it is specially recorded now it is onely mentioned Chap. 9 3. now it is twice repeated to shew hee did it onely for this cause and wee to doe the like for the death of the slaine Messiah Thus he plainly foretells and by his example prescribeth this our Christian Fast Secondly as he did it at the time of the feast so hee then continueth this fast much longer than this Feast hee began it the third that is full eight dayes before the feast and ended it if then he did the foure and twentieth that is full three dayes after Thereby no doubt to take in the very day of His death of this most bloudy crucifying the Prince the Messiah plainly teaching all who mean to have no hand in His death to shew thus much by their sorrow for His death Therefore which is observable it is not onely twice repeated but with a great Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three full weekes and till three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole weeks were fulfilled to shew that as his fast took in so much more time above the feast so it was chiefly intended for a further end viz. to take in the very time of his death who being the true Passeover was therefore the true end and complement of that feast And this I take to be one Reason amongst many others of the Primitive and first instituting and so long continuing this Lenten Fast For as Daniel because of the Moones so great variation on which the feast depended that falling sometime higher sometime lower did therefore lengthen his Fast the better to take in the very day of His Crosse suffering so was and it is much more necessary for us Christians not now any longer keeping the foureteenth day of the first moneth Hoc constat satis è sola Paschatis observandi ratione scil inter vicesimum secundum mensis Martii Aprilis 25. inclusi Hoc enim dierum circulo Orientales Christiani Diei Paschatis observationem definierunt ut apprimè necessarium sit praeparatorium illud jejunium Quadragesimale anteriùs in Anni Caput excurrere Vid. Graecor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad initium Evangelist Graec. with the Iewes to keep our fast as long nay now much longer for the same reason And now we see even this that Daniels fast thus dipt in the bloud of Iesus is that which maketh it so gracious so lovely so acceptable as we see it is that he fasted now at this time when he foresaw CHRIST should suffer when the Messiah was to be slaine Chap. 9.26 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for Himselfe No indeed it was for Daniel and all like him of us who can finde in our hearts to mourne for Him whilest He suffers for us And sure what great matter is this Is it much if we weepe whilest he bleedes if we shed some few teares for Him who shed so much bloud for us So much Bloud not to speake of Teares In the Cradle In the Garden On the Crosse By whipping by scourging by crucifying by nailing by piercing From His hands From His feet From His head From His side From His whole body of which no part was whole but so broken till even His heart bloud issued and powred it selfe out like water And all this so willingly so readily of His own accord For us I lay downe my life saith Hee What good nature can here hold in and not shed teares for Him Surely Daniel cannot The sight melts him to water turnes him to teares his feast to fasting he resolves now on nothing all this time but mourning And truly what should he or we doe else What wife would not mourne for her Bridegroome He is the Bridegroome What friend or brother would not mourne for his friend I have said saith He and speciall grace it is you are my friends What Disciple servant or follower would not mourne for his Lord and Master Ye are saith he my Disciples Who will not shed at least a teare for every one of these Yet Hee being all these in the highest kinde is yet farre more then these For Hee is our Father And what childe will not mourne for his Father He is both Abraham's GOD and our Father Before Abraham was saith He I am Yea saith Daniel Hee is our Prince even the Prince the Messiah Chap. 9.25 26. And what subiect would not lament to see his Prince butchered and slaine before his eyes And truly for Him so Good so Great yet suffering so shamefully so painefully so innocently so undeservedly though great cause to mourne for Him with Him Our Prince The Messiah