Day Mat. 26.2 3.4 14. c. Counsell was taken against Him money was taken for Him Plots were laid to take Him So upon that Day He began to be taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Epiphanius He was taken Epiphan Compend fidei cap. 22. As good as taken away Then Vpon the Friday as we all know He was taken and taken away And therefore as for These two dayes sake the rest of these dayes were to be observed so These two Dayes were principally observed above the rest So that whereas before Daniels fast observed a Davids fast did serve viz. to eat nothing at all till Sunne went downe now on the Friday especially at Easter They did fast the fast of Esther Chap. 4.16 Neither to eat nor drinke * De triduano jejunio corum apertè S. Epiphanius compend fidei ca. 22. nisi quod de quorundā in quatriduum prorogato jejunio ibidem refert verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec quippe specialis privata observatio erat quam sibi nonnulli è devotione privatâ injunxerunt Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant sancitum ab Ecclesiâ Quod non obscurè Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab illo enim tempore novo jejunio indicto Parasceven Sabbatum sanctum integrum jejunii perstiterunt usque ad Galli cantum Vid. Concil in Trullo Can. 90. seu ut alii 89. Anastas Nicaen Quaest 77. fol. 98. Tom. 1. Bibliothec. PP Paris ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanē locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum laudat ubi infra three dayes night nor day viz. all that time the Bridegroome remained thus taken away And now you see this Fast here was at the height Yet neverthelesse here was not all For besides as on the Sunday He arose that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new Lords day in memory of our joy for His Resurrection and now more glorious presence every first day of the weeke thorow the whole yeere so in like manner and from like beginning every fourth day that is our Wednesday and every sixth day that is our Friday were likewise by all * Scil. apud Graec. Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio Sic enim Turrianus Qui enim isti dies sunt quibus ablatus fuit Nonnè quartâ feriâ sextâ quartâ enim factum est principium auferendi eum siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino sextâ verè crucifixus est quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est usque in hodiernum diem jejunatur sicut illis à sanctis Apostolis traditum est Turrian Apol. pro Pontif. Epist lib. 5. cap. 18. p. 594. Adest Praeceptum generale Apostolici conventus quantum ad praescriptionem temporis jejunii tà m in Quadragesimâ quà m in duabus feriis cujuscunque Hebdomadae quod usque in hodiernum diem tà m mordicùs tenent Orientales Christiani ut nec diem unum praetermittant non dico viri robusti sed etiam puellae adolescentes senes quotquot sunt firmae valetudinis Martinus Peresius de Traditionib De lejun part 3. p. 264. succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroomes taking away Thence because This week gave the name and order of dayes to all other weekes through the yeare the old order from the Creation in the Iewish Sabbath being now first changed as also because of the solemne fasting and prayer used thorow this whole weeke as lastly because of that great worke of our Redemption perfected therein and This command of our SAVIOUR then principally to be observed both in the changes of joy and sorrow This weeke was called by the Easterne and mother Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scilicet Magna Sancta Hebdomas ap Latin The great weeke The Latines successively calling it by the same name Neither was this a late invention of upstart and new fangled Popery which we may well call new it being as it differeth from ours most truly a Novelty and a Religion of yesterday's birth But this is most Ancient from the first beginning not grounded onely upon the Law of the Church but upon the Command of Christ Himselfe thus commanding That in those dayes when the Bridegroome c. That they so grounded this Fast so expounded this place for the East the Easterne and Mother Church her selfe is a witnes in her own most ancient Ordinall or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabba Typicū hoc Graecorum Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos in Ecclesus receptorum agit inter caetera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec etiam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox de feriâ quartâ sextâ per annum identidem observandis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Apostol Constitut Clem. l. 5. c. 17. 19. drawing it as from the Apostles so by them from the command of Christ Himselfe in this place Locus illustris est admodum S. Epiphanii Compend fidei cap. 22. verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox etiam subnectir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide locum Et in Aërii Haeres 75. cap. 6. his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also within foure hundred yeares after our blessed SAVIOUR plainly telleth us that all Christians through the whole world did observe These dayes Fast and grounded it upon this Command of our Saviour in this very place For the Latine and Westerne Church a Tertullianus jam Montani partes agens adversus Psychicos Orthodoxos scil lib. de jejunio cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant in quibus ablatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus Propheticis vetustatibus Vid. eundem cap. 14. Tertullian within two hundred yeares after the Bridegroome as also b S. Augustin Epist 86. ad Casulan Presbyter propè ad finem Epistolae verbis his Cur autem quartâ sexta feriâ maximè jejunet Ecclesia illa Ratio reddi videtur quòd considerato Evangelio ipsâ quartâ Sabbati quam vulgò quartam feriam vocant consilium reperiuntur ad occidendum Dominum fecisse Iudaei c. Vide locum S. Augustine in his 86. Epistle to Casulanus Both of them shewing That these Fasts are plainely grounded upon this Command of our Saviour and that all Christians
Rom. 15.19 Rom. 15.19.20.23 And the Ephesians being no more children namely to bee taught and to be tossed too and fro and carried about with every wind of Doctrine by the sleight of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speaking the truth in love did grow up into Him in all things which is the Head even CHRIST Ephes 4.14 Ephes 4.14 15. namely being instructed edifyed and built up for this end did as a Spirituall Building thus fitly framed together grow up into an Holy Temple in the Lord Ephes 2.21 Praying alwayes with all Prayer and Supplication in the Spirit and watching thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text as you see primarily applyed to Prayer With all perseverance in Prayer and Supplication for all Saints Ephes 6.18 Ephes 6.18 Thus in a word not onely the Ephesians but being converted and made such all Christians likewise did both give and imploy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe to the word of my Text These all continued with one accord in Prayer and Supplication Acts 1.14 Acts 1.14 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They continued daily in the Temple with one accord Acts 2.46 Acts 2.46 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in the doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Doctrine of the Apostles There is an Emphasis in the words as plainly referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 that Forme of Doctrine contained then and expressed as we see it is in the Apostles Symbol The Creed and called as by Saint Luke So by Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Epist Iob. ve 10. Revel 2.24 They saith he rested content well apayd with it they held it enough they continued in it and marke what followes and in breaking of bread and Prayers So you see the continuall and whole worke of Christians even then was Prayer Not onely with them whose Duty the Words ministration was but even then and in those times when the ministration of the Word was most necessary Even then and in those times prayer was the chiefe and prime Worke It had then the first place To prayer say they and to the ministration of the Word Reason 3 And indeed that the ministration of the word hath the second place Prayer is the End The ministration of the Word the meanes is that it might serve this first prayer The Heathen man observed that our eares are given to frame and forme our tongue And Saint Basil rightly That our hearing is for our speech and speaking Therefore the tongue stiled by the Prophet David his Glory Psal 57.8 and the best member because therwith which is mans end blesse we GOD Iam. 3.9 Iames 3.9 GOD and nature hath directed our eares and hearing principally to this our tongues use We see it in the contrary For they that are borne deafe are alwayes dumbe shewing thereby that our hearing is to speake and thus to speake by prayer This Order so anciently they called it whereby Hearing and the Word doth ministrare and serve prayer the Apostle most excellently shewes Rom. 10. Rom. 10.13 Whosoever shall call on the name of the Lord shall be saved ver 13. There 's the end of all our Preaching your Hearing and the Words ministration that calling on the name of the Lord wee may bee saved But verse 14. how shall they call on Him on whom they have not believed and how shall they believe on Him Audis ut credas credis ut hostia fias Vid. Hildebert Caenoman de myster missae of whom they have not heard and how shall they heare without a Preacher So you see the end of all is prayer As therefore the end is more worthy then the meanes so is it though last attended yet first intended therefore prayer we see is put in the first place Reason 4 4 Prayer is the proper service of God Prayer the Peculiar Service of God the ministration of the Word though a most divine heavenly and most excellent Ordinance yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word imports but the ministration that is the Service of the Word Prayer in the meane time that is truly GODS Service So GOD calls it in His command unto us Negatively of false gods Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them Exod. 20.5 Againe affirmatively Deut. 6.13 10.12.20 Matth. 