The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. XV.

Of Fasting.

THe eight Head of the outward worship of God, is Fasting.

By Fasting I vnderstand, the Religious Fast, which is ioy∣ned with the duties of Religi∣on; and namely, the exercises of Praier and Humiliation. Touching it, there are three principall Questions to be handled in their order.

I. Question. What is a Religious Fast?

Ans. It is a voluntary and extraordinary abstinence, taken vp for a religious end; what this end is, we shall see afterward.

First, I call it voluntarie, because the time, and particular manner of Fasting, is not im∣posed, or determined, but left free to our owne liberty. Againe, I tearme it extraordi∣nary, to distinguish it from ordinary fasting; which stands in the practise of temperance and sobrietie; whereby the appetite is re∣strained, in the vse of meates and drinkes, that it doe not exceede moderation. Now this kinde of fast is to be vsed of all Christi∣ans, at all times; whereas the extraordinarie

is not dayly and ordinarily to be practised, but vpon speciall occasions, and at speciall times, in as much, as it is a more strait and severe abstinence then the other.

II. Question. How a Religious Fast is to be obserued?

Ans. For the obseruation of it, three things are required.

• I. A iust and weightie cause.
• II. A right manner.
• III. Right ends.

Sect. 1.

Fasting is then to be vsed, when a iust and * 1.1 weightie cause or occasion therof is offered. There be two iust causes of a fast.

The First is, when some iudgement of God hangs over our heads, whether it be publicke, as Famine, Pestilence, the Sword, destruction, &c. or priuate. The Prophet Io∣el in the name of the Lord, calls the Iewes to a strait and solemne fast; and that vpon this iust occasion, because the Lord had sent a great dearth vpon the land, Ioel 2. 14, 15, &c. Hester and her companie fasted, when shee had heard newes of the intended destructi∣on of the Iewes, Ester. 4. 16. The people of Nineueh, which were not Iewes, but forrei∣ners in regard of the Couenant, when the

Prophet came, and denounced destruction vn∣to them for their sinnes, they gaue them∣selues generally to fasting and praier. Ion. 3. 5. 8.

The second cause of fasting is, when we are to sue, & seeke by prayer to God, for some speciall blessing, or for the supply of some great want. Thus, when Daniel desired to ob∣taine the deliuerance of the children of Isra∣el, out of captiuitie in Babylon, he gaue him∣selfe to fasting, Dan. 10. 3. Thus, Christ fasted, and spent the whole night in prayer vnto God, before he chose his twelue Apostles, Luk. 6. 12. And in like manner, Paul and Si∣las when they were to found and plant Churches, vsed praier and fasting, Act. 14. 23. because in these matters of so great impor∣tance, they looked for special direction from God himselfe. Lastly, Anna, that shee might be more feruent in praier, fasted night and day in the Temple, Luc. 2. 37.

Sect. 2.

The second point, is the Right manner of fasting, which stands in three things. * 1.2

The Frist is, Abstinence from meate and drinke: for therein consisteth the very nature of a fast; and if that be wanting, it is no fast at all. Thus Ester commanding the Iewes to fast for her, biddes them neither eate nor drinke for three daies, Ester. 4. 16.

The Second is, an abstinence from all de∣lights,

which may any way cheare and re∣fresh nature. In this sort Daniel fasted three whole weekes of daies, abstaining from all pleasant bread, flesh, wine, and ointments, Dan. 10. 3. So when Dauid fasted, it is saide that he lay all the night vpon the earth, that he neither washed, nor annointed himselfe, nor changed his apparell, 2. Sam. 12. 16, 20. In the solemne fast of the Iewes, the bride∣grome and bride must come out of their cham∣bers, Ioe. 2. 15, 16. By these places it is manifest, that in a true fast, there is required, not onely abstinence from meate and drinke, but from all delights, recreations, & other things that might refresh the nature of man. By this the Popish Fasting is iustly reprooued; wherein, though men are inioyned to abstaine from flesh, yet there is giuen libertie to vse other delicates.

