Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The foure and fortieth common place. Of the Gouernment and Iurisdiction of the Church, where also of fasting.

What is the third part of Ecclesiasticall power?

IƲdiciarie, or Iurisdiction Ecclesiastical, altogi∣ther to be distinguished from ciuill, and is com∣monly called power, and it is another part or kinde of the power of the keyes, distinguished from the former: for that the first, whereof Mat. 16.19. and Ioh. 20.23. which is the office of teaching or of preaching the Gospell com∣mitted to the Pastors, doth properly appertaine vnto them: but this doth belong to the moral discipline of the Church, and repres∣sing of offencs, commended to the Church: which the Graecians cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is discipline, correction, institution, wher∣of Christ speaketh Mat. 18.17.18. If a brother do not heare the Church, let him be as a Heathen or Publican vnto thee: verily I say vnto you, whatsoeuer you shall binde on earth shall be bound in heauen, and whatsoeuer you shall loose, shall be loosed: for the Church doth bind whom she doth excommunicate, and she doth loose when she againe receiues men into her society.

VVhat is Ecclesiasticall gouer••ment?

It is an Ecclesiasticall Paedagogie, instituted by the authority of the word of God, whereby men being receiued into the familie of Christ, they are guided to godlinesse, and compelled not to commit any thing vnworthy the Christian profession: but those which do offend, and are inordinate, are reproued, chidden, and corrected, that they may returne into the right way, and that euery one may do their dutie according to the direction of the Gospell.

How manifold is Ecclesiasticall gouernment?

Twofold: Common, vnto which all citizens of the Church ought equally to be subiect, and proper which is peculier to the Clergie, and doth solely appertain to the ministers of the Church, to reteine them in their dutie; and the common againe is twofold, ordinary & extraordinary, now that is ordinary, which alwaies hath the word of God, and Apostolicall tradition for his rule, and from which it

doth neuer decline, and is alwaies obserued in the Church.

How many parts bee there of ordinary gouernment?

Two, the one in correcting those which fall, the other in exerci∣sing Ecclesiasticall censures.

How manyfold are these falles.

Twofold, either in Doctrine, or manners.

What is the fall touching Doctrine?

Errour in Doctrine, or Dogmaticall opinion, which doth arise ei∣ther of sole simple ignorance, or together with it impiety: but if they doe so decline from the wholsome receiued doctrine, that despising the iudgement both of God, and the Church, their opinion be obstinately and stubbornly defended, and the con∣cord of the Church violated, it is then named heresie.

ƲƲhat discipline is here to be vsed?

Ignorant men ought by little and little to be instructeda 1.1, and yet malice to bee reproued both by priuate and publick admonitions, and if occasion serue, they must bee restrained by Ecclesiasticall iudgements before the Consistoryb 1.2, but we must shunne an he∣retick after one or two admonitionsc 1.3, reseruing the magistrates office to himselfe.

VVhat is the fall touching manners?

A sin, said or done, wherby our neighbour is wronged: and it is twofold, priuate or hidden, and publick or manifest:d 1.4 that is hidden wherof one, or few are guilty, and it is not a publick offence: and againe, it is committed either of malice, or ignorance, or humane weaknesse.

What kind of discipline ought here to be obserued?

Priuate admonition is to be vsed, & that according to Christ his rule prescribed: wherof yet are foure degrees 1. That he which offendeth be admonished, & priuately censured of him, to whom alone that sin is knowne, least that euil do grow on further, which we may redresse by priuate remedy: for the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie, to thee, or with thee, that is before thee, or thou being priuie to it. 2. that if he should despise this correction, he be again admo∣nished before one or two witnesses. 3. That if hee shal contemne their admonitions, he be admonished of the Church, that is, of the Ecclesiastical Senate. 4. If that this way take no successe, he be ac∣coūted for an Ethnick & Publican, i. for a wicked & profane man,

for an Ethnick (by the old distinction of Israel from other peo∣ple, which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gentiles and strangers among the He∣brewes, and aliants from the common weale of Israell, and from the Couenant of promise Ephe. 2.12.) is he which is profane and altogether an aliant in religion: but Publicans, which amongst the Romans, that is profane men, did wholy addict themselues to ex∣action of tributes, and did lead their life with the vncircumcised, and were verie infamous by reason of their auarice, and they were reputed amongst the profane by all other Iewes, and they were called sinners or wicked mena 1.5.

Yet notwithstanding this correction is wisely to bee vsed: for if on be fallen of ignorance, or infirmitie, a mild admonition suf∣ficeth, with an exhortation that hereafter hee should feare such a fall: but if hee sinne vpon malice, euen a secret fault is more se∣uerely to be corrected: but a relapse is more sharpely to be hand∣led, then once being fallen by humane frailty.

What is a publick fall or sinne?

Which is openly committed, or publickly knowne, manifest, and ioyned with a publick offence: and it is an offence, which is committed either by error, or infirmity, or by an vnexpected chance: or an hainous offence, as whoredome, adultery, vsury, drunkennesse, theft, or stubbornesse in despising admonitions, & of these, some haue seazed vpon the multitude, others vpon few of the multitude.

What kinde of discipline is here to be vsed?

