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<ttdv2 n="4" t="sermon">

<bkdv3 n="9604"><f t="rl">AN HOMILIE OF GOOD<f t="r">
<bkdv3 n="9605">Workes. And first of Fasting.

<ttdv3 n="1" t="part">

<ttdv4 n="II.4.1-1"><bkdv3 n="9606"><f t="bk">T<f t="bl">HE life which wee liue in this world
<ttdv4 n="II.4.1-2"><bkdv3 n="9607">(good Christian people) is of the free be{\-}
<ttdv4 n="II.4.1-3"><bkdv3 n="9608">nefit of <f t="bll">GOD<f t="bl"> lent vs, yet not to vse it at
<ttdv4 n="II.4.1-4"><bkdv3 n="9609">our pleasure, after our owne fleshly will:
<ttdv4 n="II.4.1-5"><bkdv3 n="9610">but to trade ouer the same in those works
<ttdv4 n="II.4.1-6"><bkdv3 n="9611">which are beseeming them that are be{\-}
<ttdv4 n="II.4.1-7"><bkdv3 n="9612">come new creatures in <name t="ps">Christ</name>. These
<ttdv4 n="II.4.1-8"><bkdv3 n="9613">workes the Apostle calleth good workes,
<ttdv4 n="II.4.1-9"><bkdv3 n="9614">saying, We are <f t="bll">GODS<f t="bl"> workemanship,

<note place="rmargin">
<bkdv3 n="9615"><cit work="NT. Ephesians 2.10"><f t="r">Ephes.2.<f t="bl"></cit>

<ttdv4 n="II.4.1-10"><bkdv3 n="9616">created in <name t="ps">Christ Iesu</name> to good workes,
<ttdv4 n="II.4.1-11"><bkdv3 n="9617">which <f t="bll">GOD<f t="bl"> hath ordained that wee
<ttdv4 n="II.4.1-12"><bkdv3 n="9618">should walke in them. And yet his mea{\-}
<ttdv4 n="II.4.1-13"><bkdv3 n="9619">ning is not by these words, to induce vs,
<ttdv4 n="II.4.1-14"><bkdv3 n="9620">to haue any affiance, or to put any confidence in our workes, as by the me{\-}
<ttdv4 n="II.4.1-15"><bkdv3 n="9621">rite and deseruing of them to purchase to our selues and others remission
<ttdv4 n="II.4.1-16"><bkdv3 n="9622">of sin, and so consequently euerlasting life, for that were mere blasphemie
<ttdv4 n="II.4.1-17"><bkdv3 n="9623">against <f t="bll">GODS<f t="bl"> mercy, and great derogation to the bloodshedding of
<ttdv4 n="II.4.1-18"><bkdv3 n="9624">our Sauiour <name t="ps">Iesus Christ</name>. For it is of the free grace and mercie of
<ttdv4 n="II.4.1-19"><bkdv3 n="9625"><f t="bll">GOD<f t="bl">, by the meditation of the blood of his Sonne <name t="ps">Iesus Christ</name>, with{\-}
<ttdv4 n="II.4.1-20"><bkdv3 n="9626">out merite or deseruing on our part, that our sinnes are forgiuen vs, that
<ttdv4 n="II.4.1-21"><bkdv3 n="9627">we are reconciled and brought againe into his fauour, and are made
<ttdv4 n="II.4.1-22"><bkdv3 n="9628">heires of his heauenly kingdome. Grace (saith S. <f t="r"><name t="ps">Augustine</name><f t="bl">) belonging

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="9629"><cit work="Augustine, `De Diver. Questio. ad Simpli.', bk. 1, quest. 28">August.de
<bkdv3 n="9630">diuer.qu'{\-}
<bkdv3 n="9631">stio.ad Sim{\-}
<bkdv3 n="9632">pli. lib. I
<bkdv3 n="9633">Qu'st.28. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.4.1-23"><bkdv3 n="9634">to <f t="bll">GOD<f t="bl">, who doth call vs, and then hath hee good workes, whosoeuer
<ttdv4 n="II.4.1-24"><bkdv3 n="9635">receiued grace. Good works then bring not forth grace: but are brought
<ttdv4 n="II.4.1-25"><bkdv3 n="9636">forth by grace. The wheele (saith he) turneth round, not to the end that
<ttdv4 n="II.4.1-26"><bkdv3 n="9637">it may be made round: but because it is first made round, therefore it tur{\-}

<bkdv3 n="9638"><fw t="catch">neth</fw>

<bkdv2 type="page" n="82" sig="Gg5v" side="outer" forme="2">

<bkdv3 n="9639"><f t="r"><fw t="pag">82</fw> <fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.4.1-27"><bkdv3 n="9640">neth round. So, no man doth good works, to receiue grace by his good{\-}
<ttdv4 n="II.4.1-28"><bkdv3 n="9641">workes: but because hee hath first receiued grace, therefore consequently
<ttdv4 n="II.4.1-29"><bkdv3 n="9642">he doth good workes. And in another place hee saith: good workes goe

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="9643"><cit work="Augustine, `De Fide et Operibus', chap. 4">August.de
<bkdv3 n="9644">fide |&| ope{\-}
<bkdv3 n="9645">ribus cap.4. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.4.1-30"><bkdv3 n="9646">not before in him which shall afterward be iustified, but good works doe
<ttdv4 n="II.4.1-31"><bkdv3 n="9647">follow after when a man is first iustified. S. <f t="r"><name t="ps">Paul</name><f t="bl"> therefore teacheth,
<ttdv4 n="II.4.1-32"><bkdv3 n="9648">that wee must doe good workes for diuers respects. First, to shew our
<ttdv4 n="II.4.1-33"><bkdv3 n="9649">selues obedient children vnto our heauenly Father, who hath ordained
<ttdv4 n="II.4.1-34"><bkdv3 n="9650">them, that we should walke in them. Secondly, for that they are good
<ttdv4 n="II.4.1-35"><bkdv3 n="9651">declarations and testimonies of our iustification. Thirdly, that others
<ttdv4 n="II.4.1-36"><bkdv3 n="9652">seeing our good workes, may the rather by them be stirred vp and exci{\-}
<ttdv4 n="II.4.1-37"><bkdv3 n="9653">ted to glorifie our Father which is in heauen. Let vs not therefore
<ttdv4 n="II.4.1-38"><bkdv3 n="9654">be slacke to doe good workes, seeing it is the will of <f t="bll">GOD<f t="bl"> that we should
<ttdv4 n="II.4.1-39"><bkdv3 n="9655">walke in them, assuring our selues that at the last day, euery man shall
<ttdv4 n="II.4.1-40"><bkdv3 n="9656">receiue of God for his labour done in true faith, a greater reward then
<ttdv4 n="II.4.1-41"><bkdv3 n="9657">his workes haue deserued. And because somewhat shall now be spoken
<ttdv4 n="II.4.1-42"><bkdv3 n="9658">of one particular good worke, whose commendation is both in the Law
<ttdv4 n="II.4.1-43"><bkdv3 n="9659">and in the Gospel: thus much is said in the beginning generally of all
<ttdv4 n="II.4.1-44"><bkdv3 n="9660">good workes. First, to remoue out of the way of the simple and vnlearned,
<ttdv4 n="II.4.1-45"><bkdv3 n="9661">this dangerous stumbling blocke, that any man should goe about to pur{\-}
<ttdv4 n="II.4.1-46"><bkdv3 n="9662">chase or buy heauen with his workes. Secondly, to take away (so much
<ttdv4 n="II.4.1-47"><bkdv3 n="9663">as may be) from enuious minds, and slanderous tongues, all iust occa{\-}
<ttdv4 n="II.4.1-48"><bkdv3 n="9664">sion of slanderous speaking, as though good workes were reiected. This
<ttdv4 n="II.4.1-49"><bkdv3 n="9665">good worke which now shall be entreated of, is Fasting, which is found
<ttdv4 n="II.4.1-50"><bkdv3 n="9666">in the Scriptures to be of two sorts. The one outward, pertaining to
<ttdv4 n="II.4.1-51"><bkdv3 n="9667">the body, the other inward, in the heart and mind. This outward Fast,
<ttdv4 n="II.4.1-52"><bkdv3 n="9668">is an abstinence from meat, drinke, and all naturall food, yea, from all de{\-}
<ttdv4 n="II.4.1-53"><bkdv3 n="9669">licious pleasures and delectations worldly. When this outward Faste
<ttdv4 n="II.4.1-54"><bkdv3 n="9670">perteineth to one particular man, or to a fewe, and not the whole num{\-}
<ttdv4 n="II.4.1-55"><bkdv3 n="9671">ber of the people, for causes which hereafter shalbe declared, then it is
<ttdv4 n="II.4.1-56"><bkdv3 n="9672">called a priuate fast: But when the whole multitude of men, women and
<ttdv4 n="II.4.1-57"><bkdv3 n="9673">children, in a Towneshippe or citie, yea, though a whole countrey do fast,
<ttdv4 n="II.4.1-58"><bkdv3 n="9674">it is called a publique fast. Such was that fast which the whole multi{\-}
<ttdv4 n="II.4.1-59"><bkdv3 n="9675">tude of the children of Israel were commanded to keepe the tenth day of
<ttdv4 n="II.4.1-60"><bkdv3 n="9676">the seuenth moneth, because almightie God appointed that day to bee a
<ttdv4 n="II.4.1-61"><bkdv3 n="9677">clensing day, a day of atonement, a time of reconciliation, a day where{\-}
<ttdv4 n="II.4.1-62"><bkdv3 n="9678">in the people were cleansed from their sinnes. The order and manner how

<note place="lmargin">
<bkdv3 n="9679"><cit work="OT. Leviticus 16.29-30, 23.27-32"><f t="r">Leuit.16.
<bkdv3 n="9680">and 23.<f t="bl"></cit>

<ttdv4 n="II.4.1-63"><bkdv3 n="9681">it was done, is written in the. xvi. and xxiii. Chapters of <name t="ps">Leuiticus</name>.
<ttdv4 n="II.4.1-64"><bkdv3 n="9682">That day the people did lament, mourne, weepe, and bewaile their for{\-}
<ttdv4 n="II.4.1-65"><bkdv3 n="9683">mer sins. And whosoeuer vpon that day did not humble his soule, be wai{\-}
<ttdv4 n="II.4.1-66"><bkdv3 n="9684">ling his sinnes, as is said, abstaining from all bodily foode, vntill the e{\-}
<ttdv4 n="II.4.1-67"><bkdv3 n="9685">uening, that soule, (saith the almightie <f t="bll">GOD<f t="bl">) should be destroyed from
<ttdv4 n="II.4.1-68"><bkdv3 n="9686">among his people. Wee doe not reade that <f t="r"><name t="ps">Moses</name><f t="bl"> ordeined, by order of
<ttdv4 n="II.4.1-69"><bkdv3 n="9687">law, any dayes of publique fast throughout the whole yeere, more then

<note place="lmargin">
<bkdv3 n="9688"><bibl OT: Zachariah 8.19><f t="r">Zach.8.<f t="bl"></cit>

