Psal.
69.
10.
I
wept
,
and
chastened
my selfe
with
fasting
,
and
that
was
turned
to
my
reproofe
.
THE
booke
of
the
Psalmes
is
a
booke
Sapientall
:
set
foorth
vnto
vs
by
the
holy
Ghost
,
and
doth
serue
for
manie
and
diuers
purposes
.
Someof
the
Psalms
serue
formusicke
,
as
we
may
know
by
their
title
.
Some
for
Praiers
,
some
for
Thanksgiuing
,
some
for
Consolation
,
some
for
Doctrine
,
some
for
Prophecie
,
&
some
for
Storie
.
All
to
this
end
and
purpose
,
to
giue
vnto
vs
present
remedies
against
troubles
and
temptations
of
the
mind
and
conscience
,
and
to
make
vs
liue
in
the
true
faith
,
feare
and
loue
of
the
Lord
.
Dauid
the
sonne
of
Ishai
,
a
man
according
to
Gods
owne
heart
,
was
called
the
sweet
Psalmist
of
Israel
;
who
not
onely
made
Psalmes
himselfe
,
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
.
Which
Psalmes
,
or
prayses
according
to
the
Hebrewes
,
were
chiefly
ordained
to
praise
God
,
&
to
giue
him
thanks
for
his
blessings
and
benefits
;
and
are
called
the
Psalmes
or
the
songs
of
Dauid
,
because
the
most
part
of
them
were
made
by
him
.
This
Psalme
,
in
which
my
text
is
contained
,
was
made
by
Dauid
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
wishing
song
or
Psalme
:
and
of
Apollinarius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
song
of
a
conuerted
heart
;
&
it
doeth
containe
specially
two
parts
:
First
,
a
Petition
from
the
1.
verse
to
the
30.
Secondly
,
a
praise-full
conclusion
from
the
30.
verse
to
the
end
of
the
Psalme
.
For
the
Prophet
Dauid
being
atype
of
Christ
giuen
of
God
,
doeth
séeme
to
haue
written
this
Psalme
in
the
name
of
Christ
and
of
his
Church
,
euen
as
the
Euangelicall
historie
doeth
shew
it
;
&
as
the
Apostles
themselues
do
apply
it
.
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
.
An
action
of
Dauid
,
consisting
of
his
Passion
&
Mortification
.
Of
his
passion
,
in
these
words
,
I
wept
.
Of
his
mortification
,
in
these
words
,
And
chastened
my selfe
with
fasting
.
The
construction
of
the
Action
,
in
these
words
;
And
this
was
turned
to
my
reproofe
.
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
;
but
hee
wept
here
as
Peter
did
when
he
had
denied
his
master
,
and
as
Josiah
did
when
he
heard
the
words
of
the
booke
of
the
Law
.
Hee
wept
with
care
,
with
compunction
,
and
with
contrition
of
heart
,
for
his
sinnes
and
offences
committed
against
the
Lord
,
euen
as
hee
did
in
Psalm
.
6.
6.
where
he
saith
:
Euerie
night
wash
I
my
bed
,
and
water
my
couch
with
my
teares
.
I
wept
,
saith
Dauid
,
being
a
Prophet
,
a
Prince
,
and
the
seruant
of
the
Lord
.
A
thing
not
vnfitting
,
nor
vnseemely
for
a
Prophet
,
a
Prince
,
&
the
seruant
of
the
Lord
in
such
a
case
.
Because
such
kind
of
waeping
is
a
signe
of
true
and
heartie
repentance
;
It
is
the
fruit
of
passion
,
a
token
of
a
broken
heart
,
and
(
as
S.
Basill
saith
,
)
the
food
of
the
soule
.
And
therefore
the
Lord
himselfe
saith
by
his
Prophet
Ioel
2.
12.
Turne
vnto
me
(
saith
hee
)
with
all
your
heart
,
and
with
Fasting
,
and
with
weeping
,
and
with
mourning
.
And
our
Sauiour
Christ
himselfe
saith
Luke
6.
21.
Blessed
are
yee
that
now
weepe
,
for
ye
shall
laugh
.
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
chastened
my selfe
with
fasting
▪
Insome
translations
,
I
wept
,
&
my
soule
fasted
:
as
it
is
in
Psal.
35.
13.
Leuit.
23.
27.
And
as
Apollinarius
vpon
this
Psalme
saith
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
So
did
the
Apostle
S.
Paul
,
as
he
himselfe
writeth
,
1.
Cor.
9.
27.
But
I
doe
chasten
and
beate
downe
this
my
bodie
,
and
bring
it
into
subiection
:
why
?
Lest
when
I
haue
Preached
to
others
,
I
my selfe
should
be
reproued
.
So
did
the
Prophet
Daniel
,
as
wee
may
read
,
Cha.
10.
3.
where
he
saith
:
I
was
in
heauinesse
for
three
weeks
of
daies
.
I
ate
no
pleasant
bread
,
neither
came
flesh
nor
wine
into
my
mouth
.
So
did
that
blessed
Hilarion
,
as
S.
Hierom
writeth
in
his
life
,
who
would
say
vnto
his
bodie
,
thus
,
as
S.
Hierom
there
relateth
:
Ego
(
Asine
)
faciam
te
vt
non
calcitres
.
O
thou
Asse
,
(
said
Hilarion
to
his
bodie
)
I
will
make
thee
that
thou
kicke
not
.
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
.
Wherewith
did
the
Prophet
Dauid
chasten
himself
?
with
fasting
.
I
wept
,
and
chastened
my selfe
with
fasting
.
So
he
did
in
Psalme
109.
23.
where
he
saith
:
My
knees
are
weake
through
fasting
,
&
my
flesh
is
dried
vp
for
lacke
of
fatnesse
.
So
did
the
children
of
Israel
in
the
house
of
the
Lord
.
Judg.
20.
26.
So
did
Anna
the
daughter
of
Phanuel
in
the
Temple
of
the
Lord
.
Luke
2.
37.
So
Dauid
and
his
men
wept
and
fasted
till
euen
,
for
Saul
and
for
Ionathan
his
sonne
,
for
the
people
of
the
Lord
,
and
for
the
house
of
Israel
,
because
they
were
slaine
with
the
sword
,
2.
Sam.
1.
12.
And
so
Dauid
himselfe
fasted
,
praied
,
and
lay
all
night
vpon
the
earth
for
the
childs
life
.
2.
Samuel
12.
16.
