10. CHAP. X. Of Tears, Fasting, and Watching's, being the outward exercises of Repentance: and first concerning Tears.
CHAP. X. Of Tears, Fasting, and Watching's, being the outward exercises of Repentance: and first concerning Tears.
T ears are counted as certain things added and joined with repentance, and also unto prayers: for not only the repentants are wont to weep, when they detest their sins with grievous sorrow; but also, as many as do earnestly and vehemently strive to obtain anything. Howbeit, the tokens of true repentance are not always measured by tears: for we read, as well in the book of Genesis, as in the epistle to the Hebrews, that Esau also wept.
Prayers in like manner to be effectual to obtain that which is desired, is not always judged by tears: for David, after his adultery, fasted and wept, whilst he earnestly prayed; that the life of his son, which was born unto him by Bethsabe, might be spared: which nevertheless he could not obtain. But in that tears in those examples had no good success, there were diverse causes: for Esau (as we will straightway declare) mourned not in faith: and David obtained not that which he desired, because God had determined to give him that, which was much better, and more honorable than that which he desired. Indeed the son, which was conceived in adultery remained not alive: but of the same mother he afterward had Solomon, whom God did
substitute unto a most ample and peaceable kingdom after his father's death; yea and whilst he yet lived. But on the other side, let us consider how that tears in Peter were tokens of very true repentance: and also in that woman, which (as the Evangelists declare) with her tears washed the Lord's feet.
And as touching prayers, Hezekiah was heard, when he prayed with weeping; and death being showed unto him, was deferred until another time. Josiah likewise was heard, who prayed unto God with many tears. The 126th Psalm speaketh thus of the fruit of prayer, which hath sorrow and tears joined therewith; They went and wept, casting their seeds, but doubtless they shall come again, and with joy shall bring their sheaves with them. And they which sow in tears, shall reap in joy. It is also written in the sixth psalm; The Lord hath heard the voice of my weeping. And in the 56th
Psalm; The tears of the saints are as it were put in a pot or bottle before God, and faithfully sealed in his book. David also in the 95th Psalm stirreth us up by these words; Let us weep before the Lord that made us, &c. But much more are we stirred up thereunto by the example of Christ; who (as it is written in the epistle to the Hebrews) With a loud cry, and with tears prayed for us. Paul also, in the 20th chapter of the Acts saith, that he had long served the Lord with an humble heart, and with tears.
2. Nevertheless, God alloweth not those tears, which are poured out by a certain natural motion, without any affection of the mind: as it commonly happeneth unto those, whose eyes are stricken with any strike; or to those which run either on foot or on horseback; and which with over-much drink become drunken: for those are natural signs, neither pertain they anything to godliness. But the affections, after which tears do follow, are these: heaviness of mind, (which others do call sorrow) and also gladness; and that
by contrary reasons. For of sorrow springeth cold, whereby as the whole body is wrong, so are also the humors of the head: whereby it cometh to pass; that weeping is wrested out. And on the other side, by gladness, the pipes, pores, and ways about the eyes are loosed: whereby the way is made open unto tears. And certainly, of these two affections we have a testimony in the book of Esdras: for there it is written, that when the temple was built, the people wept; but not all for one cause. Part of them sorrowed, that the new building differed much in dignity and ornaments from the first: but contrariwise, others rejoiced, that the house of God, which had been so long prostrate, was raised up again. And it is manifest in the holy history, that Joseph, when he saw his brother Benjamin, whom he loved, wept, through over-much joy.
Furthermore, there be certain other affections mingled together of sorrow and gladness, the which make us to weep: as is vehement anger, the which by reason of contempt; hath sorrow mingled with it; and also some joy or pleasure, while it considereth of revenge, as if it were present. Mercy also maketh the tears to come forth, when we are disquieted and sorrowful for other men's harms, and are desirous to help them that be afflicted: for a vehement desire also bringeth forth tears. So as the men of God, when they earnestly desire to obtain anything, while they be praying, do easily break forth into tears. But what the matter of such a humor is, we leave it to the consideration of natural philosophers: for therein they agree not among themselves. Some think, that they do come by reason of the gall being troubled; unto which opinion agreeth the first book De mirabilibus sacrae scripturae, the tenth chapter; the which book is ascribed unto Augustine.
Others suppose them to be a certain kind of sweat, which thing Plutarch affirmeth. But some do think, that even as whey is separated from milk, so
also a waterish humor is separated from blood, whereof the greater part turneth into urine; and that which remaineth, is pressed forth into tears.
Lastly, Seneca in his 100th epistle to Lucillus, thinketh, that with the stroke of grief and sorrow, the whole body is almost shaken; and therewithal the eyes, out of which the humor lying near unto them is pressed out. But howsoever this matter be, it little pertaineth unto us: wherefore let us come to the causes, for which it may beseem a godly man to weep.
3. Augustine in his fourth sermon of the first Sunday in Lent, writeth, that the tears of true repentance have two causes. One is, for that we have
(through negligence) omitted many things that ought to have been done; and by overmuch boldness we have committed more than we ought to have done. These are commonly called sins of committing and omitting. And in the same place he interpreteth this sentence; Bring forth fruits worthy of repentance, after this manner: that we should weep for the sins already committed, and we should take heed we do not the same again. And Chrysostom upon the epistle to the Colossians, the twelfth homily, complaineth; that the Christians abused tears, and that whereas otherwise they be good creatures of God, they defame them, in that they use them in such things as deserve no weeping. Sins only (saith he) must be wept for, not only our own sins, but other men's sins also. Which in very deed Paul performed, who in the second epistle to the Corinthians said, that he was afraid, that he should not come unto them: but so, as he was pensive, and compelled to weep for very many, which being fallen, had not repented.
Yea, and he exhorted the same Corinthians to weep for the sins of others, when in his epistle he said; Ye are puffed up, and have not mourned, namely for a grievous crime of an incestuous man. And David in his 119th Psalm writeth; Mine eyes have brought forth rivers of water, because they have not
kept thy law. That most holy prophet wept, because of the public transgressions of the law: and when as he saw those transgressions everywhere committed, he poured forth abundance of tears. And Ezekiel in the ninth chapter commendeth some, which wept for the wicked acts of other men. And hereof it cometh, that when holy men see horrible spectacles of sins to happen often, they do more easily break forth into tears, than into laughter. For so Christ used to do, whom we read to have oftentimes wept; but we never read that he laughed. The very which thing we also must do at this day, seeing so evil a harvest of sins doth everywhere show itself.
