A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

The difference or dissent.

Our dissent from the Church of Rome in the doctrine of fasting stands in three things. I. They appoint and prescribe set times of fasting, as necessarie to be kept: but we hold and teach that to prescribe the time of a religious fast, is in the libertie of the Church and the gouernours thereof, as speciall occasi∣on shall be offered. When the disciples of Iohn asked Christ, why they and the Pharises fast often, but his disciples fasted not, he answered, Can the chil∣dren of the marriage chamber mourne as long as the bridegroome is with them: but the daies will come when the bridegroome shall be taken away from them, and then shall they fast, Math. 9.15. where he giues them to vnderstand, that they must fast, as occasions of mourning are offered. Where also I gather, that a set time of fasting is no more to be enioyned then a set time of mourning. It was the opinion of Augustine, that neither Christ nor his Apostles, appointed any times of fasting.* 1.1 And Tertullian saith, that they of his time fasted of their owne accordes freely, without law or commandement, as occasions and times serued. And Eusebi∣us saith, that Montanus was the first that made lawes of fasting. It is obiected, that there is a set time of fasting prescribed, Leuit. 16.29. Ans. This set and prescribed fast was commanded of God as a part of the legall worship which had his ende in the death of Christ: therefore it doth not iustifie a set time of fasting in the new testament, where God hath left man to his owne libertie, without giuing the like commandement. It is againe alleadged, that Zacharie, 7.5. there were set times appointed for the celebration of religious fasts vnto the Lord, the fifth and the seauenth moneths. Ans. They were appointed vp∣on occasion of the present afflictions of the Church in Babylon, and they ceased vpon their deliuerance. The like vpon like occasion may we appoint. It is further obiected, that some Churches of the Protestants obserue set times of fasting. Ans. In some Churches there be set daies and times of fasting, not vpon necessitie or for conscience or ••eligions sake, but for politicke or ciuill regardes, whereas in the Romish Church it is helde a mortall sinne, to deferre the set time of fasting till the next day following.

Secondly we dissent from the Church of Rome touching the manner of keeping a fast.* 1.2 For the best learned among them allow the drinking of wine, water, electuaries, and that a 1.3 often within the compasse of their appointed fast: yea they allow the eating of one meale on a fasting day at noone-tide, and vpon a reasonable cause, one houre before: the time of fasting not yet ended. But this practise indeede is absurd, and contrarie to the practise of the olde testament: yea it doth frustrate the ende of fasting. For the bodily abstinence is an outward meanes and signe whereby we acknowledge our guiltinesse and vnworthinesse of any of the blessings of God. Againe they prescribe a difference of meates, as whit-meate onely to be vsed on their fa∣sting daies, and that of necessitie and for conscience sake in most cases. But

we holde this distinction of meates both to be foolish and wicked. Foolish; because in such meates as they prescribe, there is as much filling and delight, as in any other meates: as namely in fish, fruites, wine, &c. which they permit. And it is against the ende of a religious fast to vse any refreshing at all; so farre as necessitie of health and comelinesse will permit. Thus the Church in times past vsed to abstaine not onely from meate and drinke, but from all de∣lights whatsoeuer, euen from soft apparell and sweete oyntments. Ioel 2.15. —Sanctifie a fast—: let the bridegroome goe forth of his cham∣ber and the bride out of her bride chamber. Dan. 10.3. I ate no pleasant breade, neither came flesh nor wine within my mouth, neither did I annoint my selfe at all, till three weekes of daies were fulfilled. 1. Cor. 7.5. Defraud not one an other, except it be with consent for a time, that ye may giue your selues to fasting and prayer.

Againe, we holde this practise to be wicked, because it taketh away the li∣bertie of Christians: by which, vnto the pure all things are pure. And the Apo∣stle, Gal. 5. biddes vs to stand fast in this libertie, which the Church of Rome would thus abolish. For the better vnderstanding of this, let vs consider how the Lord himselfe hath from the beginning kept in his owne handes as a ma∣ster in his owne house, the disposition of his creatures for the vse of man, that he might depend on him and his word for temporall blessings. In the first age, he appointed vnto him for mea••e euery hearb of the earth bearing seede, and euery tree wherein there is the fruit of a tree bearing ••eede, Gen. 1.29. And as for flesh, whether God gaue vnto him libertie to eate or not to eate, we hold it vncerten. After the flood the Lord renewed his graunt of the vse of the creatures, and gaue his people libertie to eate the flesh of liuing crea∣tures: yet so as he made some things vncleane, and forbad the eating of them: among the rest, the eating of blood. But since the comming of Christ he hath inlarged his word, and giuen libertie to all both Iewes and Gentiles, to eate of all kinds of flesh. This word of his we rest vpon; holding it a doctrine of de∣uills,* 1.4 for men to commaund an abstinence from meates, for conscience sake; which the Lord himselfe hath created to be receiued with thanksgiuing. So∣crates a Christian historiagrapher saith,* 1.5 that the Apostles left it free to euery one to vse what kinde of meate they would on fasting daies, and other times. Spiridion in lent dressed swines flesh, and set it before a stranger, eating himselfe and bidding the stranger also to eate: who refusing and professing himselfe to be a Christian, therefore (saith he) the rather must thou doe it: for to the pure all things are pure, as the word of God teacheth vs.