<ttdv4 n="II.4.1-70"><bkdv3 n="9689">that one day. The Iewes notwithstanding had more times of common
<ttdv4 n="II.4.1-71"><bkdv3 n="9690">fasting, which the Prophet <f t="r"><name t="ps">Zacharie</name><f t="bl"> reciteth to bee the fast of
<ttdv4 n="II.4.1-72"><bkdv3 n="9691">the fourth, the fast of the fifth, the fast of the seuenth, and the fast
<ttdv4 n="II.4.1-73"><bkdv3 n="9692">of the tenth moneth. But for that it appeareth not in the Lawe

<bkdv3 n="9693"><fw t="catch">when</fw>

<bkdv2 type="page" n="83" sig="Gg6r" side="inner" forme="1">

<bkdv3 n="9694"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">83</fw><f t="bl">

<ttdv4 n="II.4.1-74"><bkdv3 n="9695">when they were instituted, it is to bee iudged, that those other times of
<ttdv4 n="II.4.1-75"><bkdv3 n="9696">fasting, more then the fast of the seuenth moneth, were ordained among
<ttdv4 n="II.4.1-76"><bkdv3 n="9697">the Iewes by the appointment of their gouernours, rather of deuotion,
<ttdv4 n="II.4.1-77"><bkdv3 n="9698">then by any expresse commandement giuen from <f t="bll">GOD<f t="bl">. Upon the or{\-}
<ttdv4 n="II.4.1-78"><bkdv3 n="9699">dinance of this generall fast, good men tooke occasion to appoint to them{\-}
<ttdv4 n="II.4.1-79"><bkdv3 n="9700">selues priuate fastes, at such times as they did either earnestly lament
<ttdv4 n="II.4.1-80"><bkdv3 n="9701">and bewaile their sinfull liues, or did addict themselues to more feruent
<ttdv4 n="II.4.1-81"><bkdv3 n="9702">prayer, that it might please <f t="bll">GOD<f t="bl"> to turne his wrath from them, when
<ttdv4 n="II.4.1-82"><bkdv3 n="9703">either they were admonished and brought to the consideration thereof by
<ttdv4 n="II.4.1-83"><bkdv3 n="9704">the preaching of the Prophets, or otherwise when they saw present dan{\-}
<ttdv4 n="II.4.1-84"><bkdv3 n="9705">ger to hang ouer their heades. This sorrowfulnesse of heart, ioyned with
<ttdv4 n="II.4.1-85"><bkdv3 n="9706">fasting, they vttered sometime by their outward behauiour and gesture of
<ttdv4 n="II.4.1-86"><bkdv3 n="9707">body, puting on sackecloth, sprinckeling themselues with ashes and dust,
<ttdv4 n="II.4.1-87"><bkdv3 n="9708">and sitting or lying vpon the earth. For when good men feele in them{\-}
<ttdv4 n="II.4.1-88"><bkdv3 n="9709">selues the heauie burden of sinne, see damnation to bee the reward of it,
<ttdv4 n="II.4.1-89"><bkdv3 n="9710">and behold with the eye of their minde the horrour of hell, they tremble,
<ttdv4 n="II.4.1-90"><bkdv3 n="9711">they quake, and are inwardly touched with sorrowfulnesse of heart for
<ttdv4 n="II.4.1-91"><bkdv3 n="9712">their offences, and cannot but accuse themselues |&| open this their griefe
<ttdv4 n="II.4.1-92"><bkdv3 n="9713">vnto Almighty <f t="bll">GOD<f t="bl">, and call vnto him for mercy. This being done
<ttdv4 n="II.4.1-93"><bkdv3 n="9714">seriously, their minde is so occupied, partly with sorrow and heauinesse,
<ttdv4 n="II.4.1-94"><bkdv3 n="9715">partly with earnest desire to bee deliuered from this danger of hell, and
<ttdv4 n="II.4.1-95"><bkdv3 n="9716">damnation, that all desire of meate and drinke is layd apart, and loth{\-}
<ttdv4 n="II.4.1-96"><bkdv3 n="9717">somenesse of all worldly things and pleasures commeth in place, so that
<ttdv4 n="II.4.1-97"><bkdv3 n="9718">nothing then liketh them more, then to weepe, to lament, to mourne and
<ttdv4 n="II.4.1-98"><bkdv3 n="9719">both with wordes and behauiour of body, to shew themselues weary of
<ttdv4 n="II.4.1-99"><bkdv3 n="9720">this life. Thus did <f t="r"><name t="ps">Dauid</name><f t="bl"> fast, when hee made intercession to Almighty
<ttdv4 n="II.4.1-100"><bkdv3 n="9721"><f t="bll">GOD<f t="bl"> for the childes life, begotten in adultery of <f t="r"><name t="ps">Bethsabe Vrias</name><f t="bl"> wife.
<ttdv4 n="II.4.1-101"><bkdv3 n="9722">King <f t="r"><name t="ps">Achab</name><f t="bl"> fasted after this sort, when it repented him of murdering of
<ttdv4 n="II.4.1-102"><bkdv3 n="9723"><f t="r"><name t="ps">Naboth</name><f t="bl">, bewayling his owne sinfull doings. Such were the Nineuites
<ttdv4 n="II.4.1-103"><bkdv3 n="9724">fast, brought to repentance by <f t="r"><name t="ps">Ionas</name><f t="bl"> preaching. When fourty thousand
<ttdv4 n="II.4.1-104"><bkdv3 n="9725">of the Israelites were slaine in battaile against the Beniamites, the scrip{\-}
<ttdv4 n="II.4.1-105"><bkdv3 n="9726">ture saith All the children of <name t="pl">Israel</name>, and the whole multitude of the peo{\-}
<ttdv4 n="II.4.1-106"><bkdv3 n="9727">ple went to <f t="r"><name t="pl">Bethel</name><f t="bl">, and sate there weeping before the Lord, and fasted all
<ttdv4 n="II.4.1-107"><bkdv3 n="9728">that day till night. So did <f t="r"><name t="ps">Daniel, Hester, Nehemias</name><f t="bl">, and many others in

<note place="rmargin">
<bkdv3 n="9729"><bibl OT: Judges 20.26><f t="r">Iudges 20.<f t="bl"></cit>

<ttdv4 n="II.4.1-108"><bkdv3 n="9730">the old Testament fast. But if any man will say, it is true, so they fasted
<ttdv4 n="II.4.1-109"><bkdv3 n="9731">in deede, but we are not now vnder that yoke of the law, we are set at li{\-}
<ttdv4 n="II.4.1-110"><bkdv3 n="9732">berty by the freedome of the Gospel: therefore those rites |&| customes of the
<ttdv4 n="II.4.1-111"><bkdv3 n="9733">old law bind not vs, except it can be shewed by the Scriptures of the new
<ttdv4 n="II.4.1-112"><bkdv3 n="9734">Testament, or by examples out of the same, the fasting now vnder the Gos{\-}
<ttdv4 n="II.4.1-113"><bkdv3 n="9735">pel, is a restraint of meat, drink, and all bodily food and pleasures from the
<ttdv4 n="II.4.1-114"><bkdv3 n="9736">body, as before. First, that we ought to fast, is a truth more manifest, then
<ttdv4 n="II.4.1-115"><bkdv3 n="9737">that it should here neede to bee prooued, the Scriptures which teach
<ttdv4 n="II.4.1-116"><bkdv3 n="9738">the same, are euident. The doubt therefore that is, is whether when
<ttdv4 n="II.4.1-117"><bkdv3 n="9739">we fast, wee ought to withhold from our bodies all meate and drinke du{\-}
<ttdv4 n="II.4.1-118"><bkdv3 n="9740">ring the time of our fast, or no? That we ought so to doe, may bee well
<ttdv4 n="II.4.1-119"><bkdv3 n="9741">gathered vpon a question mooued by the Pharisees to <name t="ps">Christ</name>, and by his
<ttdv4 n="II.4.1-120"><bkdv3 n="9742">answere againe to the same. Why (say they) doe <f t="r"><name t="ps">Iohns</name><f t="bl"> disciples fast often,

<note place="rmargin">
<bkdv3 n="9743"><cit work="NT. Luke 5.33"><f t="r">Luke 5.<f t="bl"></cit>

