Book 2, Chapter 15: Fasting

Of Fasting.

The eight head of the outward worship of God, is Fasting.

By Fasting I understand, the religious fast, which is joined with the duties of religion; and namely, the exercises of prayer and humiliation. Touching it, there are three principal questions to be handled in their order.

1. Question. What is a religious fast?

Ans. It is a voluntary and extraordinary abstinence, taken up for a religious end; what this end is, we shall see afterward.

First, I call it voluntary, because the time, and particular manner of fasting, is not imposed, or determined, but left free to our own liberty. Again, I term it extraordinary, to distinguish it from ordinary fasting; which stands in the practice of temperance and sobriety; whereby the appetite is restrained, in the use of meats and drinks, that it does not exceed moderation. Now this kind of fast is to be used of all Christians, at all times; whereas the extraordinary is not daily and ordinarily to be practiced, but upon special occasions, and at special times, in as much, as it is a more strait and severe abstinence than the other.

2. Question. How a religious fast is to be observed?

Ans. For the observation of it, three things are required.

- 1. A just and weighty cause. - 2. A right manner. - 3. Right ends.

Sect. 1.

Fasting is then to be used, when a just and weighty cause or occasion thereof is offered. There be two just causes of a fast.

The first is, when some judgment of God hangs over our heads, whether it be public, as famine, pestilence, the sword, destruction, &c. or private. The Prophet Joel in the name of the Lord, calls the Jews to a strait and solemn fast; and that upon this just occasion, because the Lord had sent a great dearth upon the land (Joel 2:14, 15, &c.). Esther and her company fasted, when she had heard news of the intended destruction of the Jews (Esther 4:16). The people of Nineveh, which were not Jews, but foreigners in regard of the Covenant, when the Prophet came, and denounced destruction to them for their sins, they gave themselves generally to fasting and prayer (Jonah 3:5, 8).

The second cause of fasting is, when we are to sue, and seek by prayer to God, for some special blessing, or for the supply of some great want. Thus, when Daniel desired to obtain the deliverance of the children of Israel, out of captivity in Babylon, he gave himself to fasting (Daniel 10:3). Thus, Christ fasted, and spent the whole night in prayer to God, before he chose his twelve Apostles (Luke 6:12). And in like manner, Paul and Silas when they were to found and plant churches, used prayer and fasting (Acts 14:23), because in these matters of so great importance, they looked for special direction from God himself. Lastly, Anna, that she might be more fervent in prayer, fasted night and day in the Temple (Luke 2:37).

Sect. 2.

The second point, is the right manner of fasting, which stands in three things.

The first is, abstinence from meat and drink: for therein consists the very nature of a fast; and if that be wanting, it is no fast at all. Thus Esther commanding the Jews to fast for her, bids them neither eat nor drink for three days (Esther 4:16).

The second is, an abstinence from all delights, which may any way cheer and refresh nature. In this sort Daniel fasted three whole weeks of days, abstaining from all pleasant bread, flesh, wine, and ointments (Daniel 10:3). So when David fasted, it is said that he lay all the night upon the earth, that he neither washed, nor anointed himself, nor changed his apparel (2 Samuel 12:16, 20). In the solemn fast of the Jews, the bridegroom and bride must come out of their chambers (Joel 2:15, 16). By these places it is manifest, that in a true fast, there is required, not only abstinence from meat and drink, but from all delights, recreations, and other things that might refresh the nature of man. By this the Popish fasting is justly reproved; wherein, though men are enjoined to abstain from flesh, yet there is given liberty to use other delicates.

The third thing in the manner of a fast, is, so far forth to abstain from meat, and other delights, as the body may be thereby afflicted. Ezra proclaims a fast, and he gives a reason thereof, that himself and the people might afflict themselves (Ezra 8:21). This afflicting of a man's self is expounded by Paul (1 Corinthians 9:27), where he says, I beat down my body, and bring it in subjection. Now, though we must humble and afflict our bodies by fasting, yet we ought not to weaken, abolish, or destroy nature; or do that whereby the strength of nature may be taken away. For such afflicting is forbidden (Colossians 2:23). And contrariwise, we are commanded by Christ, to pray for daily bread, that is, such food as is fit to sustain our substances; and therefore we may by such exercises, overthrow the same.

Yet for the better understanding of the manner of fasting, three questions are to be answered.

1. Question. How long the fast must continue?

Ans. The beginning and end of a fast, is left to our liberty. But it is so long to be kept, as the principal actions of the fast, that is, humiliation and prayer, do continue. And though the beginning and end thereof be free to us, yet it is most meet and convenient, that solemn fasts should begin in the morning, and last till the evening. This was the usual custom of the Church in the old Testament.

