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
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
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
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
no pleasant bread I. Proposition implieth that something else was eaten and so Daniels fast no other than ours humane By humane I meane as the Apostle takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.13 1 Cor. 10.13 Such as mans nature may beare For truly to eat nothing at all night nor day for forty dayes as did our blessed Saviour with Moses and Elias and some others also if those * Quidam ap S. Aug. ep 86. ad Casulan Nam ad ipsum quadragenarium numerum pervenisse quendam à fratribus fide dignissimis nobis asseveratum est Similiter Simeon Slylites quem post 40 dierum inediam jacentem nec spirantem nec loqui nec se movere valentem invenit Bas sus Vid. Theodoret. in vit Simeonis histor S. Patr. c. 26. Cyra Marana ait Idem Mosis aemulatae jejuniū ter tanto tempore inediam sustinuêre Verùm id quo fecerunt modo sequentia ostendant Quadraginta enim ait diebus exigui cibi fuere participes Ter quoque divini Danielis à cibo abstinentiam sunt aemulatae tres dierum hebdomadas conficientes cibum corpori suppeditantes Vid. Theod. hist Patr. c. 29. Pythag. etiam metu inimicorū specu le abscondentem per 40. dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defecisse refert Dicaearchus ap Diog. Laert. vit Pythagor p. 592. Macarii Alexandrini celeberrimum exemplum ap Palladium Histor Lausiac f. 42. huc etiam refer Histories bee true was a miraculous fast and more than humane For though as to eat so also to fast be proper to man with other creatures bearing like flesh with us yet to fast so long if nature be sound is onely from GOD above GOD Angels and Spirits as they cannot eat so they cannot fast Bodily living Creatures they onely can Neither doe they all but such as are of flesh and bloud like us For trees and plants though they take in nourishment from the earth yet are they not truly said either to eate or fast Food as it is from earthly and corruptible substance so it is to sustaine our earthly and corruptible body which having the doome of death from Adams sinne began then to die and would so daily were it not as old houses are upheld by continuall food Palladius Lausiac hist Gr. à Meurs in vit Serap f. 105 106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil Orat 1. de jejun f. 327. Surely as Serapion once wittily to the Athenians our belly is of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The severest Creditour still exacting his debt it else suffereth us not to live It daily like the Horsleach cryeth Give give Yet neverthelesse to give it what it asketh were to give it death in stead of life because the concupiscence thereof ends in and tends to death GOD hath not nearer joyned the belly and those uncleane parts than sinne hath joyned with it uncleannesse therefore to fill the one is but to feed the other and to pamper the body is but to enliven and strengthen the body of sinne He that throweth on the fire too much fuell maketh the fire flame out and sets the whole house on fire Wisedome therefore wils that the earthly body be still as earth kept under that whilest we feed the flesh we nourish not the lusts thereof and providing for the weaknesse of the worse we take not away the strength of the better part Therefore howsoever Nature require of us to eat yet as the Apostle hath it wee must eat to Gods glory 1 Cor. 10.31 and when wee fast with Daniel for our soules profit we must that we may fast aright observe these five Cautions The Scholemen lay them downe in a verse Greg. Altisiod sum Aurea l. 3. Tract 7. ca. 5. Quaest 5. and so will I give them you Five cautions in our Fast 1 Praeproperè 2 lautè 3 nimis 4 ardenter 5 studiosè First Not to eate over hastily Therefore Daniel though he ate hee did fast from eating till the evening For this was alwayes the custome of the Church of GOD. So did the Iewes the people of GOD of old a Iudg. 20.26.21.2 1 Sam. 14.24 2 Sam. 1.12 And so no doubt did Daniel now So after them did the first and best b Vide Act. 10.30 Hanc enim jejunandi rationem ab Hebraeis veteri Ecclesiâ unà cum Fide ipsâ accepeperunt primi illi vetustissimi Christiani Vnde passim apud Patres Prandere pro non jejunare Vid. Tertullian de jejunio S. Ambros Hieronymo S. August praesertim in Ep. 86. de jejun Priscor Io. Cassian Col. 21. c. 23. Hinc dies Prandiorum S. Paulino Ep. 25. Dies illi in quibus non jejunatur Rogo vos fratres charissimi suos alloquitur Caesarius Arelatenses Hom. 2. in Quadrages ut in isto legitimo ac sacratissimo tempore exceptis Dominicis diebus nullus prandere praesumat nisi c. Inde ritè jejunantes vespere comedere nec ante vesperam comedere feruntur Statuerat scil Marcianus vespere comedere quotidie c. ait Theodor. Hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vit Marciani Nescio ait de se Avitus ad Marcian me unquam cibum sumpsisse ante resperam Ibid. Idem de Eremitis Religiosis in genere S. Chrys Hom. 55. in c. 18. S. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc jejunandi legitimum modum poenitentibus in jungit Circa An. 630. Concil Triburiens c. 5. Vid. etiam Turonic 2. Can. 18. Christians even for eight hundred yeeres after our Saviours time and upwards they all in their fasts abstaining from their dinners And thus it is still from that ancient Christian use with all other c De Aethiopibus Abassynis idem docent Godign de Abassynor Rebus lib. 1 c. 19. p. 123. li. 1. c. 35. p. 218. Damian à Goer p. 458. de Muscovitis Theolog. Muscovit c. 10. p. 98. Lasicius Polonus ibid. cap. 10. p. 103. Vid. ibid. Ioh. Fabrum Ep. pag. 179. Narration ad D. Chytraeum pag. 241. Et Alexan. Guagnin pag. 265. 266. Christians of the world even with the d Idem observant in jejuniis Turcae vid. Alcoran c. 2. Turkes themselves also and all Mahumetans Neither as I take it is it otherwise with us For the evening fasts before the Feasts are no rule of these Fasts now they being of old appointed then to abstaine from their supper that the body being the lighter might the better attend and watch in their succeeding Vigils The second Rule is Lautè Though then to eat yet to abstaine from delicate meats and drinkes To content our selves with such that might nourish though they did not cherish Such was Daniels fare Dan. 1.16 Chap. 1.16 as also in this place But of this more fully hereafter The third is Nimis Though to eat yet to be carefull that we eat not too much For thus even meat that should preserve the
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