Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

CHAP. IV. The Contents of the fourth Chapter.

1. Sicke and old folkes exempted from fasting.

2. Night-meditations advance day-studies.

3. The trouble of the bodie disturbes not the intention of the minde.

Homer falsely cited. The belly an importune evill.

4. A difference betwixt Ordinances at Fasting and Feasting.

5. Fasting a voluntary not naturall action.

Divers ends of the same Fast.

6. Sorrow prepareth us to Prayer.

The Apostles did not neglect fasting.

A difference betweene neglecting and not performing.

Hypocriticall not true fasting faulted in the Iewes. Christ fasted; and why?

7. Sorrow a Concomitant of fasting: fasting and mourning two distinct things.

8. Illyricus maketh Nature, Custome, and Chance, the grounds of fasting and prayer.

Prayer not the onely remedy for all evils.

Fides sola & solitaria saveth not.

Saving faith is not separated from other Theologicall vertues.

PARAGRAPH. 1.

THe last observation in few words answereth almost all his tedious arguments, let us briefly survey them.

The soule is most neerely conjoyned to the body, and helped by its instruments, doth most things; Therefore if the body be out of temper, the soule cannot rightly doe, as appeareth in sick and aged people. I answer, no man is commanded to fast till he come to the habit of a sick man: nor till he come to the feeblenesse of an old man, who hath as it were lead in his heeles, and cannot lift up his legges: nor draw them after him. Yea, in all good forms or appointments for fastings, sick and old men are exempted from fa∣sting, and left to their own libertie. The whole have no need of the Physitian, but the sicke. The sick are not enjoyned by God to make themselves more sick by fasting: but the whole are appointed to fast; and not to exceed the bounds of medio∣crity; which are transgressed if a man willingly draw sicknesse upon himselfe.

PAR. 2.

AGaine, (saith he) studious men discerne in themselves most easily, if they want three or foure houres of their ordinary sleepe, they are the unfitter all the day. I solemnely professe the contrary. When my studies past breake off my sleepe three or foure houres in the night at one time; my night meditations have made me proceed further in my day studies, then I should have done other∣wise.

PAR. 3.

THe bodily trouble doth disturbe the intention of the minde (saith he) and re∣calleth it to the care of the body, as most truely, Odyss. 5. Ʋlysses saith. There is not a more importune evill, then an hungry belly: which above all things compelleth by a kinde of necessity, even those who are troubled with great busi∣nesses, to remember themselves. As Cato also said: The belly wanted eares. Let me adde the ingenious parable of Menenius Agrippa; That if it went ill with the stomack, or belly, all the body will pinch for it; for the stomack must be satisfied, and is, ere it satisfie other members.

Concerning Homer, thers is no such thing, as is cited in the fith or sixth of the Odysses. And yet I will not blame him: for it is a meere mistake of the Printer, which is usuall. But in the seventh these are the words, post medium, versu 215. &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vide cetera.

But let me now put pensive thoughts to flight With regall cheere, and joviall delight.

Nor will I dislike him because he hitteth the sense: though the word bēe not literally translated, importuno ventre, sed odioso 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 molesto, gravi, tristi: which implyeth one in greater necessity, then any one is commanded to be, during the time of his Fast, or by his Fast. Againe (saith Illyricus) men are taught by daily experience, especially Students, who are men versed in the actions of the minde, that the least molestation of the bodie troubleth the intention of the minde: namely that I may use a ridiculous example, the biting of a little Flea, often re∣voketh a man from an intense meditation, and troubleth his thoughts, so he.

It is a poore and silly avocation, God knoweth, to a man in earnest or studie, or devotion. If he had spoken of a remisse, or lazie kinde of speculation, or cur∣sorie reading, it might have passed: but that a Flea-bite should trouble the in∣tention of the minde, and often awake a man from an intense meditation, and disturbe his cogitation: I beleeve not. A serious, elevated, high-strained a∣mazement,

overcommeth the sense of a flea-biting, and is beyond, and above the being disturbed or interrupted or drawne away by it, or any light matter.

PAR. 4.

BVt God appointed feasting at his sacrifices: and the tithes, and other things dedicated unto God, were to be eaten before the Tabernacle, that they might be the merrier, and apter to give God thankes: For the same cause Mu∣sicke was alwaies used in rebus sacris, at their devotions to exhilarate, and stirre up the spirit. So hee.