Paules rule is to bee followed. 1. Tim. 5.20. them that sin (that is with publick offence, so that no other inquirie neede to bee made, or else being conuinced in the Church by lawfull witnesses) reprooue before all, that others may be afraid, and that example, wherein this precept, by reprouing of Peter to the face, is ratifi∣edb 1.6: but those which are more wicked and obstinate are to bee repaired and corrected in the common assembly of the conuoca∣tion, or consistory.

But here take heede of excessiue rigour, least that the remedie or medicine be turned into poyson: seueritie is to bee exercised saith Augustine, vpon the sinnes of few. But in offences and er∣rors which haue inuaded the multitude, the rule of the same father is to bee obserued, in chastizing our brethren, let men deale as

mercifull in correcting as he can: but that which hee cannot, let him patiently beare, and bewaile and mourne for with loue.

Who haue this power of correction?

Secret faults are to be corrected of euery priuate man, who is acquainted with the fault: but publick are to be reproued before all by the ministers of the word, if it may be for the edifying of the Church, or els by Ecclesiasticall censures.

What is the Ecclesiasticall censure?

It is when,a 1.7 there is a lawfull examination or notice is made in the Ecclesiasticall Senate of them who haue fallen either into er∣rour or sinne (those beeing called which ought to bee called) and both the guilty person, and also if occasion require, lawful wit∣nesses are patiently heard; then conuenient punishment is to bee vsed, but so that the conscience of the offender, be not thereby either cherished in his sin, or bee ouerwhelmed with sorrow, & that a care be had to the edification of the Church.

How many parts or degrees, bee there of Ecclesiasticall correction?

Three.

1. Increpation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or obiurgation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comonefaction, which is a censure in respect of the sin, and fitted to the edification of an ob∣stinate sinner, or else of such of an one which doth truely confesse his sin, and repenteth for itb 1.8.

2. Exclusion, suspension, or keeping from the Lords Supper, for a time.

3 Excommunication, which is the sentence of the Church, law∣full notice going before, propounded in the name and authoritie of God, whereby a member of the same Church, if he haue offen∣ded the Church by any crime, or contumacie, and do refuse to ••e∣pent for the edification of the Church, is iustly excluded out of the fellowshippe of the Saints, or from the bodie of the Church, by Christs commandement.

Notwithstanding there hath beene a twofold kinde of excom∣munication: The first is called of the Hebrewes Niddui, that is a seiunction or exclusion from the common assembly: at this day it is called in the Churche, the lesse excommunication: if this auaile not, another shall be pronounced against the impenitent sinner,

which the Hebrewes call Cherem, that is Anathema, and at the length Schamatha, which is the last deuouing, or execration, and that Paul calleth, To deliuer to Sathan, for the mortification of the flesh, that the spirit may be safe. 1. Cor. 5.5. and 1. Tim. 1.20. But with this exception, vnlesse hee repent. Now this to be deliuered to Sa∣than, is not in respect of bodily affliction, as some doe expound it, seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe, but properly vnto the soule: but amongst the Iewes there was casting out from the Synagoguea 1.9, and to be cut off from the peopleb 1.10, and to be reputed for an heathen and Publican, that is for pro∣fane and altogether irreligiousc 1.11: but to bee excommunicated a∣mongst Christians, is to lose the right of a Christian citie, vntill he repent: and to bee made a vassall of Sathan, who ruleth out of the Church.

Who are to be cited to this censure?

Not altogether aliants such as this day the Iewes and Turkes are, neither Schismaticks, hereticks, and such as haue made a seces∣ssion altogether from the Christian Church, or such as neuer did associate thēselues to the true Church, but those especially which yet are as conuersant in the bosome of the Church, and haue not yet manifestly gone to them of a separation: the Apostle testifying if any being named a brother, that is, which doth professe himselfe a member of the Church, be an Adulterer, a couetous person, or an Idolater, or slanderer, or drunkard, or an extortioner, with such an one eate not, nor haue any commerce with him: for what haue I to do to iudge of them without? doe not you iudge those that are within? take away therefore the euill one, from amongst you. 1. Cor. 5.11.8.

Who is the Author of the Ecclesiasticall censure?

God himselfe, for alwaies from the beginning of the world, this discipline was vsed in the Church of God, wherby the Church in generall was not onely discerned from men which were ma∣nifestly profane (as in times past before the flood, the sonnes of God, that is, the godly which were deriued from the posteritie of Seth, from the sonnes of men, that is, from the wicked of Caines familied 1.12) but those which did misdemeane themselues, were cast out of the bosome of the Church, in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lord ^e.

And those which were of mature yeares, being vncircumcised, if they did neglect circumcision, or being by their parents neglected was approued of them, were cut off by the commaundement of God from his people, that is from the societie of the Saintsg 1.13, and by the law of God diuerse rites concerning pollution, as of the leaprosie, and other seuerings, purgings and expiationsa 1.14 were ap∣pointed to the consistorian Synagogue.

Lastly Christ himselfe hath expresly appointed this order, be∣ing (as we haue learned) deriued vnto vs from the Church of I∣sraell:b 1.15, and Paul himselfe at Corinth, and else where hath com∣manded the same to be keptc 1.16, and 2. Thes. 3.14. saith,d 1.17 if any har∣ken not to our speech by Epistle, marke him,e 1.18 to wit with the note of excommunication.

