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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07200	Christian humiliation, or, A treatise of fasting declaring the nature, kindes, ends, vses, and properties of a religious fast: together with a briefe discourse concerning the fast of Lent. By Henry Mason, pastor of Saint Andrews-Vndershaft London.	Mason, Henry, 1573?-1647.	1625 (1625)	STC 17602; ESTC S120999	101,549	174

of this counsell hee will finde the like euent I doubt not that the men of Samaria did by comming to heare Christ When the woman told them what strange things shee had found in Christ and exhorted them (a) Ioh. 4.29 Come see a man which told mee all things that euer I did Is not this the Christ They giuing some credence to the womans word went to make tryall themselues and after tryall made then they said to the woman (b) vers 42. Non mee beleene not because of thy saying for wee haue heard him our selues and doe know that this is indeed the Christ the Sauiour of the world So if any well-minded Christian vpon the word of so many learned Fathers Writers will but in due manner begin the worke I doubt not but after tryall he will say Now I beleeue the spirituall vertues that this exercise hath not because Basil or Chrysostome or Ambrose or Augustine or any other eyther Father or Doctor or Preacher saith so but because my selfe by experience finde and feele it to be so IIII. A fourth and last vse of fasting is that it serueth for an act or helpe of Repentance and that two wayes For first it is an act that followeth and floweth from repentance And secondly it is an act that breedeth or increaseth our repentance And in both these respects it may well be esteemed as a necessary companion that goeth along with repentance For in the one respect it is as a follower that commeth after and waiteth vpon it And in the other it is as an vsher that goeth before and maketh way for it 1. First it is a necessary companion to follow after and waite vpon repentance and thus it is necessary in two respects 1. That our sorrow may be answerable to our sinne For we sinne not in inward desires only but in outward both speehes and actions or wee sinne in thought word and deede And reason requireth that the plaister should be as large as the sore and so that repentance should spread it selfe as farre as the offence hath done This the Nineuites obserued in their repentance They put on haire-cloth and fasted sate downe in ashes By which behauiour of theirs they seemed to intend thus much saith a Reuerend and learned Writer (a) D. King on Ionas Lecture 36. page 489. We acknowledge before thy Maiestie Lord of Hosts we the vnworthiest creatures that euer thy hands haue formed viler then the sackcloth we weare for if there had beene baser stuffe in the world we would not haue refused it and fouler then the ashes wee are besprent with Wee acknowledge that thou art a righteous God and wee an vnrighteous Nation not worthy our meate drinke cloathing or any other benefits c. And in acknowledgement thereof as guiltie within our selues Whatsoeuer thou hast giuen vs to enioy for comfort for pleasure for seruice or any other vse eyther in our families at home or in our foulds and stalls abroad wee resigne it into thy hands as hauing no right vnto it we lay it downe at the feete of thy iustice and only for thine own sake beseech thee to shew mercy In this maner their repentance as it first sprung in the heart so it sprouted and shewed it selfe in the gestures of the body And so must ours do or else the plaister will be too little for the wound Secondly fasting is necessary as a follower of our repentāce that our outward humiliation may prooue the truth of our inward sorrow For the heart is vsed to expresse his inward affections by outward actions as it expresseth his vncleane thoughts by wanton lookes and vnchaste gestures and vnsauourie speeches and his ioy and inward reioyceing by singing dancing and a cheerefull countenance And this made Salomon to say (a) Prou. 15.13 A merrie heart maketh a cheerefull countenance And our Sauiour to say (b) Math. 12.34 Out of the abundance of the heart the mouth speaketh And I may adde by the like reason Yea and the eye looketh and the eare heareth and the feete walke and the hands worke And hence it followeth that if sorrow and repentance be in the heart they will appeare and shew themselues by the body and the acts and behauiour of the body by