<bkdv3 n="9744"><fw t="catch">and</fw>

<bkdv2 type="page" n="84" sig="Gg6r" side="inner" forme="1">

<bkdv3 n="9745"><f t="r"><fw t="pag">84</fw> <fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.4.1-121"><bkdv3 n="9746">and pray, |&| we likewise? but thy disciples eat and drinke, |&| fast not at all.
<ttdv4 n="II.4.1-122"><bkdv3 n="9747">In this smoothe question, they couch vp subtilly this argument or reason:
<ttdv4 n="II.4.1-123"><bkdv3 n="9748">Who so fasteth not, that man is not of <f t="bll">GOD<f t="bl">. For fasting and prayer
<ttdv4 n="II.4.1-124"><bkdv3 n="9749">are workes both commended and commanded of <f t="bll">GOD<f t="bl"> in his Scrip{\-}
<ttdv4 n="II.4.1-125"><bkdv3 n="9750">tures, and all good men, from <name t="ps">Moses</name><f t="bl"> till this time, aswell the Prophets
<ttdv4 n="II.4.1-126"><bkdv3 n="9751">as others, haue exercised themselues in these workes. <name t="ps">Iohn</name> also and his
<ttdv4 n="II.4.1-127"><bkdv3 n="9752">disciples at this day doe fast oft, and pray much, and so doe we the Phari{\-}
<ttdv4 n="II.4.1-128"><bkdv3 n="9753">sees in like maner: But thy disciples fast not at all, which if thou wilt
<ttdv4 n="II.4.1-129"><bkdv3 n="9754">denie, wee can easily prooue it. For whosoeuer eateth and drinketh, fa{\-}
<ttdv4 n="II.4.1-130"><bkdv3 n="9755">steth not. Thy disciples eate and drinke, therefore they fast not. Of this
<ttdv4 n="II.4.1-131"><bkdv3 n="9756">we conclude (say they) necessarily, that neither art thou, nor yet thy dis{\-}
<ttdv4 n="II.4.1-132"><bkdv3 n="9757">ciples, of <f t="bll">GOD<f t="bl">. <name t="ps">Christ</name> maketh answere, saying, Can yee make that
<ttdv4 n="II.4.1-133"><bkdv3 n="9758">the children of the wedding shall fast, while the bridegrome is with them?
<ttdv4 n="II.4.1-134"><bkdv3 n="9759">The dayes shall come, when the bridegrome shall bee taken from them:
<ttdv4 n="II.4.1-135"><bkdv3 n="9760">In those dayes shall they fast. Our Sauiour <name t="ps">Christ</name>, like a good master,
<ttdv4 n="II.4.1-136"><bkdv3 n="9761">defendeth the innocencie of his disciples against the malice of the arro{\-}
<ttdv4 n="II.4.1-137"><bkdv3 n="9762">gant Pharisees, and prooueth that his disciples are not guilty of trans{\-}
<ttdv4 n="II.4.1-138"><bkdv3 n="9763">gressing any iote of <f t="bll">GODS<f t="bl"> Law, although as then they fasted, and in
<ttdv4 n="II.4.1-139"><bkdv3 n="9764">his answere reprooueth the Pharisees of superstition and ignorance.
<ttdv4 n="II.4.1-140"><bkdv3 n="9765">Superstition, because they put a religion in their doings, and ascribed
<ttdv4 n="II.4.1-141"><bkdv3 n="9766"><app>holinesie <rdg resp="IL">holinesse</rdg></app> to the outward worke wrought, not regarding to what end fa{\-}
<ttdv4 n="II.4.1-142"><bkdv3 n="9767">sting is ordeined. Of ignorance, for that they could not discerne betweene
<ttdv4 n="II.4.1-143"><bkdv3 n="9768">time and time. They knew not that there is a time of reioycing and
<ttdv4 n="II.4.1-144"><bkdv3 n="9769">mirth, and a time againe of lamentation and mourning, which both he
<ttdv4 n="II.4.1-145"><bkdv3 n="9770">teacheth in his answere, as shalbe touched more largely hereafter, when
<ttdv4 n="II.4.1-146"><bkdv3 n="9771">we shall shew what time is most fit to fast in.
<ttdv4 n="II.4.1-147"><bkdv3 n="9772">But here, beloued, let vs note, that our Sauiour <name t="ps">Christ</name>, in making his
<ttdv4 n="II.4.1-148"><bkdv3 n="9773">answere to their question, denied not, but confessed that his disciples fa{\-}
<ttdv4 n="II.4.1-149"><bkdv3 n="9774">sted not, and therefore agreeth to the Pharisees in this, as vnto a manifest
<ttdv4 n="II.4.1-150"><bkdv3 n="9775">trueth: that who so eateth and drinketh, fasteth not. Fasting then, euen
<ttdv4 n="II.4.1-151"><bkdv3 n="9776">by <name t="ps">Christs</name> assent, is a withholding of meate, drinke, and all naturall foode
<ttdv4 n="II.4.1-152"><bkdv3 n="9777">from the body, for the determined time of fasting. And that it was vsed
<ttdv4 n="II.4.1-153"><bkdv3 n="9778">in the primitiue Church, appeareth most euidently by the <f t="r"><name t="pl">Chalcedon</name><f t="bl"> coun{\-}
<ttdv4 n="II.4.1-154"><bkdv3 n="9779">cell, one of the foure first generall councels. The fathers assembled there,
<ttdv4 n="II.4.1-155"><bkdv3 n="9780">to the number of <f t="r">630<f t="bl">. considering with themselues how acceptable a
<ttdv4 n="II.4.1-156"><bkdv3 n="9781">thing fasting is to <f t="bll">GOD<f t="bl">, when it is vsed according to his word: Againe,
<ttdv4 n="II.4.1-157"><bkdv3 n="9782">hauing before their eyes also the great abuses of the same crept into the
<ttdv4 n="II.4.1-158"><bkdv3 n="9783">Church at those dayes, through the negligence of them which should haue
<ttdv4 n="II.4.1-159"><bkdv3 n="9784">taught the people the right vse thereof, and by vaine gloses, deuised of
<ttdv4 n="II.4.1-160"><bkdv3 n="9785">men: to reforme the sayd abuses, and to restore this so good and godly a
<ttdv4 n="II.4.1-161"><bkdv3 n="9786">worke, to the true vse thereof, decreed in that councell, that euery person
<ttdv4 n="II.4.1-162"><bkdv3 n="9787">aswell in his priuate as publique fast, should continue all the day with{\-}
<ttdv4 n="II.4.1-163"><bkdv3 n="9788">out meate and drinke, till after the Euening prayer. And whosoeuer did
<ttdv4 n="II.4.1-164"><bkdv3 n="9789">eate or drinke before the Euening prayer was ended, should be accounted
<ttdv4 n="II.4.1-165"><bkdv3 n="9790">and reputed not to consider the puritie of his fast. This Canon teacheth
<ttdv4 n="II.4.1-166"><bkdv3 n="9791">so euidently how fasting was vsed in the primitiue Church, as by words
<ttdv4 n="II.4.1-167"><bkdv3 n="9792">it cannot be more plainely expressed.

<bkdv3 n="9793"><fw t="catch">Fasting</fw>


<bkdv1 type="gathering" n="18" format="folio" in="6s">
<bkdv2 type="page" n="85" sig="Hh1r" side="outer" forme="1">

<bkdv3 n="9794"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">85</fw><f t="bl">

<ttdv4 n="II.4.1-168"><bkdv3 n="9795">Fasting then, by the decree of those sixe hundred and thirty fathers,
<ttdv4 n="II.4.1-169"><bkdv3 n="9796">grounding their determination in this matter vpon the sacred Scrip{\-}
<ttdv4 n="II.4.1-170"><bkdv3 n="9797">tures, and long continued vsage or practise, both of the Prophets and
<ttdv4 n="II.4.1-171"><bkdv3 n="9798">other godly persons, before the comming of <name t="ps">Christ</name>, and also of the Apo{\-}
<ttdv4 n="II.4.1-172"><bkdv3 n="9799">stles and other deuout men in the new Testament, is, a withholding
<ttdv4 n="II.4.1-173"><bkdv3 n="9800">of meate, drinke, and all naturall foode from the body, for the determi{\-}
<ttdv4 n="II.4.1-174"><bkdv3 n="9801">ned time of fasting. Thus much is spoken hitherto, to make plaine vn{\-}
<ttdv4 n="II.4.1-175"><bkdv3 n="9802">to you what fasting is. Now hereafter shall be shewed the true and right
<ttdv4 n="II.4.1-176"><bkdv3 n="9803">vse of fasting.
<ttdv4 n="II.4.1-177"><bkdv3 n="9804">Good workes are not all of one sort. For some are of themselues and of
<ttdv4 n="II.4.1-178"><bkdv3 n="9805">their owne proper nature alwayes good: as to loue <f t="bll">GOD<f t="bl"> aboue all
<ttdv4 n="II.4.1-179"><bkdv3 n="9806">things, to loue thy neighbour as thy selfe, to honour thy father and mo{\-}
<ttdv4 n="II.4.1-180"><bkdv3 n="9807">ther, to honour the higher powers, to giue to euery man that which is
<ttdv4 n="II.4.1-181"><bkdv3 n="9808">his due, and such like. Other workes there bee, which considered in
<ttdv4 n="II.4.1-182"><bkdv3 n="9809">themselues, without further respect, are of their owne nature meerly in{\-}
<ttdv4 n="II.4.1-183"><bkdv3 n="9810">different, that is, neither good nor euill, but take their denomination of
<ttdv4 n="II.4.1-184"><bkdv3 n="9811">the vse or ende whereunto they serue. Which workes hauing a good
<ttdv4 n="II.4.1-185"><bkdv3 n="9812">end, are called good workes, and are so in deede: but yet that commeth
<ttdv4 n="II.4.1-186"><bkdv3 n="9813">not of themselues, but of the good end whereunto they are referred. On
<ttdv4 n="II.4.1-187"><bkdv3 n="9814">the other side; if the end that they serue vnto, bee euill, it can not then
<ttdv4 n="II.4.1-188"><bkdv3 n="9815">otherwise bee, but that they must needes bee euill also. Of this sort of
<ttdv4 n="II.4.1-189"><bkdv3 n="9816">workes, is fasting, which of it selfe is a thing meerely indifferent: but
<ttdv4 n="II.4.1-190"><bkdv3 n="9817">it is made better or worse by the ende that it serueth vnto. For when
<ttdv4 n="II.4.1-191"><bkdv3 n="9818">it respecteth a good ende, it is a good worke: but the ende being euill,
<ttdv4 n="II.4.1-192"><bkdv3 n="9819">the worke it selfe is also euill. To fast then with this perswasion of
<ttdv4 n="II.4.1-193"><bkdv3 n="9820">minde, that our fasting, and our good workes, can make vs perfect and
<ttdv4 n="II.4.1-194"><bkdv3 n="9821">iust men, and finally, bring vs to heauen: this is a diuelish perswasion,
<ttdv4 n="II.4.1-195"><bkdv3 n="9822">and that fast is so far of from pleasing <f t="bll">GOD<f t="bl">, that it refuseth his mer{\-}
<ttdv4 n="II.4.1-196"><bkdv3 n="9823">cy, and is altogether derogatory to the merites of <name t="ps">Christs</name> death, and his
<ttdv4 n="II.4.1-197"><bkdv3 n="9824">pretious bloodshedding. This doeth the parable of the Pharisee and the

<note place="rmargin">
<bkdv3 n="9825"><cit work="NT. Luke 18.10-13"><f t="r">Luke 28.<f t="bl"></cit>

<ttdv4 n="II.4.1-198"><bkdv3 n="9826">Publicane teach. Two men (sayth <name t="ps">Christ</name>) went vp together into the
<ttdv4 n="II.4.1-199"><bkdv3 n="9827">Temple to pray, the one a Pharisee, the other a Publicane: The Phari{\-}
<ttdv4 n="II.4.1-200"><bkdv3 n="9828">see stood and prayed thus with himselfe: I thanke thee, O <f t="bll">GOD<f t="bl">, that
<ttdv4 n="II.4.1-201"><bkdv3 n="9829">I am not as other men are, extortioners, vniust, adulterers, and as this
<ttdv4 n="II.4.1-202"><bkdv3 n="9830">publicane is, I fast twise in the weeke, I giue tithes of all that I possesse.
<ttdv4 n="II.4.1-203"><bkdv3 n="9831">The Publicane stood a farre of, and would not lift vp his eyes to heauen,
<ttdv4 n="II.4.1-204"><bkdv3 n="9832">but smote his brest, and said, <f t="bll">GOD<f t="bl"> bee mercifull to me a sinner. In the
<ttdv4 n="II.4.1-205"><bkdv3 n="9833">person of this Pharisee, our Sauiour <name t="ps">Christ</name> setteth out to the eye, and
<ttdv4 n="II.4.1-206"><bkdv3 n="9834">to the iudgement of the world, a perfect, iust, and righteous man, such a
<ttdv4 n="II.4.1-207"><bkdv3 n="9835">one as is not spotted with those vices that men commonly are infected
<ttdv4 n="II.4.1-208"><bkdv3 n="9836">with, extortion, bribery, polling and pilling their neighbour, robbers and
<ttdv4 n="II.4.1-209"><bkdv3 n="9837">spoylers of common weales, crafty, |&| subtile in chopping and changing,
<ttdv4 n="II.4.1-210"><bkdv3 n="9838">vsing false weightes, and detestable periury in their buying and selling,
<ttdv4 n="II.4.1-211"><bkdv3 n="9839">fornicators, adulterers, |&| vicious liuers. The Pharisee was no such man,
<ttdv4 n="II.4.1-212"><bkdv3 n="9840">neither faulty in any such like notorious crime. But where other trans{\-}
<ttdv4 n="II.4.1-213"><bkdv3 n="9841">gressed by leauing things vndone, which yet the Lawe required: this
<ttdv4 n="II.4.1-214"><bkdv3 n="9842">man did more then was requisite by the Law. For hee fasted thrise in the

