Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

DISCOURSE XIII. Of the Third additional Precept of Christ, (viz.) Of the manner of FASTING.

1. FAsting, being directed in order to other ends, as for mortifying the body, taking* 1.1 away that fuel which ministers to the flame of Lust, or else relating to what is past, when it becomes an instrument of Repentance, and a part of that revenge which S. Paul affirms to be the effect of godly sorrow, is to take its estimate for value, and its rules for practice, by analogy and proportion to those ends to which it does cooperate. Fasting before the holy Sacrament is a custom of the Christian Church, and derived to us from great antiquity; and the use of it is, that we might express honour to the mystery, by suffering nothing to enter into our mouths before the symbols. Fasting to this purpose is not an act of Mortification, but of Reverence and venerable esteem of the instru∣ments of Religion, and so is to be understood. And thus also, not to eat or drink be∣fore we have said our morning Devotions, is esteemed to be a religious decency, and preference of Prayer and God's honour before our temporal satisfaction, a symbolical attestation that we esteem the words of God's mouth more than our necessary food. It is like the zeal of Abraham's servant, who would not eat nor drink till he had done his errand. And in pursuance of this act of Religion, by the tradition of their Fathers it grew* 1.2 to be a custom of the Jewish Nation, that they should not eat bread upon their solemn Festivals before the sixth hour; that they might first celebrate the rites of their Religi∣ous solemnities, before they gave satisfaction to the lesser desires of nature. And there∣fore it was a reasonable satisfaction of the objection made by the assembly against the inspired Apostles in Pentecost, These are not drunk, as ye suppose, seeing it is but the third hour of the day: meaning, that the day being festival, they knew it was not lawful for any of the Nation to break their fast before the sixth hour; for else they might easily have been drunk by the third hour, if they had taken their morning's drink in a freer proportion. And true it is that Religion snatches even at little things; and as it teaches us to observe all the great Commandments and significations of duty, so it is not willing to pretermit any thing, which, although by its greatness it cannot of it self be considerable, yet by its smallness it may become a testimony of the greatness of the affection, which would not omit the least minutes of love and duty. And therefore when the Jews were scandalized at the Disciples of our Lord for rubbing the ears of corn on the Sabbath-day, as they walked through the fields early in the morning, they intended their reproof not for breaking the Rest of the day, but the Solemnity; for

eating before the publick Devotions were finished. Christ excused it by the necessity and charity of the act; they were hungry, and therefore having so great need, they might lawfully do it: meaning, that such particles and circumstances of Religion are not to be neglected, unless where greater cause of charity or necessity does su∣pervene.

2. But when Fasting is in order to greater and more concerning purposes, it puts on more Religion, and becomes a duty, according as it is necessary or highly con∣ducing to such ends, to the promoting of which we are bound to contribute all our skill and faculties. Fasting is principally operative to mortification of carnal appe∣tites, to which Feasting and full tables do minister aptness and power and inclina∣tions.* 1.3 When I fed them to the full, then they committed adultery, and assembled by troups in the Harlots houses. And if we observe all our own vanities, we shall find that upon every sudden joy, or a prosperous accident, or an* 1.4 opulent fortune, or a pampered body, and highly spirited and inflamed, we are apt to rashness, levities, inconsiderate expressions, scorn and pride, idleness, wantonness, curiosity,* 1.5 niceness, and impatience. But Fasting is one of those affli∣ctions which reduces our body to want, our spirits to so∣berness, our condition to sufferance, our desires to absti∣nence and customes of denial; and so, by taking off the in∣undations* 1.6 of sensuality, leaves the enemies within in a con∣dition of being easier subdued. Fasting directly advances towards Chastity; and by consequence and indirect powers to Patience, and Humility, and Indifferency. But then it is not the Fast of a day that can do this; it is not an act, but a state of Fasting, that o∣perates to Mortification. A perpetual Temperance and frequent abstinence may abate such proportions of strength and nutriment, as to procure a body mortified and 〈◊〉〈◊〉 in desires. And thus S. Paul kept his body under, using severities to it for the taming its rebellions and distemperatures. And S. Jerom reports of S. Hilarion, that when he had fa∣sted* 1.7 much and used course diet, and found his Lust too strong for such austerities, he re∣solv'd to encrease it to the degree of Mastery, lessening his diet, and encreasing his hard∣ship, till he should rather think of food than wantonness. And many times the Fastings of some men are ineffectual, because they promise themselves cure too soon, or make too gentle applications, or put less proportions into their antidotes. I have read of a Maiden, that, seeing a young man much transported with her love, and that he ceased not to im∣portune her with all the violent pursuits that passion could suggest, told him, she had made a Vow to fast forty days with bread and water, of which she must discharge her self before she could think of corresponding to any other desire; and desired of him as a testimony of his love, that he also would be a party in the same Vow. The young man undertook it, that he might give probation of his love: but because he had been used to a delicate and nice kind of life, in twenty days he was so weakned, that he thought more of death than love; and so got a cure for his intempe∣rance, and was wittily cousened into remedy. But S. Hierom's counsel in this Question is most reasonable, not allowing violent and long fasts, and then returns to an ordinary course; for these are too great changes of diet to consist with health, and too sudden and transient to obtain a permanent and natural effect: but a belly always hungry, a table* 1.8 never full, a meal little and necessary, no extravagancies, no freer repast, this is a state of Fasting, which will be found to be of best avail to suppress pungent Lusts and rebelli∣ous desires. And it were well to help this exercise with the assistences of such auste∣rities which teach Patience, and ingenerate a passive fortitude, and accustome us to a despight of pleasures, and which are consistent with our health. For if Fasting be left to do the work alone, it may chance either to spoil the body, or not to spoil the Lust. Hard lodging, 〈◊〉〈◊〉 garments, laborious postures of prayer, journies on foot, suffer∣ance of cold, paring away the use of ordinary solaces, denying every pleasant appe∣tite, rejecting the most pleasant morsels; these are in the rank of bodily exercises, which though (as S. Paul says) of themselves they profit little, yet they accustome us to acts of self-denial in exteriour instances, and are not useless to the designs of mortifying carnal and sensual lusts. They have* 1.9 a proportion of wisdome with these cautions, viz. in will-worship, that is, in voluntary susception, when they are not imposed as(a) 1.10 neces∣sary Religion; in humility, that is, without contempt of others that use them not; in neglecting of the body, that is, when they are done for discipline and mortification, that the flesh by such handlings and rough usages become less satisfied and more despised.

