Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	eat_v	wine_n	18,017	5	9.0842	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07371	A sermon of fasting, and of Lent, and of the antiquitie, dignitie, and great necessitie thereof preached vpon the 14. of Februarie, anno 1607 at Shaftesbury / by Io. Mayo.	Mayo, John K.	1609 (1609)	STC 17755; ESTC S451	20,912	68

seeing S. Paul willed the Corinthians to giue no offence neither to the Jewes nor to the Grecians nor to the Church of God I can not chuse but beléeue and say that it is a sinne wilfully and without cause to breake and despise set dayes and times of Abstinence and fasting cōmanded by Authorite and this shall bee proued vnto you by 6. speciall arguments 1. By the fift Commandement 2. By the testimony of S. Paul Rom. 13. 1. 3. By the definition of Sinne. 4. By Examples 5. By the Ancient Fathers 6. By generall Councels This is proued by the fift Commandement In the 5. Commandement which is the first Commandement of the second Table we are commanded to honour our Parents where by honour is meant loue feare and obedience and by our Parents not onely our naturall Parents but all Kings Princes Gouernours and Superiours which doe rule vs. Well then if we wilfully breake and despise set dayes and times of Abstinence and fasting commaunded by Authoritie we doe not honour our Superiors If wee doe not honour our Superiors we breake this Commaundement If wee breake this Commandement I hope none will deny but we sinne This is proued by the testimony of S. Paul Rom. 13. 1. where the Apostle saith Let euery soule be subiect to the higher power Why because there is no power but of God We must not saith he resist the power for if we resist the power we resist the ordinance of God They that resist what shall they receiue They shall receiue to themselues iudgement Heerehence I frame this argument Whosoeuer doeth resist the power doth resist the ordinance of God But they that wilfullie breake and despise set daies and times of abstinence and fasting commanded by Authoritie doe resist the power Therefore they doe resist the ordinance of God If therein they doe resist the ordinance of God who can deny but that they sinne This is proued by the definition of sinne To sinne as S. Austen saith is facere quod non licet to do that which is not lawfull to doe Héerehence I drawe this argument Whosoeuer doe that which is not lawfull doe sinne but they which wilfully breake and despise set daies and times of Abstinence and fasting commanded by Authoritie doe that which is not lawfull therefore they doe sinne This is proued by Examples Adam in Paradise was commanded Gen. 2. 17. of the Lord not to eate of the tree of knowledge of good and euill If hee did hee should die the death Aarons sonnes were commanded Leuit. 10. 9 of the Lord not to drinke wine nor strong drinke in their ministerie which commandement because they brake they were slaine The man of God that came out 1. Reg. 13. of Iuda was slaine by a Lion because being seduced by the false Prophet hee did eate bread and dranke water in his house contrary to the Lords Commandement Saul would haue put his sonne 1 Sam 14. Ionathan to death because ignorantly he tooke a little honny contrary to his commandement If Adam Aarons sonnes and the Prophet of God were punished of the Lord for their not abstinence and if Ionathan was in so great danger for breaking his fathers commandement in eating a little honny Is it not a sinne before God for vs wilfully to breake and to despise set daies and times of Abstinence and fasting commanded by Authoritie seeing wee are commanded of the Lord to submit our selues to our Princes ordinances and bound in conscience truely and vnfeinedly to obey them Let vs yet goe further The noble kings Ezekias Iehosaphat and Iosias made lawes for the exercise and the recalling of Gods seruice That Christian and religious Emperor Constantine made lawes also in things pertaining to holinesse towards God and towards his Church Theodosius his successour tooke the same course King Alured or Alfred appointed and commanded set daies and times of Abstinence and fasting And so did king Edgar Anno Dom. 958. Had it beene a sinne for people in those daies to haue broken these their Princes lawes and ordinances wilfully wantonly and without cause and shall we thinke that it is not a sinne for vs in these daies to doe the like This is proued by the testimony of the ancient fathers Most certaine and assured it is that Austen