Some
thinke
that
abstinence
and
fasting
are
one
and
the
same
,
because
they
are
both
imployed
about
the
same
matter
,
and
manie
times
the
one
is
taken
for
the
other
.
And
some
thinke
that
to
fast
,
is
nothing
else
but
to
liue
soberly
and
conueniently
to
nature
.
Abstinence
euen
as
temperance
,
doth
bind
euery
man
to
keepe
and
obserue
it
.
For
as
it
is
not
sit
for
any
man
at
any
time
to
liue
intemperately
,
so
it
is
not
meet
for
any
man
to
admit
that
which
is
against
true
abstinence
,
because
we
ought
to
eate
and
drinke
no
more
than
reason
willeth
,
or
necessitie
of
nature
requireth
.
Fasting
doeth
not
bind
all
,
nor
alwayes
,
but
some
onely
in
their
time
and
place
.
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
,
and
yet
they
not
alwayes
fasted
.
For
if
they
had
alwayes
fasted
,
our
Sauiour
Christ
would
neuer
haue
said
:
The
bridegroome
shall
bee
taken
away
from
them
,
and
then
shall
they
fast
in
those
dayes
.
And
that
was
turned
to
my
reproofe
,
Here
is
the
Construction
.
Dauid
was
reproued
for
his
wéeping
,
and
for
chastening
himselfe
with
fasting
.
By
whom
?
By
his
enemies
,
who
would
destroy
him
guiltlesse
,
and
were
mightie
.
Psal.
69.
4.
By
his
enemies
,
who
spake
against
him
,
tested
vpon
him
,
and
being
drunke
,
made
songs
vpon
him
.
It
hath
not
alwayes
bene
a
fault
,
but
a
fashion
for
wicked
men
to
reprooue
and
reprehend
vertue
&
veritie
in
good
men
.
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
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
:
the
Philosopher
Democritus
laughed
at
all
things
:
the
Philosopher
Heraclitus
wept
at
all
things
:
the
Philosopher
Aristotle
thought
hee
knew
all
things
:
and
the
carping
god
Momus
blamed
and
reprooued
all
things
.
Enuie
and
reproofe
doe
alwaies
waite
at
vertues
elbow
.
For
Isboseth
shall
neuer
want
a
man
in
his
owne
campe
,
Elah
a
seruant
in
his
owne
house
,
and
Dauid
a
sonne
from
his
owne
loines
,
besides
Achitophels
,
Doegs
,
and
Shimees
,
not
onely
to
reproue
him
&
reprehend
him
,
but
to
worke
treason
and
treacherie
against
him
.
And
therfore
the
Orator
saith
well
in
his
first
Paradoxe
,
Ista
omnia
talia
videmus
:
We
see
all
such
things
,
that
also
wicked
men
haue
wealth
,
and
do
hurt
the
good
.
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
.
The
Matter
,
as
I
said
before
,
is
an
Action
of
Dauid
consisting
of
his
Passion
,
and
his
Mortification
:
&
a
Construction
of
that
Action
by
others
.
In
the
Action
,
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
Construction
of
the
Action
I
haue
thought
good
to
obserue
three
Particulars
,
and
two
Questions
.
-
The
1.
Particular
,
what
Lent
is
.
-
2.
By
whom
it
was
first
ordained
.
-
3.
To
what
end
and
purpose
it
was
ordained
.
The
1.
Question
;
Whether
set
daies
,
and
times
of
abstinence
and
fasting
,
ought
to
bee
commaunded
by
authoritie
.
The
other
Question
:
Whether
it
bee
a
sinne
wilfully
to
breake
and
to
despise
set
dayes
and
times
of
abstinence
and
fasting
commaunded
by
authoritie
.
Fasting
(
as
some
define
it
)
is
a
proper
acte
of
Abstinence
,
or
a
certaine
peculiar
manner
of
Austinence
.
As
other
some
define
it
,
It
is
a
Parsimonie
of
liuing
,
and
an
Abstinence
of
meates
.
Tertullian
saith
:
That
it
is
a
worke
of
reuerence
towards
God
.
Gregorie
lib
5.
Moral
.
saith
:
That
it
is
,
Quando
quis
pro
amore
Dei
,
&c.
When
any
one
for
the
loue
of
God
and
his
owne
health
doeth
abstaine
,
not
onely
from
things
vnlawfull
,
but
from
things
lawfull
and
graunted
.
That
reuerend
Bishop
Iewel
of
Salisbury
of
famous
memory
,
saith
:
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
.
A
late
excellent
and
exquisite
Diuine
of
ours
,
saith
:
That
it
is
an
helpe
and
furtherance
to
the
worship
of
God
,
&
a
good
worke
if
it
be
vsed
in
a
good
manner
.
For
(
saith
he
)
it
is
a
worke
allowed
of
God
,
and
highly
to
be
esteemed
of
all
his
people
and
his
seruants
.
The
Greckes
will
haue
it
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
not
eating
,
or
of
eating
nothing
at
all
.
And
the
Latines
will
haue
it
to
bee
called
Ieiunium
,
ab
intestino
ieiuno
,
because
with
hunger
the
bowels
are
voyd
and
empty
.
In
the
holy
Scripture
wee
find
4
sorts
of
fasts
.
-
1.
A
miraculous
fast
.
-
2.
A
fast
from
euill
works
.
-
3.
A
penitenciall
fast
.
-
4.
A
fast
from
surfetting
,
Moses
,
Elias
,
and
our
Sauiour
Christ
himselfe
vsed
the
Miraculous
fast
;
for
they
fasted
40.
dayes
and
forty
nights
.
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
,
and
to
bow
downe
his
head
?
&c.
Of
the
Penitentiall
fast
,
wee
read
in
the
third
Chapter
of
Ionas
,
the
seuenth
verse
:
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
.
Of
the
fast
from
Surfetting
,
our
Sauiour
Christ
himselfe
speaketh
Luke
21.
34.
Take
heed
(
saith
hee
)
to
your selves
,
lest
at
any
time
your
hearts
bee
oppressed
with
surfetting
and
drunkennesse
.
Some
there
bee
that
make
two
sorts
of
fasts
.
-
A
Publike
fast
.
-
And
a
Priuate
fast
.
A
Publike
fast
,
is
that
which
is
performed
and
vsed
according
to
the
Prescription
of
law
,
the
Commandement
of
the
superiour
,
and
the
Custome
of
the
countrey
.
A
Priuate
fast
,
is
that
which
is
done
voluntarily
without
any
constraint
or
compulsion
of
the
Law
.
