subsume that if any conceiv'd observance of holy fasting was amongst the Institutions Apostolical none is by any pretended to be before the Paschal Fast. Therefore himself speaks to this same sense in his fifth Sermon of Lent Quando opportuniùs dilectissimi ad remedia Divina recurrimus quà m cum ipsa nobis sacramenta redemptionis nostrae temporum lege referantur quae ut digniùs celebremus saluâ—…errimè nos quadraginta dierum jejunio praeparemus When more opportunely my beloved have we recourse to divine remedies then when the Sacraments themselves of our redemption are by the revolution of times brought about again to us that we for the health of our souls may prepare our selves with the fast of forty days for the more worthy celebration of them And in his twelfth Sermon Appropinquante dilectissimi solennitate Paschali sic est praecurrenda consuetudo jejunii ut nos quadras ginta dierum numerus ad sanctisicationem corporis mentis exerceat unde in Coelestibus Ecclesiae disciplinis multum utilitatis asferunt Divinitùs instituta jejunia The solemnity of Easter now approaching my beloved the custom of the Fast is so to be praemitted that the number of forty days may exercise us for the sanctification of our body mind so as that in the heavenly disciplines of the Church the Fasts instituted by God bring to us much advantage The sixth witness of this age is CHRYSOLOGUS in his eleventh and twelfth Sermons Ecce tempus quo miles procedit ad campum recurrit ad Dei jejunia Christianus Quòd quadragesimam jejunamus Non est humana Inventio Autoritas est Divina Et est mysticum non praesumptum Behold the time in which the souldier goes forth into the field and the Christiam hath recourse unto the fasts of God That we fast a Lent Is not of humane Invention but of Authority Divine and it is mystical not presumptive And in his 166 th Sermon of the Fast of Lent he lets us know why he calls it mystical Ecce Quadragesimae jejunium quod devotione solenni die crastino suscipit Universalis Ecclesia Quadragenarius iste numerus sacratus à seculis Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur Attendite fratres quantus sit quadragenarius numerus iste qui tunc coelum terris aperuit abluendis nunc fontem baptismatis orbi toti pandit gentibus innovandis Qui nos quadragenariis jejuniorum cursibus evocat perducit ad coelum Behold the fast of Lent which with solemn devotion to morrow the Universal Church begins That number of forty days consecrated of ancient ages In forty days and nights rain was poured forth from heaven to expiate the earth Consider brethren what is that number which both then opened heaven for ablution of the earth And now to all the world opens the Fountain of Baptism a Now in the solemn lastings before admisâ—…ion of the Catechumeni competentes unto Baptism S. Iustin Martyâ—… even in his tlme about fifty years after S. Iohn's death witnesseth that the Church was wâ—…nt to joyn with the persons to be baptized in the lasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are instructed to pray and ask of God with fasting the pardon of their former sins we the company of believers and before-baptized Christians PRAYING AND FASTING WITH THEM and after that they are brought by us where the water is and are regenerated after the same manneâ—… we our selves were before regenerated Iustin Martyr Apolog. 2. pro Christianis wont to be solemnly celebrated in the night before easter-Easter-day for the renewing of the Nations which by the course of forty days fasts calls us forth and brings us onward to Heaven In the Fifth Century after the death of S. Iohn the Apostle we produce first CAESARIUS Bishop of Aâ—…les in his first and second Homilies of Lent where he thus speaks Hom. 2 d Rogo vos fratres charissimi in isto legitimo ac sacratissimo Quadragesimae tempore exceptis Dominicis diebus nullus prandere praesumat Nisi soâ—…è ille quem jejunare infirmitas non permittit quia aliis diebus jejunare aut Remedium aut praemium est In Quadragesimâ non jejunare peccatum est Alio tempore qui jejunat accipiet Iâ—…dulgentiam In his diebus qui potest non jejunat sentiâ—…t poenum Bonum est jejunare â—…atres sed meâ—…s est eleemosynam dare Si aliquis utrunque potest duo sunt â—…ona Ut per totam Quadragesimam usque ad siâ—…em Paschae Casâ—…itatem Deo auxâ—…liante 〈◊〉 in illâ sacrosancâ—… soleâ—…itate Paschae â—…titatis luce vâ—…stiti eleâ—…mosynis dealbati orationibus vigiliâ—…s jejuniis vâ—…lut quiâ—…usdam coelestibus spiritualibus Mâ—…rgaritis orâ—…ati non soâ—…ùm cum amicis sed etiam cum â—…imicis