4. Finally, we must understand, that all kind of morning is not allowed by God. For there be some (as I have declared before) which are only moved with the feel of punishments, neither do they proceed any further. In deed the sorrow for pain and punishment sake, is a certain degree unto true repentance; and for that cause God both punisheth and threateneth men, while they live here. Howbeit, this sorrow is not sufficient; neither is it by itself allowed of God: for it springeth of self-love, and is in a manner a thing unprofitable, unless it go further. Wherefore the Lord saith in Zechariah, the seventh chapter, that the Hebrews had fasted for themselves, and not for his glory: so these weep and mourn for themselves, and not because they have violated the commandments of God. Moreover, thou mayest see some others somewhat worse than these, which being moved with the sorrow of troubles, do in their weeping, and among their tears, speak evil of God himself, being angry at his justice; as though he were too severe, and a harder Lord than he ought to be: and such morning belongeth not to repentance, but rather to despair. An example thereof we have in the book of Numbers, the 14th chapter, where the people hearing the bitter
relation of the spies, fell to weeping, and spake evil both against Moses, and against God; and determined to turn into Egypt.
The third kind of morning is acceptable unto God: and that is, when we are grievously sorry; because we have violated his law, and because we see a great number of others resist his most holy will. To this kind of lamentations did Joel, and other holy prophets, stir up the people of the Hebrews. Christ also persuadeth us unto them, when he saith; that They are blessed which mourn, because consolations are laid up for them. The church also useth sometimes to stir up the people to these kind of mourning's, when as sometimes publicly it reneweth repentance: which although it ought continually to cleave in the hearts of Christians; yet, by reason of public calamities, and a certain sluggishness grafted in us, ought sometimes to be renewed by the diligence of pastors. Wherefore in the old law God instituted a fast to be held once a year; namely, in the 7th month: in the which day the people of Israel should afflict themselves before God, for the sins that they had committed. And to the end it might the more solemnly be done, God many times sent his prophets to reprove the people.
Of Fasting.
5. To begin at the etymology of the word. This Hebrew verb Tsom, signifieth, To afflict: wherefor Aven-Ezra, saith; that Wheresoever in the holy scripture is found affliction of the soul, there fasting is understood.
There is another word; namely, Tsame, very nigh unto this word; and it signifieth, To thirst: for they which fast much, are wont to thirst, because the humors of the body are with hunger and fasting dried up. The Grecians do derive this Greek word νηστείαν, of this privative νη, and of the Greek verb στένομαι, which is, To be strong and firm: because by fasting the strength of the body is diminished. But because this privative or particle νη,
is rather extensiue, it seemeth to signify a very firm and strong thing: because a man that is fasting, is very firm and constant, so that he had rather suffer pain, than go from his purpose. Also the Grecians have another word for fasting; namely, ἀσιτίαν, because they which fast, do withdraw from themselves nourishment and food: for σίτον signifieth both corn and meat.
But before I define what fasting is, I think good to distinguish the same: for seeing there be sundry kinds of fasting's, they serve not all to our purpose.
For there is a certain fast that is natural, which pertaineth either to the defending or recovering the health of the body: wherefore Hippocrates saith, that they which are of a full and perfect age, or else be old, can very well abide fasting. In which place old men must be understood as concerning the first entrance into old age: for they which are old, can no better abide fasting, than young men or children. This kind of fasting we leave to the physicians, seeing it is none of that which we entreat of.
There is another fast, which is civil; and is then taken in hand, when men are so bent to their business, as by no means they will intermit their affairs, which they have in hand. So Saul, when he pursued the Philistines, and had the victory in his hands, forbad that no man should taste of any meat before evening. So also certain Hebrews vowed, that they would neither eat nor drink anything, before they had killed Paul: as it is written in the Acts of the apostles. This manner of fasting also pertaineth not unto this present matter.
6. There is another kind of fasting, which ought to be familiar to Christian men; namely, to take meat soberly and temperately: which is done, if they neither eat too often in one day, nor when they should eat, do gorge themselves with over-much meat, or seek for delicate meats and dainty dishes. This order of living is very profitable to diminish lusts, and it suffereth not the mind to be troubled with affections. It maketh the mind to
be more cheerful, and ready both unto prayer, and unto all the actions pertaining to the life of man. Wherefore Christ said; Let not your hearts be oppressed with surfeiting and drunkenness. Peter also hath written; Be ye sober, for your enemy the devil goeth about like a roaring lion, seeking whom he may devour. Also Paul wrote of himself; I chasten my body, and bring it into bondage, least I preaching unto other, should be a reprobate myself. There is besides another commodity by this fasting; to wit, that cost is spared: not to be done, that we should lay up covetously, but that we should distribute to the poor of that which is over-plus unto us. Further, there is another fast, which is above man's strength, and other whiles is given by God miraculously unto some of the saints, for the commending of their doctrine.
Moses upon the mountain fasted forty days: for God meant, by a notable example, to show that that law, which he set forth, came from himself, and was not invented by men. Neither went Moses therefore unto the mountain, to fast; but to receive the law of God, and to talk with him. Elias also received bread and water of the angel, and in the strength of that meat walked forty days, even unto the mount Horeb; that he might be declared by this miracle, to be the true revenger of the law. By this kind of fasting, our
Savior commended the preaching of the gospel, that it might not seem to be a common thing, but a matter of God's own ordinance and beginning.
Howbeit, these [fasting's] were miracles; neither pertain they anything unto us, but only, that we should have them in admiration, and by such examples be stirred up with reverence to receive the word of God. There is also another fast, which lieth not in our power: as when we being destitute of meat, have not whereof to eat. Here have we need of patience, and we must pray unto God, that he will strengthen and encourage us. So the saints,
when they wandered about, and preached the Gospel, were sometimes pressed and straitened with hunger. And the disciples, when they followed the Lord, were driven through hunger, to pluck the ears of corn, and to rub out the seed. Elias also desired meat of the widow, and waited at the brook for such meat as the raven should bring him. This kind of fasting men do not take upon them of their own accord, but it is laid upon them by God.