The Third thing in the manner of a Fast, is, so farre forth to abstaine from meate, and other delights, as the bodie may be thereby afflicted. Ezra proclaimes a fast, and he giues a reason thereof, that himselfe and the peo∣ple might afflict themselues, Ezra 8. 2. This Af∣flicting of a mans selfe; is expoūded by Paul, 1. Cor. 9. 27. where he saith, I beate downe my bodie, and bring it in subiection. Now, though we must humble and afflict our bodies by fasting, yet we ought not to weaken, abo∣lish, or destroy nature; or doe that whereby the strength of nature may be taken away.

For such afflicting is forbidden, Coloss. 2. 23. And contrariwise, we are commanded by Christ, to pray for daily bread, that is, such food as is fitte to sustaine our substances; and therefore we may by such exercises, ouer∣throw the same.

Yet for the better vnderstanding of the manner of Fasting, three Questions are to be answered.

I. Question. How long the fast must con∣tinue?

Ans. The beginning and ende of a Fast, is left vnto our libertie. But it is so long to be kept, as the principall actions of the fast, that is, humiliation and prayer, doe continue, And though the beginning and ende there∣of be free to vs, yet it is most meete & con∣uenient, that solemne fasts should beginne in the Morning, and last till the Euening. This was the vsuall custome of the Church in the old Testament.

II. Question. Whether in the day of a solemne fast, a man may eate any thing or no? and if he may, what? and how often?

Ans. We may eate, and that (if neede re∣quire) once or twise. Yet here we must take with vs two caueats. First, concerning the quantitie of our meate; it must be lesse then ordinarie, and onely that which is necessarie to proserue nature, and no more: for if it be otherwise, we abolish our fast. Secondly, concerning the qualitie of that we eate; it

must not be daintie and pleasant, but the meanest food, and such as hath least delight∣somnes and delicacie in it. Thus Daniel fa∣sted for three weekes of daies, from morning to euening: in which time he ate but a small quantitie of meate, and that which was none of the daintiest, Dan. 10. 3.

These caueats obserued, a man may law∣fully take some sustenance, euen in the time of a solemne fast. For there is no kinde of meate but may then be eaten, quantitie and qualitie beeing obserued. In the old Testa∣ment, no cleane beast was forbidden to be eaten, in the day of a fast. And in the New, To the pure, saith Paul, Tit. 1. 15. all things are pure. And the kingdome of God, stands not in meates and drinkes, but in righteousnesse, peace, and ioy in the holy Ghost, Rom. 14.

III. Quest. Whether all persons, are bound to keepe the forme prescribed, in the day of the solemne fast?

Ans. All that are able, and can abstaine, are bound. Yet because Gods worshippe stands not in eating or not eating, some persons are here exempted.

First, all those that are weake, as children, aged persons, and those that are sickely. Se∣condly, they that, by reason of the constituti∣on of their bodies, doe find themselues vnfit to pray, and heare the word cheerefully, when their stomacks are emptie. These per∣sons may eate in the day of a solemne fast, so

that they obserue the caueats before remem∣bred. It is not with vs in these countries, as it was with the Iews: They could fast one, two, or three daies together, without any incon∣venience; we cannot doe the like. And the reason is plaine. Men that liue in those hotte countries, haue colde stomackes, and so may fast the longer; but in colder climates, such as ours is, in respect of theirs; men beeing of hotter stomackes, are not able to continue fasting so long as they.

Sect. 3.

The third point is, concerning the Right * 1.3 endes of a religious fast; and they are foure.

The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subiection to the will and word of God. By eating and drinking, the body is made hea∣uie, the heart oppressed, the senses dull; and the whole man vnfit for the duties of humi∣liation, praier, and hearing of the word, Luk. 21. 24. That therfore this vnfitnesse may be taken away, not onely the body it selfe, but the vnruely lusts of the flesh are to be morti∣fied and subdued, by this exercise of fa∣sting.

The second end is, to stirre vp our deuo∣tion, and to confirme the attention of our mindes in hearing and in praier. To this pur∣pose, in the Scripture, fasting and prayer are for the most part, if not alwaies, ioyned togi∣ther;

because, when the stomacke is full, the body and minde are lesse able, to doe any good dutie; and contrariwise, when absti∣nence is vsed, the heart is lighter, the affecti∣ons in better order, the whole man more quicke and liuely in the seruice of God. For this very cause Anna is saide, to worshippe God night and day with fasting and praier, Luk. 2. 37. And the intent of the Holy Ghost there, is to commend her for the feruencie of her praier, which shee testified in that by such exercises, shee stirred vp and increased the attention of her minde.