4.10 of Himselfe Deut. 10.20 Thou shalt worship the Lord thy God and Him onely shalt thou serve Thus therefore GOD calls their Common Prayers of old amongst the Iewes publikly and daily offered up unto Him together with the Morning and Evening Sacrifice of slaine beasts an evident type of CHRISTS bloudy publike Sacrifice as in our Eucharist a manifest Commemoration of the same both shewing that both theirs and our Prayers are accepted for such in His bloud GOD I say calls them His Service as some thousands of times I believe may be seene in the Old Testament being so called sixteene times in one Chapter Numb 16. Thus saith GOD Hee that praiseth mee hee honoureth mee Psalme 50.19 Psal 50.19 Thus Annah is sayd to have served God day and night by Fasting and Prayer Luke 2.35 Luke 2.35 We no otherwise call the Publike Prayers then by the same name Divine Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So anciently the Primitive Christians Acts 13.2 Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred or served the Lord and fasted So the most ancient Syriack Interpreter reads it As they prayed unto the Lord and fasted Thus we see Prayer is properly and primarily Gods service And good reason for it For 1 in all the Creatures of the World in all the blessings of Peace Plenty c. in His many preservations and deliverances yea even in the ministration of His Word in the Church God serves us that we by Prayer may serve Him Againe 2 in other things even in our honest callings and vocations in the lawfull necessary and most expedient actions of our lives though we serve God as is fit we should yet neverthelesse in them all we intend and more immediately looke to other Ends viz. the private good of our selves the maintenance of our familyes the service of our King and Countrey the profitting of our selves and friends But here in Prayer it is far otherwise All we here undertake is undertaken aimed and intended for Gods service Whatsoever here is done and directed is onely and solely to Gods glory This therefore properly His Service Againe 3 in all other workes either those of a most holy and heavenly nature such as are the workes of Iustice Mercy and Charity of giving of Almes relieving the poore c. yea even the Words ministration it selfe or any other good act or vertuous exercise of any truly good and Christian vertue whatsoever that we are able to doe any good whereby to
the foot the length and dimensions of the whole body may be discovered sure I am the foot of the soule may be knowne by the foot of the body and it is then a signe men have reverence in their hearts when they shew it in their feet But againe is it not GODS expresse command Exod. 20.5 Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them and Deut. 6.13 Deut. 6.13 Thou shalt feare the Lord thy God and serve him Feare from the soule an expression of this feare in the reverent service of the body And is not all this that which GOD commanded before at the 6th Verse Deut. 6.5 I am ashamed we should need to use so many words for so necessary a duty the necessity whereof we shall better discerne if we consider that the very Saints and Angels in Heaven use the same For do not they Rev. 4.10 Apoc. 4.10 fall downe and worship and cast their Crownes before the Throne Can any thing by them used be idle or needlesse or superfluous Nay rather is it not our prayer and should it not be our desire that we should so serve God as they doe that His will be so done by us as by them it is The Church beloved what is it but Heaven upon Earth Therefore the rule of her actions can she draw from no place better then from thence Sure I am it was the care and reverence of those first Christians truly to keepe their feet when they went into the House of God this made them at their entrance into their Churches humbly bend and bow themselves in a most reverent and awefull manner toward the upper and Easterne part of the Church And the same lowly demeanour was used by their Bishops Priests and Deacons Vid. Liturg. S. Iac. Basil Chrysost Petri Marci c. Vid. Eucholog Horolog Graecorum passim as often as they were occasioned to passe either to or fro These they then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same are at this day by the Easterne and Orientall Christians now by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as humble expressions of their devoutest submission and repentance In like manner the Westerne Church had the like care and keepe of theirs Ad domos statim Dominicas saith Salvian currimus Salvian de gubern Dei lib. 6. p. 237. Rit corpora humisternimus Their feet were ready to run thither and no sooner there but downe they were there and if it chanced any came after prayers begun in the time of reading S. Isidors Rule was observed S. Isidor Hisp lib. 1. de Eccles Offic. c. 10. R. Maur. de institut cleric l. 2. c. 52. first to adore and then to listen and fall in with the rest Thus this duty was duly by them performed as it was strictly by GOD commanded Take heed or keepe thy foot when thou entrest into the House of GOD. But what will some say If God be so carefull for the reverence of the foot surely is he not much more carefull for the reverence of the Head If he be so carefull for the service of the meanest part he will be much more to have it in the best manner from the best member If he be so strict for our reverence when we enter he will be much more for our reverence when we offer praise or pray unto him And so he is I pray you reade but the 1 Cor. 1 2 3. c. Verses I need not I hope remember you what the last time I was here I observed upon this both from the Easterne and Westerne practise What the Apostle commands what they did then let us doe now I will but remember you what our Holy Mother Vid. Can. constitut Eccl. Angl. Can. 18. the Church of England commands Can. 18. It sufficeth Beloved that heretofore we have served God after our owne will-worship after our own lusts and pleasures if that may be accounted service Let us now for the time to come come as we ought to come Let us remember Eli his speech though a remisse one 1 Sam. 2.25 to his sons If one man sin against another the Iudge shall judge him but if a man sin against the Lord who shall intreat for him As also that severer speech of the man of God to Eli V. 30. Vers 30. Them that honour me I will honour and they that despise me shall be lightly esteemed saith the Lord God of Israel Let us recount when we come hither that we come for Gods worship and shall wee not worship him as he would have us as he commands us Let us remember that whither we come it is the House of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall we not do it that reverence we doe to the Kings Chamber Let us that come remember that GOD made the whole man and shall we render a peece or a part only to him that made us all that requireth all You have heard Gen. chap. 12.13 15. how Abraham the Father of the faithfull in every place where God appeared though but once built him an Altar held the place holy and consecrate and doe not we desire to be the sons of holy Abraham You may remember Iacobs example in the like kinde how reverently he spake and thought of that place where God appeared surely The Lord was in this place and I was not aware Gen. 28.16 Mark that What would he have done How reverent would he have beene had he knowne God had beene there His words shew in what respect he held it How fearefull is this place Vers 17. This is no other than the House of God and this is the Gate of Heaven Moses and Ioshua as you have heard are bid put off their shooes from their feet because the place where they stood was holy Exodus 3. Ioshua 5. Acts 7. Nay the Turkes Iewes and Heathen shall rise up against us for our want of reverence For this very thing commanded Moses and Ioshua is performed by the Turkes even at this day Lavaterus in Iosh 5.15 as oft as they enter into their Moschits as also the Iewish Priests in all their Sacrifices still observe the same Io. Drusius in Com. in locum Iosh as learned Drusius hath observed out of Moses Gerundensis The same is still done also at this day by most of the Easterne Nations of the World And is it not an eternall shame and reproach to us in so great light above all others after so much and long preaching not to performe or retaine any the most necessary reverence in our Churches when all those Nations in lesse knowledge in dimmer light with no instructer after so long a time almost foure thousand yeeres doe still performe notwithstanding to their no Gods a most troublesome and irkesome reverence Is it not a shame that after so long a time such as they still continue to do so much and we still
