Christian humiliation, or, A treatise of fasting declaring the nature, kindes, ends, vses, and properties of a religious fast: together with a briefe discourse concerning the fast of Lent. By Henry Mason, pastor of Saint Andrews-Vndershaft London.

CHAP. VIII. When a Christian may or should fast.

COncerning the Fast of our Sauiour it is recorded, that hee then fasted, when hee was to encounter with Satan, and goe about his publique Ministery, and to begin the great worke of our Redemption: and vpon such vr∣gent occasions, and when there is such extraordi∣nary cause offered; all men grant that then wee also may and ought to fast for the speedier pro∣curing of Gods fauour. But this example of Christ, ministreth iust occasion to enquire fur∣ther, whether, beside times of such vnusuall acci∣dents, a Christian also may not lawfully and pro∣fitably obserue set times of fasting. And this is a question doubted of by some in our Church, and disputed with arguments and reasons on both sides. For clearing which doubt, wee are first of all to declare the meaning of the question; and that may appeare by these two notes.

1. That some there be which commend fasting for a religious exercise, if it bee vsed onely then, when men shall vpon seuerall occasions see it to be conuenient; but any standing dayes, whether appoynted by publique authoritie, or vndertaken by a mans owne priuate deuotion, these they vt∣terly condemne as superstitious and Monkish.

For example, When Ionas prophecied of iudge∣ment against Nineueh, (a) the King proclaymed a fast, and the people obserued it. And this they approue of, and allow our Magistrates vpon such an occasion to doe the like. Againe, when (b) Ne∣hemiah heard that the Iewes were in great afflicti∣on and reproch; and that the wall of Ierusalem was broken downe, and the gates thereof burnt with fire: he sate downe and wept, and mourned certaine daies, and fasted. And this they approue of, and allow euery priuate Christian by his example, vpon such occasions as these, to fast out of his owne deuoti∣on. But now further, the ancient Christian Church, in remembrance of Christs death on that day, did appoynt euery Fryday to bee kept fasting-day; and for the same and some other reasons, they appoynted the time of Lent, as of∣ten as it should happen, to be obserued with absti∣nence and fasting. And these and such like stan∣ding and set-times they allow not.

Secondly, Wee must note that the obseruing and appoynting of these dayes may be meant and vnderstood two wayes; eyther with opinion of necessitie or sanctitie in those times, more than in other. And this is not here questioned; nor doe wee doubt but the Church, as it appoynted the Fryday, so if it had pleased, might haue appointed any other day for this exercise: nor do we thinke that there is any peculiar sanctitie in that day more than in others. Or else the question may bee vn∣derstood of the lawfulnesse and conueniency of appoynting such set dayes and times, for order

sake, and for the more constant performance of this worke. And this is it, which we meane in this question.

The question then is, Whether it be lawfull for Authority to prescribe, or for priuate men to vn∣dertake set and standing dayes for fasting; that it may be obserued the more ordetly and the more constantly? And mine answere is, That it is both lawfull and expedient for Gouernours to enioyne their Inferiours, and for priuate men to prescribe vnto themselues such standing times, so often as they shall fall, either weekely, or monethly, or yeerely, as they see it expedient. And my proofes are, some from Scriptures, some from examples, and some from reason grounded on Scripture.

I. From Scriptures. And thence I alledge two places for this purpose.

1. The first is Leuit. 16. For there God appoin∣teth the tenth day of the seuenth moneth to bee kept for a fasting day; and saith moreouer, (a) This shall be a statute for euer vnto you: and againe, This shall be an euerlasting statute vnto you, to make atone∣ment once a yeere. Heere we see, that God appoin∣ted vnto the Iewes a set fasting day, to bee kept e∣uery yeere as oft as it should happen. And hence I argue thus; Almighty God himself did appoint, and thought it a profitable course for his people of the Iewes, to obserue a set and standing day for a Fast euery yeere. And therefore a set time of fa∣sting may bee obserued without superstition and sinne.

Some answere, that this was a Legall precept

of Moses, which is now abolished by Christ. And I reply; It is true that this precept in respect of that particular time, was Legall, and had its end in Christs death: but it is no lesse true also, that God in making and appointing that Legall pre∣cept, did not command them any thing, which in it selfe is superstitious and sinfull. And therefore, because God prescribed them a set time for that Fast, it followeth, that the appointing of a set time of fasting, is not in it selfe superstitious and sinfull.