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.
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
.
Of
the
Spirituali
fast
from
sinne
,
we
doe
read
in
the
7.
Chap.
of
the
Prophet
Zacharie
,
the
5.
6.
7.
verses
.
A
Corporall
fast
from
eating
and
drinking
,
is
of
3.
sorts
.
-
1.
Naturall
.
-
2.
Super-naturall
.
-
3.
Ciuill
or
Politike
.
Naturall
is
that
,
which
is
prescribed
by
Physicke
,
for
healths
sake
.
Super-naturall
,
is
as
the
prohibition
of
Saul
,
which
Ionathan
was
angry
with
,
because
the
people
waxed
faint
.
Ciuill
or
politike
,
is
that
which
is
for
the
generall
good
and
benefit
of
the
whole
Common
weale
.
A
fast
of
Necessite
,
is
that
which
we
cannot
auoid
,
as
in
the
time
of
dearth
.
That
great
Schooleman
Aquinas
doth
call
this
fast
,
Ieiunium
ieiunij
,
a
fast
,
of
a
fast
:
because
the
earth
forbeareth
her
fruits
,
we
forbeare
food
,
and
would
eate
,
if
wee
had
it
.
A
Christian
or
Religious
fast
,
is
either
Common
,
or
ordinarie
;
Speciall
,
or
extraordinary
.
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
.
-
and
7.
a
diuelish
or
satanicall
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
,
for
they
disfigure
their
faces
,
that
they
might
seeme
vnto
men
to
fast
.
A
Gluttonous
fast
,
is
not
to
keepe
the
lawes
of
due
temperance
in
fasting
.
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
.
A
Deceitfull
fast
is
to
vse
wine
,
or
any
other
meate
or
drinke
before
or
after
meales
,
vt
fallamus
ieiunium
,
that
wee
may
deceaue
or
cosen
our
fast
.
An
Inordinate
fast
,
is
to
keepe
no
order
of
Christian
charitie
and
wisedome
,
but
to
passe
ouer
the
meane
of
reason
,
as
well
in
kéeping
it
,
as
in
leauing
it
.
A
Superstitious
fast
,
is
to
apply
ones
selfe
rather
to
the
manners
of
the
Jewes
,
the
Saracens
&
the
Mahumetans
,
then
of
the
Christians
;
or
to
thinke
one selfe
not
well
to
haue
fasted
,
if
one
breake
his
fast
before
the
starres
appeare
in
the
night
.
Or
to
fast
in
dayes
exempt
from
fasting
by
the
lawes
and
custome
of
this
Land
,
not
with
any
good
or
godly
cause
,
but
with
contempt
and
disdaine
of
them
.
An
Hereticall
fast
,
is
to
fast
with
the
custome
and
minde
of
the
Manichêes
,
Nouatians
,
&
other
Heretikes
;
or
doubtfully
to
obserue
times
which
they
out
of
a
certaine
error
haue
consecrated
to
fasting
.
A
diuelish
,
a
satanicall
fast
,
is
to
obey
the
law
of
fasting
,
and
yet
to
make
no
end
of
sinning
,
but
to
continue
and
perseuere
in
the
wicked
custome
and
delight
thereof
.
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
.
Morall
fasting
,
is
the
practise
of
sobrietie
and
temperance
:
when
as
in
the
vse
of
meates
&
drinkes
,
the
appetite
is
so
restrained
,
that
it
doeth
not
exceed
moderation
.
Ciuill
fasting
,
is
when
vpon
some
particular
and
politike
considerations
,
men
abstaine
from
certaine
meates
.
As
in
this
our
common
weale
,
the
lawe
doth
enioyne
vs
to
abstaine
from
flesh
meate
in
this
time
of
Lent
,
vpon
Fridayes
and
Saterdayes
,
and
other
times
of
the
yéere
.
A
Religious
fast
is
,
when
the
dueties
of
Religion
are
practised
in
fasting
;
as
the
exercise
of
Praier
and
humiliation
.
The
effects
of
Fasting
,
are
either
speciall
for
our selues
,
or
generall
for
the
whole
Common-weale
.
Speciall
for
our selues
;
to
bridle
the
wantonnesse
of
the
flesh
,
and
to
make
it
the
quicker
to
Praier
,
and
to
all
good
workes
.
General
for
the
whole
Common-weale
,
to
preserue
the
brêed
of
cattle
,
to
maintaine
the
Princes
nauie
,
and
the
Calling
of
the
Fisherman
.
And
the
like
is
affirmed
by
our
moderne
Diuines
,
that
the
Principall
and
right
ends
of
fasting
are
thrée
.
1.
To
make
the
mind
the
more
attentiue
in
the
meditation
of
the
dueties
of
godlinesse
to
bee
performed
.
2.
That
the
rebellion
of
the
flesh
may
bee
subdued
:
For
the
flesh
be-being
pampered
,
becomes
an
instrument
of
all
,
and
all
licentiousnesse
▪
3.
To
professe
our
guiltinesse
,
and
to
testifie
our
humilation
before
GOD
,
for
our
sinnes
and
offences
committed
against
him
.
This
is
proued
by
many
places
of
Scripture
,
as
Numb.
30.
14.
Esay
5.
11.
Rom.
14.
21.
where
the
Apostle
saith
:
Non
est
bonum
,
It
is
not
good
,
neither
to
eat
flesh
nor
drinke
wine
,
whereby
thy
brother
stumbleth
or
is
offended
.
This
is
proued
by
many
examples
of
the
Scripture
,
as
of
Dauid
,
Daniel
,
Tobias
,
Cornelius
,
Paul
,
and
others
.
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
:
Non
ideo
carnes
prohibentur
quia
malae
sunt
,
sed
quia
illarum
epulae
carnis
luxuriam
gignunt
.
Flesh
is
not
therefore
forbidden
because
it
is
ill
,
but
because
the
banquetting
thereof
breedeth
riot
.
Of
S.
Bernard
,
who
saith
:
Abstineo
à
carnibus
,
&c.
I
doe
abstaine
from
flesh
,
lest
whiles
I
doe
too
much
nourish
the
flesh
,
I
doe
also
nourish
the
vices
of
the
flesh
.
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
.
Abstinence
is
for
this
cause
receiued
,
that
it
may
bridle
the
wantonnesse
and
riot
of
the
flesh
.
The
causes
of
fasting
are
many
,
and
specially
4.
-
1.
The
Holy
Ghost
.
-
2.
The
Commandement
of
God
.