pacâ—…ici liberâ—… securâ conscientiâ ad Altaâ—…ta Domini accedentes corpus sanguinem ejus non ad judicium sed ad Remedium possitis accipere I intreat you most dear brethren that in this commanded and most sacred time of Lent none presume to dine or break the fast except on the Lords days therein Except if there be any whose infirmity permits him not to fast Viz. not to fast at all or not so many days because at other times to fast it is either a remedy when undertaken as a holy revenge on our selves for sin or else hath its reward when on other pious or charitable occasions But in Lent not to fast is a sin In other time he which fasts viz. as he ought shall receive indulgence In these days of Lent he which can and doth not fast will bear his punishment It is good my brethren to fast but it is yet better to give alms if any can do both they are a double good I admonish you that you keep your selves in chaste purity throughout the whole Lent and unto the end of the Feast of Easter through the help of God that so in that most holy solemnity of Easter you being arrayed with the light of purity and with the white garments of Alms-deeds and adorn'd as it were with certain heavenly and spiritual pearls of prayers watchings and fastings and being at peace not only with your friends but also your enemies with a free and quiet conscience ye may approach to the Altars of the Lord and partake of his Body and Blood not to condemnation but to your souls health Which same he declares in his first Homily of this Fast of Lent Mortificatione praesenti futura mortis senâ—…entia 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 aeâ—…ernus By this present Mortification if rightly performed the future sentence of death is prevented and while the sinner is humbled the sin is consum'd while he inflicts on
daies on this side Easter of mourning for the Bridegrooms taking from us are answered by other 40 yea 50 following Easter of joy for the Bridegroom's presence returned S. Augustin tractat 17. in Ioan. Cum labore celebramus Quadragesimam ante Pascha cum laetitiâ verò tanquam acceptâ mercede quinquagesimam post Pascha With labour let us observe the Quadragesimal or 40 daies fast before Easter But with joy the 50 daies Celebrity after Easter when we receive as it were a reward a Ambros. l. 8. in Luc. Majores tradidere nobis Pentecostes omnes 50. dies ut Pascha celebrandos Per hos 50. dies jejunium nescit Ecclesia ficut Dominicâ quâ Dominus resurrexit sunt omnes dies tanquam dominicâ—… Our Ancestors have deliver'd unto us all the 50 dayes ending in Whitsunday to be celebrated as a continued Easter Through these 50. dayes the Church knows no fasting as neither on the Lords-day whereon the Lord rose from the dead and these 50 are as it were all Lords-days And in S. Ambros. Serâ—… 60. Sic enimâ—…disposuit Dominus uâ—… sicut ejus passione in Quadragesimae jejuniis contrist aremur ita ejus resurrectione in Quinquaâ—…esimae feriiâ—… lâ—…taremur Non igitur jejunamus in hâ Quinquagâ—…mâ quia in his diâ—…bus nobisâ—…um Dominus commoratur non inquam jejunamus praesente Domino quia ipse ait Nunquid possunt filii sponsi jejunare quamdiu cum illis est sponsus For so hath the Lord disposed that as we are to sorrow in his Passion by the Fasts of Lent so should we from his Resurrection rejoyce in the 50 daies following Celebrity In these therefore we fast not because in these daies the Lord abideth with us We fast not I say the Lord being present because himself said Can the children of the Bride-chamber fast so long as the Bridegroomiâ—… 〈◊〉 Forty daies Fast at least abstinence from pleasures from full and pleasurable dyet is a number consecrated by God in the Old and New Testament in the Law by Moses in the Prophets by Elias in the Gospel by Christ Moses the Type of Christs Mediation Elias of his Ascension both the figures of his 40 daies Fast and both they and only they appear with him in glory at his Transfiguration Moses by whose mediatory hand the Law was given yet fasted 40 dayes Elias who did not trouble Israel but was jealous for the Lord of hosts yet fasted 40 daies and troubled his own flesh The Lord Christ who knew no sin yet fasted 40 daies and thou who art a sinner yet cum Domino penitùs jejunante non observas Quadragesimae moderata jejunia With the Lord fasting wholly dost thou not observe the moderate Fasts of Lent saith S. Ambrose Serm. 34. de Quadragesimâ We have sinned and 40 daies was the number of daies of Gods judgement on the old world by waters for sin Forty daies fast the second time Moses undertook to ask pardon for the peoples sin Forty years the people of Israel bare their iniquities in the wilderness Num. 14. Forty daies fast like the 40 stripes appointed by God for the offender Deut. 25. Forty daies the space which God gave Nineveh to repent in from their sins and to avert their denounced destruction The Spies sent by God returned from search of the land of Canaan after 40 daies Num. 13. 