A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XXXV.

Of the parts of a true Fast, or the things wherein it consisteth.

§. Sect. 1 That the out∣ward fast con∣sisteth in to∣tall abstinence.

THe next point to be considered, is the parts of this Fast, or the things wherein it chiefely consisteth. For either this Fast is outward and bodily, or inward and Spirituall. The former being a helpe to the lat∣ter, and the latter, the end of the former. The bodily Fast, is our abstinence for the time that it continueth from the most of the commodities and comforts of this life, so farre forth as will stand with charity and comelinesse, and a cessation from all our ordinary affaires & labours, because it is to be kept as a Sabbath of humiliation vnto the Lord. The commodities of this life are many, the chiefe wherof are meates and drinkes, from which we must totally abstaine in all kindes whilest the Fast continueth, so farre forth as will stand with the health of our bodies, and the aduancing of those ends which we principally intend in this exercise. If our health will beare it, we must not content our selues with the sober vse of the creatures as at other times, but wholy abstaine from them, according to the ex∣ample of the faithfull in all ages; seeing in this exercise one maine thing, at which we ayme, is to humble our selues before God, acknow∣ledging, that we are vtterly vnworthy of the least of his benefits for the preseruing of our liues. But if in respect of our weakenesse, such totall abstinence will hazard our health, wee may eate or drinke so much as the necessity of our state requireth, seeing the Lord desireth mercie rather then sacrifice, and enioyneth this bodily abstinence, that it may helpe and further vs, and not disable vs for the spirituall duties of his seruice, as it must needes, if our spirits be exhausted, and our bodies weakened, so that there remaineth no vertue nor vigour in them, to performe them in any cheerefull and deuout maner. And this liberty the Ancients haue giuen, who otherwise were the strictest exactors of this exercise. Ouer-much weakenesse of the body (saith one) doth weaken the powers of the soule, and maketh the Fast of the minde barren, so that it is able to doe no good thing by reason of this im∣becillity. The body (saith another) is to be handled somewhat austere∣ly, that it may not rebell and waxe insolent, but so, as it may be fit for imployment, because it is giuen that it may serue the soule. It must be restrained, not wasted; burthened, not tyred; humbled, that it may not insult; and serue, that it may not rule. But more plainely and directly another speaketh to this purpose. If thou canst not (beloued) through bodily infirmity hold out the whole daies Fast, no man that is wise will blame thee for this. For we haue a gentle and mercifull Lord, who exacteth nothing of vs aboue our strength. Neither doth he simply require Fasting and abstinence, nor that we should remaine so long fasting, but that withdrawing our selues from worldly and car∣nall workes, we should spend our time in spirituall exercises. And yet we must take heed that we doe not abuse this liberty vnto licentious∣nesse,

seeing it is neuer good, but when it is necessary; and much bet∣ter it is, if our strength will beare it, that we wholy abstaine from all food for the day of our Fast, for diuers reasons. For first, God requi∣reth in our Fast, that we afflict our selues, the body by abstinence, the minde by sorrow and humiliation. Secondly, hereby we come to a more thorow sense and feeling of our vnworthinesse of Gods benefits. Thirdly, we become more deuout & feruent in prayer, & the body be∣ing lesse dull & heauy, is made a more fit instrument vnto the soule for spirituall exercises. Fourthly, our bodily hunger, through emptinesse of food, may make vs more sensibly to conceiue of the soules empti∣nesse of sauing graces, that we may hunger and thirst after them, and vse all good meanes whereby we may be filled and satisfied.

§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly com∣forts.