7. But passing over all these fasts, being such as pertain nothing unto this disputation; let us come to our fast, which we may call a religious fast. And this fast is an unaccustomed abstinence, not only from meat and drink, so much as the strength will permit; but also from all other things, which may delight and nourish the body: and it is done of a repentant mind, and of a true faith, for the attaining of God's mercy by prayers, because of calamities, which either already overcharge us, or else are very nigh at hand. The form of this definition is abstinence; such abstinence (I say) as is above the accustomed manner, and yet goeth not beyond the strength of the body. The matter is not only meat and drink, but all other things that may cheer up the body. The efficient cause is faith, and repentance for sins committed against God. The end is, that by prayers we crave the mercy of God, and either to turn away, or to diminish calamities. Wherefore they which fast, ought to give themselves unto prayers, alms-deeds, visiting of the sick, and to the holy supper. When we fervently pray unto the Lord, and do from the heart truly repent us of the sins which we have committed, and by reason of them are earnestly afflicted; we cannot very soon think upon meat, drink, and also fine delicates. For to them which be urged with so vehement a grief, it is more pleasant to abstain, than any other delectation is. So David, in the 35th Psalm, saith of his enemies; When they were sick I laughed not, but I put on sackcloth, and afflicted my soul with fasting, and
earnestly prayed for them. And they which deject and humble themselves, because they in a manner despair of their business, are wont to contemn and loath meat and drink, and other delights and pleasures. Hereby we may perceive how it cometh to pass, that our fasting's do please God: undoubtedly, not because the emptiness of the belly delighteth God. And so Jerome derideth some, which fasting over-much, became unprofitable all their life long to all purposes. It pleaseth God, when we humble our soul, because we may return unto him with prayers; and casting away other pleasures, repose all our delight in him only.
8. But the fasting's, whereof we now entreat be sometimes public, and sometimes private. We take private fasts in hand, when we are afflicted with our own domestical miseries. For there is no man, that is not sometimes vexed, either in himself, or in his family. Or if peradventure it happen, that he be not privately grieved with any calamity of his own, and of them that pertain unto him; yet must he sometime mourn for others. For if we be all members of one body, we must think, that the discommodities of our brethren do pertain even unto ourselves. So David prayed for them, which afterward became his enemies, and who triumphed at his harms. So Job's friends, when they saw him vexed with most grievous plagues, did sit by him full seven days in dust and ashes, before they spake anything unto him; so greatly were they disquieted with his misery. Wherefore, before they talked with him, their mind was, by fasting and prayer to desire God to asswage that great misery of his. So David, when Abner was slain, did not only mourn at his burial; but also sware that he would that day eat no meat till the sun set. The selfsame did he, when he was reproved by Nathan the prophet: and when he had received tidings of the sickness of the child, undoubtedly he never took meat all the while that the child was in that case.
Nehemiah's, in the 2nd chapter, when he heard of the afflictions of the Hebrews which remained in Jerusalem, afflicted himself with fasting, and prayed unto the Lord. Also Daniel, when he had read those things which Jeremiah wrote of the captivity of 70 years, confessed both his own sins, and the sins of the people: also he wept and fasted. Wherefore private fasting ought to be taken in hand, not only for ourselves, but for others also.
9. But public fasting is two manner of ways commanded; either of God himself by the law; or of the magistrate, or else by the bishop, or by the prophet. And this is to sanctify a fast, whereof we sometime read in the holy scriptures. Of this kind there be many examples; namely, that fast which the children of Israel laid upon themselves. In the first book of Samuel, when the Philistines grievously afflicted the Jews, the whole people at the exhortation of Samuel assembled at Mizpah; they wept, fasted, and threw away their idols. David also, with all his, fasted; when he heard of the overthrow of the people, and of the death of Saul. And the men of Jabes
Gilead took the carcasses of Saul and Jonathan, and wept, and also fasted.
That likewise was a public fast, which Jehoshaphat commanded in the 2nd book of Chronicles, the 20th chapter. Queen Hester being in extreme danger, commanded by Mardochaeus, that a public fast should be proclaimed. The Israelites in their captivity (as it is written in the 7th chapter of Zechariah,) had a fast, both in the 5th month, and in the 7th month, because in the 5th month, the sacking of the city, and desolation of the temple happened; and in the 7th month Godolias was slain, whereby so many miseries ensued afterward. That also was a public fast, which Jezebel proclaimed, being otherwise a wicked woman, and a hypocrite. The act of this woman showed it to be the custom, that when any great crime was committed, the whole church should fast: as it were putting away by prayer,
the public punishment. And this fast the prophets required: as Joel, when he said; Sanctify ye a fast. Esdras also in his 8th chapter proclaimed a fast.
Wherefore fasts for certain godly considerations, were publicly proclaimed.
God himself also commanded a public fasting: for he commanded, that in every yere the feast Chephurim, that is, the feast of expiations, or cleansing of sins, should be celebrated the tenth day of September, with a public fast.
For the people committed many sins throughout the whole year, neither did they diligently observe the ceremonies. So that once in a year the tabernacle was purified, and a public fast was observed. These things, in the Old
Testament, signified as it were by a certain shadow, that the sins of men should be abolished by Christ: of whom, when we take hold by a true and lively faith, we are absolved from our sins. And thereof followeth the mortification of sins, and of carnal delights and pleasures. Neither is this to be passed over, that the same one day of fast was a festival day: for it was not lawful in the public fast, either to work, or else for a man to be occupied about his own business. And we were commanded to abstain only from our own works, not that on festival days we ought to be altogether idle; but that we should do good deeds on those days, through which we may rest in God.
But to believe, to pray, to acknowledge sins, to bewail them with an earnest repentance, are the works of God; and therefore are not forbidden upon festival days, but rather commanded.
10. These things have not only the Hebrews learned out of the laws of God; but the Ethnics also by the instinct of nature. For when Jonah preached to the Ninevites, that their cities should be destroyed within forty days, they despaired not of the mercy of God; but repented: and every one of them, even from the king to the meanest citizen, with their beasts also and cattle fasted; and when they earnestly, and with a fervent zeal cried unto
the Lord, they were heard. Augustine De civitate Dei writeth, that Porphyrius taught; that Abstinence from flesh and gross meats doth purify the minds of men, whereby they are made the more prompt unto divine things, and to familiarity with spirits. Plutarch also, in his little book De
Iside & Osiride saith; that The priests of Heliopolis utterly abstained from all meats, which might nourish and augment the wantonness of the flesh; and that they never brought wine into the temple of their god: for they accounted it a villainy to drink wine in the day time, in the sight of their god. Other men in very deed (saith he) used wine, but not much: and they had many purifications without wine. The same Plutarch, in his treatise De cohibenda tracundia, saith; that Among the Atheniens were certain holy sacrifices, which were only done with water without wine.