<bkdv3 n="9843"><fw t="sig">Hh</fw><fw t="catch">weeke,</fw>

<bkdv2 type="page" n="86" sig="Hh1v" side="inner" forme="1">

<bkdv3 n="9844"><f t="r"><fw t="pag">86</fw> <fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.4.1-215"><bkdv3 n="9845">weeke, and gaue tithes of all that hee had. What could the world then
<ttdv4 n="II.4.1-216"><bkdv3 n="9846">iustly blame in this man? yea, what outward thing more could bee de{\-}
<ttdv4 n="II.4.1-217"><bkdv3 n="9847">sired to be in him, to make him a more perfect and a more iust man? True{\-}
<ttdv4 n="II.4.1-218"><bkdv3 n="9848">ly nothing by mans iudgement: And yet our Sauiour <name t="ps">Christ</name> preferreth
<ttdv4 n="II.4.1-219"><bkdv3 n="9849">the poore Publicane without fasting before him with his fast. The cause
<ttdv4 n="II.4.1-220"><bkdv3 n="9850">why hee doeth so, is manifest. For the publicane hauing no good workes
<ttdv4 n="II.4.1-221"><bkdv3 n="9851">at all to trust vnto, yeelded vp himselfe vnto <f t="bll">GOD<f t="bl">, confessing his
<ttdv4 n="II.4.1-222"><bkdv3 n="9852">sinnes, and hoped certainely to bee saued by <f t="bll">GODS<f t="bl"> free mercie onely.
<ttdv4 n="II.4.1-223"><bkdv3 n="9853">The Pharisee gloried, and trusted so much to his workes, that he thought
<ttdv4 n="II.4.1-224"><bkdv3 n="9854">himselfe sure ynough without mercy, and that hee should come to heauen
<ttdv4 n="II.4.1-225"><bkdv3 n="9855">by his fasting and other deeds. To this end serueth that parable. For it is
<ttdv4 n="II.4.1-226"><bkdv3 n="9856">spoken to them that trusted in themselues, that they were righteous, and
<ttdv4 n="II.4.1-227"><bkdv3 n="9857">despised other. Now because the Pharisee directeth his worke to an
<ttdv4 n="II.4.1-228"><bkdv3 n="9858">euill ende, seeking by them iustification, which in deede is the proper
<ttdv4 n="II.4.1-229"><bkdv3 n="9859">worke of <f t="bll">GOD<f t="bl">, without our merites, his fasting twise in the weeke,
<ttdv4 n="II.4.1-230"><bkdv3 n="9860">and all his other workes, though they were neuer so many, and seemed
<ttdv4 n="II.4.1-231"><bkdv3 n="9861">to the world neuer so good and holy, yet in very deede before <f t="bll">GOD<f t="bl"> they
<ttdv4 n="II.4.1-232"><bkdv3 n="9862">are altogether euill and abominable. The marke also that the Hypo{\-}
<ttdv4 n="II.4.1-233"><bkdv3 n="9863">crites shoote at with their fast, is, to appeare holy in the eye of the world,
<ttdv4 n="II.4.1-234"><bkdv3 n="9864">and so to winne commendation and praise of men. But our Saui{\-}

<note place="lmargin">
<bkdv3 n="9865"><cit work="NT. Matthew 6.2"><f t="r">Matt.6.<f t="bl"></cit>

<ttdv4 n="II.4.1-235"><bkdv3 n="9866">our <name t="ps">Christ</name> sayth of them, they haue their reward, that is, they haue
<ttdv4 n="II.4.1-236"><bkdv3 n="9867">prayse and commendation of men, but of <f t="bll">GOD<f t="bl"> they haue none at
<ttdv4 n="II.4.1-237"><bkdv3 n="9868">all. For whatsoeuer tendeth to an euill end, is it selfe, by that euill
<ttdv4 n="II.4.1-238"><bkdv3 n="9869">end, made euill also. Againe, so long as wee keepe vngodlinesse in our
<ttdv4 n="II.4.1-239"><bkdv3 n="9870">hearts, |&| suffer wicked thoughts to tarry there, though we fast as oft as
<ttdv4 n="II.4.1-240"><bkdv3 n="9871">did either S. <f t="r"><name t="ps">Paul</name><f t="bl">, or <f t="r"><name t="ps">Iohn</name><f t="bl"> Baptist, and keepe it as straightly as did the
<ttdv4 n="II.4.1-241"><bkdv3 n="9872">Niniuites: yet shall it bee not only vnprofitable to vs, but also a thing

<note place="lmargin">
<bkdv3 n="9873"><bibl OT: Isaiah 1.13-14><f t="r">Esay.1.<f t="bl"></cit>

<ttdv4 n="II.4.1-242"><bkdv3 n="9874">that greatly displeaseth Almighty <f t="bll">GOD<f t="bl">. For he sayth, that his soule ab{\-}
<ttdv4 n="II.4.1-243"><bkdv3 n="9875">horreth and hateth such fastings, yea they are a burden vnto him, and he
<ttdv4 n="II.4.1-244"><bkdv3 n="9876">is weary of bearing them. And therefore hee enueieth most sharpely a{\-}
<ttdv4 n="II.4.1-245"><bkdv3 n="9877">gainst them, saying by the mouth of the Prophet <f t="r"><name t="ps">Esay</name><f t="bl">, Behold, when

<note place="lmargin">
<bkdv3 n="9878"><bibl OT: Isaiah 58.3-5><f t="r">Esay.8.<f t="bl"></cit>

<ttdv4 n="II.4.1-246"><bkdv3 n="9879">you fast, your lust remaineth still, for doe ye no lesse violence to your debt{\-}
<ttdv4 n="II.4.1-247"><bkdv3 n="9880">ters. Loe, ye fast to strife and debate, and to smite with the fist of wicked{\-}
<ttdv4 n="II.4.1-248"><bkdv3 n="9881">nesse. Now ye shall not fast thus, that you may make your voice to be heard
<ttdv4 n="II.4.1-249"><bkdv3 n="9882">aboue. Thinke yee this fast pleaseth me, that a man should chasten him{\-}
<ttdv4 n="II.4.1-250"><bkdv3 n="9883">selfe for a day? should that bee called a fasting, or a day that pleaseth the
<ttdv4 n="II.4.1-251"><bkdv3 n="9884">Lord? Now dearely beloued, seeing that Almighty <f t="bll">GOD<f t="bl"> alloweth not
<ttdv4 n="II.4.1-252"><bkdv3 n="9885">our fast for the works sake, but chiefely respecteth our heart how it is af{\-}
<ttdv4 n="II.4.1-253"><bkdv3 n="9886">fected, |&| then esteemeth our fast either good or euill by the end that it ser{\-}
<ttdv4 n="II.4.1-254"><bkdv3 n="9887">ueth for: it is our part to rent our hearts, |&| not our garments as we are

<note place="lmargin">
<bkdv3 n="9888"><bibl OT: Joel 2.12-13><f t="r">Ioel.2.<f t="bl"></cit>

<ttdv4 n="II.4.1-255"><bkdv3 n="9889">aduertised by the Prophet <f t="r"><name t="ps">Ioel</name><f t="bl">, that is, our sorrow and mourning must
<ttdv4 n="II.4.1-256"><bkdv3 n="9890">bee inward in heart, and not in outward shew onely, yea, it is requisite
<ttdv4 n="II.4.1-257"><bkdv3 n="9891">that first before all thinges, wee cleanse our heartes from sinne, and then
<ttdv4 n="II.4.1-258"><bkdv3 n="9892">to direct our fast to such an end as <f t="bll">GOD<f t="bl"> will allowe to be good.
<ttdv4 n="II.4.1-259"><bkdv3 n="9893">There bee three endes, whereunto if our fast bee directed, it is then a
<ttdv4 n="II.4.1-260"><bkdv3 n="9894">worke profitable to vs, and accepted of <f t="bll">GOD<f t="bl">.

<bkdv3 n="9895"><fw t="catch">The</fw>

<bkdv2 type="page" n="87" sig="Hh2r" side="outer" forme="2">

<bkdv3 n="9896"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">87</fw><f t="bl">

<ttdv4 n="II.4.1-261"><bkdv3 n="9897">The first is, to chastise the flesh, that it be not too wanton, but tamed
<ttdv4 n="II.4.1-262"><bkdv3 n="9898">and brought in subiection to the spirit. This respect had Saint <f t="r"><name t="ps">Paul</name><f t="bl"> in
<ttdv4 n="II.4.1-263"><bkdv3 n="9899">his fast, when he sayd, I chastice my body, and bring it into subiection,

<note place="rmargin">
<bkdv3 n="99264"><cit work="NT. 1 Corinthians 9.27"><f t="r">1.Cor.9.<f t="bl"></cit>

<ttdv4 n="II.4.1-265"><bkdv3 n="9901">lest by any meanes it commeth to passe, that when I haue preached to o{\-}
<ttdv4 n="II.4.1-266"><bkdv3 n="9902">ther, I my selfe be found a castaway.
<ttdv4 n="II.4.1-267"><bkdv3 n="9903">The second, that the spirit may be more earnest and feruent to prayer.

<note place="rmargin">
<bkdv3 n="9904"><cit work="NT. Acts 13.2-3"><f t="r">Acts 13.<f t="bl"></cit>

<ttdv4 n="II.4.1-268"><bkdv3 n="9905">To this end fasted the Prophets and teachers that were at <name t="pl">Antioch</name>, be{\-}
<ttdv4 n="II.4.1-269"><bkdv3 n="9906">fore they sent foorth <f t="r"><name t="ps">Paul</name><f t="bl"> and <f t="r"><name t="ps">Barnabas</name><f t="bl"> to preach the Gospel. The same
<ttdv4 n="II.4.1-270"><bkdv3 n="9907">two Apostles fasted for the like purpose, when they commended to <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.4.1-271"><bkdv3 n="9908">by their earnest prayers, the congregations that were at <f t="r"><name t="pl">Antioch, Pvsidia</name><f t="bl">,

<note place="rmargin">
<bkdv3 n="9909"><cit work="NT. Acts 14.21-23"><f t="r">Acts 14<f t="bl"></cit>

<ttdv4 n="II.4.1-272"><bkdv3 n="9910"><f t="r"><name t="pl">Iconium</name><f t="bl">, and <f t="r"><name t="pl">Lystra</name><f t="bl">, as we read in the Acts of the Apostles.
<ttdv4 n="II.4.1-273"><bkdv3 n="9911">The third, that our fast bee a testimonie and witnesse with vs before
<ttdv4 n="II.4.1-274"><bkdv3 n="9912"><f t="bll">GOD<f t="bl">, of our humble submission to his high maiesty, when we confesse
<ttdv4 n="II.4.1-275"><bkdv3 n="9913">and acknowledge our sinnes vnto him, and are inwardly touched with
<ttdv4 n="II.4.1-276"><bkdv3 n="9914">sorrowfulnesse of heart, bewayling the same in the affliction of our bo{\-}
<ttdv4 n="II.4.1-277"><bkdv3 n="9915">dies. These are the three ends, or right vses of fasting. The first belong{\-}
<ttdv4 n="II.4.1-278"><bkdv3 n="9916">eth most properly to priuate fast. The other two are common, aswell to
<ttdv4 n="II.4.1-279"><bkdv3 n="9917">publike fast, as to priuate: and thus much for the vse of fasting. Lord
<ttdv4 n="II.4.1-280"><bkdv3 n="9918">haue mercy vpon vs, and giue vs grace, that while wee liue in this mise{\-}
<ttdv4 n="II.4.1-281"><bkdv3 n="9919">rable world, we may through thy helpe bring forth this, and such other
<ttdv4 n="II.4.1-282"><bkdv3 n="9920">fruites of the spirit, commended and commanded in thy holy word, to the
<ttdv4 n="II.4.1-283"><bkdv3 n="9921">glory of thy Name, and to our comforts, that after the race of this
<ttdv4 n="II.4.1-284"><bkdv3 n="9922">wretched life, we may liue euerlastingly with thee in thy hea{\-}
<ttdv4 n="II.4.1-285"><bkdv3 n="9923">uenly kingdome, not for the merits and worthinesse of our
<ttdv4 n="II.4.1-286"><bkdv3 n="9924">workes, but for thy mercies sake, and the merites
<ttdv4 n="II.4.1-287"><bkdv3 n="9925">of thy deare Sonne <name t="ps">Iesus Christ</name>, to whom
<ttdv4 n="II.4.1-288"><bkdv3 n="9926">with thee |&| the Holy Ghost, be all laud,
<ttdv4 n="II.4.1-289"><bkdv3 n="9927">honour, and glory, for euer and
<ttdv4 n="II.4.1-290"><bkdv3 n="9928">euer. Amen.

