Father teaches besides the above-cited 2 d Epistle to Ianuarius Quadragesima sanè jejuniorum habet autoritatem ex Evangelio in his 2 d Book also de Doctrinâ Christianâ c. 16. 40 diebus jejunare monemur Hoc lex cujus persona est in Mose Hoc prophetia cujus personam gerit Elias HOC IPSE DOMINUS MONET qui tanquam testimonium habens ex lege prophetis medius inter illos in monâ—…e 3. discipulis videntibus atque stupentibus claruit We are admonish'd to fast 40 daies this the Law whose person Moses bare this the Prophets whose person Elias sustain'd this the Lord himself admonisheth us who as receiving witness from the Law and the Prophets shone forth in the midst 'twixt those two in the Mount the 3 Disciples beholding with astonishment And on Psal. 110. Dies illi Paschales praeteritis diebus Quadragesimae quibus ante resurrectionem Dominici corporis vitae hujus signiâ—…icatur moeror solenniter gratâ hilaritate succedunt Quadragenario numero quo Moyses Elias ET IPSE DOMINUS jejunaverunt PRAECIPITUR ENIM NOBIS ex lege ex prophetis ET EX IPSO EVANGELIO quod testimonium habet à lege prophetis Those Paschal daies do solemnly succeed with welcome Festivity to those lately ended daies of Lent in which before the time of the Lords Resurrection is express'd the sorrow of this life In the number of 40. daies both Moses and Elias AND THE LORD HIMSELF did fast FOR IT IS COMMANDED UNTO US both from the Law and from the Prophets AND FROM THE GOSPEL IT SELF which receiveth witness from the Law and the Prophets a And that by this 40 daies fast S. Austin in all these places means the Paschal fast with reference to the Pascha following it see it his sense traâ—…at 17. in Iohannem Cum labore celebramus Quadragesimam ante Pascha cum latitiâ—… verò tanquaâ—… accepâ—…â—…ercede quinquagesimam post Pascha Thus considering that this most worthy and renowned Father S. Augustine is wont to be objected to us in one Period not understood by the Objectors and above answered by us abundantly p. 60 63 and is with our Brethren in double honour beyond most other Doctors of the Church we have therefore allotted him for their more full satisfaction from him a double place in our Testimonies of which we have produced 9. from his unquestioned writings Now having encompassed you with so great a cloud of witnesses you may discern what truth is in the oppositions that are made to this Paschal Fast of Lent That which passeth with many for most current is which some Authors after the 800 th year of Christ have spoken of Telesphorus the 7 th Bishop of Rome in the 40 th year after the Death of S. Iohn For some being not able to deny such at least Antiquity of the Fast of Lent they were willing to feign it instituted by Telesphorus The foundation of this error that so impos'd upon some grave Writers after 800 years was a forgery and interpolation practised upon that ancient and renowned Record of Church-history the Chronicle of Eusebius Into which in the page 198. ad annum MMCXLVIII after the story of Chocebas was thrust in contrary to all the Copies Manuscript contrary also to the copies of Marianus Bede and Isidore that Telesphorus viz. in that year did institute the Fast of Lent And in pursuance of their forgery they did proceed and devise to thrust into the same Chronicle of Eusebius ad annum MMCLVIII contrary unto the Faith of all ancient copies that Pius the 9 th Bishop of Rome did institute the celebration of the Paschal Feast Two opposite sorts of persons drinking down willingly and sputtering abroad these Reports the one deeming thereby to honour highly those ancient Bishops of Rome though their authority were not such in those Ages as that from their authority and prescription such universal customes should be taken up in all places and following Ages of the Catholick Church whereas indeed these holy Bishops did themselves but receive and obey with the rest of the Church this Institution of the Paschal Fast and of Easter receiv'd also before their times as I have shewn The other some at home among our selves thinking hereby to disparage the Institution of the Paschal Fast and Easter as if they came from Rome only though anciently To proceed therefore to convict this Forgery beside the Testimonies of Fact which I have produced elder not only then Eusebius but also then Pius or Telesphorus concerning the copies of that Chronicle of Eusebius you shall hear what Ioseph Scaliger who made it his business to peruse them and to Comment on the Book doth witness First as to Lent pretended to be instituted by Telesphorus in the 198. page of his Animadversions upon the Chronicle of Eusebius ad annum MMCXLVIII Ad vocem Chocebas he thus testifies Post hanc Pericopen viz. Chocebas dux Iudaicae factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium omnimodis cruciatibus necat pag. Eusebii 167 intruserunt editores de Quadragesimae jejunio à Telesphoro instituto Nostrum consilium est scriptorum codicum sidem sequi QUORUM NULLUS ITA HABET neque Marianus neque Beda neque Isidorus After this Section concerning Chocebas they which put forth the Edition of Eusebius's Chronicoâ—… have thrust in thereunto that the Fast of Lent was instituted by Telesphorus but our purpose it is to follow the faith of the Manuscript copies from whence all printed editions do pretend to proceed of which NO ONE HATH THAT THING nor Marianus nor Bede nor Isidore And as to the Feast of Easter pretended