publique Service Did not Samuel's Mother aske a Sonne of GOD 1 Sam. 3.10 in the time of Divine and publique worship Yes surely And may not we doe the like No doubt we may Doubtlesse we must not otherwise Remember this is an entry to hearing Take heede to thy foot when thou goest into the House c. And remember this also Appropinqua ut audias Come neare that thou maiest heare And thus much of our due entring Now of the second duty our hearing That next after due entring wee must heare And after due entring Heare Hearing is the sence of discipline It is that which GOD first requireth of you It is the first in our Commission Goe teach all Nations For as he that is borne deafe and never heard is alwaies dumbe and will never speake So he that never heareth the Word of GOD can never invocate the Name of GOD. How shall they call on Him of whom they have not heard Rom. 10.13 Hence it was the custome alwaies in the Church that first they heard So was it in the Church of the Iewes Nehem. 9.3 Nehem. 9.3 They read the Law one fourth-part of the day and another fourth part they confessed and worshipped the Lord their God After their Prayers as Iosephus describeth it followed their Sacrifice This order being observed afterward in the Christian Church as it is most obscurely collected from the 1 Cor. 11. c. the whole Service was called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by the Latines Ordo And indeed as the Catechumeni amongst the Greekes and mother Church and Audientes amongst the Latines was the first step to Christianity or rather the preparation to it So likewise the Prayer of the Catechumeni Concil Laodicen Can. 19. or Hearers was the first Prayer of the three So that ancient Counsell of Laodicea reckons it So the Greeke Dionysius Saint Chrysostome Clemens and all the ancient record it and the same order the Church of England hath most justly followed that as in our Churches the Pulpits are placed below the Altar above or in the highest place so wee should first heare before we presume to offer Thus Levi. 2.13 Marke 9.49 amongst the Iewes every Sacrifice must bee seasoned with salt the Symboll of knowledge And GOD requires our heart the seat of knowledge Hos 6.6 I will have mercy and not sacrifice and the knowledge of God more then burnt offerings So true is that of Lactantius Lactantius lib. 1. cap. 1. Neque religio ulla sine sapientiâ suscipienda nec ulla sine Religione probanda sapientia Rom. 12.1 It is our reasonable service GOD calls for For as He hath given us reason so He would we should chiefly shew it in His Service For this cause the Aegyptians made them eyes and eares of gold and silver and hung them in their Temples intimating that they should first heare before they presumed to offer Hence also that Symboll of Pythagoras That wee must not speake of GOD sine lumine And indeed the calling upon GOD is called the seeking of God Esa 55.6 Matth. 7.7 The Woman in the Gospell before she sought first lighted her candle The like must wee doe we must light the candle here that must light us at the Altar we must first heare And as we must heare first So we must heare Proposition II that which is first in Gods House Gods Word Heare GOD's Word Psal 119.105 for that as the Psalmist tells us is that which is a light to our feete and a lanterne to our steps A light indeed not onely to shew us our way but also to guide us in our way The Church is Heaven upon Earth and the Scriptures the Old and New Testament are the lights in this Heaven Therefore amongst the Iewes in their Synagogues there was the reading of the Law and the Prophets Acts 13.15 Acts 15.21 and every Sabbath day Moses was read in all their Cities Semblably did the first Christians even in the Apostles times reading as we doe both the Old and New Testament To this the Apostle alludeth Colos 4.16 So more fully Ephes 5.19 Cal. 4.16 Ephes 5.19 Colos 3.18 But most plainely Colos 3.16 Let the Word of God dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and Spirituall Songs singing with grace in your hearts to the Lord. And whatsoever ye doe in word or deede do all in the name of the Lord Iesus giving thankes to GOD and the Father of Him Where the whole order of the Church Service being summarily comprised is in like sort observed by our holy Mother Hoc officium sicut quodlibet aliud praeter nocturnum Oratione cōcluditur Domine Deus Pater qui nos ad principium Dici c. Hug de S. Vict. De Eccles Offic. li. 2. c. 2. Vide Ejusdem c. 16. the Church of England Her prayer of the Catechumeni as Hugo de Sancto victore gives us cause to distinguish it ending at the first Collect is entirely the Word of God even many entire portions of Gods most holy Word 1 The Psalmes 2 First and Second Lessons 3 Evangelicall Anthems most fit to expresse our joy in CHRIST our praising God for the Word of God 4 Those short and pious Ejaculations all entirely the Word of God And as in the first So in her second Service where after the due entrance by a particular Confession of our sins in every Commandement the first thing we heare is the Word of God in two other Lessons Epistle and Gospell And as we call use and order them so were they used in all ages and Churches Plentifull testimonies may bee brought concerning this not onely out of the most ancient Councells and first Fathers but also out of those first Liturgies of Antioch Alexandria Hierusalem Constantinople As even at this day they are in the same order observed by the Graecians Indians Russians Abissines and Aethiopians not to speake of the Latine and Westerne Christians So you see we doe what we should do what hath alwaies beene done by all in all places at all times And in doing thus you see the Church of England is truely Catholique But are there no follies in hearing Yes surely else what need our blessed SAVIOUR say Take heede how ye heare Many follies there be in hearing and these two are the greatest 1. That men thinke all Religion consists in hearing only these do not offer The 2. That they thinke there is no hearing without a Sermon these forget this that they must come neare to heare And indeed as in comming there is foote after foote one step after another as degrees in comming So are there degrees in hearing whereby we come neare to heare The first and neerest degree in hearing Degrees in hearing 1 whereby we come close up to God is the hearing of the sacred Oracles of God God's originall very Word properly so
Matth. 5.3 That with fasting watching and other beating downe the body the spirit and inward man may grow the stronger being lesse clog'd and hindered by the flesh That being throughly touched with the sense apprehension and feeling of the want of meate drinke sleepe and other bodily refreshment we may the sooner finde and the better feele the want of spirituall good things and be the more inflamed with the love of GOD and earnest desire of His Grace and Mercy for our Soule and better part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Andronicū Rhodium lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a David Haeschel pag. 748. For truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word here is say the Graecians a species and kinde of Fortitude being say they the suffering of griefe and labour for some good to be obtained And what greater good can there be then our Soules union with GOD His being reconciled unto us Our adhearing to Him Our enjoying His love and favour c. Surely this as all good things else is not attained without some suffering of paine and trouble And when worldlings suffer all windes and weather all cold hunger thirst and hardship for their private either profit or pleasure as we see they doe in hunting hawking gaming c. Why should wee not doe as much for our Soules profit and our delight in GOD It is well observed by some that there is a great exercise as of other vertues so also especially of Patience and true Christian Fortitude in our dayly Prayers Since even they that are strong to labour who can endure so much toyle take so great paines suffer so much watching hunger cold and all manner of suffering for their owne private profit or pleasure yet cannot watch or continue with Christ one houre at their Prayers How tedious how irkesome are they to flesh and bloud to carnall and earthly men how soone weary are they how much impatient of them thereby plainly proving which the Fathers so often that Prayer if such as it ought is not only an ascent to Heaven a worke of labour and a conversing with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. V. Asteriū Amas ap Photiū in Biblioth cap. 271. f. 1475. but also a Renouncing our selves a forgetting these earthly things truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crosse it selfe the crucifying our flesh with the lusts desires and affections of it No man can thus give himselfe to Prayer that is not also crucified with Christ Thence as Fasting with Prayer so also this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with watching Thus the Apostle Coloss 4.2 Continue in Prayer or give your selves to Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watching therein with thankesgiving And Praying alwayes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watching therin withall perseverance Ephes 6.18 Thus did our blessed SAVIOUR leaving us an example Luke 22.39 Luke 22.39 2 Cor. 6.5 11.27 Acts 1.14 Acts 12.5 c. Thus did the Apostle in watchings oft 2 Cor. 6.5 Yea all the Apostles and Christians of those first times Acts 1.14 though at some especiall time and occasion more instantly as Acts 12.5 which as I have shewed elsewhere was not only for the manner an earnest and instant Prayer but for the continuance with watching whole nights together Such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by the Ancient and of such even at this day there yet remaine some footsteps in the practice of the Easterne Churches