a Truth to be noted also that so many of the above-alledged witnesses as do assert it to be a Precept Apostolical or Divine do not only à fortiore prove my Hypothesis as is evident but also ex abundante assert that which is more the Catholick Church in Tertullian's time which he opposed when he wrote his book de Iejuniis may from what is there set down have sufficiently instructed us When as chap. 2 d the Church opposes to Tertullian Certos dies à Deo Constitutos viz. illos dies in Evangeliis jejuniis determinatos in quibus allatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum That there are certain daies constituted by God that those daies are in the Gospel determined for Fasts in which the Bridegroom was taken away and that those only are now the legitimate daies of Christian Fasts And yet the same Church there avoucheth also against Tertullian that the Stations of the 4 th and 6 th daies of the week amongst the daies dedicated w ch also we know to have reference to the Bridegrooms taking away Ex Arbitrio agenda non ex Imperio cap. 13 14. are daies propounded to be observ'd by the Christian peoples free Devotion not of Obligation or Precept And this Tertullian freely acknowledges to be as they had said in these words Quae stationes ipsae suos quidem dies habeant quartae feriae sextae passivè tamen currant neque sub lege Praecepti which stations have their daies also the 4 th and 6 th daies of the week but yet are current only in being observed generally but not under a bond of Precept And this his following Question put to the Church supposes Quale est autem ut tuo arbitrio permittas c. speaking of those stations How consistent is it that you permit to your selves Liberty in the observance of those daies From all which I collect that the Church did profess a constitution Evangelical of certain daies which only are legitimate and yet at least in some acknowledg'd no bond or obligation of Precept The same Epiphanius seems to have understood in Compend Doctrin where he distinguishes the Churches common observances so as that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by precept or command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recommended as it were to be imbraced by the free choice of peoples Devotion I enquire not here which of those two Epiphanius taught the Fast of Lent to be but only collect from these two Authorities that there may be some Traditions Apostolical which may be Traditiones consilii and not Praecepti Not intending hereby to determine that the Tradition of the Paschal Fast was not of Precept but to declare how it is true which is said that those many Testimonies among the Authorities above-alledg'd which call the Paschal Fast a Precept either of God of Christ or of the Apostles observed ever in the Church do ex abundanti prove my Hypothesis the Tradition from the Apostles and perpetual observation in the Church and more Whether the opposers bare Denial even so much as of the perpetual practise in the Church from which if granted it cannot be deny'd but that the other will follow to be rightly collected from those Testimonies be sufficient let Epiphanius be heard who beside all that I have already alledged from him having said in his Expositio Fidei Catholicae cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeit there he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Lords daies this holy Catholick Church doth not fast not at all no not in the Quadragesimal Fast of Lent itself of which Lent ne had said the same Church is wont to observe the Lent persevering in fastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. Paschal daies viz. the 6. last and principal daies of fasting all nations perform in dry or stricter dyet Against the opposers of all this in the 75 th Heresie he makes this Rejoynder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And concerning these 6 Paschal daies viz. of especial Fasting how they the Apostles command that either nothing at all or bread and water and salt be received and in what manner the day is to be observed and how the Fasts are to end towards the dawning of the Lords-day is evident Now whom think we is most knowing of these matters whether this deceived man Aerius who lived but now and is as yet surviving or the Martyrs which have been before us holding before our time this Tradition in the Church and they having received it from their Fathers and their Fathers again having learnt it from those which were before their time as the Church having received it from her Fathers retaineth the true Faith and the Traditions even until this time Let now therefore this mans conceit concerning the Pasche fall again to the ground In like manner Vincentius Lirinensis comparing the Martyrs or confessors witness with Innovators writeth thus c. 8 9. Illud etiam est nobis vel maximè considerandum quod tunc apud ipsam Ecclesiae vetustatem non partis alicujus sed universitatis ab iis Confessoribus c. est suscepta defensio Omnium Sanctae Ecclesiae sacerdotum Apostolicae Catholicae veritatis haeredum decreta definita sectantes maluerunt seipsos quà m vetustae Universitatis fidem prodere Magnum hoc igitur eorundem Beatorum exemplum planéque Divinum veris quibusque Catholicis indefessâ meditatione recolendum qui in modum septemplicis Candelalri septenâ Sancti Spiritûs luce radiati clarissimam posteris formulam praemonstrârunt quonam modo deinceps per singula quaeque erroris vaniloquia sacratae vetustatis autoritate prophanae novitatis conteratur audacia And c. 9. Nosque Religionem non quà vellemus ducere sed potiùs quâ illa duceret sequi oportere id quod esse proprium Christianae modestiae gravitatis non sua posteris traducere sed à majoribus accepta servare Quis ergo tunc universi negotii exitus est 1. Reâ—…enta est scilicet antiquitas explosa Novitas That now is of us to be especially considered that then in the very Antiquity of the Church those Confessors undertook the Defence not of any part but of the whole universal Church it self When following the Decrees and Definitions of all the Priests or Bishops of the holy Church who were the HEIRS OF THE APOSTOLICAL OR CATHOLIQUE TRUTH they chose rather to betray themselves then the Belief of the Universality of the Church following Antiquity Therefore this great and surely Divine example of those blessed men is by an unwearied meditation to be remembred of all true Catholicks in as much as they inlightned with the seven fold light of the holy Ghost after the manner of that Candlestick with its seven Lamps upon the bowl of it Zech. 4. 2. have shew'd forth a most clear example to Posterity after what manner for time to come
entreated at large which most did aim at either in strict fasting as those in Illyricum and all Greece and Alexandria as the last cited Authour in the same Chapter witnesseth or at least in continual abstinence though not so long fasting as Leo supposes in the Romans in his time and St. Ambrose in the Christian people at Millan Tenthly all days but few festival days onely excepted such was Iudith's fast who fasted all the days of her widowhood except the Sabbaths New-moons Feasts and solemn days with their Eves that then were observed by the House of Israel chap. 8. 6. and some such we may suppose was that other religious Widow Anna's fast in the Gospel Luc. 2. 37. Eleventhly a continual uninterrupted fast though not from all Meats but from all Bread of delight and to a very small proportion such was Iohn Baptist's Fast and many Christian Anachorites CHAP. IV. How the Paschal or Lent-fast is as hath been shewn Apostolical THere are that bear the world in hand that the Observation of any set and oft-recurring day beside the Lords day is superstitious and contrary to the Gospel's freedom and at best but of humane Tradition Who requiring of us an express written precept for any such day or days and having been lately by many of the Sectaries convicted as unable to produce any such express written precept of God's in the New Testament for changing the seventh day of the old into the first day of the week which we now observe they have given them occasion to cast off the observance of the first day of the week also The Churches interpretation of some Texts which are not evident and express Precepts and her witness of the Apostolical Tradition concerning the same and the Churches universal and perpetual practice all this together they have taught the Sectaries to be an unsufficient Warrant for the determination of any day or days But we are not afraid to say that upon those grounds above said we hold all obliged as to the determination of the weekly first day for the Churches more publick Assemblies so also for an annual beside the weekly memorial-day of Christ's Resurrection called Pascha or Easter day And so our Paschal or Lent-fast preceding is not the only observance that need 's the Churches interpretation and Tradition Apostolical And touching this â—…east of Easter we desire them to tell us their minds We shal content our selves at present till that feast particularly be deny'd to remind them of one only Record even out of their own Authour Socrates so often vouch'd by them against the set feasts and fasts of the Church whose witness here where he agrees in express terms with Eusebius l. 3. de vit Constantin cap. 7 18. and Theodoret lib. 1. cap. 10. two sufficient witnesses of themselves may better be believed than in what he reports contrary to them as it happens when the Opposers of our â—…ast do vouch him The Record is in Socrates lib. 1. c. 6. where he tells us and truly that in the Imperial publick Letters of Constantine which were sent by him to the Churches in all the Provinces throughout the whole Empire the Emperour to the Churches thus wrote upon the Result of all or at least the greater part of the Bishops invited from all parts and then assembled in that first and most sacred Oecumenical Council at Nice and that touching the most holy day of the Feast of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have received saith he from our Saviour another way of observing Easter than that of the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…or the course of observing Easter which is propounded to our most holy Religion is the legitimate and becoming course which he calls afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truer order which we i. e. the Christian Church have kept from the first day wherein Christ our Lord who is our Pass-over suffered viz. ever since Christ's very suffering untill this present year the same observance also to be extended unto the Ages to come the Passion and Resurrection of our Lord being close together as it were one Season and Solemnity and coming under the one name of Pascha therefore also of the principal day of our Paschal-fast nearly preceding the feast of Easter He proceeds in the same Imperial Letter to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our Saviour hath delivered one Solemnity viz. the day or time of his most holy passion the day of our freedom viz. together with the day of his Resurrection and would that his Catholick Church should be one And this there he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So great a matter and such a feast of our Religion And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy day of Easter the feast from which we have received the hope of immortality And that before this feast there did precede not onely the fast of Good Friday but more fasts more set and appointed fasting days which make up our Paschal or Lent fast you may see in the following part of that Imperial Epistle where twice he adds of something preceding that feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within few lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacant attendance upon fasts and determinate fasts Thus far Constantine Socrates himself recording it from the Bishops assembled in the first general Council as the Representative of the Pastours of the whole Christian world In this Question therefore now betwixt us and our Brethren Whether our Lord himself did or did not deliver to the Church the Annual Memorial of his Passion and Resurrection in the set fast and feast appointed therefore Whether this order and way the Church had or had not received from our Saviour that she should observe the Paschal Solemnity in a different manner from the Iews Whether that order they had or had not kept from the very year it self of our Saviours Passion and Resurrection uâ—…o the time of that Council to be transmitted to all posterity Whom shall we believe a few men of this or yesterdays Age laying hold â—…pon some saying of Socrates against the agreement of him with all other Historians or those three hundred and eighteen most renowned Fathers of the first and most sacred Oecumenical Council that ever was held If now their own Socrates though in conjunction with Eusebius and Theodoret displease them they should yet consider that the matter of fact and Tradition from the Apostles times above related concerning the annual set feast of Easter was not deny'd but freely consented to by the very Novatians the adversaries of the Church that then lived Acesius the great Novatian Bishop freely acknowledging to Constantine as the same Socrates also acknowledges that what the Council had defin'd concerning the time of the Feast of Easter was not any new thing but what himself had received from the elder time and even from the beginning from the times of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 1.
c. 10. If neither the holy Fathers of that first Council from whom Constantine learnt and received what was to be given in order to all the Churches nor the Sects differing from the Church be to be believed before the Negative of some few in our age upon pretense too of Socrates what will they say to one of the seven Churches in Asia to whom our Saviour wrote Apoc. 2. and that with the greatest honour and commendation of them above all the rest the Church of Smyrna in an Epistle of hers in Eusebius l. 4. c. 15. written about 69 years after the Epistle of our Lord sent to her which Epistle thus begins The Church of God which inhabiteth in and about Smyrna to the Church in Philomilium and to all the Diocesses of the holy Catholique Church in every place Mercy peace and the love of God the Father and of our Lord Jesus Christ be multiply'd In this Epistle she tells the Churches of all the world first that the day of the carrying of Saint Polycarp who had been ordained Bishop of Smyrna by S. Iohn the Apostles own hands to the place of his Tryal and Martyrdom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the great Saturday or Saturday of the great week So that the Churches of every place of the world were by them here suppos'd to understand the name of one set day in the year call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which day it meant viz. the Saturday of the week before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Oriental Churches throughout all ages unto this day as a high â—…asting-day and vigil and the close of the Paschal Fast. And yet our Brethren must be believ'd that the first pure and primitive ages knew nothing of annual set dayes for Fast or Feast excepting onely the Lords-day Secondly That Epistle of the Church of Smyrna tells the Churches of all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they hoped that the Lord would grant unto them that they should be able to observe or keep the Birth-day of his Martyrdom assembling there together with exultation and joy and that both for the memory of them that had contended unto death and for the excitation and preparation of those that should come after And yet our Brethren must be believed that the first pure and primitive ages knew nothing of our holy-dayes for particular Saints and Martyrs Thus much for annual set recurring dayes there lying no exception against the Paschal Fast or Feast but what is made still out of the same Socrates or the like against all annual set Fasts or Feasts For no Author ever pretended any annual Fast or Feast in the Christian Church was to be preferred before this Feast of Easter and the Fast preceding But to return to the Fast particularly It was an age of the Church well neer as ancient as that age of the Church of Smyrna and Polycarp which told Tertullian and the Montanists Quod ad jejunia pertineat certos dies à Deo constitutos as I have above cited from Tertullian l. 2. de Iejun l. 1 2 13 14. certè in Evangelio illos dies jejuniis determinatos in quibus ablatus est sponsus sic Apostolos observâsse nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And c. 10. Stationum munus ex arbitrio obeundum esse non ultra nonam detinendum That there are certain days constituted of God that those dayes for Fastings were determined in the Gospel the dayes in which the Bridegroom was taken away that so the Apostles had observ'd or kept those dayes imposing no other yoke of set Fasts to be perform'd by all in Common that the office of Stations viz. of the fourth and sixth day of the week was to be at choice performed and not to be extended beyond the ninth hour viz. three a clock afternoon That here are set Fasts and this set Fast about the time of our Saviours Passion before Easter and for this reason The taking away of the Bridegroom and that to concern the whole number of Christian people and that observed first by the Apostles themselves and by them imposed on the Church and constituted by God and in some sort determined in the Gospel and that in those words In those days when the Bridegroom shall be taken from them and all this observ'd or kept by the Bride her self and by her witnessed is here so evident that I cannot foresee what exception can be made unless some should pretend that those Psychici as Tertullian by contempt calls the Church there who there speak should not indeed be the Church or true Catholiques But he must be ignorant of all Tertullian's writings who should make this desperate attempt of escape To put it therefore past all doubt that not onely Tertullian but the rest of the pretended pure and Spiritual hereticks of that age were wont so by contempt to miscal the true Catholiques by the name of Psychici or sensual persons S. Irenaeus the holy Father and Martyr gives us certainly to know in l. 1. against Heresies c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These spiritual men Suppose such like men to be instructed in mysteries For as for the Psychici or sensual men they are instructed in sensual things who by works and meer faith have their establishment and have not the perfect knowledge Now these Psychici they say we of the Church are and therefore that it is indeed necessary for us to do good works for that otherwise it is impossible we should be saved But themselves they hold shall be saved wholly and altogether not by deeds but for that they are by nature Spiritual ones They will have it that it is not possible for that which is spiritual viz. themselves to receive corruption whatsoever deeds they are conversant in Tor as Gold laid up in mire doth not lose its beauty but keeps its own nature the mire being in nothing able to hurt the gold so say they of themselves that in whatsoever gross works of the body they shall be conversant that they are in nothing hurt thereby nor lose their spiritual being or subsistence And doing many other filthy and Atheistical things they shew themselves fierce against us who keep our selves through fear of God from sinning even in word or thought as idiots and such as know nothing But they highly exalt themselves calling themselves the perfect ones and the seeds or children of Election They say that we have grace only lent us for use and therefore that it shall be taken from us but that themselves hold it as their proper possession from above by an unspeakable and not to be named conjunction Therefore they call us the good sensual people or Psychici and say that we are of the world and that continence and wel-doing is necessary for us that thereby we may come unto the place of
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they all with one sentence declared that on the Lords day only Easter day we do observe to end our Paschal Fasts Euseb. l. 5. c. 23. You see both parts agreed in my conclusion that the feast of Easter-day was to conclude certain fasting-daies and all this is witnessed in Eusebius l. 5. c. 23 24. Difference there was 1. About what day should be that Easter-day and conclusion of their fasting-daies they having indeed received different traditions S. Iohn and S. Philip finding it usefull in those parts of Asia where many Jewes inhabited by condescension to observe the Christian Easter on the same day with the Jewish Easter letting them to see that we as festivally remembred Jesus Christ our true Passeover and our deliverance by him as they expected one to come But S. Peter and S. Paul where no such cause was prescribed as meet not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection a Touching this a Councel was held in Palaestina wherein Theophiluâ—… Bishop of Câ—…sarea presided and Narcissus Bishop of Hierusalem another Councel at Rome wherein Victor presided another in Pontus wherein Palma aâ—… the senior Bishop presided another Councel in France wherein Irenaeus was President another in the Province of Osdreëna Euseb. l. 5. c 23. c. 25. Narcissus Theophylus and Cassius Bishop of Tyre and Clarus Bishop of Ptolemais and the Bishops with these assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handled largely of the Tradition of the Paschal season which had come down to them from the Apostles by succession 2. Particular Churches then differ'd none doubting but on Easter-day they were to end their fastings yet about the degree and rigour of the fasts and number of the fasting-daies In which matter different constitutions of bodies and minds in different countreys might call for different allowances from the very first b Socrates recording the divers Customes of observing this Fast in divers Churches saith thus l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advertising us as of sundry customes in divers nations so also of sundry causes of those customes in different nations But which of them once doubted differ'd or disagreed touching this Whether an Easter-day were at all to be kept or Whether any such Paschal Fasts were at all to be observed c As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other such different usages there were about the Synaxes or publick meetings for Communions viz. whether Saturday also Wednesday and Friday as well as the Lords day but yet all agreed of Synaxes that they ought to be yea and that every Lords day at least whose time of ending only was their controversie and yet the time next before Easter still agreed on for the Fasts As they now in our times which vilifie the one vilifie the other also The Antepaschal Fast Paschal Feast were so inseparably conjoyned that in many of the ancients Pascha signifies both as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos praeter Pascha citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes He there expounding Pascha by the days in which the Bridegroom was taken away And C. 14. Nunquam nisi in Pascha jejunandum and so that of Timotheus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare a Ambros l d Eliâ jejunio hoc jejunium Quadragesimâ—… Domini Pascha includit For this cause Irenaeus who saith himself had seen Polycarp S. Iohn's Disciple satisfying Victor in his Epistle to him tells him that not only concerning the day it self of Easter there was controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also touching the manner it self of the Fast therein supposing it without controversie that the Fast it self though some differ'd about the form of it was but was with difference observed long before as well as the day of Easter For so it follows in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such variety in those that observe the fast was not now first in our days but long before in their times who lived before us And yet before that difference also he there records that there preceded an agreement a simple and plain custom viz. for those that had health and strength which some not accurately enough retaining changed into that which followed after His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Irenaeus writ this about the 97 th year after S. Iohn's death That long before his days there had been that difference and before that difference there had preceded a simple and plain custome of the form of fasting which they who brought in the difference changed into what followed Before that difference which was long before the space of 97 years after the Apostles what uniform custom could there precede in the Christian Church and not be from the Apostles own times and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse as there he doth to Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very difference of their fasting commends or establishes the agreement of their faith viz. that yet they all by their several fasting professed to believe on that death and passion of the Bridegroom the memorial whereof their agreeing to fast in the days next before Easter rhough disagreeing about the number of the days or the rigour or the time both of Easter and so of the Fasts did unanimously profess In the Second Century of years after the death of the last of the Apostles the children of the Bride-chamber I alledge first the Canons called Apostolical not so called as made by the Apostles themselves but by Apostolical Bishops not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness THEODORET and others as next or near successors unto the Apostles The first fifty of which Canons are probable to have been made in the foregoing Century and the latter thirty five in this Century Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assumentum corruptly added to the last And all the eighty five confirm'd by the sacred Sixth General Councel Can. 2 d. The eighth and sixtyninth of which Canons command That every Bishop Presbyter and Deacon celebrate after the vernal Equinox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Easter day and that they fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Lent And at other times the 4 th and 6 th day of the week where though the Sanction of spiritual penalties was added by these successors of the Apostles yet that 6 th general Councel in Trullo doubts not but the matter it self pressed they had received from the Apostles and therefore both the first general Councel of Nice Can. 5 th and the 6 th general Councel Can. 55. and the Provincial Councel of Laodicea it self also