25. and brought of the fruit of the Land Now walk we therefore circumspectly wisely in the land of our pilgrimage With what fear with what care 2 Cor. 7. Then shall we return with the cluster of grapes the wine of Angels the blood of Christ a happy taste of the fruits of our future Canaan Chrysologus Serm. 116. thus speaketh 40 diebus ac noctibus expiaturus terram coelestis Imber effunditur Attendite fratres quantus sit quadragenarius numerus iste qui tunc coelum terris aperuit abluendis nunc fontem Baptismatis orbi toti pandit Speaking of the solemn publick celebration of Baptism whereof the Deluge of waters cleansing the earth was a type at the end of the 40 daies of Lent At the end of 40 daies Noah according to Gods word opened the window of the Ark which he had made At the end of 40 daies God opens to us the window of heaven and sends down the Manna of the holy Eucharist when we with Moses and Elias have according to our poor measure fasted or abstained in some sense 40 daies that at the end we may appear before God as they in a meet preparation to the Holy Eucharist we yet shall need to wrap with Elias our faces in our mantles and to fear before his presence in our approach to his Holy Table Conclude we therefore this of the Quadragesimal Fast with that of S. Bernard Serm. 3. Nunquid non valdè indignum est ut nobis onerosum sit Quadragesimale jejunium quod Ecclesia portat universa nobiscum Is it not a very unworthy thing that that should seem burdensome to us which the whole Church bears with us And how universal this practise was that of S. Basil in his 2 d Homily of the praise of fasting will tell you In this time of Lent there is no Island nor Continent of the earth no City nor Nation no extream corner of the world where the Edict of this Fast of Lent was not heard Yea whatsoever Armies Merchants Travellers or Mariners are abroad this Fast comes unto them all and with joy they all receive it This composes every house every city and every people in sobriety and quiet and concord this stâ—…ls the laâ—…e clamours contentions and noyses of the town Let no one therefore exempt himself from the number of Fasters in which every degree nation and age almost of men and all of all dignities whatsoever are engaged And now lest any of the forty daies Spies of this Montanous land should bring up an evil report upon it and affright you with the men of Anak with the difficulty of this Forty daies Fast and by reason of some bottles that do flie the good liquor should be in some part spilt and perhaps some bottles perish and the Religious exercise of Fasting evil spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Schism be made worse I shall sincerely let you know how and in what manner the Generality of the Christian Church did in ancient daies observe this Fast of Lent which I doubt not but will be judg'd by you a light and easie yoke And as S. Ambrose serm 34. de Quadrages cals it Quotidiana moderata Quadragesimae jejunia the daily and moderate Fasts of Lent This S. Hierom also in his Epistle ad Laetam doth caution In perpetuo jejunio hoc praeceptum sit ut longo itineri vires perpeâ—…es suppeterent ne in primâ mansione currentes in mediis corruamus In a continued Fast take this precept that you take care how your strength may last and supply you for so long a
was not filled with the delights of the body but of the Spirit of God and Christ delights in such souldiers of his which give themselves unto fasting because such overcome when they fight St. Augustine and Bede confirm this interpretation So true it is saith St. Basil a S. Basil Ser 1. of Fasting that our Lord Iesus fortified the flesh which he took on him for us by fasting and taught us by fastings to overcome Ut in sponso nostro investigemus c. saith St. Hierom b S. Hierom Epistold ad Eustochium that in the Bridegroom himself we may see what vertue holy fasting hath Howbeit in both those Psalms no sooner is mention made of our Lords fasting but 't is added that it was turned to his reproach And here in my Text his Disciples not fasting is turned to his reproach Why do the Disciples of Iohn fast