And as we must thus totally abstaine from meates and drinkes, so must we in the greatest part, from all other bodily and worldly com∣forts and delights, and much more moderate our selues in the vse of them, so farre forth as will stand with necessity and comelinesse, then at other times. Thus wee must abridge our selues from some part of our ordinary sleepe, that by this bodily waking, wee may be more ready to keep the spirituall watch, & haue more time to spend in reli∣gious and spirituall duties; as also that we may hereby testifie our hu∣miliation, acknowledging our selues vnworthy, as of other blessings, so of our ordinary rest and sleepe. To which purpose the Faithfull vnder the Law did lie vpon the ground, and in sack-cloth and hard beds, that lying thus vneasily, they might take the lesse rest. Wherein our care must be, that wee so performe this bodily exercise, as that it doe not the next day disable vs for Gods spirituall seruice, as hearing the Word and prayer, which are the ends of it, by making vs drowzy and sleepie through ouer-much watching. Secondly, we must mode∣rate our selues in the vse of our apparell, putting on our worst attire, which may be most fit to signifie and also further our humiliation. And in any case for that time to forbeare such shew of brauerie in our garments, either in respect of the costlinesse of the stuffe or fashion, as may in the eyes of others be an ensigne of our pride, and in our owne hearts the fuell of it. And much lesse are we at such times to vse light and vaine fashions, frizling of the haire, and painting of the face, which if they be at all times vnlawfull and vtterly mis-besee∣ming Christians, whose best ornaments are humility and modestie, then surely are they in the day of our humiliation odious and abomi∣nable. Thirdly, we must abstaine this day from all carnall and worldly delights, and pleasing the senses, which would lessen our sorrow for our sinnes, hinder our humiliation, and abstract our mindes from spi∣rituall duties. And as we must not delight the taste with meates and drinkes, so neither the eyes with delightfull sights, nor the cares with pleasant musicke, and witty and merrie discourses, nor the smell with sweete odours; especially the vse of the marriage bed is to be for∣borne, euen of the bride and bridegroome, and much more of others; and recreations in all kindes, which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde.

Lastly, wee must in the day of our fast abstaine from all worldly busi∣nesses and workes of our callings, seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde; for the Lord inioyneth vs, that in this Sabbath of humiliation, we doe not our owne pleasures, walke in our owne waies, nor speake our owne words. The which rest is necessary on this Day, that wee may consecrate it wholy vn∣to the Lord, by spending it in the duties of his seruice without di∣straction; and also that we may hereby be put in minde of our rest from sinne; for if the workes of our callings which are lawfull in them∣selues, may not on this Day be lawfully done; then how odious must wee needs thinke will it bee vnto God, if doing the workes of dark∣nesse, we serue the world, the diuell and our owne flesh? Now the time of this bodily exercise which it is to continue, may bee diuers, in respect of the diuers occasions which require greater or lesser hu∣miliation, and the diuers states of mens bodies, as they are able to hold out in this exercise without impayring of their health. The or∣dinary time of a fast is the space of foure and twenty houres, or of a na∣turall day, from supper time on one day, to supper time on another, or from dinner to dinner; though this be lesse fit and more rarely vsed, because it should be a whole day, that is consecrated vnto God as a Sabbath of humiliation, and not part of two dayes. So the Lord in∣ioyning it, saith; It shall bee vnto you a Sabbath of rest, and ye shall afflict your soules in the ninth day of the moneth at euen, from euen to euen shall you celebrate your Sabbath. The which was accordingly obserued by the faithfull from time to time. But when the occasion hath beene extraordinarily great, and the causes of humiliation of greatest waight and importance, the faithfull haue prolonged the time of their fast, to testifie their sorrow for their sinne so much the more, and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction. In which case, Hester & the Iewes continued their fast three days together, Daniel one and twenty dayes, Paul three dayes, to the end that hauing a lon∣ger time for this exercise, their humiliation might be the greater, and their hearts more thorowly touched with a thorow sense of their sinnes, and with a liuely feeling of their distressed estates, then they could haue beene in a shorter time.

§. Sect. 3 Of the inward and spirituall exercises in our fast.