Yet farre greater cause if greater may be here and now to mourne in thus fasting for our selves Our owne sins For in His being thus cut off we may reade our very sentence our owne doome and death All ours yea in much more fearefull case had not Hee beene ours All like to light most heavily on every one of us had not He been slaine for us In His death we may see the hideous horrid foulnesse of our sins which were able thus to fetch GOD from Heaven and to crucifie Him here on earth If GOD so severely chastice His most beloved Sonne what shall bee done to His unworthy servants In His bloud as with most capitall red letters not onely Gods most infinite loving mercy is recorded thus even to give His Son for us but also His most severely revenging justice whilest he thus gave him to death a bitter cruell and cursed death If GOD so strictly punish His most obedient Sonne onely made sinne for us how shall he torment all Rebellious sinners There is no Christian but abhorres the memory of Iudas Pilate the Iewes and Pharisees that crucified the Lord of Glory For this the Iewes are hatefull not onely to Christians but even to the Turkes and Mahumetans at this day The ancient Christians using to salute one another with a * Sic Die Paschae quo cōmunis quasi publica jejunij religio est meritò deponimus osculum quod cum omnibus faciamus Tertul. De Orat. cap. ult kisse of Peace at their daily Prayers did on Good Friday the day of His Passion omit it as detesting then the Hypocrisie and treachery of Iudas no way willing though but in this to communicate with that wicked Traytor * Inde mos iste hodiernus apud Aethiopas Abassynos Christianos quo Mirum servantes silentium nec inter se salutant dùm sibi mutuò occurrunt in viâ sed mutorū instar demissis oculis praetereunt Nec vendunt nec emunt nec pecuniam tangunt Id faciunt in odium Iudae proditoris qui Christum pacis osculo fraudulenter salutatum argenteis triginta vendidit Tantâque adversus illum irâ incendūtur ut nemo ferè sit qui compositā ex scrutis Iudae imaginē non raptet per viam quod pueris praecipuè ludi magis qùam odij causâ frequentissimum Nullus n.
no pleasant bread I. Proposition implieth that something else was eaten and so Daniels fast no other than ours humane By humane I meane as the Apostle takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.13 1 Cor. 10.13 Such as mans nature may beare For truly to eat nothing at all night nor day for forty dayes as did our blessed Saviour with Moses and Elias and some others also if those * Quidam ap S. Aug. ep 86. ad Casulan Nam ad ipsum quadragenarium numerum pervenisse quendam à fratribus fide dignissimis nobis asseveratum est Similiter Simeon Slylites quem post 40 dierum inediam jacentem nec spirantem nec loqui nec se movere valentem invenit Bas sus Vid. Theodoret. in vit Simeonis histor S. Patr. c. 26. Cyra Marana ait Idem Mosis aemulatae jejuniū ter tanto tempore inediam sustinuêre Verùm id quo fecerunt modo sequentia ostendant Quadraginta enim ait diebus exigui cibi fuere participes Ter quoque divini Danielis à cibo abstinentiam sunt aemulatae tres dierum hebdomadas conficientes cibum corpori suppeditantes Vid. Theod. hist Patr. c. 29. Pythag. etiam metu inimicorū specu le abscondentem per 40. dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defecisse refert Dicaearchus ap Diog. Laert. vit Pythagor p. 592. Macarii Alexandrini celeberrimum exemplum ap Palladium Histor Lausiac f. 42. huc etiam refer Histories bee true was a miraculous fast and more than humane For though as to eat so also to fast be proper to man with other creatures bearing like flesh with us yet to fast so long if nature be sound is onely from GOD above GOD Angels and Spirits as they cannot eat so they cannot fast Bodily living Creatures they onely can Neither doe they all but such as are of flesh and bloud like us For trees and plants though they take in nourishment from the earth yet are they not truly said either to eate or fast Food as it is from earthly and corruptible substance so it is to sustaine our earthly and corruptible body which having the doome of death from Adams sinne began then to die and would so daily were it not as old houses are upheld by continuall food Palladius Lausiac hist Gr. à Meurs in vit Serap f. 105 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil Orat 1. de