And this is notable, which is written in the same book, that Empedocles was wont to say; that A man ought specially to fast from malice. Titus
Livius maketh mention, that when as at Rome there had happened many prodigious things, which seemed to fore-show some great evil; the Decemuiri were sent to look into the books of the Sibyls: and that answer was made, that they should ordain a public fast in the honor of Ceres; which fast should also be renewed every fifth year, and that so the anger of the gods should by that means be pacified. Wherefore the Ethnics, being stricken with the fear of the evils, which hung over their heads, fled unto the oracles, fasted, and prayed the gods to turn away their anger. But Christians, not only seeing so many and so great evils, but also hearing them reported of from all parts of the world; yet do they not pray unto God, neither are they therewith anything touched in mind.
11. But perhaps some man will say; that fasting's, because they be partly Jewish, and partly Heathenish, may seem to be far from our purpose. But
that it is not so, it may easily be proved by the New Testament. In the Acts of the apostles, the 13th chapter, the church being admonished by an oracle, that Paul and Barnabas should be chosen to visit the cities and towns, where the Gospel had been preached, first decreed a fast; then did lay their hands upon them. And in the 14th chapter, when they returned home, after the accomplishment of their business in Iconium, Lystria, and Antiochia, they ordained a fast, and created ministers, and elders in every city. Augustine, in his epistle to Cassulanus saith; that When Peter was to talk with Simon
Magus at Rome upon the Saturday, the church of Rome upon the sabbath day proclaimed a fast: which custom was always afterward retained.
Jerome, in his prolog upon Matthew, saith; that John, being desired of the churches to write the Gospel against Ebion and Cerinthus, who denied the divine nature of Christ, answered, that he would do it, if the whole church would first proclaim a public fast: which also Eusebius in his Ecclesiastical history doth testify. Paul in like manner, in the first epistle to the Corinthians, the seventh chapter, admonisheth those that are joined together in matrimony, not to defraud one another, but with consent to give themselves to fasting and prayer. In which place I think he meaneth public prayers, and also public fast: for fellowship of marriage nothing letteth, but that they may be privately used. But whether he meant public fasts, or private, it forceth not greatly.
Moreover, Christ being asked of his apostles, Why they could not heal the dumb, and cast out the devil? He answered; Because of your unbelief: and he added; This kind of devils is cast out only by fasting and prayer. That place is somewhat dark, and therefore it shall not be unprofitable briefly to expound it. Is it to be thought, that by the merit of fasting and prayers, devils are wont to be cast out (as they use to speak) for the work sake itself
that is wrought? Not so. What then signified those words of Christ? First he said; Because of your unbelief: for if ye had faith as the grain of mustard seed, and should say unto this mountain; Take up thyself, and cast thyself into the sea, it should obey you. And together with faith is necessary a vehement and fervent prayer, and also fasting; because a fixed and earnest prayer, not only draweth the mind from meat and drink, but also from all other human pleasures and cogitations. Wherefore Christ, by the effects describeth the cause; namely, faith, by prayers and fasting. And he speaketh of those devils, to whom God gave a little of their will: as though he should have said; Ye must not live easily or idlily, if ye will cast out this kind of devils; ye must have a sure and strong faith: which thing he expressed by the effects; I mean by prayers and fasting's.
12. By these reasons and testimonies, fasting's are also commended in the New Testament. But in them we must beware of faults, which very oftentimes do happen therein both many and grievous. First, because in Popery are observed fasts upon certain appointed days, without consideration of persons or occasions, as a yearly ceremony, which at this day, as though it were Jewish, is of little force. Moreover, every man hath added and heaped up of his own, whatsoever pleased him; and not that which the calamities of times, and the more ferventer prayers would require. For one brought in seventy days fast; another, sixty days fast; another, fifty days fast; another, forty days fast: another brought in rogation days, another, the ember days; another, the eves of the apostles; another brought Fridays fast; another, Saturdays; and another, fasting upon the Wednesday. But of so many fasts, what profit hath there followed at the length? Forsooth a great many of questions and contentions: for a man will
scarcely believe, how many questions of fasting's have been, even among the fathers.
Augustine unto Cassulanus writeth, that We ought therefore to fast upon Wednesday, because Christ was sold upon that day; and on the Friday, because he was that day crucified. But on the Saturday he much doubted.
For they of Milane, and of the East part affirmed, that upon that day we should not fast; because Christ that day was at rest in the sepulcher.
Contrarywise, the Romans and Africans, and certain other do earnestly affirm; that because Christ was so debased, as to lie in a sepulcher, therefore the Saturday should be fasted.
The mother of Augustine, when she came out of Africa unto Milane, and saw that the men there fasted not upon Saturday, began to marvel at the unaccustomed manner. Wherefore Augustine, which was not yet baptized, came to Ambrose, and asked on his mother's behalf, what was best to be done? Do (saith Ambrose) that which I do. By which words Augustine thought that he should not fast, because Ambrose fasted not. But what he meant, he himself more manifestly expressed; I (saith Ambrose) when I come to Rome, do fast, because the Saturday is there fasted; but when I return unto Milane, because it is not here fasted, I fast not. De consecratione, distinction 5th in the chapter De esu carnium, It is decreed, that Friday and Wednesday should be fasted: Saturday is left free. And in the same distinction, in the chapter Sabbato vero, Innocentius hath added; that the Saturday must also be fasted. But he alledgeth another cause far differing from that which we spake of before: for seeing the apostles (saith he) were in great morning and sorrow, as well on the Friday, as on the Saturday; therefore we must fast. In the same distinction, in the chapter
Jeunium, Melchiades decreed, that we must not fast on the Sunday, nor yet
on the Thursday: and he giveth a reason; because the fasts of the Christians ought to be on other days, than are the fasting's of heretics and Ethnics.
13. Epiphanius bringeth a reason why we should fast upon Wednesday; namely, because Christ was that day taken up into heaven: for it is written, that when the bridegroom is taken from them, then they shall fast. And this he affirmeth to be the tradition of the apostles: whereas notwithstanding, at this day we believe, that the ascension happened upon a Thursday.
Wherefore, let the Papists take heed, how much credit they would have to be given unto their traditions: for there be many of them, which the Papists themselves cannot deny, but that they be ridiculous and vain. I know indeed, that there be traditions, which are necessarily gathered out of the holy scriptures; and for that cause they ought not to be abrogated. But other traditions which be indifferent, must not be augmented in number; lest the church should be oppressed: neither must they be thought so necessary, as though they may not be abolished. And we must beware, that the service of God be not thought to rest in them. But as for those, which are against the word of God, they must not in any wise be admitted.
