or some spiritual or temporal good thing sought But these religious Fasts are either private of private Christians devotion or the joynt publick Fasts of the Church Again those religious private Fasts are either such as particular Christians indict to themselves for the ends above mentioned or such as to particular persons are either enjoyned from their Bishop or advised and directed them by the Priest upon their private Confession Those Fasts which they indict and choose unto themselves are either such as by the Bond of a Vow or Promise to God they have bound upon their soul or otherwise such as they purpose and perform in all freedom Every Vow and every binding Oath to afflict the soul if they were in their own power and the thing in their power and they have not vowed to God a Sacrifice of Robbery de rapinâ holocaustum depriving of strength and health their bodies which are not their own but made for Gods service shall binde over the soul and body to danger of Gods judgement if not performed Numb 30. 2 13. Eccles. 5. 4 6. An Ecclesiastical Fast or Fast of the Church is such religious fasting as above described wherein the publick Congregation as many as conveniently can doth joyn Which as all other agreeing or gathering together of more Christians in the name of Christ touching any matter hath a more special promise of prevailing with Almighty God Matth. 18. 19 20. Leo Serm. 7. de Iejunio decimi mensis Excellentioris tamen est actionis sacratiorisque virtutis Iejunium c. cum in unum propositum piae plebis corda concurrunt Ut ille Diabolus cui sanctificatio nostra supplicium est non solùm à parte sed etiam à soliditate superetur It is yet a work of more excellent performance and of more sacred force viz. Fasting c. when the hearts of godly people concur and meet in one for that holy purpose That the Devil to whom our sanctification is a punishment may be vanquished not onely by a particular but by the whole body of the people who prevail more when both more spiritual duties meet together in each person as Repentance and Faith Prayer Fasting and Alms and the whole number of Christian people meet in one each arm'd with all those pieces of Armour CHAP. II. The distribution of the Fasts of the Church into their several kindes in respect of their Institution THese Fasts of the Church if we consider their institution and original are either such as were at first derived to her from the Authority of the Apostles of the Lord the first Teachers of the Church under Christ or in after time from her Bishops the Successours of those Apostles who did while the Church had yet no Christian Kings or Queens her nursing Fathers or nursing Mothers indict such Fasts either fixed or occasional or when God had given to the Church Kings to be her nursing Fathers proclaimed from the Authority piety and devotion of Christian Kings and Magistrates as by the Kings of Israel in the Old Testament But before such were as yet given to the Church in the Primitive Ages of the Church that the Bishop wanted not power to enjoyn such Fasts is evident from the testimony of Tertullian of the usage and manner of the Church in his time who then being angry with the Church that she denied unto Montanus the new Prophet or Paraclete by him newly acknowledg'd what yet they granted to their Bishops he thus beareth witness to the truth of the Churches so ancient practice lib de Iejuniis cap. 13. Quale est autem ut tuo arbitrio permiâ—…tas quod imperio Dei sc. per Montanum Prophetam â—…jus non das Benè autâ—…m quod Episcopi universae plâ—…bi mandare jejunia assolâ—…nt nâ—…n dico de industriâ—… stipium conferendarum ut vestrae capturae est sâ—…d interdum â—…x aliquâ solicitudinis Ecclesiasticae cauâ—…a Itaque si ex hominis edicto in unum omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitatis quomodo in nobis c. But how is it that you permit that to your own pleasure which you yield not to the command of God viz. by his Prophet Montanus But it is well that even your Bishops are wont to enjoyn Fasts to all the people that I say not now how that is done on the purpose for making Collections of aâ—…ntage to themselves as it is a common craft with you so did he standerously calumniate the charitable Collections â—…r the Poor on 〈◊〉 days but sometimes also from soâ—…e cause of care and soâ—…tude of the Churches occasions moving them thereto If therefore even from a mans edict you all meet together in a joynt humiliation how is it in us c. As these were occasional so other fixed set and annual Fasts there were by the agreement of Bishops introduced at least into some parts of the Church As the Fasts of the Rogation-days Of these Rogation-dayâ—… you mâ—…y see Sid 〈◊〉 l â—… Epist 〈◊〉 â—… 〈◊〉 〈◊〉 â—… Concil Aurelion c. 29. as it is in Gratian. c. Rogationâ—…s dâ—… Consecrat Distinct. 3 〈◊〉 〈◊〉 〈◊〉 of the 1â—…3 Sermon dâ—… tempore in St Austin began at first from Mamertus Bishop of Vienna about the year of 490. and accepted soon after by most Bishops and Churches of the West but as is probable at first some while before Easter and not after 〈◊〉 a stricter time of Fasting within some of the forty days of Abstinence Other such set and annual Fasts introduced by such agreement of Bishops as was allowed by the good will and pleasure of their Princes were those anteferiales vigiliae the Eves before certain Feasts or Holy-days which upon inconvenience found in the more antient Night-service and Watches by reason of the wickedness of later times were by the Churches wisdom converted first in the Council of Eliberis from proper Vigils into 〈◊〉 jejunia or lesser Fasts Of these Eves â—…ept Fasts the first mention that â—… meet with is in St. Gregory Nazianzen in his Oraâ—… upon the Festival day of St. Cyprian where he wils the people to bring to Church with them on the morning of that Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness of the body viz. from the Eves Fast the elevation of their souls and virgins the contempt of their flesh Next Innâ—…ntius ad Episâ—…pum Braccarensem Omnium Apostolorum vigiliae sunt in observatione jejunii celebrandae praeter vigilias Philippi Iacâ—…bi Iâ—…nnis Evangâ—…listae Sanctorum quoquâ—… vigiliae c. The Vigils of aâ—…l the Apostles are to be celebrated with the observance of Fasting except the Vigils of Philip and Iames because it always falls within the fifty days of the Churches solemn rejoycing and of St. Iohn the Evangelist because always with Christmass and St. Stephen's day next before it The Eves of Saints days also Fasts c. These were brought in iâ—… imitation of the one more ancient and most solemn Vigil of the