jejun f. 327. Surely as Serapion once wittily to the Athenians our belly is of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The severest Creditour still exacting his debt it else suffereth us not to live It daily like the Horsleach cryeth Give give Yet neverthelesse to give it what it asketh were to give it death in stead of life because the concupiscence thereof ends in and tends to death GOD hath not nearer joyned the belly and those uncleane parts than sinne hath joyned with it uncleannesse therefore to fill the one is but to feed the other and to pamper the body is but to enliven and strengthen the body of sinne He that throweth on the fire too much fuell maketh the fire flame out and sets the whole house on fire Wisedome therefore wils that the earthly body be still as earth kept under that whilest we feed the flesh we nourish not the lusts thereof and providing for the weaknesse of the worse we take not away the strength of the better part Therefore howsoever Nature require of us to eat yet as the Apostle hath it wee must eat to Gods glory 1 Cor. 10.31 and when wee fast with Daniel for our soules profit we must that we may fast aright observe these five Cautions The Scholemen lay them downe in a verse Greg. Altisiod sum Aurea l. 3. Tract 7. ca. 5. Quaest 5. and so will I give them you Five cautions in our Fast 1 Praeproperè 2 lautè 3 nimis 4 ardenter 5 studiosè First Not to eate over hastily Therefore Daniel though he ate hee did fast from eating till the evening For this was alwayes the custome of the Church of GOD. So did the Iewes the people of GOD of old a Iudg. 20.26.21.2 1 Sam. 14.24 2 Sam. 1.12 And so no doubt did Daniel now So after them did the first and best b Vide Act. 10.30 Hanc enim jejunandi rationem ab Hebraeis veteri Ecclesiâ unà cum Fide ipsâ accepeperunt primi illi vetustissimi Christiani Vnde passim apud Patres Prandere pro non jejunare Vid. Tertullian de jejunio S. Ambros Hieronymo S. August praesertim in Ep. 86. de jejun Priscor Io. Cassian Col. 21. c. 23. Hinc dies Prandiorum S. Paulino Ep. 25. Dies illi in quibus non jejunatur Rogo vos fratres charissimi suos alloquitur Caesarius Arelatenses Hom. 2. in Quadrages ut in isto legitimo ac sacratissimo tempore exceptis Dominicis diebus nullus prandere praesumat nisi c. Inde ritè jejunantes vespere comedere nec ante vesperam comedere feruntur Statuerat scil Marcianus vespere comedere quotidie c. ait Theodor. Hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vit Marciani Nescio ait de se Avitus ad Marcian me unquam cibum sumpsisse ante resperam Ibid. Idem de Eremitis Religiosis in genere S. Chrys Hom. 55. in c. 18. S. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc jejunandi legitimum modum poenitentibus in jungit Circa An. 630. Concil Triburiens c. 5. Vid. etiam Turonic 2. Can. 18. Christians even for eight hundred yeeres after our Saviours time and upwards they all in their fasts abstaining from their dinners And thus it is still from that ancient Christian use with all other c De Aethiopibus Abassynis idem docent Godign de Abassynor Rebus lib. 1 c. 19. p. 123. li. 1. c. 35. p. 218. Damian à Goer p. 458. de Muscovitis Theolog. Muscovit c. 10. p. 98. Lasicius Polonus ibid. cap. 10. p. 103. Vid. ibid. Ioh. Fabrum Ep. pag. 179. Narration ad D. Chytraeum pag. 241. Et Alexan. Guagnin pag. 265. 266. Christians of the world even with the d Idem observant in jejuniis Turcae vid. Alcoran c. 2. Turkes themselves also and all Mahumetans Neither as I take it is it otherwise with us For the evening fasts before the Feasts are no rule of these Fasts now they being of old appointed then to abstaine from their supper that the body being the lighter might the better attend and watch in their succeeding Vigils The second Rule is Lautè Though then to eat yet to abstaine from delicate meats and drinkes To content our selves with such that might nourish though they did not cherish Such was Daniels fare Dan. 1.16 Chap. 1.16 as also in this place But of this more fully hereafter The third is Nimis Though to eat yet to be carefull that we eat not too much For thus even meat that should preserve the