In the distinction 76, in the first chapter, are added the ember days; or the four quarterly fasts. The cause why these have been distributed on this sort, can hardly be perceived. They cite Jerome upon Zechariah, who maketh mention of the fourth month, the fifth, the seventh, and the tenth. And they seem to be moved of a naughty zeal to distribute these fasts into four parts of the year. And the fasts, which the Jews received every year, for the calamities which they had suffered; those also have our men made yearly fasts. But others have invented another cause; namely, because in those four times of the year, bishops are wont to promote Clerks unto the ministry and orders: wherefore they say, that the people ought then most of all to fast and
pray, that God would grant them good pastors. Fasting and prayers should be used at the time of ordering of ministers. But I would demand of the bishops, why they ordain ministers only at these four times of the year?
Undoubtedly they cannot show any certain and just cause why.
14. Augustine in his book De haeresibus, saith; that Arius contemned oblations for the dead, and ordinary times of fast; because Christians were not under the law, but under grace: but he would, that every man should fast at his own pleasure, when he himself would. Certainly I allow not Arius, in that he was an Arian; but as concerning oblations, and sacrifices for the dead, he held that which is good and godly. Also touching ordinary times of fasting, I see not why he should be blamed; unless peradventure he thought, that fasts might not be proclaimed by the magistrate, and by the church, according as the danger of the time required. The reason also which he useth, that Christians are not under the law, but under grace, is weak: for we are not so delivered from the law, that we be freed from all order. Augustine also writeth, that Jovinian contemned abstinences, and fasts, as things vain and unprofitable: wherein, if he spake of bare fasts only, and such as were appointed at certain days, and certain times of the year, he judged not ill.
For, unless they be adjoined with faith and repentance, and also with vehement prayers, they nothing at all profit. In the 58th chapter of Isaiah, the people complained; We have fasted, and thou hast not looked upon us.
Which words do show, that fasts without those circumstances, which be requisite, are not acceptable unto God: but if they be joined with such things, as are incident to them, they be not unprofitable.
By the decree of Liberius, who lived in the time of Constantius, it may be perceived; that when the air was untemperate, or when there was any famine, or pestilence, or war, then they assembled together to denounce a
fast, thereby to mitigate the wrath of God. Augustine, when he saw his city besieged by the Vandals, gave himself unto fasting, and prayers, and in that siege died, as Possidonius testifieth. And generally, when we attempt any great weighty matter; as when we denounce war, create Magistrates, or ordain Ministers of the church, we have most need of fervent prayers: for the ferventness whereof, fasting very much availeth. Christ, when he was to begin his preaching, went into the wilderness, and fasted. A widow, when her husband is dead, is left in a dangerous state: therefore prayers and fasting's are very meet for her. Anna the daughter of Phanuel lead her life in the temple, where she gave herself to prayer and fasting. Paul to Timothy saith; A widow, which is a true widow, and desolate, putteth her confidence in the Lord, and day and night applieth herself to prayers and fasting's.
Cornelius, when as he was not sufficiently instructed of Christ, and was disquieted with a sorrowful and heavy mind, was in fasting and prayers at the ninth hour: to whom (as we read in the Acts of the apostles) the angel of the Lord appeared.
15. But it may be demanded, that when fasts are commanded by princes, and by the church; whether men are bound to obey them or no?
Undoubtedly they are bound by the law of faith, and by obedience. For when fasts are set forth, which be agreeable unto the word of God, how can he that believeth in God refuse to do them? Assuredly he cannot. Howbeit, this is to be understood touching them, which be of that state and condition, that they be able to fast: for if a man be hindered, either by age, or disease, or labors, in such a case that ought to be of force, which the scripture saith;
I will have mercy and not sacrifice. But they which are not hindered, ought to obey. In the Gangrense council, chapter 30. It is ordained, that if a man obey not the fasts, which are commanded him by the church, having no
bodily necessity, howsoever he boast of perfection, and proudly contemneth the decrees of the church, let him be accursed. In the Canons of the apostles, (although they be Apocryphal, and contain certain strange things; neither is the number of them sufficiently agreed upon,) I say in the 86th
Canon, it is commanded; that the clergy, which fast not, having no bodily necessity, should be deposed. Let infants in no wise be urged and compelled to fast; for that would be a hurt to their health. Yet Joel saith; Sanctify a fast, gather together old men and sucking children. And the Ninevites, at the preaching of Jonah, compelled beasts and infants to fast. These were extraordinary things, neither are they set forth to that end, that we should imitate them.
16. As for private fasts, most men will have them to be free. Wherefore saith Augustine to Cassulanus; We know that we must fast, when we are commanded; but what days we should fast, and what days we should not, we know not; because that is nowhere prescribed in the New Testament: therefore fasts must be left free. And in his second book De sermon Domini in monte (expounding these words; Judge not, and ye shall not be judged) he writeth, that Men may two manner of ways judge rashly, either if they wry that to an ill sense, which might be well taken, or when they do suppose that he cannot repent which hath done a plain and manifest evil act.
And of the first kind he bringeth an example; As if a man would not fast, because he is sick in the stomach, or is troubled with any other infirmity of the body; and another, which knoweth not this, would suspect him to be a glutton, and to be over delicate: for here, that which is free, and may well be done, is drawn into the worse part. Indeed this is Augustine's opinion, which nevertheless we must prudently and warily understand. For if a private man, when he is in misery and danger, seeth that fasting and prayers
may help him; he undoubtedly doth sin, unless he fast. For since fasting may profit in such manner and sort, as I have declared, undoubtedly we must fast. No doubt but it is free; because by the outward law, he which fasteth not, cannot be condemned. But when our fasting may set forward the glory of God, then is it no longer free: for we be commanded to love
God with all our heart, with all our soul, and with all our strength. For there be many things, which of their own nature be free and indifferent: but when the matter is brought to our choice, and we see that they may redound, either to the magnifying, or else to the obscuring of the glory of God; now are they not free, nor indifferent things, because all our strength and ability must be applied unto the glory of God.
17. Furthermore, there is an abuse of fasts, as touching the space of time.
For so much as the Papists, if they some little while defer their dinner; afterward, whatsoever they eat, they think they have done sufficient; so they eat no flesh. Howbeit, the forefathers fasted all day long, until the evening; all which time they were occupied in the word of God, in prayers, and godly exercises. In Leviticus, the 23rd chapter, God saith; When ye fast, rest ye from all work, and afflict your souls, for it is a sabbath. And no man doubteth, but that the sabbath endureth from evening unto evening. So Saul when he had put the Philistines to flight, proclaimed a fast until night. And David, at the death of Abner, sware that he would taste of no meat till night.