quis in quaestionem provocet observationem cum ab eâ desiit A third untruth That Lent was not known or kept in the second or third Ages And we have seen as you bid what follows and find the direct contrary from those very Fathers which there follow Upon so many untruths any one may build as many others as are there collected in your Reply Other things there are which you know not and should know You know not you say of any such things as General Councils except ye retract afterwards your words by a correction that none but your selves gave you occasion of For we believe the tradition and practise of the Paschal or Lent-Fast to be elder then all General Councils And do find it in the first General Council not institued or commanded where it needed not but in plain words there supposed as a thing long before known throughout the Christian world And so all your following discourse of the Commands of General Councils or of a Councel of the Bishops of one Empire is wholly impertinent To shew you now the oddes betwixt the Apostolical Tradition of the Paschal Fast of Lent and those you mention that the three mentioned by you had not as you say more pretence noâ—… equal shall appear if you can now be entreated to go about to prove any one or all of those three from the like antiquity universality of practise and consent of Testimony with which I yet pretend to have proved this of the Paschal or Lenten Fast. 2. Since our Controversie is about a binding Apostolical Tradition and no other one certain mark of such binding Apostolical Tradition is when the Universal Church which alwayes shall continue Apostolical because alwayes built upon the rock and foundation which the Apostles have laid hath never generally by diâ—…use in any age laid it aside This we defend of the Paschal or Lent-Fast tell us now whether you are ready to maintain the like of all those three But whether you will do that or no if that be but at all true what you now say that the Churches changing is an argument of a thing not binding and therefore not Apostolical and perpetual Those of the three which you do not prove never to have been by the Church changed may not by you be pretended to be a binding Apostolical Tradition Of the very first of them your selves when you needed for an argument below do prove that it was laid by without any repeal by following Councels Now shew us if you can when the Paschal Fast of Lent was laid by at any time or when it began if not from the Apostles or when 't was not though you cannot tell us the beginning but if you can neither and yet cann't be silent consider the Rule of St. Augustine so oft by him pressed against the Donatists that such things which ever have been continued in the Church Universal nor were at first brought in with any plenary Councel are to be believed to have come from the Apostles and tell us whether St. Austin did therein insufficiently blindly and superstitiously oppose the Donatists to what you say of St. Hierom's Ep. ad Lucin. Unaquaeque provincia abundet in suo sensu praecepta majorum leges Apostolicas arbitretur I answer he saith not Traditiones Apostolorum arbitretur The Apostles Law binds us to observe the Customs of the Churches of God whiles the Governours of the Church continue them to be such and so by authority Apostolical they are to be obeyed 2. There may have been truly different Traditions also Apostolical in divers Countryes as in the very first Ages Primitive Bishops and Martyrs have witnessed such as Policarp Anicetus c. You are charged by your Opponents that according to the Apostles rule if you shall oppose your selves against the custom of the Churches of God your are among the number of contentious persons according to St. Paul 1 Cor. 11. 16. And far be from you the portion which abides contentious persons which yet you may read Rom. 2. 8 9. You reply that you are not contentious for not following both the purer times of the Church and the latter times in that wherein they are to one another contrary But it is the greatest height of the spirit of Contention not onely to follow neither the former and purer times nor the latter buâ—… also to set at contention or contrariety the former and latter times of the Church in that wherein they agree viz. in the substance of some Paschal or Lent-Fast So that they were so many superfluous questions which you asked What Churches or what ages you must conform to till you find us some age in the Church wherein the Church in its generality may not be said to have observed this Religious Fast of Lent 2. Why ye are not tyed when no body sayes ye are not tyed rather to imitate the purer ages then the more corrupt Our answer is that such open opposition of the Catholick Churches Custom in that point is a corrupt degeneration of this Age. Next when you ask where God hath commanded you to follow the greater number surely nowhere if you speak of the greater number of the world But if you speak of the Church Universal and of her prescribed Canons and â—…niversal rule of her Pastors how come the Presbyterians to give that priviledg to a Classis of the Presbytery which they deny to the Church Universal For either in such Classis you give your presiding Presbyter a power to himself with the minor part to determine against the Major which is to be more then a Bishop in your account or else the Major part may determine against the Minor or ye can never determine any thing if but one or two do dissent If God hath made the Church Universal a body as sure he hath 1 Cor. 12. tell us whether there is not a power in every body over its ordinary members and what power can that be if upon difference the greater part doth not stand for the Community But we speak of such obligation as binds to acquiescence or silence at least When God baâ—…e that two or three should speak and the rest should judg 1 Cor. 14. Whether did the fewer judg the more or the more judg the fewer And if that be true even in Prophets that the râ—…st shall judg the two or three it will be surely as true where none hath infallibility but being gathered together in the name of Christ they have such power as a Church that Christ saith they ought to be heard If you say they are fallible so say I and if you infer What obedience then can you owe them if you please this implies that you need not obey any Governours at all but such as are infallible and so none now upon earth because all such may erre and if you judg they erre there is no sin in disobeying them least you should erre with them And as to the writings of the