he brought into the Greek Church and it hath continued therein all Ages sithence and had a peculiar day appointed for it which they call'd the solemnity of the Great Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w ch they placed on the Thursday seven night before Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A composure he had made as the Triodium of the Greek Church to this day witnesseth out of the histories of the whole old and new Testaments which consisted of the grounds patterns and encouragements of this Paschal Fast of Lent partly to be read publickly and partly to be sung in their service when now the Fast of Lent had continued almost 5. weeks and drew toward the end and yet the chief part of it remaining to be perform'd viz. the Parasceue Sabbatum of the 5 th week which they called Lazari praeparatoria Sabbatum Lazari and the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and holy week called anciently by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more anciently by Dionysius the Patriarch of Alexandria who saâ—…e there Bishop in the year 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 6 principal daies of the Fasts To encourage them therefore after so much perform'd to what remain'd behind he compos'd and they have retain'd and do read and sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They read and sing this great Canon containing insinite contrition and excitation to â—…lee unto God by repentance by tears and confession c. 〈◊〉 they were appointed on this 5 th day of the 〈◊〉 week of Lent to sing and to read this for these ends For in as much as the holy Lent then draws towards end that men should not become weary or negligent in the finishing of these spiritual combats this very great Bishop of Crete Andrew as one that anoints or strengthens the Combatants stirs up their generosity by the histories of this great Canon that they may couragiously run forward to the race before them Agreeably therefore and fitly is this call'd the Great Canon as containing great compunction and appointed for the Great Fast of Lent This best and greatest Canon together with the exhortation of the holy Mary of Aegypt This our Father Andrew first soon after the year of the Lord 700. brought into Constantinople O my soul emulate thou zealously holy men in compunction propitiate Christ by Prayers sastings by purity holiness Christ conversing on earth in our flesh hath left thee O my soul his pattern and example The Lord it is who fasted 40 daies O my soul be not discouraged if the enemy assault thee repell him far from thee by prayers and fastings Give thou unto me O thou my only Saviour a heart contrite and poverty of spirit that I may have these to offer unto thee as an acceptable sacrifice Thus far the Triodium from that Andrew Bishop of Crete Thus have we passed through the seven first Centuries after the death of S. Iohn the last of those children of the Bride-chamber all the Ages not only of the truly called General Councels but of any that any Church in the world ever pretended to be such except the Church of Rome only which hath more then doubled the number to her self so that if this Paschal Fast had so generally pass'd in all ages as derived from the Apostles and had not truly been so derived some one of the General Councels at least in stead of their supposing and strengthening that hypothesis had noted the Imposture and false witness so openly concerning Apostolick Tradition of which the Church Universal is the Keeper and perpetual Pillar I shall not trouble my self and you to give you the testimonies of the succeeding ages because of their redundant number and because they are confessed on all parts and will not be required by any adversary and also are removed farther from the Fountain and prime antiquity a Such as are the Testimonies of Rabunus Mauruâ—… Archbishop of Meniz about the year 847. l. 2. de Institutione Clericorum c. 18. Observatio Quadragefima quae in Universo orbe INSTITUTIONE APOSTOLICA servatur circa confinia Dominica Passionis The observation of Lent which is kept in all the world from Iustitution Apostolical about the times near unto he Passion of our Lord the time of the Bridegrooms taking away And Theodorus Studites Anno 826. Sermon Chatâ—…chetic 72. in quariâ feria Hebdomada majoris Fratres Patrésque sacer est hodiernus dies atque venerandus etenim hinc auspicatur herus pro nobis supplicia sustinere crucis ut fert hoc Davidicum dictum Quare fremuerunt gentes c. convenerunt in unum adversus Dominum adversus Christum ejus Siquidem convenere simul sceleratum in Dominum confilium agitantes c. Veterator Iudas c. Idem Catechetic 71. appellat feriam sextam ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazari praeparatoriam quia Parascue est ante Lazari resuscitati memoriam S. Bernard in his first Sermon of Lent Hodiè dilectissimi sacrum Quadragesimae tempus ingredimur c. Non nobis singularis est haec observatio una omnium est quicunque in eandem fidei conveniunt unitatem Quidni commune sit Christi jejunium omnibus Christianis An respuere tristia volumus communicare jucundis Si ita est indignos nos capâ—…is hujus participatione probamus Qualis est iste CHRISTIANUS qui minùs devotè suscipit jâ—…junium QUOD TRADIDIT IPSE CHRISTUS To day O most beloved we enter on the holy time of Lent which is not an observance peculiar unto us but one and the same to all Christians as many as agree in the unity of the same Faith And how should not this Fast of Christ be common to all Christians Will we reject the part that hath any sadness and communicate only in the pleasureable If it be so we prove our selves unworthy to partake with this Head What sort of Christian is he who hath no devotion to this Fast WHICH CHRIST HIMSELF DELIVERED And in his third Sermon of Lent Rogo vos Fratres dilectissimi totâ devotione suscipite Quadragesimale jejunium quod non sola abstinentia commendat sed multo magis Sacramentum Scilicet ut Fetrus Chrysologus Ravennatium episcopus hom 11 a appellat jejunium non praesumptum sed mysticum Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam si devotè usque modò jejunavimus utique sancto hoc tempore jejunandum nobis est multo devotiùs Si quid enim additur ad solitum abstinentiae modum nunquid non valdè indignum est ut nobis onerosum sit quod Ecclesia portat Universa nobiscum Hactenus usque ad nonam jejunavimus soli nunc usque ad vesperam jejunabunt nobiscum Universi Reges principes Cleâ—…us populus nobiles ignobiles simul in unum dives pauper Sed quid de his loquor quos habemus in hâc jejuniâ—… observatione
not lawful for any to be partaker but he that believeth the things which are taught by us to be true and that is wash'd in the Laver of Regeneration for the forgiveness of sins Now as the time of the Mothers travail with childe is not confin'd to one day only so neither was the Churches fasting and prayers for the Catechumen's baptizing Witnesses whereof in the first ages are the Asian Churches who maintain'd their cause from S. Iohn and S. Philip and the Western who maintain'd theirs from S. Peter and S. Paul and both agreed that the fasting before Easter was more then of a day For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on whatsoever day the fastings or fasts are to be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the other saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day we observe or are wont to end the Paschal Fastings or Fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This contest and agreement of those Primitive Churches in the year of our Lord Christ 196 is recorded in Eusebius's Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years the Collection from them is evident and certain that the purest ages of the Church and nearest to the Apostles did without any other beginning then from the universal Teachers of the universal Church viz. the Apostles observe a yearly Paschal Fast of certain daies before Easter or that I may express it in Leo's words not hitherto cited in his 11 th and 12 th Sermons de Quadragesimâ Appropinquante autem sestivitate Paschali adest maximum sacratissimúmque Iejunium quod observantiam sui universis Fidelibus sine exceptione denunciaâ—… of which he there a little after saith In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia The feast of Easter approaching there approacheth also before it the chiefest and most sacred Fast which commands the observance of all Believers without exception viz. at their pleasure without necessity Much is the profit of these heavenly disciplines of the Church Fastings appointed of God Or in the words of an ancienter Father in the first 300. years Dionysius Bishop of Alexandria in his Epistle to Basilides a Bishop where blaming some who fasting not at all till they came to the two last daies of the Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words which I have not before cited These men saith he when they come to the two last daies they keep them indeed and them only wholly in Fasting viz. the Parasceue and the Saturday and think they do perform some great and illustrious thing if they fast then unto the Morning of Easter-day whom I think in no wise to have perform'd equal Ascetical course of Fasting with those who have exercised themselves in more daies of fasting In the same Epistle he blaming also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as break off their Fast before the end of the last day of Fasting he gives the reason before-cited in the same Epistle from the confessed universal Practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd by all agreeably that â—…o ought they to begin the joy of the day of Easter as unto that time humbling their souls by Fastings If all this perswade not our Brethren who yet pretend to reverence the Witness of the first 300. years beside my simple and complicated Testimonies from the Fathers of the first 300 years produced at large I desire to be told if there were no such universal practise of an Annual Paschal Fast in the whole Primitive Church whence it could be that the holy Church of Smyrna in the 66. year after S. Iohn's death should in her unquestion'd Epistle to the Church in Philomelium and to the holy Catholick Church of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describe to the Churches in every place of the world the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT SATURDAY viz. of the Great week before Easter except they had known that the Churches in every place of the world understood in but that one words mention the celebrity of that day which never was celebrated but with fasting See all this in Euseb. l. 4. c. 15. Whence also it could be that Tertullian now become Montanist in his Discourse with and against the Church Catholick takes it twice for language understood by them to call the Fast of Friday and Saturday before Easter-day PASCHA a Vos prae ter Pascha jejunantes c. 13. l. de Iâ—…juaiis Sabbatum nunquam nisi in Pascha jejunandum c. 14. Not the Feast certainly therefore certain Fasts before Easter l. de Iejuniis c. 13 14. As that before he became Montanist l. de Oratione c. 14. he cals our Good-friday DIES PASCHAE Die Paschae quo communis quasi publica jejunii Religio est THE PASCHAL DAY not the great day of the Paschal Feast therefore certainly the great day of the Paschal Fast Whence also otherwise Origen l. 8. contra Celsum and Tertullian l. de Iejuniis c. 14. and Dionysius Alex. in Epistolâ ad Basilidem should call in those first ages speaking of the Churches Fasting every yearly Friday before Easter PARASCEUEN an Appellation which adher'd to it only from our Lords Passion Stationibus 4 am 6 am Sabbati dicamus jejuniis Parasceuen saith Tertullian there Whence also otherwise that famous Dionysius of Alexandria in the prealledged Epistle should mention in that week 4. other fasting daies while he blames some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fasted not the 4. daies foregoing the Parasceue and the Eve of Easter Whence also should the same Father otherwise record in the same Epistle all the daies of that great week by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SIX DAIES OF FASTINGS Whence also otherwise should Irenaeus call a certain time before Easter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Epistle to Victor Whence also otherwise should Methodius l. de Conviv Virgin orat 3. call that which is with us Good-friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF PASCHE AND OF THE FAST And it is known that the day following these 6. daies had in the same Primitive Ages most honourable Appellations For the Synodical Epistle of the Councel held at Antioch against Paulus Samosatenus written to Dionysius Bishop of Rome and Maximus of Alexandria which were all the holy Paâ—…iarchs absent and to all Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all our fellow-Ministers the Bishops Priests and Deacons throughout the earth and to the whole Catholick Church under heaven Therefore surely they spake what they knew was a
to God viz. at the end of the 40 daies on the day of Christs Resurrection And the same sacred Councel also putting an end to the ancient Controversie of the time of Easter and consequently of the time of the Paschal Fast as Theodoret witnesseth l. 4. Hist. Eccl. c. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the Synod that all men should celebrate the solemnity of Easter at one and the same time Constantine the Great and the happy nursing Father of the Church in that Age and he who assembled and patroniz'd that first Councel Oecumenical sent for this Acesius the Novatian Bishop demanding whether he assented to the two Decrees of the Councel 1. Concerning the Faith of Christs Deity and the 2. concerning the time of the solemnity of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acesius replyed O Emperour the Councel hath determin'd no new thing for so have I receiv'd from old time EVEN FROM THE BEGINNING FROM THE TIMES OF THE APOSTLES both that definition of Faith and that time of the solemnity of Easter Socrat. l. 1. c. 10. where still we must remember that in the language of the Ancients Pascha includit Iejunium Easter includes the Paschal Fast preceding as S. Hierom above hath taught us A third Witness of Adversaries is that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quartani a distinct Sect from the Quartadecimani For these Constantinus Harmenopulus l. de Sectis registers in his Catalogue of Hereticks for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexan above so oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Quartani keep the solemnity of Easter not dissolving the Fasts but choose to fast also i. e. continue their Fast on Easter-day as we do on the 4 th day of the week viz. untill 3. a clock in the afternoon This if not against Apostolical Tradition could not have entituled them to have place amongst the Sects Heretical If we would now speak of our nearest friends and their more welcom testimonies in a conference held in a Synod in England Anno Dom. 666. found in the tomes of the Councels where two Kings were present and Bishops from Scotland and Ireland in their Debate concerning the Paschal solemnity which as I have shew'd includes the preceding Paschal Fast as Irenaeus also acknowledges the Differences about the one to have accompanied the Differences about the other even long before his time Euseb. l. 5. c. 24. the one part thus pleaded Quod ne cui contemnendum reprobandum esse videatur ipsum est quod beatus Evangelista Ioannes discipulus Specialiter Domino dilectus cum omnibus quibus praeerat Ecclesiis celebrâsse legitur In quo tanti Apostoli qui super pectus Domini recumbere dignus fuit exempla sectamur cum ipsum sapientissimè vixisse omnis mundus neverit Which our manner of Paschal Câ—…lebration lest any man should think contemptible and reprovable we averre it the same which the blessed Evangelist Iohn the beloved Disciple of the Lord is read to have observed together with all the Churches over which he presided Herein therefore we follow the example of so great an Apostle whom the Lord did deign to rest in his Bosome whom all the world also knows to have liv'd most wisely Which was the same plea in effect that Polycarp in his time had made to Anicetus and Polycrates in his time to Victor The other part is said thus to have reply'd Tunc Wilfrid jubente rege ut diceret ita exorsus est Pascha quod facimus inquit vidimus Romae ubi beati Apostoli Petrus Paulus vixêre docuere passi sunt sepulti ab omnibus celebrari hoc in Italiâ hoc in Galliâ quas discendi vel orandi studio pertransivimus ab omnibus agi conspeximus a And there it followes Hoc Africam Asâ—…am Aegyptum Graeciam omnem orbem quacunque Christi Ecclesia diffusa est per diversas nationes ac linguas uno ac non diverso temporis ordine geri comâ—…érimus Then Wilfrid the King commanding him to speak thus began The Pasche which we observe we have seen so celebrated at Rome by all where the blessed Apostles Peter and Paul liv'd and taught were martyr'd and buried thus in Italy thus in France the same we have found in the same order of time to have been observ'd in Africa in Asia and in Aegypt throughout all Nations and Tongues wheresoever the Church of Christ is diffus'd Neque haec EVANGELICA ET APOSTOLICA TRADITIO legem solvit sed potius adimplet In quam observantiam imitandam omnes S. Ioannis successores in Asiâ post obitum ejus omnis per orbem Ecclesia conversa est hoc esse verum Pascha hoc solum fidelibus celebrandum Nicaeâ—…o Concilio non statum noviter sed confirmatum est Unde constat vos Colmanne neque Ioannis ut autumatis exempla sectari neque Petri cujus traditioni scientes contradicitis neque legi neque Evangelio in observatione vestrae Paschae congruere Neither doth this EVANGELICAL AND APOSTOLICAL TRADITION break the Law but rather fulfil it Unto the imitation of which observance all the Successors also of S. Iohn in Asia after his death and all the Church throughout the world conformed and that this only is the true Paschal Celebrity for all Believers was not decreed as new by the Nicene Councel but confirm'd as old Whence it is manifest O Coleman that you neither follow the example of Iohn as you think nor of Peter whose Tradition you wittingly contradict nor are ye congruous to Law or Gospel in the observance of your Easter In the Ecclesiastick Lawes of King Canutus c. 16. Siquis c. celebrandum Quadragesimae violârit jejunium compensatio in duplum augetur If any one shall violate the Fast of Lent which ought to be celebrated he shall make double satisfaction Ercombertus one of our English Kings also as Sigebertus in Chronico recordeth Iejunium 40. dierum observari principali Autoritate praecepit A. D. 640. quae ne facilè à quoquam possit contemni in transgressores dignas competentes punitiones proposuit He commanded the Quadragesimal Fast to be observed by his Royal Authority A. D. 640. which lest any one should lightly contemn he decreed against the Transgressors worthy and competent punishments In Concilio Cloveshoviae under Cuthbertus Archbishop of Canterbury Can. 18. Statutum est ut jejuniorum tempora nullus negligere praesumat sed ante horum initium per singulos annos admoneatur plebs quatenùs LEGITIMA UNIVERSALIS ECCLESIAE SCIAT observet jejunia It is decreed that none presume to neglect the times of Fastings but that every year the people be advertis'd before the beginning of them that so they may know and observe THE RULED FASTS OF THE UNIVERSAL CHURCH So much for our own Countrey in ancient Ages I have reserved
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
which retain the vertue of Abstinence according to knowledge and allowedly to that end afflict their flesh that they may break the pride of their soul that they may come down as from a certain height of their arrogance and contempt of others as well as the denial of his appetites to teach him to regard both the Bride-groom and the Bride Christ his Father and the Church his Mother Foelix necessitas quae ad meliora impeâ—… saith S. Augustine of it They have great need to be so commanded who fast and fast not both for debate You cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them fast saith my Text v. 35. when the Bride-groom is with them Non potestis facere vel adigere ad jejunandum This shews the daies would come when they might be made or obliged to fast but not by obligation of the old Law given to the Iews which thenceforth was to cease therefore by Christs new Law whereby he bad that new wine should be put into new bottles But thirdly Saith not S. Paul Stand fast in the liberty wherewith Christ hath made you free Gal. 5. 1. Resp. But then S. Paul subjoyns in the same chapter â—… 13. Only use not yoâ—… liberty for an occasion to the flesh and S. Peter enters his Caveat also 1 Ep. 2. 16. As free and not using your liberty as a cloke of maliciousness as it is for certain used when that liberty which the Apostle expresly declares to be from the Ceremonial Law from which Christ hath freed us is alledged for our freeing our selves from Christs own precepts and constitutions and his Churches and his Officers whom he hath impowred under him see Gal. 5. 1. with v. 2. Stand fast in that liberty viz. from the yoke of Circumcision and the like yea from all that would impose fasts upon you whether Montanist or other new Hereticks or Consistory or any other who is not this Bride-groom or his Bride the Church and her Spiritual Governours who in Tertullian's time as he acknowledges indicted Fasts or Christian Kings and Princes whom when God hath set to be the nursing fathers of his Church he hath given to her such to order also her bodily dyet and fasting Fourthly They object The memory of Christs Passion the Bride-grooms taking away should be perpetual not annual only or weekly True And so his Resurrection we trust yet you have a weekly memorial of it of Gods appointment the Lords-day yea and Annual also whether you less like that or no. But our Faith not our Fasting is the best memory of his Passion True but 't is so far from colour of Truth that these two should be set opposite one to the other that our Lord argues some of little faith from their no-fasting upon just cause for the Bride-grooms Interest see Mat. 17. 20 21. God saw them both conjoyned in Nineveh and the one flowing from the other So the people of Nineveh believed God and proclaimed a Fast Ionah 3. 5. The next objection is that of humane nature The Fast of Lent seems to us a hard task and a heavy burden laid on mens shoulders Resp. This objection could not be more improperly laid against any Master or any Text or any Interpreter of this Text then against this our gracious Master and especially in this his Constitution here prescribed and the Churches Interpretation of it How tender how considering was he of the infirmity and weakness even of his own chosen Apostles excuses that in them which Iohn did not in his He is careful that no bruised reed no old bottles should be broken by any's zeal that in the old and attrite garment the rent should not be made worse nor the Schism in the Church Yea therefore is our Lord thus indulgent to his Disciples infirmity in this matter saith S. Chrysostome on Mat. 9. because he would shew them example who were by him to be sent forth for the Masters Teachers and Spiritual Governours of the whole world that they should gently lead those which were with young and drive as all the Flock could go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things spake he giving therein law and rule to them his Disciples that when they should receive the whole world as their Disciples they should deal with them with all gentleness and condescension And thence S. Chrysostome himself for himself thus collecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not therefore in the beginnings exact all things of all men but according as they are able to bear Therefore it is that in every age the Church and the Successors of these Apostles have had in this matter regard to the weakness of mens bodies yea and minds also This shall appear in all her Prescriptions how careful in the first express written Law we meet with that she promulgated for it Canon Apostol 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If bodily weakness hinder not S. Basil the great in his Asceticks ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To comprise under one and the same rule all that are exercised in piety is a thing impossible one measure is a sufficiency to one another to another according to the habit or constitution or need of the body for one man hath need of more and stronger food because of his labour c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rule of Abstinence is best measured according to the power of every ones body And for minds likewise the Church well knows that there will in all ages be some babes in Christ some young men some Fathers some buds some blossoms some ripe fruits some old some new bottles and garments Hence it is from the Churches tenderness and condescension and not from the uncertainty or variety of Tradition that we read in all Ancient Authors that variety allowed or indulged so that though it was required of all who had strength of body to fast some daies or weeks in those daies of the Bride-grooms taking from us in the Paschal Fast yet witness Irenaeus and Tertullian and S. Augustine for the Western Church Dionysius Bishop of Alexandria Epiphanius of Cyprus and Socrates for the East there are clear Records how in this Paschal Fast some fasted more daies or weeks some fewer some within the Abstinence of the 40 daies choosing out 15 daies in the East others in the West 21 for more strict Fasting Yet so as that from all of both Churches abstinence from pleasures and Feasts otherwise lawful was expected through all the 40 daies in honourable memory of the Bride-grooms own 40 daies fast for us and some daies proper Fasts Whilest others also among them as stronger vessels held the stronger liquour of 40 daies Fast and generally by all was observed Continentia quadraginta dierum as Leo the Great speaks Serm 3. de Quadrages Ut ad Paschale Festum quadraginta dierum continentiâ se praepararet populus Christianus That the Christian people might by some sort of abstinence through the forty
journey The same S. Hierom Epist. 15. Displicent mihi in teneris maximè aetatibus longa cimmoderata jejunia Fasts not only long continued but also immoderate displease me especially in young and tender ages Therefore S. Chrysostome also provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Lent relaxing their Fast on two daies together every week Saturday and the Lords-day they might take breath as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath indulged these two weekly daies Saturday and the Lords-day like certain stages inns or havens that the body being for a little while relax'd from its labours of the Fasting and the mind comforted they may again when these two daies are passed over afresh set upon the remaining part of the Fast to be travell'd through Basilius Magnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I think we ought to take care of that by no immoderate excess of abstinence we dissolve the strength of the body and render it unactive and languishing as to any honest employment and businesse For God when he made man would not that he should be idle and not stirring but active as to things agreable to his nature commanding Adam himself in Paradise to labour and to keep the garden It is meet therefore that nothing be innovated contrary to nature and the bounds set us by the gracious Author of our nature but abiding within them to maintain our bodies fit for action In no wise dissolving its strength by immoderate fulnesse or fasting For this I suppose to be the best oeconomy to follow the laws of nature set us and by no means to consume or enfeeble the body by immoderate spendings of it This also we must provide for that neither upon pretence of the bodies need we thrust our selves forth into the service of pleasure We ought to use both moderate fastings and yet supply the body with necessary sustentation Not following the prescriptions of pleasure but of reason accurately judging what is needful for us concerning our viands consulting right reason as a knowing Physician which may take care of the infirmity of our body by things meet for it disinteressed from our appetites and passions It is much better and more behooveful that our bodie should be preserved in its consistent strength and vigour for good actions then by our own counsel to render it as it were dissolv'd and unactive Thus far S. Basil one of the most strict Asceticks of the Ancients to whom agrees also Procopius Gazaeus upon Isa. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would a Fast which without ostentation should bring into subjection our carnal mindedness But declares it our duty not to extend abstinence from meats so far as to weaken or dissolve the vigour of the body or draw the mind to an inadvertent incogitancy You see how unanimously and tenderly the ancient Doctors of the Church agree on this caution of Observanda but Moderata Quadr age simae jejunia The fasts of Lent to be observed but with just and equitable moderation How by the Ancients it was moderated we will now say in a few words First Then a Quadragesima all call'd it as in which though they could not hope to imitate the miraculons 40. dayes fast of Moses Elias and Christ our Lord yet in all those 40. dayes they could abstain and they abstained from pleasures and bread of delight from publick joyances and private unnecessary indulgences And as many as whose health could bear it without experience or just fear of sicknesse or weaknesse from flesh and wine also but as to the abstaining from all food till the evening the generality of the pious Christians both of the East and Western Church sought out within that 40 dayes space for their pattern some example of meer man as themselves were and that one unassisted with miraculous power as Moses and Elias were viz. Daniel his 3 weeks fast Dan. 10. 2 3. Whereupon I assure my self that both the Western Church even Rome it self singled out to themselves among their 40 dayes of abstinence as Leo fitly cals it 21 dayes or 3 weeks for full fasts until the evening the Eastern Church likewise 3 weeks in which they reckoned but 15 dayes as appears from Socrates as reckoning the weeks without the Sunday and Saturday on which the Eastern Church fasted not except only one Saturday in the year the Vigil of Easter day As to the Western Church where was the fast of Lent more strictly observed then in Ancient Rome Yet hear Leo the great and first Bishop of that name in that See thus instructing the Christian people of Rome in his 4 th Sermon of Lent Ut omni immunditi â à penetralibus cordis exclusâ sanctificetur jejunium nostrum Quadrage simale Secundâ igitur quartâ sexta Feriâ jejunemus Sabbato autem apud B. Petrum Apostolum vigilias celebremus That all uncleanesse being shut out from the inmost of our heart our Lent fast may be sanctified Let us therefore fast on the 2 d 4 th and 6 th day of the week and on saturday keep a watch apud B. Petrum Apostolum These 3 dayes of each week in their 6 weeks fast of Lent from Quadragesima-Sunday made up 18 dayes which with Ash-wednesday and the friday following Ash-wednesday and Easters-eve made up just their 21 daies Fast which Epiphanius and the Tripartite History l. 9. c. 38. relate that the Romans fasted i. e. with this full fasting unto the evening the space of 3 weeks before Easter The same saith Socrates twice of the Eastern Churches 15 daies fast which they also measured for 3 weeks exempting the Lords-day and the Sabbath-day as hath been said Thus great an agreement there was to observe both the Lords 40 daies Fast by their abstinence from pleasures flesh and wine and if able by stricter fasting Daniel's 3 weeks Which they had great reason thus to emulate 1. For that his only was done as meer man contenting himself with the measure of a man after he had seen Moses and Elias's more glorious but miraculous example 2 dly Because Daniel himself did undertake that 3 weeks Fast upon his foreseeing in Spirit the taking away of this our Bridegroom the cutting off of Messias the Prince but not for himself Compare the end of Daniel c. 9. v. 24 26. with the beginning of c. 10. 2 3. 3 dly This Fast was kept by him saith the Text v. 4. in the first moneth of the year answering to our March the time wherein the Messias was to be cut off wherein the Christian Church would afterward celebrate their Paschal Fast for his Passion 4 thly For the great acceptation with God that this three-weeks Fast of Daniel found Compare c. 10. v. 2 3. with v. 12. In those daies I Daniel was mourning three full weeks I ate no pleasant bread neither came flesh nor wiae in my mouth neither did I anoint my self at all till three whole weeks were fulfilled V.
