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
these affections of the heart are the feet of the soule without these as the body without the feet every action fals to the ground being no longer able to stand or subsist If these be cleane or pure the whole man is pure and cleane This our Saviour teacheth us that He that is washed needeth not save to wash his feet only but is cleane every whit Iohn 13.10 And good reason for it For 1 As the feet are the lowest parts of the Body so the affections are the lowest part of mans rational Soule Prov. 17.12 Arist Ethic. lib. 1. c. ult being as the Philosopher cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part unreasonable in it selfe but yet possible by this custodia this care this keepe this good take heed to be made partaker thereof Without this keepe it fareth with them as with water after fire returning to its owne nature it groweth more cold so these without reasons custodia returning to their owne bent become more brutish To instance in either In the Irascible part Anger if not moderated how furious is it how beyond all measure unreasonable It is better to meet a Beare robbed of her whelps saith the Wise man Prov. 17.12 Prov. 17.12 than a foole in his folly In the concupiscible the other foot Love on the contrary how violent is it how above all force unresistable Amor sicut mors fortis est Love Cant. 8.6 and affection is as strong as death Therefore GOD also Vt custodiat to keepe them in and under dealeth with these two feet of the Soule as we with the feet of unruly Colts or offending Malefactours Hee claps bolts gives shackles and fetters upon them On the one viz. the Irascible Exod. 20. Thou shalt not murther Thou shalt not beare false witnesse against thy neighbour On the other the Concupiscible Thou shalt not steale Thou shalt not covet thy neighbours House nor his Wife nor his Oxe nor c. These fetters upon these two feet He puts into Reasons Rule He giveth into the understandings hand with this charge here given Custodi pedem tuum Take heed to both these feet 2 As the feet being next the earth are most likely to be defiled because of the dirt and filth they must needs passe through So these two feet of the Soule requite the more care Card. Cajetan in 13. Ioannis because as Cajetan observeth terrenis se oportet immiscere officiis cibi potus rei familiaris similium they must have to doe with these earthly performances of meat drinke apparrell household-government and the like For this cause in the Sacrifices of the old Law Levit. 1.9 Lev. 1. God wil have the inwards and feet especially washed and so offered to teach us saith Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo lib. de Victimis that is in the Apostles phrase not to seeke the things that are below but rather to have our conversation in Heaven For as a man would custodire pedem take heed for his feet to keepe them as much as he can from the dirt and wet he must needs passe through so ought every man having to doe with the things of this world take heed that he sink not in that he set not his heart thereon It is the Apostles counsell 2 Cor. 7.31 Vse the world as if ye used it not and our Saviours advise Luke 12. Luke 12. Take no care for the things of this life what you shall eat or what you shall put on but rather as the Apostle S. Iames Let it bee our care to keepe our selves unspotted of the world Iames 1.27 Iames 1.27 True it is which S. Bernard delivereth S. Bern. Ser. in Caen. Dom. fol. 127. Pedes animae affectiones dum in hoc pulvere gradimur ex toto mundi esse non possunt It can no wayes be that the feet of our soule should be altogether kept cleane whilest we are in the way Neverthelesse it must be our care to keepe them as cleane as may be And for the filth we have already gotten we must like them that will enter from the dirt into a curious swept roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 1.21 Iames 1.21 Cast away all uncleannesse that so like mannerly and fit guests we may enter into the House of GOD. And thus we are come to the second Generall part the Person warned The Person warned Ingressurus c. In which there is a threefold reason implied like a threefoldcoard to make us more wary The first Ab objecto Keepe take heed to thy selfe but especially custodi pedem take heed to thy foot The second A tempore aut actione custodi pedem tuum c. keepe and take heed to thy foot alwayes but especially cùm incedis when thou goest The third A loco custodi c. Take heed to thy foot alwayes when thou goest but principally quum in Domum Domini when thou goest into the House of GOD. From whence this last Proposition ariseth consisting of these three degrees viz. That this Custody care Proposition V. c. is then especially most necessary when c. Vide supra