Who ought to haue the power of excommunication?

The Bishop and the Gouernours of the Church, which the Past∣or ought to denounce, as it is apparant. 1. Cor. 5.4. saith Paul, be∣ing assembled with my spirit; for the whole Church ought to haue notice of the same: otherwise how can she auoid the familiar so∣ciety of the partie excommunicated: for it is manifest whē Christ did dispute of this thingf 1.19, that he ment the consistorie, or the Ec∣clesiasticall Senate, applying his speach to the custome of his times. And the power of Ecclesiasticall iurisdiction, was in their power, which were called the chiefe rulers of the Synagogueg 1.20, who did also manage the affaires of particular Churches. Examples heereof we haue. Ioh. 9.22.h 1.21. and Paul. 2. Cor. 16. saith that it is suf∣ficient that such a man, was rebuked, not in priuate, not publick, be∣fore the whole Church, but of many, namely being done in the consistorie. Whence it is manifest, that all the excommunications of that Antichrist of Rome, and all his Hierarchie are in trueth none at all.

How farre forth may a lawfull conuocation vse this spirituall sword?

Not at their owne arbitrement, or priuate authority: but. 1. By a precedent lawfull knowledg 2. Vpon iust causes. 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ, that is Gods name being called on, as it be∣seemeth them, who do not regard theit owne worke, but the

Lords businesse, according to his worde, and with the power of the Lorda 1.22. 6, with the spirit of meeknesse, and with especiall cle∣mencie and charityb 1.23, for that which is vnlawfully and wicked∣ly acted on earth, cannot be ratified in heauen.

Vpon whome ought it to be exercised?

Vpon blaspheemers, enemies of Gods glory & his trueth, ob∣stinate sinners, hereticks and seducers, worshippers of Idols, Schis∣maticks or Sectaries, periured, or faithlesse, and on open malefact∣ors, as rebels to the admonitions of their superiours, murtherers, whoremongers, vsurers, railers, drunkards, extortioners, inordi∣nate liuers, and such as are condemned in their owne conscience, and after their conscience hath beene conuinced, do perseuere in their obstinacie, vnbridled, vncorrigible, despising all Christi•••• admonition: but present, not absentc 1.24.

From what things is the excommunicate person excluded?

Not only from the participation of the Sacraments: for this is only a suspention: but from the whole bodie and benefite of the Church, and from the ordinarie conuersation, speech, cohabitation & society of life with other mēbers of the Church:* 1.25 for wee must haue no voluntarie, familiar, & for our minde sake, cōmixtion, cō∣sociation or fellowship with any excommunicate person.e 1.26 2. Thes. 3.14. couple not or consociate not your selues to him. 1. Cor. 5.11 But he must be as an Ethnick, and publican to vs, as Christ doth aduertise vs. Mat. 18.17: neither must we eat with him, neither receiue him into our house, neither salute him 1. Cor. 5.11.d 1.27, but we must fly from him: and yet so as our children, wife, & subiects (in respect of the magistrate) be not exempted from due reue∣tence, least there be a confusion of all) neither must they for the of∣fence of the maister of the familie bee accounted as excommuni∣c te: prouided, that they do not by their conuersation with him giue any assent to his crime. As for others they must auoide an ex∣communicate person.

Notwithstanding he is not to be depriued of the benefit of thef 1.28 word, by which meanes the offender may bee reclaimed. 2. Thess. 3, 14, if any doe not yeeld obedience to our speech, haue no fellow∣ship

with him, yet saith the Apostle, Admonish him as a brother. We must not therefore cease from admonition, from instruction, from correction, nor leaue off to eate or drinke with him, if ne∣cessitie shall constraine vs, but wee must try all meanes whereby if it bee possible hee may bee a new man. Wee must not, I say, seuer our selues in brotherly charitie from him, who is seioyned from vs in external societie: for this correction must bee stret∣ched no further then charitie, and other Diuine precepts do per∣mit. For excommunication is not a sword of an enemie which goeth about to kill vs, but it is the sword of the Physitian which goeth about to heale vs, as the antient haue taught. As for de∣nying them buriall, being dead, in the Churchyards, the Scrip∣ture doth say nothing.

How long doth excommunication last?

So long as the party excommunicate doth estrange himselfe ma∣nifestly from the Doctrine and life of Christa 1.29, but when hee shall repent and shewe in his words and actions some testimony of a better life, then forthwith he is to be receiued into the Church againe: for loosing and binding consisteth of contrarie causes, & of the same persons.b 1.30. As then the Church hath authority to cast out, semblably it hath power to receiue sinners againe, whose repentance is sufficiently detected.

What is the scope and end of excommunication?

1. That wicked men bee corrected, scandals be taken away, and the Church kept pure, as it is when the Sacraments, so farre as pos∣sibly may bee, remaine vndefiled, and it is not defamed by the contumelie of God, and the offence of many, as if it were a re∣ceptacle of vncleane persons.c 1.31

2. That no contagion bee deriued to other citizens of the Church: for as it is commonly said;

Morbida facta pecus totum corrumpit ••uile, Ne perdat reliquas, est separanda grege. One scabbed sheepe infects the rest, Such to remoue I thinke it best.