-
3.
Faith
.
-
4.
Repentance
.
The
Holy
Ghost
is
the
cause
,
for
three
reasons
.
1.
Because
by
Nature
wee
are
giuen
to
gluttony
and
drunkennesse
,
which
naturall
vices
wee
doe
not
leaue
without
the
grace
of
the
holy
Ghost
.
2.
Because
it
is
not
sufficent
to
abstaine
from
gluttony
and
drunkennesse
,
vnlesse
the
heart
doeth
also
consent
thereunto
.
3
Because
Fasting
is
a
good
worke
,
and
all
good
workes
are
the
fruits
of
the
holy
Ghost
.
Gal.
5.
22.
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
;
because
without
faith
it
can
not
bee
well
done
,
nor
acceptable
vnto
the
Lord
.
For
whatsoeuer
is
without
faith
,
is
sinne
:
and
without
faith
it
is
impossible
to
please
God
.
Repentance
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
.
And
therefore
the
fasting
of
the
Niniuites
was
a
signe
of
their
repentance
;
and
their
repentance
a
signe
and
fruite
of
their
faith
,
whereby
they
beleeued
the
preaching
of
Ionas
.
Thus
much
what
fasting
is
:
How
many
sorts
of
fastings
there
are
:
Of
the
Effects
of
fasting
:
and
the
Causes
of
fasting
.
Now
of
the
Antiquitie
,
Dignitie
&
Necessitie
of
fasting
.
Fasting
is
no
new
inuention
,
nor
any
late
vpstart
.
The
Antiquitie
of
it
doeth
make
it
venerable
;
and
the
Perpetuitie
of
it
vntil
this
day
doeth
highly
grace
it
.
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
.
The
Stories
of
Gentilitie
and
Poetry
,
doe
shewe
the
Antiquitie
of
fasting
most
plainely
.
For
Ceres
had
her
fast
,
Iupiter
his
fast
,
and
Priamus
in
Homer
bewailes
the
death
of
his
sonne
Hector
with
fasting
,
and
in
dust
.
Besides
,
the
Patriarkes
vsed
it
,
the
Prophets
forsooke
it
not
,
and
our
Sauiour
Christ
and
his
Disciples
departed
not
from
it
.
The
Dignitie
of
fasting
is
great
,
eminent
,
and
very
excellent
:
for
it
is
the
exercise
of
nature
,
thepractise
of
Gentilitie
,
&
the
Law
and
the
Gospel
of
Christ
himselfe
.
It
is
comfortable
,
Diuine
,
Medicinable
,
Spirituall
,
wholesome
,
and
an
instrument
to
euerie
good
work
.
It
doeth
administer
wisedome
,
it
doeth
extinguish
the
wicked
desires
of
the
flesh
,
doeth
lift
vp
the
mind
to
heauen
,
it
doth
vnit
man
with
God
,
and
as
Tertullian
sayth
,
It
doeth
cast
out
deuils
.
Nay
our
Sauiour
Christ
himselfe
so
sayth
,
as
wee
may
read
in
Matth.
17.
21.
where
it
is
said
;
This
kind
of
deuils
is
not
cast
out
but
by
Fasting
and
Praier
.
It
is
strange
to
see
what
the
ancient
fathers
haue
written
of
fasting
,
&
how
much
they
haue
attributed
thereunto
.
Athanasius
saith
,
That
it
is
the
meate
of
the
Angels
,
and
that
hee
who
doeth
vse
it
,
is
to
bee
thought
of
Angelicall
order
:
Great
(
sayth
hée
)
is
the
force
of
Fasting
.
Great
things
and
excellent
things
are
done
by
it
.
Basil
saith
thereof
thus
:
Ieiunium
Prophetas
ingenerat
,
&c.
Fasting
doeth
breed
Prophets
,
and
doeth
adde
strength
to
the
mightie
.
In
warres
it
doeth
adde
fortitude
:
in
peace
,
it
doeth
teach
quietnesse
.
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
:
Est
res
sancta
,
opus
coeleste
,
&c.
It
is
an
holy
thing
,
an
heauenly
worke
,
a
gate
of
the
kingdome
,
a
forme
of
the
kingdome
to
come
:
and
hee
that
doeth
it
well
and
holily
,
is
alienated
from
the
world
,
is
made
spirituall
,
and
is
ioyned
to
God
.
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
;
and
(
as
I
said
before
)
to
maintaine
the
Princes
Nauy
,
to
preserue
the
breed
of
Cattell
,
and
the
calling
of
the
Fisherman
.
Of
this
,
I
will
say
euen
as
a
zealous
and
Religious
Diuine
of
ours
saith
in
the
conclusion
of
the
12.
point
of
Fasting
:
It
were
(
saith
he
)
to
bee
wished
,
that
fasting
were
more
vsed
of
all
Christians
,
in
all
places
:
considering
the
Lord
doeth
daily
giue
vs
new
and
speciall
occasions
of
publike
and
priuate
fasting
.
These
words
of
our
Diuine
we
find
to
be
true
:
for
the
All-great
,
and
Euer-gratious
GOD
of
Heauen
,
hath
of
late
giuen
vnto
vs
new
and
speciall
occasions
of
both
priuate
and
publike
fasting
.
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
:
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
.
You
know
,
how
the
Almightie
Lord
hath
shaken
the
sword
of
the
deuouring
Angell
manie
yeeres
together
vpon
the
Citie
of
London
,
and
vpon
most
cities
,
townes
,
and
villages
of
this
Land
,
to
rowse
vs
vp
(
if
it
might
be
)
from
the
sleepe
of
sinne
and
securitie
,
and
to
make
vs
humble
our selues
vnto
him
with
fasting
,
prayer
and
repentance
.
You
know
how
mightily
and
miraculously
the
same
Lord
hath
deliuered
vs
out
of
the
very
iawes
of
death
and
destruction
;
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
the
malice
of
any
earthly
and
infernall
deuill
neuer
practised
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
children
,
yea
,
and
of
whole
Parishes
.
If
now
wee
doe
not
conuert
from
our
wicked
waies
,
and
giue
our selues
to
fasting
,
praier
and
amendement
of
our
liues
,
surely
,
surely
,
some
heauie
,
yet
iust
iudgements
,
yea
,
some
great
and
grieuous
plagues
and
punishments
are
like
to
come
vpon
vs
;
which
God
for
his
mercies
sake
,
Christ
for
his
merits
sake
,
and
the
Holy
Ghost
for
his
Names
sake
,
withdrawe
,
withhold
,
and
keepe
from
vs
.