especially in the Agends or Ritualls of the more ancient Christians they truly did Acts 10.9.30 Vid. G. Florū Baldwinum Compend de Orat. precibo Tom. 2. monumēt pat 4. f. 1421. Vid. Eundē ibidē Eusebiū Histor Eccles lib. 2. ca. 23. Graec. fol. 19. De Tarsillâ vide Gregoriū Magn. in Evangel Hom. 38. f. 131. D. what they promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly giving themselves to Prayer Thus we see Saint Peter continuing at his Prayers till the sixth houre Cornelius to the ninth Acts 10. And to omit what might be observed of Saint Paul and the rest of the Apostles Of S. Bartholomew it is sayd that Centies in die mittebat genua that dayly he offered an hundred prayers unto God and in the night as many And of S. Iames the Iust and Bp. of Hierusalem therefore stiled the Pillar of the People because by his most earnest Prayers he withheld that fore-prophesyed destruction of Hierusalem of him I say it is storied that by continuall kneeling at his prayers his knees were growne as hard as Horses or Camells hoofes The like being reported of Tarsilla the Aunt of Saint Gregory and of sundry * id Ioan. Clymachum Grad 4. pag. 43. B. Vidi inquit inter eos quosdam prae multitudine genu flexionum habentes genua arida consumpta occulos verò ad intra regressos Vid. Locum Vet. edit Pas others amongst the Ancient Surely so long continued were those Prayers of those first Christians that within foure hundred yeares after the Fathers and godly Bishops namely Saint Chrysostom Basil Nazianzen and Cyrill were enforced to abbreviate and contract them a Proclus Cōstant Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Proclas the Greeke Patriarch into a shorter forme onely for this reason that in the decay of Devotion amongst Christians there might neverthelesse bee continued this daily and continuall Sacrifice Verily every day did they duly Morning and Evening in publike and common offer up their Prayers and Supplications unto GOD. No age of elder times ever omitted this continuall Prayer no day passed them without this daily Sacrifice Nobis saith b Tertul. adv Psychicos cap. 14. Tertullian omnis dies vulgatâ Consecratione celebratur With us saith he every day is celebrated after our usuall manner And Saint Cyprian speaking of the Clergy c S. Cypria Ep. 54. ad Corn. Sect. 3. Sacerdotes saith hee qui Sacrificia quotidiè celebramus We Priests every day celebrate and offer Sacrifice Also in his 66. Epistle d Idem 66. to the Clergy and people of the Furnitani concerning one Victor who had made Faustinus being then a Priest Overseer of his last Will and Testament he plainly tells them the Will was voyd and mentioning overly the Canon of the first Councill of e Con. Carthagin 1. cap. 6. Qui serviunt Deo annexi sunt clero non accedant ad actus seu administrationem vel procurationem domorum vid. etiam Concil Carthaginens 3. Can. 16. Eo n. Prohibetur Ne quis Episcopus Presbyter sit conductor aut procurator aut ullo turpi lucro inhonesto victū quaerat quia cespicere debent Scriptum esse Nullus militans Deo implicat se negotijs Saecularibus Verùm quae sequuntur apud S. Cyprianum aliò referenda videntur Carthage afterward renewed by the third Canon of Chalcedon viz. That no man should
make any Clergy man Tutor or Overseer of his Will c. he giveth this reason thereof at large in the same Epistle because saith he Singuli divino Sacerdotio honorati in Clerico ministerio constituti non nisi Altari Sacrificijs deservire precibus atque orationibus vacare debeant c. Neither was it otherwise in Saint Chrysostomes time even in the Countrey and Vpland Parish-Churches for the building of which he excites and stirs up the people S. Chrys in 8. Act. Hom. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day saith he there are Prayers and meetings for thee and through thy cause and every Lords day which is worth our observing and practise a Communion Also in his 6. Idem in 1. Tim. c. 2. Hom. 6. Homily on the 1 Tim. 2. verse 1. on those words of the Apostles First of all let Prayers and Supplications bee made c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith he in our daily service And straight hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this saith he every of the faithfull know how that every day both Morning and Evening it is performed by us when we powre out our Prayers for all the World for Kings c. Saint Epiphanius in like manner S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Morning hymnes and Prayers are continually made in the holy Church S. Theodor. Serm. de Martyribus f. 121. as also no lesse Evening Psalmes and Prayers Also Theodoret speaking of the Temples of the Martyrs and of the Assemblies of Christians in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Often saith he yea every day doe we Christians in them offer up our Hymnes and Prayers to their Lord our GOD. Salvian also about the same time testifyeth the same amongst the Latines and westerne Christians for disputing against the prophane Atheists of his time P. Salvian Massiliens lib. 1. de Gub. Dei p. 17. 18. If saith he God be as they make him so carelesse of all humane affaires Cur ad Caelum quotidie manus tendimus cur orationibus crebris misericordiam Dei quaerimus cur ad Ecclesiasticas domos currimus cur ante Altaria supplicamus c. If so saith he why then doe we daily lift up our hands to God in our continuall prayers Why c. Surely wee might bee infinite in testimonies of this nature did either need require it or time permit it it having beene the vniversall practice of all former ages that whereas the more religiously devoted among Christians spending almost all their time in this duty did set apart whole dayes and nights and ordinarily many houres in each for the continuing their publike devotions to God in the meane time even amongst a Bubuli subulci et omnes ferè operarii ad Missam conveniunt ad caeteras autem horas Clerici Domestici Ecclesiae Hugo de Sanct. Vict. De Offic. Eccles lib. 2. cap. 3. Tom. 3. Oper. f. 266. the meanest of the many and vulgar people this morning and evening Sacrifice was not neglected but those houres at the least observed by all And when after this duty was any whit intermitted either by the peoples prophanesse or the Clergies remissenesse it was then the care of godly Princes and Prelates to lay this b Omnibus diebus c. Concil Agathens cap. 30. Eoque Vetustius Toletan 1. c. 5. Presbyter vel Diaconus vel Sub-diaconus vel quilibet Ecclesiae deputatus Clericus si intra civitatem fuerit vel in loco in quo Ecclesia est aut castella aut vici sunt aut villa si ad Ecclesiam aut ad Sacrificiū quotidianum non venerit Clericus non habeatur c. Vid. etiam Concilium Aurel. 1. c. 30. Tarracon c. 7. Gerundens c. 10. Aurelian 2. c. 14. Aurelian 4. c. 26. Braccar 1. c. 19 20. Venetic c. 14. Natbonens c. 13. Toletan 4. c. 46. c. charge on them afresh in their severall Councels and Assemblies Yea when the people wholly in a manner through want of the Words ministration to stir up this devotion failed from it yet even then did not the Church faile strictly to require it of the Clergie the true reason indeed why Masses afterward came so frequently as we see to be celebrated in private Thus was it alas we may say thus it was in former ages But now where is that pristine piety that fervent devotion that zealous care that continuall prayer Where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strength both spent in and exercised and gotten by Prayer Where that strong wrestling and prevailing with GOD by earnest supplication c. Surely we may justly feare that we are fallen into those last times when there shall scarce bee found faith upon the earth and when men at least for the generality being lovers of themselves 1 Tim. 4.1 2 Tim. 3.5 rather than lovers of God shall abandon and fall from the faith having only a forme of godlinesse but denying the power of it For now so far are we from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from this continually continued prayer that scarce is there that publike prayer that ought And though our prayers be many degrees shorter than those Epitomised formes ere whiles mentioned of the Fathers yea though they be farre the shortest of any Christian Church under Heaven for I meddle not with some late forraine reformations who may seeme either not at all to have received or scarce to have established any set or common prayer Yet neverthelesse as though as * Tert. lib. de orat cap. 12. Nisi exprobramus Deo quod nos oratio fatiga verit Tertullian speakes in another case wee would tell God to his face how weary we are of his service we even curtall and cut off these alas too short already Thus prayer scarce heard of almost in most places on the weeke dayes in the House of prayer is well nigh thereout banished on the Lords-day also and which is worst of all and of all most heynous thrust out by that which should serve it and helpe it most the ministration of the Word Give me leave a while Beloved where is that daily Morning and Evening Sacrifice which was of old and yet still ought and should be in our daily and continuall prayers offered and presented unto God Where is that our daily Service of publike and common prayer by which every Christian much more every one of us more neerely his servants should wait and attend upon GOD Where is that Lambe wont daily to bee offered up twice each day Where that continually burning fire of zeale and holy devotion which might not be suffered to goe out Levit. 6.13 Levit. 6.13 but daily still to be nourished on the Altar Of this holy and sacred fire it is recorded 2 Maccab. 1.20 2 Mach. chap.