2. Question. Whether in the day of a solemn fast, a man may eat any thing or no? and if he may, what? and how often?

Ans. We may eat, and that (if need require) once or twice. Yet here we must take with us two caveats. First, concerning the quantity of our meat; it must be less than ordinary, and only that which is necessary to preserve nature, and no more: for if it be otherwise, we abolish our fast. Secondly, concerning the quality of that we eat; it must not be dainty and pleasant, but the meanest food, and such as has least delightsomeness and delicacy in it. Thus Daniel fasted for three weeks of days, from morning to evening: in which time he ate but a small quantity of meat, and that which was none of the daintiest (Daniel 10:3).

These caveats observed, a man may lawfully take some sustenance, even in the time of a solemn fast. For there is no kind of meat but may then be eaten, quantity and quality being observed. In the old Testament, no clean beast was forbidden to be eaten, in the day of a fast. And in the New, To the pure, says Paul (Titus 1:15), all things are pure. And the kingdom of God, stands not in meats and drinks, but in righteousness, peace, and joy in the Holy Ghost (Romans 14).

3. Quest. Whether all persons, are bound to keep the form prescribed, in the day of the solemn fast?

Ans. All that are able, and can abstain, are bound. Yet because God's worship stands not in eating or not eating, some persons are here exempted.

First, all those that are weak, as children, aged persons, and those that are sickly. Secondly, they that, by reason of the constitution of their bodies, do find themselves unfit to pray, and hear the word cheerfully, when their stomachs are empty. These persons may eat in the day of a solemn fast, so that they observe the caveats before remembered. It is not with us in these countries, as it was with the Jews: they could fast one, two, or three days together, without any inconvenience; we cannot do the like. And the reason is plain. Men that live in those hot countries, have cold stomachs, and so may fast the longer; but in colder climates, such as ours is, in respect of theirs; men being of hotter stomachs, are not able to continue fasting so long as they.

Sect. 3.

The third point is, concerning the right ends of a religious fast; and they are four.

The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subjection to the will and word of God. By eating and drinking, the body is made heavy, the heart oppressed, the senses dull; and the whole man unfit for the duties of humiliation, prayer, and hearing of the word (Luke 21:24). That therefore this unfitness may be taken away, not only the body itself, but the unruly lusts of the flesh are to be mortified and subdued, by this exercise of fasting.

The second end is, to stir up our devotion, and to confirm the attention of our minds in hearing and in prayer. To this purpose, in the Scripture, fasting and prayer are for the most part, if not always, joined together; because, when the stomach is full, the body and mind are less able, to do any good duty; and contrariwise, when abstinence is used, the heart is lighter, the affections in better order, the whole man more quick and lively in the service of God. For this very cause Anna is said, to worship God night and day with fasting and prayer (Luke 2:37). And the intent of the Holy Ghost there, is to commend her for the fervency of her prayer, which she testified in that by such exercises, she stirred up and increased the attention of her mind.

The third end is, to testify the humility and contrition of our hearts, that is to say, our inward sorrow and grief for sin, and our repentance and effectual turning to God. Without this end, the fast is but a vain ceremony. And therefore the Prophet Joel calls upon the people, to turn to the Lord with all their hearts, with fasting, weeping, and mourning; to rent their hearts and not their garments, &c. (Joel 2:12-13). The Prophet Isaiah in like manner, reproves the Jews, because when they fasted, they would afflict their souls for a day, and bow down their heads as a bulrush, and lie down in sackcloth and ashes: but made no conscience to turn from their evil ways (Isaiah 58:5-6). Therefore their outward humiliation was but hypocrisy.

The fourth end of a fast, is to admonish us of our guiltiness before the Lord, and to put us in mind of the acknowledgement of our sins, whereby we become unworthy of any blessing, gift, or mercy; yes, unworthy to go upon the ground, to breathe in the air, to eat, drink, sleep, or enjoy any other benefit. In a word, that we have deserved by our sins all the plagues and punishments threatened in the Law against sinners. The malefactor in the day of assizes, cannot give greater testimony of the true confession of his guiltiness, than by coming before the judge, with the rope about his neck; neither can we bring a more notable sign, of our true humiliation before God, than by coming before him, in the day of the solemn fast, with open confession and proclamation of our guiltiness, both of sin and punishment. Hence it was, that in the fast of Nineveh, not only men but even the beasts were forbidden to feed or drink water; for this very end, that the Ninevites might acknowledge their sins to be so great, and heinous in the sight of God, that in regard thereof, not only the reasonable creatures themselves, but also the beasts of the field, for their sakes, were unworthy of life and nourishment.

3. Question. Whether Popish fasts be lawful, and approved of God?

Ans. They are wicked, and therefore neither approved of God, nor to be observed by man; and that for three special causes.

