A sermon of fasting, and of Lent, and of the antiquitie, dignitie, and great necessitie thereof preached vpon the 14. of Februarie, anno 1607 at Shaftesbury / by Io. Mayo.
but ordained wise and skilfull men to make Psalmes, and to prophecie with all kind of instruments, as Asaph, and his sonnes: Corah, & his sons: Heman, and his sonnes: Ieduthan, and his sonnes.
but ordained wise and skilful men to make Psalms, and to prophecy with all kind of Instruments, as Asaph, and his Sons: Corah, & his Sons: Heman, and his Sons: Ieduthan, and his Sons.
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These words which I haue read vnto you being written in the 10. verse, doe containe in them two parts, 1. An Aaction of Dauid. 2. A construction of that Action by others.
These words which I have read unto you being written in the 10. verse, do contain in them two parts, 1. an Aaction of David. 2. A construction of that Actium by Others.
I wept (saith Dauid). He wept not heere as he did for Abner, or as hee did for the death of his sonne Ammon. He wept not here as hee did when he fled from his sonne Absolon, or as hee did for the death of his sonne Absolon ▪ Hee wept not heere as Iacob did for his sonne Iosep, or as Ezekiah did when hee heard he should die;
I wept (Says David). He wept not Here as he did for Abner, or as he did for the death of his son Ammon. He wept not Here as he did when he fled from his son Absalom, or as he did for the death of his son Absalom ▪ He wept not Here as Iacob did for his son Joseph, or as Hezekiah did when he herd he should die;
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And the Apostle S. Iames saith to the wicked rich men, Chap. 5. 1. Goe to now, ye rich men, weepe and howle for your miseries that shall come vpon you.
And the Apostle S. James Says to the wicked rich men, Chap. 5. 1. Go to now, you rich men, weep and howl for your misery's that shall come upon you.
NONLATINALPHABET I haue broken or subdued my soule with the labours or sweates of fasting. The Propher Dauid not onely wept, and shewed his passion, but chastened himselfe with fasting, & shewed his Mortification.
I have broken or subdued my soul with the labours or sweats of fasting. The Propher David not only wept, and showed his passion, but chastened himself with fasting, & showed his Mortification.
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I will feed thee, not with barlie, but with chaff. J will tyre thee with hunger, J will load thee with great thrist, I will bring thee ouer heats & coldes, that thou shalt rather thinke vpon thy meate than wantonnesse.
I will feed thee, not with Barley, but with chaff. J will tyre thee with hunger, J will load thee with great thrist, I will bring thee over heats & colds, that thou shalt rather think upon thy meat than wantonness.
For most certaine it is that our Sauiour Christ and his Apostles, with many others both before and after them liued soberlie and conueniently to nature,
For most certain it is that our Saviour christ and his Apostles, with many Others both before and After them lived soberly and conveniently to nature,
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And therefore Iudas grudged at Mary Magdalen for breaking of the bore of ointment, and for powring it on Jesus head Mark. 14. 4. The Pharisees reproued Christs Disciples to his face for plucking the eares of Corne vpon the Sabbaoth day, Matth. 12, 1. And our Sauiour Christ himselfe was mocked, scoffed at, scorned, scandalized, reproched, reproued and reuiled by the Jewes, by the Scribes,
And Therefore Iudas grudged At Marry Magdalen for breaking of the boar of ointment, and for Pouring it on jesus head Mark. 14. 4. The Pharisees reproved Christ Disciples to his face for plucking the ears of Corn upon the Sabbaoth day, Matthew 12, 1. And our Saviour christ himself was mocked, scoffed At, scorned, scandalized, reproached, reproved and reviled by the Jews, by the Scribes,
and others, and told that he was a friend to Publicanes and sinners, and that hee had in him Belzebub the prince of the Deuils. Marke 3. 22. In the time of the heathen, the Cynicke Diogenes despised all things:
and Others, and told that he was a friend to Publicans and Sinners, and that he had in him Belzebub the Prince of the Devils. Mark 3. 22. In the time of the heathen, the Cynic Diogenes despised all things:
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the Philosopher Democritus laughed at all things: the Philosopher Heraclitus wept at all things: the Philosopher Aristotle thought hee knew all things:
the Philosopher Democritus laughed At all things: the Philosopher Heraclitus wept At all things: the Philosopher Aristotle Thought he knew all things:
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And the Prophet Dauid saith truly, Psalm. 11. 2. The vngodly bend their bowe, and make readie their arrowes within their quiuer, that they may priuily shoote at them which are true of heart. Thus much of the Phrase.