up our SAVIOURS answere We have piped to them Matth. 11.17 and they have not danced We have mourned to them and they have not wept Neither will the Churches joy downe with them in her publike feasts nor her sorrow in her solemne fasts Wee may well take up the Proverb They are no wayes content either full or fasting Let such men take heed lest already they have pertaken too much of the Leaven of the Pharisees who so little pertake with the Spouse either in her Ioy or Sorrow But observe I pray you the Pharisees policy For having been often by themselves apart convinced and confounded altogether by our SAVIOUR they now deale more subtilly They draw the Disciples of the Baptist into their party For so it appeareth Matth. 9.15 Matth. 9.15 Like as many now a dayes doe who the better to colour their owne hypocrisie and to encrease their faction abuse the honest simplicity of well affected men For their sakes our SAVIOUR frameth an Answer consisting of two Reasons 1 The first drawne from the words of the Baptist Iohn 3.29 Iohn 3.29 Hee saith the Baptist that hath the Bride is the Bridegroome but the friend of the Bridgroome which standeth and heareth Him rejoyceth greatly because of the Bridegromes voyce This my joy therefore is fulfilled As if he should thus argue By your masters confession I am the Bridegroome if therefore the freind of the Bridegroome have such joy at the meere voice of the Bridegroome how shall they which are of His Chamber mourne c 2 The second from a twofold comparison of old bottles and new wine of an old garment and new cloth shewing them that as it was unfitting in their present state of joy for them then to mourne So was it also for the non-age and infancy of the Church to burthen them with those severer parts of Discipline Fasting and Penance c. No man saith our SAVIOUR putteth new wine Vers 22. Marke Ver. 37. Luke c. No man putteth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schisme is made worse Witnesse our owne unhappy times wherein the Papists and the Church of Rome on the one side as also some over forward men of our owne on the other side having patched up a world of new inventions to the ancient customes and Tenets of the first Church have thus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rent the greater the Schisme the worse having on all hands causlesly rent the seamelesse Garment of CHRIST this Glorious Bridegroome This Church of England hath not done so as she pretended so she intended and truly performed above all others a Reformation Which is as they define it a Restitution and returning of every thing to their former and first estate To the first estate praised be GOD she hath reformed herselfe and as in all other things so in this and all other Fasts she hath followed the footsteps of the first and best Christians of CHRISTS Apostles nay of CHRIST Himselfe who hath thus commanded that When the Bridegroome is taken away that then they should fast in those dayes and Thus much for the Context For the Text These words containe two principall parts 1 First A Prophecy The Division that the Bridegroome shall be taken away 2 Secondly A Precept that when the Bridegrome is taken away that then they shall fast in those dayes Where farther observe in this latter part the Precept two things the 1 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they shall fast 2 The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they must fast 1. Then and 2. In those dayes The former is Ratio the Reason and ground of all our Fasts Because the Bridegroome is taken away The latter is Regula the Rule and manner of our fast Then and in those dayes We for the plainest capacity will observe these five Propositions 5 Propositions First That CHRIST IESUS is the Bridegroome of His Spouse the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Iohn the 3.29 He that hath the Bride is the Bridegroome Secondly That This Bridegroome must bee taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly That Because of this taking away They that is The Church must and shall fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly That Then they shall fast at that time When the Bridegroome was taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly More particularly That Then in Those very dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proposition I FOr the first That our SAVIOUR is the Bridegroome of His Spouse the Church no man that knoweth himselfe to be a Christian can bee ignorant Our nature both Soule and Body the common nature of all mankinde was marryed to CHRIST IESUS both GOD and man that as before by the Creation Heaven and Earth were marryed in man thence called by Lactantius and the ancients Societas Caeli Terrae now againe there might be a nearer and a straiter tye by the Redemption GOD in CHRIST marrying Himselfe to man That as in Adam all dyed So in CHRIST all should be made alive 1 Cor. 15. 1 Cor. 15.22 That as Rom. 5. Rom. 5.18 by the offence of one man judgement came upon all men to condemnation even so by the righteousnesse of one the free guift might come upon all men to justification of life And as marriages though consummate on Earth are said to bee made in heaven Sure wee are this above all others was concluded and made in Heaven even by the freest good will of GOD the Father Who so loved the World that He gave His onely begotten Sonne Iohn 3.16 that whosoever believeth on Him should not perish but have everlasting life In this marriage above all others was that fulfilled most fully that the Husband should leave Father and Mother and cleave unto his Wife Gen. 2.24 and they should be one flesh For CHRIST the Bridegroome left his Father in Heaven for being GOD very GOD He emptyed Himselfe Phil. 2.7 and tooke upon Him the forme of a Servant Hee left His Mother in His first miracle Woman Iohn 2.4 what have I to doe with thee And afterward more fully in His a 19.26 Passion and Ascention to b 1 Iohn 2.1 follow His Spouses cause in Heaven And whereas in other marriages it may seeme but in a c Ephes 5.32 mystery that man and wife are made one flesh seeing that notwithstanding this Vnion man and wife are still two persons here in this marriage it was farre otherwise for GOD and man two natures made but one Person Hee became not onely d Ephes 5.30 Bone of our bone and flesh of our flesh but even e Iohn 1.14 The Word was made very flesh and dwelt amongst us Hee became not onely Goel a Surety Kinsman for us but even Emmanuell GOD with us And as
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
understood them so There is yet c Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum falsum esse patet quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt Liquet hoc tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus ait qui quartâ lextâ feriâ ipso Sabbato jejunare consuevit quod frequenter Romana plebs facit c. Et alibi Ipsam quoque Romanam Ecclesiam ubi hic hebdomadibus in quibus quarta sexta Sabbato jejunatur Novimus ex multis auctoritatibus ait Amalarius quòd Dies Sabbati sicut quarta Sabbati sexta inclusa orat jejunio apud Romanos Amalar. Fortunat. Episc Trever de Eccles Offic. l 4 c. 37. Et ab 2. cap. 2. Another day of mourning and fasting namely the Saturday or as in all Ages it was alwayes called amongst Christians the d Sic passim in Ricualibus Syrorum Graecorum Latinorum c. Sabbath A day though hardly ever received in this use by the e Notius hoc quā ut testimonijs probari debeat quum constet cuivis vel levitèr versato in Orientaliū Christianorum libris haud observatum ijs esse Sabbatum in jejuniis non levi dissidio hinc orto aut quidē aucto inter Graecos Latinos De Aethiopibus idem testantur Damian a Goes de mor. Aethiop p. 458 459. Et Nic. Godign li. 1. c. 19. p. 123. De Moscovit itid vid. Theolog. Muscovit c. 10. p. 98. Et Ioan. Fabr. Epist ad Ferdin Reg. p. 179. Easterne Christians nor for divers hundred yeares f Orientis Occidentis populos Christianos in quibus Sabbato nemo jejunat Et Omnes Orientales multos etiam occidentales populos Sabbato sobriè modestéque prandentes Et Ecclesiam per totum mundum die Sabbati penè ubique prandentem 1. c. non jejunantem laudat contra Vrbicum S. August Ep. 86. in the West nor indeed by all g Non. n. a Mediolanensibus quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem Quando inquit hîc Mediolani sum non jejuno Sabbato quando Romae sum jejuno Sabbato S. August Ep. 86. paulo ante finem Italy it selfe yet anciently held in this use by the Christians of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. li. 5. c. 22. f. 250. Vid. Ioan. Cassian Institut l. 3. c. 10. S. August Epist. 