Thus
much
of
the
fiue
Particulars
obserued
in
the
Action
.
Now
of
the
three
Particulars
and
the
2.
Questions
obserued
in
the
Construction
.
What
Lent
is
.
The
name
of
Lent
was
not
at
first
idely
giuen
,
nor
without
great
reason
&
graue
consideration
.
For
it
doeth
signifie
a
time
of
forty
daies
,
according
to
the
Greeke
and
Latine
denomination
.
Men
in
ancient
times
haue
reuerenced
this
number
of
40.
with
so
great
obseruation
,
that
they
celebrated
a
feast
thereof
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
feast
of
forty
daies
.
This
number
of
fortie
hath
not
lightly
bêen
neglected
,
nor
lewdly
,
nor
loosely
beene
reiected
,
because
it
was
thought
a
mysticall
and
wholesome
number
,
and
verie
significant
in
the
religion
of
expiation
,
penitencie
&
great
mysteries
.
For
forty
daies
and
forty
nights
the
The
children
of
Israel
had
40.
mansions
in
the
wildernesse
.
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
.
Moses
,
Elias
,
and
Christ
Al
which
,
some
Diuines
in
times
past
haue
written
not
to
bee
done
without
the
secret
mysterie
and
proprietie
of
this
number
.
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.
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
.
Gratian
and
others
of
the
Or
the
imitation
of
Gods
conuersation
:
because
in
it
wee
doe
pay
vnto
God
the
tenths
of
the
yeare
.
Some
of
the
ancient
fathers
haue
gone
so
farre
,
that
they
haue
thought
Lent
not
to
be
an
humane
institution
,
but
a
diuine
and
Apostolicall
tradition
,
and
first
broght
into
the
Church
by
the
Apostle
Peter
.
Where
as
likely
&
somewhat
probable
it
is
,
that
the
first
Institution
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
.
For
this
Telesphorus
first
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
.
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
.
Some
vpon
Ashe-wensday
,
and
some
vpon
an
other
time
.
This
time
,
in
times
past
also
hath
bin
diuersly
obserued
.
Some
in
this
time
haue
abstained
from
all
things
which
had
life
in
them
,
as
Pythagoras
did
.
Some
haue
eaten
onely
birds
.
Some
haue
eaten
onely
fishes
.
Some
haue
abstained
from
egges
and
all
kinde
of
flesh
meate
;
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
:
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
confirmed
in
the
Church
of
Rome
,
and
yet
is
specially
obserued
therein
:
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
;
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
.
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
,
or
in
ceremony
,
then
she
hath
departed
from
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
.
The
end
and
purpose
why
and
wherefore
Lent
was
first
ordained
,
was
,
not
onely
to
preserue
the
breede
of
Cattell
,
to
maintaine
the
Princes
Nauie
,
and
the
Calling
of
the
Fisherman
,
but
especially
for
the
worthy
receiuing
of
the
blessed
Sacrament
of
the
Eucharist
The
time
of
Lent
was
ordained
at
this
time
of
the
yeere
,
in
the
Spring
time
,
for
three
reasons
.
1.
By
reason
of
heate
encreasing
,
and
abundance
of
humors
or
moisture
growing
or
comming
on
.
2.
To
preserue
brêed
and
encrease
:
because
at
this
time
there
is
a
generall
bréed
and
encrease
of
all
things
,
3.
Because
of
the
feast
of
the
Lords
Resurrection
,
which
requireth
a
peculiar
Preparation
.
For
the
general
receiuing
of
the
Eucharist
or
Lords
Supper
,
did
alwaies
fall
out
in
the
spring
time
.
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
am
so
far
off
(
saith
he
)
from
thinking
the
instutition
of
Lent
to
be
superfluous
,
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
,
though
the
other
neither
so
long
,
nor
in
them
so
strict
an
obseruation
.
Thus
much
of
the
3.
Particulars
.
Now
of
the
two
Questions
.
The
first
Question
.
Whether
set
daies
and
times
of
abstinence
and
fasting
ought
to
be
commanded
by
authoritie
.
Fastings
are
either
of
mens
own
frée
&
voluntary
accord
,
as
their
particular
deuotion
doeth
mooue
them
thereunto
;
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
,
&
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
this
set
lawe-making
of
fasting
.
For
which
cause
manie
there
bee
that
reiect
and
renounce
the
same
.
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
from
any
other
whose
heresies
may
preiudice
the
credit
&
due
estimation
thereof
,
but
haue
their
ground
in
the
law
of
nature
;
are
allowable
in
Gods
sight
,
were
in
all
ages
heeretofore
vsed
,
and
may
till
the
worlds
end
be
obserued
,
not
without
singular
vse
and
benefit
.
They
haue
their
ground
in
the
law
of
nature
,
because
they
teach
vs
to
kéepe
order
and
moderation
,
sobrietie
and
temperance
in
our
meates
and
drinkes
.
For
nature
doeth
content
her selfe
with
a
litle
.
Nature
is
our
best
guide
,
which
if
we
follow
,
we
shal
neuer
go
astray
.
And
therefore
Cyneas
the
Philosopher
was
of
this
opinion
,
that
when
the
gods
framed
Nature
,
they
went
beyond
their
owne
skil
,
why
?
because
the
maker
(
quoth
hee
)
is
subiect
to
the
thing
made
.
They
are
allowable
in
Gods
sight
,
because
they
are
daies
partly
of
pensiue
humiliation
and
sorrow
,
and
partly
a
signe
of
duety
,
deuotion
,
and
reuerence
towards
God
.
They
were
in
all
ages
héeretofore
vsed
for
preuention
of
disorders
and
riot
,
for
the
preseruation
of
Cattell
,
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
.
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
,
and
to
the
generall
good
,
and
publike
profit
of
the
whole
Common-weale
.
Some
there
bee
that
would
proue
set
dayes
and
times
of
Abstinence
and
fasting
out
of
the
Scripture
,
and
specially
out
of
these
places
;
Leuit.
16.
29.
The
tenth
day
of
the
seuenth
moneth
,
ye
shal
humble
your
soules
.
Leuit.
23.
27.
The
tenth
day
of
this
seuenth
moneth
,
shal
be
a
day
of
reconciliation
.
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
,
as
a
part
of
a
legall
worship
,
which
had
their
end
in
the
death
of
Christ
.
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
.