It is reported of Chiron Antaeus Caeneus that they were invulnerable yet neverthelesse they came to their end and of Achilles it is storied above the rest that he could no where be wounded but in his feet Fulgent lib. 3. Mytholog c. de Peleo Which Fables teach us no other morall saith Fulgentius but that the best of men have their faults and slips Thus the purest Gold hath its drosse the cleerest Glasse its spots the fairest Day its night and the brightest Body hath its shadow And though hereafter the Saints like the Sun and Moone and those heavenly Bodies 1 Cor. 15.41 42. Mark 10.18 shall shine in glory 1 Cor. 15. Yet here together with the Sun and Moone they must suffer their Eclipses to teach us all that There is none good but God alone Thus the best Man at the best is but like Daniels Image though his head be of gold yet his feet are part of iron part of clay I need not remember you of Noahs drunkennesse Lots incest Abrahams lye Davids murther Peters denyall These sins were truly their feet For as the feet are the basest parts of the body so these were the basest actions of their lives in these as in their feet they were all defiled and whilest they were only thus they were not cleane For whosoever shall keepe the whole Law and yet faile but in one point he is guilty of all Iames 2.20 Iames 2.20 Good reason therefore for this custodia even quia pes 1. Custodi Pedem For the beginings of sin are modest Satan would but have CHRIST to fall downe to worship him or to worke a needlesse miracle for well he knoweth Ratio 1 that if he get but hold of the foot he may possibly attaine to the hand Mat. 4. and
not thine heart be hasty to utter any thing before God and let thy words be few Thirdly the Reason and Ground of all For God is in Heaven and thou upon Earth 1 Errrours in the defect of religious duties and devotion 1. Folly in not offering Psal 14.2 In the words before you heard of the offering of Fooles so an offering they have Yet there is a Foole that hath said in his heart There is no God Psal 14.2 Doubtlesse where no GOD no offering folly in the highest kinde Yet such are rather Mad-men than Fooles yea Beasts rather than Men yet Beasts the worst and wildest The Lions do seek their meat of God Psal 104.21 Psal 104.21 So they acknowledge GOD yea they serve him They continue this day according to thine Ordinance for all things serve thee Psal 119.91 Psal 119.91 Therefore they are nor Men nor Beasts but Devils nay The very Devils also beleeve and tremble Iam. 2.19 Iames 2.19 As S. Iohn sayd of Cerinthus so we of them They are the Devils first-borne worse than their Father Not Cain not Saul not Iudas so bad as they for Iudas was amongst the Apostles Saul among the Prophets Cain even among the Offerers yea the first of them Gen. 4.3 Gen. 4.3 It is a Rule in Reason Where the Principles are denied no arguing where the Foundation is rased no building where the fire and every spark of grace is quite put out no hope of any burnt offering Therefore my Text omits them only it speaketh and I with it of Offerers and follies in offering But here againe what Offering 2 False and undue sacrifice or offering Is it any Burnt Offering or Sacrifice for sin as of old amongst the Iewes The bloud of Buls and Goats No such matter those were but types of CHRIST and therefore untill CHRIST but to dreame any longer of these now is such a folly that the Iewes are not guilty off They doe not they dare not acknowledge them now they well knew the commandement and the place for those Sacrifices his Temple only Deut. 12. Deut. 12.5.13 14 c. Therefore with the Temple downe went their bloudy Sacrifices even one thousand and six hundred yeeres since Now they have no other Sacrifices as I shewed the last time but the Sacrifice of Prayer Hos 14. Hos 14.1 2. Nay they plainly dispute against the other they argue for this alone R. Maimon R. Maimon More Nebochim part 3. cap. 32. the learnedst of the Iewes most christianly concludeth that these Sacrifices of prayer of Almes of Thanksgiving are Sacrificia primae intentionis Psal 140.2.50 the Sacrifices that are first intended by God first commanded to us and indeed so it is as in the Ps 40.6 so here Not any longer the bodies of slain Beasts or Oxen but thy mouth thy heart Be not rash with thy mouth and let not thine heart be hasty c. God sheweth that both mouth and heart must be though neither rash both must be parts of this Sacrifice 3 Defect in the gestures of Prayer And they indeed as principall parts of this Sacrifice Other parts there are also and a prime folly it is of which we are guilty that we use them not namely Eyes lifted up to God in Heaven So David Psal 123. Psal 123.1 2 3. Behold even as the eyes of servants looke unto the hand of their Masters and as the eyes of a