19. ad S. Hieronym f. 16. Ep. 86. suprà citat Pro hac re solebant omnes Romani omnia Sabbata jejunare c. Propterea dico ait Amalar. praeteritum quia nescio quomodo nunc agant Vide Amalar. Fortunat. Episc Trever qui circa Annum 800. de Ecclesiast Offic. li. 4. Romanos autem quum nominant Vrbem cum territorio suburbicarijs intelligunt ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse old Rome with some few others of the i Sc. in Colonijs Romanorum Quia Romana je junat scil in Sabbato Ecclesia aliae nōnullae etiāsi paucae sive illi proximae Suburbicariae scil Sive longinquae Colonias ab ijs in Africam aut in Hispaniā deductas intelligit S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin Epist. S. August Quoniam ait contingit maximè in Africâ ut una Ecclesia vel unius regionis Ecclesiae alios habeant Sabbato prandentes alios jejunantes c. Sic juxta morem civitatis suae Carthaginis Africanae in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym Epist 28. ad Lucinum ad fin Epistolae West And from them at the last generally k Sc. post an 900. gradatim id factū jejunio primū indicto Sabbatis Quadragesimalibus sive Adventus illa fuerint seu magna Quadragesimae Vid. Concil Agath Can. 12. Tribur Ca. 56. Matiscon Ca. 9. Aurelian 4. Ca. 2. Postea invalescente majori Roman sedis auctoritate per Carolū magn ejusque successores ejusdē ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubique receptum erat received in France Germany and other parts of the Latine Church yea also by this Iland and this our English Church though not as a day wherein the Bridegroome was taken away yet wherein Hee thus remained both by His Soules Descent to Hell and Bodies rest and Sabbath in the grave A Preparation l Inde Vigiliae in Sabbato in Parascecuē praeparationem Dominicae also for the LORDS day 's following Ioy in His returne and Resurrection added say m Sic Vrbicus ille apud S. Augu. Ep. 86. some to the two former weekely fast dayes That our Christian righteousnesse might herein exceed that of the Pharisees two Dayes fast perhaps n Haud id improbabile visum tum aliunde id observanti tum praesertim expendentilo cum illum Ioan. Cassian Collat. 21. cap. 25. brought in at first for or in place of those Sabbath Vigils preparatory to the LORDS Day 's Service or to o Sic etiam Vrbicus ap S. August Ep. saepè citatâ 86 abolish the easilyer that superstitiously observed Iewish Sabbath doubtlesse p Sequitur Sabbatum quo die caro Christi in monumento requievit sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis Hinc exorta est illa in regiâ vaste varietas ut alij sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium alij propter humilitatem mortis Domini jejunare sicut Romana nonnullae Occidentis Ecclesiae c. S. August ubi suprà Quibus diebus ait Amalar. eadem jejunia celebrentur oportet memorari Scil. quartâ feriâ sextâ septimâ Quartâ quia in eâ fecerunt Iudaei consiliū ut occiderent Christum Sextâ eum occiderunt septima Romanorum more jejunio concluditur propter tristitiam Apostolorum de morte Domini Vide Amalar. Fortunat. Episc Trever de Ecclesiast offic lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus Eundem Innocent vide Epi. Decret 1. cap. 4. Hunc u. primum Sabbati jejunium instituisse circa Annū 400. docet Ioseph Scaliger li 7. de Emendat Tempor no way unfit to recognize this The Bridegroomes taking away Neither were These dayes made and instituted onely for Church-men to meete or heare a Sermon or onely to fast The Text will tell us They shall Saint Hierom q S. Hieronym Tom. 6. in 4. cap. ad Galat. v. h. Iejunia Congregationes interdies propter eos à viris prudentibus constitutas qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto vitae suae tempore in
Secondly His strict and patient Constancie in that he so continued it without interruption implied in these I was mourning three full weeks Thirdly His lowly Humility in humbling himselfe in making himselfe to mourne I Daniel was mourning Fourthly His Hope and stedfast Faith in chusing this time of all others In which 1 IESUS CHRIST our true Passeover was to be offered up and to abolish that other as Daniel now did in his fasting And 2 when by his thus mourning hee suffered with our Saviour before hee suffered And 3 by his spirit of Prophecie foretold that Christian Fast which at this time was to succeed in all Christian Churches In those dayes I Daniel was mourning three full weekes Lastly we have The effect and issue of all the vertue and efficacie of this Fast set downe in the context of the whole history related after this Fast premised namely that having thus humbled himselfe God as his manner is to doe with such did exalt him and deliver his even his people also as it were for his sake So Chrysologus Dum Daniel sedulus Deo supplicaret Petr. Chrysolog Serm. 21. impetravit non solùm praescientiam futurorum sed captivae diu gentis suae meruit libertatem Daniel saith he whilest he diligently prayed for hee as fasted so even prayed also at this time for hee kneeled downe upon his knees three times a day and prayed and gave thanks as aforetime Cha. 6.10 Chap. 6.10 And whilest saith he he thus prayed and fasted S. Basil Hom. de abdicat rerum Vid. Tertullian de jejunio adv Psych cap. 9. S. Chrys de incomprehens Dei naturâ f. 358. 359. Vid. quae ibid Tom. 1. f. 566. 567. de Fato provident f. 839. Vide Isid Pelus l. 1. Ep. 69. S. Aug. de temp Ser. 64. in Dom. 2. Quadr. Notant cōmuniter Pattes Danielem postquam 70. annorum numerum jam peractum cognoverat quo populi Iudaici captivitas praedefinita fuisset à Ieremia c. 29. v. 10. 25 v. 12. in animum induxisse suum tum primùm pro iis supplicare Neque id tamen fecisse eum quod S. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed cum jejuniis multis in sacco cinere Vid. c. 9. v. 2 3. In quem locum egregia sunt S. Patris verba multúmque prae caeteris observanda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Audisti inquit quemadmodum haec quoque captivitas praedicta fuerit Propheta non ausus fuerit preces supplicationes admovere Deo ante praefinitum tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne frustrà temeréque orans audiret quod Ieremias cap. 7. v. 16. Ne rogaveris pro populo hoc neque postulaveris pro illis Quoniam non audiam te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Verùm pergit ille ubi vidit vaticinium esse completum simùlque tempus vacare ad reditum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vide S. Chrys adv Iudaeos lib. 3. fo 477. Tom. 1. he obtained not onely the gift of Prophecie to foretell things to come but also the liberty of his long captived nation By his thus fasting saith Saint Basil he is made King of the Chaldees the overthrower of Idolls he kills the dragon he stills and commands the Lions Nay which is most of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is made saith he the foreteller of Gods incarnation and the revealer of the most hidden mysteries And indeed as they that have found the vertue and good of some excellent Receipt or Medicine are desirous to derive the knowledge thereof to others that they also may benefit themselves thereby So Daniel having in himselfe experimented the most admirable vertue of this most heavenly Physick propounds it in his own example to all succeeding ages In those dayes I Daniel was c. The Generall Nature of the Text. It is I. An example WHere first of the Nature of the Text in generall It is an Example 1. The Apostle tells us most truly that All Scripture given us by God is profitable for instruction 2 Tim. 3.16 2 Tim. 3.16 but yet those most of all which are as I may say enlivened by Example For whereas Precepts onely leade Examples draw men and compell them those may move and perswade but these doe constraine and enforce The reason is because they are not onely as Precepts Verbum audibile but Visibile as so many visible Sermons preaching all to the Eye the most lively and spirituall Sense not onely teaching as doe Precepts what wee should doe but also perswading us that what another hath done is most feasible most possible to be done by us Longum iter per praecepta breve per exempla The Apostle notes Heb. 10.24 Heb. 10.24 that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a most provoking nature This Daniel well knew and therefore being to teach this holy duty from the Spirit of God he teacheth it by Example 2. 