who at this day in their Fasts abstaine from all flesh of fish permitting it onely to those that are weake and sicke Thus much Saint Gregorie told our English Austin above a thousand yeeres since that the eating of fish is permitted to a Christian of indulgence d Caeterum Piscium esus ita Christiano relinquitur ut hoc ei infirmitatis solacium non luxuriae pariat incendium Vid. Decretal Part. 1. Distinct 4. Cap. Denique Vt hoc ei infirmitatis solacium non luxuriae pariat incendium And indeed there is a maine difference betwixt other beasts and them For fishes are by nature more wilde and as Naturalists observe untameable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch Symposiac lib. 8. Probl. 8. Non offerebantur pisces in sacrificiū quia cùm in aquis vivant magis sunt alieni ab homine quà m alia animalia quae vivunt in aëre Antoninus Sum. Theol. Part. 1. Tit. 14. c. 5. sect 2. They live as Plutarch rightly in another world and element no whit conversant with us but most of all estranged from us their bodies whilest they live are most of all in bloud life and spirits unlike us more undocible and altogether unserviceable to us in any other use As for their flesh it hath little bloud and spirits and therefore lesse warm'th and heat It is more dissimilar and differing from our nature and therefore without the Art of Cookery lesse nourishing and pleasing to us In a word of all flesh it is least dainty and delicate being waterish and flaccid and therefore unpleasant in taste lesse apt or able for nourishment so that in our vulgar English wee doubt not to call it no flesh contradistinguishing it thereunto * Hinc jejunantibus olim Piscium esus permissus sic circa Ann. Dom. 671. Concil Toletan 4. In quibus diebus scil Calend. Ianuar. jejunio itidem propter Gentium in iis superstitiones plurimas etiam praeter Piscem olus sicut in illis quadraginta diebus caeteris carnibus abstinetur à quibusdam etiam nec vinum bibitur Vid. Concil Toletan 4. c. 2. Simili ratione avium esus olim Orientalibus nonnullis in jejuniis frequentatus ut ex Epiphan constat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 23. quod scilicet earum cum piscibus par ferè habita aequalis ratio Graecos tamen qui nunc sunt praesertim Caloires ab avibus omnibus sicuti piscibus abstinere adeo testatur Bellonius ut earum nomina apud eosdem propemodum ignota nunc dierum aut indistincta habeantur as Cibus minimè desyderabilis no pleasant meat and therefore not so fully within the verge of my Text I ate no pleasant bread And thus I hope you see this is no novell or new practice brought in and left here by the Church of Rome if wee have any thing from them it is the mitigation and allaying of it So that now wee have done with the second Proposition viz. That as the Baptist by our Saviours account is said to have come neither eating nor drinking though he did both So Daniel's thus abstaining from flesh and wine c. though hee did eat other meats for necessity of nature is in the Holy Ghosts esteeme reputed a true perfect and religious fast And this also may satisfie the conceit of our late Novelists There is as Iejunium natura A Fast of nature not to eat at all So Iejunium Ecclesiae A Fast of the Church not to eat such or such meats This was Daniels fast and such is ours now we may be no lesse bold upon it then was he seeing we have the same Spirit of Truth to witnesse it to us who doth approve it in him I Daniel was mourning c. I ate no pleasant bread And so from the manner 4 The continuance of this Fast wee come to the last thing The lasting Continuance and Duration of this Fast vers 2. for three full weekes and vers 3. till three whole weekes were fulfilled namely S. Chrysost Tom. 1. Hom. 26. advers Iudaeos 2. from the third as S. Chrysostome notes of the first moneth to the foure and twentieth It is thus continued at this time and twice thus repeated to note out a twofold mysterie 1. The establishing the Christian fast at this time 2. And by it The abolishing the Iewish Passeover 1. He thus continued his fast to shew the abolishing the Iewish Passeover For three full weeks in the first moneth Exod. 12. plainly take in the Iewes great Feast This began from the tenth inclusively to the foureteenth and thence was farther continued to the one and twentieth Daniels fast now began before on the third and ended after on the foure and twentieth By these three full weekes thus fasted shewing that the Hebrewes Passeover as Daniels seventy weekes did but leade to and end in the death of the slaine Messias He the true