Now impossible it is that any such should be publick and to continue and relate to any such fixed and universal cause but this of our Lords Passion through perpetual ages to be remembred by publick memorial fasts which cannot be continual nor accidental therefore by set solemn and recurring fasts so as we have seen that cause the memory of our Lords Passion to have given foundation universally to all ages and parts of the Catholick Church both for her weekly stations Stationum semijejunia on the 4 th and 6 th day of the week till 3. a clock and of her annual Paschal or Lenten Fast about the time of her Lords Crucifixion And whereas our Lord hath said of his Disciples which are or shall be such indeed that in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall and will fast what the Church doth and hath done ever since that foretold by the Lord when he said they would then fast must needs be the best interpretation of what the Lord said they would do He said it in those daies they will fast hath the Church done what he said they would or will any say nay Learn we the Churches daies on which she ever since hath and doth and professeth that she will fast and we must needs have the true meaning of this prediction in these words of her Lord who could not be deceived In those daies they will fast 5 ly Be therefore my fifth reason this following Christians will not fast none can expect they will on any publick set solemn daies of fasting which was the thing here call'd for by the Scribes from their own alledged example and that of Iohn's Disciples also except they do agree upon such daies But if every man was to be left to understand what he please by these words The daies when the Bridegroom shall be taken from them as Aerius had his sense of them and Iovinian his and Vigilantius his and none bound to the Churches sense of them we should have no means left us possibly to agree and so to meet on any daies at all by force of these words or any other one universal cause and so should we never meet in any publick solemn fast at all no not for so publick fix'd a cause as the taking away of the Bridegroom once for the sins of the whole world The Churches teaching then her sense of her Lords words by her rules comments and practise must silence these men as her Lords prediction of her practise did silence the Scribes and Pharisees yea and some other better meaning Disciples St. Iohn's also cunningly drawn in as is usual by the enemies of the Lord and his Church to joyn in expostulations cavils and quarrels against them Reason and experience and the direction of all wise men in the Church of God ancient and modern the house of Wisdome Councels Reverend Fathers and Writers and our a Since the Reformation Lib. Canonum Eccles. Anglican Anno 1571. Videbunt ne quid unquam doceant pro concione quod à populo religiose teneri credi velint nisi quod consentanâ—…um â—…it doctrina veteris auâ—… Novi Testament quodque ex illâ—… ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Church in particular have directed and commanded us not to interpret Scripture in things of publick concernment to the Churches rule of believing and doing but as we finde it interpreted by the holy Fathers and Doctors of the Church as they had received it from those before them For that the leaving of every man to make any thing of any Text upon any device out of his own head to the founding any new and strange doctrine or practise as necessary there-from or to the opposing of any constantly received doctrine or practise of the Church Universal for in other matters they may happily with leave quietly abound in their own sense leaves all bold innovators which can but draw away disciples after them to be as much law-givers to the Church by their uncontrolable law-interpreting as any Pope or Enthusiast can or need pretend to be and hath been and ever will be to the end of the world the ground of most Heresies and Schisms brought into the Church by men who departing from the teaching and stable interpretation of the Church in their own instability and science falsely so called pervert the Scriptures to their own and others their obstinate followers destruction Here therefore I first joyn issue that the Church hath observed these daies of the Paschal fast as 't was called in the Ancient Church a Called also by some Antepaschale jejunium meaning the same thing or Lent-fast that is from the Saxon Dialect Spring-fast b lencâ—…en Sax. The Spring 〈◊〉 Lent ever since the times of these children of the Bride-chamber the Apostles of the Lord and ever since the taking away of the Lord the Bridegroom 2. That the Church hath done this hath observ'd this Paschal-fast as from the Apostles grounding their practise upon instruction Evangelical particularly also upon this Text now before us The time shall come when c. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dayes they shall fast 1. For the Churches visible practise from the Apostles times if our Brethren shall say Shew us express example written in the following Scriptures which may interpret this text so or we are at liberty for the sense and practise they must be told what they cannot but freshly remember that so said the Brethren the Anabaptists one express example of baptizing Infants after that Sanction Iohn 3. 5. and Commission Matth. 28. v. 19. whereby to interpret such Sanction and Commission An express command as the Church thinks to baptize all Nations would not hold them So said the Socinians for their no necessity of baptizing at all in the Name of the Father and of the Son and of the Holy Ghost Shew us one example in all the following Scriptures Acts and Letters of the Apostles of that form observed A direct command as we would think it could not bind up their liberty of interpreting it otherwise The history of all the following ages of the Church after the Apostles is little to them compared with the word of God in their own sense All those following were but men and these in their giving out the sense of the Scripture are more For our parts we finding the Bridegroom the Lord himself thus referring us to the practise of his known Disciples the children of the Bride-chamber In those daies they will fast not only they will teach on what daies men should fast and the Bride her self whose cause is most concern'd in it declaring to us her practise and assuring us she had received that her Practise from those friends of her Bridegroom and children of his marriage-chamber the Apostles that Bride also being as we know the Queen standing at his right hand the Mother of us all whose authority is above all mothers
Books and FROM OUT OF THE GOSPEL In what part therefore of the year more aptly could the observation of Lent be constituted then in that which is conterminous and next unto the Passion of the Lord viz. the time of the year wherein the Bridegroom was taken away And having fetcht the ground and authority of the fast of Lent from the Gospel he then adds in the following part of the same Epistle Ut quadraginta illi dies ante Pascha observentur Ecclesiae consuetudo roboravit That those forty daies before Easter be observ'd the custome of the Church hath strengthened or corroborated Yea the same S. Augustine in the aforesaid 86. Epistle objected teaches us the ground of certain other set fasts to be the daies wherein the Bridegroom was taken away His words are these Cur autem quartâ sextâ feriâ maximè jejunat Ecclesia viz. Catholica illa ratio reddi videtur quòd CONSIDERATO EVANGELIO ipsâ quartâ—… Sabbati concilium reperiantur ad occidendum Dominum fecisse Iudaei Deinde traditus est eâ nocte quae jam ad sextam sabbati qui dies passionis ejus manifestus est pertinebat Now why the Church Catholick fasts especially on the 4 th and 6 th day of the week that reason or account seems to be rendred that the Gospel being considered on the 4 th day of the week the Jewes are found to have held a councel for the killing of the Lord. That afterwards he was delivered up in that night which belonged to the 6 th day of the week which manifestly is the day of his Passion saith he which reason from Epiphanius also ye heard before a And S. Augustine again in the 〈◊〉 86. Epistle Passuâ—… est Domiâ—… quod nullus ambigit sextâ—… sabbatâ—… quapropter ipsa sexta rectè jejunio deputatur jejunia quippe humiliâ—…atem significant Unde dictum est humiliabam jejunio aniâ—…am meam The Lord suffered which no man doubts on the 6 th day of the week wherefore the 6 th day of the week also is appointed for fasting for that fasting signifies our humility whence it is said I humbled my soul with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 69. 