Lent in our English and mother tongue giues no euidence vnto the Ecclesiasticall nature and ceremonie of the time being deriued from a word which to the Dutch signifies either the Spring season, or longitude;
Lent in our English and mother tongue gives no evidence unto the Ecclesiastical nature and ceremony of the time being derived from a word which to the Dutch signifies either the Spring season, or longitude;
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and all gainesse of clothes, and pompe of maskes, and sports, and triumphes faine to yeeld one while and space vnto the more modest behauiour and simplenes of Religion, NONLATINALPHABET, saith Saint Chrysostome. There is in Lent a kinde of reuerend solitude and calme of the yeare, NONLATINALPHABET.
and all gainesse of clothes, and pomp of masks, and sports, and Triumphos feign to yield one while and Molle unto the more modest behaviour and simpleness of Religion,, Says Saint Chrysostom. There is in Lent a kind of reverend solitude and Cam of the year,.
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Another word the Slauonians haue also to expresse the nature of the time, and that is Chetverodes atnitsa, in which they agree with many other moderne tongues, who call it in a like manner, Quaresme, Quaresma, Quaresima, Quadragesima, in imitation of the Greeke originall word NONLATINALPHABET which signifies the space or ceremonie of 40. dayes.
another word the Slavonians have also to express the nature of the time, and that is Chetverodes atnitsa, in which they agree with many other modern tongues, who call it in a like manner, Quaresme, Quaresma, Quaresima, Quadragesima, in imitation of the Greek original word which signifies the Molle or ceremony of 40. days.
'Tis the obseruation of many, of Eusebius, Socrates, Zozo•ene, Cassiodorus, Nicephorus, that although in diuers countreyes the number of the dayes were in some places more, in others lesse,
It's the observation of many, of Eusebius, Socrates, Zozo•ene, Cassiodorus, Nicephorus, that although in diverse countries the number of the days were in Some places more, in Others less,
yet all called the fast before Easter, NONLATINALPHABET, The fast of 40. Some saith Eusebius are of opinion, that we ought to fast but one day before Easter, some will fast two, some more, many forty.
yet all called the fast before Easter,, The fast of 40. some Says Eusebius Are of opinion, that we ought to fast but one day before Easter, Some will fast two, Some more, many forty.
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Some saith Sozomene reckon sixe weekes for their faste, as the Illyrians, and the more Westerne people, with all Lybia and Egypt, and Palestina. Some number seuen,
some Says Sozomene reckon sixe weeks for their fast, as the Illyrians, and the more Western people, with all Libya and Egypt, and Palestine. some number seuen,
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some three immediately before Easter; some two, as the sectaries of Montanus; and of these mens three annuall fastes we also reade in S. Ierome, Socrates againe repeates the like varietie.
Some three immediately before Easter; Some two, as the sectaries of Montanus; and of these men's three annual fasts we also read in S. Jerome, Socrates again repeats the like variety.
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For those saith hee who are of Rome, Saturday and Sunday excepted, doe fast three weekes before Easter. Those of Illyria and all Greece, and all that dwell at Alexandria, begin their Easter-fast sixe weekes before the day.
For those Says he who Are of Room, Saturday and Sunday excepted, do fast three weeks before Easter. Those of Illyria and all Greece, and all that dwell At Alexandria, begin their Easter-fast sixe weeks before the day.
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Now if concerning this difference of the obseruance, and yet so generall agreement for the name of forty dayes, wee search a reason of antiquitie, peraduenture wee shall better vnderstand the nature, valew and authoritie of this institution, which hath giuen vnto vs the custo me of Lent, for so necessary discipline of the Church.
Now if Concerning this difference of the observance, and yet so general agreement for the name of forty days, we search a reason of antiquity, Peradventure we shall better understand the nature, value and Authority of this Institution, which hath given unto us the Custom me of Lent, for so necessary discipline of the Church.
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But for my selfe, I cannot choose but wonder, Cassianus in his 21. Collation, although hee could bee well content, vt pia simplicitas huius rei amputaret quaestionem.
But for my self, I cannot choose but wonder, Cassian in his 21. Collation, although he could be well content, vt pia simplicitas Huius rei amputaret quaestionem.
That a religious simple ignorance should relieue the hazard of a resolution, and doth confesse, quod protecto rationem huius rei humana obliterarit incuria.
That a religious simple ignorance should relieve the hazard of a resolution, and does confess, quod protecto rationem Huius rei Humana obliterarit Incuria.
That indeed the heedlesse incuriousnesse of times hath blurd the certaine and true answere; And that no Lent at all was obseru'd in the fresh Primitiue Church;
That indeed the heedless incuriousness of times hath blurd the certain and true answer; And that no Lent At all was observed in the fresh Primitive Church;
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Hâc igitur Quadragesimae lege, huius exigui canonis subiectione qui iustus atque perfectus est non tenetur, That good wise men are not bound vnder so poore canonicall obedience:
Hâc igitur Quadragesima lege, Huius Exigui Canons subjection qui Justus atque perfectus est non tenetur, That good wise men Are not bound under so poor canonical Obedience:
Legi deest quicquid contigerit onorari, It seemes no Law saith St. A••stin of which the Priest can giue no reason, to feed Lay beliefe, whose guts were sorely griped with this Religion, at last he straines an answere with fortasse, peraduenture.