2. His owne Example And because those are the best that are the nearest as also because hee ill teacheth another that practiseth not himselfe therefore howsoever he might have brought the Example of Ananias Azarias and Misael as Chap. 1.16 yet he is sparing of all others he onely propounds his owne to let us know that the best teaching is by our owne lives and examples that wee should not be as too many are sounding Cymbals in the eares of others but as the Baptist burning and shining lights in the eyes and fight of others In all things shewing our selves as the Apostle to Titus paternes of good workes Tit. 2.7 seeing according to our Saviour hee onely that doth and teacheth these things shall be called great in the Kingdome of Heaven Matth. 5.19 3. But Examples are 3. As of the Chiefest as are the Persons from whom they come if they be meane they are then but meanely respected 1. Amongst men if they be of authority and power whose they are then are they also of power and might Every Example is a light but those of great men in place of Eminence are like a Candle on a Candlesticke set up that all may see or rather like the Sunne and Starres in the Firmament even the Lights of the world Mat. 5. They are Inter coelos coelum Matth. 5.14 as Fulgentius speakes of Theodorus the Senator Fulgent Ep. 6. de Convers ad Theodor p. 548. And well may they be so resembled for as the Heavens so they by their influence move all inferiour bodies Men are like sheepe and Great men are as S. Augustine calls the Apostle Arietes the Rams of the flocke whom wheresoever they goe all the rest will follow This is another reason Daniel thus propounds his Example as supposing it most availeable to perswade and leade others For hee was of the blood royall of the Kings of Iuda Chap. 1. v. 6. At this time in the court of the greatest Monarch
body and make it able to serve the soule doth whilest too much is taken in destroy both body and soule as too much water to a ship drowning that which it would else sustaine It is our SAVIOURS Caveat as in our eating at all other times Luke 21.34 so much more in our fasting now That we be not overcome with surfetting and drunkennesse 1 Tim. 5.23 And Timothie though for his many and often infirmities he must use wine yet by the Apostles prescript it must be but a little Fourthly Ardenter Though to eat yet not too earnestly not too greedily For the end of our fasting being to subdue our desires the end is not obtained when wee give such heed to our unruly appetites Socrates hist. lib. 4. c. 23. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Clem. Alexand Paedag. l. 2. c. 1. f. 102. B. Prov. 23.2 Pior's example in Socrates is worthy our imitation to make our eating not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that precept of Salomon to be observed at our owne which he gives of great mens tables When thou sittest with a great man put thy knife to thy throat that is eat not too greedily The last is Studiosè Yet not to be curious and exquisite in our diet not to send farre and nigh over sea and land to please our palate and content our taste nor to have our meat when we fast cook't with a thousand varieties Let us remember that all this care perisheth with the belly and doth but through the belly helpe to fill up the draught That Hebrew Proverbe is true * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael Neand. Testam vet Heb. p. 343. Et Ioan. Drus lib. 1. Apophtheg p. 11. Hee that multiplieth flesh doth but multiply wormes And therefore “ Eucherius Lugdun Epist Paraenet f. 382. Eucherius Caveat is good Poscit studia majora pars melior The greater care would be bestowed upon the better part Daniel did so and so must we if we fast aright And though in our eating it is our duty to provide that the body may live yet in our fasting it must be our care that the Body of sinne may die and whilest nature is conserved by the one the corruption of nature must be slaine or at least suppressed by the other And so we come to the second thing in these words I ate no pleasant bread neither came flesh or wine in my mouth II. Proposition nor did I anoint my selfe at all c. Namely That Daniels thus abstaining from flesh and wine was a true and perfect Fast I cannot stand upon every word apart neither indeed need I The use of anointing our bodies being now ceased I may forbeare to trouble you therewith The other words being the proper and immediate subject of the fast are onely now to be insisted on And first What is meant by this tearme of Pleasant bread since Expositors vary in it Epiphanius reads it as if he ate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. S. Epiphan de vit Prophet in vit Daniel ex MS. codice Augustano no bread at all Hee lived saith Dorotheus only of the * Iejuniis se abstinentiâ ab omni delicato cibo imbecillem reddidit terrae fructibus vescens Dorotheus de vit Prophet cap. de Daniele S. Chrysost Tom. 1. Homiliar ad pop Antioch Adversus Iudaeos 2. S. Hieronymus in locum fruits of the earth of which also bread is the chiefe Saint Chrysostome by pleasant bread understands unleavened and thinkes that Daniel used leavened Saint Hierome understands it of all delicate and pleasant meats as doe also Tremellius thus reading it Cibum rerum desyderabilium non comederam And not amisse seeing under the name of bread all kinde of sustenance is comprised Howsoever Theodoret well observes that Bread being the staffe of mans life might not bee omitted although in their fasting they used a coarser kinde This no way a Quod reprehendit Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Clem. Alex. Paedag. l. 2 c. 1. f. 103. c. effeminated for pleasure or delight as Clemens speaks was oft-times made of b De Iuliano Saba Theodoretus Cibus erat ci panis ordeaceus isque furfuraceus Obsenium a. falis Vid. eundem in hist S. PP in vit Iuliani Nam in quinis istis diebus jejunii ut Cassianus loquitur Panis tantum uti caeteris plerisque S. Patribus ita Iuliano cibus quotidianus erat aliis insuper Die Dominico Sabbato qui refectionis erant pro arbitrio ab iis adjectis additÃsque modo quòd dicturi mox sumus Canonicis uti nuncuparunt cibariis contenti à carnibus sanguine se abstinerent De optimo uti vulgari cibi quotidiani modo ap Ioan. Cassian Coll. 2. c 19. sic Abbas Moyses super hâc re inquit inter majores nostros frequenter novimus habitum fuisse tractatum Nam discutientes continentias diversorum qui vel solis leguminibus vel oleribus tantùm vel pomis vitam jugiter exigebant praeposudre cunctis illis refectionem solius panis cujus aequissimum modum in duobus Paximaciis statuerunt quos parvulos panes vix librae unius pondus habere certissimum est De Moyse Aethiope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallad de eod p. 59. Hanc in duobus paximaciis Canonicam mensuram appellat Io. Cassian Collat. 