10. That for the weekly now for the anniversary solemnity of Christs passion which in no place had its solemnity without fasting We learn from St. Augustine in the 118. Epistle to Ianuarius that if it was not first constituted by some General Councel as for certain it was not but in the Church universally received long before the Councel of Nice before which there had been no General Councel save that of the Apostles themselves then it is retain'd as commanded and appointed from Tradition Apostolical His words are these Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum oâ—…le observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesiâ saluberrima autoritas commendata atque statuta retineri SICUTI QUOD DO MINI PASSIO resurrectio ascensio in coelum adventus de coelo Spiritus sancti anniversariâ solennitaâ—…e celebrantur But those things which we keep being not written but delivered down which are observed throughout the whole world are given us to understand that they are retain'd as commended and appointed EITHER FROM THE APOSTLES THEMSELVES or from plenary h. e. general Councels whose authority in the Church is most wholesome as for example that the Passion of the Lord and his Resurrection and Ascension are celebrated in anniversary solemnity Thus S. Augustine But the anniversary solemnity of Christs Passion was not first from any plenary or general councel therefore according to S. Augustine's Catholick rule it was delivered from the Apostles By which testimony also you may perfectly discern how S. Augustin's Non invenio in literis evidenter praeceptum I do not find it in the writing of the Gospels or the Apostles c. is nothing contrary in S. Augustin's judgement to the fast of Lents derivation from the Apostles nor to that authority although not evident precept which S. Augustine himself fetcht from out of the Gospel for it It is the same S. Augustine who in his roll of Heresies haeres 53. hath registred it as one part of the Aâ—…rians superaddition to the Arrian heresie that they taught nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege They denied that the set fasts ought solemnly to be celebrated but that every one is to fast then when himself shall please lest he should seem to be under the Law which Damascen expresseth yet more particularly in his Book of Heresies that this Aerius bad that the fast of the 4 th and 6 th day of the week and of the 40 daies and Easter should not be observed nor any set fasts Certis statisque diebus negat enim se lege teneri No set or stated fasts for that he saith he is not under the Law My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria and most eminent member of the third General Councel to the Patriarchs of which See it was entrusted by the first General Councel that they should yearly signifie before hand to the rest of the Churches as well as their own the true time of Easter This S. Cyril therefore in his 7 th Homily de festis Paschalibus thus gives publick notification of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy Lent from such a day and ending the Fasts on the 3 d day of the moneth Pharmuthi on the Saturday evening ACCORDING TO THE APOSTOLICAL TRADITIONS Again in his 15 th Homily de festis Paschalibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning this year the holy Lent from such a 〈◊〉 and ending the Fasts on the 7 th day of the moneth Pharmuthi late at night according to the Traditions Apostolical And Homily 20 th de 〈◊〉 Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so let us keep a pure fast beginning the holy Lent from such a day ending also the fasts on the 7 th day of Pharmuthi h. e. just 40 daies after as also above in the two forecited testimonies late or far in the evening According to the Traditions Apostolical Thus thrice he clearly refers the Fasts of Lent to Tradition Apostolical as the same S. Cyril in nineteen other of his Homilies de Festis Paschalibus preached in so many several years refers the same Fasts of Lent to Tradition Appointment or Instruction Evangelical Homil. 4. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from the 26. day of the moneth Mechir as it were our February and within this Lent beginning the week of the salutary Pasch or great week before Easter on the first day of the moneth Pharmuthi or April and ending the Fasts According to the Evangelical Constitutions
the fasts of Moses and Elias and FROM OUT OF THE GOSPEL ALSO for that so many daies the Lord did fast shewing that the Gospel did not disagree with the Law and the Prophets In what part then of the year should the observation of Lent be more congruously plac'd then on that time of the year which is near and contiguous unto the Lords Passion The same Isidore in the 6. Book of Derivations chap. 19. Temporum autem quae legalibus ac Propheticis institutionibus terminatis statuta sunt ut jejunium 4 ti 5 ti 7 i 10 i mensis vel sicut in Evangelio dies illi in quibus ablatus est sponsus Of the times which were appointed by Institutions Legal and Prophetical which now are ceased were those the fasts of the 4 th 5 th 7 th and 10 th moneth or such as are in the Gospel those daies in which the Bridegroom was taken away Which Bridegroom being the Lord and his taking away his Death and Passion this our Author hath oft enough told us what is that Fast which belongs thereto Lastly therefore the same Isidore l. 1. de offic Eccles c. 43. Haec alia multa sunt quae in Ecclesiis Christi geruntur ex quibus tamen quaedam sunt quae in Scripturis Canonicis commendantur quaedam non quidem scripta sed tamen tradita custodiuntur Sed illa quidem quae toto terrarum orbe servantur vel ab ipsis Aposlolis vel ab autoriate principali Conciliorum Instituta intelliguntur SICUT DOMINI PASSIO ET RESURRECTIO Ascensio in coelum adventus Spiritus Sancti quae revoluto die anni ob memoriam celebrantur These and many other things there are which are observ'd in the Churches of Christ whereof yet some are those which are recommended in the Canonical Scriptures and some which are observ'd not being written but yet delivered by Tradition Howbeit those things truly which are observ'd in the whole world are understood to have been instituted either by the Apostles themselves or from that next chief authority of Councels as are the celebrated anniversary memorials of the Lords Passion and Resurrection and his Ascension into Heaven and of the coming of the holy Ghost Upon the like words whereto in S. Augustine I have noted before that these solemnities are in the Catholick Church the city of our Solemnities Isa. 33. v. 20. found before any Institution for them in any General Councel and therefore according to S. Augustine and Isidore no other beginning of them is to be looked for as neither can any be found but from the Apostles The second witness of this sixth Age shall be S. GREGORY the GREAT Homil. 