Legi deest quicquid contigerit onorari, It seems no Law Says Saint A••stin of which the Priest can give no reason, to feed Lay belief, whose guts were sorely gripped with this Religion, At last he strains an answer with Fortasse, Peradventure.
or 〈 … 〉cause in dayes we may represent those yeares for the 〈 … 〉ace of which the residue of the Iewes wandered in a 〈 … 〉ldernesse betwixt Egypt and the Holy Land. These 〈 … 〉d such like are the arguments of Lent, which I rehearse 〈 … 〉ther vnto your censure then memorie.
or 〈 … 〉cause in days we may represent those Years for the 〈 … 〉ace of which the residue of the Iewes wandered in a 〈 … 〉ldernesse betwixt Egypt and the Holy Land. These 〈 … 〉d such like Are the Arguments of Lent, which I rehearse 〈 … 〉ther unto your censure then memory.
And two of 〈 … 〉ese arguments and authorities for Lent, I finde to bee 〈 … 〉 credit with St. Austin in his 19. Epistle vnto Ianu〈 … 〉ius, Quadragesima sanè i•iuniorum habet authoritatem, 〈 … 〉ent, saith hee, hath authoritie for a Faste, in the old 〈 … 〉estament from the Fast of Moses and Elias; and in the 〈 … 〉ew,
And two of 〈 … 〉ese Arguments and authorities for Lent, I find to be 〈 … 〉 credit with Saint Austin in his 19. Epistle unto Ianu〈 … 〉ius, Quadragesima sanè i•iuniorum habet authoritatem, 〈 … 〉ent, Says he, hath Authority for a Fast, in the old 〈 … 〉estament from the Fast of Moses and Elias; and in the 〈 … 〉ew,
Another autho〈 … 〉tie for our Lent-fast of forty dayes, hee hath there gi〈 … 〉en also from some mysterie of the number, which I 〈 … 〉ould willingly translate vnto you, were not the per〈 … 〉lexitie and riddle of his Pythogoricall Arithmeticke too 〈 … 〉ard for a mixt auditorie.
another autho〈 … 〉tie for our Lent fast of forty days, he hath there gi〈 … 〉en also from Some mystery of the number, which I 〈 … 〉ould willingly translate unto you, were not the per〈 … 〉lexitie and riddle of his Pythogoricall Arithmetic too 〈 … 〉ard for a mixed auditory.
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Vnderstand who can, I vnderstand my selfe, yet per〈 … 〉duenture this authority with St. Austin was of most 〈 … 〉rice by a rule which hee hath in the same Epistle.
Understand who can, I understand my self, yet per〈 … 〉duenture this Authority with Saint Austin was of most 〈 … 〉rice by a Rule which he hath in the same Epistle.
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and so more honoured, quàm si verbis 〈 … 〉roprijs diceretur apertissimè, then if in proper cloquence the same thing should bee vnfolded most perspicuously.
and so more honoured, quàm si verbis 〈 … 〉roprijs diceretur apertissimè, then if in proper eloquence the same thing should be unfolded most perspicuously.
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Haec exempla Sanctorum nec ad persuadendum cuiuscunque diei ieiunium valent. The examples of these holy men enforce not a Faste vpon any certaine time.
Haec exempla Sanctorum nec ad persuadendum cuiuscunque Die Jejunium valent. The Examples of these holy men enforce not a Fast upon any certain time.
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And againe in the same Epistle towards the end, hee speakes more plainly. Quibus autem diebus oporteat ieiunare praecepto Domini vel Apostolorum non inuenio definitum.
And again in the same Epistle towards the end, he speaks more plainly. Quibus autem diebus oporteat ieiunare praecepto Domini vel Apostolorum non Invenio definitum.
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And to this agrees also St. Chrysostome, as we may reade in a Homelie of his in the 6. Tome of our edition, pag. 381. where he sayes, NONLATINALPHABET, at the beginning and anciently men receiu'd the Sacrament when they pleas'd,
And to this agrees also Saint Chrysostom, as we may read in a Homely of his in the 6. Tome of our edition, page. 381. where he Says,, At the beginning and anciently men received the Sacrament when they pleased,
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Now although there bee more alike trifling authorities for the establishment of Lent, by some related, by others peremptorily enforced, it suffices me in these two to giue you some short censure and estimate of the rest.
Now although there be more alike trifling authorities for the establishment of Lent, by Some related, by Others peremptorily Enforced, it Suffices me in these two to give you Some short censure and estimate of the rest.
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For the last it consists onely on a deuice of number, and how small proofe numbers are amongst men who will not suffer their vnderstanding to bee cousened with a phantasie is to me most cleare and euident.