maiden unto the hands of her Mistresse so our eyes wait upon the Lord our God untill he have mercy upon us The knees with the body cast downe to the earth whence and of which we are so the Apostle Ephes 3.14 Ephes 3.14 Therefore bend I my knees to the Father of our Lord Iesus Christ The hands againe raised up as the Apostle also 1 Tim. 2.8 1 Tim. 2.8 Therefore I will that men pray every where lifting up pure hands without wrath Psal 121.1 or doubting As our Eyes cast up to the Hils from whence commeth our helpe to shew our love joy hope and helpe to bee there and thence onely and our knees cast downe to the earth a signe of that condition of dust earth and ashes to which sin hath brought us Gen. 3. Genesis 3. so our hands lifted up a signe that all we can doe is too little to give him thanks for that he hath done for us and that all which we doe our Sacrifice we desire should be accepted in the Bloud Passion and Merits of Iesus Christ. It is observeable which the first Christians observed that in the gesture of Hands lifted up the figure of the Crosse is evidently represented So they used this Ceremony even from the Apostles times Homo vel orans formâ crucis visitur S. Hieronymus in Marc. 15. Tom. 6. f. 87. Iust Martyr Apol. 2. saith S. Hirome and Iustin Martyr with others said the same three hundred yeers before his time They thought they had command for it that perchance of the Apostle 1 Tim. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Max. Taurin Hom. 2. De passione cruce Domini s 608. I will and command that every where you pray lifting up pure hands c. Surely Maximus Taurinensis grounds it somewhere Ideo elevatis manibus orare praecipimur ut ipso quoque membrorum gestu passionem Domini fateamur So prayed Moses also say all the Ancient when with Lifted up hands hee prayed whil'st Ioshua or Iesus the Type of our IESVS Exod. 17.12 fought against Amalek Therefore also the Easterne Christians used the 140. Psalme in their Evening Prayer Psal 40.6 Vid. S Chrys in Psal 140. Et S. Aug Ser. 8. de sacrific Vespertin Vid. etiam Eucholog Graecorum Horolog every one there being taught to pray Vers 2. Let my prayer be directed as Incense and the lifting up of my hands be an Evening Sacrifice Namely that their and our Prayers may be accepted in that Sacrifice of Christ Iesus who in these last dayes as in the Evening of the World was sacrificed for the sin of the World And indeed both eyes and hands lifted up as also knees and bodies cast downe are but as the mouth to the heart outward Interpreters of the inward devotion of the soule Certaine it is whilest the Principall and Chiefe the Mouth and Heart are named even the lesser and inferiour are implied and wee here convinced of folly for not using them 4 Defect in vocall prayer in publike But what if the mouth it selfe be wanting This is a folly whereof it seemeth the Holy Spirit supposeth none would be guilty therefore as supposing the use that no man would omit it he gives a Precept only for the not abusing it And indeed this is a folly whereof we are mainly guilty condemned by the evidence of GODS Word by the testimony of ancient later and moderne Churches Publike prayers for of such only do we speak ought to be as
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philo de vitâ contempl f. 692. B. Similitèr Christianis illis per Eremum se exercentibus uti aliis fere ubique jejunantibus praesertim sex illis diebus magnae septimanae Vid. S. Epipha adv Haeres lib. 3. tom 1. haeres 75. Aeriorum c. 6. Et Theodoret. Hist S. PP ubi supra Inde ab aridorum salis usu perpetuo Xerophagiorum nomen Notandum autem eos aquâ abstinuisse omninò qui herbis seu humidioribus quibusvis ejusmodi vescebantur De Marosa B. Theodoretus Toto autem ait hoc tempore aquam potare non passus est non illa comedens quae iis exhibentur qui ad non bibendum se exercent solent enim illi uti cibis humidioribus sed iis utens cibis quibus alii scil Xerophagiis illis Paximaciorum salis c. Vid. B. Theodor. Histor S. Patrum in vit Eusebii De Panis salis usu cum aquâ in jejuniis tum vulgò observatis Quadragesimalibus tum Poenitentiae nomine impositis Vide Concil Triburiens cap. 8. cap. 55. water and salt they gave therefore the name of Xerophagia thereunto Howsoever they did all abstaine from flesh and wine the perpetuall rule of their fast not at all as did the a Cibos ejusmodi aversabantur Tacianus Encratitae Manichaeus Iovinianus Priscillianus Vid. S. Epiph. Haeres 47. 