Is there no difference betweene the ordinances at feastings, and those at fa∣stings, Because feastings were appointed, and musicke, when they had offered their Sacrifices, is there any shew of resultance, that therefore wee should be merry, and well fed at our fastings? Or did they feast, dance, or sing, whilst the Sacrifices were offered? silence with solemnity of devotion, was the ante∣amble, or usher to their festivals. His other reasons are these.

PAR. 5.

FAsting is a kinde of naturall thing: and therefore is not undertaken purpose∣ly for another end; but naturally floweth from another precedent cause: viz. from a contrite sad heart, so hee.

I say, fasting is rather a kinde of voluntary, than naturall thing: and is never undertaken without some end: nay divers ends may be, and are of the same fast. If some fasting proceed from a broken contrite heart, before-hand afflicted: yet all fasting doth not so. And if all did, there must be some end, even in that na∣turall fluxe.

PAR. 6.

MAny examples thērē are of fastings for griefe, and sadnesse of minde, for past, present, and imminent calamities: but as a kinde of sorrow, not for preparation to future prayer. So Illyricus. Answer, He seemeth to be igno∣rant that sorrow it selfe prepareth us to prayer. Doth sorrow exclude prayer? when do people pray more, or more fervently than in sorrow t In their afflicti∣ction they will seeke mee early, Hosea, 5.15. Thou called'st in trouble, and I delivered thee. Psalm. 81.2. A command there is for it. Psalm. 50, 15. Call upon me in the day of trouble. And it is divinely answered. Psalm. 86. In the day of my trouble I will call upon thee.

It is not likely (saith hee) that Christ would (whilst hee lived) have suffered the Apostles to neglect fastings, if they were so profitable exercises, for piety and prayer as some thinke.

I answer. The Apostles did not neglect fasting: there is a great deale of diffe∣rence betweene Not-performing, and Neglecting: Neglect hath sinne wrap∣ped up in it; bare omission may be upheld by many just reasons. Christs dispen∣sation was sufficient for them. And what if I should say, their attendance on Christ, and observing of him, in words and deeds, and behaviour, was a more powerfull meanes towards piety and prayer, than their fasting would have been, without eying of Christ: and thereupon Christ permitted them to take the better way. Who would take up an handfull of silver; when instead of it he may take up an handfull of gold?

Never did Christ turne from the people, and turne himselfe to his Disciples; and say things privately to them, but the things were of extraordinary note. But so did Christ, Luk. 10.23. shewing what a happinesse they had to be with him. So Matt. 13.16. Blessed are your eyes, for they see: and your eares for they heare: (saith Christ to his Apostles) for many Prophets and righteous men have desired to see the things which yee see, and have not seene them, and to heare those things which yee

heare, and have not heard them. vers. 17. It is varied excellently, Luk. 10.24. Prophets and Kings: So the Kings were reckoned as righteous men, more righ∣teous than others.

Againe (saith Illyricus) God would not have rejected the fasts of the Jewes, Esay 58.3. If they had beene exercises truly preparing men to prayer, and other vertues.

I answer: how blinde is hee that will not, or cannot see, that God findeth fault not with true fasting, which much conduceth to holinesse: but with their Hypocriticall fasting. Behold (saith hee) in the day of your fast yee finde (perhaps invent) pleasure; yee offer grievances: yee fast for strife and debate. vers. 4. Then he sheweth what a fast God likes, vers, 6. And after such a fast. Thou shalt call, and the Lord shall answer: thou shalt cry, and hee shall say, here am I. vers. 9. Where the Prophet of set purpose sheweth, that a true fast prepareth men to pray, and God to heare. God found fault with the abuse, and not with the right use of fasting. And shall we cut downe the vines, because some are drunke? God never reje∣cted a true fast. When yee fasted and mourned, did ye at all fast unto mee, even to mee? Zach. 7 5. Here is both fasting and mourning: yet because they did not con∣duce to the waies of God, or godlinesse, but fasted to their owne profane, and civill ends, and not to holy ends, or exercises of piety; God renounceth them.

Againe (saith hee) Christ fasted; whose body needed no such castigation. Therefore hee did not prepare himselfe by fasting unto prayer. I answer. Indeed Christ was the immaculate lambe of God, without either originall or actuall sin. But he fasted to satisfie Adam and Eves intemperate eating, he fasted to recom∣pence our gluttony, he fasted so, to teach us to fast. And hee fasted for us, not for himselfe; If he fasted that needed not, how much rather ought wee to fast, that do need? Christ fasted not without great good causes; and to great good ends, and purposes, & the issue was divine. For had he made bread of stone: had hee eate that bread, had hee not still fasted, hee had beene surprised by the tempter, but by fasting hee grew hungry.

