The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of Fasting.

5 To begin at the etymologie of the word. * 1.1 This Hebrue verbe Tsom, signifieth, To afflict: wherfore Auen-Ezra, saith; that Wheresoeuer in the holie scripture is found affliction of the soule, there fasting is vnderstood. There is another word; namelie, Tsame, verie nigh vnto this word; and it signifieth, To thirst: for they which fast much, are woont to thirst, bicause the hu∣mors of the bodie are with hunger and fasting dried vp. The Graecians doo deriue this Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this priuatiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & of the Gréeke verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, To bee strong and firme: bicause by fasting the strength of the bo∣die is diminished. But bicause this priuatiue or particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rather extensiue, it séemeth to signifie a verie firme and strong thing: bicause a man that is fasting, is verie firme and con∣stant, so that he had rather suffer paine, than go from his purpose. Also the Graecians haue ano∣ther word for fasting; namelie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bicause they which fast, doo withdrawe from themselues nourishment and food: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both corne and meate. * 1.2 But before I define what fa∣sting is, I thinke good to distinguish the same: for seing there be sundrie kinds of fastings, they serue not all to our purpose. For there is a cer∣teine fast that is naturall, * 1.3 which perteineth ei∣ther to the defending or recouering the health of the bodie: wherefore Hippocrates saith, that they which are of a full and perfect age, or else be old, * 1.4 can verie well abide fasting. In which place old men must be vnderstood as concerning the first entrance into old age: for they which are old, can no better abide fasting, than yong men or chil∣dren. This kind of fasting we leaue to the phy∣sicians, séeing it is none of that which we in∣treat of.

There is another fast, which is ciuill; * 1.5 and is then taken in hand, when men are so bent to their busines, as by no meanes they will inter∣mit their affaires, which they haue in hand. So Saule, when he pursued the Philistines, * 1.6 and had the victorie in his hands, forbad that no man should taste of anie meate before euening. So also certeine Hebrues vowed, that they would neither eate nor drinke anie thing, before they had killed Paule: * 1.7 as it is written in the Acts of the apostles. This maner of fasting also pertei∣neth not vnto this present matter.

6 There is another kind of fasting, * 1.8 which ought to be familiar to christian men; namelie, to take meate soberlie and temperatelie: which is doon, if they neither eate too often in one daie, nor when they should eate, doo gorge themselues

with ouer-much meate, or séeke for delicate meats and deintie dishes. This order of liuing is verie profitable to diminish lusts, * 1.9 and it suffe∣reth not the mind to be troubled with affections. It maketh the mind to be more chéerefull, and readie both vnto praier, and vnto all the actions perteining to the life of man. Wherefore Christ said; * 1.10 Let not your harts be oppressed with sur∣fetting and droonkennes. * 1.11 Peter also hath writ∣ten; Be ye sober, for your enimie the diuell go∣eth about like a roring lion, seeking whom he may deuoure. * 1.12 Also Paule wrote of himselfe; I chasten my bodie, and bring it into bondage, least I preaching vnto other, should be a repro∣bate my selfe. There is besides another commo∣ditie by this fasting; to wit, that cost is spared: not to be doone, that we should laie vp couetous∣lie, but that we should distribute to the poore of that which is ouer-plus vnto vs. Further, there is another fast, which is aboue mans strength, and otherwhiles is giuen by God miraculouslie vnto some of the saints, for the commending of their doctrine.

Moses vpon the mountaine fasted fortie daies: * 1.13 for God ment, by a notable example, to shew that that lawe, which he set foorth, came from himselfe, and was not inuented by men. Neither went Moses therefore vnto the moun∣taine, * 1.14 to fast; but to receiue the lawe of God, and to talke with him. Elias also receiued bread and water of the angell, and in the strength of that meate walked fortie daies, euen vnto the mount Horeb; that he might be declared by this miracle, to be the true reuenger of the lawe. By this kind of fasting, * 1.15 our Sauiour commen∣ded the preaching of the gospell, that it might not séeme to be a common thing, but a matter of Gods owne ordinance and beginning. How∣beit, these [fastings] were miracles; neither perteine they anie thing vnto vs, but onlie, that we should haue them in admiration, & by such examples be stirred vp with reuerence to re∣ceiue the word of GOD. There is also an other fast, which lieth not in our power: as when we being destitute of meat, haue not whereof to eat. Here haue we néed of patience, and we must praie vnto God, that he will strengthen and in∣courage vs. So the saints, when they wandered about, and preached the Gospell, were some∣times pressed and straitened with hunger. And the disciples, * 1.16 when they followed the Lord, were driuen through hunger, to plucke the eares of corne, * 1.17 and to rub out the séed. Elias also desired meat of the widowe, and waited at the brooke for such meat as the rauen should bring him. This kind of fasting men doo not take vpon them of their owne accord, but it is laid vpon them by God.

7 But passing ouer all these fasts, being such as perteine nothing vnto this disputation; * 1.18 let vs come to our fast, which we may call a reli∣gious fast. * 1.19 And this fast is an vnaccustomed ab∣stinence, not onelie from meat and drinke, so much as the strength will permit; but also from all other things, which may delight and nourish the bodie: and it is doone of a repentant mind, and of a true faith, for the atteining of Gods mercie by praiers, bicause of calamities, which either alreadie ouercharge vs, or else are verie nigh at hand. * 1.20 The forme of this definition is ab∣stinence; such abstinence (I saie) as is aboue the accustomed maner, and yet goeth not be∣yond the strength of the bodie. * 1.21 The matter is not onlie meat and drinke, but all other things that may chéere vp the bodie. * 1.22 The efficient cause is faith, and repentance for sinnes committed a∣gainst God. The end is, * 1.23 that by praiers we craue the mercie of God, and either to turne awaie, or to diminish calamities. * 1.24 Wherefore they which fast, ought to giue themselues vnto praiers, almes-déeds, visiting of the sicke, and to the ho∣lie supper. When we feruentlie praie vnto the Lord, and doo from the hart trulie repent vs of the sinnes which we haue committed, and by rea∣son of them are earnestlie afflicted; we cannot verie soone thinke vpon meat, drinke, and also fine delicates. For to them which be vrged with so vehement a gréefe, it is more pleasant to ab∣steine, than anie other delectation is. So Dauid, in the 35. psalme, saith of his enimies; * 1.25 When they were sicke I laughed not, but I put on sack∣cloth, and afflicted my soule with fasting, & ear∣nestlie praied for them. And they which deiect and humble themselues, bicause they in a ma∣ner despaire of their businesse, are woont to con∣temne and loath meat and drinke, and other de∣lights and pleasures. * 1.26 Hereby we may perceiue how it commeth to passe, that our fastings doo please God: vndoubtedlie, not bicause the emp∣tinesse of the bellie delighteth God. And so Ie∣rom derideth some, which fasting ouer-much, be∣came vnprofitable all their life long to all pur∣poses. It pleaseth GOD, when we humble our soule, bicause we may returne vnto him with praiers; and casting awaie other pleasures, re∣pose all our delight in him onelie.

