The second tome of homilies of such matters as were promised, and entitled in…The second tome of homilees of such matters as were promised, and intituled in…

Our saviour Christ, like a good master, defendeth the innocency of his disciples, against the malice of the arrogant Pharisees, and proveth that his disciples are not guilty of transgressing any jot of Gods law, although as then they tasted not, and in his answer reproveth the Pharisees of superstition and ignorance. Superstition, because they put a religion in their doings, and ascribed holiness to the outward work wrought, not regarding to what end fasting is ordained. Of ignorance, for that they could not discern between time and time. They knew not that there is a time of rejoicing and mirth, and a time again of lamentation and mourning, which both he teacheth in his answer, as shall be touched more largely hereafter, when we shall show what time is most fit to fast in.

Our sauiour Christe, like a good maister, defendeth the innocencie of his disciples, agaynst the malice of the arrogant Pharisees, and prooueth that his disciples are not gyltie of transgressyng any iot of Gods lawe, although as then they tasted not, and in his aunswere reproueth the Pharisees of superstition and ignoraunce. Superstition, because they put a religion in theyr doyngs, and ascribed holynesse to the outward worke wrought, not regardyng to what ende fastyng is ordayned. Of ignoraunce, for that they coulde not discerne betweene tyme and tyme. They knewe not that there is a tyme of reioycyng and myrth, and a tyme agayne of lamentation and mournyng, whiche both he teacheth in his aunswere, as shalbe touched more largely hereafter, when we shall shewe what tyme is moste fit to fast in.

But here beloved let us note, that our saviour Christ, in making his answer to their question, denied not, but confessed that his disciples fasted not, and therefore agreeth to the pharisees in this, as unto a manifest trueth: that who so eateth and drinketh fasteth not. Fasting then, even by Christs assent, is a with holding of meat, drink, and all natural food from the body, for the determined time of fasting. And ⟨p. 178⟩that it was used in the primitive Church, appeareth most evidently by the Chalcedon council, one of the four first general counsels. The fathers assembled there, to the number of. 630. considering with them selves how acceptable a thing fasting is to God, when it is used according to his word: Again, having before their eyes also the great abuses of the same, crept into the Church at those days, through the negligence of them which should have taught the people the right use thereof, and by vain glosses, devised of men: To reform the said abuses, and to restore this so good and godly a work, to the true use thereof, decreed in that council, that every person, aswell in his private as public fast, should continue all the day without meat and drink, till after the Evening prayer. And whosoever did eat or drink before the Evening prayer was ended, should be accounted and reputed not to consider the purity of his fast. This cannon teacheth so evidently how fasting was used in the primitive Church, as by words, it can not be more plainly expressed.