<bkdv3 n="9929"><fw t="sig"><f t="r">Hh2</fw><fw t="catch">{P} The</fw>

<bkdv2 type="page" n="88" sig="Hh2v" side="inner" forme="2">

<bkdv3 n="9930"><f t="r"><fw t="pag">88</fw>

<ttdv3 n="2" t="part">

<bkdv3 n="9931">{P} <f t="r">The second part of the Homily
<bkdv3 n="9932"><f t="i">of Fasting. <f t="bl">

<ttdv4 n="II.4.2-291"><bkdv3 n="9933"><f t="bk">I<f t="bl">N the former Homilie (beloued) was shewed, that among
<ttdv4 n="II.4.2-292"><bkdv3 n="9934">the people of the Iewes, fasting as it was commanded
<ttdv4 n="II.4.2-293"><bkdv3 n="9935">them from God by <f t="r"><name t="ps">Moses</name><f t="bl">, was to abstaine the whole day,
<ttdv4 n="II.4.2-294"><bkdv3 n="9936">from morning till night, from meat, drink, |&| all maner of
<ttdv4 n="II.4.2-295"><bkdv3 n="9937">food, that nourisheth the body, |&| that whoso tasted ought
<ttdv4 n="II.4.2-296"><bkdv3 n="9938">before the euening, on the day appointed to fasting, was
<ttdv4 n="II.4.2-297"><bkdv3 n="9939">accounted among them a breaker of his fast. Which order,
<ttdv4 n="II.4.2-298"><bkdv3 n="9940">though it seemeth strange to some in these our dayes, because it hath not
<ttdv4 n="II.4.2-299"><bkdv3 n="9941">been so generally vsed in this Realme of many yeeres past: yet that it was
<ttdv4 n="II.4.2-300"><bkdv3 n="9942">so among Gods people (I meane the Iewes) whom before the comming
<ttdv4 n="II.4.2-301"><bkdv3 n="9943">of our Sauiour <name t="ps">Christ</name>, <f t="bll">GOD<f t="bl"> did vouchsafe to chuse vnto himselfe, a
<ttdv4 n="II.4.2-302"><bkdv3 n="9944">peculiar people aboue all other nations of the earth, and that our Saui{\-}
<ttdv4 n="II.4.2-303"><bkdv3 n="9945">our <name t="ps">Christ</name> so vnderstood it, and the Apostles after <name t="ps">Christs</name> ascension did so
<ttdv4 n="II.4.2-304"><bkdv3 n="9946">vse it, was there sufficiently prooued by the testimonies and examples of
<ttdv4 n="II.4.2-305"><bkdv3 n="9947">the holy Scriptures, aswell of the new Testament, as of the old. The
<ttdv4 n="II.4.2-306"><bkdv3 n="9948">true vse of fasting was there also shewed. In this second part of this
<ttdv4 n="II.4.2-307"><bkdv3 n="9949">Homilie shalbe shewed, that no constitution or Law made by man, for
<ttdv4 n="II.4.2-308"><bkdv3 n="9950">things which of their owne proper nature be meere indifferent, can binde
<ttdv4 n="II.4.2-309"><bkdv3 n="9951">the conscience of Christian men to a perpetuall obseruation and keeping
<ttdv4 n="II.4.2-310"><bkdv3 n="9952">thereof, but that the higher powers haue full liberty to alter and change
<ttdv4 n="II.4.2-311"><bkdv3 n="9953">euery such law and ordinance, either Ecclesiasticall or Politicall, when
<ttdv4 n="II.4.2-312"><bkdv3 n="9954">time and place shall require. But first an answere shall be made to a que{\-}
<ttdv4 n="II.4.2-313"><bkdv3 n="9955">stion that some may make, demanding what iudgement wee ought to
<ttdv4 n="II.4.2-314"><bkdv3 n="9956">haue of such abstinences as are appointed by publike order and Lawes
<ttdv4 n="II.4.2-315"><bkdv3 n="9957">made by Princes, and by the authority of the Magistrates, vpon policy,
<ttdv4 n="II.4.2-316"><bkdv3 n="9958">not respecting any Religion at all in the same. As when any Realme in
<ttdv4 n="II.4.2-317"><bkdv3 n="9959">consideration of the maintayning of fisher townes bordering vpon the
<ttdv4 n="II.4.2-318"><bkdv3 n="9960">seas, and for the encrease of fisher men, of whom doe spring Mariners to
<ttdv4 n="II.4.2-319"><bkdv3 n="9961">goe vpon the sea, to the furnishing of the nauie of the Realme, whereby
<ttdv4 n="II.4.2-320"><bkdv3 n="9962">not onely commodities of other countries may bee transported, but also
<ttdv4 n="II.4.2-321"><bkdv3 n="9963">may be a necessary defence to resist the inuasion of the aduersary.
<ttdv4 n="II.4.2-322"><bkdv3 n="9964">For the better vnderstanding of this question, it is necessary that wee
<ttdv4 n="II.4.2-323"><bkdv3 n="9965">make a difference betweene the policies of Princes, made for the ordering
<ttdv4 n="II.4.2-324"><bkdv3 n="9966">of their common weales, in prouision of things seruing to the most sure
<ttdv4 n="II.4.2-325"><bkdv3 n="9967">defence of their subiects and countreyes, and betweene Ecclesiasticall po{\-}
<ttdv4 n="II.4.2-326"><bkdv3 n="9968">licies, in prescribing such workes, by which, as secondary meanes,
<ttdv4 n="II.4.2-327"><bkdv3 n="9969"><f t="bll">GODS<f t="bl"> wrath may be pacified, and his mercy purchased. Positiue

<bkdv3 n="9970"><fw t="catch">lawes</fw>

<bkdv2 type="page" n="89" sig="Hh3r" side="outer" forme="3">

<bkdv3 n="9971"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">89</fw><f t="bl">

<ttdv4 n="II.4.2-328"><bkdv3 n="9972">lawes made by Princes, for conseruation of their policie, not repugnant
<ttdv4 n="II.4.2-329"><bkdv3 n="9973">vnto <f t="bll">GODS<f t="bl"> Law, ought of all Christian subiects with reuerence of
<ttdv4 n="II.4.2-330"><bkdv3 n="9974">the Magistrate to bee obeyed, not onely for feare of punishment, but also
<ttdv4 n="II.4.2-331"><bkdv3 n="9975">(as the Apostle saith) for conscience sake. Conscience I say, not of the
<ttdv4 n="II.4.2-332"><bkdv3 n="9976">thing which of it owne nature is indifferent: but of our obedience,
<ttdv4 n="II.4.2-333"><bkdv3 n="9977">which by the Law of <f t="bll">GOD<f t="bl"> wee owe vnto the Magistrate, as vnto
<ttdv4 n="II.4.2-334"><bkdv3 n="9978"><f t="bll">GODS<f t="bl"> minister. By which positiue lawes, though wee subiects for
<ttdv4 n="II.4.2-335"><bkdv3 n="9979">certaine times and dayes appointed, bee restrained from some kindes of
<ttdv4 n="II.4.2-336"><bkdv3 n="9980">meates and drinke, which <f t="bll">GOD<f t="bl"> by his holy word hath left free to bee
<ttdv4 n="II.4.2-337"><bkdv3 n="9981">taken and vsed of all men with thankesgiuing in all places, and at all
<ttdv4 n="II.4.2-338"><bkdv3 n="9982">times: yet for that such lawes of Princes and other Magistrates are not
<ttdv4 n="II.4.2-339"><bkdv3 n="9983">made to put holinesse in one kinde of meate and drinke more then another,
<ttdv4 n="II.4.2-340"><bkdv3 n="9984">to make one day more holy then another, but are grounded meerely vpon
<ttdv4 n="II.4.2-341"><bkdv3 n="9985">policie, all subiects are bound in conscience to keepe them by <f t="bll">GODS<f t="bl">
<ttdv4 n="II.4.2-342"><bkdv3 n="9986">commandement, who by the Apostle willeth all without exception, to
<ttdv4 n="II.4.2-343"><bkdv3 n="9987">submit themselues vnto the authority of the higher powers. And in this
<ttdv4 n="II.4.2-344"><bkdv3 n="9988">point concerning our dueties which be here dwelling in England, enui{\-}
<ttdv4 n="II.4.2-345"><bkdv3 n="9989">roned with the sea as we be, we haue great occasion in reason to take the
<ttdv4 n="II.4.2-346"><bkdv3 n="9990">commodities of the water, which almighty <f t="bll">GOD<f t="bl"> by his diuine proui{\-}
<ttdv4 n="II.4.2-347"><bkdv3 n="9991">dence hath layd so nigh vnto vs, whereby the encrease of victuals vpon
<ttdv4 n="II.4.2-348"><bkdv3 n="9992">the land may the better be spared and cherished, to the sooner reducing of
<ttdv4 n="II.4.2-349"><bkdv3 n="9993">victuals to a more moderate price, to the better sustenance of the poore.
<ttdv4 n="II.4.2-350"><bkdv3 n="9994">And doubtlesse hee seemeth to be too dainty an Englishman, who consi{\-}
<ttdv4 n="II.4.2-351"><bkdv3 n="9995">dering the great commodities which may ensue, will not forbeare some
<ttdv4 n="II.4.2-352"><bkdv3 n="9996">piece of his licentious appetite vpon the ordinance of his Prince, with the
<ttdv4 n="II.4.2-353"><bkdv3 n="9997">consent of the wise of the Realme. What good English heart would not
<ttdv4 n="II.4.2-354"><bkdv3 n="9998">wish that the old ancient glory should returne to the Realme, wherein it
<ttdv4 n="II.4.2-355"><bkdv3 n="9999">hath with great commendations excelled before our dayes, in the furni{\-}
<ttdv4 n="II.4.2-356"><bkdv3 n="10000">ture of the Nauie of the same? What will more daunt the hearts of the
<ttdv4 n="II.4.2-357"><bkdv3 n="10001">aduersaries, then to see vs well fenced and armed on the sea, as we be re{\-}
<ttdv4 n="II.4.2-358"><bkdv3 n="10002">ported to be on the land? If the Prince requested our obedience to for{\-}
<ttdv4 n="II.4.2-359"><bkdv3 n="10003">beare one day from flesh more then we doe, and to bee contented with one
<ttdv4 n="II.4.2-360"><bkdv3 n="10004">meale in the same day, should not our owne commodity thereby perswade
<ttdv4 n="II.4.2-361"><bkdv3 n="10005">vs to subiection? But now that two meales bee permitted on that day
<ttdv4 n="II.4.2-362"><bkdv3 n="10006">to bee vsed, which sometime our Elders in very great numbers in the
<ttdv4 n="II.4.2-363"><bkdv3 n="10007">Realme did vse with one onely spare meale, and that in fish onely: shall
<ttdv4 n="II.4.2-364"><bkdv3 n="10008">we thinke it so great a burthen that is prescribed?
<ttdv4 n="II.4.2-365"><bkdv3 n="10009">Furthermore, consider the decay of the townes nigh the seas, which
<ttdv4 n="II.4.2-366"><bkdv3 n="10010">should be most ready by the number of the people there to repulse the ene{\-}
<ttdv4 n="II.4.2-367"><bkdv3 n="10011">mie, and we which dwell further off vpon the land, hauing them as our
<ttdv4 n="II.4.2-368"><bkdv3 n="10012">buckler to defend vs, should bee the more in safetie. If they be our neigh{\-}
<ttdv4 n="II.4.2-369"><bkdv3 n="10013">bours, why should we not wish them to prosper? If they be our defence
<ttdv4 n="II.4.2-370"><bkdv3 n="10014">as nighest at hand to repell the enemie, to keepe out the rage of the seas
<ttdv4 n="II.4.2-371"><bkdv3 n="10015">which els would breake vpon our faire pastures, why should we not che{\-}
<ttdv4 n="II.4.2-372"><bkdv3 n="10016">rish them? Neither doe we vrge that in the Ecclesiasticall policie, prescri{\-}
<ttdv4 n="II.4.2-373"><bkdv3 n="10017">bing a fourme of Fasting, to humble our selues in the sight of almighty
<ttdv4 n="II.4.2-374"><bkdv3 n="10018"><f t="bll">GOD<f t="bl">, that that order which was vsed among the Iewes, and practi{\-}