8 But the fastings, * 1.27 whereof we now intreat be sometimes publike, and sometimes priuate. We take priuate fasts in hand, when we are af∣flicted with our owne domesticall miseries. For there is no man, that is not sometimes vexed, either in himselfe, or in his familie. Or if perad∣uenture it happen, that he be not priuatelie grée∣ued with anie calamitie of his owne, & of them that perteine vnto him; * 1.28 yet must he sometime moorne for others. For if we be all members of one bodie, we must thinke, that the discommodi∣ties of our brethren doo perteine euen vnto our

selues. So Dauid praied for them, which after∣ward became his enimies, and who triumphed at his harmes. * 1.29 So Iobs friends, when they sawe him vexed with most gréeuous plagues, did sitte by him full seuen daies in dust and a∣shes, before they spake anie thing vnto him; so greatlie were they disquieted with his miserie. Wherefore, before they talked with him, their mind was, by fasting and praier to desire God to asswage that great miserie of his. So Dauid, when Abner was slaine, * 1.30 did not onelie moorne at his buriall; but also sware that he would that daie eate no meate till the sunne set. The selfe∣same did he, * 1.31 when he was reprooued by Nathan the prophet: and when he had receiued tidings of the sicknes of the child, vndoubtedlie he neuer tooke meat all the while that the child was in that case. * 1.32 Nehemias, in the 2. chapter, when he heard of the afflictions of the Hebrues which remained in Ierusalem, afflicted himselfe with fasting, and praied vnto the Lord. * 1.33 Also Daniel, when he had read those things which Ieremie wrot of the cap∣tiuitie of 70. yeares, confessed both his owne sinnes, and the sinnes of the people: also he wept and fasted. Wherefore priuate fasting ought to be taken in hand, not onelie for our selues, but for others also.

* 1.34 9 But publike fasting is two maner of waies commanded; either of GOD himselfe by the lawe; or of the magistrate, or else by the bishop, or by the prophet. And this is to sanctifie a fast, whereof we sometime read in the holie scrip∣tures. * 1.35 Of this kind there be manie exam∣ples; namelie, that fast which the children of Is∣rael laid vpon themselues. In the first booke of Samuel, * 1.36 when the Philistines gréeuouslie afflicted the Iewes, the whole people at the exhortation of Samuel assembled at Mizpah; they wept, fa∣sted, * 1.37 and threw awaie their idols. Dauid also, with all his, fasted; when he heard of the ouer∣throwe of the people, and of the death of Saule. And the men of Iabes Gilead tooke the carcases of Saule and Ionathas, * 1.38 and wept, and also fasted. That likewise was a publike fast, which Iosaphat commanded in the 2. * 1.39 booke of Chronicles, the 20. chapter. * 1.40 Quéene Hester being in extreme dan∣ger, commanded by Mardochaeus, that a publike fast should be proclaimed. The Israelites in their captiuitie (as it is written in the 7. chapter of Zacharie, * 1.41 ) had a fast, both in the 5. moneth, and in the 7. * 1.42 moneth, bicause in the 5. moneth, the sac∣king of the citie, and desolation of the temple happened; * 1.43 and in the 7. moneth Godolias was slaine, whereby so manie miseries insued after∣ward. * 1.44 That also was a publike fast, which Ieza∣bel proclaimed, being otherwise a wicked wo∣man, and an hypocrite. The act of this woman shewed it to be the custome, that when anie great crime was committed, the whole church should fast: as it were putting awaie by prai∣er, the publike punishment. And this fast the prophets required: as Ioel, when he said; * 1.45 San∣ctifie ye a fast. Esdras also in his 8. chapter pro∣claimed a fast. Wherefore fasts for certeine god∣lie considerations, were publikelie proclaimed.

God himselfe also commanded a publike fa∣sting: for he commanded, that in euerie yere the feast Chephurim, that is, the feast of expiati∣ons, or cleansing of sinnes, should be celebrated the tenth daie of September, with a publike fast. For the people committed manie sins through∣out the whole yéere, neither did they diligentlie obserue the ceremonies. * 1.46 So that once in a yéere the tabernacle was purified, and a publike fast was obserued. These things, in the old testa∣ment, signified as it were by a certeine sha∣dowe, that the sinnes of men should be abolished by Christ: of whom, when we take hold by a true and liuelie faith, we are absolued from our sins. And thereof followeth the mortification of sins, and of carnall delights and pleasures. Neither is this to be passed ouer, * 1.47 that the same one daie of fast was a festiuall daie: for it was not law∣full in the publike fast, either to worke, or else for a man to be occupied about his owne busi∣nes. And we were commanded to absteine on∣lie from our owne works, not that on festiuall daies we ought to be altogither idle; but that we should doo good déeds on those daies, through which we may rest in God. But to beléeue, to praie, to acknowledge sinnes, to bewaile them with an earnest repentance, are the works of God; and therefore are not forbidden vpon fe∣stiuall daies, but rather commanded.

10 These things haue not onelie the He∣brues learned out of the lawes of God; * 1.48 but the Ethniks also by the instinct of nature. For when Ionas preached to the Niniuits, that their cities should be destroied within fortie daies, they despaired not of the mercie of God; but re∣pented: and euerie one of them, euen from the king to the meanest citizen, with their beasts al∣so and cattell fasted; and when they earnestlie, and with a feruent zeale cried vnto the Lord, they were heard. * 1.49 Augustine De ciuitate Dei wri∣teth, that Porphyrius taught; that Abstinence from flesh and grosse meats dooth purifie the minds of men, whereby they are made the more prompt vnto diuine things, and to familiaritie with spirits. Plutarch also, * 1.50 in his little booke De Iside & Osiride saith; that The priests of Helio∣polis vtterlie absteined from all meats, which might nourish and augment the wantonnesse of the flesh; and that they neuer brought wine in∣to the temple of their god: for they accounted it a villanie to drinke wine in the daie time, in the sight of their god. Other men in verie déed (saith he) vsed wine, but not much: and they had

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manie purifications without wine. The same Plutarch, * 1.51 in his treatise De cohibenda tracundia, saith; that Among the Atheniens were certeine holie sacrifices, which were onelie doone with water without wine.