16. in Evangel Quadragesimae tempus inchoamus c. Cur ergò in abstinentiâ Quadragenarius numerus custoditur nisi quia virtus Decalogi per libros 4. Sancti Evangelii impletur Quia Decalogi mandata persicimus cum profectò 4. libros sancti Evangelii custodimus Praecepta autem Dominica per Decalogum sunt accepta Quia ergò per carnis desideria decalogi mandata contemp mus dignum est ut eandem carnem quaterdâ—…cies affligamus A praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt Ut qui â—…obismetipsis per acceptum annum viximus Auctori nostro nos in ejus decimis per abstinentiam mortiâ—…icemus Unde fratres charissimi sicut offerre in lege jubemini decimas rerum ita ei offerre contendite decimas dierum Unusquisque in quantum virtus suppetit carnem maceret ejusque desideria affligat concupiscentias turpes interficiat We begin the time of Lent c. Now why is the number of forty observ'd in this fast but because the force of the Decalogue or ten words is fulfilled by the 4. Books of the holy Gospel Because we then perform the commandments of the Decalogue when indeed we keep the 4. Books of the holy Gospel The commands of the Lord are by the Decalogue receiv'd because therefore we have contemn'd the commands of the Decalogue through the desires of the flesh it is meet that we afflict the same flesh by 40 times For from this present day unto the joyes of the Paschal solemnity there are 6. weeks coming That we who through the year passed have lived too much to our selves should mortifie our selves to our Creator in the tenth of the year through abstinence Whence most dear Brethren as ye are bid by the Law to offer the tenths of your substance so contend to offer to him also the tenths of your daies Let every one as much as his strength serves macerate his flesh afflict his appetites and slay his filthy lusts A third Record of this Age may be the 4 th COUNCEL of TOLEDO c. the 6 7 10. Compérimus quòd per nonnullas Ecclesias in die sextae feriae Passionis Domini clausis Basilicarum foribus nec celebretur officium nec Passio Domini populis praedicetur dum idem salvator nosâ—…er Apostolis suis praecepit dicens Passionem mortem resurrectionem meam omnibus praedicate ideóque oportet eodem die mysterium Crucis quod ipse Dominus cunctis annunciandum voluit praedicari atque Indulgentiam criminum clarâ voce omnem populum postulare ut poenitentiae compunctione mundati Venerabilem diem Dominicae Resurrectionis remissis Iniquitatibus suscipere mereamur corporisque ejus sanguinis sacramentum mundi à peccato sumamus Quidam in die ejusdem passionis Dominicae ab horâ nonâ jejunium solvunt conviviis adhibentur dum sol ipse eâdem die tenebris palliaâ—…us lumen subduxerit ipsáque elementa turâ—…ata moestitiam totius mundi ostenderent illi jejunium tanti diei polluunt epulisque inserviunt Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore abstinentiâ peragit quicunque in eo jejunium praeter parvulos senes languidos ante peractas Indulgentiae preces solverit à Paschali gaudio depellatur nec in eo Sacramentum Corporis sanguinis Domini percipiat qui diem Passionis ejus per abstinentiam non honorat In omnibus praedictis Quadragesimae diebus opus est sâ—…etibus ac jejuniis Insistere corpus cilicio cinere induere animum moeroribus dejicere gaudium in tristitiam vertere quousque veniat tempus Resurrectionis Christi quando oporteat jam Allelujah in laetitiâ canere moerorem in gaudium commutare Hoc enim Ecclesiae Universalis consensio in cunctis terrarum partibus roboravit We have understood that in certain Churches on the 6 th day of the week before Easter the day of the Passion of the Lord the Church-doors are shut up and no office celebrated nor the Passion of the Lord preach'd unto the people although the same our Saviour commanded his Apostles to preach his Passion Death and Resurrection unto all people and therefore the mystery of his Cross which
through all occurring vain doctrines of error by the Authority of sacred Antiquity the boldness of prophane Novelty may be crushed And c 9. It is our duty not to lead aside Religion whither we please but rather to follow it whither soever it leads That being the property of Christian modesty and gravity not to transmit their own devices to Posterity but to hold fast the things they have received from their Ancestors What then was the issue of that whole contention or business viz. Antiquity was retain'd and Novelty exploded If therefore nothing as is said had been hitherto proved but the universal practise of this Fast without instance of any beginning of its Tradition of what force it ought to be that very ancient holy Synod Synodus Gangrensis celebrated A. D. 319. a little before the first Oecumenical Councel of Nice and it self confirmed afterwards by the 4 th General Councel of Chalcedon and the 6 th General Councel of C. P. declareth by its sentence Canon 19 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without corporal necessity shall of their pride dissolve the Fasts delivered from Tradition unto the community of Christians or to be observed by all in common and which are observed by the Church by a compleat determination of his mind rejecting them let him be Anathema The merit of which sentence Hormisdas a holy Bishop about the year 514. in Epistolâ ad fratrem Possessorem doth thus declare Quando induit obedientiae Humanitatem opinionibus suis velata superbia quando acquiescunt paci contentionum stimulis assueti sola certamina aventes de Religione captare mandata negligere Una pertinacis cura propositi rationi velle imperare non credere Contemptores auctoritatum veterum novarum cupidi Quaestionum solam putantes scientiae rectam viam quâlibet conceptam facilitate sententiam Eò usque tumoris elati ut ad arbitrium suum utriusque orbis putant inclinandum esse judicium When will pride vailing it self within its own private opinions put on the Humanity of Obedience When will they which are accustomed to the gallings of contention acquiesce or submit themselves to peace who seem desirous to lay hold on nothing of Religion but occasions therefrom of Contentions and to neglect commands The only care of such a a pertinacious purpose is that it hath a mind to give law unto Reason not to obey or believe it such are contemners of the Authorities of the Ancients desirous of new questions deeming their opinion taken up upon any easie ground the only right way of science and are lifted up to that swelling of pride that they think the Judgment of both parts of the world East and West is to be bowed to their pleasure and sentence Yet will we not lastly refuse to hear the Pleas even of Novelty and Singularity it self against this Doctrine of the Churches publick times of Fasting And their first Objection is that this Paschal Fast or any like are set Fasts and therefore superstitious Were it some Fast only upon incident and extraordinary occasion a Providential Fast as they speak they could allow it but a set Fast is a fixed publick mark and constant eye-sore to them To which our Answer we will frame first from Evangelical Instruction When that holy pattern of Widows Anna in the Gospel Luk. 2. 