And the Prophet David Says truly, Psalm. 11. 2. The ungodly bend their bow, and make ready their arrows within their quiver, that they may privily shoot At them which Are true of heart. Thus much of the Phrase.
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In the Actiō, I haue thoght good to obserue these fiue particulars. 1. What Fasting is. 2. How manie sorts of Fasting there are. 3. The effects of Fasting. 4. The causes of fasting. 5. The antiquitie, dignitie and necessitie of Fasting.
In the Actiō, I have Thought good to observe these fiue particulars. 1. What Fasting is. 2. How many sorts of Fasting there Are. 3. The effects of Fasting. 4. The Causes of fasting. 5. The antiquity, dignity and necessity of Fasting.
That it is a religious worke ordained to testifie our humilitie ▪ and to make the flesh the more obedient to the Spirit, that wee may bee the quicker to Praier and to all good works.
That it is a religious work ordained to testify our humility ▪ and to make the Flesh the more obedient to the Spirit, that we may be the quicker to Prayer and to all good works.
Of the fast from Euil works, the Prophet Esay writeth, Chap. 58. 5. Nunquid est tale ieiunium quod elegi, &c. Js it such a fast that I haue chosen, that a man should afflict his soule for a day,
Of the fast from Evil works, the Prophet Isaiah Writeth, Chap. 58. 5. Whether est tale Jejunium quod elegi, etc. Jesus it such a fast that I have chosen, that a man should afflict his soul for a day,
where the king of the Niniuites at the preaching of Ionas proclaimed a fast in these words, Let neither man nor beast, bullocke nor sheepe taste any thing, neither feede nor drinke water.
where the King of the Niniuites At the preaching of Ionas proclaimed a fast in these words, Let neither man nor beast, bullock nor sheep taste any thing, neither feed nor drink water.
Of the fast frō Surfetting, our Sauiour Christ himselfe speaketh Luke 21. 34. Take heed (saith hee) to your seiues, lest at any time your hearts bee oppressed with surfetting and drunkennesse.
Of the fast from Surfeiting, our Saviour christ himself speaks Lycia 21. 34. Take heed (Says he) to your seiues, lest At any time your hearts be oppressed with surfeiting and Drunkenness.
Some there bee, that make 4. sorts of fasts. 1. a Mosaicall fast. 2. An Euangelicall or Ecclesiastical fast. 3. A couetous fast. 4. A Philosophers fast.
some there be, that make 4. sorts of fasts. 1. a Mosaical fast. 2. an Evangelical or Ecclesiastical fast. 3. A covetous fast. 4. A Philosophers fast.
Some there be that make 4. other sorts of fasts. 1. A Spirituall fast from sinne. 2. A corporall fast from eating and drinking. 3. A fast of necessitie. 4. A Christian and Religious fast.
some there be that make 4. other sorts of fasts. 1. A Spiritual fast from sin. 2. A corporal fast from eating and drinking. 3. A fast of necessity. 4. A Christian and Religious fast.
Some there be that make seuen sorts of fasts, which be these. 1. A Pharasaicall fast. 2. A gluttonous fast. 3. A deceitfull fast. 4. An inordinate fast. 5. A superstitious fast. 6. An hereticall fast.
some there be that make seuen sorts of fasts, which be these. 1. A Pharisaical fast. 2. A gluttonous fast. 3. A deceitful fast. 4. an inordinate fast. 5. A superstitious fast. 6. an heretical fast.