And this is notable, which is written in the same booke, * 1.52 that Empedocles was woont to saie; that A man ought speciallie to fast from malice. Titus Liuius maketh mention, * 1.53 that when as at Rome there had happened manie prodigious things, which séemed to fore-shew some great euill; the Decemuiri were sent to looke into the books of the Sibyls: and that answer was made, that they should ordeine a publike fast in the ho∣nour of Ceres; which fast should also be renew∣ed euerie fift yéere, and that so the anger of the gods should by that meanes be pacified. Where∣fore the Ethniks, being striken with the feare of the euils, which hoong ouer their heads, fled vnto the oracles, fasted, and praied the gods to turne awaie their anger. But christians, not onelie sée∣ing so manie and so great euils, but also hea∣ring them reported of from all parts of the world; yet doo they not praie vnto God, neither are they therewith anie thing touched in mind.

11 But perhaps some man will saie; that fastings, bicause they be partlie Iewish, and partlie Heathenish, may séeme to be farre from our purpose. * 1.54 But that it is not so, it may easilie be prooued by the new testament. In the Acts of the apostles, the 13. chapter, the church being ad∣monished by an oracle, that Paule and Barna∣bas should be chosen to visit the cities & townes, where the Gospell had béene preached, first de∣créed a fast; then did laie their hands vpon them. * 1.55 And in the 14. chapter, when they retur∣ned home, after the accomplishment of their busines in Iconium, Lystria, and Antiochia, they ordeined a fast, and created ministers, and el∣ders in euerie citie. * 1.56 Augustine, in his epistle to Cassulanus saith; that When Peter was to talke with Simon Magus at Rome vpon the satur∣daie, the church of Rome vpon the sabboth daie proclaimed a fast: which custome was alwaies afterward reteined. * 1.57 Ierom, in his prolog vpon Matthew, saith; that Iohn, being desired of the churches to write the Gospell against Ebion and Cerinthus, who denied the diuine nature of Christ, answered, that he would doo it, if the whole church would first proclaime a publike fast: which also Eusebius in his Ecclesiasticall histo∣rie dooth testifie. * 1.58 Paule in like maner, in the first epistle to the Corinthians, * 1.59 the seuenth chapter, admonisheth those that are ioined togither in matrimonie, not to defraud one another, but with consent to giue themselues to fasting and praier. In which place I thinke he meaneth pub∣like praiers, and also publike fast: for fellowship of marriage nothing letteth, but that they may be priuatelie vsed. But whether he ment publike fasts, or priuate, it forceth not greatlie.

Moreouer, Christ being asked of his apostles, Why they could not heale the dumbe, and cast out the diuell? He answered; * 1.60 Bicause of your vnbeleefe: and he added; This kind of diuels is cast out onelie by fasting and praier. That place is somewhat darke, and therefore it shall not be vnprofitable bréeflie to expound it. Is it to be thought, that by the merit of fasting and prai∣ers, diuels are woont to be cast out (as they vse to speake) for the worke sake it selfe that is wrought? Not so. What then signified those words of Christ? First he said; Bicause of your vnbeleefe: for if ye had faith as the graine of mu∣stard seed, and should saie vnto this mountaine; Take vp thy selfe, and cast thy selfe into the sea, it should obeie you. And togither with faith is necessarie a vehement and feruent praier, and also fasting; bicause a fixed & earnest praier, not onlie draweth the mind from meat & drinke, but also from all other humane pleasures and cogi∣tations. Wherefore Christ, by the effects descri∣beth the cause; namelie, faith, by praiers and fa∣sting. And he speaketh of those diuels, to whom God gaue a little of their will: as though hée should haue said; Ye must not liue easilie or idelie, if ye will cast out this kind of diuels; ye must haue a sure and strong faith: which thing he expressed by the effects; I meane by praiers and fastings.

12 By these reasons & testimonies, fastings are also commended in the new testament. But in them we must beware of faults, which verie oftentimes doo happen therein both manie and gréeuous. First, * 1.61 bicause in Poperie are obser∣ued fasts vpon certeine appointed daies, with∣out consideration of persons or occasions, as a yéerelie ceremonie, which at this daie, as though it were Iewish, is of little force. Moreouer, euerie man hath added and heaped vp of his owne, whatsoeuer pleased him; * 1.62 and not that which the calamities of times, and the more fer∣uenter praiers would require. For one brought in seuentie daies fast; another, sixtie daies fast; another, fiftie daies fast; another, fortie daies fast: another brought in rogation daies, an∣other, the ember daies; another, the éeues of the apostles; another brought fridaies fast; another, saturdaies; and another, * 1.63 fasting vpon the wed∣nesdaie. But of so manie fasts, what profit hath there followed at the length? Forsooth a great manie of questions and contentions: for a man will scarselie beléeue, how manie questions of fastings haue béene, euen among the fathers.

Augustine vnto Cassulanus writeth, that We ought therfore to fast vpon wednesdaie, bicause Christ was sold vpon that daie; and on the fri∣daie, bicause he was that daie crucified. But on

the saturdaie he much doubted. For they of Mi∣lane, and of the East part affirmed, that vpon that daie we should not fast; bicause Christ that daie was at rest in the sepulchre. Contrarie∣wise, the Romans and Affricans, and certeine other doo earnestlie affirme; that bicause Christ was so debased, as to lie in a sepulchre, therefore the saturdaie should be fasted.

* 1.64 The mother of Augustine, when she came out of Affrike vnto Milane, and sawe that the men there fasted not vpon saturdaie, began to maruell at the vnaccustomed maner. Where∣fore Augustine, which was not yet baptised, came to Ambrose, and asked on his mothers be∣halfe, what was best to be doone? Doo (saith Ambrose) that which I doo. * 1.65 By which words Augustine thought that he should not fast, bi∣cause Ambrose fasted not. But what he ment, he himselfe more manifestlie expressed; I (saith Ambrose) when I come to Rome, doo fast, bi∣cause the saturdaie is there fasted; but when I returne vnto Milane, bicause it is not here fa∣sted, I fast not. De consecratione, distinction 5. in the chapter De esu carnium, It is decréed, that fridaie and wednesdaie should be fasted: satur∣daie is left frée. And in the same distinction, in the chapter Sabbato vero, * 1.66 Innocentius hath added; that the saturdaie must also be fasted. But he alledgeth an other cause farre differing from that which we spake of before: for séeing the apo∣stles (saith he) were in great moorning and sor∣rowe, as well on the fridaie, as on the satur∣daie; therefore we must fast. In the same distin∣ction, in the chapter Ie••unium, Melchiades de∣créed, that we must not fast on the sundaie, nor yet on the thursdaie: and he giueth a reason; bi∣cause the fasts of the christians ought to be on o∣ther daies, than are the fastings of heretikes and Ethniks

* 1.67 13 Epiphanius bringeth a reason whie we should fast vpon wednesdaie; namelie, bicause Christ was that daie taken vp into heauen: for it is written, that when the bridegroome is ta∣ken from them, then they shall fast. And this he affirmeth to be the tradition of the apostles: where as notwithstanding, at this daie we be∣léeue, that the ascension happened vpon a thurs∣daie. * 1.68 Wherefore, let the Papists take héed, how much credit they would haue to be giuen vnto their traditions: for there be manie of them, which the Papists them selues cannot denie, but that they be ridiculous and vaine. I knowe in déed, that there be traditions, which are necessa∣rilie gathered out of the holie scriptures; and for that cause they ought not to be abrogated. But other traditions which be indifferent, must not be augmented in number; lest the church shuld be oppressed: neither must they be thought so necessarie, as though they may not be aboli∣shed. And we must beware, that the seruice of God be not thought to rest in them. But as for those, which are against the word of God, they must not in anie wise be admitted.