For the last it consists only on a device of number, and how small proof numbers Are among men who will not suffer their understanding to be cozened with a fantasy is to me most clear and evident.
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I know numbers are much made of by Hilarie, Ierome in some places, a hundred times as Mirandula tels vs by Basill, Nazianzene, Ambrose, Origen, Austin, and others.
I know numbers Are much made of by Hillary, Jerome in Some places, a hundred times as Mirandula tells us by Basil, Nazianzene, Ambrose, Origen, Austin, and Others.
vs { que } ad curositatem si dici potest, euen vnto curiositie, if a man may haue leaue to speake truth, who can read or heare with patience when they talke of perfect happie numbers, as 3.9.4.12.50.7. and numbers vnluckie. as 40.20.2.8. credat Iudaeus, let the circumciz'd Cabalist Iew, belieue them if hee please, and the mysterious Pythagorean who feares to eate beans.
us { que } ad curositatem si dici potest, even unto curiosity, if a man may have leave to speak truth, who can read or hear with patience when they talk of perfect happy numbers, as 3.9.4.12.50.7. and numbers unlucky. as 40.20.2.8. Credat Iudaeus, let the circumcised Cabalist Iew, believe them if he please, and the mysterious Pythagorean who fears to eat beans.
For my selfe I constantly auouch the rule of Melancthon. Quantitatum nulla est efficacia, Quantities and numbers haue not the vertue to effect in nature or commend in manners and customes, we may NONLATINALPHABET as Iulian speakes sport out a commendation of some things from numbers in a priuate familiar Epistle, such as his is vnto his friend Serapion, endeering a gift of Damaske-sigs, because they were a hundred.
For my self I constantly avouch the Rule of Melanchthon. Quantitatum nulla est Efficacy, Quantities and numbers have not the virtue to Effect in nature or commend in manners and customs, we may as Iulian speaks sport out a commendation of Some things from numbers in a private familiar Epistle, such as his is unto his friend Serapion, endearing a gift of Damaske-sigs, Because they were a hundred.
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For Iupiters buckler had in Homer a hundred tassels, strong Briareus a hundred hands. Apollo slew the serpent Python with a hundred shafts. Crete had a hundred Cities.
For Iupiters buckler had in Homer a hundred tassels, strong Briareus a hundred hands. Apollo slew the serpent Python with a hundred shafts. Crete had a hundred Cities.
Thebes, a hundred Gates, and a Hecatombe is a magnificent Sacrifice. But articles of Creed and Christianitie are not so easily to be taken •nto reuerence.
Thebes, a hundred Gates, and a Hecatomb is a magnificent Sacrifice. But Articles of Creed and Christianity Are not so Easily to be taken •nto Reverence.
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And St. Chrysostome hath giuen a iust censure against all such wizards of Arithmeticke in his 24. Homelie vpon Genesis, at the 2. verse of the 6. Chapter Of euery cleane beast thou shalt take with the 7. and 7. but of vncleane cattell. 2. NONLATINALPHABET.
And Saint Chrysostom hath given a just censure against all such wizards of Arithmetic in his 24. Homely upon Genesis, At the 2. verse of the 6. Chapter Of every clean beast thou shalt take with the 7. and 7. but of unclean cattle. 2..
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Many finde out strange Muthologies and fables vpon these words, NONLATINALPHABET, cunning notes of Numbers: but as hee there goes forward, their labour was, NONLATINALPHABET,
Many find out strange Muthologies and fables upon these words,, cunning notes of Numbers: but as he there Goes forward, their labour was,,
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But consider, if the resemblance of such Faste commonly, and amongst the most will not giue iust occasion of laughter and contempt to Iewes and Painims? If we Faste at any time to bring our bodies vnder, ti's praise worthy.
But Consider, if the resemblance of such Fast commonly, and among the most will not give just occasion of laughter and contempt to Iewes and Painims? If we Fast At any time to bring our bodies under, ti's praise worthy.
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But how is it to Faste from flesh onely, because they did eate nothing? I speake in respect of other Countreyes, where in faste and abstinence from flesh, they eate all sorts of the most lushious fish, Sturgeon and Sammon,
But how is it to Fast from Flesh only, Because they did eat nothing? I speak in respect of other Countries, where in fast and abstinence from Flesh, they eat all sorts of the most luscious Fish, Sturgeon and Sammon,
and Turbet and Mullet, Crabs, Lobsters, Oisters, Cockles, Caueare, Potargos, Anchouis, a thousand varieties of candied and conseru'd fruits, broths spiced with so many costly ingredients, Pottage of Aemons, of Macarons, of Mushroms, vse in stead of Butter the cleere Rocke-oyles of Zante, Candie, or better grounds,
and Turbet and Mullet, Crabs, Lobsters, Oysters, Cockles, Caueare, Potargos, Anchouis, a thousand varieties of candied and conserved fruits, broths spiced with so many costly ingredients, Pottage of Aemons, of Macarons, of Mushrooms, use in stead of Butter the clear Rocke-oyles of Zante, Candie, or better grounds,
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because hee delighted in a vulgar fish called Merluccia, and so buying all vp made it come to bee of high price, ridente toto foro piscario, to the scorne of the whole fish-market.