The third ende is, to testifie the humilitie and contrition of our hearts, that is to say, our inward sorrow and griefe for sinne, and our repentance and effectuall turning vnto God. Without this ende, the fast is but a vaine ceremonie. And therefore the Prophet Ioel calls vpon the people, to turne vnto the Lord with all their hearts, with fasting, wee∣ping, and mourning; to rent their hearts and not their garments, &c. Ioel 2. 12, 13. The Pro∣phet Esay in like manner, reprooveth the Iewes, because when they fasted, they would afflict their soules for a day, and how downe their heads as a bu••rush, and lie downe in sackcloath and ashes: But made no conscience to turne from their euill waies. Esay. 58. 5, 6. There∣fore their outward humiliation was but hy∣pocrisie.

The fourth end of a fast, is to admonish

vs of our guiltines before the Lord, and to put vs in mind of the acknowledgement of our sinnes, wherby we become vnworthy of any blessing, gift, or mercie; yea vnworthy to goe vpon the ground, to breath in the aire, to eate, drinke, sleepe, or inioy any other be∣nefit. In a word, that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners. The Malefactor in the day of Assises, cannot giue greater testimonie of the true confession of his guiltines, then by comming before the Iudge, with the rope about his neck; neither can we bring a more notable signe, of our true humiliation before God, then by com∣ming before him, in the day of the solemne fast, with open confession and Proclamation of our guiltinesse, both of sinne and punish∣ment. Hence it was, that in the fast of Nine∣ueh, not onely men but euen the beasts were forbidden to feede or drinke water; for this very end, that the Niuevites might acknow∣ledge their sinnes to be so great, and hei∣nous in the sight of God, that in regard ther∣of, not onely the reasonable creatures them∣selues, but also the beasts of the field, for their sakes, were vnworthy of life and nou∣rishment.

III. Question. Whether Popish Fasts be

lawfull, and approoued of God?

Ans. They are wicked, and therefore nei∣ther approoued of God, nor to be obserued by man; and that for three speciall causes.

First, the patrons & maintainers of them, doe appoint set times of fasting, which are, necessarily to be kept, vpon paine of mortall sinne. And abstinence from flesh (with them) is made a matter of conscience. Now to pre∣scribe set times necessarily to be obserued, is contrarie to that libertie, which the Church of God and the gouernours thereof haue for this purpose, onely vpon speciall occasion. When the question was mooued to our Savi∣our, by Iohns Disciples, Why they and the Pharises fasted often, whereas his fasted not; Answer was giuen in this manner, Can the children of the marriage chamber mourne, as long as the bridegrome is with them? But the daies will come, when the bridegrome shall be taken away from them, and then shall they fast, Mat. 9. 15. From whence we may gather, that times of fasting must be, accor∣ding to the times of mourning. For Christ giues them to vnderstand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enioyned a set time for fasting; but must be

left to the libertie of the Church, to be pre∣scribed, as God shall giue occasion. Againe, the Apostle reprooueth the Church of Ga∣latia, for obseruing set daies, and moneths, & times, and yeares, in way of Religion. Gal. 4. 10. Montanus the Hereticke is thought (in * 1.4 Ecclesiasticall stories) to haue beene the first, that made lawes for set-fasting. And the Churches of God in ancienter times, fasted of their own accords freely, not inforced by law or commandement, but as time and oc∣casion serued.

It is alleadged, that this doctrine seemes to chalenge the Church of England of He∣resie: for it appointeth and obserueth set times of fast. Ans. Nothing lesse. For our Church inioyneth and approoueth these times, not vpō necessity, or for religions sake, but for ciuill and politicke respects: whereas the Romish church, holds it a mortal sinne, to put off a set fast appointed, so much as till the next day following.

The second reason. They of the Church of Rome make a distinction of meates. For they wholly forbid flesh to be eaten vpon daies of fast, and allow whit-meates onely then to be vsed; and that of necessitie. Now this difference of meates is partly impious, partly absurd and foolish.