2. The second place that may serue for proofe of this point, is out of the Prophesie of Zacharie; (a) where we finde mention of foure seuerall fasting dayes, obserued euery yeere by the Iewes in their knowne and appointed moneths. Concerning which Fast thus much is first of al to be noted, that they were (b) occasioned by the calamities that befel the Iewes about the time, when they were carried captiues into Babylon, or before that time; and were appointed, as some thinke, by some Pro∣phet from heauen; or as others, by the authority or consent of the present Church; and (as the Learned generally doe confesse) were allowed of and approued by almighty God himselfe. And hence I reason thus; The Iewes did lawfully ob∣serue foure seuerall set daies euery yeere, for daies of fasting. And therefore it is not alwayes super∣stitious and sinfull to obserue set fasting dayes.

Some againe answere, that these Fasts were ap∣pointed vpon occasion of their present calamities in Babylon, and ceased at their deliuerance. My re∣ply

is, that I see no proofe, that these Fasts did cease to be obserued after the Iewes were deliue∣red out of captiuity. The contrary may seeme more probable, because in the (a) Kalender of the Iewes, wherein their Feasts and Fasts are noted, these foure dayes remaine still, as beeing in vse a∣mong the Iewes. And b Buxdorfius, a man well acquainted with the manners and customes of the Iewes, telleth vs, that the Iewes to this day do keepe those fasting dayes, which are there mentioned by the Prophet. But say, that they ceased vpon the peoples deliuerance, yet it is not true, that they were appointed vpon occasion of their present miseries in Babylon; for other dayes might haue beene as fit for that purpose, and perhaps more conuenient then these: but as the learned ob∣serue, by occasion of some miserable accidents, which befalling them but once, did moue them to fast the same daies that those accidents happened, for many yeeres after. And if those Fasts did last no longer then the time of their captiuity, because all that while they had iust cause to humble them∣selues in remembrance of these euils: yet thus much will follow from thence, that therefore vp∣on occasion of a sorrowfull accident which hath once befalne vs, we may for euer after fast that set day, so long as we haue cause to be humbled in re∣membrance of it. And hence againe it will fol∣low, that therefore Good-Friday may euery yeere constantly be kept for a fasting day, because it was occasioned by the death of Christ for our sinnes, and we shall neuer want iust cause to bee humbled

in remembrance hereof, so long as the world last∣eth; because, besides our old sinnes, we doe euery yeere commit many moe new ones, which helped to nayle our Sauiour to the Crosse. The like might be said of some other the like dayes. And therefore, there is warrant in Scriptures for set and standing times of fasting.

II. My second proofe is from approued exam∣ples of Gods Church, both in the time of the Law, and in the time of the Gospell. For in the time of the Law, the Iewish Church kept their set dayes of abstinence, as besides the Fasts now mentioned out of the Prophet, may further appeare by the words of the Gospell. For there it is said, that the Disciples of Iohn and of the Pharises did fast often, and more particularly of the Pharises, that they fasted twise a weeke. Now as (a) Caluin concludeth, that Daniel had his set & prefixed houres of pray∣ing, because it is said that hee prayed three times a day: So may I hence inferre, that the Pharises kept set dayes of fasting, because it is said of them, that they fasted twise euery weeke. And (b) Kemnitius gathereth from the ninth of Saint Mathew, that both the Pharises and the Disciples of Iohn had [certa & stata tempora ieiuniorum] set and standing times for their Fasts. Now that this practice of theirs is an approued example for vs, appeareth, first because our Lord, when he reproueth their errours in their Fast, yet findeth no fault with this. And secondly, because he excused his Dis∣ciples for not fasting as the Pharises and Iohns Dis∣ciples did, from the vnseasonablenes of the time,

and promised, that after-ward, when the time was fitting, they should then fast. And this sheweth, that our Lord was so farre from condemning the Pharises and Iohns Disciples, that he excuseth his Disciples for not doing the like. Againe in the time of the Gospell, the Christian Church hath still had her standing and set dayes for fasting, as the time of Lent euery yeere, and the Friday eue∣ry weeke, and some others; as is so apparent, that it cannot be denyed, nor needs not to be proued. And these set times haue beene commended by many holy and learned Fathers of the Church, but were neuer disliked by any of them, that euer I could finde. And so in conclusion, in the iudge∣ment of Gods Church, both before and since Christs appearing in the flesh (which heerein was neuer blamed by Christ, or his Apostles, or the learned Fathers) it is no sinne to keepe set dayes of fasting.