A Pharasaicall fast, is to fast with hypocrisie and dissimulation, to get an applause and opinion of holinesse among the people, of which Christ himselfe speaketh in Matth. 6. 16. Moreouer when you fast, looke not sowre as the hypocrites,
A Pharisaical fast, is to fast with hypocrisy and dissimulation, to get an applause and opinion of holiness among the people, of which christ himself speaks in Matthew 6. 16. Moreover when you fast, look not sour as the Hypocrites,
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Of which S. Hierome writeth in his 2. lib. against Iouinian: where some (saith hee) which were to fast, the Dinner or Supper before they began their fast, would eate so much that they were not well able to digest it in two dayes after.
Of which S. Jerome Writeth in his 2. lib. against Jovinian: where Some (Says he) which were to fast, the Dinner or Supper before they began their fast, would eat so much that they were not well able to digest it in two days After.
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A rare and renowmed Diuine of ours, whose iudgement is best to be followed in this matter, doth make thrée sorts of fastings: 1. A Morall. 2. A Ciuill. 3. A Religious fast.
A rare and renowned Divine of ours, whose judgement is best to be followed in this matter, does make thrée sorts of Fastings: 1. A Moral. 2. A Civil. 3. A Religious fast.
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This is proued by the testimonie of the ancient fathers, and especially these: of that learned father Saint Austin, lib. 3. Chap. 5. against Faustus, where hee saith:
This is proved by the testimony of the ancient Father's, and especially these: of that learned father Saint Austin, lib. 3. Chap. 5. against Faustus, where he Says:
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And of Chrisostome in his seuenth Homilie vpon the first Chapter of Genesis, towards the latter end of the Homilie, where hee saith: Abstinentia propter hoc recepta est.
And of Chrysostom in his Seventh Homily upon the First Chapter of Genesis, towards the latter end of the Homily, where he Says: Abstinentia propter hoc recepta est.
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2. Because it is not sufficent to abstaine from gluttony and drunkennesse, vnlesse the heart doeth also cōsent thereunto. 3 Because Fasting is a good worke,
2. Because it is not sufficient to abstain from gluttony and Drunkenness, unless the heart doth also consent thereunto. 3 Because Fasting is a good work,
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The Commandement of God, is the cause, for 2. reasons. 1. Because it is expressed in the Commandement of the Lord, that wee should abstaine from gluttony and drunkennesse. 2. Because the Lord by his commandement doth require of vs such Abstinence, and forbids the contrary. Faith is the cause;
The Commandment of God, is the cause, for 2. Reasons. 1. Because it is expressed in the Commandment of the Lord, that we should abstain from gluttony and Drunkenness. 2. Because the Lord by his Commandment does require of us such Abstinence, and forbids the contrary. Faith is the cause;
because fasting is a true signe thereof, and an outward meanes whereby wee doe acknowledge our guiltinesse and vnworthinesse of the least benefits of Almightie God.
Because fasting is a true Signen thereof, and an outward means whereby we do acknowledge our guiltiness and unworthiness of the least benefits of Almighty God.
Some haue deriued it from Paradise, & made it as auncient as the first man Adam. For the forbidding of the tree of knowledge of good and euill, they say was a law of Abstinence.
some have derived it from Paradise, & made it as ancient as the First man Adam. For the forbidding of the tree of knowledge of good and evil, they say was a law of Abstinence.