And a little leuen doth leuen the whole lumpe. 1. Cor: 5.6. Gal. 5.9.

3. That the partie excommunicated being, at the least some∣what ashamed, may returne home againe, repent, and desist from

euill, and to be saued. This Paule calleth, to deliuer to Sathan for the mortification of the flesh, that his soule may bee safe, that is this punishment being inflicted on him, such sorrow and contrition, such a remorse & shame being begun in him, that the flesh or old man, which led him headlong into this sin may be tamed, cruci∣fied, and killed: and the soule, that is the inward man, or new man which altogether seemed to yeeld in the combate, may reuiue, raise vp it selfe, goe on and increase, and so bee saued: that so the sinne may die and the man may liue, saith Augustine, Sermon 32. v∣pon the words of the Apostlea 1.32; according to the prouerbe, after correction insumeth amendmentb 1.33: and so hee that repenteth may be saued, as it is expounded 2. Tim. 2.25. 26. that hee recouering soundnesse of iudgement, may passe out of the Diuels snare, wherein hee was captiuated and 1. Pet. 4. that his flesh beeing mor∣tified, hee may liue vnto God, that is in spirit, and may dy to sinne, and liue to righteousnesse.

4. That other citizens of the Church may feare, and be kept in order.

5. That the punishments which for the sinnes of the Church are threatned by God, may be auoided.

VVhat is the effect of Excommunication?

It is not a brutish thunder bolt, or a lightning out of a basen, as it is in the Prouerbe, that is, it is not an idle scarcrowe, or bugbear to feare children: for God hath ratified that in heauen, the which for iust causes is truely bound on earth by his true Churchd 1.34, but a iudgement most fearefull in Gods church: yet so as if those who are censurers shal become Gods instruments, that is, if any one be condemned by the lawfull sentence of the true Church, out of the word of God: otherwise, it is better to be secluded from the so∣cietie of the wicked, then to be reputed as one of them e, for an vniust excommunication is a blessingf 1.35.

Further, the party excommunicate, is deliuered to Sathan, that is, he is effectually declared to be vnder the power and kingdom of Sathan, and that he hath no title to Christ his kingdome, but is giuen ouer to destruction, vntill such time as hee hath testified his true repentanceg 1.36: for during the time of of Excommunicati∣on, hee is bound out of the Church, who is deliuered to Sathan, whose bands are after loosed by repentance.

ƲƲhat examples haue you of this Excommunication?

1. In Adam and Eueh 1.37, and Caine ⁱ.

2. In those leprous personsk 1.38, and Miriam Moses sister, God himselfe being the author thereof,m 1.39 she beeing secluded seauen daies out of the tents, and afterwards restored againe. In the se∣paration of the vncleane, till expiation were made:o 1.40 In the prohi∣bition of the polluted from the eating of the Sacrament,c 1.41 vnder paine of cutting offn 1.42. Wherupon wee reade that those who were defiled celebrated the Passeouer, not the first moneth with the rest, but the moneth following their expiation.

3 In that incestuous Corinthiana 1.43. 4. In Hymeneus and Alexanderb 1.44, as also in the Emperour Theodosius, whom Ambrose did ex∣communicate for the vniust slaughter committed at Thessalo∣nica.

VVhat is Anathema?

The Graecians so call things giuen, or dedicated for the benefit and treasure of the Church, because they were wont to bee con∣secrated and hanged on the walles and pillers of the Temple. Whereupon the Temple of Ierusalem was said to bee adorned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with donationsc 1.45, but the word Anathema,* 1.46 although it be deriued from the same word, yet it hath diuerse significations, and is all one with that which the Hebrewes call Herem, that is execrable, or deuoted to perdition, as Rom. 9.3.

In this other signification, Anathema is, when hee who is in∣corrigible and desperate, whether hee be an hereticke or blasphe∣mer, or any other way notoriously wicked, is addicted and deuo∣ted to perpetuall death and destruction. Gal. 1.8. If any preach vn∣to you any other thing, then wee haue preached, let him be accursed, A∣nathema: and 1. Cor. 16.22. If any doe not loue, that is, if any do hate and persecute the name of Christ, let him be Anathema Marana∣tha, which was the last execration: the reason wherof as we hard∣ly knowe: so the vse of it ought to bee very rare.

So in the old Testament Chore, Dathan, and Abiron were ex∣communicated, or Anathematized, and as it were, bound to e∣ternall destruction, being swallowed vp quicked 1.47: so was A∣chane 1.48: so in the New Testament, Alexander the copper∣smith seemes to bee cursed by Paulef 1.49, according to that, VVould to GOD they were cut off which trouble you. Galath.

5.12. so that R. Emperour Iulian the Apostata, was cursed by the Church, in such sort that afterward, prayers were not made for him, but against him.

But may excommunication and Ecclesiasticall censures take place, where there is a Christian Magistrate who doth punish with the sword those who liue dissolutely?

Yea, if that Christ as head of the Church may bee heard, seeing that wee haue Christ his expresse word, and a perpetuall custome of all ages, and that the Magistrate ought to bee the keeper of Diuine constitutions: because Christ doth lay out vnto vs, not a temporall, but a perpetuall order of the Church. Mat. 18.17. where following the custom euen obserued in the antient Church of the Iewes, he hath signified that the Church cannot want that spirituall iurisdiction which was from the beginning.