3. As Fasting hath respect to the future, so also to the present; and so it operates in giving assistence to Prayer. There is a kind of Devil that is not to be ejected but by prayer and fasting, that is, Prayer elevated and made intense by a defecate and pure spirit, not loaden with the burthen of meat and vapours. S.(b) 1.11 Basil affirms, that there are certain Angels deputed by God to minister, and to describe all such in every Church who mortifie themselves by Fasting; as if paleness and a meagre vi∣sage were that mark in the forehead which the Angel observed* 1.12 when he signed the Saints in Jerusalem to escape the Judgment. Prayer is the* 1.13 wings of the Soul, and Fasting is the wings of Prayer. Tertullian calls it(c) 1.14 the nourishment of Prayer. But this is a Discourse of Christian Philosophy; and he that chuses to do any act of spirit, or understanding, or atten∣tion, after a full meal, will then perceive that Abstinence had been the better disposition to any intellectual and spi∣ritual action. And therefore the Church of God ever joyned Fasting to their more solemn offices of Prayer. The Apostles fasted and prayed when they laid hands and in∣vocated* 1.15 the Holy Ghost upon Saul and Barnabas. And these also, when they had prayed* 1.16 with fasting, ordained Elders in the Churches of Lystra and Iconium. And the Vigils of e∣very Holy-day tell us, that the Devotion of the Festival is promoted by the Fast of the Vigils.

4. But when Fasting relates to what is past, it becomes an instrument of Repentance,* 1.17 it is a punitive and an 〈◊〉〈◊〉 action, an effect of godly sorrow, a testimony of con∣trition, a judging of our selves, and chastening our bodies, that we be not judged of the Lord. The Fast of the Ninevites, and the Fast the Prophet Joel calls for, and* 1.18 the Discipline of the Jews in the rites of Expiation, proclaim this usefulness of Fa∣sting* 1.19 in order to Repentance. And indeed it were a strange Repentance that had* 1.20 no sorrow in it, and a stranger sorrow that had no affliction; but it were the stran∣gest scene of affliction in the world, when the sad and af∣flicted person shall* 1.21 eat freely, and delight himself, and to the banquets of a full table serve up the chalice of tears and sorrow, and no bread of affliction. Certainly he that makes much of himself hath no great indignation against the sin∣ner, when himself is the man. And it is but a gentle re∣venge and an easie judgment, when the sad sinner shall do penance in good meals, and expiate his sin with sensual satisfaction. So that Fasting relates to Religion in all vari∣ety and difference of time: it is an antidote against the poison of sensual temptations, an advantage to Prayer, and an instrument of extinguishing the guilt and the affecti∣ons of sin by judging our selves, and representing in a Judicatory of our own, even our selves being Judges, that sin deserves condemnation, and the sinner merits a high* 1.22 calamity. Which excellencies I repeat in the words of Baruch the Scribe, he that was Amanuensis to the Prophet Jeremy, The soul that is greatly vexed, which goeth stoop∣ing and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, O Lord.