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And that I may speake in a word, as many holy Fathers as haue béene, thou shalt finde them all to bee directed and guided to leade a life worthy of God, by abstinence and fasting. Isydorus sayth of it thus:
And that I may speak in a word, as many holy Father's as have been, thou shalt find them all to be directed and guided to lead a life worthy of God, by abstinence and fasting. Isidore say of it thus:
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The Necessitie of fasting is such and so great, that in this our common weale, set dayes and times of Abstinence and fasting, are appointed for ciuill and politike respects;
The Necessity of fasting is such and so great, that in this our Common weal, Set days and times of Abstinence and fasting, Are appointed for civil and politic respects;
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You know, how after the death and dissolution of our late Soueraigne of happy memory Queene Elizabeth, wee all feared great trobles and tumults to arise amongst vs:
You know, how After the death and dissolution of our late Sovereign of happy memory Queen Elizabeth, we all feared great Troubles and tumults to arise among us:
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And yet we saw that our peace and prosperitie was not eclipsed, by reason of our good and godly King, whom the louing Lord of Heauen hath placed vpon the seat of this kingdome, to rule his people with a wise and prudent heart.
And yet we saw that our peace and Prosperity was not eclipsed, by reason of our good and godly King, whom the loving Lord of Heaven hath placed upon the seat of this Kingdom, to Rule his people with a wise and prudent heart.
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You know, how the Almightie Lord hath shaken the sword of the deuouring Angell manie yeeres together vpō the Citie of London, and vpon most cities, townes,
You know, how the Almighty Lord hath shaken the sword of the devouring Angel many Years together upon the city of London, and upon most cities, Towns,
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and from a treason, What treason? A treason of such horror and monstrous nature, that the tongue of man neuer deliuered the like, the eare of man neuer heard the like, the heart of man neuer conceited the like,
and from a treason, What treason? A treason of such horror and monstrous nature, that the tongue of man never Delivered the like, the ear of man never herd the like, the heart of man never conceited the like,
And you know also, how this great Lord hath made the seas & the waters but this last yeere to rage and to rore vpon this Land, with vnheard & vnséen flowings, inundations and risings, to the drowning of Corne and Cattle, Men, women and childrē, yea, and of whole Parishes.
And you know also, how this great Lord hath made the Seas & the waters but this last year to rage and to roar upon this Land, with unheard & unseen flowings, inundations and risings, to the drowning of Corn and Cattle, Men, women and children, yea, and of Whole Parishes.
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Men in ancient times haue reuerenced this number of 40. with so great obseruation, that they celebrated a feast thereof which they called NONLATINALPHABET, a feast of forty daies.
Men in ancient times have reverenced this number of 40. with so great observation, that they celebrated a feast thereof which they called, a feast of forty days.
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The children of Israel were 40. yeeres in the wildernesse, and before the time of that mysticall number was out, they could not enter into the land of promise.
The children of Israel were 40. Years in the Wilderness, and before the time of that mystical number was out, they could not enter into the land of promise.
Our Sauiour Christ was forty weekes in the wombe of the blessed Virgin. Forty dayes from his Natiuity he remained in Bethleem, because he was offred in the Temple. Forty moneths hee preached publikely. Forty houres he lay in his Sepulchre,
Our Saviour christ was forty weeks in the womb of the blessed Virgae. Forty days from his Nativity he remained in Bethlehem, Because he was offered in the Temple. Forty months he preached publicly. Forty hours he lay in his Sepulchre,
Also, this number of forty, is a number of affliction and repentance, and therefore the Prophet Ezekiel slept fortie dayes vpon his right side for the tribe of Juda.
Also, this number of forty, is a number of affliction and Repentance, and Therefore the Prophet Ezekielem slept fortie days upon his right side for the tribe of Juda.
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S. Austen doeth call the time of Lent, tempus venerabile, a venerable time. S. Bernard doeth call it, tempus Christianae militiae, A time of a Christian warfare.
S. Austen doth call the time of Lent, Tempus venerabile, a venerable time. S. Bernard doth call it, Tempus Christian militiae, A time of a Christian warfare.
but a diuine and Apostolicall tradition, and first broght into the Church by ye Apostle Peter. Where as likely & somewhat probable it is, that the first Institutiō of Lent was by Telesphorus, the 6. Pope in Rome, as some doe reckon him, a thousand foure hundred and three score yeares since and more.
but a divine and Apostolical tradition, and First brought into the Church by you Apostle Peter. Where as likely & somewhat probable it is, that the First Institution of Lent was by Telesphorus, the 6. Pope in Room, as Some do reckon him, a thousand foure hundred and three score Years since and more.