But
our
set
dayes
and
times
of
Abstinence
and
fasting
are
appointed
and
commanded
to
be
obserued
,
not
for
conscience
or
religions
sake
,
but
for
Ciuill
and
Politike
regards
;
and
not
for
the
priuate
good
,
but
for
the
generall
good
of
the
whole
Common-weale
.
Which
if
they
were
left
to
the
peoples
owne
choise
,
libertie
and
will
,
it
may
soone
bee
coniectured
what
would
follow
thereof
:
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
,
and
good
order
,
without
the
commandement
of
the
superiour
,
and
the
seueritie
of
good
lawes
.
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
.
Which
no
one
will
dislike
or
disdaine
,
vnlesse
hee
bee
like
vnto
Aerius
,
who
opposed
himselfe
against
fasting
,
and
said
:
These
set
fasts
away
with
them
,
they
are
Iewish
,
and
bring
men
vnder
the
yoke
of
seruitude
.
If
I
will
fast
,
let
me
chuse
my
time
to
fast
,
that
Christian
libertie
be
not
abridged
.
I
might
prosecute
this
Question
more
at
large
,
but
I
hope
euerie
charitable
Christian
,
and
equally-minded
man
and
woman
is
heerein
satisfied
.
And
therefore
I
will
conclude
it
with
this
argument
or
this
syllogisme
.
-
Whatsoeuer
is
for
the
general
good
and
publike
profit
of
the
whole
Commonweale
,
that
ought
to
bee
appointed
and
commanded
by
authoritie
:
-
But
set
dayes
and
times
of
Abstinence
and
fasting
are
for
the
generall
good
and
publike
profit
of
the
whole
Common-weale
.
-
Therefore
they
ought
to
bee
appointed
and
commanded
by
authoritie
.
The
other
Question
.
Whether
it
be
a
sinne
wilfully
to
breake
and
to
despise
set
daies
and
times
of
Abstinence
and
fasting
commanded
by
Authoritie
.
To
hold
this
question
affirmatiuely
,
may
peraduenture
seeme
vnto
some
a
Paradox
,
or
rather
a
grosse
errour
and
grieuous
absurdity
.
But
seeing
Kings
and
Princes
are
Christs
deputies
here
on
earth
to
gouerne
the
world
,
and
in
the
Scripture
are
called
gods
:
Seeing
Christ
willed
his
disciples
to
beware
of
offences
;
and
seeing
S.
Paul
willed
the
Corinthians
to
giue
no
offence
neither
to
the
Jewes
,
nor
to
the
Grecians
,
nor
to
the
Church
of
God
;
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
commanded
by
Authorite
;
and
this
shall
bee
proued
vnto
you
by
6.
speciall
arguments
.
-
1.
By
the
fift
Commandement
.
-
2.
By
the
testimony
of
S.
Paul
.
Rom.
13.
1.
-
3.
By
the
definition
of
Sinne
.
.
-
4.
By
Examples
,
-
5.
By
the
Ancient
Fathers
.
-
6.
By
generall
Councels
.
This
is
proued
by
the
fift
Commandement
.
In
the
5.
Commandement
,
which
is
the
first
Commandement
of
the
second
Table
,
we
are
commanded
to
honour
our
Parents
:
where
,
by
honour
is
meant
,
loue
,
feare
,
and
obedience
;
and
by
our
Parents
not
onely
our
naturall
Parents
,
but
all
Kings
,
Princes
,
Gouernours
,
and
Superiours
which
doe
rule
vs
.
Well
then
,
if
we
wilfully
breake
and
despise
set
dayes
and
times
of
Abstinence
and
fasting
commaunded
by
Authoritie
,
we
doe
not
honour
our
Superiors
.
If
wee
doe
not
honour
our
Superiors
,
we
breake
this
Commaundement
.
If
wee
breake
this
Commandement
,
I
hope
none
will
deny
but
we
sinne
.
This
is
proued
by
the
testimony
of
S.
Paul
,
Rom.
13.
1.
where
the
Apostle
saith
:
Let
euery
soule
be
subiect
to
the
higher
power
.
Why
?
because
there
is
no
power
but
of
God
.
We
must
not
(
saith
he
)
resist
the
power
:
for
if
we
resist
the
power
,
we
resist
the
ordinance
of
God
.
They
that
resist
,
what
shall
they
receiue
?
They
shall
receiue
to
themselues
iudgement
.
Heerehence
I
frame
this
argument
.
Whosoeuer
doeth
resist
the
power
,
doth
resist
the
ordinance
of
God
.
But
they
that
wilfullie
breake
and
despise
set
daies
and
times
of
abstinence
and
fasting
commanded
by
Authoritie
,
doe
resist
the
power
.
Therefore
they
doe
resist
the
ordinance
of
God
.
If
therein
they
doe
resist
the
ordinance
of
God
,
who
can
deny
but
that
they
sinne
?
This
is
proued
by
the
definition
of
sinne
.
To
sinne
,
as
S.
Austen
saith
,
is
facere
quod
non
licet
,
to
do
that
which
is
not
lawfull
to
doe
.
Héerehence
I
drawe
this
argument
:
Whosoeuer
doe
that
which
is
not
lawfull
,
doe
sinne
:
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
.
Adam
in
Paradise
was
commanded
Aarons
sonnes
were
commanded
Saul
would
haue
put
his
sonne
Adam
,
Aarons
sonnes
,
and
the
Prophet
of
God
were
punished
of
the
Lord
for
their
not
abstinence
:
and
if
Ionathan
was
in
so
great
danger
,
for
breaking
his
fathers
commandement
in
eating
a
little
honny
:
Is
it
not
a
sinne
before
God
for
vs
,
wilfully
to
breake
and
to
despise
set
daies
and
times
of
Abstinence
,
and
fasting
commanded
by
Authoritie
,
seeing
wee
are
commanded
of
the
Lord
to
submit
our selues
to
our
Princes
ordinances
;
and
bound
in
conscience
truely
and
vnfeinedly
to
obey
them
?
Let
vs
yet
goe
further
.
The
noble
kings
Ezekias
,
Iehosaphat
and
Iosias
,
made
lawes
for
the
exercise
and
the
recalling
of
Gods
seruice
.
That
Christian
and
religious
Emperor
Constantine
made
lawes
also
in
things
pertaining
to
holinesse
towards
God
and
towards
his
Church
.
Theodosius
his
successour
,
tooke
the
same
course
.
King
Alured
or
Alfred
appointed
and
commanded
set
daies
and
times
of
Abstinence
and
fasting
.