often and likewise the Disciples of the Pharisees but thine eat and drink Reprehendenda jejunii jactantia saith St. Hierom The answer to them might have been a just reproof for not fasting from vain glory But our meek and gracious Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostome upon the words He gives them no such rebuke as O ye vain-glorious and impertinent persons But he who had in much gentleness forborn to command his Disciples such severities as himself practised with the same lenity returns only this gracious answer Can you make c. v. 34 35. together mildly defending himself and his Disciples though as yet they fasted not and yet the holy duty of fasting also But doing all this by remitting the Pharisees 〈◊〉 Iohn's Disciples whom they had brought with them and advanced their example in the first place and remitting Iohn's Disciples as it were tacitly to their Master Iohn to something which they might remember Iohn had said unto them Joh. 3. 28 29. ye your selves bear me witness that I said I am not the Christ c. He that hath the bride is the bridegroom The case was much different 'twixt the Disciples of the Law only the Scribes and Pharisees yea those of Iohn also and the Disciples of Christ. The Law was a Schoolmaster of severities but to bring them unto Christ Iohn was an Harbinger sent by preaching of penance to prepare the way for the Bridegroom neither 's Disciples were the children of the bride-chamber or the honourable followers of the Bridegroom but Christs only Iohn came neither eating nor drinking and sometime the Pharisees therefore say he hath a Devil and now ye upbraid his Lord with Iohn's Disciples and discipline as more divine howbeit he that is least among the children of that bride-chamber is greater then Iohn himself His office his honour his priviledge and assistances greater What many Kings and Prophets and righteous men desired to see and rejoyced in spirit to foresee but had not with their eyes beheld the King in his beauty nor heard his wisdome and what Iohn your master saw and told you that he rejoyced to see and to hear the Bridegrooms voice Blessed are their eyes for they see and their ears for they hear And you have not considered this mysterious marriage of the Church to the Messias her Maker and Husband her Redeemer and Spouse the Prophets of old negotiated invited and as it were wooed and search'd what and what manner of time this blessed season and fulness of time should be and what the joy of these espousals The Bridegroom himself is now come down from heaven in his wonderful Incarnation in his Nativity he came forth fairer then the children of men as a Bridegroom forth of his chamber rejoycing for the love of his Spouse as a Gyant to run his course His coming forth was à summo coelo from the highest heaven in the hour of the WORD 's being made flesh and his running about is ad summum coelum to the height of it again to the right hand of his Father in his Ascension Mean while the solemn contract and espousals a Theophy lact upon the words Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam dixerat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt him and his Church is in his present preaching proclaimed And he spake this parable A certain King made a marriage for his son Matth. 22. 2 c. and he sent forth his servants Wisdome sent forth her maidens not fasting now indeed as that 's not seasonable for nuptial invitations saying I have mingled my wine c. All things are now ready And when those servants for such their employment have scarce time to eat quarrel you them that they find no season to fast Sent I am to Publicans and sinners a Physician and therefore I eat with them To my Disciples and as many as receive me believing on me the Bridegroom of their souls the expectation desire and joy of all nations and therefore at present they fast not with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom upon the words By these things our Lord sheweth that their not fasting then was not an Indulgence to their belly but a matter of wonderful oeconomy But the time will come when this solemnity of joy of these espousals shall be turned into a funeral mourning when the Bridegroom shall be even for the debts of his Spouse and redemption of her life taken from them And they shall weep and lament and fast and the world shall rejoyce But he being returned and having taken to himself a kingdome these present espousals which God foretold by the prophets Hosea and Isaiah which had been treated by all the Prophets that had been