III. The third proofe is taken from reason grounded on the authority of Scriptures. And my reasons in that kinde shall be these two.

1. Nothing is sinfull, but that which is forbid∣den by Gods Law: for (a) Sinne is the transgression of the Law, as the Apostle defineth it. But to keep set dayes of fasting, is no where forbidden by any Lawe of God. It followeth; And therefore to keepe such dayes is no sinne.

Against this Argument nothing can be excep∣ted, vnlesse some Text of Gods Law can be shew∣ed, which condemneth or forbiddeth the obser∣uation of such standing times. And for that pur∣pose,

some obiect the place of Saint Paul, (a) Yee obserue dayes and moneths and times and yeeres. I am afraid of you, lest I haue bestowed on you labour in vaine. But to this the reply is easie; and may be borrowed out of Beza: for he expounding a like place in Saint Paul, One man esteemeth one day a∣boue another; another esteemeth euery day alike; the Apostle heere (saith this learned man) b doth not speake of euery difference of dayes, but of that only, which is prescribed in Moses his Law, as is apparent by that which is written, [Coloss. 2.16.] Let no man iudge you in meate or in drinke, or in respect of an holy day, or of the new moone, or of the Sabbath dayes: which are a shaddow of things to come, &c. And so I say, The Apostle in the place alledged, doth not speake of euery obseruing of dayes and times, but such onely as was prescribed by Moses, and is abolished by Christ. And this exposition of this place is as directly prooued by that other to the Colossians, as that whereof Beza speaketh. The place then alledged, doth not proue that standing times of fasting are forbidden by Gods Law.

Arg. 2. The keeping of set times for the do∣ing of holy duties, is a thing found to be profita∣ble and vsefull in the life of a Christian: because it may serue for the more constant performance of them. This I declare thus. Dauid in the Psalmes saith, (c) Euening, and morning, and at noone will I pray and cry alond. And Caluin commenting on that place, giueth vs this note, We may gather from hence (saith he) [statas fuisse pijs horas ad precan∣dum istis temporibus;] that the godly had their set

houres for prayer at those times: (a) which they ob∣serued the rather in their priuate deuotions, be∣cause God had appoynted them to be obserued in the publike seruice of the Temple. For a morning and euening euery day, the Priests offered the dai∣ly sacrifice: and the mid-day, as that learned Wri∣ter noteth, was allotted for other sacrifices. And the reason hereof (saith he) is this; b Because we are dull, and backward in prayer; vnlesse we bee spurred on, this worthy seruice would soone decay, & we would quickly forget it, vnlesse wee had some bridle to keepe vs in. He addeth, And therefore God to help our in∣firmity, hath set vs certain houres to remēber vs of our dutie. And the same reason may as instly bee apply∣ed to our priuate prayers at home. Againe, where it is said of Daniel, that he kneeled vpon his knees three times a day, and prayed and gaue thankes, as hee did aforetime: the same learned Writer commenteth thus vpon that place, [Hoc quo{que} obseruatu dignum est,] this also is worth the noting, that Daniel pray∣ed three times a day; c because vnlesse euery one of vs doe prescribe himselfe set houres for prayer, wee shall easily forget it. And therefore Daniel, though he were frequent in powring out his prayers, yet did impose vpon himselfe this solemne taske, that he would prostrate himselfe before God three times euery day.

In which discourses of this learned and iudici∣ous Interpreter, I note two things. 1. That as God did prescribe certaine and set houres for his publike seruice, so in imitation hereof, good men did doe the like in their priuate and domesticke prayers. 2. That the reason of both was, because

if men be left to their liberty, they quickly forget their duty, and neglect the performance of that at all times, which they thinke they may doe as well at any other time. The like is noted by Polāus also. For first he moueth a doubt concerning Daniels practice; a Whether it were not superstitious that Daniel did thus (as it were) tye his prayers to certain houres, as if God would not heare men at what time soeuer they called vpon him: And then he answe∣teth, that the holy Prophet, though he minded God at all times, yet set apart to himselfe certaine houres for prayer, (most free for this businesse) without any o∣pinion of sanctity, or merit, or necessity in those times, as if the strict obseruation of those three times were more acceptable to God then other times, or had merit and necessitie in it. In which answere he defendeth Daniel from all tincture of superstition, because though he prescribed himselfe set times, yet hee had no opinion of sanctity or necessity in those times more then in other: and by consequence doth allow vs to vse set times for holy duties, so we place not holines or necessity in those precise times. And againe not long after, b Prayer vnto God, saith he, should be continuall, and without in∣termission: but yet seeing our infirmity is great, and our forgetfulnes to pray is too too much, for helping of our infirmitie and memory, it is necessary that euery one of vs, should destinate vnto himselfe certaine times for making of his prayers.