Tertullian Contra Physicos saith; that The church lengthened their fasts until the very evening. Augustine De moribus ecclesiae contra Manichaeos, saith; Let accustomed fasts of the church be continued, even until night. For all the whole day, the holy assemblies were celebrated, and the public prayers were used; but at the evening they were dismissed, and they did eat their meat. But it is a sport to see, how the Papists mock this ancient
custom: they say their evening songs before noon, and then they go to dinner; at night they ordain a drinking, and so brag that they fast very well.
Thomas In secunda secundae, saith, that in his time fasts were continued even unto the ninth hour: and he bringeth the counsel of Calcedon, where it is decreed, that he which eateth before the 9th hour, should not be accounted to have fasted.
Hereby the way we must declare, which was the ninth hour. The sixth hour was at noon; in which hour, we read that Christ our savior was crucified: wherefore the ninth hour must needs be the third hour from noon.
The forefathers so divided the time, that always, from the sun set, to the sun rising, they accounted 12 hours: and again, as many from the rising of the sun, to the going down thereof. Again, they divided either time into four spaces, and these they called watches: and every one of these spaces contained three hours. Wherefore the third hour, from the rising of the sun, is with us either the 8th or 9th hour, as the time of the year requireth: for these hours are unequal. The sixth hour is noon time of the day, and the 9th is the third at after noon, and the 12th is the hour of the sun set. But Thomas objecteth against himself, that which we say; namely, that the Fathers fasted the whole day. It is ridiculous to hear what he answereth; because we (saith he) are in the state of the day, and the Fathers were in the state of the night, therefore we must finish our fasts in the night time. And he bringeth this saying of Paul; The night is past, and the day draweth nigh: which sentence, how much it serveth to this purpose that we have in hand, all men see and perceive.
18. Another abuse is the choice of meats, wherein now in a manner consisteth the whole religion of fasting's. The Fathers used not this; for when they had fasted until evening, they did eat indifferently at supper,
whatsoever was set before them. But now our men do more severely abstain from flesh, eggs, and milk, than they in the old time abstained from unclean beasts. Paul reproveth this superstition, and calleth it a doctrine of devils.
But they say, that Paul reproveth those only, which avoided some meats as evil creatures; and believed, that those evil creatures came from an evil god: but we (say they) do teach no such thing. We only forbid men some kind of meat for one day, or for a few days; which afterward we set at liberty. As though Montanus after this manner, might not have excused himself, against whom these places are cited by the Fathers. Tertullian accuseth
Martio, as a heretic, because he appointed some holiness to be in fish.
Wherefore no manner of making choice in meats must be suffered; but so much as shall appear to serve unto temperance: which choice, if the Papists would with such care provide for, they should rather have abstained from wine than from flesh. For Solomon saith; that Wine is a thing that moveth to incontinency. And Paul saith; Abstain ye from wine, wherein is excess.
They should also have abstained from fish, and especially, the delicater sort of fishes: for there be some of them, which do no less delight the taste, and no less provoke unto lusts, than flesh doth. And undoubtedly, among the Fathers, as well Greeks as Romans, fishes were esteemed among the greatest dainties.
19. Moreover, Socrates in his ecclesiastical story teacheth, that the Fathers fasted far otherwise: for in the Lent, some fasted two days, some four, some ten, some fifteen, some twenty, and other some the whole forty days. And when they fasted, some abstained from all kind of flesh and fish, and did only eat all manner of pulse. Others abstained from all four-footed beasts, and lived only upon fowls and fishes: for all things at that time were left free in the church. For when they had fasted until evening, at supper they
did eat moderately, what so ever came to hand: albeit the thing began afterward by little and little to decline to superstition. Jerome to Nepotianus, saith; that There were in his time, which not only abstained from all kind of meat, but also from bread. They used certain thin broths made well with spices, neither did they drink them out of a cup, but supped them out of a shell. Augustine De moribus ecclesiae et Manichaeorum, bringeth in a Manichei elect (for so they called their ministers) who indeed did eat no flesh; but in the meantime used most delicate and fine meats, and most sweet sauces. Wine also they might not touch, but drinks, which were made of fruits, the which were like unto wine, and in pleasantness of taste, far passed the same: of these (I say) they drank abundantly. On the other part he appointed him to be a true Christian man, which remained fasting until evening: and then had to supper a mess of oats sodden with a piece of lard, and a small portion of salt flesh, and dried in the smoke, and drank three or four cups of wine. Augustine demandeth, whether of these seemeth to have fasted best and more truly: and he gave judgment on the Catholics side.
20. The Montanists so delighted in this choice of meats, as they invented for themselves ξηροφαγίας, which were meats to dry up nature, and such like: for (as Tertullian affirmeth) they did only eat bread, salt, and all manner of pulse, and their drink was water. This kind of fast they used two weeks before Easter. Jerome also addeth, that they were wont to fast three
Lents; and that because they fasted so severely, they were called ἐγκρατῖται, that is to say, Continent men. Eusebius, in his fifth book, and 18th chapter writeth, that one Apollonius reproved Montanus; because he was the first that wrote laws of fasting: as though the church before him were free. He by laws and rules prescribed what days men should fast, and what meats they should abstain from: such an author have the Papists of
prescribed fasts, and choice of meats. This superstition agreeth not with the word of God. Christ saith; That which entereth into the mouth, defileth not man. And; Whatsoever is set before you, that eat, making no conscience thereat. And Paul to Titus; To the clean all things are clean, but to the unclean nothing is clean. To the Col. Let no man judge you in meat and drink. To the Romans; The kingdom of God is not meat and drink. To the Corinthians also, there be many things set forth for the confirmation hereof, where he entreateth of meats dedicated unto idols. So the scriptures make no mention of any choice of meats [to be used] for religion sake: yet I deny not, but that a choice of them must be had, either to avoid costliness, or for sickness sake, or else for the avoiding of excess. But that Christians should abstain from flesh, from eggs, and from milk for religion sake, is nowhere prescribed in the scriptures.
21. Another abuse is, that they lay upon us such fasts, as the strength of men is not able to endure: for they will have the people to fast forty days.
Which, if it should be required, according to the prescript rule of God, and of the old church; namely, that the fast should be continued until even, no man well-near were able to abide it. And that institution is referred unto
Thelesphorus the Pope, by other some to a time a little before him. And undoubtedly, therein is nothing else, but a certain mere wicked zeal, and evil imitating of Christ: for he fasted forty days, therefore superstitious men thought it good, that Christians should fast so many days every year.