But they obiect Ier. 35. where Ionadab commanded the Rechabites to ab∣staine from wine: which commandement they obeyed•• and are commended for doing well in obeying of it: therefore (say they) some kinde of meates may lawfully be forbidden•• Ans. Ionadab gaue this commandement not in way of religion, or merit, but for other wise and politicke regardes. For he inioyned his posteritie not to drinke wine, not to build houses, not to sow ••eed, or plant vineyards, or to haue any in possession: but to liue intents to the ende they might be prepared to beare the calamities, that should befall them in time to come. But the Popish abstine••ce from certaine meates, hath respect to

conscience and religion: and therefore is of an other kinde, and can haue no warrant thence.

II. Obiect. Dan. 10.3. Daniel beeing in heauines for three weekes of daies, abstained from flesh: and his example is our warrant. Ans. It was the manner of holy men in auncient times, when they fasted many daies together of their owne accords freely to abstaine from sundrie things; and thus Daniel abstai∣ned from flesh. But the popish abstinence from flesh is not free, but stands by commandement, and the omitting of it, is mortall sinne. Againe, if they will follow Daniel in abstaining from flesh, why doe they not also abstaine from all pleasant bread and wine; yea from oyntments: and why will they eate any thing in the time of their fast; whereas they can not shew that Daniel ate any thing at all till euening.* 1.6 And Molanus hath noted that our ancetours abstai∣ned from wine and dainties, and that some of them ate nothing for two or three daies together.

Thirdly they alleadge the diet of Iohn Baptist, whose meate was Locusts and wild honie: and of Timothie, who abstained from wine Ans. Their kind of diet, and that abstinence which they vsed, was onely for temperance sake; not for conscience, or, to merit any thing thereby: let them prooue the con∣trarie if they can.

Thirdly and lastly, we dissent from them touching certaine ends of fasting. For they make abstinence it selfe in a person fitly prepared, to be a part of the worship of God: but we take it to be a thing indifferent in it selfe, & therfore no part of Gods worship: and yet withall, being well vsed, we esteeme it as a proppe or furtherance of the worship,* 1.7 in that we are made the fitter by it to worship God. And hereupon some of the more learned sort of them say, Not the worke of fasting done, but the deuotion of the worker, is to be reputed the seruice of God. Againe, they say, that fasting in, or, with deuotion, is a worke of satisfaction to Gods iustice for the temporall punishment of our sinnes. Wherein we take it they doe blasphemously derogate from Christ our Sauiour, who is the whole and perfect satisfaction for sinne, both in respect of fault and punishment. Here they alleadge the example of the Nineuites, and Achabs fasting, whereby they turned away the iudgements of God denoun∣ced against thē by his Prophets. We answer, that Gods wrath was appeased towards the Nineuites, not by their fasting, but by faith laying hold on Gods mercie in Christ, & thereby staying his iudgement. Their fasting was onely a signe of their repentance: their repentance a fruit and signe of their faith,* 1.8 whereby they beleeued the preaching of ••onas. As for Ahabs humiliation, it is nothing to the purpose: for it was in hyprocrisie: if they get any thing there∣by, let them take it to themselues. To conclude, we for our parts doe not con∣demne this exercise of fasting, but the abuse of it: and it were to be wished that fasting were more vsed of all Christians in all places: considering the lord doth daily giue vs new and speciall occasions of publike and priuate fasting.

Notes

• * 1.1

  Epist. 86. Contra Psychicos. Hist. l.5. c. 17.
• * 1.2

  Mola. tract. 3. c. 11.
• a 1.3

  Navar. c. 21. Num. 27. Iud. 20.26. 2. Sam. 1.12.
• * 1.4

  Act. 10.6. 1. Tim. 4.
• * 1.5

  Trip. hist. ••. 9. cap. 38. Hist. trip. l. 1. c. 10.
• * 1.6

  Tract. 3. c. 11. conc. 8.
• * 1.7

  Mark. 7.6.
• * 1.8

  Mat. 12.41.