since the world began and now proclaimed in the acceptable year of the Lords preaching and sealed to by the Father at his resuscitation from the dead expect their consummation in the marriage of the Lamb at the last day when he shall gloriously bear his Spouse with myriads of holy Angels into his Fathers house there to reign with him in his Kingdome everlasting mean time as upon the Espousals he became chargeable with his Spouses debts and hath discharged them on his Cross and after that discharge was taken from Prison and from Judgment and hath washed her in his own Blood and hath given her the pledge of his Holy Spirit and cloathed her with the double garments of his Righteousness so also is she called by a new Name which the mouth of the Lord did name from his name Christ she is called Christian first at Antioch and farther our Lord Jesus knowing that after his taking from her religious fasting also is a necessary guard for her safety and a salutary means for the further purifying and adorning of his Spouse therefore as upon the allegation of Iohn's Disciples Christ taught his Disciples also how to Pray so here as Iohn's Disciples had been taught to fast he teacheth his the time and season when they should fast yea and they will fast only in this solemnity
trahat ne robore suo â—…rahat illa vestem infirmam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam Divisio in mente discipuli recentis infirmi aut schisma separatio à reliquis fratribus 5. In what is there-from detrimental to the duty it self it bursts the bottles and the wine is spilt An evil report is brought upon the duty of Fasting e Non effunditur in bibiâ—…ionem sed in perditionem Lastly The sad conclusion and catastrophe The bottles perish which else might have held still the best liquor though not yet capable of the newest and strongest f The bottles perish that by the very wine it self put into them a restoring wine in it self and the wine perisheth and that â—…y the vessels which were meant to contain and preserve it The parts you see being very many forsomuch as our Saviours answer here rests principally on the right timing of this duty I shall insist presently on the second part the time or season which is first in every duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in those very daies For the understanding whereof we must first enquire what those other words mean to which they refer viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken from them Which were set to contain these 4. following senses agreeing well with and insinuating each other 1. In the daies of his death and burial they shall mourn and fast according to Ioh. 16. v. 20. a little while and ye shall not see me ye shall weep and lament but the world shall rejoyce a Innocentius 1. Epistolâ—… ad Eugubinum Episcopum Nam utique constat Apostolos biduo isto in marore fuisse propter metum Iudâ—…orum se occuluisse quod utique non dubium est in tantum â—…os jejunaste biduâ—… memoratâ—… ut c. 2. In the recurring annual memorials of the Bridegrooms taking away the Churches Paschal Fast of Lent beside the weekly stations Stationum semijejunia which the Church ever observed except 'twixt Easter and Pentecost or in the Feast of the Bridegrooms Nativity These stations were the 4 th and the 6 th day of the week fasted till 3. a clock in the afternoon according to Cornelius's fast Act. 10. But these Sub arbitrio non ex imperio of free devotion not of strict injunction as the Church professed by the acknowledgement of Tertullian 3. In what time soever our sins or also Gods Judgments call us to mourning or fasting or repentance publick or private And this is also in too full a sense the Bridegrooms departing from us So it was said to Saul for his disobedience The Lord is departed from thee 1 Sam. 28. v. 16. Iâ—…r 6. v. 8. Be thou instructed O Ierusalem lest my soul depart from thee This same Bridegroom our Lord who saith Hosea 2. I will betroth thee unto me warneth them also c. 9. v. 12. Wo unto them when I depart from them This sense also Theophylact teacheth us to be included in this Text in Mark 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ the Bridegroom shall be taken from him being lapsed to wit into sin then he fasts and repents that he may heal his sin S. Hierom cals this the Tropological sense of these words Iuxta tropologiam autem sciendum quòd quamdiu sponsus nobiscum est in laetitiâ sumus nec jejunare possumus nec lugere cum autem ille propter peccata à nobis recesserit tunc indicendum jejunium esse tunc luctus recipiendus when the Bridegroom shall depart from us by reason of sin then must a fast be indicted then must we take up a mourning when our Bridegroom hath withdrawn himself in just displeasure for our sins as Wisdome will not abide in a body subject to sin Wisd. 1. 