Whereas notwithstanding, Christ fasted after this manner but only once in all his life time: neither exacted he at any time any such act to be done by his apostles. But these men decree it to be sin, and that a grievous sin, when such a fast is violated. They should have considered, that Christ, all that time did eat nothing; and in that he was able so long to endure, it pertained
to a miracle, and to the divine power. The scriptures in no place command, that we should imitate Christ in that thing. Chrysostom, in his 45th homily upon Matthew; The Lord (saith he) hath not commanded thee to fast forty days, although he might have commanded the same. What then commanded he? He saith; Learn of me, for I am meek and humble in heart. But the manner of these men is perverse: for they will imitate Christ in that which they are not commanded, but in that they are commanded they will not.
Our Savior, when he sent forth his disciples said; Go unto all nations, teaching them to keep (not whatsoever I have done) but whatsoever I have commanded you. And it is a wonder to see, how superstitiously and subtly they have decreed of those things in the Council of Martin De consecratione, distinction 3. chapter Non licet: and in the canons of the Council of Laodiceum, in the chapter Non oportet, it is commanded, that in the Lent, fasting on the Thursday should not be broken. And in the Council of Agathensis, it is commanded, that fasting on the Saturday in the Lent should not be broken; because upon the Thursday and Saturday many fasted not. Yea, and upon the sabbath days also in the Lent, wherein they fasted not, they would that a choice of meats should be retained. And De consecratione, distinction 4. chapter Denique sacerdotes; they do ordain, that the priests should begin their fasts from Quinquagesima. And in the same place, the fifth distinction, in the chapter, Quadragesima. Gregory hath invented a reason, to prove, that Lent ought to be fasted; We must
(saith he) give the tenth part of the whole year unto God; and the tenth part of the year consisteth of forty days; therefore we must fast so many days. A goodly reason forsooth! Why doth this Gregory forget, that the Levitical priesthood, and ceremonies thereof have now ceased? Wherefore it is not lawful to bind Christian men unto tenths and Jewish ceremonies. And if for
that cause the time of Lent must be consecrated to a fast, because it is the tenth part of the whole year; why did not the Jews in the old time fast in that sort? Why did not the prophets reprove them, for deceiving God of such a kind of tenth?
22. But I will show (so far as I can perceive) why Lent was first invented.
The fathers, when they perceived men to live very licentiously and negligently, thought to have them compelled after a sort to renew godliness some part of the year; and somewhat to bridle the rage of the flesh. And for this purpose they did think the forty days before Easter to be most meet, that men might so long have their minds occupied in repentance, and in remembering of the benefits of God. This invention, although at the first view it may seem a goodly thing, yet it agreeth not with Christian liberty.
For we must think upon the great benefits of God, and upon our great ingratitude, and upon other our most grievous sins, not only forty days, but continually also. Further, by this means, they opened a very wide gap to live most securely and recklessly: for if they have once fully performed those forty days, they think, that all the year after they may wholly give themselves unto all kind of pleasures and lusts; for they referred the time of repentance unto those forty days. And although the forefathers had a Lent; yet (as Eusebius saith in his fifth book, and 24th chapter) it was left free unto all men. For Irenaeus, after this manner entreated with Victor bishop of Rome, when he would have excommunicated the East church, because it agreed not with the church of Rome, about the keeping of Easter; What
(said he) may we not live at concord, although they use their own rites as we use ours? For in the Lent, some fast two days, some four days, some ten days, some fifteen, some twenty, and other some forty days; and yet nevertheless concord is retained.
23. There is another abuse, for because some there be, which appoint a holiness to consist in fasting; as though a worshipping of God consisted in it: whereas in very deed, fasting is only an exercise, which of itself hath no holiness. They are fools, which in fasting do think, that for that cause they have God bound unto them. Wherefore we must not rashly give credit unto
Jerome, when he saith; that Fasting is not a virtue, but the foundation of all virtues. For only Christ, and faith in him, is the foundation of virtues. If he had said that fasting is a help unto certain virtues, he might have been borne withal. And doubtless herein the fathers erred oftentimes; in that they praised and extolled fasting above all measure. If so much should be attributed unto fasting, we must of necessity confess, that John Baptist lived more holily than Christ: for he fasted more than Christ did. For Christ did eat and drink, as temperate and moderate men use to do. But it is said, that John did neither eat nor drink. Yea and Paul to Timothy writeth; that Bodily exercise hath small profit, but godliness is profitable unto all things.
If thou wilt demand, what godliness or piety is? I will answer, that it is a true worshipping of God, a soundness of doctrine, and a pure life; which things do follow hope and faith. In these things assuredly is very great profit. And the exercise of the body hath indeed some profit, howbeit not very great. But we must consider, that Paul speaketh not of fasting, and exercise of the body, which is hypocritical, and wanteth faith; but of the true and Christian fasting. For those things, which want faith, and proceed of hypocrisy, are sins; neither do they anything profit. Wherefore Isaiah faith;
Is this the fast which I have chosen? But these our men go further, and besides that they appoint a holiness in fasting; they make it also to be a part of satisfaction. For the School-men, in the fourth book of sentences, appoint satisfaction to consist of prayers, alms-deeds, and fasting. What is to make
void the death of Christ, if this be not? They babble also, that by fasts, souls are delivered out of purgatory. And least any should think, that I fain these things; let him read Gratianus, in the 13th cause, question second, chapter
Animae, where he citeth the words of Gregory, who saith; that Souls are delivered from purgatory, either by prayers, or fasting of their kinsfolk.
24. There is also another more grievous abuse; for that some affirm, that by fasting's they can satisfy the church, although they cease not from sin.
This kind of fast God himself reproveth by express words in Isaiah; What care I (saith he) for your fasting's? Ye fast unto contentions and strife's. Is this the fast which my soul hath chosen? Pope Liberius decreed, that all the Lent we must abstain from strife and suite in law. This is not very wisely decreed: for the public-wealth cannot stand, if it be so long or ever matters be heard, or judgment given. If fasting should for some weighty cause be denounced for a day or two; there might for that space of time be commanded intermission of judgment: but that laws should be silent, so long as Liberius would have them, that is against the public-wealth. Besides this, the self-same Liberius saith, that the use of matrimony polluteth the fasting in Lent: wherefore they would have men all that time to have no fellowship with their wives. But Paul much more sincerely exhorteth married folks, that they should sever themselves for a time, and that by their own mutual consent; and to return together, lest they should be tempted by Satan.