Neither surely doth that, tell the Church, signifie to tell the Ma∣gistrate of the people who hath power to kill, but it appertaineth to the Ecclesiasticall Senate; neither doth that, vnlesse hee heare the Church, let him be vnto thee as an Ethnick and publican, signifie vnlesse hee heare the Magistrate who is of the same religion with him, but if thou sue him before a prophane Magistrate, thou maist sue him as if he were an Heathen or Publican, as though Christ spake onely to the Iewes of his time: for that promise, what∣soeuer yee binde on earth, appertaineth not to one people, or to one yeare, or to fewe persons, neither, to the Magistrate.

Secondly, this Ecclesiasticall gouernement did florish vnder the Christian Emperors, and they did submit themselues to it: neither without cause, for a good Emperour is within the Church not aboue the Church: so Theodosius, for murther committed at Thessalonica was depriued the societie of the Church vntill such time as he publickly deplored and bewailed his sin in the Church, and desired pardon.

Were it not better to vse means for the receiuing of most into the Church, then to expell them from it; and is it not more beneficiall to inuite all men to the Sacraments: which are incitements to piety, then for their sins to expell them from them who before being baptized, do notwithstand∣ing professe Christian Religion?

Both is to be done, and the later of these by the mandate of Christ, speaking not onely of the enimies of the gospel, but of profane dis∣pisers thereof. Mat. 7.6. Giue not that which is holy to dogs, neither cast your pearles before svvine: & by the exāple of Paul, who 1. Cor. 5.2 commandeth the incestuous person to be taken a vvay from a∣mongst them, but not to kill him: for who would haue thought that Paul would giue that authoritie which was peculier to the magi∣strate, to the Ecclesiasticall synod: neither did he deliuer him to the Diuels to bee tortured, and tormented with some disease, or killed some other way, but to exile him from the company and societie of the faithfull: yet notwithstanding all thinges are to be done to edification: and wee must bee verie carefull to knowe what they are able to beare with whom we haue to deale, and we must take heede of Scisme, yet so as wee may be found to serue God, & not men.

ƲƲhat is the common extraordinary discipline?

Which is not tyed to time, neither hath any setled forme prescri∣bed out of the word of God, but is left in the power of the pastors and gouernors of the church, as the necessity of them shal require, as;

1. If any thing happen vnexpected, to wit the deliuery of some Church, or of some great men out of dāger, the happie successe of the Church, & the ministery of the word, the propagation of the Gospel in other nations; the dutie of the Pastors in this case is (but with the suffrages of the godly Magistrate or some principal mē∣bers of the Church) at some certaine time to call and inuite peo∣ple to thankesgiuing.

2 If any thing of great difficultie or importance be in hand either for the good, or ruine of the Church.

3. If that warre, famine, or pestilence shall beginne to rage.

4. If any Church shall either bee ruined or endangered.

5 If there be any crime publickly committed which is more ca∣pitall, then the people is to be assembled, exhortations to repen∣tance, by fasting and prayers to be made, as examples teach vsa 1.50, and Mat. 9.11. when the spouse is taken away, then they shall mourne in those daies.

6. By which places it is euident that fasting, although it be not of it selfe a kinde of Gods worshippe: (for the Kingdome of God

consisteth not in meate and drinke, Rom. 14 17. but onely respec∣tiuely or accidentally hauing relation to some other thing, name∣ly the true repentance, prayer and other godly exercises, wasb 1.51 in∣stituted not onely by the tradition of man, but by the word of God.

What is fasting?

1. Not that which is imposed by God, neither that which is voluntarily chosē, or by shutting vp of the clouds, the earths hard∣ning, or when euery thing is depopulated by militarie tumults, & insurrection, as it was in the times of Abraham, Isaac, Iacob, Eliasd 1.52 and it is called a famine, which to vndergoe and endure exceed∣ing great faith and repentance is required.

2. Neither is it such an hunger, or fast, which is vpon neces∣city, for want and penurie of victuals, as Act. 27.21.33. when as Paule and his companions had not tasted any meate for the space of fourteene daies in the shippe, by reason of the tempests and feate of shipwrack; or as if any such thing happen, by reason of diseases, people are said Hyperbolically, to haue remained fasting: this is not that fast which we speake of properly.

3. Neither that of Paul. Act. 9.9. who being amazed by a vi∣••ion for the space of three daies, he did neither see, eate, nor, drinke.

4 Neither that fasting of Christa 1.53, or of Moses,b 1.54 and Elias, who by vertue of one dinner did walke for the space of fortie daies and nights vnfed c; because it was miraculous, and a fast which cā∣not bee imitated of man for wee must not imitate euery fact of Christ, or his Prophets.

5. Neither is it simply, daily temperance, sobriety, frugality, and parsimony in dyet, or abstinence from too much meate and drink, and from vnlawfull pleasures, forbidden in the Old lawe. Where∣by the life of the godly, through their whole course ought to bee temperate, according to that, watch, and be sober. 1. Pet 5.8.d 1.55

But it is a willing abstinence, not from flesh, egges, or milke for certaine daies, but from dinner, if it bee to the euening: or from Supper, to the dinner, of the next day following, or of both, as also from all other delights and sports of the bodie, so farre forth

as mans nature is able to abstaine, either for one day or many: And if we must fast many daies, and so some refreshing is to bee taken; yet it must be a very sparing, and slender diet, without any dainties, onely for necessitie, not for pleasure, with a lowlines of the minde simply seeking for the mercifull clemencie of God.