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
Eve before Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation whereof also the Churches of Spain first of all for where is it to be read of before the Council of Eliberis in Spain Can. 21. And afterward the Roman and others converted the every-weeks Vigil of the Lords day viz. Saturday as Leo often witnesseth in his Sermon that Saturday was observ'd in his time as a Vigil onely and not a Fast into a weekly Fasting-day in the place of the Wednesday or fourth day of the Week which from the beginning had been that But our main purpose is to enquire of such of the Churches Fasts as were in their Original Apostolical and from the beginning of universal practice They are of two sorts either such as were delivered to the Church by Tradition of Precept as from the Apostles or by Tradition of counsel and recommendation onely from the Apostles to the free devotion of Christians Those of Tradition of Precept first whether for some determined time of the year as the Paschal Fast of Lent the Spring-fast next before the Feast of Easter which Easter was celebrated annuo circulo in mense primo saith Tertullian lib. de Iejun cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others witness annually in the first moneth close upon the Vernal Aequinox and so much onely the Spring-fast by Lent-fast is signify'd or other oft recurring Fasts for the substance from the Apostles to be observed constantly though without a time determined by them As the Fasts of the Church before her publick solemn Ordinations though for the times of the year wherein both those Fasts and Ordinations should be kept the Church was left to determine her self which she hath wisely distributed into four Seasons of the Year so sanctifying to her self both her hopes and partakings of the fruits of the earth and more principally her Spiritual labourers sent forth into Christs harvest Of such solemn calling on God preparatory to Ordination we have the example first of Christ our Lord himself in the Gospel Luk. 6. 12 13. where we read that in the Eve or Vigil before the day which he design'd for choosing out of his Disciples twelve which he would name Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God And when it was day he called unto him his Disciples and of them he chose twelve whom also he named Apostles This grand example of the Lord the Apostles of the Lord also are recorded in holy Scripture to have followed Act. 14. 23. And when they the Apostles Barnabas and Paul v. 14. had ordained them â—…lders in every Church having prayed with fastings they commended them unto God viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fastings plurally not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only having so prayed and Fasted before the Ordination as the words may well be understood The same was also practised by the Prophets and Teachers of the Church at Antioch before that Act. 13. 1 3. Then having Fasted and Prayed and having laid on their hands they sent them away If now the Church shall witness that she hath also received this order of Fasting before her Ordinations from the Apostles and their times the very examples but now alleadged above may render it not difficult for us to believe it Leo the first and Great Serm. 2. de Iujunio Pent. Dubitandum non est Dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in Consuetudinem est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire dictrinâ Manifestissimè patet inter caetera Dei munera Iejuniorum quoque gratiam quae hodiernam Festivitatem indivisa subsequitur tunc fuisse donatam Ideò dilectissimi secundùm eruditionem Spiritûs Sancti per quem Ecclesiae Dei omnium virtutum collata sunt dona suscipiamus alacri fide solenne jejunium It is not to be doubted most beloved but that all the Churches observance is of Gods teaching and whatever hath been received by the Church viz. Universal in the custom viz. constant perpetual of her Devotion cometh from Tradition Apostolical and from the teaching of the holy Ghost It most evidently appears that amongst the rest of the gifts of God the Grace also of fastings which immediately followeth this present Festivity viz. of Pentecost as doth the second Ember-week in the year was then viz. at the sending down of the holy Ghost upon the Apostles given to the Church Therefore my dearly Beloved according to the teaching of the holy Ghost by whom the gifts of all vertues are conferr'd upon the Church of God let us undertake with cheerful Faith the solemn Fast. And again Serm. 4. upon the fast of the same Ember-week Inter omnia dilectissimi Apostolicae instituta doctrinae quae ex divinae institutionis fonte manârunt dubium non est instâ—…uente in Ecclesiae principes Spiritu Sancto hanc primùm ab eis observantiam fuisse conceptam ut Sancti observatione Iejunii omnium virtutum regulas inchoarent Amongst all the Institutes of Apostolical teaching which have flowed forth from the fountain of Divine Institution there is no doubt ô most beloved but that this observance was first conceived by those Princes of the Church the holy Ghost influencing them that they should begin the regulations of all vertues which the observation of holy Fasting And in his seventh Serm. on the Fast of the tenth Moneth another of the Ember-weeks he thus speaketh Praesidia militiae Christianae sc. jejunia c. delectissimi sanctificandis mentibus nostris atque corporibus divinitùs instituta ideò cum dierum temporúmque curriculis sine cessatione reparantur ut infirmitatum nostrarum ipsa nos medicina commoneat These guards of our Christian warfare viz. Fastings c. as he spake of the Fast of the Ember-week were Instituted of God for the sanctifying our mindes and bodies therefore are they renewed incessantly with the course of dayes times that the medicine it self recurring may admonish us of our infirmities So in the eighth Serm. Hujus observantiae utilitas dilectissimi in Ecclesiasticis praecipuè est constituta jejuniis quae ex doctrinâ Spiritûs Sancti ita per totius anni circulum distributa sunt ut lex abstinentiae omnibus sit ascripta temporibus siquidem jejunium vernum in Quadrage simà aestivum in Pentecoste Autumnale in mense septimo hyemale autem in hoc qui est decimus celebramus The utility of this observance my Beloved is especially seated in Ecclesiastical Fasts which by the teaching of the holy Ghost are so distributed through the circle of the whole year that there is a law of abstinence affix d to all the four seasons Forsomuch as the Spring-fast we keep in Lent the Summer-fast in Whitsunweek the Autumn-fast in the moneth of September the Winter-fast in this moneth of December So
some too forwardly pressed even throughout all the forty daies and as a duty for so the words must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether we follow this reading or the other all the definite numbers as there managed are recited by Irenaeus as deviations from the plain and simple manner and both readings suppose the use of forty daies Absâ—…inence as being before in the Church To the rest of your Allegations answer shall as fully be made in the 8. chapter only here because you bid us in your 66th pagE read the rest of the Chapter we have so done but finde nothing that favours your cause but still against you more then enough for in the following part of the Chapter Irenaeus tells Victor that Anieâ—…tus his predecessour could not perswade Polycarp whom above he calls the blessed Polycarp not to keep Easter according to the tradition in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As which he had ever kept or observed with St. Iohn the Disciple of our Lord and the rest of the Apostles with whom he had conversed Here if the blessed and holy martyr Polycarp be to be believed as he is by all sober Christians in the world it is undeniably certain that St. Iohn the Apostle and other Apostles and Polycarp with St. Iohn the Apostle and with those other Apostles with whom he had conversed did constantly keep an Annual set feast of Easter And now I leave it to you to tell us who they are that have taught the Sectaries to condemn the observation of such Anniversary set feasts and particularly that Anniversary day of Easter as superstitious and not agreeable to the purity of the best Christians Against whom I enter this charge even against all that so at any time teach Christian people that they are undeniably found condemners of St. Iohn the Apostle and of other Apostles of the Lord I adde even in that wherein Saint Iohn and those other Apostles of the Lord agreed with St. Peter and St. Paul in that wherein Polycarp and Anicetus agreed Polycrates and Victor agreed were all of one accord had one custome both those Apostles which towards their later end abode in Europe and those which so abode in Asia and the Bishops their successors in the West and in the East the first and second age before and after St. Iohn's death until Polycarp yea until Victors time and 't is known even until our time also For their time so much was pleaded as may be seen by comparing this of Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Sozomen l. 7. 19. Now how sure a witness this Holy Polycarp was in what he said of the Apostles and said he knew by conversing with them Irenaeus whom you have produced shall tell you l. 3 c. 3. his own Greek words we have in Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp was not only the Disciple of the Apostles and had conversed with many that had seen Christ but was by the Apostles constituted Bishop in Asia of the Church of Smyrna whom also we have seen He gloriously and most remarkably suffering martyrdome departed out of this life having alwayes taught those things which he had learned of the Apostles which also the Church doth deliver and which only are true And all the Churches in Asia do bear him this record And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them and of what he had done and done constantly with them or else the Apostles did observe some Anniversary set holy day and this particularly and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves This is the charge let it not be forgot to be wiped off And since you bid us to read on we read on still but to the very next words after your direction and behold the Bishops Narcissus Theophilus Cassius and Clarus of the same time with Irenaeus and others with them assembled in Palestina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their writing or decree discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession and the fast confessedly on all hands was to preceed the feast of Easter and so in cap. 23. we read of an Apostolical tradition received and practised also in more then three parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Fasts should be ended on no other day of the week then the Sunday the day of the Lords resurrection And therefore fasts were to have their place and being as well as their ending before the day of that Feast according to Apostolical tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome begun from Apostolical tradition and obtaining even until now And those fewer Churches which did not so end their fasts as making Easter-day only Sunday yet pleaded tradition also no less ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the dissolutions of the Fasts ought to be at Easter for ending the Fasts at Easter-day nevertheless on whatsoever day of the week that were So that the tradition of all the world was for ending certain fasting-days at Easter And for more then three parts of the world it was pleaded in that very place that it was from Apostolical tradition that they observed such custome of so ending their Fasts CHAP. VI. In what regard the Forty dayes of the Quadragesima were of Apostolical recommendation and in what regard of Ecclesiastical Constitution THat some Paschal or Lent i. e. Spring-fast before Easter was ever from the Apostles time and of Apostolical tradition and constitution hath been sufficiently evidenced both in the whole body of the discourse above and also in the whole fourth Chapter of this Appendage We proceed now to the consideration of the forty days and to the declaration how the observance thereof was ever in the Christian Church as a special time of spiritual exercise and abstinence for the generality of Christian people from recommendation Apostolical a Ab Apostolis Traditum Commendatum Howbeit the precept of such forty dayes abstinence and much more the precept of forty dayes fast as also of other Ecclesiastical discipline and Ecclesiastical Administrations respecting Penitents or Catechumens respecting publick Penances Absolutions Catechizings solelmn Baptisme Synods of Bishops and other the like specially affixed and determined to that time may well be allowed to be of Ecclesiastical constitution But it is meet to begin with that which is even in this of forty daies also of Apostolical Recommendation For the proof whereof I might permit it to the judgement of any Reader whether a great and sufficient number of the Authorities by me above produced though brought only to prove some Paschal or Lentenâ—…ast before Easter to have been of Tradition and Institution Apostolical have not evidenced
that forty-daies-abstinence within which also we might best choose to us daies for proper fasting according to the measure of our bodily strength and Devotion of our minds comes unto us fairly recommended from Tradition Apostolical In a word this is proved from every Author that hath given in Testimony of the Original Apostolical of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesima which I have shewed never was understood in the Church of forty hours and yet was for certain an aiming at least at some number of forty within which Christian Abstinence should especially be exercised But if not forty hours there is nothing next that can be imagined less nor indeed was it more than forty days Amongst such Testimonies already produced there need be nothing asked for elder then the practice of the Religious in St. Mark 's time witnessed by Philo who saw them and lived among them by Eusebius who saw and cites many ancient records and monuments Ecclesiastical which now are no where extant and by S. Hierom who made most curious search into the Ascetical observances of the primitive religious Christians in Egypt and wrote exactly the lives of many of the chief of them All these three Philo in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius in l. 2. Histor. Ecclesiast c. 16 17. S. Hierom. in l. 2. advers Iovinian c. 39. a Add to these Sozomen l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do together make up this complete Testimony that far within the times of the Apostles whiles yet S Iohn yea S. Peter and S. Paul were alive in the Church where S. Mark was set Bishop by S. Peter the Religious Christians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the space of about seven weeks speaking popularly exercise special abstinence and devotions not of precept indeed to all Christians for we speak not now of that but of recommendation certainly from their spiritual guides which were Apostolical persons sent to them from the Apostles And particularly S. Mark a Teacher inspir'd of God For the time Philo's words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These assemble themselves especially by the space of seven weeks Wine in those daies is not brought in unto their tables And their table hath not any thing of that which had sensitive life or bloud but bread for their food and salt for that which they eat with their bread Some for the space of three daies receive no food and scarce sometimes by the space of six daies did they refresh themselves with their natural food A week they observ'd by a pure and holy virginal observance which was preparatory to the greatest feast which with Philo and Eusebius in the Jewes and Christians language was known to be the feast of Easter Which was followed with the 50 daies solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole space with them from morning unto evening is a spiritual exercise for being intent on the Holy Scriptures c. Making one Quire they sing Eucharistical Hymns to God their Saviour Ever they have God in perpetual remembrance This Philo wrote who in the daies of Claudius came to speech with S. Peter in Rome and he wrote of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only whom he had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also setting forth admiring and reverencing the Apostolical men of the Hebrew nation which lived there where S. Mark did s aith Eusebius who writeth farther on this wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Philo we deem to be manifestly and undeniably meant concerning those which are of us Christians which if any shall be so hardy to deny let him yield to these clear demonstrations and cease to be hard of belief viz. of such things as are not to be found with any but in the Religion of Christians only according to the Gospel Even such Ascetical abstinences which are of custome perform'd amongst us even until now which more eminently are observed about the solemnity of our Saviours Passion in fastings and whole-night-watches c. Which accurately after the same manner are performed even until now and with us Christians only The vigils and abstinences belonging to that great solemnity And even such customs hath Philo there written which were delivered in the beginning from the Apostles The time Philo tells us was about the space of seven weeks before that Feast which was Easter That space of time exempting one day in every seven which Philo there saith they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold as very sacred and festival gives us the forty daies with two only as with us preparatory to the forty And this being before the number of forty mentioned by Irenaeus a Euseb. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the matter of the Faâ—… adds reason to the authority of that ancient Record which B. Rhenanus light on that interpreted the forty hours which Irenaeus noted as a change from the former plain and simple custome to have been a substitution of forty hours for forty daies Or else to that reading of some's fasting forty daies and those so many superpositions such observance of seven weeks that is with such exemption as above forty daies being as Eusebius there pronounces inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the Proposition here undertaken that forty-daies observance was though not of precept wherefore variations therefrom were born withal by the Church saith Irenaeus yet from Apostolical Recommendation Here I shall esteem it no bar to what hath been said if any shall observe with me in those new-converted zealous Christians being Philo's countrey-men of the Nation of the Iewes which dwelt in and about Alexandria in the greatest numbers with Philo the Iew himself some part of zeal left in them towards something of their ancient Judaical rites which in new-converted Iewes the Apostles themselves did bear with This is no more then Eusebius and Sozomen themselves who magnifie their Christianity did observe in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is sufficient that these their observances of fastings and watchings and devotions by the space of seven weeks before Easter were no part of their Judaical rites Let any shew us any such observance of any Sect of the Iewes or of any other Religion in the world before Christianity brought in this so far therefore was this from any thing of Judaical rite that from this it self Eusebius collects as from one of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their indubitable Christianity Next I may here be allowed to suppose that I have already shewn in the foregoing chapter a fair intimation of forty daies abstinence or fasting in Irenaeus his Epistle to Victor Euseb. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the plain and simple manner of keeping the Paschal Fast as long before his time as the Apostles were They which are so confident that no mention of forty daies that no such number of daies was at first observed or
since GENERALLY commanded as may appear by the 50 51 52. Canons of the Councel of Laodicaea and those Canons ratified in the fourth and sixth general Councels Which Canons of Laodicaea provide not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dishonour the fast of forty days Yet though such abstinence of forty days were not commanded by the Apostles but by the Church we have shewn notwithstanding that it was of Apostolical recommendation And who is there not almost since the writings of Christian Bishops came to be more frequent and to be better preserved unto our hands viz. since the days of Constantine which doth not witness so much at least We have but even now recited St. Austin and St. Hierom. Briefly there is not one of the twenty four indubitable Paschal Epistles or Homilies of Theophilus and St. Cyril of Alexandria which doth not witness the abstinence of forty dayes before Easter to have descended from the Apostles or from instruction Evangelical from the Lord which also was not taught the world but by the Apostles For the several testimonies of St. Ambrose in Millan Leo in Rome of Basil and Gregory Nazianzen in the East of Chrysologus Caesarius and others I rather refer you to the preceding discourse from p. 46. and forward then here repeat them It remains now to shew in what sense the observance of the forty days was of constitution only Ecclesiastical And such it was first if we respect the precept of fasting forty days secondly if we respect the several sanctions of Ecclesiastical penalties which the Governours of the Church did and might justly as they saw cause decree thirdly in respect of some particular kinds of meats prohibited with the allowance of others because such distinction generally may be profitable to the ends of fasting within the compass yet of which law and of the letter of it men may for so may any humane law be abused chuse to themselves such of the meats allowed as may be but an exchange of pleasures and in no wise less contrary to the ends of fasting then the meats forbidden Which argues as the shifting wickedness of sensuality so also the imperfection of any law that can by men be set about matters in themselves so various and infinite unless it meet with such as obey the laws of their superiours for conscience sake and in their conscience bearing honest and faithful regard to the end of the law this will be found true whether we consider the rules of the Ancients concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the more modern prohibitions of all flesh but the flesh of Fish or in other places also of lacticinia milk-meats or elsewhere also of some fruits a St. Aust. l. 30. con Faust. Manich cap. 3. 5. And yet may there be chosen such dry meats or such fish or such unforbidden fruits or even such panis deliciarum bread of delight as no man can pretend that any Apostle ever thought better of for the mortifying the flesh or humbling the soul then of some sort of food by the Church forbidden And yet the law may to the generality be profitable and when it is a law undispensed with must be obeyed and when it is abused by the devices of fleshly mindes the fault is theirs Fourthly The observation of forty days is a constitution Ecclesiastical also as to some purposes of the Church such as are those above mentioned which will best appear by the words of such ancient authors as sometimes have call'd the observance of forty dayes a constitution of the Church We will begin with that most remarkable one in St. Chrysostomes hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have prescrib'd delineated set a stamp up on figured ouâ—… or copied unto us 40 daies of Fast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many of old have been wont to come to the mysteries or Sacrament indifferently and at adventure as if simply to come only and eat were sufficient especially at this season of Easter or the great week on which Christ deliver'd it The Fathers therefore knowing well and aware of the harm which proceeds from such careless coming to the Sacrament meeting together have prescribed forty daies of Fasting of prayers of hearing of the word of Synods for correction of evil manners and abuses that all of us together being in these daies purified with all diligent care both by prayers and by alms and by fasting and by whole-nights-watches and by tears and by confession or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances and satisfaction to the Church and by all other means might so come to the Sacrament with a pure conscience so far as is possible to us And that they have wrought great reformation and good working us to a habit and custome of fasting is manifest Where first we are to observe that even laws also Apostolical in some sort may by the Churches Governours be reinforc'd pressed and envigorated in new Canons Sanctions and Decrees where they shall see it needful Secondly Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical for some times and places Thirdly That the Appropriation of such season of forty daies to some such purposes as by this our Author here are named viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known their Confessions and satisfactions to the Church for publick hearing of Sermons for publick night-watches and constant fastings for Synods of Bishops designed to the correction of evil manners and abuses may be properly by an order rule and application Ecclesiastical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church and yet the Recommendation of those forty daies to especial abstinence and Devotion especially unto the generality of Christians who do not This exception Cassianus makes above as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious exercise themselves in fastings as it were all the year long be Apostolical For even S. Chrysostom who wrote this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Hom. 11. on Genesis speaking of the forty daies observed by that Church in about eight weeks with exemption of each Saturday and Sunday tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the holy time of Lent to such as undertake this course of fasting THE LORD HATH INDULGED these two weekly daies like certain stages or inns shores or havens that both the body may be a little relaxed from its labours of the fasting c. Where by saying the Lord hath indulged those daies he at least implies that the Lord hath directed and recommended the other And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Authority is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae
Pontus who was a Priest to Eustachius an Arrian Bishop and son of that same Eustachius who did fordid fasting on Wednesdayes and Fridayes and in LENT and the observation of the Pasch. He condemns these set solemnities saying that if any one would keep a Fast he ought not to observe â—…t upon certain set dayes but when he pleaseth for he denies that he is bound to it by a Law He also denies that there is any difference between a Priest and a Bishop Epiphanius in his 75. Heresie which is the Aerians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards â—…e saith what is the Pasch which is performed with you Do you adhere again to Jewish fables For saith he ye ought not to perform the Pasch for Christ our Passeover is slain for there is to be no set Fast For these things are Judaical and under the yoak of bondage But it I fast at all I fast what day I please for my own liberty whence they commonly affect to fast upon the Lords-day but on Wednesday and Friday c. And Theophilus of Alexandria in his first Paschal Epistle saith Homines provocantur terturum humilia deserentes cum Ecclesiâ primitivorum Dominicae Paessionis sesta celebrare Non est ergo non est haereticorum ulla solennitas nec qui in errore decepti sunt illius possunt communione laetari Men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lord's Passion with the Church of the Primitive ones There is not therefore there is not any solemnity that Hereticks will keep nor can those which are deceived with error be delighted with the communion thereof Synodus Gangrensis can 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without any bodily necessity shall proudly contemn and break the Fasts delivered in common and observed of the Church a perfect deliberation in him rejecting them let him be an Anathema Epistola Synodica Patrum Synodi Gangrensis a Haereticis quibusdam Eustathianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concillium Moguntinum sub Carolo â—…agn Can. 35. Siquis indictum jejunium Superbiendo contempserit observare cum caeteris Christianis noluerit c. Anathema sit nisi se emendare statuerit Evagrius l. 2. c. 8. noteth certain Heretick of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not reverencing the time of the Celebration of the salutary Pasch. CHAP. 10. The judgment of the Right R. Fathers in God Lancelot Andrews Bishop of Winchester and John Cosin the present Lord Bishop of Durham also in some measure of the most Reverend Father in God Arch-Bishop Whitgift and Bishop Montague BIshop Andrews in his fifth Sermon of Repentance p. 216. saith He Christ that in this place St. Mat. 6. 16. saith Cum jejunatis when ye fast saith in another Tum jejunabunt then they shall fast and that amounts to a Precept I trow And p. 217. They that were under Grace went far beyond them under the Law in their Cùm and in their jejunatis both And in the 223. and 224. p. of the same Sermon speaking of the yearly recurrent fast of Lent he saith It is a custome of the Church while it was à Christo recens yet fresh and warm from Christ the Church which was the mother of the Apostles themselves at all times kept everywhere observed then and ever since Some to resist it frame to themselves a fear of I wot not what Superstition where no fear is Before any Superstition was stirring any Popery hatched it was this Fast was Lex abstinendi in quadragesim semper fuit in Ecclesia saith the Oracle of Antiquity Theophilus Alexandrinus Lent was ever in the Church Nos unam quadragesimam secundum traditionem Apostolorum We have but one Lent the Montanists had three but that one was delivered us by the Apostles saith St. Ierome why should I weary you with reckoning them up what one more ancient Writer then other is there but you shall find it in him expresly even up to Ignatius who lived with the Apostles themselves Apostolike then it is and for such St. Hierome avowss it and when that is said enough is said for it I think yet it is good you know it the Fast so delivered and by the Church ever and every-where so kept the Council of Gangra hath laid an Anathema on them that keep it not avoid it how they can that keep it not every man so we would have it to be left to himself for Prayer Fasting Sacrament nay for Religion too now and all for Gods sake let it not be so let us have our dayes appointed and our hâ—…ures set for it If all were left to us God knows I durst not promise what should become of Prayer it self the like I say for the Sacrament and so for Fasting Fast privately in Gods Name but hear you let not the Church trust to that nor she hath not held it wisdom so to do but as in both them Prayer and the Sacrament so in this hold us to our order of dayes and times established Them if we keep so it is otherwise were it not for the Churches times I doubt there would be taken scarce any time at all Now yet somewhat is done but leave it once at liberty liberty hath lost us some already and will loose us the rest if it be not looked to in time Pag. 2 5. this Fast is called Iejunium paschalo for Easter and â—…ent stand up on one base both stand and fall together Last of all pag. 224. REMEMBER IT CAME FROM THE APOSTLES that is it that binds us that is it that sets us fast Thus far Bishop Andrewes And the R. Reverend Father in God the Lord Bishop of Durham in his Collection of Private Devotions in the Practise of the Ancient Church after many Citations out of the Holy Fathers of the Greek and Latine Church concerning Lent thus saith All which being put together will abundantly prove That the Lent which we now keep IS AND EVER HATH BEEN AN APOSTOLICAL CONSTITUTION as S. Hierome said in his Epistle to Marcella Nos unam Quadragesimam secundùm Traditionem Apostolorum tempore nobis congruo â—…ejunamus That is We observe a Lent Fast of forty dayes as we have been taught to do by the Apoin a fit and seasonable time of the year To which he adds the Testimony of S. Augustine and Chrysologus The most Reverend Father in God Archbishop Whitgift in his Defence of the Answer c. p. 104. I know no reason why the Apostles many not be said to be the Authors of celebrating the day of the Passion c neither yet do I understand any cause why the Church may not still observe the same sure I am that they were not the Authours of the Superstitions and Errours used in them by the Papist neither doth S. Austin say so For thiâ—… is no good Argument to say The Apostles appointed these days to be celebrated Ergo They appointed the