25. There is also another abuse, in that men in all that time, which is immediately before Shrovetide, give themselves everywhere most intemperately to riot, gluttony, drunkenness, and filthy lusts; and that under pretense, that they may the more easily fast, as though it were lawful to do evil, that good may ensue. Neither is this a new kind of vice: for Basil in his
homily of fasting, and Chrysostom upon Genesis do in many places grievously complain of the same abuse. Some fast unto delicate fare: for when they know that they shall have no suppers, they lode their vile paunch at dinner with over-much abundance of meat; so that they make themselves utterly unprofitable for the whole day. Others, on the contrary part, do utterly consume themselves with fasting, yea, and in a manner kill themselves: as Basilius and Nazianzenus did, who being men excellently well learned, yet by abstinence and fasting were made utterly unprofitable to the church. They were compelled to keep their beds sometime half a year, and sometime a whole year together. Lastly, there are some, which by reason of fasting have a wonderful delight in themselves, are proud, and do despise others: as that Pharisee, which said; I am not as other men be, I fast twice in the week, &c. I might reckon a great many more of these abuses, but these I think to be sufficient for this time. This one thing only I will add, that in fasting we see two extremities. The Papists retain their superstitious fasts by hook or crook; but we wholly neglect the lawful and right fasts: wherefore it seemeth, that as well the one part, as the other, must be reformed. And thus far touching these things.
Of Watches.
26. Augustine, in his sermon De verbis Domini, the 14th oration saith, that The forefathers divided the night into four parts, of which everyone contained three hours: which he also confirmeth by testimonies of the holy scriptures. For it is said, that the Lord came unto the apostles in the fourth watch of the night, when they labored very earnestly in the sea, because their ship was well-nigh sunk. The same father writeth the like thing upon the 79th Psalm. Also the Gloss, in the decrees 1st question, the first,
Superveniente pascha, maketh mention of the names of those parts of the
night, Conticinium, Intempestum, Gallicinium, & Antelucanum: that is, the bed time, the dead part of the night, the cock crowing, and the dawning of the day. And Isidorus, in his fifth book of Etymologies, maketh seven parts of the night: for he addeth these three; Vesperum, Crepusculum, and Matutinum; that is, the even-tide, the twilight, and the morning. The second watch may be understood the middle watch; for there are two watches between the first and the last: wherefor howsoever it be, the second must needs occupy the middle place.
But the inventor of these guards or watches in hosts (as Pliny writeth in his seventh book, the 56th chapter) was Palamedes: which yet cannot be he, forsomuch as the acts of the Judges are of far more antiquity than was
Palamedes; unless peradventure he spake only of the watches of the Grecians. The use of watches flourished in the old time, not only in hosts; but they were had in use also for the safe custody of many other things. For at Rome there were watchmen, which in the night time went up and down the city, to give warning of fires: and therefore, both in the Digests, and in the Code, there is a title De officio praefecti vigilum; that is, Of the office of the overseer of watches. This industry also was translated unto shepherds, which we may see even by the Gospel: for in Luke the second chapter, the angels, when Christ was born, came to the shepherds, which kept watch over their flock. We read also, that both Ethnics and Christians used watches in holy services. At Rome there were holy services unto the goddess Bona, which were done in the night season. And in the Old
Testament we read, that godly women abode all night at the tabernacle; for doing injury unto whom, the children of Helie were accused.
27. Philo a Jew (as Eusebius Caesariensis reporteth in his first book) affirmeth, that The Christians, which were in the apostle's time, among
other their commendable institutions, did most chastely watch, in giving thanks unto God, applying themselves unto prayers, doctrines, and praising's of God. Tertullian in his apology writeth, that the Christians supped oftentimes, and moderately together; because they knew they might worship God in the night season. In the Acts, Paul continued his sermon and disputation till after midnight; so that Eutychus, a young man, being oppressed with sleep, fell down from a high loft. Yea, and Christ also abode all night upon the mount, praying: and he blamed the apostles, which could not watch even one hour with him; and exhorteth them to watch and pray, that they might not be oppressed with temptation. Jerome upon the 25th chapter of Matthew writeth, that The Jews had a tradition that the Messias would come at midnight: at which hour indeed the first born of Egypt were slain. Wherefore he writeth, that he supposeth the tradition came from the apostles, that the priests, in the holy night of Easter, should not send away the people; so that, if peradventure the Lord appear, he may find them watching. But this is not at this day observed: for the watches are not kept in the night of Easter, but in the night of the nativity.
28. In the Council of Carthage, the fourth, chapter the 49th, It is ordained, that a priest, who without any necessity of his body ceased from the keeping of any night watches, should both be deprived of his degree, and also put out of his benefice. But in the Council of Eliberinum, chapter 35, watching's in churchyards were forbidden; where they were wont to watch, having wax candles lighted. Which I suppose was invented, not that by that observation they might deliver the souls of the dead from purgatory; but rather in honor of them. For as every man held dear his friends, which were dead, that the memory of them should not be forgotten; they watched at the place, where they were buried, one day in the year. Which we manifestly
perceive in the life of Hilarion written by Jerome; where he telleth, that a certain deacon said, that he should watch at the tomb of blessed Anthony within a day or two, because now a year, or certain years were passed since he died. The elders watched also at the sepulchers of martyrs, thereby to show unto them honor, applying themselves to doctrine, exhortations, giving of thanks, and prayers; especially in those perilous times, when they might not easily in the day time assemble together. Moreover, godliness was by that means the better observed: for in the day time, men were occupied in sundry labors and works. Wherefore, to the intent that the worshipping of God might not be utterly neglected, they appointed certain hours in the night for it.
29. Jerome against Vigilantius, marvelously commendeth the institution of the church for watching; and he thinketh, that we should not cease from this observation, although by the occasion of these watches, some shameful thing were committed. For (saith he) the errors of young men and light women, which can also sin in another place, and play shameful parts at home, ought not to revoke us from so holy a custom. But we see at this day, contrary to the saying of Jerome, watches not only of the martyrs are abolished; but also those which were done in the honor of the Lord: as it manifestly appeareth in the council of Anticiodorensis, chapter 5. Although in some places there continue some remnants of watches: as at Mantua, upon the feast of Bartholomew; and at Vercellis, in the night of saint
Eusebius. But all men know, how unreasonably and immoderately men behave themselves in those watches. Wherefore they have converted the observation of watching's into fasting's. But what manner of fasting's I pray you? Such as now a days they use to abstain from the eating of flesh. But whatsoever it be, the sentence of the apostle is firm and constant; that The
exercises of the body have no great profit, but godliness is profitable unto all things. We must indeed fast and watch, as much as reason requireth, and the strength of the body will bear. And I do not think, that herein we ought to imitate Basil, Nazianzen, and such other, which with outward observations so kept under their bodies, as at length they became unprofitable both to themselves, and also to others. The golden mediocrity is to be kept, wherein we must observe the laudable measure of frugality and temperance. And these things (by the way) as touching watches.