Because he delighted in a Vulgar Fish called Merluccia, and so buying all up made it come to be of high price, ridente toto foro piscario, to the scorn of the Whole fish-market.
They that please may read his Booke which hee hath written de obsonijs & pulmentis, quibus praecipue in Romana curia vtantur, of the meates and gellies,
They that please may read his Book which he hath written de obsonijs & pulmentis, quibus Praecipue in Roman curia vtantur, of the Meats and gellies,
Vidi ego pleros { que }, saith hee, non Romae modo. I haue seene very many not at Rome onely, vbi monstra hominum magnâ impensa aluntur, where monsters of men are maintain'd at most excessiue charge,
Vidi ego pleros { que }, Says he, non Rome modo. I have seen very many not At Room only, vbi Monstra hominum magnâ impensa aluntur, where monsters of men Are maintained At most excessive charge,
but euery where in the chiefe Cities of Italie, I haue seene and knowne many, pleros { que } more then a great many, who wearied out with gluttony and often change of dainties, haue sent farre and neere to finde out and hire at any price Cookes that could deuise a new dish, to spurre vp their dul'd and surfetted appetite.
but every where in the chief Cities of Italy, I have seen and known many, pleros { que } more then a great many, who wearied out with gluttony and often change of dainties, have sent Far and near to find out and hire At any price Cooks that could devise a new dish, to spur up their dulled and surfeited appetite.
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but obserue how he dares not speake the whole truth, and yet shuts vp his discourse in this disdaining manner, verum ad instituta redire tutius est, quam hijs bilem irritare qui cum intemperantur viuant, parci tamen ac frugi videri volunt.
but observe how he dares not speak the Whole truth, and yet shuts up his discourse in this disdaining manner, verum ad Instituta Redire Tutius est, quam hijs bilem irritare qui cum intemperantur viuant, parci tamen ac frugi videri volunt.
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To speake in Tertullians words in his second Booke against Marcion. Though these spirituall Lordings of Rome pretend pennance, ciborum pretiosa ambitio non detrahitur, an ambitious seruice of high feede is nothing wanting;
To speak in Tertullia's words in his second Book against Marcion. Though these spiritual Lordings of Room pretend penance, ciborum Pretiosa ambitio non detrahitur, an ambitious service of high feed is nothing wanting;
if it bee then for their commendation of eating no flesh, I willingly againe bestow on them one more authoritie to countenance their Faste, from St. Ierome, who speakes thus, that hogs,
if it be then for their commendation of eating no Flesh, I willingly again bestow on them one more Authority to countenance their Fast, from Saint Jerome, who speaks thus, that hogs,
and bores, and deere, and other such like Cattell were created to feed Wrestlers, Soldiers, Marriners, Orators, Diggers in mines and other handicraft people, who want not a corpulent robustiousnesse to labour and beate one another, not for religious men, who should rather say with the Apostle,
and boars, and deer, and other such like Cattle were created to feed Wrestlers, Soldiers, Mariners, Orators, Diggers in mines and other handicraft people, who want not a corpulent robustiousnesse to labour and beat one Another, not for religious men, who should rather say with the Apostle,
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But as I haue before said, it can neuer enter into my beleefe, that the Hierarchie of Rome doe not praise Faste with full stomacks where Cooks are so much valued;
But as I have before said, it can never enter into my belief, that the Hierarchy of Room do not praise Fast with full stomachs where Cooks Are so much valued;
Poeticall, miraculous Cooks, with spices and sugars and cyles and a thousand other delicacies are powerfull to force a Metamorphosis of nature in a dish.
Poetical, miraculous Cooks, with spices and sugars and cyles and a thousand other delicacies Are powerful to force a Metamorphosis of nature in a dish.
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and with oyle, salt, and twelue graines of blacke poppie, so deceiu'd his Lords taste, that hee praised the roote vnto his Guests for an excellent fish.
and with oil, salt, and twelue grains of black poppy, so deceived his lords taste, that he praised the root unto his Guests for an excellent Fish.
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and neither fish nor flesh nor rootes of what kinde soeuer bee as otherwise Cyprian would call them sibi innocentes, innocent vnprouoking meats in the Chargers of Popes, Cardinals, Bishops, Lords and Ladies of monasticall conuersation.
and neither Fish nor Flesh nor roots of what kind soever be as otherwise Cyprian would call them sibi innocentes, innocent vnprouoking Meats in the Chargers of Popes, Cardinals, Bishops, lords and Ladies of monastical Conversation.
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From the example of Moses, Elias, and Christ, wee might on both sides learne more concerning behauiour then F•ste. From Christ better then from the Stoique porch, we may learne, that no shame is of any thing but vice.