And
so
did
king
Edgar
,
Anno
Dom.
958.
Had
it
beene
a
sinne
for
people
in
those
daies
to
haue
broken
these
their
Princes
lawes
and
ordinances
,
wilfully
,
wantonly
,
and
without
cause
?
and
shall
we
thinke
that
it
is
not
a
sinne
for
vs
in
these
daies
to
doe
the
like
?
This
is
proued
by
the
testimony
of
the
ancient
fathers
.
Most
certaine
and
assured
it
is
that
Austen
,
Ambrose
,
and
other
of
the
ancient
fathers
were
of
this
mind
,
and
thought
it
a
sinne
wilfully
to
break
and
to
despise
set
daies
and
times
of
Abstinence
and
fasting
commanded
by
Authoritie
.
S.
Austen
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
:
but
not
to
fast
in
Lent
is
a
sinne
.
S.
Ambr.
in
ser.
25.
de
Quadrag
.
saith
thus
among
many
other
things
,
Non
leue
est
peccatum
.
Jt
is
no
small
sinne
to
breake
a
fast
that
is
commanded
.
Although
these
two
ancient
fathers
had
their
errors
,
and
in
some
sort
thought
corruptly
of
fasting
:
yet
I
will
say
of
them
and
of
their
opinion
concerning
fasting
;
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
,
and
follow
it
also
if
they
affect
peace
.
Well
then
,
if
according
to
master
Hookers
iudgement
al
men
must
néeds
allow
this
opinion
of
these
two
Fathers
,
if
they
fauour
equitie
and
affect
peace
:
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
.
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
.
The
Councell
of
Mentz
vnder
Si
quis
indictum
ieiunium
super
biendo
contempserit
,
&c.
If
any
one
shall
with
pride
contemne
fasting
commanded
,
and
will
not
obserue
it
with
other
Christians
,
let
him
be
accursed
.
The
like
was
established
by
the
Councell
of
Carthage
in
their
63.
Canon
,
By
the
Councell
of
Laodicen
in
their
50.
Canon
,
and
by
the
Councell
of
Toletan
in
their
7.
Canon
.
If
those
Councels
thought
them
fit
to
bee
accursed
and
excommunicate
,
that
would
not
obserue
fasting
commanded
by
Authoritie
;
shall
not
wee
thinke
,
that
they
thought
it
a
sinne
in
them
that
did
wilfully
breake
and
despise
the
same
?
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
,
and
14.
Submit
your selues
to
all
manner
of
ordinance
of
man
,
&c.
But
some
peraduenture
may
say
,
you
haue
spoken
nothing
of
Imber
Fasts
,
and
Fasts
on
Saints
Eues
.
What
can
you
say
of
them
?
are
not
they
altogether
idle
,
superstitious
,
and
to
bee
abolished
?
I
pray
you
giue
mee
leaue
and
I
wil
speake
somewhat
of
them
also
.
And
1.
I
will
shew
you
why
they
were
so
called
.
2.
By
whom
they
were
first
ordained
.
And
3.
the
occasion
why
they
were
ordained
.
They
were
called
Imber-daies
vpon
no
other
reason
and
occasion
,
but
of
eating
bread
baked
vnder
Imbers
or
ashes
.
Whosoeuer
doth
say
otherwise
,
saies
it
either
of
malice
or
ignorance
.
For
the
people
vpon
those
dayes
vsed
to
fast
,
and
to
eate
nothing
but
bread
baked
vnder
Imbers
.
Which
they
did
for
two
causes
.
First
,
to
pay
vnto
God
at
such
times
,
the
tithes
of
their
soules
&
bodies
,
in
thanksgiuing
for
the
fruites
of
the
earth
,
and
the
fruites
of
his
grace
.
Secondly
,
that
the
holy
Ghost
might
the
more
plenteously
bee
powred
downe
vpon
them
which
receiue
holy
orders
.
For
the
Sunday
after
these
Imber-fasts
,
and
at
no
time
els
,
alwaies
hath
beene
,
and
yet
still
is
the
ordering
of
ministers
by
the
Bishops
.
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
Councel
of
Mentz
,
held
vnder
Charles
the
great
,
of
which
I
spake
but
now
,
for
this
intent
,
that
people
vpon
those
daies
should
come
to
the
Church
,
should
fast
to
the
9.
houre
,
and
abstaine
from
flesh
and
all
things
els
.
But
most
certaine
it
is
,
that
these
Imber-fasts
are
most
ancient
,
haue
béene
most
common
,
and
in
all
the
Christian
world
most
religiously
obserued
foure
times
of
the
yeere
:
and
therefore
they
are
called
Ieiunia
quatuor
temporum
,
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
:
because
our
Sauiour
Christ
was
solde
vpon
a
Wensday
,
crucified
vpon
a
Friday
,
died
vpon
a
Saterday
,
and
rested
in
his
sepulcher
.
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
;
because
in
the
time
of
the
Apostles
,
and
along
time
after
,
watchings
,
prayers
,
and
almes-déeds
,
were
accustomed
to
be
ioyned
to
fastings
.
These
fasts
on
saints
eues
were
not
at
first
idely
inuented
,
and
haue
not
in
times
past
beene
fondly
nor
foolishly
obserued
.
And
they
haue
beene
set
(
as
master
Hooker
writeth
,
as
vshers
Concerning
which
,
as
the
Apostle
S.
Paul
said
to
the
Corinthes
,
so
say
I
vnto
you
:
Let
all
things
bee
done
honestly
and
according
to
order
.
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
eminency
and
the
excellency
of
order
;
and
therefore
the
Apostle
concludeth
his
Chapter
with
the
same
.
Will
you
haue
common
dutie
kept
which
Nature
requireth
?
then
let
all
things
be
done
honestly
,
and
according
to
order
.
Will
you
haue
common
law
regarded
which
Pollicie
willeth
?
then
let
all
things
bee
done
honestly
and
according
to
order
.
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
be
faithfull
and
firme
,
louing
and
loyall
subiects
to
our
gracious
Soueraigne
?
then
let
all
things
bee
done
honestly
,
and
according
to
order
.
And
will
you
haue
all
things
to
go
well
with
you
,
and
to
prosper
well
with
you
in
this
world
:
then
let
all
things
be
done
honestly
,
and
according
to
order
.