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euen as the life of the Clergie ought to bee differing from the life of the Laitie, which time was called Quinquagesima, as Gratian writeth, 1. part. distinct. 5. This time of Lent in ancient times hath beene diuersly begun, diuersly obserued, and about it there haue beene diuers tontentions and controuersies.
even as the life of the Clergy ought to be differing from the life of the Laity, which time was called Quinquagesima, as Gratian Writeth, 1. part. distinct. 5. This time of Lent in ancient times hath been diversely begun, diversely observed, and about it there have been diverse tontentions and controversies.
The Easterne Church beganne their Lent on Quinquagesima. Other some beganne it on Sexagesima, as in the time of Bede. Some other on Quadragesima, as Mediolanum, & all Greece.
The Eastern Church began their Lent on Quinquagesima. Other Some began it on Sexagesima, as in the time of Bede. some other on Quadragesima, as Milan, & all Greece.
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And some haue eaten nothing but dry meate, as Socrates doeth write, lib. 9. Chap. 38. There haue beene also diuers contentions and controuersies about the continuance of this time how long it should be fasted:
And Some have eaten nothing but dry meat, as Socrates doth write, lib. 9. Chap. 38. There have been also diverse contentions and controversies about the Continuance of this time how long it should be fasted:
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when some would fast but one day, some two daies, some a weeke, some 2. weeks, some more, & some 40. daies as Ierenaeus writeth, lib. 5. Chap. 24. By reason of these differences and diuersities about this time of Lent, and because this time was first ordained and cōfirmed in the Church of Rome, and yet is specially obserued therein:
when Some would fast but one day, Some two days, Some a Week, Some 2. weeks, Some more, & Some 40. days as Irenaeus Writeth, lib. 5. Chap. 24. By reason of these differences and diversities about this time of Lent, and Because this time was First ordained and confirmed in the Church of Rome, and yet is specially observed therein:
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some there be that count this time a time of superstition, & would haue no Lent at all, scorning in very lawfull pollicies to be imitators of the Papacie;
Some there be that count this time a time of Superstition, & would have no Lent At all, scorning in very lawful policies to be imitators of the Papacy;
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and like self-witted Captaines disdaining to vse any stratageme vsed before of the enemy, althogh the putting of it in exploit might giue them assured victory.
and like self-witted Captains disdaining to use any stratagem used before of the enemy, although the putting of it in exploit might give them assured victory.
To such kind of people, that may well and truely be said, which our Kings most excellent Maiestie spake at the conference at Hampton Court. No Church (said his Maiesty) ought farther to separate it self from the Church of Rome, either in doctrine,
To such kind of people, that may well and truly be said, which our Kings most excellent Majesty spoke At the conference At Hampton Court. No Church (said his Majesty) ought farther to separate it self from the Church of Rome, either in Doctrine,
or in ceremony, then she hath departed frō her self, when she was in her flourishing Or that which reuerend Hooker doeth write in his 5. lib. of Ecclesi. Poll. It is not our best pollicie (saith he) for the establishment of sound Religion, in all things to haue no agreement with the Church of Rome, although vnsound.
or in ceremony, then she hath departed from her self, when she was in her flourishing Or that which reverend Hooker doth write in his 5. lib. of Ecclesiastes. Poll It is not our best policy (Says he) for the establishment of found Religion, in all things to have no agreement with the Church of Rome, although unsound.
