This Abstinence from evil, is that which is chiefly signified by thy abstinence from food,1 &c. and is the chief end of fasting, as the Ninevites very well knew.2 A day of fast, and not fasting from sin the Lord abhorreth. It is not the vacuity of the stomach: but the *purity of the heart that GOD respecteth. If therefore thou wouldest have God to turn from thee the evil of affliction: thou must first turn away from thy self, the evil of transgression. And without this fasting from evil, thy fast savours more noisome ⟨p. 646⟩to God, 4then thy breath doth to man. This made God so often to reject the fast of the Jews. And as thou must endeavour to avoid all sin; so especially that sin wherewith thou hast provoked God, either to shake his rod at thee, or already to lay his chastening hand upon thee. And do this with a resolution, by the assistance of Gods grace, never to commit those sins again. *For what shall it profit a man by abstinence to humble his body; if his mind swells with pride? Or to forbear wine, and strong drink, and to be drunk with wrath and malice? Or to let no flesh go into thy belly, when lies, slanders, and ribaldry (which are worse then ⟨p. 647⟩any meat) comes out at thy mouth.6 To abstain from meat, and to do mischief, is the Devils fast, who doth evil, and is ever hungry.
This Abstinence from euill, is that which is chiefly signified by thy abstinence from foode,1 &c. and is the cheife ende of fasting, as the Niniuites very well knew.2 A day of fast, and not fasting from sinne the Lord abhorreth. It is not the vacuity of the stomacke: but the *puritie of the heart that GOD respecteth. If therefore thou wouldest haue God to turne from thee the euill of affliction: thou must first turne away from thy selfe, the euill of transgression. And vvithout this fasting from euil, thy fast sauours more noysome ⟨p. 646⟩to God, 4then thy breath doth to man. This made God so often to reiect the fast of the Iewes. And as thou must endeauour to auoide all sinne; so especially that sinne wherewith thou hast prouoked God, either to shake his rod at thee, or already to lay his chastening hand vpon thee. And doe this with a resolution, by the assistance of Gods grace, neuer to commit those sins againe. *For vvhat shall it profit a man by abstinence to humble his body; if his minde swels with pride? Or to forbeare wine, and strong drinke, and to be drunke with wrath and malice? Or to let no flesh goe into thy belly, when lies, slanders, and ribauldrie (vvhich are vvorse then ⟨p. 647⟩any meate) comes out at thy mouth.6 To abstaine from meate, and to doe mischiefe, is the Diuels fast, vvho doth euill, and is euer hungry.
- 1Non possum far iniquitatem, & interdicti diem. Isai. 1.13.Non possum ferre iniquitatem, & interdicti diem. Isai. 1.13.
- 2Jon. 3 8.10.Ion. 3 8.10.
- *Pulchrum est corporis jeiunium, con sit animus à vitiis jeiunus Hierom. ad Ce lant. Ep. 14. Jeiuna à malis actibus abstine à malis sermonibus contine à cogitationibus pessimis. Cyril. in Leu. cap. 10.Pulchrum est corporis ieiunium, cū sit animus à vitiis ieiunus Hierom. ad Ce lant. Ep. 14. Ieiuna à malis actibus abstine à malis sermonibus contine à cogitationibus pessimis. Cyril. in Leu. cap. 10.
- 4Isa. 58.2. &c Zach. 7.5.7.
- *Quid prodest tenuari corpus abstinentia, si animus intumescit superbia? Vinum non bibere, & ira inebriari? Carnibus non vesci; & de ore omni esca sordidiùs egredi maled•ctum aut mendacium. Maximus Epuns.Quid prodest tenuari corpus abstinentia, si animus intumescit superbia? Vinum non bibere, & ira inebriari? Carnibus non vesci; & de ore omni esca sordidiùs egredi maled•ctum aut mendacium. Maximus Epūs.
- 6Qui cibis abstinent & mala agunt daemones imitantur, quibus culpa adest & cibus deest. Isidor.