2. c. 26. Quam ne transgrederentur aut excederent sui cavebat sedulo Publius Aiunt autem eum ait Theodorus quoque accedentem ad trutinam Panis mensuram diligentèr perpendisse si quando invenisset plus quà m esset definitum aegrè tulisle eos qui hoc faciebant Helluones appellâsse Vid. Theod. in vit Publii Barley not sierced or sifted from the Bran. c Similem enim Diaetam in jejuniis observant hodierni Caloieri Nobis ait Bellon eorundem apparatum describens praeterea apposuit olivas nigras conditas quas Dermatias appellant atrum PaneÌ„ biscoctum atque vinum Biscocto pane utuntur Caloieri nè saepiùs Clibanum calefacere cogantur Vid. P. Bellon observat l. 1. c. 48. ubi veteris situs ignarus Biscocti Panis haud veram ariolatus est causam Black therefore and so not pleasant to the Eye d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant Socrat. hist Eccles l. 4. cap. 23. Grae. fol. 235. Et Palladius Lausiac hist ubi supra pag. 142. Dry also even hard even Biscoct bread e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Palladius Hist Lausiac fol. 72. in vit Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 165. Ioan. Cassianus saepissimè Paximacia Paximacia they called them and therefore not pleasant to the taste which as the Christians of Greece at this day so the Hebrewes and first Christians of old eating onely with f Sal Essenis seu Essaeis cum aridis illis eorum panibus in usu olim
c. V. Can. 13. Concil Ancyran Huc refer Concil Bracarens prim circa Ann. Dom. 563 Can. 14. Clergy herein imitating the stricter Esseni c Quin de eisdem intelligendus est Tertullianus lib. de Cultu foeminarum cap. 9. Quidam inquit ipsam Dei Creaturam sibi interdicunt abstinentes vino animalibus exulantes quorum fructus nulli periculo aut sollicitudini adiacent sed humilitatem animae suae in victus quoque castigatione Deo immolant Animalibus exulare eleganter suomore dicit quia perpetuò abijs abstinebant non quod illicita arbitrari sint aut ut ipse se exponit eorum fructus periculo adiacent sed in Humilitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonium Pulchrè fusiùs haec explicat Palladius Lausiac Hist Prooemio quod cùm in Herveti deficiat editione Meursiana Graeca supplevit Quam vide All others doing the like in every of their fasts as even to this day they continue not to speake of the Westerne Christians among the d De Graecis hodiernis à Carne abstinentibus Vid. Graecor Typicum Et Ritualia passim in Horolog Triod c. Et praeter P. Bellonium aliosque infra citatos Martinum Crusium Turco-Graec lib. 3. f. 273. De Muscovitis vid. Ioan. Fabrum De Religione Moscovit ad Regem Ferdinand p. 179. Theol. Mosc p. 182. Anonym in Epistola de Russorum Religione ad D. Chytraeum p. 241. Et Lazicij Apolog. cap. 10. p. 103. Theol. Mosc Et Alexand. Guagnin p. 265. De Aethiopibus Abassynis Vid. Damian a Goes p. 458. c. Et Nicol. Godign de Abassyn lib. 1. cap. 19. pag. 123. Graecians Georgians Armenians Russians Aethiopians and other Christians through the whole world Surely in all their fasts they thus used to abstein from flesh c. Whether 1 only as a meanes of their greater humiliation Humble Confessiō and Repentance to bridle and represse the body of sin Or 2 as a meanes the better to a Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se je junijs c. dicebant veteres Clem. Alexandrin Paedag. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marinus etiam in Proclo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorat pag. 177. purge and prepare themselves to Prayer and the like works of Piety and Devotion Or 3 the more to exercise those Christian vertues viz. b Puniendae simul gulae exercendae continentiae causâ ut illa damnaretur ista erudiretur Tertul. de Iejun c. 5. Temperance Sobriety Chastity Abstinence and mercy also unto others 4 whether they judged such kind of meates c. though lawfull yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alexandr Paedag. lib. 2. f. 107. B. Nobilis inprimis est locus ille S. Cyrilli Alexandr adv Iulianum lib. 7. f. 169 Rejectancus quidem ait apud ipsos nullus cibus fuit abstinuerunt a. à nonnullis ut dixi mentis ad deteriora propensionem remorantes carnis lasciviam compescentes ita ut mentis oculum magis subtilem haberent quo fide contemplari certiùs possent quid inculpati habeat à sacris legibus non abludat lesse agreeable to nature more offensive to the braine lesse suitable to a civill and religious life Or 5 whether they did it also in reference to the Incarnation of our Blessed Lord The Word made flesh now slaine and crucified for us and our sins Whether for these or any other most certainly thus they alwayes fasted as not willing when they mourned for their sins any flesh should mourne or suffer but their own But here we must needs both move and solve a Doubt which may perchance trouble some namely If fasting wee must absteine from flesh and living Creatures why must wee not abstaine from Fishes also that hath both life and flesh 1 Cor. 15.36 To which I answere That the Church is in this an indulgent Mother for seeing that the multitude of mankinde could not by other meanes bee sufficiently provided for as also because of many moe tender weake and sicke amongst them shee first did permit the use of fish to some which since perchance as matters of favour usually doe hath growne more common This is plaine by sundry examples of old as also by the moderne practice of the a Graeci Orientales omnes ubi jejunant à Piscibus abstinent iis praesertim qui sanguinem habent neque hos cuivis nisi infirmanti aut aegrotanti permittunt in Monasteriis Caloieri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olim Palladio appellati Vid. eund in vit Macarii Alexand. Edit Gr. Io. Meurs p. 40. Hiis etiam similiter indulgebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil intestina pedes c. aliásque extimas animantium partes unde forsan de Armenis Septemcastrens Append. f. 58. quod in diebus Veneris comedunt carnes cùm tamen in festis horum vel omnium reliquis est facta potestas De Tabennesiotis in Thebaide Aegypti Porcos nutrientibus carnesque eorum Blemmydum genti vicinae vendentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Palladius Et mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Pallad Lausiac hist Gr. Meurs p. 92. De Piscibus autem eorúmque solùm in festis usu sic alibi in vit Candidae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egregius prae caeteris locus est quem vide ap Pallad hist p. 142. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meminit eo innuit nomine Pisces omnes queis sanguis inest à quibus jejunantes Graeci in solidum abstinent Isti Caloieri ait P. Bellonius Quadragesimarum suarum tempore piscibus sanguine praeditis non vescuntur itaque herbis alioque hujusmodi modico apparatu uti necesse est c. Et mox Ea inquit vivendi ratio non modò apud Caloieros locum obtinet aut apud Sacerdotes aliósve sacris initiatos in Graecanicâ Ecclesiâ sed etiam apud plebem quae mortis etiam poenā propositâ Quadragesimae ipsorum tempore Piscibus sanguine praeditis aut aliâ re pingui vesci nolit Vid. P. Bellon Observat l. 1. c. 48. Et l. 2. c. 8. p. 197. Consule Anastasium Caesarea scil Palestinae Episcopum ad fin Typic Graecor f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui de hiis agit pluribus ad Apostolicum illud Act. 15.20 refert Vid. etiam circa Ann. Dom. 630. Concil Triburiens c. 58. Grecians b De Ruthenis seu Moscovitis qui cum jejunia persolvunt nihil quod unquam visum sit vitâ fungi neque Pisces ipsos ederunt Vid. Ioan. Fabrum De Religion Moscovit ad Ferdinand Reg. Romanor p. 179. Theol. Moscovit Russians and other c De Aethiopibus Abassynis Vid. quae Nicolaus Godignus De Abassyn Rebus l. 1. c. 19. p. 123. De Armenis Vid. Append. de Christianis in fin Septemcastrensis à Bibliandr f. 58. Tom. 3. Easterne Christians
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
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.