Which when the ancient fathers vnderstood, and saw the great harme and hurt that did arise of that negligent comming to that holy Table, they established a Preparatiō or Correctiō,
Which when the ancient Father's understood, and saw the great harm and hurt that did arise of that negligent coming to that holy Table, they established a Preparation or Correction,
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I might speake more and much of these Particulars, but I will conclude them with the saying of a worthy & praise ▪ worthie Knight in a booke which he writeth of the relation of the religion of the west parts of the world, where he saith thus:
I might speak more and much of these Particulars, but I will conclude them with the saying of a worthy & praise ▪ worthy Knight in a book which he Writeth of the Relation of the Religion of the west parts of the world, where he Says thus:
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or the restraint in it vnprofitable, that I rather encline to the custome of the Greeke Church, who besides their great Lent, haue three other Lents also in the yeere,
or the restraint in it unprofitable, that I rather incline to the custom of the Greek Church, who beside their great Lent, have three other Lents also in the year,
or els they are publikely enioyned in the Church, and required at the hands of all men, Montanus (as Eusebius writeth) was the first author of these appointed times of fasting,
or Else they Are publicly enjoined in the Church, and required At the hands of all men, Montanus (as Eusebius Writeth) was the First author of these appointed times of fasting,
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But most certaine and assured it is, that set daies and times of fasting appointed in spirituall considerations to bee kept of Christian people, tooke not their beginning either from Montanus, or frō any other whose heresies may preiudice the credit & due estimation thereof,
But most certain and assured it is, that Set days and times of fasting appointed in spiritual considerations to be kept of Christian people, took not their beginning either from Montanus, or from any other whose heresies may prejudice the credit & due estimation thereof,
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and the maintenance of Sea-faring men, because the decay of the one, and the waste of the other, could not well bee preuented without such politike order and consideration.
and the maintenance of Seafaring men, Because the decay of the one, and the waste of the other, could not well be prevented without such politic order and consideration.
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They may till the worlds end be obseruéd not without singular vse & benefit, because they draw men to penitency, to temperance, to sobriety, to all Christian duety and deuotion,
They may till the world's end be obseruéd not without singular use & benefit, Because they draw men to Penitency, to temperance, to sobriety, to all Christian duty and devotion,
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And Zach. 7. 5. When yee fasted and mourned in the 5. and 7. moneth. Trueth it is, that these set and prescribed fasts in Leuiticus were commanded of God,
And Zach 7. 5. When ye fasted and mourned in the 5. and 7. Monn. Truth it is, that these Set and prescribed fasts in Leviticus were commanded of God,
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And trueth it is also that the fasts spoken of by the Prophet Zacharie were appointed vpon occasion of the present afflictions of the Church in Babilon, which ceased vpon their deliuerance.
And truth it is also that the fasts spoken of by the Prophet Zacharias were appointed upon occasion of the present afflictions of the Church in Babylon, which ceased upon their deliverance.
because the corruption of the time is such, and the wickednes of mans nature is so exorbitant, that it is a hard matter to hold the ordinarie sort of people within the lists of duetie, obedience,
Because the corruption of the time is such, and the wickedness of men nature is so exorbitant, that it is a hard matter to hold the ordinary sort of people within the lists of duty, Obedience,
For which cause very necessary it is, yea a good and godly thing it is, that set daies & times of abstinence and fasting should be appointed and commanded by authoritie.
For which cause very necessary it is, yea a good and godly thing it is, that Set days & times of abstinence and fasting should be appointed and commanded by Authority.
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I can not chuse but beléeue and say, that it is a sinne wilfully and without cause to breake and despise set dayes and times of Abstinence and fasting cōmanded by Authorite;
I can not choose but believe and say, that it is a sin wilfully and without cause to break and despise Set days and times of Abstinence and fasting commanded by authority;
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but they which wilfully breake and despise set daies and times of Abstinence and fasting commanded by Authoritie, doe that which is not lawfull; therefore they doe sinne: This is proued by Examples.
but they which wilfully break and despise Set days and times of Abstinence and fasting commanded by authority, do that which is not lawful; Therefore they do sin: This is proved by Examples.