Ambrose and other of the ancient fathers were of this mind and thought it a sinne wilfully to break and to despise set daies and times of Abstinence and fasting commanded by Authoritie S. Austen de temp Ser. 62. calleth them new teachers that shut out the merite of fasting and asketh what saluation we can obtaine if we blot not out our sinnes by fasting séeing saith hee the Scripture saith that fasting and almesdeeds doeth deliuer from sinne Alijs diebus ieiunare saith he remedium est aut praemium c. To fast on other daies is a remedie or reward but not to fast in Lent is a sinne S. Ambr. in ser 25. de Quadrag saith thus among many other things Non leue est peccatum Jt is no small sinne to breake a fast that is commanded Although these two ancient fathers had their errors and in some sort thought corruptly of fasting yet I will say of them and of their opinion concerning fasting as reuerend master Hooker saith lib. 5. Eccle. pol. lib. 5. pag. 208. Ecclesiast Poliicie Concerning euery mans duety herein saith he that which Austen and Ambrose are alleadged to haue done is such that all men fauouring equitie must needs allow and follow it also if they affect peace Well then if according to master Hookers iudgement al men must néeds allow this opiniō of these two Fathers if they fauour equitie and affect peace then I hope I may say that it is a sinne wilfully and without cause to breake and to despise set daies and times of Abstinence and fasting commanded by Authoritie This is prooued by generall Councels and specially by that of Chalcedon held in the yeere of our Lord 454. to confound the errour of Eutiches who held that in Christ God and Man make but one Nature The Councell of Mentz vnder Canon 35. Charles the great made this decrêe Si quis indictum ieiunium super biendo contempserit c. If any one shall with pride contemne fasting commanded and will not obserue it with other Christians let him be accursed The like was established by the Councell of Carthage in their 63. Canon By the Councell of Laodicen in their 50. Canon and by the Councell of Toletan in their 7. Canon If those Councels thought them fit to bee accursed and excommunicate that would not obserue fasting commanded by Authoritie shall not wee thinke that they thought it a sinne in them that did wilfully breake and despise the same I might stand longer and much longer vpon this question but I will conclude it with the saying of the Apostle S. Peter say vnto you euen as the Apostle Peter said to the Jewes 1. Epist 2. 13

set dayes and times of abstinence and fasting commaunded by authoritie Fasting as some define it is a proper acte of Abstinence or a certaine peculiar manner of Austinence As other some define it It is a Parsimonie of liuing and an Abstinence of meates Tertullian saith That it is a worke of reuerence towards God Gregorie lib 5. Moral saith That it is Quando quis pro amore Dei c. When any one for the loue of God and his owne health doeth abstaine not onely from things vnlawfull but from things lawfull and graunted That reuerend Bishop Iewel of Salisbury of famous memory saith That it is a religious worke ordained to testifie our humilitie and to make the flesh the more obedient to the Spirit that wee may bee the quicker to Praier and to all good works A late excellent and exquisite Diuine of ours saith That it is an helpe and furtherance Perkins Reform Cathol pag. 222. to the worship of God a good worke if it be vsed in a good manner For saith he it is a worke allowed of God and highly to be esteemed of all his people and his seruants The Greckes will haue it to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of not eating or of eating nothing at all And the Latines will haue it to bee called Ieiunium ab intestino ieiuno because with hunger the bowels are voyd and empty In the holy Scripture wee find 4 sorts of fasts 1. A miraculous fast 2. A fast from euill works 3. A penitenciall fast 4. A fast from surfetting Moses Elias and our Sauiour Christ himselfe vsed the Miraculous fast for they fasted 40. dayes and forty nights Of the fast from Euil works the Prophet Esay writeth Chap. 58. 5. Nunquid est tale ieiunium quod elegi c. Js it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head c. Of the Penitentiall fast wee read in the third Chapter of Ionas the seuenth verse where the king of the Niniuites at the preaching of Ionas proclaimed a fast in these words Let neither man nor beast bullocke nor sheepe taste any thing neither feede nor drinke water Of the fast frō Surfetting our Sauiour Christ himselfe speaketh Luke 21. 