Passeover because not slaine for Himselfe but for us Dan. 9.26 and for our sinnes He the true Paschall Lambe which as Isaac's Ram Gen. 22.13 should deliver us Gen. 22.13 and that by his owne death whose bloud sprinkled on the doore posts of their hearts by faith should deliuer not the Iewes onely but all mankinde nor our bodies alone but Soule and Body from the Aegyptian both darknesse Plagues and thraldome of Hell Sinne and Satan 2. But this the abolishing of the Iewish Passeover is not all For this hee might well have done before For Reason would that if they feasted and joyed for their deliverance out of Aegypt Psal 137.1 they should now as they did Psal 137. fast for their thraldome in Babylon And Gods command would that if as the Law commanded they were onely bound to observe the feast in their owne land then not now in a strange land Thus the Iewes driven out of Canaan and now dispersed amongst us are invited with us to a solemne Fast which because they will not observe they have lost the joy of their feast CHRIST and as they now keepe it * Iudaei post verum illum agnum Paschalem in Arâ Crucis ab iis immolatum Terrâ Canaanitide Templóque deturbati Agno isto typico in Festivitate Paschatis à Mose praecepto nusquam per orbem utuntur Quin ejus in loco operosissimâ prolixâque admodum etsi inani tamen ineptiarum plenissimâ pompâ à nuperis Rabbinis confictâ per duas integras noctes Ritum celebrationis hujus Iudaicae in qua tamen Agnum ipsum praetermittunt Vid. ap Ioan. Buxdorf Synagog Iudaic c. 13. p. 326. 327 c. p. 335. 336. The Lambe the substance of their Passeover This then is not all Two things therefore here in Daniels fast 1 That at this time 2 That so long at this time are especially to be observed First That he did thus fast upon the sight of the former vision and therefore howsoever he did it before yet now
puer domo egreditur qui fune alligatum ad cingulum simulachrum Iudae non ferat c. Vid. Nic. Godign de Abassyn Rebus lib. 1. cap. 22. p. 139. And some Christians there are at this day who at that time will neither buy nor sell nor touch any money for the very same reason Yea they revile Pilate abhorre the Iewes they curse Iudas their very boyes and children hanging his picture at each of their girdles and running in multitudes about the streets doe thus in the picture despitefully dragge him at their heeles damning the cursed memory of that most abhorred Traytor But the truth is Christian religion bids us not to hate the men but their sins not their persons but their most heynous vices And good reason for not they so much as their sinnes their vices were they that betrayed and crucifyed the Lord of light The hypocrisie and covetousnesse of Iudas The obstinacy and stubbornnesse of the Iewes The disobedience and blasphemy of the Pharisees The cruelty and ambition of Pilate and the rest were they that cut off and slew that great Prince the Messiah If therefore we abhor those most cruell murtherers that slew our SAVIOUR we must then hate these vices and if wee hate them truly and aright wee will detest and hate them alike wheresoever in whomsoever we find them even though we finde them in our owne selves hate them here so much the more by how much we love our selves whom they will destroy At least no way spare but punish them and if others for them as indifferent Iudges doe the same in our owne houses prevent it in our owne homes our own consciences with Iob abhorre our own selves and with Daniel by fasting and afflicting our soules make our selves mourne for these and all other sinnes And surely if Daniels fasts bee thus dipt in our Blessed SAVIOURS bloud then are his Prayers no lesse For those were but to sharpen these to make him and us as more sensible of our wants so more hungry and thirsty after the righteousnesse of GOD more unwearyed and earnestly importunate in his Devotions The Body in want of its ordinary food as it lesse clogs or hinders the Divine Soule in her ascent to Heaven so doth the sense of such want in the body make the Soules desire and longing more earnest whilest by the apprehension of her want in the one she reflects upon her nakednesse in the other The true reason why fasting is both so necessary for and so helpfull to all true and earnest Prayer Surely Daniel even ordinarily saith the Text kneeled downe Chap. 6. ver 10. and prayed