of an Apostolical Tradition p. 132 Instance of some Apostolical Traditions p. 530 Objections answered p. 146 to 160 Those of the Presbyterians especially in the whole fifth seventh and eighth Chapters of the Appendix An Answer to that which the Presbyterians object out of Irenaeus p. 461 to 479 An Answer to 3 Texts of Antiquity not objected or mentioned by the Presbyterians viz. One of S. Chrysostom's one of S. Hierom's one of Victor Antiochenus p. 487 to 495 An Answer to the Presbyterians Objections out of Antiquity at large Chap. 7 How Socrates in pursuance of the Novatian Canon of Indifferency spake loosly and differently from the Church of the Churches Set-Fasts and Feasts c. 7 An Answer to the rest of the Presbyterian Objections and to their pretence of an Act of Parliament Chap. 8 Of the pretence of tender Consciences p. 239 Fasting Defined p. 434 183 189 Why Saturday in many ages and places no fasting-day p. 237 Fasting often most healthful for the body p. 158 9 In what sense this Fast commanded and in what sense not commanded but recommended p. 136 p 496 In what sense the observance of 40 daies was of constitution only Ecclesiastical p. 487 to 495 In what regard the 40 daies of the Quadragesima were of Apostolical recommendation c. 6 The number of 40 daies p. 161 2 3. How the 40 daies may be said to be an Imitation of the Lords Fast Chap. 8. of the Appendix The ancient observation of Good-friday p. 467. The Ancients in the number of their daies of stricter fasting imitated p. 448 Daniel's fast p. 168 to 170 The stricter fast of the great week before Easter p. 48. p. 96 Lent the Fast of the Spring fitly p. 160 Some strictures of the Fathers elogies or praises of fasting p. 215 to 226 Nine reasons alledged for the so great Encomium's of the Fathers given of fasting p. 227 to 234. The eight Requisites or rules how fasting is to be performed p. 171 to 215 The conjunction of it with Repentance p. 174 to 187 The conjunction of it With watchings humi-cubations c. 195 to 198 The conjunction of it With Iustice. p. 198 The conjunction of it With Alms p. 199 to 202 The conjunction of it With prayers hearing of Gods Word c. p. 202 The ancient rule of fasts that excluded flesh excluded wine also p. 193 Fasting not the principal duty p. 236 -7 Moderation in fasting to be observed p. 155 -6 -7. p. 164 to 170 Four reasons which excuse from fasting p. 157 Concerning the Fast of 40 hours p. 462 to 469 Of the Churches Fasts in general Chap. 1. of the Appendix The distribution of the Fasts of the Church into their several kinds in respect of their Institution Chap. 2 Of the several Fasts of the Church or also other religious fasts as to their measure of time Chap. 3. How the Paschal or Lent-fast is as hath been shewn Apostolical Chap. 4 The ancient Fasts of the Stations vix of the fourth and sixth daies of the week p. 441 to 444 The Fasts of Ember-weeks before the Ordinations p. 438 to 440 The Fasts of the Vigils p. 437 The Fasts appointed by Christian Princes and whiles yet there were no Christian Princes by Bishops p. 436 Fasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superpositions till the dawn of the next day or Cock-crowing p. 446. Fast of 1 day 2 daies 3 daies 5 daies 7 daies 15 daies 3 weeks 6 weeks 40 daies p. 446 to 449 Admonition to Him that will think fit to reply p 514 p. ult They which condemn Anniversary set-feasts evidently condem the practise of the purest primitive Church and are found condemners of the Apostles themselves by an undeniable Record p. 477 -8 The judgement of the Ancients concerning such as opposed the Ch Set-fasts Ch. 9 The judgement of 4 Reverend Prelates of our Church Chap. 10 The table of the names of the chief daies of Lent and of some following in the Eaâ—… and Western Churches S. LUKE 5. 35 -38. But the daies will come when the Bridegroom shall be taken away from them and then shall they fast in those daies And he spake also a parable unto them No man putteth a piece of a new garment upon an old if otherwise then both the new maketh a rent and the piece that was taken out of the new agreeth not with the old And no man putteth new wine into old bottles else the new wine will burst the bottles and be spilled and the bottles shall perish But new wine must be put into new bottles and both are preserved THe Scribes and Pharisees saith St. Luke St. Iohn's Disciples saith St. Matthew St. Iohn's Disciples and the Pharisees together saith St. Mark came to our Saviour and by way of exception said Why do the Disciples of John and of the Pharisees fast often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thine fast not They did not because they could not say but thou fastest not Not the Devil himself might deny what he had felt that the Lord had as Iohn himself had not at any time and Moses and Elias but by his strength fasted 40. daies and 40. nights His frequent exercise of fasting is witnessed in two mystical Psalms understood of Christ Psal. 69. v. 9 10. The zeal of thy house hath even eaten me c. I wept and chastened my self with fasting and that was turned to my reproach And Psal. 109. v. 23 24. My knees are weak through fasting my flesh is dryed up for want of fatness I became also a reproach unto them The context of which verses and the ancient Fathers Commentaries on those Psalms are our warrant that David in spirit spake them of Christ. On Psal. 69. St. Hilary thus writeth This Psalm contains the prophesie of the sufferings of our Lord where besides the gall they gave him to eat and the vinegar to drink v. 21. the abstinence of his fasting was turned to his reproach when tempted by the Devil he is bid turn stones into bread and carried up into a mountain he is contumeliously tempted to worship the Devil Arnobius also saith those words are spoken of our Lord Iesus Christ whom the zeal of Gods house did eat and his abstinence from eating receiving nothing 40. daies and as many nights was turned to his reproach St. Hierom and Theodoret in the like manner understand the Text of Christs fasting The other Psal. 109. v. 23. Theodoret thus understands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his abstinence and severities to himself witness also saith he the bar ley loaves and the ears of corn in his Disciples hands St. Hierom also upon that Text bids such as were conversant in fasting to be comforted Siquidem Dominus hoc fecit Non habebat delitias corporis sed Dei Spiritús Tales diligit milâ—… Christus qui jejuniis vacent quia in jejunio victoria est for that the Lord himself saith this Psalm did fast and
of his Espousals and of his Bride-chamber these the principal guests and friends of the Bridegroom sons of the secretest admission a But without a parable spake he not unto them the multitude and when they were alone he expounded all things to his Disciples Mar. 4. 34. v. 10 11. and when they were alone they that were about him with the Twelve asked of him the parable and he said unto them Unto you it is given to know c. but unto them that are without all these things are done in parables his Apostles no wonder if he do not and ye cannot make them fast Their present joy is above it and their habitual strength as yet beneath it and their present assistence from the presence of the Bridegroom himself enables and supports them without it Nevertheless to this marriages celebration garments every way agreeable perfectly new are to be provided and wine both new and old to be filled and to be preserved and vessels of grace and future glory to contain that liquor But as yet they are in part old garments not throughly renewed by the Spirit they are old bottles b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some regenerate persons are here v. 37. so called for their but begun and imperfect renovation as some babes in Christ are called carnal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 1. Bottles and garments here men are compared to as Jerem. 13. 12 13. Psa. 31. 12. Jer. 43. 12. Epicharmus Comicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the duty of fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet an unwrought unthickned piece at least not by the Fullers Art purged and washt from the abuses wherewith the Pharisees had disteined it c for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil in his first Sermon of Fasting Fasting is an ancient Gift elder then the Law it is a jewel of the ancient Fathers reverence its gray hairs it is coaetaneous with mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullones etiam veteres vestes ac sordidatas renovant ac repurgant saith Erasmus in Mat. 9. yea Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add hereto that the fastings of believers in Christ in so far as they were to answer to their frequent recurring set fasts were yet an unwrought and unpolisht discipline as which were to be celebrated chiefly on the times of the Passion of Christ as S. Chrysostome saith They are also a new strong working and spiritful wine apt to break weak vessels Not therefore because in themselves they need not but because they cannot yet bear it not that the Lord less then you approves of that new wine but because he provides that such good wine should not be spilled which will drink pleasant when it is old Ecclus. 9. 10. and shall be preserved throughout all ages of the Church on earth lest also the bottles should break and the rent and breach of these garments instead of being made up should be made wider by the unseasonableness of this prescription therefore their Lord and Master who breaks not the bruised reed presseth not as yet this discipline a S. Chrysostom on these words Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Disciples are not yet become strong but as yet need much condescention and it is not meet to impose a load of injunctions on persons so aflected But the time will come when the Bridegroom shall for a time be taken from them and the Spirit sent down unto them and when they are renewed with strength from above then shall they fast in those daies And both that holy discipline of religious Fasts and these vessels of honour shall be preserved by each other And that the Spirit may so come unto them it is expedient saith he that I go away from them and the time will shortly come In the Answer of our Lord so meek and divinely wise you may observe these three parts 1. A Declaration or promulgation of somewhat present which they were not aware of 2. A Prediction of some things to come which they as little understood 3. A mixed prescription in part and prediction in pâ—… a constitution counsel and encouragentent of a holy religious exercise of fasting I. A Declaration of the present Espousals of Christ Behold a greater then Solomon is here a crown weightier then that wherewith his Mother crowned him in the day of his espousals also a greater then Pharaoh's daughter is here the holy Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostome and Theophylact upon the words And the least of these despised Apostles great above him then whom there had not risen a greater among them that were born of women He was sent before to cast up and prepare his way these the nearest friends and followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those 30 companions brought to be with Samson the Bridegroom Iudges 14. v. 11. and as the Spouse the Queen of Heaven Ps. 45. 15. hath her virgins that bear her company in the bride-chamber These are they that ride as it were in the same chariot with the Bridegroom saith Phavorinus that walk in company with and nearest to him in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of the bride-çhamber are the Apostles as vouchsafed partakers of their Masters joy and of every heavenly good gift and of all pleasure Theophylact on Mat. 9. and this the acceptable year of the Lord the very time of love Ezek. 16. 8. so upon the words of the Lord Mat. 9. Christianus Druthmarus Quando ista loquebatur tunc ipsa fiebat conjunctio quoniam per suam praedicationem colligebat eandem sponsam suam When Christ spake these words then was this conjunction made for by his preaching he gathered together that his Spouse the Church II. The Prediction or presignification of some things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome on the words Mat. 9. as 1. That the time should come when the Bridegroom should be taken from them Ablatus oblatus quia voluit Him the Scribes and Pharisees shall kill and crucifie and he shall lay down his life for his sheep give himself for his Church and grave her on the palms of his hands and set her as a seal on his heart and on his arm and hide her in the clefts of the rock and vanquish death and hell and him that hath the power of hell in her behalf 2. That soon after that the time of the true Pentecost shall come when these Disciples as they shall need these arms so shall be made new and strong garments new and strong bottles and shall be filled with new wine like the bowls of the Altar Zech. 9. 15. 3. That therefore he must go away that the Holy Spirit may come and then shall they be indued with power from above III. A mixt constitution or Precept in part and Prediction in part of what these Scribes and Pharisees came to expostulate with him The holy duty of Fasting 1. In its Substance 〈◊〉
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
and yet each mother's is from God over her children we I say joyning in obedience with all those who have this Church for their Mother are assured that we obey and have God for our Father and his Spirit not to leave her in her leading us without certain conduct into all truth of necessary faith or bounden practise that is certainly to secure her from every of the gates of Hell never to prevail against her We have the Church our Mother to hear and as to the point we would hear of Nos habemus talem consuetudinem Ecclesiae Dei We have such a custome and so have and had the Churches of God If any man against all this list to be contentious we still have learnt not to let fall our appeal to the customes of the Churches of God As St. Paul hath shewn us by his example that against contradictors 't is best to do 1 Cor. c. 11. v. 15 16. Let our Brethren therefore either shew some Church or age before their own of yesterday where this was not the custome of Christian people or else devise some other sense also of that Text of St. Paul concerning the Churches customes or let them acknowledge it an Apostolical note of contentious persons to whom he elsewhere saith belongs tribulation and wrath Rom. 2. v 8 9. to oppose their interpretations and exceptions against such custome of the Churches of God as this Paschal Fast or Fast of Lent in remembrance of the taking away of the Bridegroom of the Church can manifest it self to be Now albeit my premises neither contain nor need to contain more then that the Church in all ages observed this Fast of Lent called Paschale jejunium and that from the Apostles themselves their own Evangelical Instructions of her and particularly in this Text also which she received from their Evangelizing yet in as much as I have occasionally before mentioned that the Apostles themselves also observed this Paschal Fast I shall not content my self to bring witness that they delivered it to the following times or only that it was practised in their own times of which I shall speak in my 2 d testimony but also together that themselves did practise and observe it For the proof whereof although it might be sufficient to argue from their delivering it to the Church that therefore they observed it themselves for surely they laid not on the Church any burden of precept which themselves with one of their fingers would not touch or not teach perfectly by their example first a For as it was said of the Lord Act. 1. 1. all things which Iesus began both to do and to teach as he did in the exercise of fasting so also the Apostle saith of himself and the other Apostles when he did warn the Philippians of some that walked so as that their God was their belly he saith be ye followers of us and mark them that walk so as you have us for an example c. 3. 17 19. 2 Thess. 3. 9. that we might give our selves to you for an example to follow us Yea these very disciples of the Pharisees and of Iohn not only alledged first their own example of frequent fastings but even S. Mark saith of them c. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were at this time fasting when they came to the Lord and made this exception to his Disciples for their not so fasting Yet my argument for it shall be not any logical collection but a direct testimonial asseveration premising only first That it is undeniably certain from the instance which I have toucht before concerning Baptizing in the Name of the Father and of the Son and of the Holy Ghost that something the Apostles themselves did most certainly do and constantly as well as all ages of the Church after them of which yet besides the first commission which is not practise no one example of any of the Apostles practise at any time is recorded in all the N. T. and yet was it done we are most sure by every Apostle and constantly This premised I think it sufficient to produce other Ecclesiastical unquestioned record to prove the paschal fast was observed by them and I alledge the witness not of any single Father only though written by one pen but of the Church it self within the first century of years or age after the departure of the last of these honourable children of the Bride-chamber S. Iohn the Apostle and Evangelist who died in the 2 d year of Trajan and the Churches Testimony by me to be produced stands recorded by TERTULLIAN who lived within 100. years of the Apostle S. Iohn's departure the Churches witness by Tertullian recorded against Himself and his fellow Montanists in whose behalf He so contends as followes with the Church and the Church against Him and His. The Record is in Tertullian's Book of Fasts de Iejuniis c. 1 2. where he thus writes Arguant nos Psychici i. e. Catholici for so he contumeliously calls the Christian Catholicks ascribing to Montanus Priscilla Maximilla novam prophetiam spiritalem disciplinam quòd jejunia propria custodiamus c. Novitatem igitur objectant de cujus illicito praescribant aut haeresin judicandum si humana praesumptio est aut pseudoprophetiam pronunciandum si spiritalis indictio est dum quaque ex parte anathema audiamus c. Nam quod ad jejunia pertineat certos dies à Deo constitutos opponunt certè in Evangelio illos dies jejuniis determinatos putant in quibus ablatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus propheticis vetustatibus Itaque de caetero indifferenter jejunandum ex arbitrio non ex imperio pro temporibus causis uniuscujusque Sic Apostolos observâsse nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And c. 13. Praescribitis constituta esse solennia huic fidei Scripturis vel traditione majorum nibilque observationis amplius adjiciendum ob illicitum innovationis State in illo gradu si potestis ecce enim convenio vos praeter Pascha jejunantes citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes mero interdum pane aquâ victitantes ut cuique visum est Denique respondetis haec ex arbitrio agenda non ex imperio Movistis igitur gradum excedendo traditionem cùm quae non sunt constituta obitis Quale est autem ut tuo arbitrio permittas quod imperio Dei non das And c. 14. Si c. Cur Pascha celebramus annuo circulo in mense primo cur quinquaginta exinde diebus in omni exultatione decurrimus Cur stationibus quartam sextam Sabbati dicamus jejuniis Parasceuen Quanquam vos etiam Sabbatum siquando continuatis nunquam nisi in Pascha jejunandum secundùm rationem alibi redditam c. Thus Tertullian
confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted a little before his temptation we before the Paschal feast the matter of fastings is one in both This hath in us the force of mortisying us with Christ and is the purifying preparation to the Feast And he indeed fasted 40. daies for he was God but we proportionate this to our power though zeal perswade some to leap even beyond their strength a This S. Gregory Nazianzen his 74. Epistle written to Celeusius the Iudge who as it may seem by this Epistle in the time of the Churches publick fastings in stead of Fasting propounded obsâ—…ene shewes to delight the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the sense requires and so Billius who had the use of MSS. R interp ets it qui non jejunes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I will speak the things which become our friendship and this season viz. of fasting you O Judge as not fasting transgress the Law And how shall you be a preserver of humane Laws who conâ—…emn the Lawes Divine â—…urge your own Tribunal lest of these two things one happen either that you be an evil man or appear such To set before the people filâ—…hy shewes is to publish your self upon the stage The sum is O Judge know that you are to be judged and you will offend less I had nothing better to give you then this counsell The fourth witness of this age is EPIPHANIUS In expositione fidei Catholicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also in Compend fidei c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Church viz. Catholick of which he speaks hath been wont to observe Lent continuing in fastings but the 6. daies of the week before Easter all the people continue in dry oâ—… stricter diet Again they celebrate publick meetings or synaxes of Communion all those 6. daies a As our Church also prescribes assemblies and Communion-service also every day in this great week And on the 4 th day of the week and on the day before the Sabbath viz. on Friday they are in fasting unto the ninth hour viz. our 3. a clock in the afternoon for as much as on the 4 th day the Lord was taken that is money taken for his taking and on the Friday He was crucifi'd And the Apostles have deliver'd that on these daies fasts should be celebrated to the fulfilling of that which was spoken that when the Bridegroom shall be taken from them then shall they fast in those daies And in Heresy 75 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the daies of the Paschal-fast or the week at least of it before Easter when with us there are lyings on the ground purities afflictive sufferings prayers watchings and fastings They the Aërians from the morning feed themselves with flesh and wine filling their veins and deride us laughing and mocking at such as celebrate the holy service of this week So that he shewes hereby his mind and his unbelief The fifth witness of this age is the renowned S. AMBROSE Bishop of Millan in his 4 th Book upon S. Luke S. Ambrose's most undoubted work Siquis Evangelii gloriam fructumque Resurrectionis optat adipisci mystici jejunii praevaricator esse non debet quod in lege Moses in Evangelio suo Christus utriusque Testamenti autoritate praescripsit fidele virtutis esse certamen If any man desire to obtain the glory of the Gospel the fruit of the Resurrection he ought not to be a transgressor of the mystical fast which both Moses in the Law did Christ in his Gospel hath prescribed by the authority of both Testaments a space for the faithfull striving of vertue The same Author in his Book de Helia Iejunio Non autem omnis fames acceptabile jejunium facit sed fames quae Dei timore suscipitur Considera Quadrage sima totis praeter Sabbatum Dominicam jejunatur diebus Not every hunger makes an acceptable fast but that hunger which is undertaken from the fear of God Consider A Lent is fasted with us all daies except Saturday and the Lords day Now of this Fast of Lent he saith in his 23. Sermon Dominus Iesus Christus hunc eundem numerum jejunii consecravit And Sermon the 36. Hunc quadraginarium numerum non ab hominibus constitutum sed divinitùs consecratum haec autem non tam sacerdotum praecepta quam Dei sunt And in Sermon the 25. Dominus enim Diabolum posteaquam 40. dies jejunavit evicit non quod non ante jejunia eum vincere potuisset sed ut ostenderet nobis tunc nos Diaboli posse esse victores cum 40. dies victores jejunando desideriorum carnalium fuissemus Non enim fratres leve peccatum est sidelibus indictam Quadragesimam jejunia consecrata ventris voracitate dissolvere scriptum est Qui dicit se in Christo manere debet sicut ille ambulavit ipse ambulare Ille qui peccatum non habebat Quadragesimam jejunavit tu non vis Quadragesimam jejunare qui peccas ille inquam peccatum non habebat sed pro nostris jejunavit peccatis The Lord Jesus Christ hath consecrated this same number of lasting This Quadragesimal number not constituted of men 〈◊〉 consectated from God Now these are not so much the precepts of the Priests as of God And Sermon 25. For the Lord after he had fasted 40. daies overcame the Devil not but that he could have overcome him also before or without fastings but that he might shew unto us that then we can overcome the devil when by forty days we have been through fasting victors over our carnal desires For neither O brethren is it a little fault to break by greediness of the belly the Lent indicted to Believers the consecrated fasts It is written He that saith he abides in Christ ought himself also so to walk as he walked viz. as Nazianzen above attemperating his example to our strength He that had no sin fasted a Lent and wilt not thou who sinnest He I say had no sin but fasted for our sins Again in his 60. Serm. which is on the day of Pentecost a Sermon which all agree to be his or Maximus Episcopus Taurinensis's and the odds is little which it be for that either of their authorities is great enough Sic enim disposuit Dominus ut sicut ejus passione in Quadragesimae jejuniis contristaremur ita ejus resurrectione in Quinquagesimae feriis laetaremur Non igitur jejunamus in hâc Quinquagesimâ quia in his diebus nobiscum Dominus commoratur non inquam jejunamus praesente Domino quia ipse ait Nunquid possunt silii sponsi jejunare quandiu cum illis est sponsus For so hath the Lord appointed that as for his Passion we should mourn in the fasts of Lent so for his Resurrection we should rejoyce in the 50. daies
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 Lord would have shewn forth unto all men ought on that day to be preached and all the people ought earnestly to ask of God the pardon of their sins that being cleansed through the compunction of repentance they may attain to receive the venerable day of the Lords Resurrection having their sins remitted and being clean from sin may receive the Sacrament of his Body and Bloud Some on the same day of the Passion of the Lord break off their fasts at 3. a clock in the Afternoon and betake themselves to entertainments or banquets and while the sun it self on that day being hid withdrew its light and the Elements being troubled shewed forth the sadness of the whole world they prophane the fasts of so great a day and serve themselves with feasting For asmuch then as the universal Church keeps that whole day in sadness and abstinence for the Passion of the Lord whosoever on that day except little children old men and the sick shall break the fast before the supplications for pardon are finished let him be debarr'd from the Paschal joy and not receive therein the Sacrament of the body and bloud of the Lord who did not honour the day of his Passion with fasting On all the foresaid daies of Lent it is behooveful that we should give our selves unto weeping and fasting and cover our body with sack cloth and ashes and cast down our soul with sorrow until the time of Christs Resurrection be come when first we must sing Hallelujah with joy and change our sadness into rejoycing for that the consent of the Universal Church hath strengthened this observance He saith only strengthened by the consent of the universal Church which doth not denote the first beginning The fourth Record of this Age is the 8 th COUNCEL of TOLEDO held 20. years after that former chap. the 9 th Detecta est Ingluvies horrenda voracium quorundam quae dum â—…raeno parsimoniae non astringitur RELIGIONI CONTRAIRE MONSTRETUR Dicente enim Scripturâ Qui spernit minima paulatim decidit Illi tantâ edacitatis improbitate grassantur ut COELESTIA ET PAENE SUMMA contemnere videantur etenim cum Quadragesimae dies anni totius decimae depuâ—…entur c. Illi verò quos aut aetas incurvat aut languor extenuat aut necessitas arctat c. A horrid gluttony of certain greedy persons is detected which while it suffers it self not to be held in by the bridle of parsimony is CONVINC'D TO BE OPPOSITE TO RELIGION For the Scripture saying He that despiseth little things shall fall by little and little these men by their so great improbity of gluttony make such outrage that they seem to contemn things Heavenly and almost of chief concernment For whereas the daies of Lent are recounted the tenth part of the whole year c. But as for such other whom either age doth bow or sickness consumes or necessity streightens such the Councel excuses A fifth and last Witness of this Century is IOANNES MOSCHUS IN PRATO SPIRITUALI c. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had a servant named Pisticus which did communicate with the holy Catholick and Apostolick Church this Pisticus received the Communion as the custome of the countrey was to receive on that 5 th day of the week which is called the holy Fifth viz the Thursday of the holy week for so it seems in the language of the Catholick and Apostolick Church it was then call'd and held holy Now it came to pass after the holy Easter that Pisticus c. In the seventh Century which is the last I shall now travel through VENERABLE BEDE our Countrey-man offers himself the first Witness in his Homilia Aestivalis on Dominica Exaudi Sicut enim imminentibus solenniis Paschalibus Quadragesimam jejuniorum observantiâ celebravimuus sic eisdem peractis quinquagesimam non sine certâ causà mysterii fesâ—…â devotione agimus Utramque sanè hanc solennitatem scilicet Quadragesimae Quinquagesimae NON QUORUMLIBET HOMINUM SED IPSIUS DOMINI AC SALVATORIS NOSTRI patriam nobis sanxit autoritas As in the approaching of the Paschal solemnities we celebrated a Lent with the observance of Fastings so those being finished we observe a 50. daies solemnity with Festival devotion not without a ground of a certain mystery therein Indeed both these solemnities viz. the Quadragesima and Quinquagesima the 40. daies of Lent and the 50. daies following NOT THE AUTHORITY OF ANY MAN BUT OF THE LORD HIMSELF OUR SAVIOUR hath established for us to observe in this our countrey or city of God the Catholick Church The same Venerable Bede in his Comment on Matt. the 4 th and again in his first Homily of Lent layes down the same position here ensuing and the same also with S. Augustine and Isidore foregoing viz. the words of Bede also are these Quadragesima jejuniorum habet autoritatem ex Evangelio In quâ autem parte anni congruentiùs observatio Quadragesimae constitueretur nisi confini atque contiguâ Dominicae passionis The Fasts of Lent have their authority also from the Gospel In what part therefore of the year more agreeably might the observation of Lent be ordain'd then on that which is bordering upon and contiguous unto the Passion of the Lord And on Dominica Exaudi Dominus praedixit quia discipuli ipso secum conversante jejunare non possent ablato autem eo jejunarent ait illis Veniet autem dies cum auferetur ab eis sponsus tunc jejunabunt Constat profectò quia post ablationem ejus spontaneis sese subdidêre jejuniis The Lord foretold that his Disciples whilest he was conversant with them could not fast but should when he should be taken from them The daies will come when the Bridegroom shall be taken from them and then shall they fast It is evident indeed that after his taking from them they submitted themselves to willing fastings This I here alledge because Bede makes this practise of the Apostles the exemplification of some of the Churches following set annual-fasts In his Homily upon the Tuesday after Palm-sunday he thus speaks of the Parasceue which we call Good-Friday Cum accepisset acetum Dominus dixit Consummatum est hoc est sextae diei quod pro mundi refectione suscepi jam totum est opus expletum sabbato autem in sepulchro requiescens resurrectionis quae octavâ ventura erat expectabat adventum When the Lord had received on this 6 th day of the week before Easter the vinegar he said It is finished that is the whole work of the 6 th day which I have undertaken for the new creation of the world is now consummated Even as it appears in Genes the 1. that on the same 6 th day of the week wherein God made man at the first he finished all his works And on the Sabbath he rested in the grave waiting for the coming of his Resurrection which was to be the 8
consortes quasi non multo excellentiores habeamus in eâ duces immò consecratores Moysen Eliam Iesum Dominum adducit jam verò si commendant jejunium praesens Moyses Elias quamvis magni tamen conservi nostri quantum commendat illud Iesus Dominus noster qui ipse diebus totidem jejunavit Qualis ille est non dicam Monachus sed Christianus qui minùs devotè jijunium suscipit QUOD EI TRADIT IPSE CHRISTUS Denique tanto devotiùs imtandum nobis est Dilectissimi Christi jejunantis exemplum quanâ—…o certius est propter nos eum jejunasse non propter seipsum Is it not a very unworthy thing that that should seem burthensome unto us which the universal Church bears together with us Hitherto we have fasted alone unto the ninth hour now together with us even unto the evening there will be found to fast all Kings and Princes viz. that are of the Church Clergy and people noble and common people the rich and the poor all together But what speak I of those which we have companions in this observance of the Fast as if we had not much more excellent Captains or leaders therein and consecrators of this Fast And after his instance in Moses Elias and our Lord Jesus he adds Now if Moses and Elias who although great yet are our fellow-servantâ—… commemd this Fast how much more doth our Lord Jesus who himself also fasted so many daies Of what sort I say not Monk but Christian is he who less devoutly performs this Fast WHICH CHRIST HIMSELF DELIVERS TO HIM So much more devoutly ought the example of Christ's fasting to be imitated by us my Beloved by how much it is more certain that Christ fasted not for himself but for us Arnoldus Carnotensâ—…s l. de jejunio tentationibus inter opera S. Cypriani n. 4. Iejuniis vitiorum semina siecatur petulantia marcet concupiscentiae languent fugitivae abeunt voluptates Iejunium si discretione regatur omnem carnis rebellionem â—…domat â—…yrannidem gulae speliat exarmat Iejunium extraordinarios motus in cippo claudit arctat appetitus vagos distringit ligat n. 7. Formâ igitur jejuntorum propositâ fixoque exemplo postquam 40. dierum abstinentiam Dominus consummavit c n. 9. SICUT IN IPSIUS CHRISTI VOLUNTATE FUIT CONSECRARE IEIUNIA ita in potestate suit tempore opportuno sumere cibum Et abstinentiae refectionis penes ipsum erat arbitrium saculias Within the foresaid primitive Ages I am not ignorant of what I have omitted and is wont to be alledg'd by others as the supposed constitutions Apostolical by Clement in the 5 th Book in chap. 13 th 20 th and the supposed Epistle of Ignatius to the Philippians the dubious Sermons of S. Augustine de Tempore and many of those which are doubtful among S. Ambrose's Sermons and other Authors For that I have produced none but such as of whose genuine title authority and antiquity I was my self satisfi'd The testimonies which I have alledg'd are such as are direct and simple others there are of great force complicated of several truths asserted in the primitive times from whence would follow our conclusion Those truths are three First that Easter or the night beginning Easter was ever to the Church a more solemn time of baptizing then others The second that generally the Church taught and directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism Thirdly that the Catholick Church or company of Christian Believers did joyn themselves in the daies of fastings and prayers as with the Penitents that sought Absolution so also with the Catechumeni Competentes which sought Baptism From which Assertions if proved it follows that a Paschal Fast before Easter was ever observed in the Church as of duty of Repentance for our selves so of duty of Charity towards others In all which duty without all doubt the Apostles had not failed to instruct them As to the first of those Propositions That Easter was ever to the Church a more solemn time of Baptizing Tertullian saith lib. de Baptismo â—… 19. Diem Baptismo solenniorem Pascha praestat Cum Passio Domini in quam tingimur adimpleta est nec incongruenter quis adsiguram interpretabitur quod cum ultimum Pascha Dominus esset acturus missis discipulis ad praeparandum Invenietis inquit hominem aquam bajulantem Paschae celebrandae locum de signo aquae ostendit Easter brings a more solemn time for Baptism when also the Passion of the Lord into which we are Baptized is remembred as then fulfilled Nor incongruously shall any one interpret that to have been done significantly which our Lord did when he sent forth his Disciples to prepare for his celebrating the last Passeover Ye shall find saith he a man bearing a pitcher of water Follow him Designing to them the place of celebrating the Passeover from the token of Water That reason above of Tertullian Because we are Baptized into the Death and Passion of our Lord he seems to have learnt from Ignatius in his undoubted Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our God Jesus Christ was conceived born and baptized that afterwards he might through his Passion purifie or sanctifie water viz. for the use of holy Baptism So in the Church the solemnity of Christs Passion which ye have heard from Constantine's Epistle to the Churches from the Instructions of the Bishops of the Christian world met at Nicaea was ever celebrated in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the very day on which Christ suffer'd and that Christ himself delivering it and teaching it to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did accordingly precede the solemn time of Baptizing which that early Age of the Church may be thought probably to have learnt from grounds laid by S. Paul Rom. 6. 3 4. Know you not that so many of us as were baptized into Iesus Christ were baptized into his Death therefore we were buried with him by Baptism into Death that like as Christ was raised from the dead by the glory of the Father so we also should walk in newness of life And Coloss. 2. v. 12. having been buried with him in Baptism wherein also ye were rais'd with him through the faith of the operation of God who rais'd him from the Dead a This custome of the first Ages of the Church was also followed in the succeeding Ages as appears by S. Ambrose Tractatu de Hortat ad Virgin Venit Pascha dies in toto orbe Baptismi Sacramenta celebrantur c. Uno die sine aliquo dolore multos filios filias solet Ecclesia parturire The day of Easter is come the Sacrament or mysteries of Baptism are celebrated in all the world c. In one day without any pangs the Church Virgin and Mother is wont to bring forth multitudes