The second part of the Christian fast, is the inward and spirituall ex∣ercise, which is the end of the outward, and without which it is of no value: for as the Apostle telleth vs, Bodily exercise profiteth little, but godlinesse is profitable vnto all things; and The Kingdome of God consisteth not in meates and drinkes, but righteousnesse, and peace, and ioy in the holy Ghost. In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious, if the inward fast were not ioy∣ned with it. Thus hee chargeth the Iewes, that they fasted to them∣selues and not to him, when they rested in the externall abstinence and bodily humiliation; and telleth them, that if they would keepe a fast which should bee acceptable vnto him, they must execute iudgement, and shew mercy and compassion euery man to his brother, and not oppresse the father∣lesse,

stranger and poore, nor so much as imagine euill against their brother in their heart. So elsewhere he reiecteth the fast of the Iewes, because therein they onely afflicted their soules with bodily abstinence, and did hang downe their heads like a bulrush for a day, and did spread sackcloth and ashes vnder them, but did not ioyne with it the Spirituall fast, in abstaining from carnall pleasures and couetous exactions, losing the bonds of wickednesse, and vndoing the heauy burthens, ceasing from oppression, and do∣ing the workes of mercy. To which purpose one demandeth; What doth it profit thee that thou afflictest thy body, when as thine heart is ne∣uer the better? To fast and watch, and not to amend thy manners, is all one, as if a man should take paines to weede and husband the ground about the vineyard, but let the vineyard it selfe grow like a de∣sart, full of thornes and thistles.

§. Sect. 4 Of humiliati∣on and peni∣tencie in the time of our fast.

Now this spirituall and inward exercise is nothing else, but a seri∣ous humiliation of our soules before God, ioyned with feruent pray∣er and vnfained repentance, that wee may finde grace with God, and haue our speciall suites heard and granted. The first thing is humilia∣tion or penitency, vnto which is required; First, a thorow sense and feeling of our sinnes, whereby we haue prouoked Gods anger against vs. Secondly, vnfained sorrow and bitter griefe, chiefely in this re∣spect, because by our sinnes wee haue displeased and dishonoured our glorious God and gracious Father, vnto which wee must attaine, by considering and aggrauating our sinnes, in respect of the quantity and quality, their number and haynousnesse, by meditating on Gods Iudgements and Mercies, the curse and threatnings of the Law, and the gracious promises of the Gospell; on Gods gloriousnesse in him∣selfe, and graciousnesse towards vs; that by our sinnes wee haue pear∣ced ad crucified our Sauiour Christ, and caused the Lord of life to be put to a shamefull death, vexed and grieued Gods good Spirit dwelling in vs, slandered our profession, giuen offence to our neighbours, and drawne vpon our selues Gods heauie punishments in this life and the life to come, and especially the present Iudgement which we feare as imminent, or feele as being already inflicted vpon vs. Thirdly, A vile and base conceite of our selues in respect of our sinnes, whereby wee adiudge our selues as vtterly vnworthy of Gods least mercies, and contrariwise, that wee haue deserued the greatest of his plagues, and not onely that which we presently feare or feele, but all other pu∣nishments temporall and eternall. Lastly, in this humiliation we are to expresse our sorrow and griefe of heart, by our lamentations and wo∣full complaints, bewailing our wretched condition both in respect of sinne and punishment, and bemoning our miserie before the Lord, as a fit subiect, whereon hee may exercise his aboundant and rich mercies, in pardoning our sinnes, and remouing our punish∣ments.

§. Sect. 5 That prayer must be ioy∣ned with our fasting. Ieiunium ora∣tionem roborat, oratio ieiunium sanctificat, Bernard. in Quadrages. Serm. 4.