Impious it is, because they make it for Re∣ligions sake. For since the cōming of Christ, there is a libertie giuen to all men whatsoe∣uer,

to eate of all kindes of meates, without any distinction: commanding abstinence frō nothing, which God hath created, to be re∣ceiued with thanksgiuing. It is true indeede, we hold a difference betweene meate and meate, but how? not in way of religion, but in regard of temperance & health, for ci∣uill and politike vses, and respects. As for the other, we rest vpon the word of God, & hold it with Paul, a doctrine of Deuills, to command forbearance of meates, in regard of consci∣ence, 1. Tim. 4. 3.

But to this place of Paul, they giue an∣swer, and say, that it is spoken of Heretikes, such as the Manichees, & Novatiās &c. were, that held meats in their own nature vnclean. We on the other side reply, and say, that this text condemnes those that make meates any way vncleane. And that the Papists doe put this difference, in way of Religion, and con∣science; as appeareth by their strait pro∣hibitions of flesh as vncleane, and that for conscience sake. And this text they shall ne∣uer be able to shift off: for it plainely con∣demneth any such distinction; seeing to the pure, all things are pure; and euery creature of God is good, and nothing to be refused, so it be receiued with thanksgiuing, 1. Tim. 4. 4.

Furthermore, this difference of meates is also foolish. For first, the light of nature and common sense teacheth, that in such meates, as they permit, there is as much delicacie,

pleasure, and contentment, yea as much (if not more) strength: for example: in some fish, fruits, and wines, as is in flesh by them forbidden. Yea S. Paul ascribes flesh vnto fi∣shes, 1. Cor. 15. 39. There is one flesh of men, an other of beasts, an other of fishes, &c. Secondly, I call it foolish, because in their set Fasts they forbid flesh, but permit diuers wines, and the daintiest iuncates that the Apothecaries shoppe can affoarde: whereas in a solemne fast, all meates, drinks, and all other delights, of what kinde and nature soeuer, are to be forborne. For this was the practise of the Church in former times, to forbeare not one∣ly ordinarie foode, but soft apparell, sweete oyntments, and whatsoeuer it was, that ser∣ued to refresh and cheare the heart, as hath beene shewed.

The third Reason. The Church of Rome giueth to their fastings, false and erroneous endes; as namely, to merit something at the hands of God thereby, to satisfie his iustice for sinne, and to be true and proper parts of his worship. And that these are false and er∣ronious, I prooue by these reasons.

First, they do wholly frustrate the death of Christ, which is the onely thing in the world appointed by God, to be meritorious and sa∣tisfactorie.

Secondly, Fasting of it selfe, is a thing in∣different, neither good nor euill. For though it be referred to a religious end, which is the

humbling of the soule; yet it is not good in it selfe, but onely in regard of the end. Neither is it any part of Gods worshippe, beeing so referred; but only a proppe and furtherance, seruing (in the right vse thereof) to make a man more fit for the duties of Gods seruice.

Thirdly, these ends if they be well consi∣dered, cannot be the true ends of fasting, as will appeare by this example. A begger at our doores, entreats an almes, we giue it, and he receiues it. But will any man say, that by begging he doth merit or deserue his almes? In like manner we are all beggers, that haue nothing of our owne, neither food nor rai∣ment, nor any other blessing we doe inioy, but all we haue, commeth vnto vs onely from God. Well, vpon iust occasion we giue our selues to fasting, we pray earnestly vnto him for mercie, in the pardon of our sinnes. In this case, is it not great madnesse to thinke, that we by begging mercie can merit mercie at the hands of God? But praier (saith the Pa∣pist) as it is praier, merits nothing, but as it is a good worke. Ans. Praier as it is a good worke, is no other then begging; and then it is vnpossible, that it should be meritorious, vnlesse it be granted, that begging is merito∣rious, which cannot be.

These reasons considered, I conclude, that Popish fasts, which stand in force among them at this day, are wicked and damnable, and consequently to be abolished, if it were

no more, but for the blasphemous ends, which they make of them.

And thus much touching this point of Fa∣sting, as also concerning the other Heades of Gods outward worship.

Notes

• * 1.1

  The iust cause of a fash
• * 1.2

  The right manner of fa∣sting.
• * 1.3

  The right ends of fa∣sting.
• * 1.4

  Euseb. Hist. Eccl. l. 5. c. 17.