Now out of these obseruations of theirs con∣cerning prayer, I inferre three conclusions con∣cerning fasting. 1. If it be lawfull and religious to prescribe set houres for prayer; then it can∣not be sinfull and superstitious to obserue set daies for fasting. For the fault in these set dayes, if there bee any, is not because they are dayes or houres, but because they are set and standing times. And that exception is as iust against houres as dayes. Nor is the exception against fasting on∣ly, but against feasting too, and all other such ex∣ercises, if they be tied to fixed times. If set houres then be allowed for praying, set dayes cannot be condemned in fasting. 2. If set times for prayer bee so helpefull for the due performing of that worke; then set times of humiliation cannot bee so hurtfull, as to marre and corrupt that good worke. 3. If to be left at liberty for the times of our praying, bee so dangerous to breed an vtter neglect of it: then to leaue times of fasting to each mans present choyce, will not be so safe, nor without feare of neglecting this necessary duety. For there is much more feare of neglect in fasting, than in praying; because it is more painefull to the flesh, and therefore men will be more ready to shift it off vpon euery sleight and idle occasion. Which would God it were but a surmise of mine, and that experience had not proued it to be most true. For wee all confesse that there is great vse of fasting, when eyther sinnes doe abound, or iudgements are to be feared; or blessings are to be sought for: and none of vs can thinke or will say,

but that in all these respects, there hath beene of late yeeres, and is at this day too great occasion offered for such humiliation. And yet now that euery man is left to himselfe to fast when he will; who almost is there, euen among them that are counted religious, who finde themselues willing to vse any fasting at all? And hence I inferre, that arbitrary times of fasting are as like to breed a neglect of this duetie, as arbitrary times of pray∣ing to make that duetie forgotten. Fourthly, If Daniels set houres were free from superstition, be∣cause hee vsed them [absque vlla opinione sanctita∣tis,] without any opinion of holinesse in that time: then the Church of England cannot bee charged with superstition, for her set dayes of fasting; be∣cause shee vseth these without placing sanctitie in those times. And now out of all these conside∣rations I may boldly conclude the poynt, that set times of fasting are not onely lawfull, but very expedient for the constant and religious practice of humiliation. And indeed experience sheweth, that exercises which stand in a continued practice and often reiterating of them, are then performed with most diligence, and greatest fruit, when they haue their fixed and set times allotted vnto them. My selfe, when I liued in the Vniuersity among Scholers, did obserue that it was held for a note of a good Student, that allowing himself fit time for sleepe and recreation, and such like necessary workes, the rest of his houres remaining, hee did destinate and assigne for seuerall exercises and stu∣dies us such houres for Logick or Philosophy,

and such for Oratory or Poetry; and such for Hi∣story or Geography, &c. By which fixed or∣der, and constant obseruing of their appoynted times, such Students gayned great furtherance for their Studies, which others wanted. For first, they tooke order that no seasonable time should be mis-spent without making profit: but taking a view of their whole time, they allotted euery houre to some vse. Secondly, when their houre was come for such or such a businesse, the very striking of the Clock did admonish them to break off company, and presently to betake themselues to their taske: whereas others, who had no such set houres, would goe beyond the time, and in chatting and idlenesse trifle away many a good houre without taking account of it. Thirdly, when they were come to their studies, they knew what they had to doe, and without further delibe∣ration went on with their worke: whereas some others, when they came to their studies, were scarce resolued what booke fitted their turne; and so for want of orderly proceeding, they lost the fruit of that little time and small paynes which they tooke. And fourthly, if at any time, eyther occasion of friends, or occurrence of some busi∣nesse did intercept their time, and beguile them of their houres, they were sensible of that losse, and did watch all opportunities to re-gaine it. And by this set course of study, such Students in short time gayned much knowledge, and farre excee∣ded their fellowes. And as this hath been found in experience to be the readiest way for a Scho∣ler

to profit in his learning: so for my part, I know no better way of thriuing and profiting in Christs Schoole, then if wee obserue the same rule, and set our selues conuenient times for do∣ing of religious dueties: as such a time to pray with our houshold, and such a time to reade Scrip∣tures and other bookes of Religion, and such a time to examine our consciences and see what we haue done, and such a time to fast and vse humili∣ation for our sinnes. For it may be feated, if wee appoynt our selues no set times for good due∣ties, wee will spend but a little time about them.