From the Exampl of Moses, Elias, and christ, we might on both sides Learn more Concerning behaviour then F•ste. From christ better then from the Stoic porch, we may Learn, that no shame is of any thing but vice.
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From this let our rash giddie puritans learne not to condemne all papists, and the vehement Iesuiticall Catholique not to hurle damnation againe vppon all that haue protested against the infinite abuses of the Romane tyrannie,
From this let our rash giddy puritans Learn not to condemn all Papists, and the vehement Jesuitical Catholic not to hurl damnation again upon all that have protested against the infinite Abuses of the Roman tyranny,
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And thus much be spoken for the authoritie of Lent, Which being long since considered by the Authors of the Helueticke confession, made them deliuer their opinion in this briefe manner.
And thus much be spoken for the Authority of Lent, Which being long since considered by the Authors of the Helueticke Confessi, made them deliver their opinion in this brief manner.
Beleeue me, no man in the world is more sparing of preiudice, and yet if I should spare, truth and their owne historie are a Libell against themselues.
Believe me, no man in the world is more sparing of prejudice, and yet if I should spare, truth and their own history Are a Libel against themselves.
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Obserue what I deliuer vnto you in antiquitie and experience, and as in the authoritie so in the practice, I begin from the Ecclesiasticall Historie which may be easily confirm'd by a hundred collations.
Observe what I deliver unto you in antiquity and experience, and as in the Authority so in the practice, I begin from the Ecclesiastical History which may be Easily confirmed by a hundred collations.
'Tis the obseruation of Socrates, Nicephorus, and Cassiedorus. Nicephorus hath the fullest relation, and therefore I first cite out of his History in the most eminent 34. Chapter of his 12. booke.
It's the observation of Socrates, Nicephorus, and Cassiedorus. Nicephorus hath the Fullest Relation, and Therefore I First Cite out of his History in the most eminent 34. Chapter of his 12. book.
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Some are bolder, but on fish onely, some eate birds also with fish, because birds and fish in Moses Historie of the creation had their substance from the waters.
some Are bolder, but on Fish only, Some eat Birds also with Fish, Because Birds and Fish in Moses History of the creation had their substance from the waters.
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pro eo at { que } quis { que } cibo carere vel vult vel potest, according as euery man will or hath abilitie to endure without restauration of nourishment.
Pro eo At { que } quis { que } Cibo career vel vult vel potest, according as every man will or hath ability to endure without restauration of nourishment.
Let me also obserue one thing more in this difference, whereas of ancient in Lent the people did not with permission legall eate any thing vntill Supper;
Let me also observe one thing more in this difference, whereas of ancient in Lent the people did not with permission Legal eat any thing until Supper;
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out of Cassianus, where hee makes this question, Quare per totam Quinquagesimam abstinentiae rigerem prandijs relaxamus, why in the 50. dayes betwixt Easter and Whitsontide 'twas the custome againe to refresh the rigor of Lent-faste with dining,
out of Cassian, where he makes this question, Quare per Whole Quinquagesimam abstinentiae rigerem prandijs relaxamus, why in the 50. days betwixt Easter and Whitsuntide 'twas the custom again to refresh the rigor of Lent-faste with dining,
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To performe which in shew after-ward, as hee there tells vs, consuetudo inoleuit, the custome grew familiar, that in Lent - time presently after Mattens, they did againe begin their Euening prayer, which by order of the Canon should not haue beene done vntill the 12. and last houre of the day.
To perform which in show afterward, as he there tells us, consuetudo inoleuit, the custom grew familiar, that in Lent - time presently After Mattens, they did again begin their Evening prayer, which by order of the Canon should not have been done until the 12. and last hour of the day.
as a Supper on Friday out of Lent. And againe in the same dialogue putting on the habit of an Inquisitor, hee seemes much offended with the liberty of a Frier, who should say in a Sermon against the order of the Church;
as a Supper on Friday out of Lent. And again in the same dialogue putting on the habit of an Inquisitor, he seems much offended with the liberty of a Friar, who should say in a Sermon against the order of the Church;
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whereuppon at Constantinople the Emperour in the second weeke of the Faste made proclamation that it should bee lawfull to sell and buy flesh in the Market.
whereupon At Constantinople the Emperor in the second Week of the Fast made proclamation that it should be lawful to fell and buy Flesh in the Market.
But for my part, I must hate the Bishops and Clergie then, who with their Sermons and threatnings, seeme to haue kept the people obstinate to famine and destruction.
But for my part, I must hate the Bishops and Clergy then, who with their Sermons and threatenings, seem to have kept the people obstinate to famine and destruction.
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And if you will farther obserue, 'tis no lesse pittie or sad sport to behold the carriage of the Christian world in their preparation to this staruing time.
And if you will farther observe, it's no less pity or sad sport to behold the carriage of the Christian world in their preparation to this starving time.