The second thing required in the spirituall exercise, is effectuall prayer; for this is that which giueth vertue and vigour to our fasting, euen as fasting helpeth and strengtheneth prayer. And here first wee must beginne with humble confession of our sinnes, principally insi∣sting

vpon those whereby we haue most displeased and dishonoured God, and drawne vpon our selues his present Iudgements. The which wee may profitably aggrauate by all their particular circumstances (as before I haue shewed) but chiefely because wee haue committed them against such a gracious God, who hath multiplied vpon vs so many fauours and testimonies of his loue, respecting our soules, bodies and estates, this life and the life to come. Vnto which confession we must adioyne the adiudging and condemning of our selues to deserued pu∣nishments both temporall and euerlasting, this which we feare or feele, and all others with it, if God should deale with vs according to our deserts. By which confession and condemning of our selues, wee shall glorify God, both by iustifying his righteous Iudgements, & magnify∣ing his Mercies, either because he deliuereth vs out of our afflictions, or doth not inflict them in a measure proportionable to our sins. Secondly, hereby wee shall increase our humiliation and sorrow for our sinnes, when as we thus rip them vp and recount them, and (as it were) set them in order before vs. And finally, wee shall hereby much streng∣then our faith in the assurance of the pardon of them, seeing if we con∣fesse our sinnes, the Lord will vouchsafe mercy; if wee acknowledge them, he is faithfull and righteous to forgiue them. And consequently wee may bee assured, that our present iudgements shall be auerted or remoued, when as sinne, which is the cause of them, is done away; or if they be continued, that their nature shall be changed, seeing they shall cease to be punishments, which are inflicted to satisfie Gods Iustice, and shall bee vnto vs the chastizements of a gracious Father, signes of our a∣doption, testimonies of his loue, and much further our spirituall in∣riching with all sauing graces, and the eternall saluation of our soules. In which assurance of faith, grounded vpon Gods infinite mercies and free promises, wee are to proceed in making our suits knowne vnto God, either for our freedome and deliuerance from euill, by depre∣cation, or the obtaining of some good by petition. For after that we haue made our peace with God, and obtained by vnfained humiliati∣on and confession, the assurance of the remission of our sinnes, we must in the next place become suiters at the Throne of grace, in the media∣tion of Iesus Christ, that the Lord will be pleased for his owne mer∣cies, and his merits, to remoue the Iudgements which our sinnes haue drawne vpon vs. And thus the Lord hauing proclaimed a Fast to his people, doth prescribe vnto them a forme of deprecation, after that they were humbled, and had bewayled their sinnes: Let the Mi∣nisters (saith he) weepe and say, Spare thy people, O Lord, and giue not thine heritage to reproach, that the heathen should rule ouer them. The which was also practized by Daniel and Nehemiah in their fasts, where after the confession of their owne and the peoples sinnes, they craue pardon and deliuerance out of their afflictions. In which suites for freedome out of our miseries, we are to strengthen our faith in this assurance, that wee shall bee heard, by Gods speciall promises which he hath made, that hee will heare our prayers, and aboue all other times, when wee call vpon him in the day of trouble. Or if the sentence being pronounced,

cannot be reuoked, let vs humbly sue vnto God, that hee will at least ac∣complish his promises, in sanctifying our afflictions vnto vs, that they may not be punishments for our sinnes, but chastisements for our amend∣ment, meanes to mortifie our corruptions, to weane vs from the world, to strengthen and increase his graces in vs, faith, hope, affiance, loue, pati∣ence, humility, the feare of God, and the rest; and that they may bee as strong cords to draw vs neerer vnto God, and as sharpe spurres and goads in our sides, to pricke vs forward in the wayes of godlinesse. Vnto which deprecation, we are to ioyne petition, whereby wee must craue at Gods hands whatsoeuer good thing we stand in need of; as peace of consci∣ence, following iustification, sanctification, and the gracious assistance of Gods Spirit, for the mortifying of our corruptions, & our spiritual quick∣ning vnto newnes of life, for the replenishing of our harts with all sauing graces, and the strengthening of vs to all good duties, with perseuerance vnto the end, and that we may be inabled to withstand all the assaults of our spirituall enemies, who labour to hinder our course in godlinesse, and to turne vs into the broad way that leadeth to destruction. More special∣ly, we must pray according to the present occasion of our fast; as if it bee some grieuous sinnes which we haue committed, that the Lord will not onely graciously forgiue them, but strengthen vs with his grace and holy Spirit, that we may not againe fall into them; and inrich vs with the con∣trary graces, that we may honour him thereby for the time to come, as we haue dishonoured him by our sinnes in times past. If it be for deliuerance from some great danger, or out of some great affliction, that then the Lord will be pleased to giue vs the contrary safety and security, by taking vs into his protection, and vnder the shadow of his wings; or that he will vouchsafe to bestow vpon vs the contrary blessings and and benefits, if in his wisedome he seeth that they are fit for vs: As health in stead of sick∣nesse, honour for disgrace, plenty for penury, peace for warre, and such like. The which our petitions, as at all other times, so especially in the time of our fast, must be ioyned with extraordinary feruency, and such im∣portunity as will receiue no repulse, according to the waightinesse of the occasion, which maketh vs in this extraordinary manner to humble our selues before God. And also with a speciall faith, that the Lord will heare, not onely all our prayers agreeable to his will, which we make in his Sons name, but also our speciall suits which we haue now made in the time of our fast, so far forth as it will stand with his glory, and our owne saluation. The which our faith must be grounded vpon Gods gracious promises; & strengthened, by calling to minde the examples of Gods Saints from time to time, who hauing thus humbled themselues, and prayed in the time of their troubles, haue found helpe and deliuerance at Gods hands.