<bkdv3 n="10019"><fw t="sig">Hh 3</fw><fw t="catch">sed</fw>

<bkdv2 type="page" n="90" sig="Hh3v" side="inner" forme="3">

<bkdv3 n="10020"><f t="r"><fw t="pag">90</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.4.2-375"><bkdv3 n="10021">sed by <name t="ps">Christes</name> Apostles after his ascension, is of such force and necessitie,
<ttdv4 n="II.4.2-376"><bkdv3 n="10022">that that onely ought to bee vsed among Christians, and none other, for
<ttdv4 n="II.4.2-377"><bkdv3 n="10023">that were to binde <f t="bll">GODS<f t="bl"> people vnto the yoke and burthen of Moses
<ttdv4 n="II.4.2-378"><bkdv3 n="10024">policie, yea, it were the very way to bring vs which are set at libertie by
<ttdv4 n="II.4.2-379"><bkdv3 n="10025">the freedome of <name t="ps">Christs</name> Gospel, into the bondage of the Law againe,
<ttdv4 n="II.4.2-380"><bkdv3 n="10026">which <f t="bll">GOD<f t="bl"> forbid that any man should attempt or purpose. But to
<ttdv4 n="II.4.2-381"><bkdv3 n="10027">this end it serueth, to shew how farre the order of fasting now vsed in the
<ttdv4 n="II.4.2-382"><bkdv3 n="10028">Church at this day, differeth from that which then was vsed. <f t="bll">GODS<f t="bl">
<ttdv4 n="II.4.2-383"><bkdv3 n="10029">Church ought not, neither may it be so tyed to that or any other order
<ttdv4 n="II.4.2-384"><bkdv3 n="10030">now made, or hereafter to be made and deuised by the authoritie of man,
<ttdv4 n="II.4.2-385"><bkdv3 n="10031">but that it may lawfully for iust causes, alter, change, or mitigate those
<ttdv4 n="II.4.2-386"><bkdv3 n="10032">Ecclesiasticall decrees and orders, yea, recede wholy from them: and
<ttdv4 n="II.4.2-387"><bkdv3 n="10033">breake them, when they tend either to superstition, or to impietie, when
<ttdv4 n="II.4.2-388"><bkdv3 n="10034">they draw the people from <f t="bll">GOD<f t="bl">, rather then worke any edification in
<ttdv4 n="II.4.2-389"><bkdv3 n="10035">them. This authoritie <name t="ps">Christ</name> himselfe vsed, and left it to his Church.
<ttdv4 n="II.4.2-390"><bkdv3 n="10036">He vsed it I say: For the order or decree made by the Elders for washing
<ttdv4 n="II.4.2-391"><bkdv3 n="10037">oft times, which was diligently obserued of the Iewes, yet tending to
<ttdv4 n="II.4.2-392"><bkdv3 n="10038">superstition, our Sauiour <name t="ps">Christ</name> altered and changed the same in his
<ttdv4 n="II.4.2-393"><bkdv3 n="10039">Church, into a profitable Sacrament, the Sacrament of our regenera{\-}
<ttdv4 n="II.4.2-394"><bkdv3 n="10040">tion or new birth. This authoritie to mitigate lawes and decrees Ec{\-}

<note place="lmargin">
<bkdv3 n="10041"><cit work="NT. Acts 15.20"><f t="r">Actes 15.<f t="bl"></cit>

<ttdv4 n="II.4.2-395"><bkdv3 n="10042">clesiasticall, the Apostles practised, when they, writing from <name t="pl">Ierusalem</name>
<ttdv4 n="II.4.2-396"><bkdv3 n="10043">vnto the congregation that was at <name t="pl">Antioch</name>, signified vnto them that they
<ttdv4 n="II.4.2-397"><bkdv3 n="10044">would not lay any further burthen vpon them, but these necessaries:
<ttdv4 n="II.4.2-398"><bkdv3 n="10045">that is, that they should abstaine from things offered vnto idoles, from
<ttdv4 n="II.4.2-399"><bkdv3 n="10046">blood, from that which is strangled, and from fornication, notwithstan{\-}
<ttdv4 n="II.4.2-400"><bkdv3 n="10047">ding that <name t="ps">Moses</name> law required many other obseruances. This authoritie
<ttdv4 n="II.4.2-401"><bkdv3 n="10048">to change the orders, decrees, and constitutions of the Church, was after
<ttdv4 n="II.4.2-402"><bkdv3 n="10049">the Apostles time vsed of the Fathers about the manner of fasting, as it

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="10050"><cit work="`Tripartite History,' bk. 9, chap. 38">Tripartit.
<bkdv3 n="10051">hist.lib.9.
<bkdv3 n="10052">cap.38. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.4.2-403"><bkdv3 n="10053">appeareth in the Tripartite history, where it is thus written: Touching
<ttdv4 n="II.4.2-404"><bkdv3 n="10054">fasting, we finde that it was diuersly vsed in diuers places by diuers men.
<ttdv4 n="II.4.2-405"><bkdv3 n="10055">For they at <f t="r"><name t="pl">Rome</name><f t="bl"> fast three weekes together before Easter, sauing vpon
<ttdv4 n="II.4.2-406"><bkdv3 n="10056">the Saturdayes and Sundayes, which fast they call Lent. And after a
<ttdv4 n="II.4.2-407"><bkdv3 n="10057">few lines in the same place, it followeth: They haue not all one vniforme
<ttdv4 n="II.4.2-408"><bkdv3 n="10058">order in fasting. For some doe fast and abstaine both from fish and flesh.
<ttdv4 n="II.4.2-409"><bkdv3 n="10059">Some when they fast, eate nothing but fish. Others there are, which
<ttdv4 n="II.4.2-410"><bkdv3 n="10060">when they fast, eate of all water foules, aswell as of fish, grounding them{\-}
<ttdv4 n="II.4.2-411"><bkdv3 n="10061">selues vpon Moses, that such foules haue their substance of the water,
<ttdv4 n="II.4.2-412"><bkdv3 n="10062">as the fishes haue. Some others when they fast, will neither eate hearbs
<ttdv4 n="II.4.2-413"><bkdv3 n="10063">nor egges. Some fasters there are, that eate nothing but drye
<ttdv4 n="II.4.2-414"><bkdv3 n="10064">bread. Others when they fast, eate nothing at all, no not so much as dry
<ttdv4 n="II.4.2-415"><bkdv3 n="10065">bread. Some fast from all maner of foode till night, and then eate, with{\-}
<ttdv4 n="II.4.2-416"><bkdv3 n="10066">out making any choice or difference of meates. And a thousand such like
<ttdv4 n="II.4.2-417"><bkdv3 n="10067">diuers kindes of fasting may bee found in diuers places of the world,
<ttdv4 n="II.4.2-418"><bkdv3 n="10068">of diuers men diuersly vsed. And for all this great diuersitie in fasting,

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="10069"><cit work="Eusebius, bk. 5, chap. 24">Euseb.lib.5.
<bkdv3 n="10070">cap.24. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.4.2-419"><bkdv3 n="10071">yet charitie the very true bond of Christian peace was not broken, neither
<ttdv4 n="II.4.2-420"><bkdv3 n="10072">did the diuersitie of fasting breake at any time their agreement and con{\-}
<ttdv4 n="II.4.2-421"><bkdv3 n="10073">cord in faith. To abstaine somtime from certaine meates, not because the

<bkdv3 n="10074"><fw t="catch">meates</fw>

<bkdv2 type="page" n="91" sig="Hh4r" side="inner" forme="3">

<bkdv3 n="10075"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">91</fw><f t="bl">

<ttdv4 n="II.4.2-422"><bkdv3 n="10076">meates are euill, but because they are not necessary, this abstinence
<ttdv4 n="II.4.2-423"><bkdv3 n="10077">(saith Saint <f t="r"><name t="ps">Augustine</name><f t="bl">) is not euill. And to restraine the vse of meates

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="10078"><cit work="Augustine, `Dogma. Ecclesiast.', chap. 66">Dogma.
<bkdv3 n="10079">ecclesiast.
<bkdv3 n="10080">cap.66. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.4.2-424"><bkdv3 n="10081">when necessary and time shall require, this (saith he) doth properly per{\-}
<ttdv4 n="II.4.2-425"><bkdv3 n="10082">taine to Christian men.
<ttdv4 n="II.4.2-426"><bkdv3 n="10083">Thus yee haue heard, good people, first that Christian subiectes are
<ttdv4 n="II.4.2-427"><bkdv3 n="10084">bound euen in conscience to obey princes lawes, which are not repug{\-}
<ttdv4 n="II.4.2-428"><bkdv3 n="10085">nant to the Lawes of <f t="bll">GOD<f t="bl">. Ye haue also heard that <name t="ps">Christes</name> Church
<ttdv4 n="II.4.2-429"><bkdv3 n="10086">is not so bound to obserue any order, law, or decree made by man, to
<ttdv4 n="II.4.2-430"><bkdv3 n="10087">prescribe a fourme in religion: but that the Church hath full power and
<ttdv4 n="II.4.2-431"><bkdv3 n="10088">authoritie from <f t="bll">GOD<f t="bl">, to change and alter the same, when neede shall re{\-}
<ttdv4 n="II.4.2-432"><bkdv3 n="10089">quire, which hath beene shewed you by the example of our Sauiour
<ttdv4 n="II.4.2-433"><bkdv3 n="10090"><name t="ps">Christ</name>, by the practise of the Apostles, and of the fathers since that
<ttdv4 n="II.4.2-434"><bkdv3 n="10091">time.
<ttdv4 n="II.4.2-435"><bkdv3 n="10092">Now shall be shewed briefly what time is meete for fasting, for all times
<ttdv4 n="II.4.2-436"><bkdv3 n="10093">serue not for all things: but as the wise man saith, All things haue their
<ttdv4 n="II.4.2-437"><bkdv3 n="10094">times. There is a time to weepe, and a time againe to laugh, a time
<ttdv4 n="II.4.2-438"><bkdv3 n="10095">to mourne, and a time to reioyce. |&|c. Our Sauiour <name t="ps">Christ</name> excused his