which repentance and sorrow are shewed are weeping and mourning and fasting and forbearing of the comforts of nature and the delights of the world This we finde true in dayly experience that sorrow whatsoeuer the cause be if it be great it will not let a man eate if it be but moderate yet it chooseth not to eate Thus Ahab when he was denyed Naboths Vineyard (a) 1. King 21.4 layed him downe vpon his bed and would eate no bread And Hannah when she was vpbraided by her aduersary (b) 1. Sam. 1.7 she wept and did not eate And Saul when he had ill newes prophesied vnto him of his owne death and the death of his Sonnes together with the ouerthrow of the people though they intreated him yet he put it off and said (c) 1. Sam. 28.23 I will not eate And Plutarch saith of Caesar that being told of violating of the Law which himself had made (d) Adeo pounituit vt illo die coenam recusaret Plut. apoph in August Caes it so repented him that hee refused his supper Thus sorrow for worldly respects enioyneth abstinence from food And so it doth when it is for sinne Dauid saith of himselfe (*) Psal 102.4 My heart is sinitten and withered like grasse so that I forget to eate my bread The meaning is that sorrow so possessed his heart that he had no minde of his meate And (e) Iocl 2.12 the Prophet taught the people to shew their repentance by fasting and weeping and mourning And nature taught the (f) Ionas 3.5 6 7. Nineuites to doe the like And from hence Saint Basil saith (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Ieiun Hom. 1. pag. 323. A. Repentance without fasting is idle The meaning is that as S. Iames saith Faith without workes is dead .i. it is no true faith if it bring forth no fruites so if repentance do not bring forth fruites of repentance fasting and mourning and humiliation it may be feared lest it bee a dead and fruitlesse repentance And this made our Lord to say of Tyre and Sidon that they would haue (a) Luk. 10.13 repented sitting in sack-cloth and ashes meaning that they would haue repented seriously and vnfaignedly And sure no man among vs would thinke that that woman did truely sorrow for her husbands death that would thinke it too much to weare a mourning gowne and a blacke paire of gloues at his funerall And as great reason there is to thinke that he doth not greatly sorrow for sinne that will neuer fast and chasten himselfe for sinne And if this be so how great cause haue wee to bee sorry that wee haue shewed so little sorrow and to

death passion should bee celebrated with all thankfulnes about the same season in which he endured them a Ieiunandum orandum est Et quando potiùs quando instantiùs quàm propinquante Dominicae passionis solennitate quae celebritate anniuersariâ quodāmodo nobis eiusdē noctis memoriâ resculpitur ne obliuione deleatur Aug. de Diuer Serm. 74. c. 5. pag. 499. B. And the maner in which such sufferings of his may be most liuely represented and remembred by vs is if we passe those dayes in humiliation and sorrow whereby we may bee made conformable to his passion and death and by which wee may in a good sence be said to fulfill that which Christ did foretell when he said (b) Luk. 5.35 The dayes will come when the Bridegroome shall be taken away from them then shall they fast in those dayes And sure God himselfe by so obscuring the sunne that contrary to the course of nature it was darkened all the time that Christ was on the Crosse doth teach vs with what behauiour we should passe the time of his Sonnes sufferings and death And from hence I may conclude in St. Augustines words c c In qua parte anni congruentiùs obseruatio Quadragesimae constitueretur nisi confini atque continuà Dominicae passloni Aug. epist 119. ad Ianuar. cap. 15. pa. 195. f. In what part of the yeere could Lent haue bin more fitly placed then in that which is ioyned to our Lords passion and death Secondly because the Feast of Easter was now at hand and that was the day in which our Lord rose againe from his graue in which new Conuerts were baptized in great number and in which all sorts of men did come in flockes to the receiuing of the Lords Supper And therefore as the Euangelist saith of the Iewes Easter (a) Ioh. 19.31 that that was an high day so it may much more be said of the Christians Easter that it is an high day and to bee kept with all celebrity and in the most deuoutest manner And in respect heereof the Ancients were wont to keepe this Feast not for one day onely or for three dayes space as wee now doe but for a whole weeke together Yea and some festiuity and remembrance of it they kept for sixe weekes more euen till Whitsontide or the day of Pentecost Now that the great celebrity of this high day might be performed with better deuotion and more religious reioycing the ancient Fathers thought it necessarie that men should bee prepared aforehand for the performance of so weighty a seruice And therefore as the Iews (b) 2 Chron. 