three times a day that is Psal 55.17 with holy David at Evening Morning and Noone day Now no doubt as his Fasts so his Prayers were doubled yet both Fasts Prayers and Almes and all he now doth all are referred to CHRISTS death and merits Wee saith hee doe not present our supplications before thee for our owne righteousnesse Chap. 9.18 but for thy great mercies Verse 17. Chap. 9.18 And againe Now therefore oh our God heare the prayers of thy servant and cause thy face to shine upon thy Sanctuary c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the LORDS sake Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is plaine by David by Daniel himselfe even by the Iewes and Hebrewes own witnesse No other He then the Son of man Dan. 7.13 To whom was given Dominion and Glory and a Kingdome Chapter 7.13 that all people and nations and languages should serve Him 14. His Dominion is an everlasting Dominion which shall not passe away and His Kingdome that which shall not be destroyed Thus wee see who this LORD Chap. 9.26 and what manner of Prince the Messiah is Who not slaine for Himselfe but for all others All others that pray to GOD must as Daniel desire to bee heard for His sake onely Though never so strict of life never so holy so just yet Daniel claimes no right by any his owne or others merit No Mediatour but one onely his petition it is to be heard For the Lords sake Thus whilst he mournes for CHRISTS death and his owne sinnes he unloades them all on CHRISTS shoulders and whilest hee beholds Our most Blessed SAVIOURS Crosse he layes more firme hold on His death and all-deserving merits And should not wee doe the same who professe the same Surely the Primitive Fathers whose Sonnes we are or ought to be as they did now double their devotions and more earnestly by their Fasts intend their Prayers so did they as Daniel performe them all in His Name When they Prayed the conclusion of all was Through IESUS CHRIST our LORD even as Daniel here For the LORDS sake When they offered their spirituall Sacrifices of Prayers Praises or Almes they were offered all not onely in His House the Church but more peculiarly at His Altar His Table as in remembrance of His Death and bloud giving them and us all true life and vertue Their Prayers were as referred to His Death and Merits only so all at those very times the times of His very Suffering Thrice each day as Daniel did At nine a clocke their third the entrance of His Suffering At twelve a clocke their sixth the height of His Suffering At three of the clocke their ninth the depth and consummation of His Suffering As it were at every corner of His Crosse at every dimension of height depth or length As Daniel did three times a Day Two of them being at least the ordinary houres of Prayer for all nations our ninth and third as indeed the beginning and end of His most bloudy Passion to shew that Daniel and they did and we all must place the confidence of our Prayers Almes and Fasts yea even all our best actions if any good at all in CHRIST onely For through Him Ephes 2.18 wee and they both have an accesse by one Spirit unto the Father To Him therefore with the Father and the Holy Ghost Let us at these and at all times give all honour glory and praise world without end FINIS Perlegi has Conciones in quibus nihil reperio sanae fidei aut bonis moribus contrarium quò minùs cum utilitate publicâ imprimantur Tho. Weekes R. P. Episc Lond. Cap. Domest Errata SER. 1. Pag. 9. lin 19. food reade foot p. 10. l. 20. if not onely r. if not the onely p. 20. l. 4. Neubrigentius r. Neubrigensis p. 20. l. 10. commanded spirits r. damned spirits SER. 2. pag. 44. Bethelohin r. Beth-elohim p. 47. l. ult Father of him r. Father by him p. 48. and Church r. and Churches p. 59. Father of him r. Father by him p. 60. Psal 4. r. Psal 40. SER. 3. pag. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 86. filled by meditation r. fitted by meditation SER. 4. pag. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. succeeded them r. succeed them p. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 124. everlasting prayers of r. everlasting praises of p. 129. imploying r. implying p. 134. in marg Bubuli r. Bubulci SER. 5. pag. 170. l. 19. dele under SER. 6. p. 213. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. Fishes also that hath r. Fishes also that have