<note place="rmargin">
<bkdv3 n="10096"><cit work="NT. Ecclesiastes 3.1, 4"><f t="r">Eccles 3.<f t="bl"></cit>

<ttdv4 n="II.4.2-439"><bkdv3 n="10097">disciples, and reprooued the Pharisees, because they neither regarded the
<ttdv4 n="II.4.2-440"><bkdv3 n="10098">vse of fasting, nor considered what time was meete for the same. Which
<ttdv4 n="II.4.2-441"><bkdv3 n="10099">both he teacheth in his answere, saying, The children of the mariage can{\-}
<ttdv4 n="II.4.2-442"><bkdv3 n="10100">not mourne, while the bridegrome is with them. Their question was of

<note place="lmargin">
<bkdv3 n="10101"><cit work="NT. Matthew 9.15"><f t="r">Matth.9.<f t="bl"></cit>

<ttdv4 n="II.4.2-443"><bkdv3 n="10102">fasting, his answere is of mourning, signifying vnto them plainely that
<ttdv4 n="II.4.2-444"><bkdv3 n="10103">the outward fast of the body, is no fast before <f t="bll">GOD<f t="bl">, except it be accompa{\-}
<ttdv4 n="II.4.2-445"><bkdv3 n="10104">nied with the inward fast, which is a mourning and a lamentation of the
<ttdv4 n="II.4.2-446"><bkdv3 n="10105">heart, as is before declared. Concerning the time of fasting, he saith, The
<ttdv4 n="II.4.2-447"><bkdv3 n="10106">dayes will come, when the bridegrome shall be taken from them, in those
<ttdv4 n="II.4.2-448"><bkdv3 n="10107">dayes they shall fast. By this it is manifest, that it is no time of fasting
<ttdv4 n="II.4.2-449"><bkdv3 n="10108">while the mariage lasteth, and the bridegrome is there present. But

<note place="rmargin">
<bkdv3 n="10109"><cit work="NT. Luke 5.34-35"><f t="r">Luke 5.</cit>
<bkdv3 n="10110"><cit work="NT. Matthew 6">Matth.6.<f t="bl"></cit>

<ttdv4 n="II.4.2-450"><bkdv3 n="10111">when the mariage is ended, and the bridegrome gone, then is it a meete
<ttdv4 n="II.4.2-451"><bkdv3 n="10112">time to fast. Now to make plaine vnto you what is the sense and meaning
<ttdv4 n="II.4.2-452"><bkdv3 n="10113">of these words, <f t="r">Wee are at the mariage<f t="bl">, and againe, <f t="r">The bridegrome is taken
<ttdv4 n="II.4.2-453"><bkdv3 n="10114">from vs:<f t="bl"> Ye shall note, that so long as <f t="bll">GOD<f t="bl"> reuealeth his mercy vnto vs,
<ttdv4 n="II.4.2-454"><bkdv3 n="10115">and giueth vs of his benefites, either spirituall or corporall, wee are sayd
<ttdv4 n="II.4.2-455"><bkdv3 n="10116">to be with the bridegrome at the mariage. So was that good olde father
<ttdv4 n="II.4.2-456"><bkdv3 n="10117"><f t="r"><name t="ps">Iacob</name><f t="bl"> at the mariage, when hee vnderstood that his sonne <f t="r"><name t="ps">Ioseph</name><f t="bl"> was a{\-}
<ttdv4 n="II.4.2-457"><bkdv3 n="10118">liue, and ruled all <name t="pl">Egypt</name> vnder king <f t="r"><name t="ps">Pharao</name><f t="bl">. So was <f tr><name t="ps">Dauid</name><f bl> in the mari{\-}
<ttdv4 n="II.4.2-458"><bkdv3 n="10119">age with the bridegrome, when he had gotten the victory of great <f t="r"><name t="ps">Goliah</name><f t="bl">,
<ttdv4 n="II.4.2-459"><bkdv3 n="10120">and had smitten off his head. <f t="r"><name t="ps">Iudith</name><f t="bl"> and all the people of <name t="pl">Bethulia</name><f t="bl"> were the
<ttdv4 n="II.4.2-460"><bkdv3 n="10121">children of the wedding, and had the bridegrome with them, when <f t="bll">GOD<f t="bl">
<ttdv4 n="II.4.2-461"><bkdv3 n="10122">had by the hand of a woman slaine <f t="r"><name t="ps">Holofernes</name><f t="bl">, the grand captaine of the
<ttdv4 n="II.4.2-462"><bkdv3 n="10123">Assyrians host, and discomfited all their enemies. Thus were the Apo{\-}
<ttdv4 n="II.4.2-463"><bkdv3 n="10124">stles the children of the mariage while <name t="ps">Christ</name> was corporally present with
<ttdv4 n="II.4.2-464"><bkdv3 n="10125">them, and defended them from all dangers, both spirituall and corporall.
<ttdv4 n="II.4.2-465"><bkdv3 n="10126">But the mariage is said then to bee ended, and the bridegrome to be gone,
<ttdv4 n="II.4.2-466"><bkdv3 n="10127">when Almighty <f t="bll">GOD<f t="bl"> smiteth vs with affliction, and seemeth to leaue
<ttdv4 n="II.4.2-467"><bkdv3 n="10128">vs in the middest of a number of aduersities. So <f t="bll">GOD<f t="bl"> sometime stri{\-}
<ttdv4 n="II.4.2-468"><bkdv3 n="10129">keth priuate men priuately with sundry aduersities, as trouble of mind,

<bkdv3 n="10130"><fw t="catch">losse</fw>

<bkdv2 type="page" n="92" sig="Hh4v" side="outer" forme="3">

<bkdv3 n="10131"><f t="r"><fw t="pag">92</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.4.2-469"><bkdv3 n="10132">losse of friendes, losse of goods, long and dangerous sicknesses, |&|c. Then
<ttdv4 n="II.4.2-470"><bkdv3 n="10133">is it a fit time for that man to humble him selfe to Almighty <f t="bll">GOD<f t="bl"> by
<ttdv4 n="II.4.2-471"><bkdv3 n="10134">fasting, and to mourne and to bewaile his sinnes with a sorrowfull heart,

<note place="lmargin">
<bkdv3 n="10135"><cit work="OT. Psalms 51.9"><f t="r">Psal.51.<f t="bl"></cit>

<ttdv4 n="II.4.2-472"><bkdv3 n="10136">and to pray vnfainedly, saying with the Prophet <f t="r"><name t="ps">Dauid</name><f t="bl">, Turne away
<ttdv4 n="II.4.2-473"><bkdv3 n="10137">thy face, O Lord, from my sinnes, and blot out of thy remembrance all
<ttdv4 n="II.4.2-474"><bkdv3 n="10138">mine offences. Againe, When <f t="bll">GOD<f t="bl"> shall afflict a whole region or coun{\-}
<ttdv4 n="II.4.2-475"><bkdv3 n="10139">trey with warres, with famine; with pestilence, with strange diseases
<ttdv4 n="II.4.2-476"><bkdv3 n="10140">and vnknowen sicknesses, and other such like calamities: then is it time
<ttdv4 n="II.4.2-477"><bkdv3 n="10141">for all states and sortes of people, high and low, men, women, and chil{\-}
<ttdv4 n="II.4.2-478"><bkdv3 n="10142">dren, to humble themselues by fasting, and bewaile their sinfull liuing
<ttdv4 n="II.4.2-479"><bkdv3 n="10143">before <f t="bll">GOD<f t="bl">, and pray with one common voyce, saying thus, or some
<ttdv4 n="II.4.2-480"><bkdv3 n="10144">other such like prayer. Bee fauourable O Lord, be fauourable vnto thy
<ttdv4 n="II.4.2-481"><bkdv3 n="10145">people, which turneth vnto thee, in weeping, fasting, and praying,
<ttdv4 n="II.4.2-482"><bkdv3 n="10146">spare thy people whom thou hast redeemed with thy precious blood, and
<ttdv4 n="II.4.2-483"><bkdv3 n="10147">suffer not thine inheritance to bee destroyed and brought to confusion.
<ttdv4 n="II.4.2-484"><bkdv3 n="10148">Fasting thus vsed with prayer, is of great efficacie, and waigheth much
<ttdv4 n="II.4.2-485"><bkdv3 n="10149">with <f t="bll">GOD<f t="bl">. So the angel <f r><name t="ps">Raphael</name><f bl> told <f r><name t="ps">Tobias</name><f bl>. It also appeareth by
<ttdv4 n="II.4.2-486"><bkdv3 n="10150">that which our Sauiour <name t="ps">Christ</name> answeared to his disciples, demanding
<ttdv4 n="II.4.2-487"><bkdv3 n="10151">of him why they could not cast foorth the euill spirit out of him,
<ttdv4 n="II.4.2-488"><bkdv3 n="10152">that was brought vnto them. This kinde (saith hee) is not cast out
<ttdv4 n="II.4.2-489"><bkdv3 n="10153">but by fasting and prayer. How auaileable fasting is, how much it wai{\-}
<ttdv4 n="II.4.2-490"><bkdv3 n="10154">eth with <f t="bll">GOD<f t="bl">, and what it is able to obtaine at his hand, can not
<ttdv4 n="II.4.2-491"><bkdv3 n="10155">better bee set foorth, then by opening vnto you, and laying before you
<ttdv4 n="II.4.2-492"><bkdv3 n="10156">some of those notable things that haue beene brought to passe by it. Fa{\-}
<ttdv4 n="II.4.2-493"><bkdv3 n="10157">sting was one of the meanes whereby Almighty <f t="bll">GOD<f t="bl"> was occasio{\-}

<note place="lmargin">
<bkdv3 n="10158"><cit work="OT. 1 Kings 21.27-29"><f t="r">3.King.21<f t="bl"></cit>