In the distinction 76. in the first chapter, * 1.69 are added the ember daies; or the foure quarterlie fasts. The cause whie these haue béene distribu∣ted on this sort, can hardlie be perceiued. They cite Ierom vpon Zacharie, who maketh men∣tion of the fourth moneth, the fift, the seuenth, and the tenth. And they séeme to be mooued of a naughtie zeale to distribute these fasts into foure parts of the yéere. And the fasts, which the Iewes receiued euerie yéere, for the calamities which they had suffered; those also haue our men made yéerelie fasts. But others haue inuented an other cause; namelie, bicause in those foure times of the yéere, bishops are woont to promote Clerks vnto the ministerie and orders: where∣fore they saie, that the people ought then most of all to fast and praie, that God would grant them good pastors. Fasting and praiers should be v∣sed at the time of ordering of ministers. But I would demand of the bishops, whie they ordeine ministers onlie at these foure times of the yéere? Vndoubtedlie they can not shew anie certeine and iust cause whie.

14 Augustine in his booke De haeresibus, saith; * 1.70 that Arrius contemned oblations for the dead, * 1.71 and ordinarie times of fast; bicause Christians were not vnder the lawe, but vnder grace: but he would, that euerie man should fast at his owne pleasure, when he himselfe would. Cer∣teinlie I allow not Arrius, in that he was an Arrian; but as concerning oblations, and sa∣crifices for the dead, he held that which is good and godlie. Also touching ordinarie times of fasting, I sée not whie he should be blamed; vn∣lesse peraduenture he thought, that fasts might not be proclaimed by the magistrate, and by the church, according as the danger of the time re∣quired. The reason also which he vseth, that Chri∣stians are not vnder the lawe, but vnder grace, is weake: for we are not so deliuered from the lawe, that we be fréed from all order. Augustine also writeth, * 1.72 that Iouinian contemned absti∣nences, and fasts, as things vaine and vnpro∣fitable: wherein, if he spake of bare fasts onelie, and such as were appointed at certeine daies, and certeine times of the yéere, he iudged not ill. For, vnlesse they be adioined with faith and repentance, and also with vehement praiers, they nothing at all profit. In the 58. chapter of Esaie, the people complained; We haue fasted, * 1.73 and thou hast not looked vpon vs. Which words doo shew, that fasts without those circumstan∣ces, which be requisite, are not acceptable vnto God: but if they be ioined with such things, as are incident to them, they be not vnprofitable.

* 1.74 By the decrée of Liberius, who liued in the time of Constantius, it may be perceiued; that when the aire was vntemperat, or when there was a∣nie famine, or pestilence, or warre, then they as∣sembled togither to denounce a fast, thereby to mitigate the wrath of God. * 1.75 Augustine, when he sawe his citie besieged by the Vandals, gaue himselfe vnto fasting, and praiers, and in that siege died, as Possidonius testifieth. And gene∣rallie, when we attempt anie great weightie matter; as when we denounce war, create Ma∣gistrates, or ordeine Ministers of the church, we haue most néed of feruent praiers: for the fer∣uentnesse whereof, * 1.76 fasting verie much auaileth. Christ, when he was to beginne his preaching, went into the wildernesse, and fasted. A widow, when hir husband is dead, is left in a dangerous state: therfore praiers & fastings are verie méet for hir. * 1.77 Anna the daughter of Phanuel lead hir life in the temple, where she gaue hir self to prai∣er & fasting. * 1.78 Paule to Timothie saith; A widow, which is a true widow, and desolate, putteth hir confidence in the Lord, and daie and night ap∣plieth hir selfe to praiers and fastings. * 1.79 Cornelius, when as he was not sufficientlie instructed of Christ, and was disquieted with a sorrowfull and heauie mind, was in fasting and praiers at the ninth houre: * 1.80 to whom (as we read in the Acts of the apostles) the angell of the Lord appeared.

* 1.81 15 But it maie be demanded, that when fasts are commanded by princes, and by the church; whether men are bound to obey them or no? Vn∣doubtedlie they are bound by the lawe of faith, and by obedience. For when fasts are set foorth, which be agréeable vnto the word of God, how can he that beléeueth in God refuse to doo them? Assuredlie he cannot. Howbeit, this is to be vn∣derstood touching them, which be of that state and condition, that they be able to fast: for if a man be hindred, either by age, or disease, or la∣bours, * 1.82 in such a case that ought to be of force, which the scripture saith; I will haue mercie and not sacrifice. But they which are not hindered, ought to obeie. In the Gangrense councell, chapter 30. It is ordeined, that if a man obeie not the fasts, which are commanded him by the church, hauing no bodilie necessitie, howsoeuer he boast of perfection, and proudlie contemneth the decrées of the church, * 1.83 let him be accursed. In the Canons of the apostles, (although they be A∣pocryphall, & conteine certeine strange things; neither is the number of them sufficientlie a∣gréed vpon,) I saie in the 86. Canon, it is com∣manded; that the clergie, which fast not, hauing no bodilie necessitie, should be deposed. Let in∣fants in no wise be vrged and compelled to fast; for that would be a hurt to their health. * 1.84 Yet Ioel saith; Sanctifie a fast, gather togither old men and sucking children. * 1.85 And the Niniuits, at the preaching of Ionas, compelled beasts and in∣fants to fast. These were extraordinarie things, neither are they set foorth to that end, that we should imitate them.