Without
this
order
,
there
is
no
duety
,
no
deuotion
,
no
charitie
,
no
concord
,
no
law
,
no
loue
,
no
peace
,
plentie
nor
prosperitie
,
no
grace
,
goodnesse
,
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
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
;
we
ought
heere
to
follow
the
example
of
Dauid
,
and
to
chasten
our selues
with
fasting
as
he
did
,
although
by
some
it
bee
turned
to
our
reproofe
.
Of
which
his
fasting
,
Humiliation
was
the
cause
,
euen
as
diuine
speculation
was
the
cause
of
Moses
so
long
fasting
in
the
Mount
.
For
in
the
holy
Scriptures
wee
reade
how
not
only
Kings
fasted
,
as
Dauid
and
Iehosaphat
,
but
Prophets
fasted
,
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
:
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
:
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
,
&
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
.
We
are
all
for
the
most
part
giuen
to
gluttonie
and
gourmandice
,
to
securitie
,
sensualitie
,
and
surfetting
.
We
are
all
now
growen
to
bee
Epicures
,
to
be
Sibarites
,
and
to
loue
the
two
daughters
of
the
horse-leach
,
although
they
sucke
out
all
the
blood
of
our
bodies
.
The
best
feastmaker
,
is
thought
with
some
to
be
the
best
Christian
,
and
the
least
faster
,
is
thought
with
some
not
to
bee
the
least
professour
.
Wee
care
not
for
the
preseruation
of
the
breed
of
Cattell
,
the
maintenance
of
the
Kings
Maiesties
Nauie
,
or
the
Calling
of
the
Fisherman
.
Wee
care
not
for
any
good
Lawes
or
Statutes
whatsoeuer
,
that
enioine
vs
to
Abstmence
and
fasting
,
but
like
Heliogabalus
,
we
will
be
our
own
heires
,
and
make
an
end
of
all
things
our selues
:
like
the
children
of
Israel
when
they
were
without
Kings
,
we
will
doe
that
which
is
good
in
our
owne
eies
:
and
like
the
two
sonnes
of
Aaron
,
Nadab
and
Abihu
we
will
offer
strange
fire
,
although
we
be
burned
in
the
flames
thereof
.
Worshipfull
,
and
beloued
in
the
Lord
,
Men
,
brethren
and
fathers
,
I
pray
you
giue
me
leaue
to
say
thus
much
vnto
you
:
The
wisest
and
the
worthiest
men
of
this
Land
are
perswaded
,
that
the
not
Abstinence
,
fasting
,
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
yet
neuer
more
excesse
,
more
intemperance
,
more
riot
,
more
surferting
,
more
hypocrisie
and
dissimulation
,
&
neuer
worse
and
worser
liuing
.
The
world
is
bold
to
surfet
,
and
hath
taken
an
habite
to
fry
in
words
,
but
to
fréese
in
deeds
;
&
to
bee
rather
a
disputant
than
an
agent
in
Religion
,
and
to
count
sinnes
,
no
sins
,
but
to
turne
them
from
sinnes
,
to
trades
and
occupations
.
The
world
doeth
blush
,
and
doeth
scorne
to
fast
,
because
it
thinkes
it
to
be
an
abridgement
of
Christian
libertie
,
to
bee
Jewish
,
a
Montanizing
,
and
rather
the
bewraying
of
a
disease
then
the
exercising
of
a
vertue
.
And
therefore
some
say
as
they
did
in
the
2.
Chap.
of
Wisdome
:
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
:
Wee
are
a
number
,
and
we
are
borne
to
consume
,
and
eat
fruites
,
and
fill
our
bellies
.
Some
againe
will
fast
,
but
when
?
when
they
list
themselues
,
and
not
otherwise
.
For
when
we
fast
,
they
will
feast
:
and
when
we
feast
,
then
they
will
fast
;
And
out
of
Lent
they
will
eat
flesh
meate
,
though
not
vpon
other
daies
,
yet
vpon
Fridaies
and
Saterdaies
;
and
in
the
time
of
Lent
,
they
will
eate
flesh-meate
seuen
daies
in
the
weeke
:
behauing
themselues
therin
much
like
vnto
them
,
to
whom
it
was
sayd
by
our
Sauiour
Christ
himselfe
:
We
haue
piped
to
you
,
and
yee
haue
not
danced
:
we
haue
mourned
to
you
,
and
yee
haue
not
wept
.
Some
againe
will
kéepe
extraordinary
fasts
;
but
how
?
without
the
knowledge
and
authoritie
of
the
Maiestrate
,
to
preuent
his
decree
,
and
controle
his
gouernment
.
To
such
kind
of
persons
,
that
may
wel
and
truely
bee
said
which
a
reuerend
and
learned
Doctor
hath
written
:
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
.
Many
good
and
wholesome
lawes
and
Statutes
haue
beene
made
and
enacted
to
bridle
the
lust
and
libertie
of
people
in
this
point
,
as
in
the
5.
and
13.
yeere
of
our
late
Queene
ELIZABETH
,
and
in
the
first
yeere
of
our
now
gratious
dread
Soueraign
King
IAMES
;
which
Acte
,
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
.
You
which
are
now
in
place
and
authoritie
,
looke
to
this
good
Act
,
and
to
the
due
execution
thereof
,
as
you
ought
to
doe
.
First
you
your selues
,
giue
good
examples
thereof
in
your
houses
,
to
your
children
,
to
your
seruants
,
and
in
other
places
also
where
you
come
,
Look
to
those
Butchers
,
and
that
without
all
fauour
or
partialitie
,
that
shall
offend
heerein
,
and
to
those
Tauerners
,
Inne-keepers
&
Ale-house-keepers
,
which
make
a
common
course
and
custome
of
offending
heerein
,
and
that
without
any
feare
or
intermission
.
You
which
are
Parents
,
giue
good
examples
thereof
to
your
children
:
and
all
you
which
are
masters
,
mistresses
,
and
dames
of
houses
and
families
,
giue
good
examples
thereof
to
your
seruants
,
to
your
apprentises
,
and
to
others
that
are
with
you
.
Let
the
superior
sort
giue
good
examples
thereof
to
the
inferiour
,
the
richer
to
the
poorer
,
and
the
elder
to
the
yonger
,
without
the
honny
of
hypocrisie
,
or
the
leauen
of
maliciousnesse
,
contempt
or
wilfulnesse
;
that
wee
may
all
liue
in
the
feare
,
die
in
the
fauour
,
rest
in
the
peace
,
rise
in
the
power
,
and
remaine
at
last
in
euerlasting
glorie
with
Jesus
Christ
our
Sauiour
,
to
whom
,
&c.
FINIS
.