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S. Austen calleth them new teachers that shut out the merite of fasting, and asketh what saluation we can obtaine if we blot not out our sinnes by fasting, séeing (saith hee) the Scripture saith, that fasting and almesdeeds doeth deliuer from sinne, Alijs diebus ieiunare (saith he) remedium est aut praemium, &c. To fast on other daies is a remedie or reward:
S. Austen calls them new Teachers that shut out the merit of fasting, and asks what salvation we can obtain if we blot not out our Sins by fasting, seeing (Says he) the Scripture Says, that fasting and almsdeeds doth deliver from sin, Alijs diebus ieiunare (Says he) remedium est Or Premium, etc. To fast on other days is a remedy or reward:
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as reuerend master Hooker saith, lib. 5. Ecclesiast. Poliicie. Concerning euery mans duety herein (saith he) that which Austen and Ambrose are alleadged to haue done, is such, that all men fauouring equitie must needs allow,
as reverend master Hooker Says, lib. 5. Ecclesiatest. Poliicie. Concerning every men duty herein (Says he) that which Austen and Ambrose Are alleged to have done, is such, that all men favouring equity must needs allow,
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then I hope I may say, that it is a sinne wilfully and without cause to breake and to despise set daies and times of Abstinence and fasting commanded by Authoritie.
then I hope I may say, that it is a sin wilfully and without cause to break and to despise Set days and times of Abstinence and fasting commanded by authority.
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This is prooued by generall Councels, and specially by that of Chalcedon held in the yeere of our Lord 454. to confound the errour of Eutiches, who held, that in Christ, God and Man make but one Nature.
This is proved by general Counsels, and specially by that of Chalcedon held in the year of our Lord 454. to confound the error of Eutichius, who held, that in christ, God and Man make but one Nature.
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I might stand longer, and much longer vpon this question, but I will conclude it with the saying of the Apostle S. Peter, & say vnto you euen as the Apostle Peter said to the Jewes, 1. Epist. 2. 13,
I might stand longer, and much longer upon this question, but I will conclude it with the saying of the Apostle S. Peter, & say unto you even as the Apostle Peter said to the Jews, 1. Epistle 2. 13,
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Some refer the first institution of these Imber-fasts to Pope Vrbanus Some to Calixtus the 2. And some say, that they were first confirmed in the Coūcel of Mentz, held vnder Charles the great, of which I spake but now,
some refer the First Institution of these Ember-fasts to Pope Urban some to Calixtus the 2. And Some say, that they were First confirmed in the Council of Mainz, held under Charles the great, of which I spoke but now,
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and therefore they are called Ieiunia quatuor temporū, the fasts of the foure times, because of the foure speciall turnings of the sun, the first about the Spring Equinoctiall, the second about the Summer Solstice, the third about the Equinoctiall in Autumne, and the 4. about the winter Solstice. And vpon these three daies of the wêeke, the Wensdaies, the Fridaies, and the Saterdaies:
and Therefore they Are called Ieunia quatuor temporū, the fasts of the foure times, Because of the foure special turnings of the sun, the First about the Spring Equinoctial, the second about the Summer Solstice, the third about the Equinoctial in Autumn, and the 4. about the winter Solstice. And upon these three days of the wêeke, the Wensdaies, the Fridays, and the Saturdays:
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These reasons haue beene alleadged heeretofore for the institution and obseruation of these Jmber-fasts. The eues of Saints-daies are called in Latine Vigiliae, which is, watchings;
These Reasons have been alleged heretofore for the Institution and observation of these Jmber-fasts. The eues of Saints-days Are called in Latin Vigil, which is, watchings;
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Great is the dignitie of order, and therefore the Apostle saith, Let all things. Great is the necessity of order: and therefore the Apostle saith, Let all things be done.
Great is the dignity of order, and Therefore the Apostle Says, Let all things. Great is the necessity of order: and Therefore the Apostle Says, Let all things be done.
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Will you kéepe your goods, your houses and all things that you haue, in peace, quietnesse and prosperitie? then let all things bee done honestly, and according to order.