known appellation in the whole Christian world when they describe a certain day of the year by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT DAY OF EASTER This is found written as about the 168 th year after S. Iohn so also recorded in Eusebius Histor. Eccl. l. 7. c. 13. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which Philo Iudaeus had expressed in his Book of the Religious Christians of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of the Feasts and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna above alledg'd the Great Saturday which is the Eve of Easter Yea the whole 40 daies foregoing the 69 th Canon Apostolical made in the same Age wherein those two Dionysius's liv'd cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Quadragesimal Fast and Origen a Homil. 10. in Levâ—… 16. in the same age Quadraginta aies jejuniis consecratos Whence I say otherwise should all these Appellations which are the Records of things be found the Language of the several Churches in the most famous Bishops and Writers of the first 300 years when they speak for the most part to the Catholick Church throughout the whole earth if it had not been within the first 300 years a common notion of the universal Church from one and the same universal Practise without any other so much as pretended universal cause of its beginning beside Apostolical teaching of an honourable holy and great solemnity of a Paschal Fast that is the Fast of Lent which I have shewn to be in the mother Dialect of our English but the Fast of Spring as by the lawes of the Church Universal both this Paschal Fast and Easter were to be celebrated soone after or about the Vernal Equinox This last way of proof I have insisted on for their sakes who pretend reverence to the first 300 years wherein they know the Records Ecclesiasticall are but few comparatively and yet are not ashamed against all this evidence to note all recurring set Fasts and particularly this of the Paschal or Lent fast with the brand of Superstition or Judaical observance blindly and at adventure applying thereto that of the Apostle of the observance of daies and moneths and times and years As if the first day of the week commanded to be observed under peril of sin and obliging the conscience of all Christians b And not the 〈◊〉 day mentioned in the 4 th Com. were not A DAY and the observance of the Lords daies the observance of some daies as well as Good-friday or any other day or daies of Fasts or had any Evidenter praeceptum or express commandment in the N. T. to come in the place of the 7 th day or were not as much liable to some mens ignorant application of Rom. 14. v. 5 6. One man esteems one day above another another esteems every day alike Let every man be fully perswaded in his own mind He that regards a day regards it to the Lord and he that regardeth not a day to the Lord he regards it not What ever fair Answer they with us we hope will give to this Text as not including any disparagement at all to the Lords day the same will let 〈◊〉 understand how rashly they have condemned the observance of other Feasts and Fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense without reverence and regard to the Churches teaching despising together all those three great instruments of Christian truth and sobriety which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3 d holy General Councel of Ephesus for the avoiding of Heresie and Schism viz. Antiquity Universality or also consent of the generality of the Doctors of the Church Next I proceed to another sort of proof fetch'd from the Witness of the Enemies of the Church and Gospel Where I begin with Lucian the Scoffer about the 65. year after S. Iohn's decease who appears in his writings so well knowing of Christian affairs that he is by some thought to have been an Apostate if ever he were of any Religion He besides his scoffing at our Saviour as a crucifi'd sophister a In Peregrino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriding our swearing by the most High God and the Son of the Father and the Spirit proceeding forth from the Father One of Three and Three of One b As he makes us to speak his words are in Philopatri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the same Philopatr according as we have heard from S. Chrysostome Homil. 16. ad populum Antiochenum that upon usual enquiry how many weeks of Lent any Christian had fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would answer two others perhaps three and others all a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day that is ten daies as Tertullian witnesseth l. de jejuniis and Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others good and Catholick Christians kept but two weeks exempting also two daies in each week as S. Chrysostome would that they should do by reason of their measure of strength that they were not well able to keep more and these S. Chrysostome seems to mean for he reprehends them not by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lucian it seems had met with some of the former sort and thus he speaks in the forementioned Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You should be a Christian from your fashion for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They report of themselves that they continue 10. daies fasting and keep whole night-watches in Hymns and Psalms Leave them therefore adding in the end of their Hymns that much-used close beginning from the Father thus early after S. Iohn's death even the enemies of the Church observed the Christians manner of more then one weeks fasting and whole-nights watchings in Hymns and Doxologies whereas neither Christians nor any other Religion in the world in these Ages observed a many weeks fast with whole-nights-watchings and hymâ—…odies but only the Christian Paschal Fast and this Lucian scoffs at as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians and hath now found followers amongst the Christians themselves In the last daies there shall come viz. in more abundance scoffers 2 Pet. 3. 3. The next but more moderate Adversary is ACESIUS a Bishop of the Novatian Faction in the time of the first General Councel of Nice which holy Councel both mentioning and supposing as well known to all the Catholick Church the Fast of Lent commanding Synods to be held twice a year in every Province throughout the Church universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one BEFORE LENT that all disquiet of minds being taken away a pure offering may be offered
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
oppose this will discern that they do full ill service to Christianity if they consider what now I shall propound unto them for the strength of mine and weakness of their Allegation And that in brief is this As the Asseveration of some one or two Fathers of the Church in the behalf of the Canonical Authority of the Books of the Maccabees or of the 3 d Book of Esdras I not needing at this time to name any other which yet from the generality and consent of the rest of the Fathers we know notwithstanding sufficiently not to be Canonical yea I add the positive rejection by some one or few Fathers of the Epistles of S. Iames and S. Iude which yet we know from the Generality and consent of the rest of those ancient Writers certainly to be Canonical is no bar to the sufficiency of the Testimonies of the Churches Records to make undoubted evidence which Books of Scripture are Canonical and which are not so as that he who should reject that evidence would disserve our common Christianity in a very high and dangerous degree So the Allegation of some one or few Fathers for something as Tradition Apostolical which yet is not yea the possible Rejection by some one Socrates or other Ecclesiastical writer a Vincentius Lirinensis c. 39. Quicquid unus vel alter Patrum quamvis ille sanctus doctus quamvis Episcopus praeter omnes auâ—… etiam contra omnes senserit id inter proprias occultas privatas opiâ—…iunculas â—… communis publicae ac generalis sententiae autoritate secreâ—…um fit whatsoever one father only or a second albeit he be both holy and learned shall opine beside or against all the rest that is to be severed among the singular obscure and private opinions from the authority of the common publick and general judgement of something from being Tradition Apostolical which yet is is no bar or hinderance but that we may rest assur'd that we have made undoubted evidence concerning the Tradition Apostolical of this Paschal Fast of Lent from such generality and consent of Testimonies of the Fathers of those seven Ages next the Apostles which we have produc'd Furthermore if ought further need be said let us now suppose a while that no one of the Testimonies above by me collected made any mention at all in express terms that this Paschal Fast of Lent was a Tradition Apostolical that no one Author of all those had said in any word That it was from God or Christ or the Apostles but that only they testifie that the universal Church had ever practis'd it what force such practise alone so well witnessed hath in it to infer my conclusion That it was from the Apostles I will now proceed briefly to shew S. Augustine is the man who is brought to say but nothing against what we say nor other then what we have said Non invenimus in literis Novi Testamenti evidenter praeceptum of this or any other certain daies of necessary fasting and hereupon as S. Basil of another matter spake l. d. Sp. Sancto c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They clamour and call for Demonstrations from written Testimonies a This was the very objection of Socrates concerning the Fast of Lent l. 5. c. 22. against both the one side who pleaded their observance from S. Iohn the Apostle and the others who pleaded theirs from the Apostles S. Peter and S. Paul which when Socrates had recited he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But none of these saith he can shew a demonstration concerning these things from their writings or from the written word So that Socrates his very objection and ground is answer'd in these following pages and send away with disgrace as nothing worth the unwritten witness of the Fathers and c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But they cease not up and down clamouring that this is not witnessed in any written word of God Yet the same S. Augustine beside that he professed to find Authority for it ex veteribus libris ex Evangelio out of the Old Testament and out of the Gospel though not Authoritatem Evidentem Praecepti yet Habet saith he Quadragesima jejuniorum authoritatem in V. L. ex Evangelio had he found it neither evidently nor obscurely or at all in the written word of God yet he would never have allow'd the opposers to have abused so his words to their conclusion as shall now appear from his Doctrine not in one but many of his undoubted works never retracted nor in their Allegations from him contradicted This holy Father thus writeth speaking of a certain custome of the Church l. 2. de Baptismo contra Donatistas c. 7. Quam consuetudinem credo ab Apostolicâ Traditione venientem Sicut MULTA QUAE NON INVENIUNTUR IN LITERIS 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 Ibid. l. 4. c. 6. Illa consuetudo quam etiam tunc homines sursum versus respicientes non videbant à posterioribus institutam rectè ab Apostolis tradita creditur That custome which even then men looking back upward did not observe to have been instituted by any following Ages is rightly believ'd to have been delivered from the Apostles And again c. 23. Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi Apostolicâ autoritate traditum rectissimè credimus That which the universal Church observeth and was not instituted by Councels but hath been ever retained we most rightly believe to have been no other then a Tradition from Apostolical Authority To this his Thesis if you will subsume his Hypothesis see it above p. 62. Sicuti quòd Domini Passio c. anniversariâ solennitate celebratur As for example saith he that the Passion of the Lord is celebrated in Anniversary solemnity Which we have shewn not to have been first instituted by any General Councel Which he there reckons up Inter illa quae non scripta sed Tradita custodimus quae quidem toto terrarum orbe observantur Again that he thought somethings may be non evidenter praecepta ab Apostolis not evidently commanded by the Apostles nor yet in their writings at all commanded and yet commanded by the Apostles and rightly so believed see his words l. 5. de Baptis con Donat. c. 23. Apostoli nihil quidem exinde praeceperunt sed consuetudo illa ab eorum Traditione exordium sumpsisse credenda est sicut sunt multa quae universa tenet Ecclesia ob hoc ab Apostolis praecepta benè creduntur
quanquam scripta non reperiantur The Apostles indeed commanded nothing in this matter but that custome is to be believed to have taken its beginning from their Tradition as there are many things which the universal Church observes and for this cause are rightly believ'd to have been commanded by the Apostles although they be not found written Here you see commanded by them and not commanded by them in several senses Therefore his otherwhere non evidenter praeceptum is by himself reconciled here to himself in the many other Testimonies above produced Upon these grounds therefore a Epist. ad Ianuarium 118. cap. 5. S. Augustine elsewhere pronounces that to dispute against that which the Universal Church observes Insolentissimae est insaniae S. Basil perfectly agrees hereto l. de Sp. Sancto c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this also is Apostolical Hold fast the Traditions which ye have received whether by word or by Epistle 2 Thess. 2. 15. b Upon this Text S. Chry. sostome also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which especially this present is one which they who from the beginning did constitute or appoint it delivered to those that followed after the usage proceeding on ever together with time and rooted firmly by long custome in the Churches Cap. 27. He tels us of certain things received in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a tacit and mystical Tradition and gives instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in Baptism the explicit renouncing or profession to forsake the Devil and his Angels or Ministers and so his works in express words at the place of Baptism from what Scripture is it Add to these Leo the Great of near time to S. Augustine Serm. 2. de jejunio pent Dubitandum non est dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in consuetudine est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire doctrinâ manifestissimè paâ—…et inter caeâ—…era Dei munera jejuniorum quoque gratiam c. It is not to be doubted O most beloved but that each observance of Christian people viz. of the generality of Christians hath been taught from God and what ever hath been so received by the Church into the practise of her Devotion doth derive it self from Tradition Apostolical and from the teaching of the holy Spirit It is most manifestly evident amongst other the gifts of God the gift also of the Fasts c. Again in his Epistle ad Dioscorum Alexandrinum His qui consecrandi sunt jejuniis jejunantibus sacra benedictio conferantur Nam praeter autoritatem consuetudinis QUAM EX APOSTOLICA NOVIMUS VENIRE DOCTRINA etiam sacra c. Let the holy Blessing be given to those which are consecrated Fasting For besides the Authority of the Churches custome which we know doth come from Apostolical teaching the holy doctrine also c. Fulgentius Ferrandus Diaconus of the next Age in Paraenetico ad Reginam regulâ quintâ Et omnis qui se ad Ecclesiam pertinere gloriatur legibus vivat Ecclesiae Maximè his quas antiquitas roboravit Unde etiam consuetudo sine lege quam tamen Ecclesiae sanctae traditio custodiendam jugiter posteris tradidit eâdem Reverentiâ videtur custodienda nullatenùs amovenâ—…a si non est â—…idei verae contraria And let every one who glorieth that he belongs unto the Church live by the lawes of the Church especially those which Antiquity hath confirm'd Whence also custome without a law w ch yet the Tradition of the holy Church Universal hath delivered to be observ'd by posterity for ever seems that it ought to be observed with the same Reverence and at no hand to be laid aside when it is not contrary to the true Faith It were easie to add numerous Testimonies from S. Ierome Epiphanius Tertullian Chrysostome and others but these are sufficient Only be it here well noted that neither S. Augustine S. Basil Leo Ferrandus or others here do speak of matters of Faith or of essential duties moral or of the Essence of Sacraments all which we are taught indeed by the consent of these same Fathers to be contain'd expresly in the holy Scriptures and so their Testimonies in that behalf are reconcileable with these But of ritual observances which being visible and as it were legible in the Universal Churches constant practise needed not to be set down in her written rule Or those which are therein set down not necessarily so evidently but that they might need the Interpretation of such the Churches Practise The Hypothesis here to be subsumed that the Paschal Fast of Lent was ever observ'd in the Church Universal I may here well assume to my self to have sufficiently prov'd in the Testimonies already vouched throughout this whole Discourse To all which 't was yet much more easie to add numberless proofs of that matter of Fact and Practise Ecclesiastical a Such as are these Socrates l. â—… c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the rest he particularly recounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palladius Historiâ Lausiacâ cap. 20. concerning Macarius the contemporary â—…f Pachomius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassianus Collat. 21. c. 27. Ait Diverso more i. e. sex vel septem hebdomadibus per nonnullas provincias Quadragefimam celebrari SED UNAM RATIONEM EUNDEMQUE MODUM IEIUNIORUM diversâ hebdomadarum observatione concludi bi enim inquit sibi 6. hebdomadarum observantiam prasixerunt qui putant die quoque Sabbati jejunandum Sex ergò in hebdemada jejunia persolvunt quae eosdem 6 30 dies sexies revoluta consummant His tripartite history also l. 2. c. 12. Epistola synodica cum omnibus ab Initio Pascha Custodientibus but Iejunium Domini Pascha includit saith S. Hierome then to have alledg'd such witnesses as hath been done already throughout 7. Ages which together with the Practise universal have testifi'd in the Question of Right as well as Fact That this observance of the Paschal Fast had its Institution from the Apostles from Christ from God and the Gospel That it stands by Tradition Apostolical and Evangelical If many among them have averred not only an Institution and Tradition Apostolical and Evangelical but also a Precept from the Apostles c. they have done that ex abundante by an overflowing measure to what was the Proposition by me undertaken to be proved viz. pag. 24. That the Church hath ever observed this Paschal Fast since the time of the taking away of the Lord the Bridegroom and since the times of the Children of the Bride-chamber the Apostles of the Lord. And 2 dly the Church hath done this hath observed this Paschal Fast as from the Apostles grounding their practise upon Instruction Evangelical Tradition Apostolical Now how it is
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
dierum noctiúmque temporibus modestae Devotionis obsequio cùm corporis agnosceret senectutem pie aâ—…is tamen nesciret aetatem quae viduitatem NON OCCASIONE TEMPORIS non imbecillitate corporis sed virtutis magnanimitate servaverit You see what manner of Widow here is commended the Wife of one Husband tryed and approved by the progress of many years from youth to a very old age yet vivid as to Religion whose commoration was in the Temple her Colloquie Prayers her life spent in Fasting who by the Obsequious and unwearied Devotions of her nights and daies though she could not but feel the old age of her body yet her piety was no waies decrepit or enfeebled who kept her Widowhood not from any occasion and reason of the time as of any instant necessity and so her Fastings not occasional not from any imbecillity of body but from the Magnanimity of her vertue 2. Was not Cornelius in the course of his ordinary piety as is most probable fasting till the 9 th hour Act. 10. Who as he was a devout person and towards God praying as it were continually and rich in almes-giving towards the people so in the austere sobriety of his own body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was fasting until the ninth hour and praying at the ninth hour an usual hour of prayer with Gods people Act. 3. 1. Dan. 9. 2. because at that hour he was to pray he was fasting to that hour our three a clock of the afternoon a S. Hieronym l. 2. adv Iovinian Cornelius Centurio ut Spiritum Sandum acciperet antequam Baptisma eleemosynis meruit crebrisque jejuniis Whence the Church hath measured her stations of Wednesday and Friday's fast And you have above the Answer of God by his Angel to Cornelius 3. Did not St. Iohn Baptist whose food was such only as the wilderness set before him cibi oblati aâ—… eremo who came neither eating nor drinking fast in his ordinary course of Ascetical discipline b Chrysologus de Iejunio Quadragesimal Serm. 13. Ioannem viderat Diabolus urbium deli ias squalentis erem habitatione mâ—…âsse mollâ—…iem carnis vâ—…stis asperitate calcâsse agresti cibo mundi totam fraenasse luxuriam Et tamen non ei dixit si Filiâ—… Dei es At ubi Dominum vidiâ—… jugiter jâ—…junantem proclamat si Filiâ—… Dei es Signum panis petit qui signum jejunâ—…i pertimâ—…scit Signum panis petit ut jejunii tremendum sibi â—…esugiat signum Tertullian l. d. Pudicit c. 6 Onera legis usque adâ—…hannem non Remedia S. Hieronym l. 2. adv Ioviâ—…ian A diebus Ioannis Baptistae jejunatoris Virginis regnum Coelorum vim patitur violenti diripiunâ—… illud Cyril Alex. Hom. â—… d. Festâ—… Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Teachers and Prophets at Antioch Act. 13. were they not first joyntly fasting in their ordinary course of their ministery v. 2. And then afterwards v. 3 after the especial command received from the Holy Ghost for separating unto Him Barnabas and Paul celebrated another fast upon the arising occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Church hath since done in her ordinary course of Fasts before her Ordinations In fine that some do but vainly pretend to be wiser then the Church in reproving her Set times of fasting because set and fixed annually S. Cyril of Alexandria a far greater Patriarch and wiser person seems to me to have well proved Hom. 1. de Festis Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If Solomon were wise who sayes there 's a time for all things and a season for every thing why should we not confess it reasonable that this season speaking of the Paschal Fast is the enemy of all wickedness Go to therefore let us call all the Lovers of Godliness to this annual Combate The Prophet saying Blow the Trumpet in Sion sanctifie a Fast c. Let us lift up the Churches holy Trumpet c. And after S. Cyril S. Augustine in Psal. 21. Quoties Pascha celebratur nunquid toties Christus moritur sed tamen anniversaria Recordatio quasi repraesentat quod olim factum est sic nos facit moveri tanquam videamus in Cruce pendentem Dominum As oft as the Paschal Fast is celebrated doth Christ so often dye Nay But the Anniversary Remembrance as it were represents unto us that which long since was done and makes us to be so affected as if we saw the Lord hanging on the Cross. A second Objection Even those set Fasts might not displease us if they were not commanded but left free Resp. But how can they be set for and celebrated by the Publick even the whole Church how shall they agree on any time and place for all except they all be by some Prescription over-ruled Again for Command Fasting being confessedly a duty commanded even in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my Text that the Church hath power to determine as to time and place themselves acknowledge even all who allow the Church any Authority at all They which give her least grant her this yea they grant it to themselves who deny it to the Catholick Church VVas the Fast of the Ninevites less accepted of the King of Heaven or less powerful for their deliverance from the wrath then impendent because proclaimed by the decree of the King of Nineveh and his Nobles Ionah 3. 7. So I ask of that commanded by the good King Iehoshaphat 2 Chron. 20. 3. 4. Was the Fast of the Rechabites Ier. 35. abstaining through so many generations by a perpetual Fast from wine though no where commanded them by God less approved yea or rewarded by Gods especial promise because commanded by Ionadab their Father Was the Church of the Iewes of greater authority over her children when she obliged her children in feasts and fasts not appointed by God as the feasts of Purin and Dedication and the Set Fasts of the fifth and seventh moneths Zach. 7. 5. then the Catholick Church now hath over her children a Haec sunt sesta 4. ista communissima quibus Iudaei tempore prophetae Zachariae jejunârunt adhuc anniâ—… fingulis ordinariè summarièque jejunant Buxtorf Synagog Judaic c. 25. p. 457. Is not obedience an addition of another act of vertue to that of Fasting viz. of justice as well as abstinence of humility and gentle tractableness as well as severity to themselves Among the causes of fasting the humbling of our proud hearts being one chief he that makes this objection Because 't is a commanded Fast hath doubly need of the Fast to teach him humility b S. Hieronym Epistolâ ad Celantiam quae est 14 a. Qui probabiliter ac scienter abstinentiae virtutem â—…enent eò asst gunt carnem suam quò animae frangent superbiam ut quasi de quodam fast igio contemptus sui atque arrogantiae descendant c. They
12. Then said he unto me Fear not Daniel For from the first day that thou didst set thine heart to understand and to chasten thy self before thy God thy words were heard and I am come for thy words Thus we read when 40 daies were indicted by God for Nineveh's destruction a three-daies Fast of Ionah in the Whales belly was accepted for him And the Whale vomited up Jonah upon the dry land And a three-daies Fast of the city Nineveh a city of three daies journey to pass through was accepted of God for their deliverance See Ionah 3. according to the Lxx. And God repented of the evil he had pronounced against them and he did it not On which saith S. Chrysostome tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drunkenness and gluttony shook the city of Nineveh when it stood fair and flourishing but the Fast of three daies when it shook and was about to fall establish'd its standing For forthwith you might see them all run unto fasting both men and women servants and masters Rulers and people children and old men nor was even the irrational nature of beasts priviledg'd from this service Every where was seen sackcloth every where ashes every where lamentation and mourning And a strange sight it was to see what the Purple and Diadem could not do that Sack-cloth and Ashes prevailed to do And delivered the city from their dangers Fear not therefore when ye hear of the Fast for that is not terrible to us which delivers us from fearful judgements But it is terrible to the Devils Since it is therefore so terrible to the enemies of our life we ought to love and embrace and not to fear it S. Chrysostome had learned this from that of our Lord to whom every knee of things beneath the earth also do bow Mat. 17. 20 21. This kind goes not out but by Prayer and Fasting You have seen the gracious Acceptance which the Ninevites Fast sound with God Almighty But lest any of us should undergo like labour and miss of like acceptance how far in the next place directions for the truly Religious manner of performance of this duty of fasting will be necessary S. Chrysostome will tell you upon the occasion of this Ninevites Fast in his 3 d Homily ad pop Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the nature of fasting saith he sufficeth not to free those which are exercised therewith except it be performed according to a meet rule or law For he that striveth for masteries is not crowned except he strive lawfully Lest therefore we undergoing the pain of fasting fall short of the crown and reward thereof let us learn how and after what manner we ought to perform the thing For otherwise we know the Pharisee also fasted but after his fast he went away empty and void of the fruits of fasting Yea the Publican who fasted not was preferr'd before him that fasted that you may learn how there is no benefit of the fast except all other requisits also do accompany it The Ninevites fasted and drew down upon themselves the favour of God The Iews also fasted and were never the neerer but went away accused Since therefore there is so great danger of the fast to those who know not how they ought to fast LETUS LEARN THE LAWS OF FASTING that we run not uncertainly nor beat the air nor be as such cuffers who fight as it were with their shadow Fasting is a medicine but physick although it be never so good that is prescribed oftimes becomes unprofitable by reason of the imprudence of him that useth it For that he ought well to know both the season of taking it and the quantity and the constitution of the body that receives it and the air or region and the season of the year and what dyet is to be taken with it and many other rules of which he that shall oversee any marres the whole course of physick which he had enter'd upon Let us then now come to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Chrysostom sayes we are to learn the rules and laws of this fast especially of Lent that it may be such a fast as God hath chosen I will name eight 1. That our fasting be as the Church at first design'd it a great instrument of our great work of repentance from our sins of judging our selves that we be not judged of the Lord of more instant mortifying all sinful lusts and affections as it is a special season of memory of Christs death and passion forasmuch as Christ hath suffer'd for us and we if with him we suffer in the flesh must cease from sin as we learn from St. Peter 2 dly That our â—… Pet. 4. 1. fast be truly fasting not a commutation only of our usual diâ—…t for other delightful fulness refections and pleasures 3 dly That fasting be not sever'd from its ancient company of watchings hard-lyings sorrowings sequestration of ornaments and publick joyances 4 thly That in our fasting our bowels relent from all hard oppression of others to all works of justice the fast which God hath chosen to undoe heavy burdens and to break every yoke 5 thly That it abound in works of Isa. 58. mercy the fast commanded us by God to deal our bread from which we fast to those who not of choice but by necessity do hunger 6 thly To make our fastings subservient to our more instant prayers as our bodies to our Souls for a time as St. Paul speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving ourselves to attend on fasting and prayer 1 Cor. 7. as also to more frequent hearing of Gods word as the Church at this season provides more frequent sermons that while the outward man fasts the inward man may be filled dayly 7 thly More particularly take we care in this time of the abstinence of Lent to prepare ourselves for the Lords Holy Table at Easter to which it is instituted as a preparation Lastly That all this your good be not leaven'd with the leaven of vain-glory and hypocrisy when ye fast be not as the hypocrites are These the Ancient Doctors did joyn together in their injunctions as may be seen especially throughout St. Chrysostoms Homilies on Lent Thus Caesarius Bishop of Arles A. D. 508. in his 2 d Homilie of Lent Rogo vos 〈◊〉 charissimi ut in isto legitimo ac sacratissimo Quadragesimae tempore etiam quod vos facere credo charitatis contemplatione commoâ—…eo ut pâ—…r totam Quadragesimam usque ad finem paschae castitatem Deo auxiliante servantes in illâ sacrosanctâ solemnitate paschae castitatis luce vesâ—…iti eleemosynis dealbati orationibus vigiliis jejuniis velut quibusdam coeleslibus spiritualibus margaritis ornati non solum cum amicis sed etiam cum iâ—…imicis pacisici liberâ securâ conscientiâ ad altaria Domini accedentes corpus sanguinem ejus non
