Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. III. Of the great Abuse of this Part of God's Service, both in former and later times.

The First abuse of this Holy Duty lieth in mens prideing up them∣selves in performance of it, as if they had thereby merited some great thing at the hands of the Lord. Thus the Jews in Isaiah's time were ready to challenge God himself: * 1.1 Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our Souls, and thou takest no knowledge. And after the same manner did the Pharisees deceive themselves as our Saviour declareth by a Parable, Luke 18. 11, 12. The Pharisee stood and prayed thus with himself: God I thank thee that I am not as other men are — I fast twice in the week, &c. So hard is it to be found in any vertuous Action, and to give the whole Glory there∣of to God only. The Second Abuse is, when men do this Service by the half part, and for evil ends and purposes, as God knows that is a common Case, being too able to plead its Antiquity, and I fear its Universality also. The Prophet tells us how the Jews in the day of their Fast found Pleasure, and did exact all their Labour; and not only so, but that they did fast for strife and debate also. It's not Chri∣stian-like to wish or seek the hurt of any man, much less in their De∣votions to desire it. Here David is a good President, Psal. 35. 13. But as for me, when they were sick, my cloathing was Sack▪cloath, and hum∣bled my Soul with Fasting. Or if this Passage have relation to Christ, (as it is not improbable, Psal. 69. 9. to ver. 22.) then it is still of the greater force to Christian Men.

Thirdly, Those who prescribe Laws for fasting, with respect to certain times Yearly, and with respect to some kind of Meats only, so as to bind the Consciences of God's People to their Prescriptions, is certainly injurious to this Sacred Duty, for example, To enjoyn a forty days Fast before the time called Easter; to prohibit the eating of Flesh on Wednesdays and Fridays (so called), cannot be warrant∣able by good authority: as one well saith. In firmness beholding it, I do see Fasting commanded; but I do not find it to be defined by God's Command∣ment or the Apostle's, in what time, or day we must fast or not fast. And in∣deed the variety of the usages of Antient Christians touching the Lent Fast, shews it to be an Innovation, and not of Divine Authority: No, the Observation of Easter it self is acknowledged by Socrates Scholasti∣cus to have crept into the Churches. The drift of the Apostles (saith he) * 1.2 was not to lay down Canons and Decrees concerning Feasts and Holy Days, but to become unto us Patterns of Piety and Good Life, and Godly Conver∣sation. I am of opinion that as many other things crept in of custom in sun∣dry places, so the Feast of Easter to have prevailed of a certain private Cu∣stom and Observation; insomuch (as I said before) not one of the Apostles hath any-where prescribed to any man as much as one rule of it. And much to

the same purpose he speaks of the Lent Fast (which is pretended a Preparative to the Feast of Easter); shewing the great Diversity be∣tween the Romans, Grecians, and Alexandrians, and those of Illiri∣cum; some fasting three weeks, some six, and some seven, or rather but fifteen days; yet that they all call it Forty days Fasting, or Lent: Othersome have derived the Etymology of this Word as it pleased them best, and according to the Invention of their own Brain. Neither is this diversi∣ty only about the Number of Days, but likewise about the Kinds of Meat; some do abstain from every living Creature; so others of all living Creatures feed only upon Fish; others together with Fish feed upon the Fouls of the Air — Others eat neither Nuts, Apples, neither any other kind of Fruit, nor Egs. Some feed only upon dry Bread, some other receive no not that. There are some that when they have fasted until nine of the Clock, refresh Nature with diverse sorts of Meats; other Nations have other Customs; the Manners and Causes are infinite. But insomuch there is no man able to shew a President or Record thereof in writing: It is plain that the Apo∣stles left free choice and liberty unto every man — to addict himself to that which seemed good and commendable. Thus far Socrates. * 1.3 Now what ground Pope Gregory the 7th had to command the Lent-Fast upon pain of deadly sin, and therein to be rather a Follower of Montanus than of the Apostles, is easily cast.

Whose Steps they tread in, forbidding diverse kinds of Meats, is ap∣parent also; at least it's evident they follow not Christ nor his Apo∣stles, but seem to be pointed at as departed from their Sacred Do∣ctrine, 1 Tim. 4. 1, 2, 3. True Fasting therefore (if for a day or short space of time, in respect of abstinence from the Creatures) must be a total forbearance (except in cases of necessity) and not to for∣bid Flesh, and allow all Dainties beside. Jerom severely checks such vain pretence to Fasting. What profit is it (saith he) * 1.4 not to eat of the Oil, and to seek certain Dainties and difficult kind of Meats? As Figs, Pears, Nuts, Fruits of Palms or Dates; the Flower of Wheat, of Ho∣ney, and such kind of Meats. There is no kind of Garden Fruit where∣with we do not torment our selves, to the end we eat not of Bread. And whilst we do follow pleasures, we are drawn from the King of Heaven. Further I have heard, that some who against the Rule of Nature drink no Water, and eat no Bread, but do eat of delicate Suppings and of Panned Leeks — What a shame is this? How are we not ashamed of such Follies? How are we not wearied of such Superstitions? Do we seek in Delicates the Renown of Abstinence? Wherefore avoiding the Vanities of the Pa∣pists or others, let us study the Simplicity of this Service, and the holy Ends thereof. Let us observe the occasions which call for hu∣miliation this way both National, Congregational, and Particular: Let those in Authority look to the First, and call their Subjects there∣unto. Let Christ's Ministers look to the Second, and stir up the Churches to this Religious Duty. Let every Christian look to the Third, especially Masters of Christian Families, and as occasion requires devote themselves to God in this Holy Exer∣cise.

And thus much touching that Holy Discipline ordained of God for the Good of Mankind, especially for his Church and every Member thereof. We now proceed.

Notes

• * 1.1

  Isa. 58. 3.
• * 1.2

  Socrat. l. 5. c. 19. Or after the Greek, c. 20.
• * 1.3

  Platina. p. 171.
• * 1.4

  Tom. 1. ad Nepo.