16 As for priuate fasts, * 1.86 most men will haue them to be frée. Wherefore saith Augustine to Cassulanus; We knowe that we must fast, when we are commanded; but what daies we should fast, and what daies we should not, we knowe not; bicause that is no where prescribed in the new testament: therefore fasts must be left free. And in his second booke De sermone Domini in monte (expounding these words; Iudge not, * 1.87 and ye shall not be iudged) he writeth, * 1.88 that Men maie two maner of waies iudge rashlie, either if they wry that to an ill sense, which might be well taken, or when they doo suppose that he cannot repent which hath doone a plaine and manifest euill act. And of the first kind he bringeth an ex∣ample; As if a man would not fast, bicause he is sicke in the stomach, or is troubled with anie o∣ther infirmitie of the bodie; and an other, which knoweth not this, would suspect him to be a glutton, and to be ouer delicate: for here, that which is frée, and may well be doone, is drawen into the woorse part. Indéed this is Augustines opinion, which neuerthelesse we must prudentlie and warilie vnderstand. For if a priuate man, when he is in miserie & danger, séeth that fasting and praiers may helpe him; he vndoubtedlie dooth sinne, vnlesse he fast. For since fasting may profit in such maner and sort, as I haue declared, vndoubtedlie we must fast. No doubt but it is frée; bicause by the outward lawe, he which fasteth not, cannot be condemned. But when our fasting may set forward the glorie of GOD, then is it no longer frée: for we be com∣manded to loue God with all our hart, with all our soule, and with all our strength. For there be manie things, which of their owne nature be frée and indifferent: but when the matter is brought to our choise, and we sée that they may redound, either to the magnifieng, or else to the obscuring of the glorie of God; now are they not frée, nor indifferent things, bicause all our strength and abilitie must be applied vnto the glorie of God.

17 Furthermore, there is an abuse of fasts, as touching the space of time. For so much as the Papists, if they some little while defer their dinner; afterward, whatsoeuer they eate, they thinke they haue doone sufficient; so they eate no flesh. Howbeit, * 1.89 the forefathers fasted all daie long, vntill the euening; all which time they were occupied in the word of God, in praiers, and godlie exercises. In Leuiticus, the 23. chap∣ter, God saith; When ye fast, rest ye from all worke, and afflict your soules, for it is a sabboth. And no man doubteth, but that the sabboth

indureth from euening vnto euening. * 1.90 So Saule when he had put the Philistines to flight, proclai∣med a fast vntill night. And Dauid, at the death of Abner, sware that he would taste of no meat till night. Tertullian Contra Physicos saith; that The church lengthned their fasts vntill the verie euening. * 1.91 Augustine De moribus ecclesiae contra Manichaeos, saith; Let accustomed fasts of the church be continued, euen vntill night. For all the whole daie, the holie assemblies were cele∣brated, and the publike praiers were vsed; but at the euening they were dismissed, and they did eate their meat. But it is a sport to sée, how the Papists mocke this ancient custome: they saie their euening songs before noone, and then they go to dinner; at night they ordeine a drinking, and so brag that they fast verie well. * 1.92 Thomas In secunda secundae, saith, that in his time fasts were continued euen vnto the ninth houre: and he bringeth the counsell of Calcedon, * 1.93 where it is decréed, that he which eateth before the 9. houre, should not be accounted to haue fasted.

Hereby the waie we must declare, which was the ninth houre. * 1.94 The sixt houre was at noone; in which houre, we read that Christ our sauiour was crucified: wherefore the ninth houre must néeds be the third houre from noone. The forefa∣thers so diuided the time, that alwaies, from the sunne set, to the sunne rising, they accounted 12. houres: and againe, as manie from the rising of the sunne, to the going downe thereof. A∣gaine, they diuided either time into foure spa∣ces, and these they called watches: and euerie one of these spaces conteined thrée houres. Wherefore the third houre, from the rising of the sunne, is with vs either the 8. or 9. houre, as the time of the yeare requireth: for these houres are vnequall. The sixt houre is noone time of the daie, and the 9. is the third at after noone, and the 12. is the houre of the sunne set. But Tho∣mas obiecteth against himselfe, that which we saie; namelie, that the Fathers fasted the whole daie. It is ridiculous to heare what he answe∣reth; bicause we (saith he) are in the state of the daie, and the Fathers were in the state of the night, therefore we must finish our fasts in the night time. And he bringeth this saieng of Paule; * 1.95 The night is past, and the daie draweth nigh: which sentence, how much it serueth to this purpose that we haue in hand, all men sée and perceiue.

* 1.96 18 Another abuse is the choise of meates, wherein now in a maner consisteth the whole religion of fastings. The Fathers vsed not this; for when they had fasted vntill euening, they did eate indifferentlie at supper, whatsoeuer was set before them. But now our men doo more seuere∣lie absteine from flesh, egges, and milke, than they in the old time absteined from vncleane beasts. Paule reprooueth this superstition, * 1.97 and calleth it a doctrine of diuels. But they saie, * 1.98 that Paule reprooueth those onlie, which auoided some meats as euill creatures; & beléeued, that those euill creatures came from an euill god: but we (saie they) doo teach no such thing. We onelie forbid men some kind of meat for one daie, or for a few daies; which afterward we set at liber∣tie. As though Montanus after this maner, * 1.99 might not haue excused himselfe, against whom these places are cited by the Fathers. Tertullian accuseth Martio, as an heretike, bicause he ap∣pointed some holines to be in fish. * 1.100 Wherefore no maner of making choise in meats must be suffe∣red; but so much as shall appeare to serue vnto temperance: which choise, if the Papists would with such care prouide for, they should rather haue absteined from wine than from flesh. For Salomon saith; * 1.101 that Wine is a thing that moo∣ueth to incontinencie. And Paule saith; * 1.102 Ab∣steine ye from wine, wherein is excesse. They should also haue absteined from fish, and especi∣allie, the delicater sort of fishes: for there be some of them, which doo no lesse delight the taste, and no lesse prouoke vnto lusts, than flesh doth. And vndoubtedlie, among the Fathers, as well Greekes as Romans, fishes were estéemed a∣mong the greatest deinties.

19 Moreouer, * 1.103 Socrates in his ecclesiasticall storie teacheth, that the Fathers fasted far other∣wise: for in the Lent, some fasted two daies, some foure, some ten, some fiftéene, * 1.104 some twen∣tie, and other some the whole fortie daies. And when they fasted, some absteined from all kind of flesh and fish, and did onelie eate all maner of pulse. Others absteined from all foure footed beasts, and liued onelie vpon foules and fishes: for all things at that time were left frée in the church. For when they had fasted vntill eue∣ning, at supper they did eat moderatelie, what so euer came to hand: albeit the thing began af∣terward by little and little to decline to super∣stition. Ierom to Nepotianus, saith; * 1.105 that There were in his time, which not onelie absteined from all kind of meat, but also from bread. They vsed certeine thin broths made well with spi∣ces, neither did they drinke them out of a cup, but supped them out of a shell. * 1.106 Augustine De mo∣ribus ecclesiae et Manichaeorū, bringeth in a Mani∣chei elect (for so they called their ministers) who in déed did eat no flesh; but in the meane time v∣sed most delicate and fine meats, & most swéet sauces. Wine also they might not touch, but drinks, which were made of fruits, the which were like vnto wine, and in pleasantnesse of taste, far passed the same: of these (I saie) they dranke abundantlie. On the other part he ap∣pointed him to be a true christian man, which re∣mained fasting vntill euening: and then had to

supper a messe of woorts sodden with a péece of lard, and a small portion of salt flesh, and dried in the smoke, and dranke thrée or foure cups of wine. Augustine demandeth, whether of these se∣meth to haue fasted best and more trulie: and he gaue iudgement on the Catholikes side.