to be instituted on the Lords day by Piâ—…s the first the same Scaliger in his Animadversions upon the Chronicle of Eusebius p. 201. ad annum MMCLVIII thus witnesseth Quae Pio attribuuntur in Editionibus de Resurrectionis Dominicae die Dominico celebrandae institutione ea in nullo veterum codicum compárent Sed Marianus à Bedâ Beda à libro Hermae apocrypho insua Chronica traduxerunt ab illis in Eusebianum textum ab editoribus admissa sunt Nos ab initio prosessi sumus nihil nisi ex auctoritate scriptorum codicum hîc innoâ—…aturos quod a nobis hactenùs summâ â—…ide religione observatum suisse eos qui Editiones cum libris Scriptis contuleriâ—…t judices ferâ—… That which in the Editions is attributed to Pius as the institutor of the annual Feast of Christs Resurrection on the Lords day that no where appears in any ancient copy but Marianus had it from Bede and Bede from the Apocryphal Book of Hermas whence by some it was taken into the Text of Eusebius We from the beginning have professed to vary nothing but by the authority of the Manuscript copies which that we have perform'd hitherto with the greatest faithfulness and religion I make them my judges who shall compare the printed Editions with
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
frequent in assembling for the space of 7. weeks as we now begin our Paschal fast the 7 th week before Easter that we may exempt the Sundaies and yet leave a full number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a As Gregory Nazianzen orat 40. in Sanctum Baptisma cals the fast of Lenâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…aith Philo using the very words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith Eusebius they held a pure and holy virginal observance for it is preparatory to the greatest feast which beginneth a solemnity of 50 daies Mightily they resist at this season the bewitchings of pleasures in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no wine brought into their tables and their meal is clean free from all meat that had the life of bloud And of some of that time he writes that after supper they celebrated an holy whole-nights vigill w ch we know was much the custome of the East and West Churches on Easter-eve This annuall solemnity of numberless religious persons through 7. weeks before the high solemnity of Easter the time of the Bridegrooms taking away return is an observance w ch no Essenâ—…s or other Jewes ever observed noâ—… indeed any other people at that time of the year before the Christians therefore Eusebius did well judge that it could be understood of Christians only and that as he saith from evident demonstrations b Euseb. ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now may ye hear Philo's own words in that his Book interpreted by himself For what Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their celebration of 7. weeks their preparation to their greatest feast this what it is in Philo's language himself lets us know in his book of the ten words That which the Hebrews saith he in their own language call Easter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one day that is chiefly eminent in all the year But how spent they their seven weeks preparation to the feast of Easter In purity fastings and abstinences and when the feast came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sang Eucharistical Hymns unto God their Saviour a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo there declâ—…res but at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have God in perpeâ—…ual remembrance and twice every day viz. in common in the publick they are wont to pray in the morning and the evening Thus hath Philo contemporary to the Apostles recommended to us not in my judgement only but of Eusebius as you have seen and of St. Hierome b Co. 〈◊〉 â—… â—… c 3â—… the piery of those first Christians in Aegypt and recorded their Paschal Fast in as evident manner as could be expected a learned writer himself not a Christian should commend Christians for the very force of truth and the love that he had to set forth what was excellent in his Countrey-men My third proof and authority shall be from witnesses living partly in the Apostles times those children of the Bride-chamber partly soon after their times while their practice and instructions were fresh in memory from holy Bishops and Martyrs some of them ordained by the hands of Apostles themselves From their agreement even in their differences otherwayes from their concord even in some sorâ—… of controversie among them during some years In that difference I mean found first twixt Polycarp the auditor and Disciple of St. Iohn and by his own hands ordained Bishop of Smyrna which Episcopal charge he concluded with a glorious Martyrdome and together with Thraseas Bishop of EumeÌ„nia these on the one side and Anicetus a Primitive Bishop of Rome and Martyr living at the same time with other Western Bishops deriving from St. Peter as Polycarp from St. Iohn on the other side about whose difference Polycarp came unto Rome to Anicetus as Irenaeus witnesses Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessours Xystus Telesphorus Hyginus and Pius and Polycarp professing to follow what St. Iohn and other of the Apostles had practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the very words of Irenaeus himself concerning Polycarp whom he had seen and heard That Anicetus could not perswade him to vary from what he had observed ever with Iohn the disciple of our Lord and the rest of the Apostles with whom he had conversed or spent his time Iâ—…en apud Euseb. l. 5. c. 24. But their difference was managed with perfect peace love inviolable communion The same difference again some years after revived about the ninety seventh year after St. Iohns death but not with equal calmness and amity 'twixt Polycrates Bishop oâ—… Ephesus with other Asian Bishops and Victor Bishop of Rome next successour to Elutherius unto whom Lucius our first Christian King of Britanny sent letters with others of the West Polycrates pleading the authority of St. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he who had rested on the Lords bosome and of St. Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Twelve Apostles who fell asleep at Hierapolis also he alledgeth the example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two daughters of St. Philip Virgins in their old age and another daughter of his not that but a holy woman likewise a These different from the four Virgin daughters of St. Philip the Evangelist And Victor with his on the other side pleading the authority of the tradition of S. Peter S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 7. c. 19. These were the contenders The agreement which I mention'd was constantly this It was agreed on all hands 1. That they both had received from the Apostles a Tradition for the celebrating of the Anniversary feast of Easter which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That on the Eve of that Easter-day certain preceding fastings were to end which were the same that in Tertullian were afterwards called jejunium Paschale Polycrates and they of Asia are contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That from tradition ancient in those early dayes they deemed that they ought to observe the feast of the Salutary Pasch or Easter on the fourteenth day of the moneth as being of duty altogether on that day upon whatsoever day of the week it â—…ell to put an end to or dissolve their fastings On the other side which was Victors it was alledg'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No such custome to observe on that manner in the rest of the Churches throughout the whole world they viz. the rest of the Churches throughout the whole world observing from Apostolical Tradition which came down to that time viz. about the 97 th after S. Iohn that only on that day which should be also the weekly day of the Resurrection of the Lord they ought to dissolve or end their fastings If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then were they by Apostolical tradition to have fasts preceding that day a
Apostles 〈◊〉 〈◊〉 you acknowledging none over you in the interpretation of tâ—…ose Scriptures also we â—…ee what hath followed we know 〈◊〉 â—…ll follow even the following of your own will for a law to youâ—… selâ—…es and to others that please to depend upon your Interpretatiâ—… It hath â—…een sufficiently tried in the late confusion of our Church and State that give men â—…ut leave to be uncontrouled â—…nterpreters of the Law and they need not care what written lawes be called their rule to judg by Next whereas you say that after Christ who speakâ—… infallibly by his inspired Apostle aâ—… you knâ—… no true head of the Church Universal so also you know no 〈◊〉 Church of Christ but either such as are the Kings Subjects or a 〈◊〉 Church It mâ—…st needs be 〈◊〉 in your judgment that since the Catholick Church 〈◊〉 is not in the whole body of it the Kings Subjects that it is 〈◊〉 and 〈◊〉 〈◊〉 to you and so you to it or else you know no Catholick â—…hurch aâ—… all But that there is a Catholick Church which in the whole body of it is not the Kings Subjects nor yet any forrâ—…ign Church we thus demonstrate Because our most 〈◊〉 Soveraign blessed be God for him is a part and a Highly Honourable parâ—… 〈◊〉 he â—…atholick Church and yet no part of any forraign Church nor â—…ject to himself therefore there is somâ—… Catholick Church viz. that whereof His Excellent Majesty is a part which is 〈◊〉 〈◊〉 〈◊〉 Church â—…or yet only the Kings Subjects We who are so are twice happy for that â—…is most Excellent Mâ—…eeps himself firmly to the usagâ—…s of â—…he H. Catholick and Apostolick Church of Christ whiles you either doubt whither there be â—…ny such thing as the Catholick Church for you speak here very suspiciouslâ—… or certainly would 〈◊〉 aside our mâ—…st Gracious Soveraign and 〈◊〉 Church and Nation if you were hearkned to from due regard to the Catholick Church which is the mother oâ—… uâ—… all To 〈◊〉 〈◊〉 yâ—… say That the Article of the Church of England 〈◊〉 all humanâ—… Laws about Rites and Ceremonies of the Church unchangeable sure you mean changeable by each particular National Church 〈◊〉 That A 〈◊〉 〈◊〉 Binding Traditions are not meer humane â—…ws thâ—…gh humane Lâ—…ws are â—…iously by Christians Kings and Magistrates made to enforce them also But if you ask Which are they I will give you instâ—…ces 〈◊〉 make you your best of them Such is Fâ—…rst The Anniversary Feast of Easter that I may omit in this place to make instance 〈◊〉 〈◊〉 ought the in Point controverted Secondly The Power of Priests and not Deacons from the beginning to consecrate the H. Eucharist Thirdly Such is the Precept or Law from the beginning of changing