First, the patrons and maintainers of them, do appoint set times of fasting, which are, necessarily to be kept, upon pain of mortal sin. And abstinence from flesh (with them) is made a matter of conscience. Now to prescribe set times necessarily to be observed, is contrary to that liberty, which the Church of God and the governors thereof have for this purpose, only upon special occasion. When the question was moved to our Savior, by John's Disciples, Why they and the Pharisees fasted often, whereas his fasted not; answer was given in this manner, Can the children of the marriage chamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast (Matthew 9:15). From where we may gather, that times of fasting must be, according to the times of mourning. For Christ gives them to understand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enjoined a set time for fasting; but must be left to the liberty of the Church, to be prescribed, as God shall give occasion. Again, the Apostle reproves the Church of Galatia, for observing set days, and months, and times, and years, in way of religion (Galatians 4:10). Montanus the Heretic is thought (in ecclesiastical stories) to have been the first, that made laws for set-fasting. And the Churches of God in ancienter times, fasted of their own accords freely, not inforced by law or commandment, but as time and occasion served.

It is alleged, that this doctrine seems to challenge the Church of England of heresy: for it appoints and observes set times of fast. Nothing less. For our Church enjoins and approves these times, not upon necessity, or for religion's sake, but for civil and political respects: whereas the Romish church holds it a mortal sin, to put off a set fast appointed, so much as till the next day following.

The second reason. They of the Church of Rome make a distinction of meats. For they wholly forbid flesh to be eaten upon days of fast, and allow white-meats only then to be used; and that of necessity. Now this difference of meats is partly impious, partly absurd and foolish.

Impious it is, because they make it for religion's sake. For since the coming of Christ, there is a liberty given to all men whatever, to eat of all kinds of meats, without any distinction: commanding abstinence from nothing, which God has created, to be received with thanksgiving. It is true indeed, we hold a difference between meat and meat, but how? Not in way of religion, but in regard of temperance and health, for civil and political uses, and respects. As for the other, we rest upon the word of God, and hold it with Paul, a doctrine of devils, to command forbearance of meats, in regard of conscience (1 Timothy 4:3).

But to this place of Paul, they give answer, and say, that it is spoken of heretics, such as the Manichees, and Novatians etc. were, that held meats in their own nature unclean. We on the other side reply, and say, that this text condemns those that make meats any way unclean. And that the Papists do put this difference, in way of religion, and conscience; as appears by their strait prohibitions of flesh as unclean, and that for conscience sake. And this text they shall never be able to shift off: for it plainly condemns any such distinction; seeing to the pure, all things are pure; and every creature of God is good, and nothing to be refused, so it be received with thanksgiving (1 Timothy 4:4).

Furthermore, this difference of meats is also foolish. For first, the light of nature and common sense teaches, that in such meats, as they permit, there is as much delicacy, pleasure, and contentment, yes as much (if not more) strength: for example: in some fish, fruits, and wines, as is in flesh by them forbidden. Yes, Saint Paul ascribes flesh to fishes (1 Corinthians 15:39). There is one flesh of men, another of beasts, another of fishes, etc. Secondly, I call it foolish, because in their set fasts they forbid flesh, but permit diverse wines, and the daintiest junkets that the apothecary's shop can afford: whereas in a solemn fast, all meats, drinks, and all other delights, of what kind and nature whatever, are to be forborne. For this was the practice of the Church in former times, to forbear not only ordinary food, but soft apparel, sweet ointments, and whatever it was, that served to refresh and cheer the heart, as has been showed.

The third reason. The Church of Rome gives to their fastings, false and erroneous ends; as namely, to merit something at the hands of God thereby, to satisfy his justice for sin, and to be true and proper parts of his worship. And that these are false and erroneous, I prove by these reasons.

First, they do wholly frustrate the death of Christ, which is the only thing in the world appointed by God, to be meritorious and satisfactory.

Secondly, fasting of itself, is a thing indifferent, neither good nor evil. For though it be referred to a religious end, which is the humbling of the soul; yet it is not good in itself, but only in regard of the end. Neither is it any part of God's worship, being so referred; but only a prop and furtherance, serving (in the right use thereof) to make a man more fit for the duties of God's service.

Thirdly, these ends if they be well considered, cannot be the true ends of fasting, as will appear by this example. A beggar at our doors, entreats an alms, we give it, and he receives it. But will any man say, that by begging he does merit or deserve his alms? In like manner we are all beggars, that have nothing of our own, neither food nor raiment, nor any other blessing we do enjoy, but all we have, comes to us only from God. Well, upon just occasion we give ourselves to fasting, we pray earnestly to him for mercy, in the pardon of our sins. In this case, is it not great madness to think, that we by begging mercy can merit mercy at the hands of God? But prayer (says the Papist) as it is prayer, merits nothing, but as it is a good work. Prayer as it is a good work, is no other than begging; and then it is impossible, that it should be meritorious, unless it be granted, that begging is meritorious, which cannot be.

These reasons considered, I conclude, that Popish fasts, which stand in force among them at this day, are wicked and damnable, and consequently to be abolished, if it were no more, but for the blasphemous ends, which they make of them.

And thus much touching this point of fasting, as also concerning the other heads of God's outward worship.