endure a little we shall fall into greater and sorer sufferings I would gladly ask those that are so affected whether they will say it is troublesome to fast or to be punished for ever a Viz. Which might be prevented by fasting after a right manner 1 Cor. 9. ult I Keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away Let us love therefore the fast as being the mother of all good and of all cheerfulness Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God For so â—…o I say shall we perform a pure fast unto the Lord beginning the H. Lent from the 15 day of the month of February so it fell that year And that you may understand S. Chrysostomes negative above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spoken as not excluding Fasting from repentance in the deliverance of the Ninevites but as pronouncing Fasting ineffectual with exclusion of repentance and where they were both Repentance to have been the principal and the other for its sake but for its sake to be assum'd both his own words there following teach us and more clearly S. Cyril here in this Homily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was it that sav'd the Ninevites from that great commination For the Prophet proclaim'd Yet three others read 40 daies and Nineveh shall be overthrown They betaking themselves to Fasting as to an impregnable hold by importunity pacify'd the divine anger and were deliverd from the impendent evils Where Cyrils Fasting must be understood likewise according to his words above as including also the more principal work Repentance You have heard how these two renowned Patriarchs have defin'd the true Fasting the rest are long Hear we now therefore our own Churches definition of it in her Homily of Fasting that as Fasting in the outward part of it is a withholding of meat and drink and all natural food from the body for the determined time of fasting so also saith the 2 d part of the Homily The inward Fast of the mind is a sorrowfulness of heart detesting and bewailing our sinful doings A larger description if you require you may take it thus Fasting is a denying our selves lawful refreshments for having not deny'd our selves in unlawful desires a real judging our selves worthy to be punished that we be not judged and afflicting or punishing our selves Ezra 8. 21. judging our selves also worthy and executing on ourselves for sometime that judgment of the wonted blessings created of God for man to enjoy for our former inordinate enjoyments of them and our other offences against God Illicitorum veniam postulantem oportet etiam illicitis abstinere saith Halidgarius lib. d. Ordin Poenitent c. 5. sed multo magis ab illiciis Tertullian Antiently in his book of Repentance c. 9. Plerunque vero jejuniis preces alere ingemiscere c. oportet In quantum non peperceris tibi in tantum tibi Deus crede parcet We ought frequently to feed our prayers with fastings and with groans to utter them c. By how much thou sparest not thy self God will spare thee Which Caesarius of Arles in Hom. 1. de Quadrages thus dilates upon Iejunia ac vigiliae sanctae afflictiones humilitate corpora macerant maculata corda purificant ac sic mortificatione praesenti futura mortis sententia praevenitur dum culpae autor humiliatur culpa consumitur dumque exterior afflictio voluntariae districtionis infertur tremendi judicii offensa sedatur ingentia debita labor solvit exiguus quae vix consumpturus erat ardor aeternus Fastings and watchings and holy afflictions macerate the body in humiliation and purify the heart from its stains And so by present mortification the future sentence of death is prevented And while the author of the sin is humbled the sin is consumed and while the outward affliction of voluntary severity is inflicted the offence of the dreadful judgment is appeased and a little labour dissolveth great debts which eternal burning scarce would eat out Thus Fasting avails much joyn'd with repentance repentance also is best perform'd in conjunction with Fasting S. Basil the great in his 1. Sermon of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance without Fasting is scarce set on work Fasting is the initiatory discipline of repentance the restraint of anger the separating from concupiscences So see we in the example of whole communities that Gentile city of the Ninevites Ionah 3. and the Iews the people of God Ioel 2. How it serves to the perfecting of the imperfect Proselytes in the instance of Cornelius Act. 10. 9. How in conversion of single sinners in the instance of Saul anon S. Paul Act. 9. 9. The reason is rendred by Chrysologus in his 7 th Sermon on Mat. 6. Agricola si non impresserit cultrum si sulcum non defoderit si non exciderit sentes si gramina non evuiserit si in tuto semina non locârit sibi mentitur non terrae nec terrae facit damnum sed sibi non facit frudum ita se vacuat ita decipit impugnat ita qui terrae manu fallaci mentitur Expounding himself further within a few lines thus Premens jejunii aratrum abscindens gulae gramina atque eradicans luxuriae sentes The husbandman if he break not up the ground with the plow of fasting if he cut not dig not the surrow if he cut not up the thorns of luxury if he pluck not up the rank grass of superfluous plenty if he place not the feed in safety he is false to himself not to the earth brings no damage to the ground but reaps no fruit to himself and so deceives himself who deals so with a deceitful hand about his ground According to that of the Prophet Ier. 4. 3. Break up your fallow-ground and sow not among thorns And Ier. 10. 12 13. Sow to your selves in righteousness reap in mercy break up your fallow-ground for it is time to seek the Lord till he come and rain righteousness upon you Now for as much as Fasting is so useful an instrument of contrition a S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Stelechium de Compunctione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as it is hard yea rather impossible to mingle fire with water so I deem that fulness of delicacy and compunction cannot be found together for this is the mother of tears and watching the other of laughter and extravagancy and Repentance most wisely in the Church is there appointed a yearly publick season of joynt Fasting and penance wherein not only publick offenders but secret also even the whole Congregation joyn in humiliation for their sins according to that of Leo the Great Serm. 4 de Quadrages Dum per varias actiones vitae hujus sollicitudo distenditur necesse est de mundano
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prays with fasting hath two wings and those lighter then the winds themselves for such a one doth not stretch himself or yawn or is drowsie in his prayer He that fasteth is light and winged and prayes with vigilancy and extinguishes his own evil lusts and renders God propitious to himself and humbles his own soul that was lift up For this cause also the Apostles were almost alwaies in fasting Fasting with faith brings into the soul a great force and much Philosophy and makes of a man an Angel and helps him to fight with incorporeal powers Howbeit Fasting by it self alone doth not thus avail but it hath need of prayer also and first of prayer As in nature the soul is before the body and in the Gospel our Saviour said By Prayer and Fasting where he placeth prayer first but shewes them their prayers then prov'd ineffectual because they had not annexed joyntly Fasting For as the same Father S. Chrysostom elsewhere sayes viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the source of Sobriety the guardian of piety or Devotion nurs'd up with Sâ—…ts and having its habitation among Angels By reason of it both pleasures and Devils fly from us concupiscence is mortified and passions are quieted The force of prayer and fasting together we read experienced against one of the first enemies of God's Church and people In Exodo adversùs Amelech oratione Moysis totius populi usque ad vesperam jejunio depugnatum est In Exodus the fight was manag'd against Amelech by the prayer of Moses and the Fast of all the people unto the evening These three holy sisters Prayer Alms and Fasting are happiest when all three meet together as Mat. 6. Act. 10. But of these three the 1. Prayer the eldest daughter of Faith Rom. 10. must alwaies be present And therefore never is out of our power oral or virtual or mental Prayer at least They which cannot give alms may fast the more they which cannot fast should give the more alms and if any can neither fast nor give alms yet all can pray Fasting disarms the flesh Alms win friends and auxiliaries Prayer fights as Moses's hands lift up against Amalek through the might of the Spirit Alms lades the ship with precious substance sent before into another countrey Fasting in any swelling of the seas or storm lightens the vessel and casts out the unprofitable burden of the ship Faithful Prayer tugs hard in rowing to bring to the shore Fasting takes from ones own flesh that he may in alms give to the poor to supply his wants and prayer from the riches of God derives grace and strength upon our selves to supply our own wants Fasting treads under foot and leaves the earth Charity and Alms take our Brother by the hand and raises him up Prayer pierces the clouds and enters into heaven S. Ambrose Serm. 23. de Quadragesimâ Ego testificor vobis hoc esse tempus coelestis quodammodo medicinae nunc languidus aegritudinis suae invenit medicinam si cum solicitudine medici mandata servaverit Istud autem praeceptum ejus est primum ut his 40 diebus jejuniis orationibus vigiliis operam commodemus Iejuniis enim lascivia corporis castigatur orationibus devota saginatur anima Vigiliis diaboli insidiae depelluntur I testifie unto you that this is the time as it were of the heavenly course of Physick when the sick person findeth medicine for his malady if he with all carefulness shall observe the prescriptions of his Physician Now this is a chief prescription of his that in these 40 daies we give diligence to fastings prayers and watchings For by fastings the lasciviousness of the flesh is chastis'd by prayers the devout soul is replenish'd by watchings the ambushes of Satan are discovered and beaten off In Lent with the Devotion of prayers and fastings the Church hath ever annexed other works of Devotion also as more frequent hearing and preaching Gods word attending on Sermons repairing to Church and the like S. Chrysostom Hom. 11. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is not this only that is required of us that we be present here every day of the Lent and continually hear concerning the same things of ghostly concernment and be in fastings all the Lent For except we shall gain something by our continual coming hither and by the daily exhortation here except we bring home something profitable to our own soul from this season of this Fast these things shall not only profit us nothing but shall be an occasion of our greater condemnation when so great care having been taken of us we continue still the same Thus S. Chrysostom who in his 1. Serm. also of Anna mentioning how the fast of Lent had then abidden 40 daies among them mentions as argument of great pleasure to himself and his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the fast and their assemblies and common meetings and their good things which they had enjoyed by the fast Now although saith he we have passed over its labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not lay aside the pleasant memory and desire of it And indeed very many of his golden Homilies as likewise of others of the Fathers were Sermons preached day by day in Lent to the people Of Philip the Roman Emperour about 136 years after S. Iohn's death Georgius Syncellus Contemporary to the 2 d Councel of Nice thus writeth ad An. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip so far was joyned to the Faith of Christ that he gladly consessed his sins and joyned with the people in the Churches prayers in the night or vigil of the feast of Easter when and where the word of God was with greater and opener freedome preached forth 7thly And yet more particularly this Fast of Lent was in the Institution purposely designed as a preparation to partaking either of holy Baptism by the Catechumens on the Vigil of Easter-day or of Absolution by the penitents on Maundy-Thursday or of the Holy Communion of the Body and Blood of Christ by the Believers on Easter-day or lastly of two of these by the same persons as of Baptism and the Eucharist with the intervention of Confirmation on the night and morning of Easter-day or of Absolution and the Holy Eucharist on the Thursday before and on Easter-day No fitter season to be baptiz'd into the death of Christ and buried with him in Baptism and therein also quicken'd together with him and raised up no fitter season to be absolved and quitted from our sins by his Death and Resurrection no meeter time to be made partakers of his Holy Body which was broken and Blood which was shed for us for the Remission of our sins then at this holy time of sacred memory of Christs
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Fasting he was conceived in his mothers womb Fasting brought him forth and fasting nurs'd him Fasting brought him up to manhood that fast which the Angel commanded his mother Whatsoever comes of the vine thou shalt not eat nor drink wine nor strong drink Fasting begets Prophets strengthens mighty men makes wise Law-givers God prescribed both Samson an order of fasting before he was born and to his mother a fast for his sake while he should be in her womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. But neither wise Daniel had seen the visions of God had not fasting rendred his soul bright and pure That man of desires who fasting full three weeks c. taught even the Lions to fast With Daniel let us joyn the three Children as companions of whom S. Cyril thus writes Hom. 1. de Festis Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Fasting the three Children also were found dreadful and inexpugnable by the Babylonians who when they might have partaken of King Nebuchadnezzars table and of his famous feasts besought that they might be nourished with pulse and water letting the Babylonians enjoy the fulness and lusts of the flesh and embracing a slender and nothing-superfluous dyer But see the fruit hereof They were vouchsafed divine visions they appeared stronger then the fire it self c. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same S. Basil ubi suprà Iohn's whole life was one fast of whom much hath been said before Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Father in the same place of our Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord having by fasting sortifi'd the flesh which he took for our sakes so received the assaults of the Devil in it instructing us by fastings to anoint and exercise our selves unto the combats of temptations a S. Chrysostom agrees hereunto upon Psal. 110. vers 8. speaking of Christ our Lord he describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Theodoret. in Ps. 109. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his Apostles S. Chrysostome also is witness on Maâ—… 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were continual as it were fasting And Bede in the western Church ad Psal. 66. Genua mea jejunio infirmata sunt h. e. Apostoli infirmati sunt à jejunio i. e. propter absentiam meam in quo prius resiciebantur qui per mortem eis ablatus sum My knees are weak through fasting that is My Apostles are weak through fasting to wit by reason of my Absence in whom before they were refreshed who by death was taken from them Thus have you had a briâ—…f of what some few only of the Fathers had observ'd throughout the Old N. Testament Now for the â—…orce of it Vitia extinguunt ista Iejunium oratio eleemosyna Haec reddunt casta corpora corda pura haec pacem membris mentibus quietem Per haec in templum Dei pectora humana consurgunt Haec hominem praestant Angelum per haec Elias nescit mortem relinquit terras commoratur Angelis convivit Deo terrenus hospes supernas possidet mansiones Iejunium illum levavit ad coelum purificato sic corpori ignei currûs addixit obsequium Iejunium fratres scimus esse Dei arcem Christi castra murum spiritûs vexillum sidei castitatis signum sanctitatis trophaeum saith Chrysologus Ser. 12 43 166. These things Fasting Alms and Prayer extinguish vices render bodies chaste and hearts pure peace to the members and quiet to minds By these humane breasts are raised into a temple of God These render the man an Angel by these Elias knows not death leaves the earth abides with Angels lives with God and a stranger come from earth possesses the mansions above Fasting lifted him up to heaven and to his body so purify'd offered the service of a fiery chariot Fasting my brethren we know to be the Watch-tower of God the Camp of Christ the Bulwark of the Spirit the Ensign of Faith the Colours of Chastity the Trophee of Sanctity a Tertullian lib. de Patientiâ c. 10. Imprimis afflictatio carnis hostia Domino placatoria per humiliationis sacrificium Haec patientia corporis precationes commendat deprecationes affirmat haec aures Christi aperit severitatem dispergit clementiam elicit Quod de virtute animi venit in carne perficitur Et S. Ambrose l. de jejunio Eliâ c. 3. Iejunium Refectio Animae cibus mentis vita Angelorum culpae mors It is saith S. Ephrem de jejunio c. 9 Vehiculum ad coelum sut Eliae elim bonae animae custodia malae medicina prophetas suscitat tentationes retundit ad certamen inungit Like sayings hath S. Ambrose in his 25 th Sermon Castra enim nobis sunt nostra jejunia quae nos à diabolicâ oppugnatione defendunt Denique stationes vocantur quòd stantes commorantes in eis inimicos insidiantes repellamus Castra planè sunt jejunia à quibus si quis aberraverit à spirituali Pharaone invaditur aut peccatorum solitudine devoratur Luxuriosum oppugnat inimicus ubi autem jejunum viderit fugit metuit pertimescit terretur pallore ejus debilitatur inediâ infirmitate prosternitur Tunc est fortis infirmitas quando caro tabescit jejuniis animâ—… puritate pinguescit Tunc enim magis de Deo cogitat tunc judicium metuit tunc vincit inimicum Ait enim Salvator de Diabolo Hoc genus non ejicitur nisi in jejunio orationibus Videte ergò quae jejunii virtus sit quantam homini suo praestat gratiam quod tantam praestet alteri medicinam quemadmodum proprium sanctifieet hominem quod ita purificet alienum Fasting is our Camp and works out of which if any man wander abroad he is set upon by the spiritual Pharaoh and devoured by the beasts of the wilderness Satan the enemy fights the luxurious man but when he discerns him fasting he flies and fears and trembles he is terrifi'd by his paleness his hands are weakned by His feeble knees he is beat down by His infirmity Then is weakness strong when the flesh is lessened by fastings and the soul fatned with purity Then doth he more think of God then fears he his judgments then overcomes his enemy for our Saviour hath said concerning the Devil This kind is not cast out but by fasting and prayer Behold what vertue fasting hath what salutary grace it obtains to the man himself which affords such remedy and medicine to another How doth it sanctify its proper subject which so purifyeth another by its pity made its object But here we are to be remembred that when such force is ascrib'd to fasting against the Devil it is then only verifi'd when it is joyn'd as here you may discern with fighting
that punctually the same four Ember-weeks or fasts and also the following solemn Ordinations are in those four self-same seasons and appointed times in this Church of England which were in the Church more then 1200 years since In the same place he adds of those Faâ—…s before the Ordinations Intelligentes divinis nihil vacuum esse praeceptâ—…s understanding that nothing viz. of such things is left devoid of the Divine precepts But as I above yeilded though the Church be guided alwayes by the Spirit of God in some seâ—…se yet the aâ—…ing of those Fasts and Ordinations to those determinate times 〈◊〉 be thought was not of Apostolical Tradition as the Fasts to be â—…fore the Ordinations were â—…or after all this said by Leo we shâ—…â—…inde him also confess as much in his fifth Serm. de Iejun dâ—…mi â—…ensis Huic autem operi dilectissimi cùm jaâ—… oppâ—…rtuna sint tempora hâ—…c nunc praecipuè aptum est atque conveniens in quo S. Patres nâ—…tri divinitùs inspiraâ—…i dâ—…cimi â—…nsis sauxère â—…unium ut omniuâ—…â—…ructuum collectione conclusâ—… 〈◊〉 Deo abstinentiâ—… 〈◊〉 For this work my Beloved as all times are opportune 〈◊〉 is this most agreeable and fit in which our holy Fathers inspired from God have â—…ecreed the Fast of the tenth moneth to be that the gâ—…ing of all the fruits being concluded a reasonable abstinence by us should be dedicated to God Before Leo the Great 's time Athanasius the Great in his Apologie for his flight mentions how the people in the Week after the holy Pentecost having finished their Fasts went to pray c. We proceed now to such Fasts of Tradition Apostolical as are by Tradition of Counsel onely and recommendation not of Precept such as are first those which were ever in the Christian Church from the Apostles times the Stations of the fourth and sixth day of the Week Wednesdays and Fridayes wont to be Fasted unto the ninth hour our three a Clock in the Afternoon after the example of Cornelius's Fast called Stationum semi-plena jejunia And secondly such is some degree of the extent of the Fast of Lent as the Abstinence to be continued throughout forty dayes the proper Fast of somewhat like the measure of three weeks in Imitation of Daniel's Fast the stricter and more rigorous Fast of all the six dayes in the last Great Week all which seems to have been ever in the Church from the Apostles times as Tradition Apostolical but ex arbitrio non ex praecepto Apostolorum praestanda as shall be shewn in the seventh Chapter Here we will speak of the former the stations of the fourth and sixth days of the Week For which omitting that of Ignatius ad Philippenses I first alledge the Churches practice in Tertullian's time which he contending with her witnesseth and takes as a thing confessed by her to argue from lib. de Iejuniis c. 13. Ecce enim convenio vos praeter Pascha jejunantes citra illos dies quibus ablatus est sponsus Stationum semi-jejunia interponentes verò interduÌ„ pane aquâ victitantes ut cuique visum est Denique respondetis haec ex Arbitrio agenda non ex Imperio And c. 10. Aequè stationes nostras ut indictas h. e. praecepto omnibus praestitutas quasdam verò in serum constitutas novitatis nomine accusant Hoc quoque munus ex Arbitrio obeundum esse dicentes non ultra nonam detinendum viz. publicè in Ecclesiâ de suo sc. more Non quasi respuamus nonam cui quartâ sabbati sextâ plurimuÌ„ fungimur Venit enim horae nonae observatio de exitu Domini Itaque in eam usque horam celebranda pressura est in quâ à sextâ coÌ„tenebratus orbis deâ—…uncto Domino lugubre fecit officium ut tunc nos revertamur ad jucunditatem cum mundus recepit claritatem And c. 2. Quae ipsae stationes suos quidem dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti From which witness we observe these confessed truths 1. That both the Church and the Montanists did then and had before observ'd these stations of the fourth and sixth day 2. That the Church answered so to his Accusation of her that those stations she did indeed and would still recommend to her Children but ex Arbitrio non ex Imperio agenda ut passivè currentia non ut sub legeâ—… praecepti as matter of Counsel not of Precept which they that do not observe sin not but they do better that observe And therefore she accus'd Tertullian and the Montanists of Novelty for enjoyning them by Precept as well as for producing them to the evening beyond the three a clock in the Afternoon as by Tradition they both had received 3ly That her days of publick Fasts were constituted and prescribed unto her already by God in the Gospel viz. these in which the Bridegroom was taken away hos esse jam solos legitimos jejuniorum Christianorum dies that Tertullian objected to the Church that she who stood upon it that she had received those and no other dayes or â—…asts from the Apostles but those onely 1. On which the Bridegroom was taken away for the Church had reply'd c. 2. Apostolos nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And that she yet observ'd those stations which Tertullian thought in no sense were the dayes on which the Bridegroom was taken away When yet both the dayes themselves did the hour of breaking up the Fast did in Tertullian's own acknowledgment derive it's observation from the Bridegrooms taking away â—…or so are his words c. 10. Not as if we refuse the ninth hour for the observation of that hour comes from the Lords departure out of the world or giving up of the Ghost Therefore they were in sadness till that hour and then did partake of the Refection as the world was in darkness from the sixth hour to the ninth and then light return'd Not many years after Tertullian Clemens of Alexandria in his seventh book of Strâ—…mata thus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows the mysteries also of the Fasts of these dayes of the fourth day of the week and of the day before the Sabbath which are called Wednesday and Friday Now the riddle or mysteries of those dayes which he mentions is but the reference to the Bridegroom 's taking away as S. Augustin and Epiphanius will anon tell us And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the same sense spoken as S. Ambrose above calls the dayes of Lent dies Mysticos dayes of mystical meaning soon after that Clement Origen hom 10 in Lev. 16. Nec hoc tamen dicimus ut abstinentiae Christianae fraena laxemus Habemus enim Quadragesimae dies jejuniis consecratos habemus quartam sextam septimanae dies quibus solenniter jejunamus We have saith he after
the fourty dayes Fast of Lent the fourth and sixth dayes of the week on which we solemnly Fast and those he recounts not as prescribed by this or that Church or of this or that Age but as part of the Christian Abstinence Then Peter also the Archbishop of Alexandria in his 15 Can. ratifi'd by the sixth General Councel thus declareth the Churches Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can any accuse us for observing the fourth and sixth day of the week in which we had been with great reason commanded to Fast according to Tradition on the fourth day by reason of the Councel held by the Iews for the betraying of the Lord c. What Tradition what command he means you shall now hear The Tradition Epiphanius will tell us was from the Apostles and the Command from the Successours of the Apostles the 69. Can. Apostolick made by Primitive Bishops the early Successours of the Apostles doth witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Bishop Priest or Deacon any Reader or Singer Fast not the Holy Lent or Fast not the fourth or sixth day of the week let him be deprived except he were hinder'd by weakness of body And if a laick let him be separated a Canon which might concern their times onely Now whence the Tradition of those days came we shall hear from Epiphanius in his book de Expositione Fidei c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Wednesday and Eve of Saturday we are in fasting unto the ninth hour And the Apostles have delivered that on these dayes Fasts be perform'd and that which is written be fulfill'd that when the Bridegroom shall be taken from them then shall they Fast in those dayes And in his Haeres 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sequitur ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expos fidei the same Epiphanius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is there that doth not confess and agree in all the climates of the world that the fourth day and the Eve of Saturday is a defined Fast in the Church Onely saith he elsewhere in the end of his third book of Haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of the manifestation of Christ in the flesh when the Lord was born it is not lawful to Fast though it fall out on the fourth or sixth day of the week S. Hierom shall be our next witness in his preface upon the rule of S. Pachomius Bis in hebdomadâ quartâ sextâ sabbati ab omnibus jejunatur exceptâ Pentecoste The Fast is observ'd by all twice in the week on the fourth and sixth day thereof except within the solemn fifty days Their Exceptions both are to be put together The same ground of the Fast with Epiphanius S. Austin gives us Epist. 86. ad Casulanum Cur autem quartâ sextâ feriâ maximè jejunet Ecclesia illa ratio reddi videtur quòd considerato Evangelio ipsa quarta Sabbati quam vulgò quartam feriam vocant concilium reperiuntur ad occidendum Dominum fecisse Iudaei Deinde traditus est â—…â nocte quae jam ad sextam Sabbati qui dies Passionis ejus manifestus est pâ—…rtinebat Now why the Church especially Fasts on the fourth and sixth dayes of the week that reason seems to be render'd that the Gospel being consider'd on the fourth day of the week the Iews are found to have held a councel for the slaying of the Lord Who was afterwards deliver'd up on that night which belongs to the sixth day of the week which manifestly was the day of his Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius Ratio reddi videtur considerato Evangelio saith S Austin a Apolloniuâ—… apâ—…d Graâ—…ianum Distinct. 4. cap. 32. Iejunia vero legitima i. e. quartâ sextâ feriâ non sunt selvenda nisi gâ—…andis alâ—… que necessiâ—…s fuerâ—… quâ—…d quartâ feriâ Iadas de Traditione Domini cogitaveâ—…it feriâ sextâ 〈◊〉 est Salvator The two weekly dayes of the Iews were the second and fifth of the Maniches were the first and second of the Christians were the fourth and sixth days of the week These are the several Fasts of the Church according to their several Originals and Institutions CHAP. III. Of the several Fasts of the Church or also other Religious Fasts as to their measure of Time THe extension of the Fast as to the persons performing it was either a Fast of the whole Catholick Church as it were at one time perform'd by all Christian people or particular Fasts of particular Churches or individual Fasts of single persons But the extension of Fasts as to the time forsomuch as the flesh which needeth that medicine is not able to bear it continued perpetually or for a very long time if we speak of the ordinary strength of Christians hath been in divers proportions bounded out There is first the semi-jejunium stationum as Tertullian calls it Cornelius's Fast till three a clock in the afternoon such is call'd in Typico S. Sabae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venit enim horae nonae observatio de exitu Domini as we heard Tertullian grant to the Church but now There is secondly a proper entire Fast of one day unto the Evening 2 Sam. 1. 12. 1 Sam. 7. 6. and Iudges 20. 26. And all the Children of Israel and all the People went up and came into the house of God and wept and abode there before the Lord and fasted that day until the Evening and offered Burnt-offerings and Peace-offerings before the Lord. According to which Pattern the Christian Church in the Fasts of Lent in those days when they fasted until the Evening celebrated their commemorative Sacrifice viz. of the holy Eucharist in the Evening next before their Officium vespertinum ' betwixt three a clock and six at night as on the other Fasts of their stations which they brake up at three a clock they offered up their commemorative Sacrifice next also before their Evening Service but betwixt the hours of twelve and three Such was also Daniel's Fast conjoyn'd with supplications sack-cloth and ashes and continued until the time of the Evening Oblation Dan. 9. 3. 21. The Angel of God putting this period of the Evening to his Fast as an Angel of God did at the ninth hour unto Cornelius's Fast Acts 10. Amongst the set Fasts of the Church certain especially in Lent and those also before the Ordinations which as appears by the Sermons of Leo were wont then to be kept but two days the fourth and sixth of the week were then extended unto the Evening A third sort of fasts as to the extent of time is that which the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Superpositio when they added to the day the night following also or at least the time unto the Cock-crowing So holy David 2 Sam. 12. 16. He fasted a Fast and went in and lay all night
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