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The next weeke is called Maslanitsa, or Sirnou nedela, the butter-weeke, or cheese-weeke, because on euery day of that weeke, hauing left off flesh, they feede on cheese,
The next Week is called Maslanitsa, or Sirnou nedela, the butter-week, or cheese-weeke, Because on every day of that Week, having left off Flesh, they feed on cheese,
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as their manner is, were likewise stript and turned aliue vnder the yce of a Riuer which runs through the Citie, by villaines, who make a haruest from the luxurie and securitie of the time.
as their manner is, were likewise stripped and turned alive under the ice of a River which runs through the city, by villains, who make a harvest from the luxury and security of the time.
In Castilions Courtier, who hath beene therefore blur'd by the Index expurgatorius, you shall likewise find a strange iolly preparation to the demurenesse of Lent, come è vzanza di Roma, according to the vsance and custome of Rome, you shall finde strange maskes and base Pageants represented with all sluttishnesse,
In Castilions Courtier, who hath been Therefore blurred by the Index expurgatorius, you shall likewise find a strange jolly preparation to the demureness of Lent, come è vzanza Die Roma, according to the usance and custom of Room, you shall find strange masks and base Pageants represented with all sluttishness,
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Were it not to moue laughter in a place of earnest I would translate vnto you the whole Scene as 'tis there performed betwixt Bernardo Bibiena a gentleman worthily addicted to the scorne of Monkes,
Were it not to move laughter in a place of earnest I would translate unto you the Whole Scene as it's there performed betwixt Bernardo Bibiena a gentleman worthily addicted to the scorn of Monks,
how after their owne ryot in the common luxurious iollitie of this time in one Carnouall euening they rob'd the Church of Pistoia, and got away all their treasurie and rich Copes.
how After their own riot in the Common luxurious jollity of this time in one Carnival evening they robbed the Church of Pistoia, and god away all their treasury and rich Copes.
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If in scatter'd places, and by the way, wee reade of such Sacriledge and Paganisme and ryots in this preface of Lent, what abominations doe they know, who liue to see them? the stuffing Bacchanals of France on Fat-Tuesday, the like carnes liendas or tollendas in Spaine, and those Carnouals of Italie. Better still to keepe flesh then to make such foule Farewell, and that you imagine not any popish Land free from this scandall, they be the words of Busbequius in his third Epistle. Quo tempore apud nos etiam.
If in scattered places, and by the Way, we read of such Sacrilege and Paganism and riots in this preface of Lent, what abominations do they know, who live to see them? the stuffing Bacchanals of France on Fat-Tuesday, the like carnes liendas or tollendas in Spain, and those Carnouals of Italy. Better still to keep Flesh then to make such foul Farewell, and that you imagine not any popish Land free from this scandal, they be the words of Busbequius in his third Epistle. Quo tempore apud nos etiam.
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In this time with vs also, euen in the best order'd Cities, not in Leaguers onely, omnia perstrepunt ludo, all are in a noyse and hurly with playes and moriscoes,
In this time with us also, even in the best ordered Cities, not in Leaguers only, omnia perstrepunt ludo, all Are in a noise and hurly with plays and moriscoes,
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In so much, saith he, as in his returne from vs, it was the beleefe and a relation of a Turkish Embassador vnto to the great Sultan, that on certaine dayes all the Christians were euen as mad as Bacchus Priests and as he thought on wednesday they did againe recouer their wits and health, with a certaine kinde of ashes sprinkled on their heads in the Church.
In so much, Says he, as in his return from us, it was the belief and a Relation of a Turkish Ambassador unto to the great Sultan, that on certain days all the Christians were even as mad as Bacchus Priests and as he Thought on wednesday they did again recover their wits and health, with a certain kind of Ashes sprinkled on their Heads in the Church.
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It forces me to stay longer in this bogge and marrasse of Lent. Those who are better acquainted with Ecclesiasticall antiquitie, shall finde that th•se manners also haue beene an inueterate disease of the Chuch.
It forces me to stay longer in this bog and marrasse of Lent. Those who Are better acquainted with Ecclesiastical antiquity, shall find that th•se manners also have been an inveterate disease of the Church.
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I am sure 'tis the complaint of St. Basill. It being then the fashion not to faste the Saturdayes and Sundayes of Lent, such wordes hee vses vnto his auditorie.
I am sure it's the complaint of Saint Basil. It being then the fashion not to fast the Saturdays and Sundayes of Lent, such words he uses unto his auditory.
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NONLATINALPHABET, like trauailers, saith hee, who purpose a long iourney, to day they furnish their bodies with wine, against the other fiue of faste, NONLATINALPHABET.
, like travellers, Says he, who purpose a long journey, to day they furnish their bodies with wine, against the other fiue of fast,.
Lent in his quarter and time was euen but a quarrel betwixt staruing and drunkennesse. It will be nothing tedious, if I yet repeate his owne words, NONLATINALPHABET.
Lent in his quarter and time was even but a quarrel betwixt starving and Drunkenness. It will be nothing tedious, if I yet repeat his own words,.