Graeculus esuriens, in coelum jusser is, ibit. A man will do any thing, to satisfie na∣ture, if his appetite be sharpe set; hunger will breake through stone walls; yet whereas Adam, and all wee in him fell by his eating: our blessed Saviour stood out against Satan, and over came him by hunger and fasting: as I have manife∣sted in my Miscellanies. I deny not the conjunction of other helpes, for Christ. Christ in the dayes of his flesh, when hee offered up prayers, and supplications, with strong crying, and teares: he was heard for his piety; or in that he feared, Heb. 5.7. But in the tempting Christ to eate, did the serpents head worke chiefly; and it was the maine drift of Satans first great temptation.

PAR. 7.

CHrist defineth a fast to bē a sorrow, Matth. 9.15. Can the children of the Bride-chamber mourne? I answer, it is no definition of a fast, Christ speakes of mourning: as of a companion, fellow, and concomitant of fasting. Yea, some mourning may be without fasting; and therefore they be not reci∣procall.

But Daniel 10.3. it is so defined. I answer, it is not: it is true Daniel mour∣ned three weekes: and as true that he did eate no pleasant bread; neither came flesh or wine into his mouth: neither did hee annoint himselfe at all, till the whole three weekes were fulfilled; yet might hee eate other bread, and other food▪ though costly or curious food, hee ate not. Illyricus might have remem∣bred, that because Daniel did chasten himselfe before his God: his words (or prayers) were heard, vers. 12. Therefore his fasting prepared him to prayer, and other exercises of devotion: and prepared God to blesse all.

But fasting is defined to be a mourning, Zach. 7.5. When yee fasted and mourned. I answer, Here fasting precedeth mourning: where Illyricus saith

Fasting is an effect of mourning, and naturally floweth from it: when it is commanded, Watch and Pray, is one a definition of the other: because they be conjoynd? Fasting and mourning be two distinct things, and fall not under one definition.

PAR. 8.

THese be his arguments, which hee thinkes strong enough to withhold him from subscribing to those, who thinke, fastings of old were, and now are to be used, that the macerated bodie may better obey the soule, and that a Chri∣stian may be apter to pray, and to all divine exercises.

But Illyricus objecteth against himselfe. Are fastings wholly unprofitable? Why are they then so often conjoyned with prayers, if they be not exercises preparing to prayers?

Hee answereth. Since these afflictions of fasting are undertaken by the prime motion of nature in great griefe of minde: and then confirmed by custome in the easterne countries: it came to passe, that they did both fast and pray in troubles. Nature, custome, chance, are his grounds for fasting, and prayer: Not God, not Scriptures, not holy examples precedent: these are nothing to the frothy German.

Moreover (saith hee) the calling upon God was their onely remedie for all their evils: therefore they alwaies added earnest prayers to their afflictions that their sinnes might be remitted and the punishments averted.

Is calling upon God the onely remedy? Did not faith, and contrition, and repentance precede? Doth not fasting accompany? Shall wee exclude hope? renounce charity? and make prayer to be the onely remedy? Thus forsooth in some other humors, Faith alone saveth: onely faith; Fides sola, & solitaria. Yet all Novelists must know; They shall sooner separate light from the Sunne, heate from the fire: then they shall separate faith, true faith, saving faith from Charity, from Hope; from the feare and love of God, or from other Theologicall vertues.

I professe that I am sorry, that Illyricus gave cause of so long a diversion. I have onely censured his Tractate, de causa finali jejunii. I must be briefe in the rest.

The Prayer.

MOst glorious Saviour, in thy feastings thou wert holy; thy words full of power, thy actions full of wonder: in thy fastings thou wast divine, thou wert an hungred, and yet wouldst not eate: thou wert a thirst, and yet didst not drinke: grant good Lord Jesu, that thy gratious example may be my guide, both in feasting and fasting; and that I may so behave my selfe in this temporary fading life, being the very valley of misery, that through the merits of thy fasting. I may gather the crummes under thy table in thy eternall King∣dome, So be it Lord Jesu, so be it.