simple Version be a Version made by the Apostles own Disciples some going higher in the daies of that King Abgarus who lived in the daies of Christs flesh upon earth and the edition thereof in our Bible be from Copies so most Ancient and Authentical what I find there especially agreeing with so many other most ancient Records as have been produced I shall not doubt to be of the first primitive Authority and in fair probability in use of the times nearest the Apostles Now in the Edition of that simple Ancient Syriack Version you have the apportioning such and such portions of the New Testament to several times and daies of the year and that I trouble you not to travel through the whole book cast but your eye upon S. Matthew's Gospel and in the Syriack thus you read at Mat. 4. v. 1. Dominica Introitûs jejunii ad oblationem Quadragesimae For the Sunday that enters before the Fast and at the oblation in Lent At the 6 c. v. 1. Matutinis quartae feriiae septimanae primae Quadragesimae for morning service on the Wednesday of the first week in Lent and at v. 25. Feria tertia septimanae primae Quadragesimae for Tuesday of the first week in Lent At c. 7. v 13. Matutinis dici veneris hebdomadae primae Quadragesimae for morning service on the Friday of the first week in Lent At c. 8. 14. Lectio ad oblationem sabbati primi Quadragesimae the Gospel for the first Sabbath or Saturday in Lent At cap 20. 29. The Gospel for the fifth Saturday of the fast or Lent At cap. 21. 28. Nocturno secundo secundae noctis passionis for the second Nocturn of the second night of Passion-week At cap. 22. 15. Ad vesperam feriae tertiae septimanae passionis for evening service on the third day of Passion-week At cap. 23. 29. Officio secundo noctis tertiae passionis for the second office of the third night in passion-week At cap. 26. 31. Ad noctem Parasceues Crucifixionis for the night of Good-friday or the parasceue on which Christ was crucified At cap. 28. 1. Ad Vesperam Dominicae Resurrectionis for the evening service of the Sunday of Christs Resurrection All this in one Gospel see the other Gospels every where so distinguished as it were And at Ast. 7. 30. Matutinis Dominicae Osanarum for morning service on the Sunday of Hosanna's or Palm sunday as 't is called also at 1 Ioh. 2. 7. At Act. 24. 1. Mediâ parasceue Crucifixionis for Good-friday noon At Hebr. 4. 14. Secundâ statione noctis parasceues crucifixionis in the second station of Good-friday night At Heb. 9. 11. Statione tertiâ noctis parasceues crucifixionis for the third station of Good-friday night At Hebr. 13. 9. Horâ nonâ parasceues crucifixionis at the ninth hour or three a clock after noon of Good-friday or the day of Christs crucifixion Beside the practise of the Christian Religion in Egypt in Philo's daies who had seen S. Peter above made most probable and Eusebius and S. Hierome's judgement thereon above shewn I shall here not omit which above was omitted Eusebius Caesareensis his own judgement upon the whole matter of the Paschal 〈◊〉 of Lent in his Ecclesiastical History l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where among that recapitulation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as sometimes he names others there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes delivered in the beginning from the Apostles or as others he there names Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes and rules of the Church kept even until now unto and in our times he recounts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances observed even until now among us which more eminently we are wont to perform about the solemnity of our Saviours Passion in fastings and whole-night-watches in attentions to the Word of God which accurately c. and especially the whole-night-watches of the great Solemnity and the Ascetical usages therein they taste no wine at all nor ought that hath blood or sensitive life as Bede upon Fxod 1. 41. a testimony not yet recited Ut aviditatem nostram tanquà m jejunio temperantiae refraenemus Quadragenario enim numero Moses Elias ipse Dominus jejunaverunt Praecipitur enim nobis ex lege ex prophetis ipso Evangelio c. CHAP. V. Of that much agitated T. of Irenaeus's Epistle to Victor its true Import and an Answer to the Presbyterians pretence of advantage from this place NOw from that antient Writer Irenaeus seeing we have already out of him helped our selves to understand the Church in Tertullian whom Eusebius declares lib. 5. cap. 19 20. to have testified of himself in his Book de Ogdoade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived in the first succession from the Apostles and that he had seen Polycarp whom St. Iohn had ordained let it be judged whither it appear not that there was some Paschal fast in the Christian Church from the beginning When there was saith Eusebius lib. 5. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small question arisen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Salutary-feast of Easter and whither or no they ought on the very fourteenth day of the Moon on whatsoever day of the week it should happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put an end to the Fastings which next preceded Easter they on the one side alleaging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even from S. Iohn according to the Gospel chap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome that had held from Apostolick Tradition untill that time But still the controversie equally proceeding of the time of ending the Fasts thrice mentioned in that one short Chapter as of the Feast of Easter it self not whither such a Feast of Easter or whither such Fasts before Easter were always observed by both parts and ought to be observed according to Tradition from the Apostles for that was not once doubted by any one of either contenders but the controversie of the time of the Feast and so say they of the ending of the Fasts exercising much then the Church and several Councils then held about it and Victor Bishop of Rome proceeding to that extremity so as to go about to excommunicate the Asian Bishops and their Churches who differed not with him at all about an Easter to be kept and the Fasts to be ended at Easter but onely about the time of the Feast and of the ending of those Fasts This Irenaeus peaceable in his nature according to his name who began to live soon after St. Iohn's death and wrote about the fourscore and seventeenth year after his death seeing both sides carefull to retain what they had received from the Apostles themselves by a near Tradition in succession that could not be doubted of on either side the Apostles directing several distant Countreys to different times and circumstances of the same Feast and Fast as there were or were not in
of day and night so measure their one day for the reasons above given especially relating to forty days an hour for a day whether of Christ's fast the remembrance whereof they would with the Church honour or of the Churches abstinence with which they would according to the allowance they gave themselves so far comply and remembring also those our Lord's forty days of Fast equalled now by his forty hours being given up to death but still an hour for a day Doth all this now give any colour that there was no Paschal or Lent that is Spring fast derived from the Apostles or that forty days were not then at all in the Churches observance or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first so called from forty hours Nothing so To the clearing whereof I lay down first the words of Irenaeus and then the gloss of an ancient Record thereon for the former part of them first Irenaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I acknowledge probable to be the true reading and punctation as our Brethren also contend and to be rendred thus For some indeed think they ought to fast one day and some two and some also more and some by forty hours of day-time and of night commensurate their day These words which have given puzzle to so many Antiquaries and have been several ways pointed and interpreted Beatus Rhenanus in his Preface to Ruffinus as my very learned and worthy Friend Mr. Thorndick hath already advertised us thus helps us to understand Incidi nuperrimè saith Beatus Rhenanus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam cùm evolverem occurrerunt fortè fortunâ Irenaei verba quae Eusebius cap. 23. lib. 5. citat Graecè sic habentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I light upon a Synopsis of Evangelical History where by chance I met with the words of Irenaeus cited by Eusebius thus For some fast one day onely and some two and some more and some fast forty hours onely of day-time and of night fasting an hour for a day This ancient Authour living nearer unto and so more knowing of the Primitive Churches practice by which often the obscurer sayings of Authours are best interpreted is much in this inquiry to be regarded and yet I may easily grant the words of his Synopsis to be onely a Gloss or Metaphrase wherein he explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these words and some by forty hours of day-time and of night commensurate their day he thus explains and some fast forty hours onely of day-time and of night fasting an hour for a day so that as to Ezekiel forty days were appointed each day for a year so these had set themselves a fast of forty hours an hour for a day Now sure this ancient Gloss except any one would rather it should be the ancient true reading of Irenaeus finds Irenaeus presupposing in the Church the simple and plain manner of forty daies Fast before Easter before such change had been made into forty hours which change had been made by some mens unaccurate walking long before Irenaeus and Victor's daies So that in some sew perhaps 40 hours were elder then Irenaeus's days but 40 days elder then these devised hours this change in some was help't on perhaps by the bodily infirmity of a fewer number amongst those few who could not perform more in honour to our Saviours forty dayes fast for us then a fast of forty hours handsomely accommodated a Therefore Irenaeus's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also to the 40 hours of our Lords being given up unto death which was from about nine or ten on Good-Friday to the hours of one or two on Sunday morning which yet I think could not be the bounds of their fast for then should not the morning of Good-Friday have been any part of their Paschal fast which never was heard of nor would any admit On this accommodation others who had no such bodily infirmity yet gladly as is likely laid hold till it became at length a noted different way of fasting the Paschal fast and is now again in our age advanced to give check to the elder simple plain manner of forty days abstinence of fasting But that Irenaeus should recite those pittances of one or two days or forty hours as approved by him or as indifferent and equally good and regular with the former simple and plain custome no man can imagine that either considers what Ancient Books have wrote of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of that fast or so much as what Irenaeus writes as his censure in the very next following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through those who not accurately holding the former form of the fast have changed the custome which was after simplicity and plainness into that which followed after Of which words more hereafter But first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some one day which if it were regular would yet joyn with the rest in condemning those among us who are for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for never an one as Dionysius of Alexandria noted some in their practise to be Epistolâ ad Basilidem It is manifest indeed that one day there was in the year of the more solemn united publick Fast of the whole congregation meeting both young and old in the Church after Nocturns at the morning hour when our Lord was carried from the Councel of the Elders chief Priests and Scribes to Pilates judgement-hall Again at the third hour when the Lord was lifted up upon his cross at the sixth hour when the Sun was darkned and at the ninth hour when our Lord gave up the Ghost as may be seen in the distribution of portions of Scriptures in that ancient Syriack-Bible to be read in the Church at all these hours of the Parasceue crucifixionis or Good-Friday There was one day saith Tertullian while yet no Montanist l. de oratione c. 14 Dies Paschae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo communis quasi publica jejunii religio est nihil curantes de occultando quod cum omnibus faciamns The Pasch of Good-Friday in which the religion of the fast is common to all and in a sort publick we not caring then to hide that which we do in common withall but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paschal fast of the single private Christians of ordinary strength should be regularly but one day is far from the meaning of Irenaeus or any other ancient Ecclesiastical writer which may appear as from Irenaeus's censure of these variations so also from the 23d chapter the third before this where the plea and pretence of both contending parts being recited and tradition Apostolical alledged upon the part that Irenaeus was of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tradition as ancient as from S. Iohn Sozomen tells us was alledged upon the other part which Irenaeus would have
can be shewn so early as in Irenaeus's daies should consider whether what S. Austin wrote in his 2d Book de Doctrinâ Christianâ c. 16. Quadraginta diebus jejunare monemur Hoc lex cujus persona est in Mose hoc prophetia cujus personam gerit Elias Hoc ipse Dominus monet qui tanquà m testimonium habens ex lege prophetis medius inter illos in monte 3 Discipulis videntibus atque stupentibus claruit We are admonish'd to fast forty days this the Law whose person Moses bare this the Prophets whose person Elias sustained 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 three Disciples beholding with astonishment And what St. Hierome writes in l. 2 advers Iovinian Est Dominus qui Quadraginta diebus Christianorum jejunium sanctificavit And on Iona 3. Ipse quoque Dominus jejunavit 40 dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero animas nostras praeparat And on Isa. 58 Dominus quadraginta diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted forty days in the wilderness and hath thereby sanctified the Christians fast and left to us the solemn days of fastings leaving to us that inheritance of the fast and preparing our souls to the eating of his body under this number of forty They should consider whether I say Irenaeus himself can no where be found beside if in that Epistle to have given some such fair intimation I shall produce a passage from him at large because I have not seen it by any observ'd to this purpose it is in his fifth book against heresies c. 18. Primò quidem diebus 40 jejunus Dominus similiter ut Moyses Helias posteà esuriit ut hominem eum verum firmum intelligamus proprium enim est hominis jejunantis esurire Deinde autem ut baberet Adversarius ubi congrederetur Quoniam enim in principio per escam non esurientem hominem seduxit transgredi praeceptum Dei in fine esurientem non potuit dissuadere eam quae à Deo esset sustinere escam Quae ergo suit in Paradiso repletio hominis per duplicem gustationem dissoluta est per eam quae fuit in hoc mundo indigentiam seu inediam Quoniam enim initio homini suasit transgredi praeceptum factoris ideò eum habuit in suâ potestate potestas autem est transgressio Apostasia his colligavit hominem lapsum Per hominem ipsum Christum iterùm oportebat victum eum contrariò colligari iisdem vinculis quibus alligavit hominem ut homo qui lapsus fuerat colligatus solutus revertatur ad suum Dominuns illa vincula relinquens gulae inter caetera per quae ipse fuerat alligatus i. e. transgressionis NOS AUTEM SOLUTOS PER IPSUM PRAECEPTUM DOCUIT ESURIENTES QUIDEM SUSTINERE EAM QUAE A DEO DATUR ESCAM First of all the Lord fasting forty days like as Moses and Elias had done was afterwards an hungred that we might know him to be true and undoubted man for that it properly belongs to man when he fasts to be an hungred Next also that Satan might have a field to fight in and encounter him for because in the beginning the Devil seduced man by food to transgress the precepts of God while he consented not to abstain therefore in the end the Devil was not able to disswade the man Christ Jesus from waiting for that food which is given of God The repletion therefore of man which was in Paradise by the double tasting viz. of Adam and Eve was dissolv'd through that abstinence which Christ exercis'd in the world for in as much as in the beginnning Satan perswaded man to transgress the precept of his Maker and therefore had man deliver'd into his own power which his power over man lay in mans transgression and apostacy wherewith he held man fast bound therefore it was needful that he should by man himself the Man Christ Jesus be himself again overcome and be in contrary manner himself bound fast in the same bonds wherewith he had bound man viz. in the trial of eating and abstinence that man who had been bound being now loosed by Christ might return to his own Lord leaving those bonds viz. of being led by the belly to obey Satan wherewith he had been held fast bound the bonds of his transgression FOR HE HATH TAUGHT US NOW LOOSED BY HIS COMMAND IT SELF THAT HUNGRING OR FASTING WE SHOULD SO WAIT FOR THAT FOOD WHICH IS GIVEN OF GOD. viz. I understand the holy food of his body and blood then wont most solemnly to be received by all Christian people at Easter after their fastings as appears by the Allegations in Irenaeus his time of such fasts ending in the feast of Easter according to traditions and customes much elder then Irenaeus and delivered from the Apostles And he must be much ignorant of Christianity who can doubt whether the most solemn Christian festival in the year were or not a solemn time of receiving the Holy Sacrament If forty-days abstinence were not in publick use in Irenaeus's time it must be more then strange how Origen living so near his time should in the name of Christians say Habemus enim Quadragesimae dies jejuniis consecratos And those there by him remembred as his first instance of abstinentia Christiana Not that we may saith he let loose the reins of Christian abstinence hom 10 in Levit. These Homilies are Origens's own saith Gerard and these fasts of the Quadragesima are the Christians own saith Origen Who it cannot be wondred should mention the Quadragesima in his Homilies who in his eighth book against Celsus acknowledges and defends egainst Celsus the common manner of all Christians in observance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which Tertullian before had said speaking of a custome common to the Catholicks with his Montanists Cur Pascha celebramus annuo circulo Cur dicamus jejuniis Parasceuen For we have the days of Quadragesima or the forty days consecrated to fastings viz. a consecrated chief part of the Christian abstinence About this time might that Canon be made the 68th among the Apostolical Canons confirmed in the second Canon of the sixth general Council in Trullo under severe penalty censuring either Bishop or Priest or other Clergy or Lay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any should not fast the holy Quadragesima or space of forty which preceeds the Pasch or Easter Which as to the sanction of penalty and strictness of precept we yield not to be from the Apostles but from the successours of the Apostles in their respective times to the Churches governed by them A precept Ecclesiastical only as to the commanded number of forty which yet was if not then in the ages of the Church
Sabbati parasceues dici Dominicae jejunii Quadragesimae Festivitatis Paschae ac Pentecostes Of the fourth day of the week and of Friday of the Lords-day and of the Fast of the Quadragesima or forty daies of Lent and of the Festivities of Easter and Pentecost which some might object against as the observation of daies and moneths and times He answers Ad quod qui simpliciter respondebit dicet non eosdem iudaicae observationis dies esse quos nostros Et ne inordinata congregatio populi fidem minueret in Christo proptereà dies aliqui constituti sunt ut in unum omnes pariter veniremus Non quò celebrior sit dies illa quâ convenimus sed quò quâcunque die conveniendum sit ex conspectu mutuo laetitia major oriatur Qui verò oppositae quaestioni acutiùs respondere conatur illud affirmat Omnes dies aequales esse nâ—…c per Parasceuen tantùm Christum Cruciâ—…igi die Dominicâ resurgere sed semper sanctum Resurrectionis esse diem A like answer Origen makes to Celsus l. 8. Quòd 〈◊〉 quâ—… nobis ex adversâ—… regerat nostras Dominâ—…ces parasceuásque aut Pascha aut Pentecosten recurrentes solenniter Respondendum est ad hoc quòd qui persectus est Ratione operihus cogitationibus perpetuò haerens Dâ—… verbo naturali nostro Domino semper â—…git Dies Domini seu Dominicoâ—… nunquam non habet Diem Dominicum semper eum carne vesci Dominicâ â—…junia autem congregationes inter dies propter â—…os A VIRIS PRUDENTIBUS CONSTITUTOS qui magis seculo vacant quà m Deo nâ—…c possunt imò nolunt toto in Ecclesiâ vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre sacrificium Itaque sicut nobis licet vel jejunare semper vel semper orarâ—… diem Dominicam accepto Domini corpore indesinentèr celebrare gaudentibus Non ita Iudaeis â—…as est omni tempore immolare agnum c. To which he which will answer simply shall say that the daies of Judaical observance are not the same which are ours And leâ—…t the inordinate congregation of the people should lessen their faith in Christ therefore certain daies are appointed that we might all meet together in one Not that such day wherein we meet is more excellent but that on whatsoever day we meet a greater joy may arise unto us from seeing each other Howbeit he who endeavours more acutely to satisfie the Objection opposed affirms that all daies are equal that neither Christ is only crucify'd on Good-friday nor riseth again only on the Lords-day but that the Holy Day of his Resurrection is alwaies and that he alwaies feeds on the flesh of the Lord. But that Fasts and Congregations on certain daies were appointed by wise men for their sakes who are more employed in the world then towards God who neither can yea nor will assemble themselves in the Church the whole time of their life and offer up the sacrifice of their prayers unto God before humane actions Therefore not as it is lawful unto us either to fast alwaies or to pray alwaies and receiving the Lords body with joy incessantly to celebrate a Lords day not so I say was it lawful to the Jewes on every day to offer up the Paschal Lamb c. Here first we are to observe that both the Objection and the Answer of S. Hierom in express terms proceed equally of the Lords-day as of the Fast of Lent or of the Stations or of the Feast of Easter So as that the Opposers of this Paschal Fast if they will with us own the Lords-day to have been delivered to us from the Lord and from the Apostles are with us concerned to give a fair and just interpretation unto S. Hierom's words Secondly that all daies are in themselves equal Thirdly that the Difference betwixt the Jewes observation of daies and times and moneths from the Christians is that many of their chief services of God as their offering the Paschal Lamb or the Sacrifice of Atonement and the like might not by them be perform'd but on such daies only to which by God they were restrained But there is no such high service of Christianity as the Holy Eucharist Publick Confessions of sins and Praises the service of publick Prayers and of Preaching and Hearing Gods Word which may not upon just occasion be performed unto Almighty God acceptably on any day Fourthly That the great benefits and mercies given us by God such as are His Son's Birth and Dying for us and Resurrection His Ascension and sending down the Holy Ghost are of us alwaies to be remembred Fifthly that notwithstanding it is needful to the Ghostly health of the Generality of Christian people and profitable to all that a weekly Lords-day should be as there is prescribed unto all from God and Christ and taught us by his Apostles on the day of his Resurrection the first day of the week and not any other weekly day to be the Lords-day and also annual daies for the memory of Christs Passion Resurrection c. which we have been taught also from the same Apostles as the same Catholick Church practises and witnesses in all ages Sixthly That to look on the perfection of some few who are daily and as it were continual in Fastings in Prayers in receiving the Holy Eucharist in Hearing God's Word c. and not to look on or regard the imperfection and weakness of the generality of Christian people which neither can as S. Hierom sayes and much more will not such is the imperfect disposition of their minds assemble themselves daily is a great want of the perfection of charity and wisdom which shines in the Church of God Seventhly That therefore certain daies for Fasts and for Congregations for the sake of Gods people have been appointed by wisdome given from God Eighthly That whereas S. Hierom saies such daies have been appointed by wise men we trust that since it was a wisdom needful in all ages and as well in the Apostles times especially in some distance of time after the great measures of the Spirit had been given in the Descent of the Holy Ghost at Ierusalem in some degree as in after-times which appears by the Apostles complaint of his Corinthians and Galatians and of the Hebrews forsaking the assembling of themselves together cap. 10 We trust I say they will allow the Apostles to have been filled with the Holy Ghost the Spirit of Wisdome for that purpose that they should be for the Churches present and perpetual good men wise in their constitutions principally that as S. Paul said of himself in some of his written Constitutions 1 Cor. 7. 12. To the rest speak I not the Lord viz. not by express word when he was upon earth as he had that of vers 10. 11. and vers 40. She is happier after my judgement and yet in both those he
thought and we think also that he had the Spirit of God so some things are said to be constituted by men and not the Lord which yet is more then S. Hierom said in this case when not expresly commanded by the Lords own mouth on earth though they be constituted by such men as were constituted by God to guide his Church infallibly By those we mean the Apostles of the Lord. And so constituted was the Lords-day and the Paschal-Fast of Lent and the Feast of Easter c. certainly according to S. Hierom's meaning as appears by his own express words Nos unam Quadragesimam toto anno tempore nobis congruo secundùm Traditionem Apostolorum jejunamus We fast one Lent within the compass of the whole year not three as the Montainsts in a fit season according to the Tradition of the Apostles And yet thrice he saies that the Fast of the forty daies was sanctified by the Lord was left as an inheritance from the Lord l. 2. Con. Iovin and on Ion. 3. Isa. 58. But it may well be from the Lord and from the Apostles as above declared and proved and yet from the Church from wise men and Governours in the Church as to the inviting occasioning thereby and compelling such as S. Hierom there describes qui nolunt which otherwise would not assemble themselves in the Church as to the Congregationes inter dies which he mentions A third Authour which is produced is Victor Antiochenus living in the same Age with St. Hierom on Mark 2. where he thus writes Enimverò inter eos qui in Moyse eos rursum qui in lege gratiae Iejuniis dant operam hoc praeter caetera interest quod illi quidem jejunia à Deo praefinita habebant quae proinde modis omnibus explere obligabantur etiamsi alià s noluissent Hi verò virtutis amore liberaque voluntatis electione jejunant veriùs quam ullâ omninò legis coactione Quòd si verò Quadragesimale vel aliud quodc unque jejunium definitum habemus propter ignavos negligentes quò nimirùm ii quoque officium faciant praefinitum habemus Studioâ—…i namque pietatâ—…que dediti certo animi consilio propensâque voluntate jejunium illud persolvunt magis quà m ullâ omninò legis aut praecepti vi compulsi Betwixt those truly which fast under the Law of Moses and those again which fall under the Law of Christ there is this difference beside others that they indeed had their Fasts predefined by God viz. by his express written Law for the number manner and rigour thereof which they were by all means obliged to fulfill although otherwise they would not But these fast more truly from the love of virtue and free choice of will than by any coaction at all of Law And if we have a Quadragesimal Fast or any other defined it is for the slothfull and negligent that they to wit may do their duty that we have it so predefined For they which are studious and virtuous and devoted to piety do pay that Fast by a certain purpose of of their minde and ready will rather than compelled by any force at all of Law or Precept Here you are first to remember that I have above laid down this concession that the Precept or Law of Fasting forty days is of Constitution Ecclesiastical onely Albeit even forty days abstinence we have shewed to be of Apostolical recommendation To this Victor's words here agree concerning the Fast Quadragesimal or of forty days which if we abstract from Law Ecclesiastical Christians perform veriùs virtutis amore quam ullâ omninò legis coactione Or as also he said a little before Non quòd aliquâ legis necessitate ad hoc adigentur sed quòd hoc medium veluti salutare opportunum ad virtutis perfectionâ—…sque studium suo posteà tempore adhibituri sint Which agrees with what we have observed from our Lord's words Luke 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are partly a Prediction In those days they will fast by a certain Law of gratitude which the Apostles would practise and teach the Church more truly than by any coaction of Law as Victor here says Such coaction of Law Victor declares himself here to mean as was the coaction of fear compelling them to fulfil those Fasts Quae modis omnibus explore obligabantur etiamsi alià s noluissent Though otherwise they would not Not as the Christians from the force of love and by the Law of gratitude and of a ready minde Quòd hoc medium veluti salutare opportunum suo posted tempore adhibituri sint Secondly we are to observe that Victor here doth not deny but rather grant some sort of Law and constitution for some time and season of fasting given to Christians while he saith Quòd si verò Quadragesimale vel aliud quodc unque jejunium definitum habemus and forthwith adds habemus praefinitum We have such Fast prescribed And a little after Iejunium illud persolvunt they pay that Fast therefore that Fast was their duty though that duty they performed magis propensâ voluntate quà m ullâ legis vi compulsi veriùs amore virtutis liberâque voluntatis electione choosing the things that please God quà m ullâ omninò coactione legis This being from the law of the spirit of bondage the other from no less a true law of the Spirit of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will and shall fast Where though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not expressed yet it is as well included in the word as when he saith Iohn 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall they will hear my voice And Matth. 21. 41. They shall they will render unto him the fruits of the vineyard Thirdly when Victor saith Propter ignavos negligentes jejunium praefinitum habemus that we have a law if any saith he of the Quadragesimal Fast prefined or prescribed by reason of the slothfull and negligent Of which sort there are and ever will be many in the Church amongst the generality of Christians whose consideration must not be contemned but ever was ground sufficient for the prefinition of some law of fasting to be given in general which being given all must obey as well those which yet equally would do it without a law as others who need such a law The strong this way also bearing the infirmities of the weak Of this see more in our Interpretation last given to St. Hierom's words Fourthly the entire occasion and ground of Victor's words was his scope to shew that the Iudaical Fasts did not now oblige the Apostles or Christian people as appears by his preceding words Cùm enim Apostoli novi T. praecones doctores sint instituti non debent nunc veterem caeremoniarum observationum legibus obstringi Vos itaque O Pharisaei qui priscis illis ritibus consuetudinibus etiamnum addicti obstrictique haereticis Mosaica jejunia meritò observatis Isti verò
qui ut nova antéque inaudita praecepta leges hominibus tradant designati sunt ad vestras jejunationes hoc tempore compelli non debent nec jure quoque valent At suis nihilominus locis unà cum caeteris virtutibus jejunii quoque observam iam Religionem ostensuri sunt Non quod aliquà legis necessitate h. e. legis terrore ad haec adigentur aut quòd vestro more aut sensu veteribus ritibus adhuc insistendum arbitrabuntur For since the Apostles are appointed Preachers and Teachers of the New Testament they ought not now to be bound by the laws of the old Ceremonies and observances You therefore O Pharisees viz. those that came to the Lord Mar. 2. who as yet addict your selves to those old rites customes and are bound up by Hereticks full well do ye observe the Mosaical Fasts But they who were designed to deliver unto men new Precepts and Laws not before heard of ought not and in right cannot be compelled to your Fastings in this time viz. of the Gospel But nevertheless they shall also together with other virtues show forth their OBSERVANCE AND RELIGION OF FASTING IN ITS PROPER PLACES OR SEASONS viz. In those days when the Bridegroom shall be taken from them to which Victor was here speaking on Mark 2. Not that they shall be driven or compelled thereunto by some legal necessity viz. as of old by terrour of Law nor by any express written Precept of God or that they shall deem that they ought after your manner and sense insist still on the old Rites or Rites of the old Law The sum is The Christian Law of Liberty which is not less obliging because such is principally a Law of Gratitude which is not wont to have all its measures and manner and degrees minutely and expresly defined Yet such obligation it hath to some great Evangelical mercies and benefits from God as are these of which we speak of Christ's Agony Death and Passion for our sins and his being raised from the dead for our Justification that never did any Apostle or other ancient Christians think the Christian Church less obliged to the solemn memory of the former at the set season or time thereof in the publick Religion of Fasting by them that were well able and knowing thereof or of the latter on the solemn joy or Festivity of Easter than the Iews were though not bound by any express written precept as they to their observation of their Paschal feast or their Humiliation on the day of Atonement For no Christian heart may deny that the Evangelical benefits and mercies which we have received of God beyond what they had doth as much increase our obligation in that regard beyond theirs as their precept was and needed to be more expresly written than ours Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fast so shall their obligation and their needs require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will fast so will their gratitude and love compel them according to that of Psal. 110 Thy people shall be willing in the day of thy power Therefore we said also that the abstinence for such measures of time as their forty dayes if ye abstract from law Ecclesiastical was of Tradition but that of recommendation Apostolical For there were as I have shewn you from the ancients some observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by precept and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some left to the willing choice of devotion ab Apostolis tradita commendata as St. Austin speaks l. 2. de Baptismo con Donatistas Hence it is that Saint Hierom writes in his Epistle 22. ad Eustochium Iejunium totius anni aequale est perhaps he means in each week ordinarily and at the four seasons of the year equally distributed exceptâ Quadragesimâ in quâ CONCEDITUR districtiùs vivere Except the fast of fortie days in which we have fair leave to live more severely So also in his seventh Epistle to Laeta about the bringing up of her daughter Prohibens in tenellâ aetate onera abstinentiae in Quadragesimâ tamen inquit continentiae vela pandenda sunt tota aurigae retinacula equis laxanda properantibus Severe burdens of abstinence are not to be laid on tender years yet in Lent saith he you may hoise up sails to her abstinence and lay loose upon the neck all the reins when ye see her of her own forwardness speeding The Quadragesimal fast hath a goodly space and lovely recommendation for our exercise therein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyril Patriarch of Ierusalem Catech. 1. You have the space of penance or repentance the forty dayes you have a large opportunity both for putting off the old garments and washing your self clean and of putting on the wedding garments and of entring in into the marriage feast And indeed as the property of the grace of the Gospel would that much should be left to the willing choice of our Christian thankfulness so the nature it self of humane bodies and mindes makes it not reasonable so much as generally to prescribe the same measures Which St. Basil the great observed to himself l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it possible to prescribe any the same law for the time of mens refection nor for the manner nor for the measure Yea of this very Paschal fast Gregory Nazianzen in his fortieth Oration thus wisely teacheth us comparing Christs forty days fast and our Paschal abstinence he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted a little before his temptation we before Easter the matter of fastings is one Christ indeed fasted forty dayes for he was God but we proportionate this to our power though zeal carry some beyond their strength Though this be so plain yet at last I expect to have it objected that so many of the Fathers even by me produced do call the fast of forty days not only a tradition but also a precept of the Apostles or of the Lord. As when St. Ambrose saith l. de Iejun Eliâ Behold through the mercies of God we have passed through the indicted fasts of Quadragesima or forty dayes and have fulfilled with the devotion of abstinence the commands of the Lord. But this he might say though all the forty days were not if something within it were commanded of God But when the abstinence of forty days is expresly mentioned it is more frequently then said that it is according to tradition or institution or instruction Apostolical or Evangelical than by precept of the Gospel or of the Apostles And if in some instance it be called their precept when the extent of forty days is mentioned since such speaches occur much more seldome we are to interpret them by the more usual The love of Christ in some sort constraineth where no precept of his or his Apostles enjoyneth It is easie to shew that some seldome times we are