The Grecians call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a primatiue particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is not to eate at all, or a fasting from meat, as Suidas doth expound ite 1.56, Act. 10.30. I sat fasting vntill the euening at my house. Dan, 10, 2, 3, I did mourne for the space of three weekes, I did eat no dayntie bread, neither did I taste any wine or eate any meat.

How manifold is fasting?

Twofold: publick which is commaunded by authoritie of them who are gouernours of the Church; and by reason of vrgent ne∣cessitie is celebrated by that Church in some publicke place: of which sort were those fasts in the old Testament, somtimes from one, sometimes from more meales vntill the euening, so that sometimes the verie creatures were denyed foodea 1.57: All which were celebrated either in the Tabernacle, or Temple, or Ecle∣siasticall conuocationb 1.58, or before the temple, or in any other publick place, as in Mitspa, that is, in the watchtower, which place was in the confines of the Beniamites, being situate,c 1.59 as it were in the middest of the countrie, appointed for places of meetingsd 1.60: and in the New Testament. Act. 13.2. and 14, 27.

Priuate fasting is that which is performed by any priuate per∣son at his owne discretion, whether hee doe it vpon priuate, or publick necessitie, as when hee doth acknowledge his sinnes, or feeleth Satans temptations, or when hee will obtaine any thing of God. 2. Sam. 12.16.17. Psalm: 35.13. I put on sackloth, when they were sick, and I did humble my minde in fasting, and my prayer returned into mine owne bosomee 1.61. In obseruation of this fast the antient did confesse their sinnes, did weepe, and cloa∣thed themselues in sackcloaths, they went crookedf 1.62, they did rend their garmentes, they wallowed in the dustg 1.63, and put ashes vpon their headsh 1.64; but these were but a par∣tie of the paedagicall institution of the Olde Testamenti 1.65

because Christ, hath so abrogated those rites, that hee hath now left them free.

What cautions are to bee obserued in fasting, for the auoiding of superstition?

First of all there is required a spirituall, or as some say, an alle∣goricall fast, which is the purifying of the heart by faith in Christ, abstinencie from all the meate and leuen of maliciousnesse, from vnlawfull desires, luxury, enuying, fraude, anger, malice, coue∣tousnesse, &c. and from all offences, idolatry, theft, rapine, adul∣tery, lying, strife, &c. as it is recorded. Ier, 14. When they fast I will not heare their prayers, because they cease not from sinne: we must rent our hearts and not our garments. Ioel. 2.3. neither doth God great∣ly esteeme fasting, yea it is rather hypocrisie and Pharisaicall fa∣sting, vnlesse the inward affection of the heart be present, a true sorrow for sinne, and a displeasure with a mans owne selfe, true humiliation, true griefe in the feare of God, and a true endeauour to practise righteousnesse and charitiek 1.66.

2. Wee must take heede that we doe not thinke it a meritori∣ous worke, pacificall, satisfactorie for sins, a satisfaction of our vowe, or kinde of Diuine worshippe, or a meanes to honour Saintsl 1.67.

3. That there bee no superstition put in obseruation of times & daies, or meats, as of flesh, of white meates, and fishesa 1.68. For the ancient in former times did eate nothing,m 1.69 when they fasted, but spent the time wholy in mourning, in humility of minde, & con∣fession of their sinnes: and the lawe of a set fast, to wit, the tenth day, of the seauenth moneth to be celebratedb 1.70, doth not binde in the new Testament:* 1.71 much lesse the fastings of the Iewes instituted by humane tradition.

And Christ saith, that when the crosse and calamities, and persecutions doe come, they doe demonstrate the time of fa∣sting to the Disciples of the new Testament. For, when the bride-groome shall be taken away, then (saith hee) shall they mourne, and fast in mourning. Math. 9.15. but the godly now that the worldly discipline of the Old Testament is abrogated, may vse any meats, by Gods leaue, without offence to him, or scandal of conscience

1 Tim. 4.4 Euerie creature of God is good, and nothing is to be refused if it be receiued with thanksgiuingd 1.72, and Christ himselfe did eat rost∣ed meat with his disciples, to wit the flesh of the pascal lambe.

What is the end and vse of lawfull fasting?

1 It doth macerate, aflict, bring vnder and correct the flesh, that it runn not to riot; or els causeth the flesh to be subiect to the spirit least the body, being as the beast of the soule, as the fathers speake, by ouermuch delicacie, being ouermuch fatted doe ouerwhelme the minde, and spurne against the spirit, Deut. 31.15. 1. Esd. 8.21. I haue published a fast, that we might aflict our selues before the Lord. And as Paul speaketh. 1. Cor, 9.27. I beat downe my bodie & bring it into subiection both of the minde and spirit.* 1.73 But this must man so doe, as he take heed that the body by ouermuch fasting, absti∣nence, or bad vsage be not so weakned, that it being ill at ease, the soule cannot execute her functions: such a kinde of abstinēce Paul doth condemne. Col. 2.23. and commaundeth Timothie that he drinke water no more, but vse a little wine,* 1.74 for his stomacke sake & often infirmities. 1. Tim. 5.23.