56. Theod. Divin Dogm lib Haeretic fabular l. 1. S. Aug. Haeres 46. cont Faust Manich. l. 6 c. 6. Gennad Massiliens De Dogm Eccles c. 67. Hinc ne quis jejunantiū cum Haereticis abstineret á cibis istis tanquam immundis Conciliis cautum est ut aliquando eisdem uterentur Vid. Concil Gangrens Can. 2. Concil Braccarens 1. c. 14. Can. Apost 52. Cessent lavacra vina vel carnes non quòd creaturam Dei judicemus esse damnandam sed qui toto anno nobis viximus saltem vel paucos dies vivamus Domino S. Aug. ser 65. de temp Servi Dei in eo quod à carnibus vino abstinent non tanquam res immundas effugiunt sed mundioris vitae instituta sectantur S. Aug. de fid ad Petr. Diacon c. 3. ad fin s 51. L. M tom 3. ibid. c. 42. Firmissimè tene nullatenus dubites omnem creaturam Dei bonam esse nihil rejiciendum quod cum gratiarum actione percipitur Et Dei servos qui à carnibus vino abstinent non tanquam immunda quae à Deo facta sunt respucre sed à fortiori cibo potu pro solâ castigatione corporis abstinere Similiter Gennadius Massil l. de Eccl Dogm c. 66. qui etiam habetur inter D. Augustini opera Bonum est cibum cum gratiarum actione sumere quicquid Deus praecepit edendum Abstinere autem ab aliquibus non quasi malis sed quasi non necessariis non est malum Moderari verò eorum usum pro necessitate tempore propriè Christianorum est Manichees Encratites and other Heretickes execrating and forbidding their use as unlawfull whom the Apostle condemnes 1 Tim. 4.3 or as the Pythagoreans and Bramans of old and at this day for some other reason But onely abstaining for a time that thereby forbearing their pleasures and humbling themselves they might both expresse and increase their godly sorrow for sinne and their repentance not to be repented of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosephus lib. 10. Antiquit. cap. 10. Iosephus reports that Daniel did abstaine from all things that had life and indeed true it is this is the meaning of this place Whether that be true also which Iosephus reports that he did so alwayes as Chap. 1.16 seemeth to be implied I will not affirme That he now did so in this fast there is no question to be made it having beene the constant practice of all former and latter times They thought they had good Reason for it Reasons of Fasting thus First That they might by this meanes shew mercy to the inferiour creature I may call it I hope without offence our fellow-creature and so under that precept of our SAVIOUR Matth. 18.33 Our fellow-creature I call it because of that neare similitude and likenesse they have with us for the two extremes of living creatures being propounded Man on the one side and Plants on the other plaine it is the bruit Beasts hold a middle place comming nearest to us not onely in life but also in sense and motion having fleshly bodies as have wee There is one flesh of men saith the Apostle another flesh of beasts another of fishes and another of birds 1 Cor. 15.39 1 Cor. 15.39 So they are as we flesh all They live upon the same earth Humani generis universitatem scriptura sub carnis nomine designat S. Hillarius in Psal 64. f. 411. Man especially after sinne and the Fall called Flesh Vid. Gen. 6. v. 3.12.13.17.19 Et 7.21 Iob 34.15 Psal 56.5 Et 65.2 Esai 40.5 6. Ecclus. 28.5 Vide Mat. 24.22 Luke 3.6 Rom. 3.20 Gal. 2.16 breathe the same common aire and for the most part these we feed on live nearest to us are as it were of our care and family and in a manner converse with us being otherwise in all necessity of life most helpefull and serviceable to us Even a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil Hom. 9 in Hexamer fo 117. Vide ejusdem Hom. 8. ubi plurima de Animalium solertiâ virtutibusque Bruta ratione uti multi voluêre Vid. Ethnic Plutarch de placit Philosoph Item lib. Quod Bruta ratione utantur Item utra animalia sint prudentiora terrestriáne an aquatica Et apud Porphyr lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles impropriè virtutum appellationem brutis tribui docens lib. 6. Ethic. cap. ult Et lib. 7 cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Et lib. 8. hist Animal ad initium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Plato Philoponus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominant Vid. Francisc Vallesium de sacr Philosoph cap. 55. p. 316. c. Francisc Patritium Pampsych lib. 5. f. 58. Et Iacob de Lago Annotat. in eundem qui Brutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuit Vide etiam Ioan. Bodin Comment in Oppian p. 53. c. Et Laurent Vallam Lib. de Anim. Vid etiam Philostrat de vit Apollon l. 3. c. 3. f. 115. Clementi Alexand. idem tribuit Turnerus de linguis p. 247. Vid. Coelium Rhodigin Antiqu. Lect. l. 29. c. 14 f 1358. some speciall learned men and those Christians too goe farther yet These have say they if not a weaker use of reason yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something most like unto it Howsoever wee may safely say they are as capable of sense so of mercy also For the good man saith Salomon is mercifull to his beast And fit they thought it at this time when wee beg mercy of GOD above