20 The Montanists so delighted in this choise of meats, * 1.107 as they inuented for themselues 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were meats to drie vp nature, and such like: * 1.108 for (as Tertullian affirmeth) they did onlie eate bread, salt, and all maner of pulse, and their drinke was water. This kind of fast they vsed two wéeks before Easter. * 1.109 Ierom also addeth, that they were woont to fast thrée Lents; and that bicause they fasted so seuerelie, they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to saie, Conti∣nent men. * 1.110 Eusebius, in his fift booke, and 18. chapter writeth, * 1.111 that one Apollonius reprooued Montanus; bicause he was the first that wrote lawes of fasting: as though the church before him were frée. He by lawes and rules prescri∣bed what daies men should fast, and what meats they should absteine from: such an author haue the Papists of prescribed fasts, and choise of meats. * 1.112 This superstition agréeth not with the word of God. Christ saith; That which entereth into the mouth, defileth not man. And; What∣soeuer is set before you, that eate, making no conscience thereat. And Paule to Titus; To the cleane all things are cleane, but to the vncleane nothing is cleane. * 1.113 To the Col. Let no man iudge you in meate and drinke. To the Ro∣mans; * 1.114 The kingdome of God is not meate and drinke. To the Corinthians also, there be ma∣nie things set foorth for the confirmation hereof, where he intreateth of meats dedicated vnto idols. * 1.115 So the scriptures make no mention of anie choise of meats [to be vsed] for religion sake: * 1.116 yet I denie not, but that a choise of them must be had, either to auoid costlines, or for sick∣nes sake, or else for the auoiding of excesse. But that christians should absteine from flesh, from egges, and from milke for religion sake, is no where prescribed in the scriptures.

21 Another abuse is, that they laie vpon vs such fasts, as the strength of men is not able to indure: for they will haue the people to fast for∣tie daies. Which, if it should be required, accor∣ding to the prescript rule of God, and of the old church; namelie, that the fast should be continu∣ed vntill euen, no man well-néere were able to abide it. * 1.117 And that institution is referred vnto Thelesphorus the Pope;. by other some to a time a little before him. And vndoubtedlie, there∣in is nothing else, but a certeine méere wicked zeale, * 1.118 and euill imitating of Christ: for he fasted fortie daies, therfore superstitious men thought it good, that christians should fast so manie daies euerie yéere. Whereas notwithstanding, Christ fasted after this maner but onelie once in all his life time: * 1.119 neither exacted he at anie time anie such act to be doone by his apostles. But these men decrée it to be sinne, and that a grée∣uous sinne, when such a fast is violated. They should haue considered, that Christ, all that time did eate nothing; and in that he was able so long to endure, it perteined to a miracle, and to the diuine power. The scriptures in no place command, that we should imitate Christ in that thing. Chrysostome, in his 45. * 1.120 homilie vpon Matthew; The Lord (saith he) hath not com∣manded thée to fast fortie daies, although he might haue commanded the same. What then commanded he? He saith; Learne of me, * 1.121 for I am meeke and humble in hart. But the maner of these men is peruerse: for they will imitate Christ in that which they are not commanded, but in that they are commanded they will not.

Our Sauiour, when he sent foorth his disci∣ples said; Go vnto all nations, * 1.122 teaching them to keepe (not whatsoeuer I haue doone) but what∣soeuer I haue commanded you. And it is a woonder to sée, how superstitiouslie and subtilie they haue decréed of those things in the Coun∣cell of Martin De consecratione, distinction 3. chap∣ter Non licet: and in the canons of the Councell of Laodiceum, in the chapter Non oportet, it is commanded, that in the Lent, fasting on the thursdaie should not be broken. And in the Councell of Agathensis, it is commanded, that fasting on the saturdaie in the Lent should not be broken; bicause vpon the thursdaie and saturdaie manie fasted not. Yea, and vpon the sabboth daies also in the Lent, wherein they fa∣sted not, they would that a choise of meats shuld be reteined. And De consecratione, distinction 4. chapter Denique sacerdotes; they doo ordeine, that the priests should begin their fasts from Quin∣quagesima. And in the same place, the fift distin∣ction, in the chapter, Quadragesima. Gregorie hath inuented a reason, to prooue, that Lent ought to be fasted; We must (saith he) giue the tenth part of the whole yéere vnto God; and the tenth part of the yéere consisteth of fortie daies; therefore we must fast so manie daies. * 1.123 A goodlie reason forsooth! Why dooth this Gregorie for∣get, that the Leuiticall priesthood, and ceremo∣nies thereof haue now ceased? Wherefore it is not lawfull to bind christian men vnto tenths and Iewish ceremonies. And if for that cause the time of Lent must be consecrated to a fast, bicause it is the tenth part of the whole yéere; why did not the Iewes in the old time fast in that sort? Why did not the prophets reprooue them, * 1.124 for deceiuing GOD of such a kind of tenth?

22 But I will shew (so farre as I can per∣ceiue) why Lent was first inuented. The fathers,

when they perceiued men to liue verie licenti∣ouslie and negligentlie, thought to haue them compelled after a sort to renew godlines some part of the yéere; and somewhat to bridle the rage of the flesh. And for this purpose they did thinke the fortie daies before Easter to be most méet, that men might so long haue their minds occupied in repentance, and in remembring of the benefits of God. * 1.125 This inuention, although at the first view it may séeme a goodlie thing, yet it agréeth not with christian libertie. For we must thinke vpon the great benefits of God, and vpon our great ingratitude, and vpon other our most gréeuous sinnes, not onelie fortie daies, but con∣tinuallie also. Further, by this meanes, they o∣pened a verie wide gap to liue most securelie & retchleslie: for if they haue once fullie perfor∣med those fortie daies, they thinke, that all the yeare after they may wholie giue themselues vnto all kind of pleasures and lusts; for they re∣ferred the time of repentance vnto those fortie daies. And although the forefathers had a Lent; yet (as Eusebius saith in his fift booke, * 1.126 and 24. chapter) it was left frée vnto all men. * 1.127 For Ire∣naeus, after this maner intreated with Victor bishop of Rome, when he would haue excommu∣cated the East church, bicause it agréed not with the church of Rome, about the kéeping of Easter; What (said he) may we not liue at concord, al∣though they vse their own rites as we vse ours? For in the Lent, some fast two daies, some foure daies, some ten daies, some fiftéene, some twen∣tie, and other some fortie daies; and yet neuer∣thelesse concord is reteined.

