Lord hath shaken the sword of the deuouring Angell manie yeeres together vpō 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 childrē 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. Questiōs 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 religiō of expiation penitencie great mysteries For forty daies and forty nights the Gen. 7. 4. raine was vpon the earth After forty daies the waters ceased and Gen. 8. 6. Noe opened the windowes of the Ark which he had made Moses was in the mount how long 40. daies Exod. 24. 18. and 40. nights The destruction of the Niniuites was deferred how long till after forty daies 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 Of this number see Gen. 6. 3. and 18. 29. himselfe fasted 40. dayes and forty nights Our Sauiour Christ was forty weekes in the wombe of the blessed Virgin Forty dayes from Numb 18. 34. 33. 38 13. 26. his Natiuity he remained in Bethleem because he was offred in the Temple Forty moneths hee Leuit. 12 4 preached publikely Forty houres he lay in his Sepulchre and the fortieth day after his Resurrectiō he ascended into Heauen 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 Ezek. 4. 6. Ser. in Sab. ante Quadrag time S. Bernard doeth call it tempus Christianae militiae A time of a Christian warfare Gratian and others of the Ser. 1. de Quadrag Part 3. distinct 5. fol. 579. ancient fathers doe call it Decima dierum the tenth of the dayes 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 Institutiō of Lent was by Telesphorus the 6. Pope in Rome as some doe reckon him a thousand foure hundred and three score yeares since and more For this Telesphorus first Platyna in vit Telesphori ordained that full seuen weekes before Easter all Clarkes should fast frō flesh because as they then thought there ought to be a difference in fasting euen as the life of the Clergie ought to bee differing from the life of the Laitie which time was called Quinquagesima as Gratian writeth 1. part distinct 5. This time of Lent in ancient times hath beene diuersly begun diuersly obserued and about it there haue beene diuers tontentions and controuersies 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 vpō 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 cōfirmed 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 frō her self when she was in her flourishing Or that which reuerend Hooker doeth write in his 5. lib. of Ecclesi Poll. It is not our best pollicie saith he for the establishment of sound Religion in all things to haue no agreement with the Church of Rome although vnsound 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lords Supper For in the beginning of the primatiue Church many came to the holy mysteries promiscuously without any preparation Which when the ancient fathers vnderstood and saw the great harme and hurt that did arise of that negligent comming to that holy Table they established a Preparatiō or Correctiō decreed forty dayes of fasting praying hearing of the Word of God and comming to the Church that in those dayes the people being diligently purged by praier by fasting by reares by compassion and by other such meanes they might come to these holy mysteries with purer consciences and better deuotion 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 Lēt 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 frō 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 opiniō 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 pēsiue 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 bre 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 cōmandement 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 Ephipha haer 75. 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 Cōmonweale 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
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-Imber-daies vpon no other reason and occasiō 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 Coūcel 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 temporū the fasts of the foure times because of the foure speciall turnings of the sun the first about the Spring Equinoctiall the second about the Summer Solstice the third about the Equinoctiall in Autumne and the 4. about the winter Solstice And vpon these three daies of the wêeke the Wensdaies the Fridaies and the Saterdaies 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 alōg 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 Eccle. Pollib 5. pag. 214. of festiuall daies for preuention of disorders as much as might be which may bee kept not without great good to the kéepers and singular vse and benefite to the whole Common-weale 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 2. Tim. 3. 16 matter Now of the application and the vses 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