§. Sect. 6 That with our fasting wee must ioyne vnfained re∣pentance.

The last thing thing required in our fast is, that wee ioyne with it vn∣fained repentance; for this is the principall end of the outward exercise, that we may thereby both testifie and also increase our repentance. And vnto this, two things are required; the first is, that wee forsake our sinnes which we haue bewailed; and secondly, that wee imbrace the contrary vertues, and expresse them in the duties of a godly life. Concerning the former, it little auaileth vs to abstaine outwardly from our food, and other

comforts of this life, which are the gifts of God, and in their owne nature lawfull, if we liue still in our sinnes, and will not turne from them vnto God by vnfained repentance; to rest from the honest labours of our cal∣lings, and not to rest from the workes of darknesse, wherein we performe seruice vnto sinne and Satan; to pine the body with outward abstinence, and to pamper the flesh by satisfying of our carnall lusts, to haue empty bellies and cleane teeth, and to haue our soules replenished with wicked∣nesse, and defiled with sinfull corruptions. In which regard the Lord con∣demneth and reiecteth the fast of the Iewes, because they rested in the bodily exercise, and did not forsake their carnall lusts, exactions and op∣pressions. What doth it profit (saith one) to make thy body thinne and leane with fasting, if thy minde doe swell with pride? What praise wilt thou deserue, by the palenesse of fasting, if thou be pale also with enuy? What vertue is in this, not to drinke wine, and in the meane while to bee drunke with anger and hatred? But our abstinence is praise-worthy, and the chastening of the body, of some excellency, when as the mind fasteth from vices, &c. Let vs (saith another) bridle our fleshly lusts, and we shall keepe a true fast. For that I call a fast, when we abstaine from vices. And therefore abstinence from meates is required, that we may subdue the vn∣ruly power of the flesh, and by curbing in this pampered horse, teach it to obey. And againe; The honour of a fast is not abstinence from meats, but the forsaking of our sinnes, &c. For it is most absurd to refraine by fasting from lawfull meates, and to taste the vnlawfull lusts of the eyes? Doest thou not eate flesh? neither let thine eyes draw in wanton lusts. Let thine eare also fast, by not receiuing slanders and detractions. And let thy mouth fast from filthy and reprochfull words. For what will it auaile vs to fast only like birds and fishes (or like the beasts of Nineue) if we bite and deuoure our brethren? But with most diligent care must wee forsake our beloued sinnes, and those wherewith we haue most offended our gra∣cious God, as being the chiefe causes which haue drawne vpon vs Gods present Iudgements. Against which we must bend our chiefe forces, that we may not onely lay them aside, like our garments ouer-night, which we purpose to put on againe the next day, but vtterly forsake them, mortifie and subdue them, that they may neuer againe preuaile against vs. To which purpose we must renew our couenant with God, and strengthen our resolutions, if we haue formerly found them weake and vnconstant, by making a solemne vow, that we will, vpon no occasion, wittingly and willingly fall into those sinnes againe, for which wee haue now humbled our selues before the Lord in this present exercise.

