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.
every yeare if neede required at least once the Church should have her solemne meetings So the Councills of Toledo Tours and the rest And they shew it to have beene the practice of the Eldest times imitated as appeares by b Nicol. de Cusa Card. l. 3. de Concord Cathol c. 25. f. 809. Cusanus by the Civill State that as in the Naturall body there being an evill feared from without the spirits forthwith assemble and gather to the heart as it were to fortifie it and secure themselves So also in the Body Ecclesiasticke c Concil Milevitan 2. Can. 9. qui lib. Afric cap. 95. 73. Quoties communis necessitas cogit saith the Councill of Milevis As oft as the common cause required there were common assemblies Generall Councills all meeting on all hands to advise for the common good d Concil Toletan 4. cap. 3. Si vero nec de fide nec de communi Ecclesiâ tractabitur saith the fourth of Toledo if the businesse were not concerning faith and the common cause if the Occasion be but as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmuring of the Hellenists at Hierusalem and the End as now to provide for their Widowes then Erit speciale Concilium say the same Fathers the Synod shall be speciall or particular onely for those times and parts the Rule to reach no farther And so have we here a President for such as this But neverthelesse whatsoever the occasion be their Resolution here is Generall Catholike and Oecumenicall They were for the Persons Apostles immediatly sent from Christ the first founders and planters of our Christian faith their Commission as larg as the whole world therfore their Conclusion able and such as ought indeed to conclude all us All us who have received the faith from their mouths All us Christians All us yet more particularly who have received either our mission from them or like commission with them All us of the Clergy We all to minde the same Duties in the same Order and manner with the same hight or rather fulnesse and fervour of Resolution as they here But we say they will give our selves continually to Prayer and the Ministration of the Word The Division In which words you have three things principally to be considered 1 The Persons We. 2 The Duties Prayer and the Ministration of the Word 3 Their Resolution for these Duties and the manner of performance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more in this word then we are aware of We translate it We will give our selves continually to c. Or if you please you have them thus 1 The Officers We. 2 The Offices Prayer and the Words Ministration 3 The Officiating We will give our selves In the Persons or Officers consider 1 Their Quality 2 Their Dignity 3 Their Vnity 4 Their Imparity Of these two last chiefly and of the two other in them In the Duties consider 1 Their Number Two though including and comprehending many particulars 2 Their Necessity comparatively in respect of persons and time 3 Their Order in respect of each other First and principally to Prayer as to the maine to the Ministration of the Word as to the meanes To the one namely Prayer as to the End To the other as the Way conducing and leading to this End To the one as to the proper and peculiar Service of GOD absolutely necessary for all men and times To the other as the Service of His Word properly belonging to us Clergy and chiefly necessary for those first times In their Resolution for these Duties Consider 1 Their Desire Purpose and intention 2 Their Solemne and publikely vowed Consecration and dedication of themselves We will c. 3 The Oppositions there against made weighed and considered in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we c. 4 Their serious Execution carefull and industrious performance notwithstanding all dangers to be feared or difficulties to be expected in this most significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee will not onely imploy or busie our selves but wholly continually perseverantly manger all lets dangers and disturbances We will give up our selves most stoutly and resolvedly to Prayer and the Ministration of the Word And thus you have the severalls Now wee come to each in order as far as the time will give us leave I. The Persons Their Vnity and agrement 1 ANd first of the Persons whom wee both heare and finde in this Word We. We. It is the voice of all the Apostles not of Peter alone They all in the first Synod chuse alike have equall voice and choice in the Substituting Matthias Acts 1. Acts 1. In that other about Circumcision All decree send and judge alike It seemed good to the HOLY GHOST and us Acts 15. Acts 15. Here they all pronounce and ordaine alike Neither was it ever otherwise in after Councills where all met the five Patriarch's were chiefe and as Saint Peter amongst the chiefe Apostles Romans 16. Rom. 16.5 So the Romane Patriarch had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or speake first not power to rule or guid either all or any The Apostles as they were all sent together Iohn 20. Acts 1. Matth. 10. Matth. 10. So they were all inspired at once Iohn 20.22 To let us know that they and their Successors are Pari authoritate pari consortio as the * S. Cyprian l. de unitate Ecclesiae 3. Hoc crant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate profici citur Fathers speake That Saint Peter spake first Acts 15. or was by our Blessed SAVIOUR spoken to alone was but as wee have elsewhere shewen because hee was with Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest Apostle they thence ascribing to him Primas sedes the first seates such were then Antioch Alexandria and Rome because he was thus the First Thereby teaching and signing the Churches unity which by one Spirit from one Head is but one in all and though many Members yet but one Body Wee Againe Wee Though the Apostles only speak 9 Their imparity though we heare them alone yet are there more in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But wee points us not only to the Apostles as chiefe Governours but also to the seventy Disciples yea these seven new Deacons also not excluded It is an errour of the a Can. 16. Synodi Constantinop in Trullo Sixth Synode and of sundry interpreters which is greedily layd hold on by the factious amongst us that these Deacons were only Lay-men when as we apparently see Stephen one of them busied in the Ministration of the word Vers 10. c. Acts 7. 8. and Philip in the office and duty of Prayer and Baptisme Surely as the Apostles did not shut themselves nor their successors the Bishops as Stories plentifully prove from the governing the Deacons care about