the seventh day into the first day of the week for the Churches solemn publick Assemblies Such is Fourthly The Testimony whereby any one comes certainly to know concerning any controverted Chapter or Verse or larger piece of a Chapter to say nothing now of a Book whither it be Canonical Scripture or not Thus liberally you see we deal with you But at last you earnestly beseech us that we would be cautious how we obtrude upon you a forraign Power under the name of Christs Church I answer First We assure you that we your Brethren having by our Oath according to what was our Judgement and Duty otherwise renounced utterly all forraign Jurisdictions Powers Superiorities and Authorities have kept inviolably our Oaths of Allegiance and Supremacy not turning aside after Absalon nor Adoniâ—…ah within nor Rome or Geneva without and therefore may hope to be believed for the time to come Secondly We fear lest you be in much more danger of that then we for you professing a Catholick Church in the Creed you were baptized into and in your Writings and yet professing now to know none but either a forraign Church or the Kings Subjects which Subjects of our gracious Soveraign you know to be only a part of the Catholick Church upon the whole matter you acknowledge a Catholick Church and yet acknowledge no other but some forraign Church Again you reply If it be said That the Church hath Authority to command We desire to know what Church that is and where to be found and heard c And a little after you tell us rightly supposing indeed that we do not mean any pretended head of the Church Universal You can find no Church of Christ but either the National Church of England which are the Kings Subjects or some forrain Church and you not know therefore what we mean then hear you St. Austine speak our meaning when he neither spake of the National Church whereof he was a part nor of any foraign Church yet pronounces that to dispute against that which the Universal Church practiseth Insolentissimae est insaniae Epist. 119. Again the same St. Austine l. 2 de Baptism Co. Donatist c. 7. Quam consuetudinem credo ab Apostolica Traditione venientem sicut multa que non inveniuntur in literiâ—… eorum neque in conciliis posteriorum tamen quia per universam custodiuntur Ecclesiam non nisi ab ipsis tradita commendata creduntur Which custome I believe to have come from Tradition of the Apostles as many things which are not found in their Writings nor in the Councels of following times and yet because they are observed through the Church Universal are believed to have been by them delivered and commended If you understand St. Austines meaning you understand ours If you know the Church he spake of you know the Church we speak of But whatsoever we mean you say we seem to contradict the forecited Article of the Church of England But why Doth iâ—… follow at all that because it is not necessary that Ceremonies or Traditions be in all places one or utterly alike that therefore there is no one Tradition no not as to the substance of it though not utterly as to the manner or circumstances common to all the Church for example that of the Feast of Easter As to your exception against what was said of St. Peters Fast till noon you should before your declamation have well considered that Fast of St. Peter mention'd Acts 10. 9 10 Four things are in the Text observable as at least sufficiently implyed 1. That it was about the sixth hour i. e. it may be something after when others usually according to our custome are ending their meal that was the time I say that St. Peter went up upon the house top to pray Verse 9. Then it follows Verse 10. And he became exceeding hungry viz. after his Prayer Therefore this yet more after the point of noon thence continued he fasting while they made ready for him But yet before he eat he falls into a trance in which a vision was presented to him wherein to him being hungry several Creatures were offered Arise Peter sâ—…ay and eat The mystical signification of this Vision we all
the Manuscript copies This was to be said not for the diminishing the honour of those two holy Bishops of Rome Telesphorus and Pius of the former whereof Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil l. de Sp. sancto c. 29. thus writeth l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesphorus succeeded Xystus and gloriously fulfilled Martyrdome The same might be shewn of Pius the next Bishop save one to Telesphorus who was martyred two years after S. Iustin Martyr Yet this honour of such Institutions belongs not to them as their own successors also acknowledge viz. that the Institution of the Paschal Fast was from the Apostles delivery and that of Easter on the Lords day from the Apostles also particularly from S. Peter and S. Paul as Victor himself also Bishop of Rome and Martyr in the Primitive Ages doth plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not think it meet to dishonour the Tradition of Peter and Paul Soz. l. 7. c. 19. Another conceit by some is taken up as if the Fast of Lent were not the Paschal Fast because Tertullian doth not any where call the Paschal Fast Quadragesima so endeavouring from a negative argument of one Authors not using that one word which they call for to divide those fasts that they might weaken their forces But first it is the Paschal Fast that is prefixed in our proposition see pag. 24. where secondly I have