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To morrow you shall see all countenances more composed, graue, of naturall colour, promising, considerate, of quicke apprehension, hauing within nothing offensiue to trouble or darken the sight and powers of the soule.
To morrow you shall see all countenances more composed, graven, of natural colour, promising, considerate, of quick apprehension, having within nothing offensive to trouble or darken the sighed and Powers of the soul.
And what shall wee then say? I must first say that I haue not much beliefe in the many Panegyricks of Lent which I finde in ancient and moderne writers.
And what shall we then say? I must First say that I have not much belief in the many Panegyrics of Lent which I find in ancient and modern writers.
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They bee in Germany, Sweden, Poland, Rusland, Turkey, and Barbery. They are called Bath-Stoues, bagni, bagnari. To them the married rise from their beds to wash of the night;
They be in Germany, Sweden, Poland, Rusland, Turkey, and Barbery. They Are called Bath-Stoues, bagni, bagnari. To them the married rise from their Beds to wash of the night;
and they that are wel for preuention of diseases, and peraduenture with some reference to this, they be the words of St. Chrysost. in his first Lent-Homely, on Genesis, NONLATINALPHABET,
and they that Are well for prevention of diseases, and Peradventure with Some Referente to this, they be the words of Saint Chrysostom in his First Lent-Homely, on Genesis,,
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like a louing father God the vniuersal father of all families, he hath appointed the Physick of this Fast, NONLATINALPHABET, the cure and remedie of Lent, NONLATINALPHABET, by it as in a Bathstoue to purge and wash of all the spungy vncleannesse of those sinnes which in the whole course of the yeare before wee haue gather'd about our soules, and bodies.
like a loving father God the universal father of all families, he hath appointed the Physic of this Fast,, the cure and remedy of Lent,, by it as in a Bathstoue to purge and wash of all the spongy uncleanness of those Sins which in the Whole course of the year before we have gathered about our Souls, and bodies.
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Wherefore Saint Basill also tels his Auditorie, that in all Churches God hath appointed Angels to write vp the number of so many heads as by their leannesse and palenesse of fasting may seeme to yeeld themselues his patients.
Wherefore Saint Basil also tells his Auditory, that in all Churches God hath appointed Angels to write up the number of so many Heads as by their leanness and paleness of fasting may seem to yield themselves his patients.
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These and many such like are the perswasions concerning Lent in ancient times, and in ours there be also many who imagine no lesse. Let one speake for all.
These and many such like Are the persuasions Concerning Lent in ancient times, and in ours there be also many who imagine no less. Let one speak for all.
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And verily, saith he, I haue sundry times had this cogitation in Italie, that in great loosenesse of life and decay of discipline in those parts, it was the speciall great mercy and grace of God, that the seueritie of Lent should bee still preserued,
And verily, Says he, I have sundry times had this cogitation in Italy, that in great looseness of life and decay of discipline in those parts, it was the special great mercy and grace of God, that the severity of Lent should be still preserved,
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yea, and I was so farre from thinking the institution of Lent superfluous, that I rather enclined to like the custome of the Greeke Church, who haue beside their great Lent, three other Lents, euery yeare.
yea, and I was so Far from thinking the Institution of Lent superfluous, that I rather inclined to like the custom of the Greek Church, who have beside their great Lent, three other Lents, every year.
But insteed of such perswasions and extaticall Elogies of Lent, I must say, Non tantì emam poenitere. The repentance of Lent is not worth the loosenesse of the Carnouall, and the superstition of it selfe in any papisticall territorie;
But instead of such persuasions and Ecstatical Eulogies of Lent, I must say, Non tantì emam poenitere. The Repentance of Lent is not worth the looseness of the Carnival, and the Superstition of it self in any papistical territory;
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and that a countrey frugall manner of life and dyet doth more piously and innocently prepare Christians for the holy Sacrament of Easter, then any Papall Monasticall Italian sadnesse,
and that a country frugal manner of life and diet does more piously and innocently prepare Christians for the holy Sacrament of Easter, then any Papal Monastical Italian sadness,
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Those who please to retaine Lent, let them retaine it still in Gods name vnto the end for which it may seeme in elder times to haue been first ordained, to prepare men through sobrietie abstinence,
Those who please to retain Lent, let them retain it still in God's name unto the end for which it may seem in elder times to have been First ordained, to prepare men through sobriety abstinence,
and that if Wednesday and Friday, or Friday and Saturday, which are many differences betwixt the Greeke and Latine Church were more strictly obseru'd for Faste, the great Fast of Lent might bee of lesse necessitie,
and that if Wednesday and Friday, or Friday and Saturday, which Are many differences betwixt the Greek and Latin Church were more strictly observed for Fast, the great Fast of Lent might be of less necessity,
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although the due obseruance of that and Easter, according to the very time not rightly order'd be in the phantasie of Oswaldus S•brickenfuchsius the maine cause of all the miseries and ca•amities of the Christian world.
although the due observance of that and Easter, according to the very time not rightly ordered be in the fantasy of Oswald S•brickenfuchsius the main cause of all the misery's and ca•amities of the Christian world.