2 That we may be better and more feruently fitted for prayers, and holy meditations and exercises of repentance, because a full bellie causeth security: whereupon these two, fasting & praier are ioyned togither in the scriptures. Luk. 2.37. Anna did not departe out of the Temple but did labour in fasting and prayers. Math, 17.21 1. Cor. 7.5. that you may be giuen to fasting and prayer.

3 That it may be a testimonie of our mourning for sinnesa 1.75, & of our submission and humiliation before God, whilst we will con∣fesse our guilt before God, Psalm. 35.13. I did humble my soule in fasting. Hetherto of the common discipline.

What is peculiar discipline?

It is proper to the clergie, or ministers of the church, whereby they are kept in their duety, whereof there be three partes, the first is.

1 Prohibition, prescribed by the cannons, which the auncient Bishops haue imposed vpon themselues, and to their order. such are. 1 that no clergy man shall spend his time in hunting, dicing or bancketing: 2. that such shall not be vsurers or Merchants.

3 That they be not present at dauncings or such like: but in the church each minister, shall by preaching, prayer, and the ad∣ministration

of the sacraments, diligently doe his duety.

The seconde is execution, which was especiallie committed to the Bishops, who to that purpose did twise or oftner in the yeare call prouinciall synods, in which as well Bishops themselues, as other clergy men were censured.

The third is the punishing of Ministers, whereof there were those degrees Reprehension, Translation, deposition, and keeping from the communion.

What vse is there of ecclesiasticall gouernment?

It is. 1. as a bridle to curbe, and tame such as spurne against the doctrine of Christ. 2 it is a spurre to such as are dull. 3.

It is a rodd, wherewith they that haue more greeuously offended are in compassion, and according to the milde spirit of Christ, chastised of the church.

What is contrarie to this doctrine?

1 The peeuishnes of the Donatists, and Anabaptists who vnder pretence of a more austere, discipline, acknowledge no congrega∣tion of Christ, but such an one as is each way conspicuous for An¦gelicall prefection; for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ.

2 The abuse of excommunication; an example whereof we haue in Diotrephes,* 1.76 who desired preheminence in the church, and cast out such as he liked not.

3 That Tirannicall authoritie which Popes, and papall prelats do challenge to themselues, in their Iurisdiction, to wit a iudg∣ment to determine both of the greater, and lesse excommunica∣tion, which is nothing else but a power to excomunicate.

4 Their error, who either bring into the church an Oligarchie one the one parte, or an vniuersalitie for the whole church on the other, by which they would haue this Iurisdiction executed, and thinke that with euerie thing the whole church should be ac∣quainted, abusing for this purpose. Math. 18.17. Tell the church and. 1. Cor. 5.4. when ye are gathered &c,

5 That foolish and ridiculous excommunication vsed by Pa∣pists, of Locusts, mise, Eeles, flees &c. To the apparent abuse of the churches power, as also that they excommunicate men for the profession of Christ, not paying of debte, contempt of the popes decrees, or legacies to monkes.

6 Their error, who doe attribute the partes of this gouernment to the christian magistrate, either in binding or loosing. As also their error, who where there is a christian magistrate, will haue him to haue nothing to doe with those ecclesiasticall cen∣sures: and with these, the neglect of such gouernours, as punish not offenders.

7 Of the papists, which bring causes meerely ciuill to the ec∣clesiasticall courts.

8 The superstitious, and toyish Popish fasts; whereas what dayes we shall fast or not fast, as Augustine saith, neither Christ nor his Apostles haue determined.

9 All lawes for choice of meates, forbidding some, as flesh, but∣ter, cheese, egs etc. Wherein consisteth the fast of papists. For in that the Apostle saith it is good not to eat flesh &c. Rom. 14.21. & he that is weake eateth hearbes, he speaketh not this simplie (for thē should he contrarie himselfe, and Christ) but as it is vsed with of∣fence to the weake.

He then speaketh of such weake Iewes, who for feare least they should in the market light vpon some such meat as Moses had for∣bidden, rather would eat hearbes then buy meat in the shambles: yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet, but sheweth that it belonged to the age of the old testament, and in no sorte to be practised in the libertie of the new b.b 1.77

10 These sacrilegious opinions of meriting Gods fauour, of ap∣peasing his wrath, satisfieing for sinnes, and deliuerance from pur∣gatorie, by fastings duly obserued.

All which if they were true, doubtles Christ died in vaine. Gal. 2.21. For they grant indeed that man of himselfe can not ren∣der vnto God any thing equiualent for sins, but yet they vrge that it with Gods acceptation, and by communication, of Christs merit, they may.

11 The decrees of the ancient hereticks called Esses, made vnder colour of wisedome, worship and humilitie, that men should not taste certaine meates; and should vse such immo∣derate abstinence as would hurt the bodie, contratie to that, Coloss. 2, 21.