shewn also that the Paschal Fast being confessedly by the Lawes of the Church the Spring-fast to attend the vernal Equinox as all ancient Books and Rules do witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lent fast is but the Saxon for that Spring-fast And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Irenaeus's Epistle to Victor elder then Tertullian of which more hereafter and Origen not many years after Tertullian his Habemus Quadraginta dies jejuniis consecratos of which before that this was by the Ancients delivered as the same with the Paschal Fast. I speak not here of a precept unto all of strict fasting 40 daies untill each evening I first alledge the 69 th Canon Apostolical the Authors of w ch Canon call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cum labore quadragesimam ante Pascha quinquagesimam post pascha celebramuâ—… S. August tract 17. in Iâ—…h the holy Quadragesimal Fast of Pasche The great Athanasius in his Epistle ad Orthodoxos writeth on this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things were done in the holy Quadragesimal Fast it self about the Pasche or near Easter when the Brethren i. e. the Christians were in fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did they reverence the Lords day it self of the holy Feast And he here supposing a great violence offer'd to the Churches order thus stirs up the Christians in the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye therefore mov'd also I beseech you lest after a while both the Canons and the faith of the Church be destroy'd for both are in danger except speedily God by you reform the transgressions and the Church be vindicated For not now first were the Canons and Rules of the Church delivered but they have been fairly delivered down and firmly of our Fathers nor did the Faith now first begin c. That therefore those things which have been preserv'd in the Churches even until our times from them of old may not now be lost in our daies c. Be ye stirred up Brethren c. This I have the rather set down at large because in that great abundance of 10. witnesses in that one age of the Councel of Nice I have not hitherto alledg'd ought from Athanasius and here my chief use of him is to shew that from the very first beginnings of Christianity he had received no other Paschal Fast then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fast Quadragesimal whereof the Great week was indeed a distinctly eminent and principal part but a part as appears alsâ—… by all the Paschal Homilies of Cyril of Alexandria in number 22. by me above alledg'd Yea Socrates himself who is thought the least friend to this Fast of Lent as he is miserably abus'd in English by false translation and himself in part mistaken as we shall shew hereafter in the Appendix yet l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he grants that both those in Rome and those in Illyrium and in all Greece and in Alexandria kept a Fast of many weeks not one only whether six or three and that Fast they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesimal and he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fast. And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fastings If happily it be the sense of some words of Epiphanius that the Quadragesimal Fast or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did determine before the beginning of the Great week of Fastings which is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Petavius deny that to be the sense of Epiphanius I shall not contend but say that if such was his sense he was almost singular therein And that from his professed value of the Pseudo-Apostolical Constitutions which have borrowed the name of Clement as Collector who never saw them nor some ages after him I have reason to suppose that Epiphanius took up this opinion from the 5. l. 12. cap. of those Pseudo Apostolical constitutions which first broach'd this conceit Whereas the sacred 6 th Councel Oecumenical can 2. though giving high honour to the Canons Apostolical rejected in express terms the Authority of those Constitutions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having thus clear'd the consent of the Generality of the Fathers and the great number of undeniable witnesses by me produc'd in the first 7. Ages after the decease of the last of the Apostles so uniformly witnessing that the Paschal Fast of Lent was ever observed in the Church as from the Apostles and from Evangelical Instruction I desire to know what is sufficient if this be not to prove a Tradition Apostolical if any shall hope to render the use of the Fathers useless as to make any evidence herein because forsooth they can alledge that some one Father or other hath sometime call'd somewhat Tradition Apostolical which indeed was not I answer It was the Generality of the consent of other Fathers to the contrary at least the silence of all other Fathers therein and many of those primitive Ages of the Church knowing nothing thereof that let 's us then know such not to have been Tradition Apostolical which in our cause is all otherwise Where beside the uniform custome and solemn practise of the Church of all Ages and places for some Paschal Fast close upon the Vernal Equinox which we therefore call the Fast of Lent or Spring the positive Testimony of those Fathers hath been shew'd so general and consenting that perhaps themselves who