34. Take heed saith hee to your seiues lest at any time your hearts bee oppressed with surfetting and drunkennesse Some there bee that make two sorts of fasts A Publike fast And a Priuate fast A Publike fast is that which is performed and vsed according to the Prescription of law the Commandement of the superiour and the Custome of the countrey A Priuate fast is that which is done voluntarily without any constraint or compulsion of the Law Some there bee that make 4. sorts of fasts 1. a Mosaicall fast 2. An Euangelicall or Ecclesiastical fast 3. A couetous fast 4. A Philosophers fast Some there be that make 4. other sorts of fasts 1. A Spirituall fast from sinne 2. A corporall fast from eating and drinking 3. A fast of necessitie 4. A Christian and Religious fast Of the Spirituali fast from sinne we doe read in the 7. Chap. of the Prophet Zacharie the 5. 6. 7. verses A Corporall fast from eating and drinking is of 3. sorts 1. Naturall 2. Super-naturall 3. Ciuill or Politike Naturall is that which is prescribed by Physicke for healths sake Super-naturall is as the prohibition of Saul which Ionathan was angry with because the people waxed faint Ciuill or politike is that which is for the generall good and benefit of the whole Common weale A fast of Necessite is that which we cannot auoid as in the time of dearth That great Schooleman Aquinas doth call this fast Ieiunium ieiunij a fast of a fast because the earth forbeareth her fruits we forbeare food and would eate if wee had it A Christian or Religious fast is either Common or ordinarie Speciall or extraordinary Some there be that make seuen sorts of fasts which be these 1. A Pharasaicall fast 2. A gluttonous fast 3. A deceitfull fast 4. An inordinate fast 5. A superstitious fast 6. An hereticall fast and 7. a diuelish or satanicall fast A Pharasaicall fast is to fast with hypocrisie and dissimulation to get an applause and opinion of holinesse among the people of which Christ himselfe speaketh in Matth. 6. 16. Moreouer when you fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme vnto men to fast A Gluttonous fast is not to keepe the lawes of due temperance in fasting Of which S. Hierome writeth in his 2. lib. against Iouinian where some saith hee which were to fast the Dinner or Supper before they began their fast would eate so much that they were not well able to digest it in two dayes after A Deceitfull fast is to vse wine or any other meate or drinke before or after meales vt fallamus ieiunium that wee may deceaue or cosen our fast An Inordinate fast is to keepe no order of Christian charitie and wisedome but to passe ouer the meane of reason as well in kéeping it as in leauing it A Superstitious fast is to apply ones selfe rather to the manners of the Jewes the Saracens the Mahumetans then of the Christians or to thinke one selfe not well to haue fasted if one breake his fast before the starres appeare in the night Or to fast in dayes exempt from fasting by the lawes and custome of this Land not with any good or godly cause but with contempt and disdaine of them An Hereticall fast is to fast with the custome and minde of the Manichêes Nouatians other Heretikes or doubtfully to obserue times which they out of a certaine error haue consecrated to fasting A diuelish a satanicall fast is to obey the law of fasting and yet to make no end of sinning but to continue and perseuere in the wicked custome and delight thereof A rare and renowmed Diuine of ours whose iudgement is best to be followed in this matter doth make thrée sorts of fastings 1. A Morall 2. A Ciuill 3. A Religious fast Morall fasting is the practise of sobrietie and temperance when as in the vse of meates drinkes the appetite is so restrained that it doeth not exceed moderation Ciuill fasting is when vpon some particular and politike considerations men abstaine from certaine meates As in this our common weale the lawe doth enioyne vs to abstaine from flesh meate in this time of Lent vpon Fridayes and Saterdayes and other times of the yéere A Religious fast is when the dueties of Religion are practised in fasting as the exercise of Praier and humiliation The effects of Fasting are either speciall for our selues or generall for the whole Common-weale Speciall for our selues to bridle the wantonnesse of the flesh and to make it the quicker to Praier and to all good workes General for the whole Common-weale to