12 The Heresie of the Marcionites and the Tatians, of Encrati∣tes, in english we may call them continēts, which taught men to de∣spise the workes of the creator: and Carthusians, who will eat no fl••sh: The Seuerians who will drinke no wine: Montanus his Xe∣rophagie that is eating of dry meat, to demerit gods fauour; to purg away originall sin, increase in vertue, & to get a great rewarde.

13 The error of such as allow no fasts at all, but (being led on by the gourmandizing spirit of surfetting & dronkēnes) become belly-gods.

14 The dissolute life of the Romish Clergie, all which to haue repeated is a sufficient refutation.

Notes

• a 1.1

  1 Cor. 3, 2 Rom. 14.1 Eph. 4.2
• b 1.2

  Act. 7.51. &. 13.10 Gal. 3.1
• c 1.3

  Tit. 3.10,
• d 1.4

  Mat. 18.15.16
• a 1.5

  Mat. 9, 10 & 11.19. Luk. 7.34. &. 18.11
• b 1.6

  Gal. 2.11.14
• a 1.7

  1 Cor, 5.3 4, 5
• b 1.8

  2. Cor. 2.
• a 1.9

  Ioh. 9.22.
• b 1.10

  Gen. 17.14 Leuit. 7.2
• c 1.11

  Mat. 18.17,
• d 1.12

  Gen. 4.26 &, 6, 4
• g 1.13

  Gen. 17.14.
• a 1.14

  Leuit. 5, 1.2 &. 13.2.40. &. 14.2. Numb. 5 2 6 &. 19.
• b 1.15

  Mat. 18.18.
• c 1.16

  1, Cor. 5.1 2.3.4.5. &c. 1. Tim. 1.20
• d 1.17

  1. Cor. 1.2.18.
• e 1.18

  1. Tim. 4.14
• f 1.19

  Mat. 18.17
• g 1.20

  Mar. 5.22
• h 1.21

  &. 12.42. & 16.2.
• a 1.22

  1 Cor. 5.4.
• b 1.23

  Gal 6.9.
• c 1.24

  Mat. 18.17 1 Cor. 5.11 2 Thess. 3.1••. Tit. 3, 11.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.26

  Rom, 16.17
• d 1.27

  2. Ioh. 5.10
• f 1.28

  1, Cor. 14.2
• a 1.29

  Rom. 16.17
• b 1.30

  2. Cor. 2 5. &c.
• c 1.31

  Mat. 7, 6 Rom. 2.2.••4 1 Cor. 5, 12
• a 1.32

  1 Cor. 5.5 1 Tim. 1.20,
• b 1.33

  2 Thess. 3, 14,
• d 1.34

  Mat. 18.18 Ioh. 20.20
• f 1.35

  Gen. 12.3. Mat. 5.11 psa. 109, 28
• g 1.36

  1 Cor. 5.4, 2 Cor. 2.6 7.8
• h 1.37

  Gen, 3, 24 1••, 4, 11
• k 1.38

  Nu. 5, 1.2.3
• m 1.39

  Leu. 5.2, 6
• o 1.40

  ••u••. 9, 6, 11 &, 12
• c 1.41

  Chr. 30, 2.15
• n 1.42

  Leu, 7, 20.
• a 1.43

  1 Cor. 5.3.4, 6
• b 1.44

  1 Tim. 1.20
• c 1.45

  L••••. 21.5
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.47

  Numb. 16.26
• e 1.48

  Ios 7.7
• f 1.49

  2 Tim. 4
• a 1.50

  Iud. 20.26 1. Sam. 7.6. 2. Par. 20.3. Eph. 4, 16 Neh. 9••1. Ioel. 1.14. & 2.15.
• b 1.51

  Act. 13.3. & 14 23.
• d 1.52

  Gen. 12.10 &. 41.53. 1 King, 19.2.
• a 1.53

  Mat. 4.4.2
• b 1.54

  Ex. 24.18. &. 34.28. 1 Reg. 19.8
• d 1.55

  Gen. 1.29 1 Rom 13.14.
• e 1.56

  Leuit. 16.29 3, 32 2 Sam. 1, 12 & 3.35
• a 1.57

  Ier. 37
• b 1.58

  Iud. 20.26 Ier. 3.6.9, Ioel. 1.14 & 2.17
• c 1.59

  Iud. 4.10
• d 1.60

  Iud. 20.1 1 Sam. 7.5.6
• e 1.61

  Dan. 9.3 Neh. 1.4. Luk. 2.37 Act. 10.30 Mar. 2.18
• f 1.62

  Psa. 35.14.
• g 1.63

  Isa. 58.5
• h 1.64

  Da••. 9.3 Hest. 4.1
• i 1.65

  Mat. 5.27
• k 1.66

  Isa. 58.5.6 7
• l 1.67

  Is. 58.3 Zech. 7.5 Luk. 18.12.
• a 1.68

  Col. 2.2
• m 1.69

  Isa, 58.5
• b 1.70

  Leu. 16.29 &. 23.27.5
• * 1.71

  Zech. 7.5 Este. 9.21
• d 1.72

  Mat. 15, 11, Rom. 14.14 1 Cor. 10.25 Act. 10.15
• * 1.73

  Psa. 109.24
• * 1.74

  Ioel. 1.14 Neh. 4
• a 1.75

  1 Sam. 7.6
• * 1.76

  3 Ioh, 12
• b 1.77

  Mat. 9.15, 16