The consideration of all which maketh mee to thinke, that the obseruation of set times for our Fasting-dayes, is so farre from corrupting our Fasts with superstition, as that it doth much fur∣ther vs to a constant and religious practice of them.

Notes

• (a)

  Ion. 3.6, 7.
• (b)

  Nehem. 1.3, 4.
• (a)

  Leu. 16.29, 34
• (a)

  Zach. 8.19.
• (b)

  Hieron. in Zach. 8.18, 19. pag. 486. Buxd. Synag. Iudaic. c. 25. Gene∣brar. Calend. Hebr. Sept. 3. Dec. 10. Iun. 17, & Iulij 9.
• (a)

  Calendan Hebraeorum e∣dito à Gene∣brardo, & prae∣fixo Cōment. in Psalmos.
• b

  Haec sunt festa quatuor ista com∣munissima, qui∣bus Iudaei tempo∣re Prophetae Za∣chariae ieiunarūt, & adhuc annis singulis ordinariè summarie{que} ieiu∣nant. Buxd. Sy∣nagog. Iudaic. cap. 25.
• (a)

  Caluin. in Dan. 6.10.
• (b)

  Exā. part. 4. de Tempore Ieiun. nu. 54. pa. 95.1.
• (a)

  1 Ioh. 3.4.
• (a)

  Gal. 4.10.
• b

  Agit non do quouis dierum discrimine, sed de eo demum quod in Lege Mosis pracipitur; vt apparet ex eo, quod scriptum e•••• Coloss. 2.16. Beza in Rom. 14.6.
• (c)

  Psal. 55.17.
• (a)

  Exod. 29.38.
• b

  Quia sumus aequo tardiores ad orandum; nisi quis{que} seipsum sol∣licitet & vrgeat, praecipuum hoc. pietatis officium apud nos frige∣bit, adeo{que} obrepet peccandi obliuio, nisi nos freno ali∣quo retineamus. Deus ergo certas boras praefigens, infirmitati nostrae mederi voluit: quae eadem ratio transferri debet ad priuatas pre∣ces, sicut patet ex hoc loco, cui eti∣am respondet Da∣nielis exemplum. Caluin. in Psa. 55.18.
• c

  Quia nisi quis∣que nostrûm prae∣figat sibi certas horas ad precan∣dum, facilè nobis excidet memoriâ. Daniel ergo quā∣quam assiduus e∣rat in precibus fundendis, tamen solennem bune ri∣tum sibi iniunx∣it, vt ter quoti∣die sose prosterne∣ret coram Deo. Caluin. in Dā. 6.10.
• a

  Aanon super∣stitiosum fuerit, quod Daniel pre∣ces suas certis ho∣ris quasi alliga uit, pe••nde ac si Deus non exaudi∣ret quocun{que} tem∣pore inuocantes. Resp. Certum est tam sanciū Pro∣phetam nunquam non de Deo s••o cogitasse, etià quū negotia Regat tractauit; desti∣nauit tamen sibi certa ad precan∣dum tempora, quae à politicis ne∣gotijs vacua esse poterant & sole∣bant, vt citra vl∣la impedimenta∣coram Deo suo s••se sisteret, als{que} vlla opimone vel sanctitatis a••••u∣ius quae tempori∣bus illis inesset, vel cultûs vel meriti, vel neces∣sitatis, quasi eb∣seruatio stricta trium illorum temporum prae••a∣liis Deo grata es∣set, & aliquid mercretur, & ne∣ressaria esset. Polan. in Dan 6.11 pag 277.
• b

  Adoratio Dei assidua quidem esse debet, &c. Sed tamen, quis nostra infirmitas sit ingens, & ad pr••••andam obliuio nimia, dum huius vitae negotia curamus; vt infirmitati nostrae & memoriae consulatur, necessarium est vt quis{que} nostrûm certa sibi tempora de∣stinet precibus concipiendis, &c. Polan. in Dan. 6.11. loco de Adorat. aphoris. 6. pag. 284.