Victim S. Hieronym Cont. Iovinian li. 2. c. 6. the latter for this cause termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as S. Hieron well Saturitas ventris Seminariū libidinis A full belly and a foule heart Remove therefore the cause of thy uncleannesse and thy uncleannesse shall be no cause of the Bridegroomes taking away 8 Lastly Fasting is as a signe so a principall cause of mourning Is there any man here that after all this which hath beene sayd cannot yet mourne for the Bridegroome Let him but fast and I dare warrant him to mourne Hunger will bring the stoutest stomackes under it will make them bend It is the Apostle who was in watchings often 2 Cor. 6.5 11.27 1 Cor. 9.27 Vid. Suidam in Lexic verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fastings often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee I keepe my body under The word signifyeth a buffetting about the face and eyes as a man would buffet his adversary on his knees This he did by Fasting No way so truly so fully to make us mourne as by fasting If thou canst not mourne betake thee to fasting that will make thee mourne If thou canst mourne yet notwithstanding fast and that will make thee mourne yet more And indeed Sorrow as it came from sinne so it is due onely to sin Gen. 3.16 17. No sorrow before sinne Gen. 3. In sorrow shalt thou conceive to the Woman In sorrow shalt thou eate thy bread to the Man And no sorrow after sinne All teares then shall be wiped from their eyes Apoc. 7.17.21.14 Apoc. 14.13 And from henceforth blessed are they that dye in the LORD No sorrow for them after Death Onely their time is here for sorrow and their sorrow onely for sin We sin dayly and therefore We must sorrow dayly this Godly sorrow not to be repented of 2 Cor. 7 9 10. This is the Valley of teares Here we must mourne But though all this time bee for mourning yet in this there is an especiall time for mourning in an especiall manner Eccles 3.4 And this is that Time Then at that time when the Bridegroome was taken away But here it is usually excepted by them who are no friends to set-fasts Object that this Text speakes of extraordinary fasts in cases of doubt and danger when the Bridegroome and his presence is likely to bee with-drawne or with-holden from us But they are readily confuted 1 By the context Resp and scope of CHRISTS answer which if ad idem must necessarily be meant of Set-fasts For these we read of that did here cavill at Christ and his Disciples did object the continuall Set-fast of the Baptist Mat. 9.14 Mark 2.18 Luke 5.33 the Pharisees and their disciples Why say they doe we and the Pharisees fast oft but thy Disciples fast not All the three Evangelists note this speech concerning their often Set-fasts to have beene the occasion of our Saviours answer But theirs were set and ordinary the Baptist perpetually abstaining as did Daniel from flesh and wine and all desirable meats and drinkes the other also fasting ordinarily * Luke 18.12 De Phariseis Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Epiphan adv haeres lib. 1. haeres 16. Vid. Ioan. Drusium Praeterit lib. 3. p. 107. in locum Luke 18. Abra. Scultet Exercit Evang. lib. 1. c. 25. twice every weeke as doe the * Vid. Ioh. Buxtorf de Synagogâ Iudaic. c. 25. p. 457 Iewes at this day on our Monday their second of the weeke and on our Thursday their fifth of the weeke So that these men must either grant our blessed Saviour not to speake to purpose which to doe were no lesse than blasphemy or they must with us understand him and these words concerning ordinary set-fasts 2 It is demonstrated by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greeke roveth not at large but points at exact specialties either let them blot out this word or grant ours and the Texts true meaning Vid. D. Chamier Panstrat Cathol Tom. 3. lib. 19. c. 7. Sect. 43 44 45 46. ubi locum hunc excutit 3 It is proved as we see by the plaine Letter which being the foundation of all other expositions either must stand where 's no reason to the contrary or must bee by reason refelled which being not yet brought by any on the adverse part there can be no cause to depart from it 4 And surely in the fourth place these words referring us plainly to such a time and absence Mat. 9.15 Mark 2.19 Luke 5.34 as is opposite to that time of his presence mentioned in the former Verses it must needs therefore follow that as the one is primarily and properly understood of his then bodily presence upon earth as the time of their rejoycing so must the other also in like manner be underunderstood of His like bodily absence by his Death Passion and Ascention the cause and time of our mourning and therefore of all ordinary fast 5 It is confirmed by the perpetuall exposition of all ancient Christians 6 Yea by the Apostles and whole Churches practice For whereas every week in the course of its dayes hath from thence a commemoration of the Great Day and our joy in Christs Resurrection we celebrating the Lords Day in joyfull prayses and thanksgiving unto God therefore why may we not as well yea much rather conclude there should bee in the same course of times the like day or dayes of mourning for his Passion that we may no lesse mourne and suffer with him the most proper duty of this our sorrowfull and sinfull life here then which is the hope of our after happinesse in Heaven joy and rejoyce with him in the memory of his most glorious and blessed Resurrection 7 But yet againe in the last place even in their sense it is direct for us For if these words are to be applied to all such times when the Bridegroome is or may be removed and withdrawne for our sinnes then is it also proper for continuall and ordinary fasts not only for extraordinary For reason wils that as we sin continually every day of the weeke so we should if it might be fast continually and mourne for our sins which because we cannot daily doe every day fit it is wee should every weeke set some dayes apart and no dayes fitter than those in which hee was even according to the Letter taken away And truly there being alwayes the same reason of every kinde of his taking away by our sins of all our mourning for our sins there being no opposition betwixt them but a subordination of the latter to the former their extraordinary fasts being grounded though in a secondary respect upon the same reason on which are our Ordinary there can be therefore no colour why the Text should be true of one and not of the other Why denied of ordinary and affirmed only of extraordinary fasts especially since our blessed Saviours answer