36 38. her self a Prophetess and a Widow about 84 years of age whereof she lived 7 only with one only Husband from her Virginity departed not from the Temple but served God with Fastings and Prayers night and day Were her Fasts only providential extraordinary and occasional or were they superstitious Where they not a regular set holy Discipline of Fasting i. e. almost continual and differing from the Churches set Fastings for the Community only in the greater frequency If they shall say But she prescribed this Fasting to her self And why may not the Church of God a more devout Virgin yet then she a Widow prescribe to her self Thus for good purpose there stand in the very doors of the Gospel the Fasts of Anna the daughter of Phanuel a Tertullianus l. de Iejuniis c. 8. In limine Evangelii Anna Prophetis filia Phanuelis quae infantem Deminum cognovit multa super â—…o pradicavit c. post â—…gregium titulum veteris univirae viduitatis jejuniorum quoque testimonio augetur ostendens in quibus officiis assideri Ecclesiae debeat à nullis magis intelligi Christum quà m semel nuptiâ—… saepè jejunis In the entrance or door of the Gospel standeth Anna the Prophetess the Daughter of Phanuel which both acknowledg'd her Infant-Lord and spake concerning him many things c. After that egregious title of praise from her Widowhood of many years and one only Husband she is also magnifi'd by the Testimony of her fastings shewing by what offices we ought to attend the Church and that Christ is by none sooner understood then by such as have been wives of one husband and widows of often fastings Where 't is his Debeat only that â—…avours of Montanism The like hath S. Hierom of Iudith in his Epistle ad Furiam Legimus Viduam confectam jejuniis habitu lugubri sordidatam quae non lugebat mortuum virum sed squalore corporis sponsâ—… Christi quaerebat adventum Vincit viros foemina castitas truncat libidinem viz. Holofernem habitúque repenâ—…è mutato ad victrices sordes redit omnibus seculi â—…ultibus mundiores Sed talia frequentiora nostris jejunia sponsi dolebant absentiam quarebant praesentiam We read of that Widow Iudith much spent by fastings and in her mourning habit neglecting her body who did not so much mourn for her deceased husband as by the neglecting of her body seek the Advent of the Lord her Bridegroom A woman overcomes those men of war and chastity beheads Iust and then again suddenly changing her habit she returns to her victorious Fasts and neglectings of her body neater ornaments then all the Dresses of the world of Iohn Baptist the son of Zachary and of our Lord Jesus the Son of God Of this our Anna S. Hierom writes to the widow Salvina de Servandà viduitate Habes tui ordinis quas sequaris Iudith de Hebraeâ historiâ Annam filian Phanuelis de Evangelii claritate quae diebus noctibus versabatur in Templo orationibus atque jejuniis thesaurum pudicitiae conservavit You have whom you may imitate those of your own order Iudith from the Hebrew history and Anna the daughter of Phanuel from the Clarity of the Gospel who was conversant nights and daies in the Temple and by Prayers and Fastings preserv'd the treasure of her chastity S. Ambrose in like manner l. de Viduis Vides qualis Vidua praedicetur unius viri uxor aeâ—…atis quoque jam probata processu vivida Religioni Cui diversorium in Templo colloquium in prece vita 〈◊〉 Ieâ—…unto quae
mediocrity but in no wise necessary unto them as being spiritual and called perfect ones And anon They teach that that which is spiritual is the first-fruits but that we i. e. the Church of the Psychici are the lump Who they were therefore who opposing Tertullian and the Montanists were by him called Psychici and what they said they had received from God and from the Apostles ye have heard Now what Tertullian saith of them there follows viz. c. 4 13. That they the Psychici which were the Church did Pascha jejunare illos dies quibus ablatus est sponsus stationum semi-jejunia interponere that they did fast the Paschal Fast those daies wherein the Bridegroom was taken away and also the half-fasts of the Stations and sometimes did as each man saw good live on bread and water And c. 14. that they did as well as Tertullian and the Montanists Pascha celebrare annuo circulo in mense primo and thence 50 diebus in omni exultatione decurrâ—…re that they did Stationibus quartam sextam Sabbati dicare jejuniis Parasceuen And c. 2. that they did bid Anathema to the Montanists introducing Novelty in the matter of fasting that they did keep Easter in a yearly circle in the first moneth and thence observe 50. daies in all exultation that they did appropriate the 4 th and 6 th daies of the week to stations and the Friday before Easter to Fastings viz. solemn as on which saith he l. de Orat. c. 14. Communis quasi publica jejunii religio est A joynt and as it were publique Religion of a fast is observed What can be required more then the witness both of the Church and of her enemies in the contest and otherwise that a Paschal Fast was and ought to be observed as being the daies on which the Bridegroom was taken away Whether other daies also of fasting beside those the Stations and the Pascal Fast were also by God appointed to be kept was the controversie betwixt them then the Church insisting that nothing of Novelty ought by them under pain of the Churches Anathema to be introduced and laid as a yoke upon Christians but what they had received from God and from the Apostles what the Apostles themselves had observed and had enjoyned the Church as the only fasts of necessary observation by all Christians viz. that were able but the other the followers of Montanus were as Eusebius in his description of them notes wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. l. 5. c. 15. to be in sudden rapture of fury and to begin to prate and utter new and strange things contrary to what the custome of the Church according to Tradition and according to succession thereof derived from the beginning had received And as Apollonius a Catholique Writer of the Church who lived in Tertullians time witnesseth ap Euseb. l. 5. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Montanus a new Master this is he who taught dissolving of marriages and made new Lawes of fasting There also he declares how his two chief Prophetesses Priscilla and Maximilla pretending Inspiration left their husbands painted their faces and died their hair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaid at dice and put out their money to use and these were the contemners of the Apostolical Tradition Now among the Apostles to whom the Church referred the Tradition of a Paschal Fast that Polycarp and Polycrates vouched S. Iohn and other Apostles S. Philip by name that Anicetus and Victor alledged S. Peter and S. Paul and that both agreed for the ending of certain Fasts before Easter I have shewn above p. 35 36 37. of the Sermon That following Hereticks for a long time denied not such Tradition Apostolical but only understood and kept it amiss may be seen in Theodoret l. 3. haereticarum fabularum c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understanding amiss the APOSTOLICAL TRADITION they celebrate in their Assemblies the memory of the Passion blindly as it happens Having thus farther shewn the strength of the Churches Testimony in Tertullian referring the Paschal Fast to an Institution from God and from the Apostles I shall remind the Reader only that answerably to the Churches Testimony there in Tertullian Sic Apostolos observasse nullum aliud imponentes jugum c. Et in Evangelio Determinatos dies We have also produced Theophilus Bishop of Alexandria and S. Cyril of the same See so frequently S. Hierom and S. Austin and Theodoret Leo so often and Isidore Bishop of Sevil Dorotheus Archimandrita and Rabanus Maurus beside others all these expresly avowing some Paschal or Lent-Fast to be of Apostolical Institution or Tradition and answerably to the Churches certos Dies à Deo constitutos in Evangelio Dies illos jejuniis determinatos in Tertullian I have produced S. Austin S. Cyril of Alexandria S. Gregory Nazianzen S. Ambrose S. Hierom Maximus Taurinensis Leo and Chrysologus Isidore Dorotheus and Bede beside others referring this Pascal Fast to the Authority of Gods Institution and the Gospels If yet you may surmise that these say it but seldome times though they be not a few Authors How often doth Leo repeat and press the same truth and the two great Patriarchs of Alexandria successively Theophilus and S. Cyril two great Lights of the Christian Church in their times no less then 24 times in 24 Paschal Epistles or Sermons read of most Churches avowed the ending of certain Antepaschal or Paschal Fasts to be the night before the Feast of Easter according to Traditions Constitutions or Instructions Evangelical or Apostolical which comes to the same in effect the Gospel being sounded forth and explained by the Apostles first to all nations All this being already made good I shall here add and enlarge on but two or three chief Authorities more The first shall be the late Edition in that renowned work of the Biblia Polyglotta of the simple and Ancient Version of the Syriack New Testament Which simple Syriack Translation how ancient it is confessed to be by most learned men you may read in the Prolegomena before that Oriental Bible there may you see it the judgement not only of that late Reverend Prudent and most Laborious Prelate Bishop Walton but also of Tremellius Widmanstadius Trostius Gesner and also the constant and uninterrupted Tradition of the Eastern Churches of the Maronites and Syrians themselves that that simple Syriack Version was done by Thaddaeus whom S. Thomas the Apostle sent to King Abgar and by other Apostolical persons but also the Editor avowing that beside all this Ex Insitis Argumentis probari in ipsâ Versione quae magnam ejus Antiquitatem testantur And for the copy of that simple Version which they followed they professed Omnia â—…n Editione nostrâ supplere conati sumus secundum exemplaria MSS. quorum quaedam Antiquissima Reliqua ex Authenicis apud Syrios Codd descripta sunt Now if that Syriack
manner of celebrating used by the Papists The days may be with more Godliness and profit to the Church observed being cleansed from Superstition and erroneous Doctine then abrogated The place of S. Austin is in his Epistle ad Ianuar 118. Illa à quae non scripta sed tradita custodimus c. And for Recommendation Divine of the forty days Fast the Reverend Father in God Richard Mountague Bishop of Norwich Origin Eccles pars 2. n. 81. Numerum hunc mysticum dierum 40. sacrum 〈◊〉 Scripturis multa sunt quae decent testimonia Certè erat aliquid in eo cur dicbâ—…os continuis 40 apertis coeli catarectis abyssi 〈◊〉 bus resolutis invalescerent aquae super terram Quòd annos 40 ex Aegypto reduâ—… Israel eremi erroribus destinebantur erat certè dispensatorius pluries quà m unâ vice Christi Domini actionibus consecraâ—…us Certè fortuitò non fiebat quod toties in Scripturis numerus ille per Deum consecrabatur Mihi rectè opinatus videtur Augustinus qui numerum quadragenarium totum praesentis vitae cursum significare dicebaâ—… tempus nimirum jejuniis orationibus poenitentiae peccatorumque expiationi destinatum Et si per Novatores liceret illud adderem Ut ECCLESIAE QUADRAGESIMAM COMMENDARET And even such Learned Protestants who write its Original not Apostolical or from Christ yet prove it themselves from Antiquity to have been in the Church observed both by Clergy and Laity before his time who was a Bishop in the Church about 38 years after S. Iohn's death who himself 't is probable was born much about S. Iohn's death or a little after so Zanchius l. 1. in 4. Praeceptum p. 695. certè Telesphorus qui fuit septimus Romanae Ecclesia Episcopus martyr circa Annum Domini 139. hujus temporis Quadragesimalis supranominatiâ—… mentionem facit tanquam ante se in Ecclesiâ observati Adâ—…ecit enim aliquot dies quos volebat à Clericis ac Sacerdotibus ampliùs quà m à â—…aicis observabantur observari Statuimus inquit ut septem hebdomadas plenas ante sanctum Pascha omnes Clerici i. e. in sortem Domini vocati à carne jejunent quia sicut discreta debet esse vita Clericorum à Laicorum conversatione ita in jejunio debet esse discretio These Learned Authors especially the four Revered Bishops of our own Church above I have produced not that I think there may not perhaps more then double the number be alledged of modern Authors differing in judgment from what I have asserted But by whomsoever they shall be alledged if they shall stand by themselves alone and my Replyer shall not first produce as I have done according to Vincentius Lirinensis's Golden Rule 1. Antiquity 2. Universality of practise generally speaking 3. The Consent of the generality of Learned Ecclesiastical Writers at least through the first 600. or 700. years the time wherein lawfull General Councels were who with Authority noted Heretical Writers and then if he please and not but then give us the Judgment of any Holy and Learned men Otherwise I here prescribe against any number of Moderns of one smaller part of the Christian world and of one or two Ages farthest removed from Antiquity except where Authority of our own Church to which