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
SAVIOUR of S. Peters tryall Satan in her adversaries did desire to sift her and yet as our SAVIOUR sayd of Himselfe he nor his could never finde or have any thing in her Witnesse the unpartiall judgment of all though strangers unto her who have so farre admired her so justly extolled her so gravely commended her to and above all others I might name many testimonies in this kinde I name but one for all Alexander Alesius a Scottish Doctor who so farre approved the Reformation of this Church of England and the Service-Booke thereof then as I may say but begun and unperfect that hee translated it into Latine and commended it as a Paterne to all Christian Churches The Booke is still to be seene printed in Lipsich in Germany Anno 1551. And indeed as I sayd at first Reformation being as the Civilian defineth it a Restitution of any thing to his pristin first and best estate we may well pronounce this Church a most true Reformed Church who hath so truly done this so fully performed it In all her Doctrine in all her Discipline she hath by following the steps of the Bridegroome manifested her selfe to be the very Spouse of Christ GOD grant us as truly by following her to shew our selves to be the children of the Bridechamber 2. Obedience generall The second Exhortation is for Obedience to this Spouse of CHRIST For we can never be thankefull to the Bridegroome unlesse we be obedient to the Bride wee shall never bee of His Chamber unlesse wee follow His Church The Church beloved is that which defendeth our King the State our Countrey The Bride the Church is that which keepeth the Bridegroome with us the cause of all our joy It should bee therefore dearer unto us then our owne lives as deare as our owne soules Beloved give me leave which I intended more fully to give you some short rules of peace and Obedience You have heard reason and evidence alleaged for much of this Churches practice even now she may be as fully nay she hath beene more fully cleared in all others It is your part to judge the best of her who is indeed your Mother and seeing you have already seene reason for some it is your duty to thinke there is as good reason for all others though you see it not Bee not therefore forward to judge of those things which you have not knowledge for Remember you cannot attaine or understand the reason of many things and some things the most knowing of us knoweth not at all Every man hath his measure in which we must containe our selves We learne to know and know to doe and practise and if we have so much knowledge to know our duty what care we for any more Curiosity it is not Christianity that carryeth us farther Neverthelesse if any be curiously desirous to be satisfied in the Churches practice in any thing she either doth or teacheth it is my counsell that they repaire to those that are learned judicious obedient and moderate minded men Let them avoid Schismatickes and baulke them that are malecontent and factious And as if the Spaniard French or any other potent neighbour nation should which God of his mercy forbid invade this land it were the part of every good Patriot to oppose them and defend this countrey So much more is it the part of every good Christian to oppose them that oppose the Church and first of all our duty to frame arguments and to labour to defend that Church and truth which under God is the maine defence of us all Otherwise let us feare that if we live not with the Spouse we indeed forsake the Bridegroome If we deny our obedience to the one the other also for our disobedience be most deservedly taken away The third is of particular Obedience to this text to the Bridegroome And indeed 3. Obedience particular if wee obey not the Bridegroome as good never obey the Spouse if not Him none of Hers we My text telleth us The dayes will come c. But you have heard and seene and know it as well as I can tell you that The Dayes are come and now are and weekly come againe And will the Dayes never come for us to doe our Duty to shew our obedience It is a part of humanity to weepe with them that weepe Rom. 12.15 to mourne with them that mourne If wee cannot mourne you have heard what will make us mourne Fasting And indeed He that left all for us cannot wee leave a little for Him When Hee was taken away for us cannot we take for a time somewhat of our allowance from our belly for Him for His in almes for our selves our owne sinnes If there were no other reason wee ought even to sorrow with and for Him who sorrowed so much for us Wee of all ought to regard His sorrow You know whose lamentable complaint it is Lament 1.12 Have yee no regard all yee c. No regard doubtlesse if we regard not to shed a teare to let fall a drop to send forth a sigh for Him And what regard we should have of this His sorrow we may see and learne by His blessed Mother that ever blessed Virgin It is Simeons prophecie to her Luke 2.35 Yea a sword saith he shall pierce thorow thine owne soule also The sword of sorrow so they expound it No lesse weapon then a sword and this not to pierce into but to pierce thorow and that not to pierce thorow the body onely or the flesh but thorow and thorow Luke 23.27 and that thorow thine owne soule And good reason for it For if women and those strangers wept so sore as we reade Luk. 23. 27. for his taking onely before he came to the Crosse what sorrow doe we thinke becommeth the Mother or the Spouse of Christ when they see Him taken away lifted up hanging and bleeding on the Crosse If the Centurion and the Souldiers that crucified Him and all the people that reviled Him begin to returne and lament Luke 23.47 48. and to smite their brests as we read Luk. 23. How shall our hearts smite us that they smite us not that they smite us no more that they smit us not before Nay if the Thiefe on the Crosse forgetting his owne shame and paine and sorrow begin to lament for the Bridegroome if he begin to rebuke his fellow for not sorrowing what shall we doe how shall we sorrow Me thinkes I heare that blessed Thiefe speaking to every one of us Luke 23.40 41. as sometimes he spake to his fellow Dost not thou feare God seeing thou art in the same condemnation And wee indeed justly for we if we fast or mourne or sorrow nay should we die the death and ever mourne in endlesse sorrow yet we receive the due reward of our sinnes of our owne deeds for we have sinned all all kinde of sinnes But This man He hath done nothing amisse If any thing amisse