§. Sect. 7 That we must in our fast, ex∣ercise our selues in all Christian duties.

The second part of repentance, which wee must both professe and pra∣ctise, is, that ceasing from euill, we doe that which is good, exercising our selues in all Christian duties, both towards God, and our neighbours, both in the day of our fast, and afterwards. In respect of that present time, we must, with extraordinary care and diligence, exercise our selues in all good workes, and principally in the duties of piety, and of Gods seruice; as prayer, hearing and reading of Gods Word, holy conferences, and meditation, the subiect matter whereof may fitly bee repentance, of which I haue before spoken; all which, according to the occasion, are to

be performed with more then ordinary zeale and deuotion. And these duties of piety towards God, we must approoue to be sincere and with∣out hypocrisie, by our workes of iustice and righteousnesse, mercy and compassion towards our neighbours. For in the day of our fast, the Lord specially requireth, that we should execute iudgement, and shew mercy and compassion euery man to his brother, that we should loose the bands of wickednes, vndoe the heauie burthen, let the oppressed goe free, and breake euery yoke. For therefore (as one saith) we restraine our minds from desiring meate, that we may exercise their whole force in coueting after vertues. And so our flesh will lesse feele the paine of abstinence, when it hungreth after righ∣teousnesse. But especially we must, in this day, exercise our charity in the workes of mercy, and in relieuing the poore. To which vses wee must at least spend so much as we spare from our selues and our families by our fast, or else we giue iust cause of suspition, that wee fast more out of mise∣rablenesse then deuotion, being content to fast, that all our seruants may beare vs company, and so by emptying their and our owne bellies, to adde something towards the filling of our bags. And this the Lord specially requireth in the day of our fast; namely, that we should deale our bread to the hungry, and bring the poore that are cast out, into our house, that when wee see the naked, we should clothe him, and that we hide not our selues from our owne flesh; that we should draw out our soules to the hungry, and satisfie the afflicted soule. Which duties if we neglect, we may be iustly charged that wee fast rather with the Iewes, to our selues, then vnto the Lord; hauing more regard to our profit, then to piety or charity. As therfore our Sauior hath ioyned these three together in his doctrine, so must wee (after the example of good Cornelius) conioyne them in our practice; for our fasting will bee maimed and of no worth, if it be seuered from either of them. Mercy (saith one) and piety are the wings of fasting, by which it mounteth aloft into heauen, and without which, it lyeth and walloweth vpon the earth. Fasting without mercy, is but a picture of hunger, and image of holi∣nesse. Without piety, fasting is but an occasion of couetousnesse; for what is spared from the body, is put into the bag. Hee that fasteth not to the poores aduantage, lyeth vnto God; and he who when he fasteth doth not bestow his dinner vpon the poore, but layeth it vp in store, doth plain∣ly shew, that he fasteth for couetousnesse, and not for Christs sake, &c. And these are the workes wherein we must exercise our selues in the day of our fast: which must not end when it endeth, but be continued in some good measure for euer after. For as we must then resolue, that we will, in the whole course of our liues afterwards, be more carefull and conscio∣nable in all our wayes, and more earnest and diligent in performing all good duties vnto God, our neighbours, and our selues, so if wee would approoue our purpose to be sincere, we must indeuour accordingly to put it in practice, and vse all good meanes which may inable vs heereunto. Where, for a conclusion of this discourse of fasting, we may obserue, that if it be vsed aright, and as God requireth, it must needs be a singular good helpe to the leading of a godly life, seeing nothing more humbleth vs in the sight and sense of our sinnes and spirituall wants, nor doth make vs more hunger after grace with a vehement appetite, nor doth make vs

more feruent and earnest in our prayers, for the obtaining spirituall strength to serue God, and to withstand the tentations of all our spirituall enemies; nor finally, that more exerciseth and increaseth our repentance, our sorrow for our sinnes past, and purpose of amendment for the time to come, by seruing God with more zeale and diligence in all Christian du∣ties of piety and holinesse in his owne worship, in the workes of righte∣ousnesse, and mercy towards our brethren, of temperance and sobriety in respect of our owne persons.