we have subscribed doth interpose such testimonies I say standing alone by themselves Antiquity that appâ—…oaches nearer the Fountain not being first heard both to interpret Scripture and testifie of Tradition where that is part of the Controversie All such weak and trifling process of Arguments from Testimony I take to be but tyranny over mens Judgements who are bound to none but to Gods Word who is Truth and the Churches Witness whom he hath set to be the Pillar of Truth whose witness is best learned from Antiquity and Universality of practise and consent of her Pastors of the Ages required and to submission of acquiescence to their own Church in such matters But why then have I brought those Five worthy Witnesses I answer 1. Because I had first in legitimate order premised such Antiquity Universality and Consent and so my Adversaries Testimonies ever shall be welcome 2. To shew that any the most faithfull Sons of the Church of England may be allowed to defend what I in this maintain 3. To prevent such Replyers who are wont to supply with railing what they want in weight of Argument or Testimony forasmuch as the World sees that so Reverend Zealous and Learned Protestants and such as have done as much service against the Papists aâ—… all the Presbyterians put together in their Writings and Sermons have done have thus written Howbeit I deny not that many Reverend and Learned men and far from Presbyterians are herein of a different Judgment and have done very good service against the Papists in their gross Errours FINIS A TABLE of the Names of the Sundayes and other Chief Dayes of LENT and of some following in the Eastern and Western Churches Septuagesima The ninth Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Filii Prodigi Memoria 70 Annorum qui in significationem fuerunt exilii nostri à Domino Augustin l. 3. d. Doctr. Christ. And Memory of the 70 weeks Dan. 9. 26. in the end of which Messias the Prince was to be cut off but not for himself Sexagesima The eighth Sunday before Easter day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quinquagesima The seventh Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Ingressâ—…s seu Introitûs Jejunii Hiâ—…c 〈◊〉 〈◊〉 〈◊〉 â—…sse Clâ—…is 〈◊〉 sui 〈◊〉 Quadragesima The sixth Sunday before Easter-day Memoria Jejunii Domini Ord. Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter gulam Dominica Invocavit The whole week the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shrovetuesday Fastness Tuesday Ash-Wednesday Caput Jejunii Dies â—…inerum Second Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Reminiscere Third Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Oculi Fourth Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Refectionis Dominica de Panibus Dominica Laetare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Passionis propterquod Dominus praedixit câ—… diâ—… de instanti Passione suâ â—…ive Judica Friday in this week Praeparatorium Lazari Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Lazari Sixth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Osannarum Dominica Palmarum Palm-Sunday The whole week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sancta hebdomada Septimana Passionis Hebdomas Xerophagiaâ—…um Hebdomada poenosa The great week Hâc hebdomada 〈◊〉 sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munday in this week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria Secunda Passionis Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria tertia Passionis Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quarta in Proditione Judae Feria quarta Passionis Tenable Wednesday And these four dayes before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quinta Passionis Coena Domini Feria quinta in Coena Domini Feria mysterioâ—…um â—…avipedium Dies mandati Maundy Thursday Sheer Thursday Good Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies Paschae Parascheue Crucifixionis Dies sanctus Passionis Domini Pascha quo passus est Dominus Augustin ep 119. â—…cclesia Smyâ—…ensis Ep. de 〈◊〉 Polycarp Saturday or Easter-Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Sanctum Vigilia Paschalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Nazianz. Orat. in Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conâ—… Ancyr c. 5. Dominica Magna Resurrectionis The day which the Lord hath made Psal. 118. 24. Munday in Easter-week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. Feria 2 da. Resurrectionis Domini Secundus Dies Festi Tuesday Feria 3 ia Resurrectionis Domini Tertius dies Festi S. Aug. d. Civ D. l. 22. c. 8. Wednesday Feria 4 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candidatorum Thursday Feria 5 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Candidatorum Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianz. Dominica quasi-modo-geniti Dominica in Albis Octava Paschalis Low-Sunday Low-Easter-day or the Octaves of Easter The 2. Sunday after Easter Wednesday after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 3. Sunday from Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 25 day of the fifty Dies Disputationis Christi cum Doctoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday before Ascension Dominica Rogationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascension-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Thursday Sunday after Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Expectationis Dominica hebdomadae Expectationis Whitsunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagr. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum Pentecostes Wied-Sunday Wh. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae dicitur â—…tiam Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wh. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wednesday Friday c. Iejunium Pentecostes The four Ember weeks of Fasting are called Iejunia quatuor temporum quae imbrem vocat Concil Aenhamensâ—… can 16 Iejunium primi mensis Iejunium Pentecostes Iejunium septimi mensis Iejunium decimi mensis Anciently the Wednesday and Fryday saith Lâ—… but since the Wednesday Friday and Saturday next A Cruce post Cineres post Pentecos atque Luciae The weekly lesser Fasting-days of Wednesday and Friday are called Stationes Stationum semijejunia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fasting-Eves before certain Holy-days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteferiales Vigiliae FINIS Some Errata of the Press to be thus amended PAg. 33. lin 12. pro Eusebius lege Philo. p. 48. l. 11. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 165. l. ult pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 219. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 453. l. 20. dele 2. pro l. 1. lege c. 1. p. 463. lege Religâ—…ous 〈◊〉 religions p. 475. l. 26. lege quidam pro alii ibid. l. 28. lege pluribâ—…s pro â—…ibus ita pro etiam ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Table pro Fastness Tuesday lege Fastens eve