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But heedlesse of these and the like censures, let people in all places frame themselues so neerely as they can in all Countreys vnto obedience of those who sit in the chayre of the Church.
But heedless of these and the like censures, let people in all places frame themselves so nearly as they can in all Countries' unto Obedience of those who fit in the chair of the Church.
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Many such crooked people there bee, who haue an enuious spight against all order, and from euery honest institution learne onely to make a new Sinne of rebellious obstinacie.
Many such crooked people there be, who have an envious spite against all order, and from every honest Institution Learn only to make a new Sin of rebellious obstinacy.
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As Tacitus speakes of the Iewes ' Nouos citus contrarios { que } cateris mortalibus, They haue euer new rites and ceremonies of their owne contrary to ours, Prophana illis omnia quae apud nos sacra.
As Tacitus speaks of the Iewes ' Nouos citus contrarios { que } cateris mortalibus, They have ever new Rites and ceremonies of their own contrary to ours, Prophane illis omnia Quae apud nos sacra.
and by that meanes preserue a greater store of young cattle for a more large supply of the following yeare, With vs the abuses are not great, the superstition and deadly conscience is abated.
and by that means preserve a greater store of young cattle for a more large supply of the following year, With us the Abuses Are not great, the Superstition and deadly conscience is abated.
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they liue as aged as we and goe as lustie into their graues the period of all feeding, the resorte of any dyet by whatsoeuer, which is not alwayes of the same delight and Estimation,
they live as aged as we and go as lusty into their graves the Period of all feeding, the resort of any diet by whatsoever, which is not always of the same delight and Estimation,
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whereas, saith hee, the old Romane Luxurie sought all creekes, and bankes, and coues of the sea, with their hookes and nets, to furnish their Tables with fish.
whereas, Says he, the old Roman Luxury sought all creeks, and banks, and coves of the sea, with their hooks and nets, to furnish their Tables with Fish.
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and do's not more, nor any American historie in description of Brasill or Caribana, in their inhabitants feasting and grawing lusciously vpon the halfe-broyl'd armes and legs and paunches of their captiue enemies.
and do's not more, nor any American history in description of Brasill or Caribana, in their inhabitants feasting and grawing lusciously upon the halfe-broyled arms and legs and paunches of their captive enemies.
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Why then, faith hee, doe wee heare our Parish-Vicars cry lowd from their pewes, Cras ieiunandum sub poenae aeternae damnationis, To morrow the Church bids a Faste vnder paine of eternall damnation. I will now quickly conclude.
Why then, faith he, do we hear our Parish-Vicars cry loud from their pews, Cras ieiunandum sub Poenae aeternae damnationis, To morrow the Church bids a Fast under pain of Eternal damnation. I will now quickly conclude.
While Monkes, and Anchorites, and Eremites and the Diuell in a Iesuite, doe boast peruersly of a mortifying Lent, of whipping themselues, of looking fiercely like Basilisks, of kissing the earth thrice a day, of howling, of sighing, of beating their breasts, of going bare-foote, of going ragged, of lying like dogges vnder benches and tables,
While Monks, and Anchorites, and Eremites and the devil in a Iesuite, do boast perversely of a mortifying Lent, of whipping themselves, of looking fiercely like Basilisks, of kissing the earth thrice a day, of howling, of sighing, of beating their breasts, of going barefoot, of going ragged, of lying like Dogs under benches and tables,
and licking their meate out of the dust, of faining dumnesse, deafnesse, blindnesse, of wormes and nastinesse in their teeth with fasting, let vs liue and be sober:
and licking their meat out of the dust, of feigning dumnesse, deafness, blindness, of worms and nastiness in their teeth with fasting, let us live and be Sobrium:
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but true pietie, true Religion, which, as St. Iames would expound it, consists in comforting the afflictions of widdowes and Orphanes in cleannesse and innocencie of life, NONLATINALPHABET, 'Tis an vniuersall good, NONLATINALPHABET, It hath promise both of this world, & the world to come.
but true piety, true Religion, which, as Saint James would expound it, consists in comforting the afflictions of widow's and Orphans in cleanness and innocence of life,, It's an universal good,, It hath promise both of this world, & the world to come.
and gusts and miseries of this poore mortalitie, which hoyses vp fooles, and makes wise men mad with an ouer-pressure of affliction, NONLATINALPHABET, saith Epiphanius. And then the grossenes of our bodies, which now must bee so often repair'd with meat, shal be turned into a substance as passing and nimble as the Soule;
and gusts and misery's of this poor mortality, which hoises up Fools, and makes wise men mad with an ouer-pressure of affliction,, Says Epiphanius. And then the grossness of our bodies, which now must be so often repaired with meat, shall be turned into a substance as passing and nimble as the Soul;
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