5. But now as Fasting hath divers ends, so also it hath divers Laws. If Fasting be intended as an instrument of Prayer, it is sufficient that it be of that quality and degree that the spirit be clear, and the head undisturbed; an ordinary act of Fast, an abstinence* 1.23 from a meal, or a deferring it, or a lessening it when it comes, and the same abstinence repeated according to the solemnity, and intendment of the offices. And this is evident in reason, and the former instances, and the practice of the Church, dissolving some of her Fasts which were in order only to Prayer by noon, and as soon as the great and first solemnity of the day is over. But if Fasting be intended as a punitive act, and an instru∣ment of Repentance, it must be greater. S. Paul at his Conversion continued three days without eating or drinking. It must have in it so much affliction as to express the indignation, and to condemn the sin, and to judge the person. And although the mea∣sure of this cannot be exactly determined, yet the general proportion is certain; for a greater sin there must be a greater sorrow, and a greater sorrow must be attested with* 1.24 * 1.25 a greater penalty. And Ezra declares his purpose thus, I proclaimed a Fast, that we * 1.26 might afflict our selves besore God. Now this is no farther required, nor is it in this* 1.27 sense 〈◊〉〈◊〉 useful, but that it be a trouble to the body, an act of judging and* 1.28 * 1.29

severity; and this is to be judged by proportion to the sorrow and indignation, as the sorrow is to the crime. But this affliction needs not to leave any remanent effect upon the body; but such transient sorrow which is consequent to the abstinence of certain times designed for the solemnity is sufficient as to this purpose. Only it is to be renew∣ed often, as our Repentance must be habitual and lasting; but it may be commuted with other actions of severity and discipline, according to the Customs of a Church, or the capacity of the persons, or the opportunity of circumstances. But if the Fasting be intended for Mortification, then it is fit to be more severe, and medicinal by conti∣nuance, and quantity, and quality. To Repentance, total abstinences without inter∣ruption, that is, during the solemnity, short and sharp, are most apt: but towards the mortifying a Lust those sharp and short Fasts are not reasonable; but a diet of Fast∣ing, an habitual subtraction of nutriment from the body, a long and lasting austerity, increasing in degrees, but not violent in any. And in this sort of Fasting we must be highly careful we do not violate a duty by sondness of an instrument; and because we intend Fasting as a help to mortifie the Lust, let it not destroy the body, or retard the spirit, or violate our health, or impede us in any part of our necessary duty. As we must be careful that our Fast be reasonable, serious, and apt to the end of our designs; so we must be curious, that by helping one duty uncertainly, it do not certainly de∣stroy another. Let us do it like honest persons and just, without artifices and hypocri∣sie; but let us also do it like wise persons, that it be neither in it self unreasonable, nor by accident become criminal.

6. In the pursuance of this Discipline of Fasting, the Doctors of the Church and Guides of Souls have not unusefully prescribed other annexes and circumstances; as that all the other acts of deportment be symbolical to our Fasting. If we fast for Mor∣tification, let us entertain nothing of temptation or semblance to invite a Lust; no sen∣sual delight, no freer entertainments of our body to countenance or corroborate a passi∣on. If we fast that we may pray the better, let us remove all secular thoughts for that time; for it is vain to alleviate our spirits of the burthen of meat and drink, and to de∣press them with the loads of care. If for Repentance we fast, let us be most curious that we do nothing contrary to the design of Repentance, knowing that a sin is more contrary to Repentance than Fasting is to sin; and it is the greatest stupidity in the world to do that thing which I am now mourning for, and for which I do judgment upon my self. And let all our actions also pursue the same design, helping one instru∣ment with another, and being so zealous for the Grace, that we take in all the aids we can to secure the Duty. For to fast from flesh, and to eat delicate fish; not to eat meat, but to drink rich wines freely; to be sensual in the objects of our other appetites, and restrained only in one; to have no dinner, and that day to run on hunting, or to play at cards; are not handsome instances of sorrow, or devotion, or self-denial. It is best to accompany our Fasting with the retirements of Religion, and the enlargements of Charity, giving to others what we deny to our selves. These are proper actions: and although not in every instance necessary to be done at the same time, (for a man may give his Alms in other circumstances, and not amiss;) yet as they are very convenient and proper to be joyned in that society, so to do any thing contrary to Religion or to Charity, to Justice or to Piety, to the design of the person or the design of the solemni∣ty, is to make that become a sin which of it self was no vertue, but was capable of be∣ing hallowed by the end and the manner of its execution.