<ttdv4 n="II.4.2-494"><bkdv3 n="10159">ned to alter the thing which hee had purposed concerning <f t="r"><name t="ps">Ahab</name><f t="bl">, for
<ttdv4 n="II.4.2-495"><bkdv3 n="10160">murdering the innocent man <f t="r"><name t="ps">Naboth</name><f t="bl">, to possesse his vineyard. <f t="bll">GOD<f t="bl">
<ttdv4 n="II.4.2-496"><bkdv3 n="10161">spake vnto <f t="r"><name t="ps">Elia</name><f t="bl">, saying: Goe thy way and say vnto <f t="r"><name t="ps">Ahab</name><f t="bl">, Hast thou killed,
<ttdv4 n="II.4.2-497"><bkdv3 n="10162">and also gotten possession? Thus sayth the Lord, In the place where
<ttdv4 n="II.4.2-498"><bkdv3 n="10163">dogges licked the bloud of <f t="r"><name t="ps">Naboth</name><f t="bl">, shall dogges euen licke thy bloud also.
<ttdv4 n="II.4.2-499"><bkdv3 n="10164">Behold, I will bring euill vpon thee, and will take away thy posteritie:
<ttdv4 n="II.4.2-500"><bkdv3 n="10165">Yea, the dogges shall eat him of <f t="r"><name t="ps">Ahabs</name><f t="bl"> stocke that dieth in the city, and
<ttdv4 n="II.4.2-501"><bkdv3 n="10166">him that dieth in the field shall the foules of the ayre eate. This punish{\-}
<ttdv4 n="II.4.2-502"><bkdv3 n="10167">ment had Almighty <f t="bll">GOD<f t="bl"> determined for <f t="r"><name t="ps">Ahab</name><f t="bl"> in this world, and to
<ttdv4 n="II.4.2-503"><bkdv3 n="10168">destroy all the male kinde that was begotten of <f t="r"><name t="ps">Ahabs</name><f t="bl"> body, besides that
<ttdv4 n="II.4.2-504"><bkdv3 n="10169">punishment which should haue happened vnto him in the world to come.
<ttdv4 n="II.4.2-505"><bkdv3 n="10170">When <f t="r"><name t="ps">Ahab</name><f t="bl"> heard this, he rent his clothes, and put sackecloth vpon him,
<ttdv4 n="II.4.2-506"><bkdv3 n="10171">and fasted, and lay in sackecloth, and went barefooted. Then the word
<ttdv4 n="II.4.2-507"><bkdv3 n="10172">of the Lord came to <f t="r"><name t="ps">Elia</name><f t="bl">, saying, seest thou how <f t="r"><name t="ps">Ahab</name><f t="bl"> is humbled before
<ttdv4 n="II.4.2-508"><bkdv3 n="10173">me? Because he submitteth himselfe before me, I will not bring that euill
<ttdv4 n="II.4.2-509"><bkdv3 n="10174">in his dayes, but in his sonnes dayes will I bring it vpon his house. Al{\-}
<ttdv4 n="II.4.2-510"><bkdv3 n="10175">though Ahab through the wicked counsell of <f t="r"><name t="ps">Iesabel</name><f t="bl"> his wife had commit{\-}
<ttdv4 n="II.4.2-511"><bkdv3 n="10176">ted shamefull murder, and against all right disinherited and dispossessed
<ttdv4 n="II.4.2-512"><bkdv3 n="10177">for euer <f t="r"><name t="ps">Nabothes</name><f t="bl"> stocke of that vineyard: yet vpon his humble submissi{\-}
<ttdv4 n="II.4.2-513"><bkdv3 n="10178">on in heart vnto <f t="bll">GOD<f t="bl">, which hee declared outwardly by putting on
<ttdv4 n="II.4.2-514"><bkdv3 n="10179">sackecloth and fasting, <f t="bll">GOD<f t="bl"> changed his sentence, so that the punish{\-}
<ttdv4 n="II.4.2-515"><bkdv3 n="10180">ment which hee had determined, fell not vpon <f t="r"><name t="ps">Ahabs</name><f t="bl"> house in his

<bkdv3 n="10181"><fw t="catch">time,</fw>

<bkdv2 type="page" n="93" sig="Hh5r" side="inner" forme="2">

<bkdv3 n="10182"><fw t="header"><f t="r">of Fasting.</fw><fw t="pag">93</fw><f t="bl">

<ttdv4 n="II.4.2-516"><bkdv3 n="10183">time, but was deferred vnto the dayes of <f t="r"><name t="ps">Ioram</name><f t="bl"> his sonne. Heere we may
<ttdv4 n="II.4.2-517"><bkdv3 n="10184">see of what force our outward fast is, when it is accompanied with the
<ttdv4 n="II.4.2-518"><bkdv3 n="10185">inward fast of the mind, which is (as is sayd) a sorrowfulnes of heart, dete{\-}
<ttdv4 n="II.4.2-519"><bkdv3 n="10186">sting and bewayling our sinfull doings. The like is to be seene in the <f t="r">Ni{\-}
<ttdv4 n="II.4.2-520"><bkdv3 n="10187">neuites<f t="bl">: For when <f t="bll">GOD<f t="bl"> had determined to destroy the whole city of <f t="r"><name t="pl">Ni{\-}
<ttdv4 n="II.4.2-521"><bkdv3 n="10188">neue</name><f t="bl">, and the time which he had appointed, was euen now at hand, hee

<note place="rmargin">
<bkdv3 n="10189"><cit work="OT. Jonah 3.4-9"><f t="r">Ionas 3.<f t="bl"></cit>

<ttdv4 n="II.4.2-522"><bkdv3 n="10190">sent the Prophet <f t="r"><name t="ps">Ionas</name><f t="bl"> to say vnto them: yet forty dayes, and <f t="r"><name t="pl">Nineue</name><f t="bl"> shall
<ttdv4 n="II.4.2-523"><bkdv3 n="10191">be ouerthrowen. The people by and by beleeued <f t="bll">GOD<f t="bl">, and gaue them{\-}
<ttdv4 n="II.4.2-524"><bkdv3 n="10192">selues to fasting, yea, the King by the aduice of his counsell, caused to bee
<ttdv4 n="II.4.2-525"><bkdv3 n="10193">proclaimed saying, Let neither man nor beast, bullocke nor sheepe taste
<ttdv4 n="II.4.2-526"><bkdv3 n="10194">any thing, neither feed nor drinke water: But let man and beast put on
<ttdv4 n="II.4.2-527"><bkdv3 n="10195">sackecloth, and crie mightily vnto <f t="bll">GOD<f t="bl">, yea, let euery man turne from
<ttdv4 n="II.4.2-528"><bkdv3 n="10196">his euill way, and from the wickednesse that is in their hands. Who can
<ttdv4 n="II.4.2-529"><bkdv3 n="10197">tell if <f t="bll">GOD<f t="bl"> will turne and repent, and turn away from his fierce wrath,
<ttdv4 n="II.4.2-530"><bkdv3 n="10198">that we perish not? And vpon this their hearty repentance, thus declared
<ttdv4 n="II.4.2-531"><bkdv3 n="10199">outwardly with fasting, renting of their clothes, putting on sackecloth,
<ttdv4 n="II.4.2-532"><bkdv3 n="10200">and sprinkling themselues with dust and ashes, the Scripture saith, God
<ttdv4 n="II.4.2-533"><bkdv3 n="10201">saw their works that they turned from their euill waies, |&| God repented
<ttdv4 n="II.4.2-534"><bkdv3 n="10202">of the euill that he had sayd that he would do vnto them, and he did it not.
<ttdv4 n="II.4.2-535"><bkdv3 n="10203">Now beloued, yee haue heard first what fasting is, aswell that which is
<ttdv4 n="II.4.2-536"><bkdv3 n="10204">outward in the body, as that which is inward in the heart. Ye haue heard
<ttdv4 n="II.4.2-537"><bkdv3 n="10205">also that there are three ends or purposes, whereunto if our outward fast
<ttdv4 n="II.4.2-538"><bkdv3 n="10206">be directed, it is a good worke that <f t="bll">GOD<f t="bl"> is pleased with. Thirdly
<ttdv4 n="II.4.2-539"><bkdv3 n="10207">hath beene declared, what time is most meet for to fast, either priuately or
<ttdv4 n="II.4.2-540"><bkdv3 n="10208">publikely. Last of all, what things fasting hath obtayned of <f t="bll">GOD<f t="bl">, by
<ttdv4 n="II.4.2-541"><bkdv3 n="10209">the examples of <f t="r"><name t="ps">Ahab</name><f t="bl"> and the Nineuites. Let vs therefore dearely belo{\-}
<ttdv4 n="II.4.2-542"><bkdv3 n="10210">ued, seeing there are many more causes of fasting and mourning in these
<ttdv4 n="II.4.2-543"><bkdv3 n="10211">our dayes, then hath beene of many yeeres heeretofore in any one age,
<ttdv4 n="II.4.2-544"><bkdv3 n="10212">endeuour our selues both inwardly in our hearts, and also outwardly
<ttdv4 n="II.4.2-545"><bkdv3 n="10213">with our bodies, diligently to exercise this godly exercise of fasting, in
<ttdv4 n="II.4.2-546"><bkdv3 n="10214">such sort and manner, as the holy Prophets, the Apostles, and diuers o{\-}
<ttdv4 n="II.4.2-547"><bkdv3 n="10215">ther deuout persons for their time vsed the same. <f t="bll">GOD<f t="bl"> is now the same
<ttdv4 n="II.4.2-548"><bkdv3 n="10216"><f t="bll">GOD<f t="bl"> that he was then. <f t="bll">GOD<f t="bl"> that loueth righteousnesse, and that
<ttdv4 n="II.4.2-549"><bkdv3 n="10217">hateth iniquity, <f t="bll">GOD<f t="bl"> which willeth not the death of a sinner, but ra{\-}
<ttdv4 n="II.4.2-550"><bkdv3 n="10218">ther that he turne from his wickednesse and liue, <f t="bll">GOD<f t="bl"> that hath pro{\-}
<ttdv4 n="II.4.2-551"><bkdv3 n="10219">mised to turne to vs, if we refuse not to turne to him: yea, if we turne our
<ttdv4 n="II.4.2-552"><bkdv3 n="10220">euill workes from before his eyes, cease to doe euill, learne to doe well,
<ttdv4 n="II.4.2-553"><bkdv3 n="10221">seeke to doe right, releeue the oppressed, be a right iudge to the fatherlesse,
<ttdv4 n="II.4.2-554"><bkdv3 n="10222">defend the widow, breake our bread to the hungry, bring the poore that
<ttdv4 n="II.4.2-555"><bkdv3 n="10223">wander into our house, clothe the naked, and despise not our brother
<ttdv4 n="II.4.2-556"><bkdv3 n="10224">which is our owne flesh: then shalt thou call (sayth the Prophet) and the
<ttdv4 n="II.4.2-557"><bkdv3 n="10225">Lord shall answer, thou shalt crie, and hee shall say, heere am I: Yea,
<ttdv4 n="II.4.2-558"><bkdv3 n="10226"><f t="bll">GOD<f t="bl"> which heard <f t="r"><name t="ps">Ahab</name><f t="bl"> and the Nineuites, and spared them, will also
<ttdv4 n="II.4.2-559"><bkdv3 n="10227">heare our prayers, and spare vs so, that we after their example, will vn{\-}
<ttdv4 n="II.4.2-560"><bkdv3 n="10228">faynedly turne vnto him: yea, he will blesse vs, with his heauenly bene{\-}
<ttdv4 n="II.4.2-561"><bkdv3 n="10229">dictions the time that we haue to tarrie in this world, and after the race

<bkdv3 n="10230"><fw t="catch">of</fw>

<bkdv2 type="page" n="94" sig="Hh5v" side="outer" forme="2">

<bkdv3 n="10231"><f t="r"><fw t="pag">94</fw> <fw t="header"><f t="r">The II. part of the Sermon |&|c.</fw><f t="bl">

<ttdv4 n="II.4.2-562"><bkdv3 n="10232">of this mortall life, he will bring vs to his heauenly kingdome, where we
<ttdv4 n="II.4.2-563"><bkdv3 n="10233">shall reigne in euerlasting blessednes with our Sauiour <name t="ps">Christ</name>, to whom
<ttdv4 n="II.4.2-564"><bkdv3 n="10234">with the Father and the holy Ghost, bee all honour and glory for euer
<ttdv4 n="II.4.2-565"><bkdv3 n="10235">and euer, <f t="r">Amen.<f t="bl">