23 There is an other abuse, for bicause some there be, * 1.128 which appoint a holinesse to consist in fasting; as though a worshipping of God consi∣sted in it: whereas in verie déed, fasting is one∣lie an exercise, which of it selfe hath no holinesse. They are fooles, which in fasting doo thinke, that for that cause they haue God bound vnto them. Wherefore we must not rashlie giue credit vn∣to Ierom, * 1.129 when he saith; that Fasting is not a vertue, but the foundation of all vertues. For onelie Christ, and faith in him, is the foundati∣on of vertues. If he had said that fasting is a helpe vnto certeine vertues, he might haue bin borne withall. * 1.130 And doubtlesse herein the fathers erred oftentimes; in that they praised and ex∣tolled fasting abooue all measure. If so much should be attributed vnto fasting, we must of ne∣cessitie confesse, that Iohn Baptist liued more holilie than Christ: * 1.131 for he fasted more than Christ did. For Christ did eat and drinke, as temperate and moderate men vse to doo. But it is said, that Iohn did neither eat nor drinke. * 1.132 Yea and Paule to Timothie writeth; that Bodilie exercise hath small profit, but godlinesse is profitable vnto all things.

If thou wilt demand, what godlinesse or pietie is? I will answer, * 1.133 that it is a true worshipping of God, a soundnesse of doctrine, and a pure life; which things doo followe hope and faith. In these things assuredlie is verie great profit. And the exercise of the body hath indéed some profit, how∣beit not verie great. But we must consider, that Paule speaketh not of fasting, and exercise of the bodie, which is hypocriticall, and wanteth faith; but of the true and christian fasting. For those things, which want faith, and procéed of hypocri∣sie, are sinnes; neither doo they any thing profit. * 1.134 Wherefore Esaie faith; Is this the fast which I haue chosen? But these our men go further, and besides that they appoint a holinesse in fasting; they make it also to be a part of satisfaction. For the Schoole-men, * 1.135 in the fourth booke of senten∣ces, appoint satisfaction to consist of praiers, almes-déeds, and fasting. What is to make void the death of Christ, if this be not? They babble also, that by fasts, soules are deliuered out of purgatorie. And least anie should thinke, that I faine these things; let him reade Gratianus, * 1.136 in the 13. cause, question second, chapter Animae, * 1.137 where he citeth the words of Gregorie, who saith; that Soules are deliuered from purgatorie, ei∣ther by praiers, or fasting of their kinsfolkes.

24 There is also an other more gréeuous a∣buse; for that some affirme, that by fastings they can satisfie the church, although they cease not from sinne. * 1.138 This kind of fast God himselfe reprooueth by expresse words in Esaie; What care I (saith he) for your fastings? Ye fast vnto contentions and strifes. Is this the fast which my soule hath chosen? Pope Liberius decréed, * 1.139 that all the Lent we must absteine from strife and suite in lawe. This is not verie wiselie decréed: for the publike wealth cannot stand, if it be so long or euer matters be heard, or iudgement giuen. If fasting should for some weightie cause be denounced for a day or two; there might for that space of time be commanded intermission of iudgement: but that lawes should be silent, so long as Liberius would haue them, that is a∣gainst the publike weale. Besides this, the selfe same Liberius saith, that the vse of matrimonie polluteth the fasting in Lent: wherefore they would haue men all that time to haue no fel∣lowship with their wiues. * 1.140 But Paule much more sincerelie exhorteth married folkes, that they should seuer themselues for a time, and that by their owne mutuall consent; and to returne to∣gither, lest they should be tempted by Sathan.

25 There is also an other abuse, in that men in all that time, * 1.141 which is immediatlie before Shroftide, giue themselues euerie where most intemperatlie to riot, gluttonie, dronkennesse, and filthie lusts; and that vnder pretence, that they may the more easilie fast, as though it were

lawfull to doo euill, that good may insue. Neither is this a new kind of vice: * 1.142 for Basil in his ho∣milie of fasting, * 1.143 and Chrysostome vpon Gene∣sis doo in manie places gréeuouslie complaine of the same abuse. Some fast vnto delicate fare: for when they knowe that they shall haue no sup∣pers, they lode their vile panch at dinner with ouer-much abundance of meate; so that they make themselues vtterlie vnprofitable for the whole daie. * 1.144 Others, on the contrarie part, doo vtterlie consume themselues with fasting, yea, and in a maner kill themselues: as Basilius and Nazianzenus did, who being men excellentlie well learned, yet by abstinence and fasting were made vtterlie vnprofitable to the church. They were compelled to kéepe their beds some∣time halfe a yéere, and sometime a whole yéere togither. Lastlie, there are some, which by reason of fasting haue a woonderfull delight in them¦selues, are proud, and doo despise others: as that Pharisie, * 1.145 which said; I am not as other men be, I fast twise in the weeke, &c. I might reckon a great manie more of these abuses, but these I thinke to be sufficient for this time. This one thing onelie I will adde, that in fasting we sée two extremities. The Papists reteine their su∣perstitious fasts by hooke or crooke; but we who∣lie neglect the lawfull and right fasts: wherefore it séemeth, that as well the one part, as the other, must be reformed. And thus farre touching these things.

Notes

• * 1.1

  In Iud. 20. at the end. Auen-Ezra
• * 1.2

  A distincti∣on of fa∣sting.
• * 1.3

  A naturall fast.
• * 1.4

  Hippocrat.
• * 1.5

  A ciuill fast.
• * 1.6

  1. Sa. 14. 24.
• * 1.7

  Acts. 23, 12.
• * 1.8

  The fasting familiar to christians.
• * 1.9

  What profit commeth by temperate feeding.
• * 1.10

  Luk. 12, 34.
• * 1.11

  1. Pet. 5, 8.
• * 1.12

  1. Cor. 9, 27.
• * 1.13

  A miracu∣lous fa∣sting.
• * 1.14

  Exod. 34, 28
• * 1.15

  Matt. 4, 2.
• * 1.16

  Matt. 12, 1.
• * 1.17

  1. Kin. 17. 9. Ibidem. 6.
• * 1.18

  A religious fast.
• * 1.19

  A definiti∣on of a reli∣gious fast.
• * 1.20

  The fourme of this fast.
• * 1.21

  The mater.
• * 1.22

  The effici∣ent cause.
• * 1.23

  The end.
• * 1.24

  The exerci∣ses of them that fast truelie.
• * 1.25

  verse. 13.
• * 1.26

  Why fa∣stings doo please God. Ierom.
• * 1.27

  Religious fast is pub∣like and pri∣uate.
• * 1.28

  We must sometime fast for o∣ther mens causes.
• * 1.29

  Iob. 2, 11.
• * 1.30

  1. Sam. 3, 32.
• * 1.31

  2. Sa. 12, 16.
• * 1.32

  verse. 4.
• * 1.33

  Dan. 9, 2.
• * 1.34

  How pub∣like fasting is proclai∣med.
• * 1.35

  What is to sanctifie a fast.
• * 1.36

  1. Sam. 7, 4. and 6.
• * 1.37

  2. Sam. 1, 11
• * 1.38

  1. Sa. 13, 13.
• * 1.39

  2. Par. 20, 3.
• * 1.40

  H••ster. 4, 16
• * 1.41

  verse. 5.
• * 1.42

  2. Kin. 25, 8.
• * 1.43

  Ibidem. 25.
• * 1.44

  1. Kin. 21, 9.
• * 1.45

  Ioel. 2, 16. Esd. 8, 21. Why a pub∣like yerelie fasting was commanded among the Hebrues. Leuit. 16, 23
• * 1.46