35.6 Ioh. 11.55 had their dayes of preparation before the Passeouer and as Christians haue their fasting eues to goe before their festiuall dayes that by their former dayes repentance they may be prepared for an holy reioycing the next day after so the Christian Church did thinke it necessary before this great Feast of Christs Resurrection to appoint some large and solemne time for humiliation and conuersion that men being prepared by a serious practice of al good duties they might be the more fit to pray for the new Conuerts and to receiue the blessed Sacrament and to praise God for his Sons Resurrection and to passe this holy day with an holy and heauenly reioycing And these I take it were the true reasons V. The fift and last question concerning Lent is What relation this Fast of fortie dayes in the Church hath to that of our Sauiour when he fasted forty dayes in the Wildernesse Answ To this question there bee three answeres 1. That our Lord as himselfe fasted fortie dayes in the manner declared so he appointed and ordained that his Disciples the whole Church after him should follow his example and fast once in the yeere so many dayes as he had done before in the wildernesse This seemeth to bee the opinion of (a) Enchitid lo. de Ieiun pag. 563. in solutione sextae oblectionis Coster and (b) de Quadr. cap. 1. pag. 392. seqq Filesacus and the (c) To. 2. Sabbatho post Cineres pag. 117 118. Author of the Booke called Antiquitates Liturgicae Answ 2. The second answere is that though Christ did not in words giue any such Law or appoint any such order yet his bare example doth tye Christians to the like obseruation practice Of this opinion some later Diuines in the Roman Church may seeme to bee who as (d) Quidam iuniores consent esse iure Diuino sancitum id probant quia aliqui veteres Ecclesia Patres videntur decuisse illud esse iuris Diuini quoniā Christus quadraginla diebus quadra ginta noctibus iejunium seruauit Azor. Instit part 1. l. 7. cap. 12. q. 1. pa. 566. col t. Azorius saith of them did thinke that Dent-Fast was by Diuine Law because some of the Fathers seeme to say that it was of Gods appoynting for that Christ did fast forty dayes and forty nights But these two answeres haue small shew of probability and no ground of certainety at all For all the reason that they alledge is so farre as I know only the authorities of some Fathers which haue not that meaning as Doctors of their owne Chruch haue endeuoured to declare Answ 3. The third answere is that neither Christs precept nor practice doth force or require Christians to keepe a Fast of fortie dayes or this which we call our Lent-Fast but yet the Church did appoint and doth obserue this number of daies in their Lent-Fast with respect and reference to the like number of dayes that Christ fasted in the wildernesse To this purpose Tostatus seemeth to speake when he saith that a Dicendū quòd hoc non prouenit ex alique mandato Christi sed ex solo Ecclesiae statuto Habuit tamen illud causas pendentes ex hoc facto Tostat in Mat. 4. q. 18. our fortie dayes Fast doth not proceede from any precept of Christ but onely from the constitution of the Church yet it had saith he reasons drawne from this Fast of Christ And Stapleton b Ieiunat igitur Ecclesia 40. diebus ad exemplum Christi non quide simpliciter quia Christus sic fecit sed quia eius exemplo sic faciendum esse in hac parte eius vesligia sequenda esse Ecclesia ab Apostolorū tempore docuit Stap. Prompt Cathol Dominic 1. Quadr. text 1. pag. 78. The Church saith he doth fast fortie dayes after the example of Christ not simply because Christ did so but because the Church hath taught vs by his example to doe so Which words may againe seeme to carrie the like meaning But it mattereth not what they mean (c) D. Field of the Church l. 3. cap. 19. pag. 105 106. A reuerend and learned Writer in our own Church hath deliuered the poynt in much more distinct maner Hee saith three things 1. That it is very fit there