesome laws and Statutes have been made and enacted to bridle the lust and liberty of people in this point, as in the 5. and 13. year of our late Queen ELIZABETH, and in the first year of our now gracious dread Sovereign King JAMES; which Act, because it specially concerned this matter, and is fit and necessary to be heard, known and understood of all here present, I will read unto you as it is set down in the book. You which are now in place and authority, look to this good Act, and to the due execution thereof, as you ought to do. First you yourselves, give good examples thereof in your houses, to your children, to your servants, and in other places also where you come, Look to those Butchers, and that without all favour or partiality, that shall offend herein, and to those Taverners, Innkeepers & Ale-house-keepers, which make a common course and custom of offending herein, and that without any fear or intermission. You which are Parents, give good examples thereof to your children: and all you which are masters, mistresses, and dames of houses and families, give good examples thereof to your servants, to your apprentices, and to others that are with you. Let the superior sort give good examples thereof to the inferior, the richer to the poorer, and the elder to the younger, without the honey of hypocrisy, or the leaven of maliciousness, contempt or wilfulness; that we may all live in the fear, die in the favour, rest in the peace, rise in the power, and remain at last in everlasting glory with Jesus Christ our Saviour, to whom, etc. FINIS.