A treatise of repentance and of fasting especially of the Lent-fast : in III parts.

CHAP. XIV. Satisfaction to some Exceptions.

IT is now a shame, or should be so, to mention the stale Objections of Mr. Cartwright and others, against this Doctrine, which have been of∣ten baffled: That God in the fourth Commandment gave men liberty to work six days, which none can re∣strain; and that the Apostle con∣demns the Churches of Galatia for ob∣serving Days, and Months, and Times, and Years, iv. Gal. 10. But since some are still so weak, as to insist upon such trivial exceptions, I shall in a few words tell the Reader what he is to answer, when he meets with them.

To the first it may be replied, That the Jews to whom that Precept was given, did not understand it to give them such an unbounded liberty, that none could appoint any of the six

days to be imployed otherwise, than in labour. For then Esther did very ill, in commanding a three days Fast; when the exigence of their affairs re∣quired it. Nay, they who make this Exception, have no such sense of that Commandment (and therefore they do very ill to mention it) for they themselves set apart any day, as they please, for Prayer and Humiliation, or Thanksgiving: And when they had power, required others so to do. Which is utterly unlawful, if the fourth Commandment, have any such meaning as they imagine: which must lead them at last to affirm that labour is commanded on all days but one; directly against their own fre∣quent practice.

As for the other, there is nothing more certain, and more universally acknowledged by all Christians, than that it belongs wholly to the keeping of the Jewish solemnities: to which Christians were so far from having any obligation; that they who thought they had, from an opinion that the Mosaical Law was still in force, did, in that, overthrow Chri∣stianity,

and go back to Judaism. This is apparent from the scope of the Apostles discourse; as well as from the account which the ancient Wri∣ters of Christianity have given us of their sense about it; such S. Hierom and S. Austin. The former of which in his Com∣ments on this place, mentions the Fasts and Assemblies on certain days among Christians, as wisely appoin∣ted for those, who spend more time in the World, than with God, and either cannot, or will not Assemble with the Church every day: That on those solemn days, at least, they might sequester themselves a while from secular imployments, and be∣stow some time on the Service of God.

Their Exceptions are far more con∣siderable, who say they cannot Fast; without great prejudice to their health; or without indisposing them for God's Service. But they may be easily and briefly answered: For, as to those who say their health is here∣by prejudiced; if they be certain of

it, the Church never intended to ob∣lige them by its Laws about Fasting: which are designed, as all its Ordi∣nances are, for the good, not for the hurt of all its Children. But in this let them use an upright judgment, and they need trouble themselves no further: Only let them consider, it will not prejudice their health to come to the Prayers on Wednesdays and Fridays (and therefore I hope they will make a Conscience of that) and to use some Abstinence also on those days, will, in all likelihood, contribute much unto their health.

As for the other, they may be soon satisfied also, that if Fasting do not promote the Religious ends for which it was ordained; it must be let alone. And one great end, is Prayer, as hath been said: for which if it make men unfit, by raising Vapours and Clouds, they must take some mode∣rate refreshment. But this supposes still, that they will frequent the Pray∣ers; of which let them be careful: and beg of God to accept of such Hu∣miliations, as they are able to make before him.

Some pretend that other Reformed Churches have no set days of Fasting (but only Fast as occasion requires) nay, some of their Divines have spo∣ken against such days.

To which it may be replied, That Luther the very first Reformer, ac∣knowledges two kinds of Fasts to be laudable (in a Sermon of his on the Sunday next to Christmas-day) one a Civil Fast appointed by the Magistrate at certain times; which is a profitable and necessary Ordinance, that all things be not consumed by Luxury and Riot: The other Spiritual to be observed by all Christians. And it would be very well, Si aliquot diebus ante Festum Paschatis, & Pentecostis & Nativitatis Domini communiter servaremus, &c. If we did all keep some such days before the Feast of Easter, and Whitsuntide, and the Nativity of our Lord: with this cau∣tion only, that we do not think we merit any thing of God by our Fa∣stings.

Melancthon's sence is so commonly known, that I shall not set down his words, (which may be found in

Mr. Thorndike ) for not only Cassander, but Pererius also (in his Comment. upon xiv. of the Romans) acknowledge his opinion to be, That Fasting and the observa∣tion of things indifferent, may be profi∣table, and conduce to Gods worship; not immediately indeed, but mediately; for by Fasting a man is made more fit to pour out Prayers, in which consists the Worship of God.

Peter Martyr also resolves the que∣stion, whether men be bound to obey when Princes or the Church ap∣point Fasts, in these peremptory words; Astringuntur sanè lege fidei atque obe∣dientia; They are bound certainly, both by the law of Faith, and by Obedience. For when Fasts are propounded consonant to Gods Word, how can he who believes in God decline them? He cannot. Only it is to be understood, that they are bound who are able: For if any body be disabled by his Age, by Sickness, or by Labours, in these cases, that which the Holy Scriptures say must take place,

I WILL HAVE MERCY, NOT SACRIFICE. Which is an excellent resolution, for those scruples I mentioned before to govern themselves by: who being really in∣firm, are no more under this Law (while they continue so) than little Children, Women with Child, and Aged persons, who need frequent re∣freshment.

And thus whole Churches have re∣solved; as Cassander acknowledges out of the Confession of Saxony, in which they declared their willingness to observe the set Fasts, and other such like Traditions; provided no opinion of merit were placed in such observances, &c. And the Bohemian Confession expresly consents, That such Rites and Ceremonies ought to be retained, which do advantage Faith, the worship of God, Peace and Order: whosoever they had for their Author, whether Sy∣nod, Pope, Bishop, or any other.

And if any particular Doctor hath decried such things, it hath been in opposition to the superstitious obser∣vance of them, the opinion of merit, satisfaction, and such like conceits,

with which too many minds were in∣fected: And so the Divines of the Roman Church have not been sparing of such kind of Censures. Pererius in particular, a Learned Jesuit, in his Comments on the first of Daniel, takes notice of a sort of Fasting in these days, which many affect upon a perverse account (as his words are:) They either thinking the summ of Chri∣stian perfection to consist in the service of Abstinence alone; or thereby hunting after the praise of men, &c. or having so little prudence, that they extend their Fastings beyond measure: to the great hindrance, that is, and damage of far better and more profitable things.

I will end this Part of my Discourse with the Declaration which Zanchy makes in his own and his Brethrens Name, to satisfie those who objected to them the laying aside of the Fast of Lent.

They cannot justly accuse us, saith he, that we condemn the Quadragesima, (i. e. the Fast of Lent) which is so ancient in the Church, and by the Holy Fathers received and approved. We do not condemn that Lent Fast, which the

ancient Fathers observed without Superstition, but—

and so he goes on to show it is only Novel, Su∣perstitious, and dangerous conceits (of Satisfaction, and Merit, and the worship of God) unto which it was abused, that they rejected.

Thus he concludes his Discourse which he intitles, De peculiari quadragesima∣lis temporis sanctificatio∣ne: Which in the be∣ginning also he states after this man∣ner, (that Preachers might rightly instruct their People) Our judgment is, that a difference ought to be made, between the first Institution of this Sea∣son, and that which followed after.

Notes

• Vid. Socratis Histor. L. v. c. 22.
• Relig. Assem. p. 286.
• In Lib. Judic. c. xx. p. 173.
• Tome iv. p. 694. in quartum praeceptum.