Notes

• Leuit. 23. 28.
• Ezra. 10. 6.
• Hest. 4. 16. Ionah 3. 7. Act. 9. 9.
• Hos. 6. 7.
• Isidor. de summo bono.
• Durius tractan∣dum est corpus ne rebellet, ne insolescat; sic tamen vt ser∣uire sufficiat, &c. Bernard.
• Etenim (di∣lecte) si ob cor∣poris imbecilli∣tatem non potes ieiunus diem perducere, &c. Chrysost. in Gen. 2. Homil. 10. T. 1.
• Leuit. 23. 29.
• Col. 4. 2. Eph. 6. 18.
• 2. Sam. 12. 16. Ioel 1. 16.
• Exod. 33. 5, 6.
• 1. Pet. 5. 5.
• Quod si gula sola peccauit, sola quoque ie∣iunet, & sufficit. Si verò pecca∣uerunt & caete∣ra membra, cur non ieiunent & ipsa, &c? Ber∣nard de ieiunio, Quadrages. Serm 3. Ioel 2. 16. 1. Cor. 7. 5.
• Leuit. 23. 36. Esa. 58. 13.
• Leuit. 23. 36. Iud. 20. 26. Jos. 7. 6. 2. Sam. 1 12. & 3. 35.
• Hest 4. 16, 17. Dan. 10. 2, 3. Act. 9▪ 9.
• 1. Tim. 4. 8. Rom. 14. 17.
• Zach. 7. 5, 6, 9 10.
• Esa. 58. 3. to the 8.
• Quid prodest quòd of fligis corpus tuum, quando nihil proficit cor tuū? Euseb. emiss. ad Monach. Ho∣mil. 4.
• Psal. 5••. 4. Nehe. 5. Ezr. 9. 6. Dan. 9. 51.
• Lam. 3. 22.
• Pro. 28. 13. 1. Iohn 1. 7.
• Heb. 12. 6. Apoc. 3. 19. Rom. 8. 28. 2. Cor. 4. 17.
• Ioel. 2. 17.
• Dan. 9. 5, 16, 17. Neh. 9. 32.
• Matth. 7. 7. Ioh. 16. 23. Psal. 50. 15. Ioel. 2. 12, 13.
• Ioel. 1. 14. Ionas 3. 8. Dan. 9. 19.
• Psal. 50. 15. Ioel 2. 18, 19. Hest. 9. 22. 2. Chron. 20. Dan. 9. Ezra 8. 13.
• Esa. 58. 3, 4. Zach. 7. 10.
• Quid autem pro••est ••enua••i abstinentia c••r∣pus si animus 〈…〉〈…〉, &c? Hieron. ad Ce∣lantiam. 〈◊〉〈◊〉 carnis refraene••••••••. & verum s••ru••mu•• iciunium, &c. Chrysost. in Gen. 1. Hom. 8. Honor〈…〉〈…〉. ••••∣iun••••, 〈…〉〈…〉um abst••••••••∣tia, sed peccato∣rum f••ga. Chrysost. ad pop. Ant••o••hen. Homil. 3.
• Zach. 7. 9. Esa. 58. 6.
• Idcirco à varijs ciborum deside∣rijs mentem re∣trahunt, vt to∣tam eius vim occupent in cu∣pidita••e virtu∣tum, &c. Hieron. ad Celantiam.
• Esa. 58. 7, 10.
• Math. 6.
• Act. 10. Misericordia & pietas ieiunij. sunt alae, &c. Chrysost. in serm. de ieiun. & eleemos.