Will you keep your goods, your houses and all things that you have, in peace, quietness and Prosperity? then let all things be done honestly, and according to order.
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nor any godlinesse, although we heare neuer so much, know neuer so much, talke, debate and dispute of diuinitie neuer so much. Thus much of the matter:
nor any godliness, although we hear never so much, know never so much, talk, debate and dispute of divinity never so much. Thus much of the matter:
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Because all Scripture is giuen by inspiration, & is profitable (as the Apostle Paul telleth vs) to teach, to improue, to correct, and to instruct in righteousnesse;
Because all Scripture is given by inspiration, & is profitable (as the Apostle Paul Telleth us) to teach, to improve, to correct, and to instruct in righteousness;
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as Moses, Elias & Daniel: women fasted, as Anna, Hester, Iudith and Sara Raguels daughter: the children of Israel fasted, the inhabitants of Gabish Gilead fasted: the Apostles fasted: Saints, Fathers and Confessors fasted:
as Moses, Elias & daniel: women fasted, as Anna, Esther, Iudith and Sarah Raguels daughter: the children of Israel fasted, the inhabitants of Garbish Gilead fasted: the Apostles fasted: Saints, Father's and Confessors fasted:
yea, the very heathen (as wee reade) fasted, as Iupiters priests in Create; with the greatest Philosophers Antisthenes, Pythagoras, and Socrates. But in these our daies it is strange to see, the scorne and the scandall, the contempt and the disdaine which many make of fasting:
yea, the very heathen (as we read) fasted, as Iupiters Priests in Create; with the greatest Philosophers Antisthenes, Pythagoras, and Socrates. But in these our days it is strange to see, the scorn and the scandal, the contempt and the disdain which many make of fasting:
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in so much that if a man or a woman doeth but for ciuill and politike respects obserue and kéepe set daies and times of Abstinence and fasting commanded by Authoritie, he shall be of some reproched and reproued for it,
in so much that if a man or a woman doth but for civil and politic respects observe and keep Set days and times of Abstinence and fasting commanded by authority, he shall be of Some reproached and reproved for it,
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& he shall be of some thought to bee popish and superstitious. We are all now growen to excesse and to extreamities, to lust, libertie, and licentiousnesse.
& he shall be of Some Thought to be popish and superstitious. We Are all now grown to excess and to extremities, to lust, liberty, and licentiousness.
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and meane diet, is the occasion of so many great, grieuous, and outragious sinnes which are committed amongst vs. There was neuer more teaching, more preaching, more lawes and more Statutes,
and mean diet, is the occasion of so many great, grievous, and outrageous Sins which Are committed among us There was never more teaching, more preaching, more laws and more Statutes,
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Come, let vs enioy the pleasures which are present, and let vs cheerefully vse the creatures as in youth, &c. Some say as they did of whom the Poet writeth:
Come, let us enjoy the pleasures which Are present, and let us cheerfully use the creatures as in youth, etc. some say as they did of whom the Poet Writeth:
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Some againe will kéepe extraordinary fasts; but how? without the knowledge and authoritie of the Maiestrate, to preuent his decree, and controle his gouernment.
some again will keep extraordinary fasts; but how? without the knowledge and Authority of the Magistrate, to prevent his Decree, and control his government.
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A wilfull law-breaker, would willingly breake the law-giuer: that is, he that is not a friend and welwiller to the Princes lawes, can not be a friend and welwiller to the Prince himselfe.
A wilful lawbreaker, would willingly break the lawgiver: that is, he that is not a friend and wellwiller to the Princes laws, can not be a friend and wellwiller to the Prince himself.
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because it specially concerned this matter, and is fit and necessary to be heard, knowen and vnderstood of all heere present, I wil read vnto you as it is set down in the booke.
Because it specially concerned this matter, and is fit and necessary to be herd, known and understood of all Here present, I will read unto you as it is Set down in the book.
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