7. This Discourse hath hitherto related to private Fasts, or else to Fasts indefinitely. For what rules soever every man is bound to observe in private for Fasting piously, the same rules the Governours of a Church are to intend in their publick prescription. And when once Authority hath intervened, and proclaimed a Fast, there is no new duty incumbent upon the private, but that we obey the circumstances, letting them to chuse the time and the end for us: and though we must prevaricate neither, yet we may improve both; we must not go less, but we may enlarge; and when Fasting is commanded only for 〈◊〉〈◊〉, we may also use it to Prayers, and to Mortification. And we must be curious that we do not obey the letter of the prescription, and violate the intention, but observe all that care in publick Fasts which we do in private; know∣ing that our private ends are included in the publick, as our persons are in the commu∣nion of Saints, and our hopes in the common inheritance of sons: and see that we do not fast in order to a purpose, and yet use it so as that it shall be to no purpose. Whoso∣ever so fasts as that it be not effectual in some degree towards the end, or so fasts that it be accounted of it self a duty and an act of Religion, without order to its proper end, makes his act vain, because it is unreasonable; or vain, because it is superstitious.

Notes

• * 1.1

  Per universum 〈◊◊◊〉〈◊◊◊〉 observatur, 〈◊〉〈◊〉, in 〈◊◊〉〈◊◊〉 Sacra∣menti, in 〈◊◊◊〉〈◊◊◊〉 Dominicum corpus 〈◊〉〈◊〉 quàm 〈◊〉〈◊〉 cibi. S. Aug. 〈◊〉〈◊〉. 18.
• * 1.2

  〈◊◊〉〈◊◊〉 non 〈◊◊◊〉〈◊◊◊〉; & 〈◊◊◊◊〉〈◊◊◊◊〉, nisi 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 no 〈◊◊〉〈◊◊〉 prandi∣um vocare solet 〈◊〉〈◊〉. Jo∣seph, in vita 〈◊〉〈◊〉.
• * 1.3

  〈◊〉〈◊〉. 5. 7.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 apud 〈◊〉〈◊〉. 〈◊〉〈◊〉 in cippo 〈◊◊〉〈◊◊〉. S. Cyp.
• * 1.5

  〈◊〉〈◊〉 junia 〈◊◊〉〈◊◊〉 contra peccata saciunt 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, superbiam 〈◊◊◊〉〈◊◊◊〉, & 〈◊◊〉〈◊◊〉 voluntatis 〈◊〉〈◊〉 ad 〈◊◊◊〉〈◊◊◊〉. S. Leo, 〈◊〉〈◊〉. 4. de Jejun.
• * 1.6

  Saginantur 〈◊〉〈◊〉 qui 〈◊◊◊〉〈◊◊◊〉, de Jejun.
• * 1.7

  S. Hieron. in Vita S. Hila∣rion.
• * 1.8

  〈◊〉〈◊〉 ci∣bus & 〈◊〉〈◊〉 semper 〈◊〉〈◊〉 triduana 〈◊〉〈◊〉 supe∣rant. S. Hie∣ron. 〈◊〉〈◊〉. 8. ad 〈◊〉〈◊〉.
• * 1.9

  〈◊〉〈◊〉. 2. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (a) 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Can. Apost, 50.
• (b) 1.11

  〈◊〉〈◊〉. 5. de Jejun.
• * 1.12

  Jejunium 〈◊◊◊〉〈◊◊◊〉, leves 〈◊◊◊〉〈◊◊◊〉. S. 〈◊◊〉〈◊◊〉. in vigil. S. 〈◊〉〈◊〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dixil S. Chrysost.
• (c) 1.14

  〈◊◊〉〈◊◊〉 al re, 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉 ad Dominum. 〈◊〉〈◊〉.
• * 1.15

  Acts 13. 1, 2.
• * 1.16

  Acts 14. 23.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. Basil.
• * 1.18

  Joel 2. 15.
• * 1.19

  Levit. 23. 27, &c.
• * 1.20

  〈◊〉〈◊〉. 22. 12.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ph lo, 〈◊〉〈◊〉 de ipso 〈◊◊〉〈◊◊〉 at 〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, animum 〈◊◊◊〉〈◊◊◊〉 illa quae 〈◊〉〈◊〉 tristi 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. de 〈◊〉〈◊〉. c. 9.
• * 1.22

  Baruch 2. 18. 〈◊◊〉〈◊◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉 apud 〈◊〉〈◊〉. Vnde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉: & in 〈◊◊〉〈◊◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  Ezra 8. 21.
• * 1.25

  Vid. Dan. 10.
• * 1.26

  12. Psa. 35.
• * 1.27

  13. Levit. 16.
• * 1.28

  29, 30, 31.
• * 1.29

  Isa. 58. 3.