before alledged the evident and received Canons of the Councel of Laodicaea Kings and States Christian and where such are not Churches and Bishops may make such binding Laws or Canons You may perceive by what hath been said that as to ought produc'd by you from Socrates we need not acquaint the Reader how in some things Socrates long ere now hath been censured of which now we will say a little that others may not please themselves in something which have been alledged out of Socrates I think not worth regarding such English nameless Pamphlets from some of the Faction having Socrates's name prefixed cast abroad by false translatours and true maligners of the Religious fast of Lent Whose honest dealing that I may once for all warn the English Reader how ever to trust again I shall set down some part of their abuse of Socrates and of the fasts and feasts of the Church and of the Reader Socrates having said in that Chapter by them published I speak not now of our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suprà nominat which in English is this But the Apostle and the Gospels left the feast of Easter and other feasts to the ingenuitie or good will of gratitude a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendâ—…ed by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those who had received the benefits to HONOUR This they give the English Reader thus but left the remembrance of the feast of Easter and observation of other holy days to their free choice and discretion which have been benefited by such days Omitting all mentioning of Socrates's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or HONOUR which it seems they envied and perverted the benefits which Socrates meant of the fundamental benefits of Christs Resurrection and the like to the benefits which any may have received by such days And rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the good will or ingenuitie of gratitude by their free choice and discretion who if the matter come once to their free choice and election have alreadie shewed their will and ingratitude A second instance we will give whereas Socrates had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in English is this The things alreadie laid down are sufficient for to prove that the feast of Easter hath had from custome different HONOUR in several Countreys This they render thus Thus much alreadie laid down may seem a sufficient treatise for to prove that the celebration of the feast of Easter began everie where more of custome then by Commandment either of Christ or any Apostle Whereas in this their rendring here is again no mention of HONOUR which was according to Socrates in the several Countreys And in the words of Socrates there was no mention of the beginning of Easter much less of its being begun everie where more of custome then of any Commandment of Christ or any Apostle there being nothing in the Greek of beginning of custome nothing of these words more then by Commandment nothing of these words either of Christ or any Apostle And this was last year a sufficient confutation of the Paschal fast A third instance shall be here in Socrates's recital of Constantines letter wherein the Pamphleter deeming that Constantine spake too great things of that comely Order which saith he all the Churches of the West and South and North parts of the world observe and some of the East likewise and the rest dissenting only about the time the Translatour of his own head introduces Constantine thus prefacing of himself In my simple judgement a notable custome c. which for Constantine to have said of himself had been but humilitie but when neither Constantine there said so for he spake of that he was more sure of then of his own judgement nor yet Socrates for men to cry Socrates and put into the good Emperours mouth that what he spake was but so in his simple judgement and forthwith rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely order by other words a notable custome which it might be though it were neither order nor comely but wicked And what the Emperour Constantine concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But even as this is most holy for all in common to wish c. the Pamphleter tells you he Translates Socrates and Constantine and yet leaves out every where such words as he envies as here he leaves out wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MOST HOLY viz. for all in common to will Surely this is injuring all that come in our way Socrates Constantine and the Churches Order that our Puritanical novelties may borrow some pretence though false from some one man of some Antiquitie For perfect noveltie in Religion is odious in its own eyes A fourth instance where Socrates had said that the feast of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was observed of custome rather by all persons of old then by law and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other words he leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all persons and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the Author saith that the feast of Easter of a certain custome had a peculiar observation viz. in several Countreys he renders it thus of a certain private custome and observation Thus much time I have spent in vindicating Socrates from the Pamphleter and from our English Sectaries that abused him The holy Rites of the Catholick Church concerning the feast of Easter and the fast before and other solemn feasts of the Church which is called the citie of our solemnities Isa. 33. 20. declared so as throughout this whole book I have made appear from Antiquitie Universality of reception and consent of testimonies of the generalitie the three golden rules of Vincentius Lirinensis If these shall now suffer any contradiction from Socrates any where or any other single Author or twain we are first to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no single writers authoritie when it stands alone no nor any two or three in contradiction to the testimonie of the generalitie can warrant our following any new doctrine or practice nor be any material exception to any Catholick doctrine or practice Secondly that an Historian though a diligent writer in what dogmatical censures or judgements he shall mingle with historie of fact is therein less to be regarded then in what he relates as an Historian Thirdly that none ought to think it much if Socrates be contradicted in that wherein he is found to contradict others more and more ancient and more renowned Writers of Ecclesiastical Historie or other such Fathers to whom himself oft appeals as l. 5. c. 22. For that both parts of a contradiction cannot be true and there is scarce any thing so strange of this nature which some one Author perhaps as great as Socrates hath not been found to say And therefore to this consent
which I have shewn whosoever shall reply by alledging one or two Authors wherein some men think they do some great matter I shall not think it at all considerable When any one speaketh whosoever he be yea two or three the rest are to judge The spirits of the Prophets are subject to the Prophets if that be true of Prophets much more of Ecclesiastical Doctors oâ—… Historians God is the God of order and peace as in all Churches and not of confusion Which must needs follow if the witness of one or two be to be accepted against the Communitie An excellent way it is for everie man to believe what he list and that from countenance too of authoritie because almost what ever he list he may finde said by some one Author But we are assured that God hath otherwise promised his assistance to the succession of Pastors then he hath to any one writer or preacher Ephes. 4. 11-14 Mat. 28. 19. 20. Fourthly who can imagine Socrates may not be contradicted who in one and the same Chapter even that which our brethren cite as for them so apparently contradicts himself I here set down the very words l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 697. A. Edit Colon. 1612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they indeed in Rome fast three weeks together before Easter excepting the Saturday and Lords day In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rome they fast everie Saturday p. 698. E. In both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same then present time Fifthly Albeit for some even great errors in judgement men may not candidly refuse all faith to a diligent Historian yet when such Historians shall be found to differ from the Communitie of Catholick Writers in that which any way favours such errour which he is known to patronize if especially in that his history he declare such his errour he then may justly be held suspected in such narration as is singular looks toward the favouring of that error for example if Philostorgius an Arrian historian shall declare ought singular contrary to the consent of other Authors in the favour of his fellow Arrians it may well be judged that Partiality hath caused him to turn aside from the Truth This whither it tends I shall now declare albeit in matters of less moment then the Prime Article of our Faith That the followers of Novatus his Errors such of them as did inhabit Phrygia did contrary to Novatus's own practice change the Churches received time of celebrating Easter even after it had been established by the Holy Councel at Nice and acknowledged Apostolical by their own Acesius and turn'd themselves in the Synod of Pazus to observe the Feast of Easter at the same time with the Iewes and Quartadecimani others of them yet more famous Bishops at the same time resisting them By means whereof the Church of the Novatians was at that time divided Socrates himself relates l. 4. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quartadecimani and the Novatians in great part being now joyned together the Renowned Patriarch S. Chrysostome proceeded to deprive them both together of their Churches as Socrates himself also witnesseth l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Novatians part of them thinking that they ought to agree with the Church about the keeping of Easter and the last before Easter and part judging that they ought to follow the Judaical time of the 14. day of the Moon for their Easter for the ending of their fast at length both part of these Novatians assembled in Councel together at Angar in Bithynia made a decree Conciliaritèr agreeing to their occasions which Socrates himself relates l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that notwithstanding the peaceable end of the Controversie of Easter in the Councel of Nice and the universal Churches receiving of one way therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth a Canon concerning the Feast of Easter and call'd it The Adiaphoron or Canon of Indifferency saying that the difference of the Feast was not a sufficient cause to divide their Church they having devised such things at large they decree their Canon of Indifferency concerning Easter so as that every one might keep Easter according to the custome which he had taken up before if it pleased him this decree being confirmed by them Sabbatius so oft as it happened that their times of keeping Easter differed would by himself before hand FAST and keep THE WATCH and then keep Easter on his wonted Sabbath-day Here we see the Novatian Church or Sect owning openly an Indifference of the time of the Eeast of Easter and so of the precurring Fast. For so here Sabbatius keeping by himself afore hand the Feast of Easter kept also by himself aforehand the Fast and the Watch which was to precede It was now serviceable to the Novatians that their friends and favourers according to the tenour of this Councel and Canon should plead the small import and indifferency of such matters such suppose a while was Socrates who liked rather of the Catholick Order yet pleaded for mutual tolerance even after the establishment of that matter throughout the Christian Church by the sacred Councel of Nice as well as had been with good cause before To this purpose plea was made for them as we read in this Chapter of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some other such sayings with a keen anger at the Bishops are found in him Now whether Socrates if he were indeed a favourer of the Novatians in their main error may not be thought to have written these things to gratifie the Novatians for the reconciling of them one to another in this lesser matter and reconciling them both to the Church herein let the Prudent judge I shall proceed to examine whether Socrates were so indeed a favourer of their main error Wherein I shall not content my self to receive others Accusations of him such as the learned Greek Patriarch Photius who makes this judgement of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shall rather hear himself what he saith whom you may read much displeased with the holy famous Patriarch of Constantinople S. Iohn Chrysostom lib. 6. cap. 11. Where he relating of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took away many of the Churches from the Novatians and the Tessarescaidecatitae he saith of that holy man in the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he imputes unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subdolous and secretly exulcerate minde he saies that for his favour to an insolent person one Serapion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. relating S. Chrysostom's death he leaves this mark upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn as he calls him died the 14 th day of November a man as I said before by reason of his zeal of temperance giving way more to wrath then to modesty
Consider we next as touching the main error it self of the Novatians wherein as he doth pronounce of Novatus himself that he died a Martyr l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatus is Socrates's Martyr and the miracles wrought by his followers as he saith he is diligent in But S. Chrysostome even after his death he thus proceeds to censure because he defended that Repentance was not to be denied to those that fell after Baptism more then once alledging against him an ancient more severe discipline of a Synod of Bishops As if the following Bishops had not power in their times seeing cause to relax such severity of discipline His words of Chrysostome are l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is matter of admiration to me how he Iohn as above he cals him shewing so great a zeal of temperance should in his discourses teach men to despise temperance â—…or repentance being granted by a Synod of Bishops to such as had fallen once after Baptism he was bold to say If thou hast repented a thousand times enter hither Surely not far off from his Lords merciful sense Luk. 17 3 4 5. Take heed to your selves If thy Brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him And the Apostles said unto the Lord Increase our faith they say not our charity only but our faith Compare this also with Mat. 18. 15 18. Surely this was no argument of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bitterness of Chrysostome whereof Socrates hath accused him But is Socrates more favourable to the more ancient Bishops who opposed Novatus that you may read in his 4 th Book c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where having related Novatus's his Letters he then speaks of Cornelius his contrary Letters who was a holy Bishop and Martyr of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both saith he confirming their opininion from the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as many as were lovers of â—…in laid hold of that concession which was granted viz. by Cornelius the holy and true Bishop of Rome and so for time to come used that Concession for all manner of sin But the manners of the Phrygians appear to be more sober then other nations for they indeed seldome swear With them there is no running after Horse-races nor Theatres WHEREFORE it is as it seems to me that these and those which were so affected inclined rather to the things then written by Novatus FOR fornication is counted with them as a detestable abomination For why you may find the Phrygians and Paphlagonians living more soberly then any other Sect whatsoever AND THERE IS THE SAME REASON I suppose of them also who live about the Western parts and hearken unto or obey Novatus Whoever hath read in Story the sound and Catholick Faith and holy life and Martyrdome of Cornelius S. Cyprians dear friend and hath read in S. Cyprian the lewd and wicked life of Novatus and his factious Schism and Heretical teaching let him judge of these words of Socrates which he would leave behind him in his History to the World Lastly when S. Chrysostome was driven in Banishment he saith thus Others have said that Iohn suffered in his deposition justly because he had taken away many Churches from the Novatians the Quartadecimani and certain others But whether that Abdication of Iohn was just according to the saying of those that had been grieved by him God who knoweth the secrets and the truth it self in that matter is a just Judge These things have I let you hear Socrates speak from himself not to withdraw any due regard to his labours and history except only where in things regarding some part or other of the Novatians singularity and his thence detracting from the holy Catholick Bishops such as Cornelius the Martyr and S. Chrysostome and from the honour of the Churches holy Fasts and Feasts wherein I deem that he ought not to be heard against the consent of the Catholick Doctors and Fathers of all Ages without great Injustice to the Church I conclude this Chapter with this double Item 1. That allowing all that which our brethren the Presbyterians brought out of Socrates for themselves it hath been shewen above that it profits not their cause at all nor hurts ours 2. That all other loose sayings of Socrates removing from the Apostles all care of any such thing as the Feast of Easter or the Fast preceding or other holy daies are but the effects of his Novatian Infection a pursuance of that Canon of Indifferency Socrat. l 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Friends the Novatians assembled in Councel had decreed at Angar in Bithynia CHAP. 8. An Answer to the other Objections of the Presbyterians and to their pretence from an Act of Parliament THe 5th Proposal of our Brethren the Presbyterians as they have published it now themselves in their Grand Debate page 44. was this That nothing should be in the Liturgy which so much as seems to countenance the observation of Lent as a Religious Fast. This by them propunded and desired of the King and Bishops and the Church of England is that nothing may be left even of that which is extant in our publick Liturgy wherein is no one word of the choyce of meats but onely 1. of Prayers and Services to Almighty God at that time before Easter and 2. of such abstinence that our flesh being subdued to the Spirit we may ever obey the Godly motions of the Lord in righteousness and true holiness to his honour and glory and 3. a gratefull remembrance and mention that the Lord for our sakes did fast 40. dayes and 40. nights with a Prayer 4. particularly on the first day of Lent that God would make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wretchedness may obtain of him the God of all mercy perfect remission and forgiveness through Jesus Christ. And 5. on Passion week and on Good-Friday a holy and humble memory of our Lords being betrayed and given up into the hands of wicked men and to suffer death upon the Cross for his Family the Church with a prayer for the whole body of that Church and for all the enemies thereof all Jewes Turks Infidells and Hereticks on that day on which Christ prayed for his enemies on the Cross. And 6. a narrative that in the Primtive Church there was a godly discipline the restoring whereof the Church desires that at the beginning of Lent such persons as were notorious sinners were put to open penance and punished in this world that their souls might be saved in the day of the Lord and that others admonished by their example might be the more affraid to offend with the reading 7. of the general sentences of Gods
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
know but evidently the Providence of God disposed him to that Vision by something a longer delayed and increased hunger In all this some time is spent beyond Noon and a hunger raised beyond ordinary However popularly speaking since it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might be called St. Peter's Fast till Noon Here you mentioning your selves and your temperance and something of Princes and Students and some Tradesmen not all surely seem to forget that the Fast of Lent as St. Bernard may have taught us was intended ordinarily for the generality of all Christians in ordinary strength of years and body when not in the accident of extraordinary labour so that the ordinary labourers are herein included 〈◊〉 〈◊〉 S. 〈◊〉 Bâ—…shop Moâ—… 〈◊〉 Appeaâ—… p. 310 l. 2. c. 24 The Romanists free all â—…der twenty years of age c. and whosoever are imployed in bodily 〈◊〉 The Protestants charge all Christians to fast some time so far as the â—…ndifferent â—…bility of Nature permits who are known necessarily to require their mornings repast as our Saviour in his morning-Travel Mat. 21. 18 19. Now forasmuch as Fasting is properly a voluntary substraction of food in such a degree as may afflict the body let any judge whither if the ordinary labourers are to bear some part in the Churches common Fast though not in that degree that sedentary men and the like are and if they shall extend their Fast but to St. Peter's time of eating in that Text Acts 10. whither it shall not be to them a Fast A greater voluntary Affliction of their body then other mens abstaining till night And so St. Peters Fast in respect of some in the Church concerned in her Fast for ought you have said needed not to be an occasion of your magnifying your temperance or fear of bringing the Clergy under suspition of intemperance by calling your ordinary wholesome temperance by the name of Peter's Fast. * Bâ—…sh Andrewes Seâ—…m 5 of 〈◊〉 〈◊〉 and Fasting page 225. Petâ—…rs Fast they find and that is the lowest he was fasting till past the sixth hour till then Thus inâ—… â—…he â—…he Church is for thesâ—… are not without example in Scripture we see not unknown to 〈◊〉 When Daniels Fast is described Chap. 10. for ought we can perceive the abstinence in quality of his Dyet that neither flesh nor wine came into his mâ—…uth and that he ate no pleasant bread c. till three full weeks were fulfilled with diminution of his food no doubt without any mention of his food delaid till evening is there called the chastening of his body Lastly We come to the Act of Parliament concerning which you thus begin your Reply If when the expres words of a Statute c. are cited Who would not herein think that our Brethren had brought some part of a Statute wherein the religious Fast of Lent as contain'd in our Common-Prayer-Book were expressed But there is no such matter Whereas your Answerers had produced an express Act of 1. Eliz. made on purpose to confirm their Common-Prayer-Book and every part of it and so to be sure the twenty five leaves thereof that contain all things whatsoever the Common-Prayer-Book hath of the Religious Fast of Lent That Act adding severe Penalties against any person or persons whatsoever that shall by any open words declare or speak any thing in derogation of the same Book or any thing therein contained or any part thereof Such as the twenty five leaues concerning the Religious Fast of Lent undeniably is and your very proposal supposes On the other side the Act by you mentioned speaks not any word of any thing mentioned in any part of the Common-Prayer-Book Except you think that when the Church prayes that we may use such godâ—…y abstinence that the flesh may be â—…ubdued to the Spirit c. that such godly abstinence cannot be but bâ—… the difference of fish and flesh the only thing 〈◊〉 there which were a superstition grosser then the Papists are guâ—… of so that we have a whole Act standing in force on purpose madâ—… 〈◊〉 defend amongst other parts of our Liturgy the religious Fast of 〈◊〉 as it is in the Common Prayer-Book contained and the 〈◊〉 〈◊〉 5. Eliz. relating only to the difference of fish and flesh of whâ—… there is no word in the common-Prayer you must now confeâ—…s to be wholly nothing to our question unless you medled beyond your commiâ—…ion touching Lent besides what it is set forth as a religious Fast in the Common-Prayer-Book But now because by this your discourse you have wronged the piety of our Laws and Acts of Parliament I proceed to make good against you that according to the Statutes of this Realm the commâ—…nd in Lent made not by the Common-Prayer-Book bâ—…t by the Statutes to foâ—…bear Flesh is declared by Acts of Parliament now in force to be partly for the subduing of the flesh to the Spirit and as a means to vertue and that in the Statute by you produced there is nothing to the contrary which that it may appear look over your Law again consult the Statute 5 Eliz. 5 and you shall find That there is nothing as to fasting in that Statute but these two things 1. The superaddition of Wednesday to the former Fish-dayes which part of the Statute stands repealed 3. Car. c. 4. 2. The increase of the penalty only upon any transgressors of the former Acts concerning Fish-dayes Both these that Statute declares to be only for political ends as other Politique Laws are and be viz. both the superaddition of Wednesday wherein they gave leave to have flesh also at Table so that the wonted fish were there served up also and also the augmented penalty to be only in favour to the political concernment and who think you believes that any forbearing of flesh or eating of fish mentioned in that Statute is of any necessity for the saving of the soul of man and yet that mentioned in the preamble of the 2. and 3. Edwardi 6. c. 19. may be and is a mean to vertue and to subdue the flesh unto the Spirit which is not at all mentioned in this of 5. Eliz. 5. as to the constituting and enacting part but only as to another penalty upon the other the politick end Ask the learned in the Law whither that of the 2. and 3. Edward 6. c. 19. were repealed by this but of that you were wise to take no notice at all 3. No Act did not repeal in any word any part of that 2. and 3. Edvardi 6. c. 19. But in all Acts touching dayes of Abstinence as 5 and 6. Edward 6. c. 3. great regard is had by a special clause that none should mistake as if the present Act did extend to abrogate or take away the Abstinence in Lâ—…nt commanded in the Act of 2. and 3. Edward 6. c. 19. Now therefore hear you the words of the Statute 2. and 3. Edwar. 6. c. 19. Albeit the Kings
Subjects now having a more perfect and clear light of the Gospel and true word of God through the infinite mercy and clemency of Almighty God by the hands of the Kings Majesty and his most noble Father of famous memory promulgate sheweâ—… declared and opened and thereby perceiving that one day or one meat of it self is not more holy more pure or more clean then another for that all dayes and all meats be of their nature of one equal purity cleanness and holiness and that all men should by them live to the glory of God and at all times and for all meats give thanks unto him of which meats none can defile 〈◊〉 men or make them unclean at any time to whom all meaâ—…s be lâ—…wfull and pure so that they be not used in disobedience or vice yet for â—…smuch a diveâ—… of the Kings Subjects turning their knowledge therein to satisfie their sensuality when they should thereby ere case in vertue have of late time more then in times past broken and contemned such Abstinence which hath been used in thâ—… Reâ—…lm upon the Friday and Saturday the Embring dayes and other days commonly câ—…lled Vâ—…gils and in the time commonly callâ—… 〈◊〉 and â—…her accustomed times the Kings Majesty considering Thâ—… due and godly 〈◊〉 is a mean to vertue and to subdue mens bodies to their soul and spirit and considering also that Fishers and men using the Traâ—… of living by Fishing in the Sea may thereby the rather be set on work and that by eating of Fish much flesh shall be saved and encreâ—…ed and also for divers other considerations and commodities of this Realm doth Ordain and Enact with the assent of the Lords Spiritual and Temporal and the Common 〈◊〉 this present Parliament assembled and by the Authority of the same That no person or persons of what 〈◊〉 degree 〈◊〉 condition he or they be shall at any time after the fist day of May in the year of our Lord God 1549. willingly and wittingly eat any manner of flesh after what manner of kind or sort soever it shall be ordered dressed or used upon any Fridy or Saturday or the Embring dayes or in any day in the time commonly called Lent c. The scope and reason and motive of which Law if it be considered according to the principal end of it subduing the flesh to the Soul and Spirit for there is added another end also which was political may well admonish us though it was hard to contain the particulars in a Law to abstain also at such times of Mortification from whatsoever food else is more delicate costly of hotter nature and of higher nourishment The formers of that Law which is now the Law of out Land had no doubt before their eyes the approbation of God and his gracious answer to Daniel so chastening himself as in the holy Scripture is described I ate no pleasant bread neither came flesh nor wine in my mouth Dan 10. 2 3 12. which that Ministers of Gods Word should not as well have before their eyes as our civil Magistrate is a great shame But if you look back to the Common-Prayer-Book which was the matter of your Commission and of your grand debate as you call it and of your Proposal there if you think the Act of Parliament ratifying and establishing the Common-Prayer-Book and therein the religious Fast of Lent designed the end to be the service of God no otherwise then as other Political Laws are and be you should evidently contradict that Act of Parliament which professes there and then an establishment of the order of the publick and divine service and should imagin the prayer for the first Sunday of Lent to have the suspition of such a sense as this O Lord who for our sakes didst fast forty dayes and forty nights give us grace to use such abstinence that our seafaring men and Mariners and young Cattle and the like may be maintained how worthy a conceit were this To conclude this Chapter for the substance of the Paschal or Lent-Fast we have heard To name no more now then S. Austine Habet Authoritatem in veteribus libris ex Evangelio Epist 119. praecipitur enim nobis ex lege ex Prophetis ex ipso Evangelio idem ad Psal. 110. and the same also l. 30. con Faustum c. 3 5. avowing Abstinence from some sort of meats of Delicacy and higher nourishment Flesh c. Edomandi corporis â—…usa propter corporis castigationem sicut saith he per Quadragesimam fere omnes to be commanded from the Apostles and the Prophets you have tried it now as to the kind of flesh or fish by our Law and let the Reader judge of the Issue CHAP. 9. The judgment which the Ancient Fathers made of such as opposed the Churches set Fasts or Feasts and particularly this Paschal or Lent-Fast SAint Augustine in his Book of Heresies n. 53. writing of the Aërians thus saith Aëriani ab Aerio quodam sunt nominati qui in Arrianorum haeresim lapsus propria quoque dogmata addiâ—…isse nonnulla fertur dicens nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege dicebat etiam Presbyterum ab Episcopo nullâ differentiâ debere discerni That is the Aërians are named from one Aërius who having fallen into the Heresie of the Arrians did add thereto some opinions of his own affirming that the solemn set Fasts were not to be observed but that every man was to fast when he pleased least he should seem to be under the law He also said that there was no difference to be put between a Priest and a Bishop And n. 82. of the same Book he thus saith of the Iovinianists A Ioviniano quodam monachâ—… illa haeresis orta est aetate nostrâ cum adhuc juvenes essemus dicebat non aliquid prodesse jejunia vel a cibis aliquibus abstinentiam cito tamen illa haeresis oppressa extincta est nec usque ad dâ—…eptionem aliquorum sacerdotum potuit pervenire That is the Heresie of the Jovinianists in my time when I was young sprang from one Iovinian A MONK who said that fasting and abstinence from certain meats was not at all profitable But this herefie was soon extinct and proceeded not so far as to deceive any Priests Iohannes Damascenus in his 6. Book of Heresies writeth thus of the Aërians or Eustachians Aëriani ab Aërio Pontico fuit autem sacerdos Eustachii Episcopi Arriani filius ejus Eustachij qui jejunium feriâ quartâ sexta quadraginta diebus servari pascha celebrari prohibet Stata haec damnat omnia quod si quis jejunium servare velit id ab eo certis statisque diebus servari negat oportere sed quando volet negat enim se lege teneri negat etiam quicquam inter Presbyterum Episcopum interesse That is the Aërians were named of Aerius of
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