  Leuit. 23, 27
• * 1.47

  The day of publike fast was a festi∣uall daie.
• * 1.48

  The Eth∣niks by the instinct of nature had a religious fast. Ionas. 3, 4.
• * 1.49

  Augustine, Porphyrius
• * 1.50

  Plutarch.
• * 1.51

  Holie sacri∣fices doone with water without wine.
• * 1.52

  Empedo∣cles.
• * 1.53

  Titus Li∣uius.
• * 1.54

  Fastings commended in the new testament. verse. 2.
• * 1.55

  verse. 23.
• * 1.56

  Augustine.
• * 1.57

  Ierom.
• * 1.58

  Eusebius.
• * 1.59

  verse. 5.
• * 1.60

  Matt. 17, 19.
• * 1.61

  The faults which are to be auoi∣ded in fa∣sting.
• * 1.62

  Fastings are brought in without measure.
• * 1.63

  The multi∣tude of fa∣stings haue brought in questions and con∣tentions.
• * 1.64

  Monica the mother of Augustine.
• * 1.65

  Ambroses answer to Augustine.
• * 1.66

  Innocen∣tius.
• * 1.67

  Epiphani∣us held, that Christ as∣cended vp∣on a Wed∣nesdaie. Matt. 9, 15.
• * 1.68

  We must not attri∣bute ouer∣much to traditions.
• * 1.69

  Why the ember daies were inuen∣ted.
• * 1.70

  Augustine.
• * 1.71

  Arrius the heretike.
• * 1.72

  Iouinian the heretike
• * 1.73

  verse. 3.
• * 1.74

  Liberius.
• * 1.75

  Augustine.
• * 1.76

  Matt. 4, 2.
• * 1.77

  Luk. 2, 36.
• * 1.78

  1. Tim. 5, 5.
• * 1.79

  Acts. 10, 3.
• * 1.80

  Acts. 3, 10.
• * 1.81

  Whether fastings rightlie de∣nounced must be o∣beied.
• * 1.82

  Osc. 6, 6. The Gan∣grense coun∣cell.
• * 1.83

  The canons of the a∣postles.
• * 1.84

  Ioel. 2, 16.
• * 1.85

  Iohn. 3, 7.
• * 1.86

  Augustine.
• * 1.87

  Matt. 7, 1.
• * 1.88

  How fa∣stings are said to be free or not free.
• * 1.89

  How long the forefa∣thers fasted, and how they beha∣ued them∣selues therein. Leui. 23, 27.
• * 1.90

  They fasted from eue∣ning to eue∣ning. 1. Sam. 4, 24 2. Sam. 3, 35. Tertullian.
• * 1.91

  Augustine.
• * 1.92

  Thomas Aquinas.
• * 1.93

  The coun∣cell of Cal∣cedon.
• * 1.94

  The ninth houre was the third houre from noone. How the forefathers diuided the time and houres of the daie.
• * 1.95

  Rom. 13, 12.
• * 1.96

  Of the choise of meats. Looke be∣fore in cha. 5. Art. 10.
• * 1.97

  1. Tim. 4, 1.
• * 1.98

  Ibidem. 3.
• * 1.99

  Montanus the here∣tike. Tertullian.
• * 1.100

  How the choise of meats must be vsed.
• * 1.101

  Pro. 20, 1.
• * 1.102

  Ephe. 5, 18. Some kind of fish no lesse prouo∣keth lust, than doth flesh.
• * 1.103

  Socrates the historio∣grapher.
• * 1.104

  Diuers formes of fasting vsed by the fa∣thers. They fasted not all after one maner.
• * 1.105

  Ierom.
• * 1.106

  Augustine. A compari∣son between a Manichei and a chri∣stian.
• * 1.107

  The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Mon∣tanists. Tertullian. Ierom.
• * 1.108

  Tertullian.
• * 1.109

  Ierom.
• * 1.110

  Eusebius.
• * 1.111

  Montanus was the first that wrote laws of fasting.
• * 1.112

  Against choise of meats. Matt. 15, 11. 1. Co. 10, 27 Titus. 1, 15.
• * 1.113

  Col. 2, 16.
• * 1.114

  Rom. 14, 17.
• * 1.115

  1. Cor. 8, 10.
• * 1.116

  In what re∣spect a cer∣teine choise of meats is to be ad∣mitted.
• * 1.117

  When the institution of Lent began.
• * 1.118

  Matth. 4, 2.
• * 1.119

  Christ re∣quired not fortie daies fast of his apostles.
• * 1.120

  Chrysost.
• * 1.121

  Matt. 11, 19.
• * 1.122

  Matt. 28, 20.
• * 1.123

  Gregories reason for the keeping of Lent con∣futed.
• * 1.124

  Why the fa∣thers ordei∣ned Lent season.
• * 1.125

  The institu∣tion of Lent is against christian libertie.
• * 1.126

  Eusebius.
• * 1.127

  Irenaeus.
• * 1.128

  Fasting is an exercise not a holi∣nesse.
• * 1.129

  Ierom.
• * 1.130

  The fathers attributed ouermuch vnto fasting
• * 1.131

  Matt. 11, 18.
• * 1.132

  1. Tim. 4, 8.
• * 1.133

  What god∣lines is.
• * 1.134

  Esaie. 58, 5.
• * 1.135

  That fa∣sting is no part of sa∣tisfaction.
• * 1.136

  Gratian.
• * 1.137

  The aduer∣saries saie that by fa∣sting, soules are deliue∣red out of purgatorie.
• * 1.138

  Esaie. 58. 3.
• * 1.139

  Liberius a Pope.
• * 1.140

  1. Cor. 7, 5.
• * 1.141

  The abuse that men vse at Shroftide.
• * 1.142

  Basil.
• * 1.143

  Chrysost.
• * 1.144

  It is not lawfull for a man to consume himselfe with fa∣sting.
• * 1.145

  Luk. 18, 11.