not eate 1 Sam. 1.7 8. 1 Sam. 1.7 David for his childe 2 Sam. 12.16 2 Sam. 12.16 Ahab for Naboths Vineyard 1 King 21.4 1 Kings 21.4 So a signe of mourning it is where griefe is caused already 2 And a meanes also to make us mourne as in the Israelites and Ninivites Fast in Samuels Davids Iehosaphats Esthers and Nehemiah's So it is a meanes and cause to helpe and further sorrow where it is not or is but yet newly begun Both I take it are the aimes of this fasting here 1 A signe of mourning For these dayes were dayes of captivity and thraldome Daniel and his fellowes in a strange land under a forraine Prince their owne countrey wasted and made desolate That famous City the figure of Heaven burnt and destroyed that glorious Temple the wonder of Nations the joy of the earth the type of our blessed Saviours body as our Saviours body at this time buried and laid in the dust No wonder then if Daniel and his fellowes mourned if they hanged up their harpes and cast downe their heads for How should they sing the Lords song in a strange land Psal 137.4 Whil'st they were captives their honours were but golden fetters their pleasures but as passengers delights which though they looke on yet they care not for In those dayes I Daniel was mourning 2 A meanes of mourning For these dayes put us in minde of a farther mourning Daniel in the Visions of the foregoing Chapter beheld not onely another worse and longer captivity but the miserable destruction 2 The time of it the finall desolation the hopeles dispersion and rejection of his whole Nation this could not lesse grieve him then it did Moses or Saint Paul Exod. 32. Rom. 9. it could not but make him wish himselfe accursed for them blotted out that they might bee written in 2 But againe to behold this in the cause in the bloud of the slaine Messias as the words of the Vision shew Chap. 9.26 Dan. 9.26 Matth. 27.25 to see the bloud of IESUS layd on them and on their children for ever to see them defiled with that bloud that must onely cleanse them To behold his and our SAVIOUR on the Crosse bleeding by them for whom He dyed to view the numberlesse number and infinite masse of the sinnes of all mankinde and his owne sins amongst them to helpe to crucifie to whip and scourge him this was the Vision of these days and seeing this he sorrowed lamented mourned and wept for it 3 But that 's not all it is not enough for him or us onely to sigh and lightly sorrow for him he must also by sorrow dye and suffer with him Who so wretched to stand by and behold another a just and innocent man to suffer death for him and not shed teares for his bloud yet this Daniel saw not onely another but the only just and holy of men that ever was yea even the Son of GOD bleeding at this very time within the compasse of these dayes A most sad heavy and dolefull spectacle This as he now saw so he now lamented and because hee could not mourne for it enough for who alasse can he both teacheth us and maketh himselfe mourne by fasting Surely any sorrow of the countenance saith the Preacher makes the heart farre better Eccles 7.3 S. Chrysost in c. 5. Mat. v. 4. Hom. 15. For as Saint Chrysostome rightly they that sorrow but for their wives their children their freinds c. shall find that whilst they sorrow they are not affected with the world their hearts runne not after covetousnesse they hanker not after money they care not for honour they passe not for pleasure no lustfull provocations stirre them no envy provokes them no injuries can move them so far are they from drunkennes gluttony and these excessive vices that they care not to eate or drinke even all that is in the World 2 Iohn 2.26 the lust of the flesh the lust of the eyes and the pride of life have no power upon them because they give themselves wholly to sorrow And if it be thus in any sorrow if worldly sorrow be such a bridle to sin how much more profitable is godly sorrow which is not onely an acceptable Sacrifice before GOD for sinne past but also a most available medicine and remedy against sinne to come For this voluntary sorrow is in stead of all burnt offering and sacrifice even Psal 51.17 Psal 51.17 The Sacrifices of God such is a contrite and humble spirit when preventing GOD wee rend it and breake it by sorrow even an holy selfe-revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle calls it 2 Cor. 7.10 2 Cor. 7.10 Dolor appretiatus as the Schoolemen recounting what wee have done in our sinnes and valuing what wee have deserved in our punishment On the one side how many how great how haynous our sinnes are how base the motives how grievous the circumstances how dangerous to others how displeasing to GOD how deadly to our selves And if we cannot value them and their punishments as we should let us cast up our eyes with Daniel to CHRISTS Crosse and there behold the handwriting of the Law and our sinnes against us that most deserved yet most unsufferable curse and punishment due unto them GODS fierce rigour wrath and severity even executed in His owne Son upon them Let us mourning in our Prayers and humbling our selves make this the meditation of these dayes and if ever any sorrow worke repentance as sorrow must doe it 2 Cor. 7.10 this will this will make us also even us as it did Daniel at this time mourne for our sins In those dayes I Daniel was mourning c. And so having done with the Action and End of it we come to the manner and nature of this Fast I ate no pleasant bread neither came any c. 3 The manner of this Fast The very fast we have now in hand Objection There be two maine exceptions of our factious brethren against this Lenten and other fasts of the Church The one That they are Set the other That being set and certaine they are superstitiously say they placed in the choyce of some meates and drinkes Respons Concerning the former as we have spoken heretofore in another place so we both have and shall if GOD enable farther intreate upon this present occasion of Daniels fast The latter being the more immediate scope of the Text doth now more earnestly make us hasten to it Where we have two things to bee considered the one plainly implyed the other fully expressed both necessary to bee stood upon The first is That Daniel eating no pleasant bread nor flesh or wine did notwithstanding for natures necessity eate something else The second That his thus abstaining from flesh and wine with all other desireable meats was notwithstanding his eating other things a most true religious and perfect fast For the first I ate