3. We must seek his return and favour by fasting weeping and supplications Psal. 143. 3 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken up away from them in his Ascension after his departure into heaven so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolli may signifie to be taken away up and so is the rendring of the Syriack in this Text and so the Greek Father Theophylact understands it of the time after his Ascension a Theophylact in Luc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Matthaei cap. 9. v. 15. viz. on the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianus Druthmarus on the same words Mat. 9. Cum auferetur ab eis sponsus Illud tempus ostendit quo ipsus in coelum ascendit quia quamvis semper cum illis esset spiritualiter tamen corporali praesentiâ ab eis recessit Venerable Bede upon my Text shewes that all the time from the promise of the Seed of the woman unto the Incarnation of the Bridegroom and all the time after his Ascension and departure into Heaven was and is the time of the absence of the Bridegroom and the season of the Churches mourning and longing for his first or second coming The time only of his conversing upon earth among men the priviledged time of the Churches joy on earth His words are these Notandum verò c. We must note that this mourning for the Bridegrooms absence began not now first after the death and resurrection of the Bridegroom but was observed throughout the whole time of the world before his Incarnation for those first times of the Church before the Virgins bringing forth a Son had holy men which earnestly longed after the coming of Christs Incarnation and these times since Christ escended up into heaven have the Saints which mourn for and desire his second Appearance to judge the quick and the dead Neque hic defiderabilis defiderii Ecclesiae luctus requievit aliquantum nisi quandiu hic cum Discipulis in carne versatus est Nor was there any rest to the Church from thiâ—… her mourning of her desires save only that while Christ conversed upon earth with his Disciples So after the history of his Ascension Acts 1. the Apostles frequent fastings are recorded Acts 13 14. 2 Cor. 6 11. chapters After his Passion Resurrection and Ascension the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated and other frequent religious seasons of fasting Of these 4. senses the 2 d only because it brings with it a recurring duty upon men as constant as the years return labor actus in orbem one Aerius a Iovinian or Vigilantius in all ages till of late hath been found to make exception to I shall therefore first insist to shew that our Lords words ought so to be understood as to include also those recurring memorial fasts of the Bridegrooms being taken from us stata revoluta jejunia And secondly what they are As to the first that these words are so to be understood as including some set and returning fasting daies is evident 1. For that otherwise our Lords words would not be as
following therefore we fast not in this 50. daies because in these the Lord is with us we fast not I say the Lord being present because he hath said Can the children of the Bridegroom fast so long as the Bridegroom is with them Lastly this same S. Ambrose in his Serm. de Iejunio Helia thus preacheth toward the end of Lent Propitiâ Divinitate ecce jam penè transegimus Quadragesimae indicta jejunia praecepta Domini abstinentiae devotione complevimus Behold through the mercy of God we have past through the indicted fasts of Lent and have fulfill'd by the devotion of abstinence the commands of the Lord. A sixth testimony of this age is that of THEOPHILUS Patriarch of Alexandria who in his first Paschal Epistle thus writeth Eóque omnis impraesentiarum adsumatur labor ut eos qui paululum negligentes sunt nosmet ipsos aeternae gloriae praeparemus homines provocantur terrarum humilia deserentes cum Ecclesiâ primitivorum Dominicae passionis festa celebrare Non est ergo non est haereticorum ulla solennitas Igitur Dominicum Pascha celebrantes sanctis scripturarum purificemur Eloquiis Curemus diversa vitiorum vulnera Sic poterimus imminentium jejuniorum iter carpere incipientes Quadragesimam à tricesimâ die mensis Mechir hebdomadam salutaris Paschae quintâ die mensis Pharmuthi finientésque jejunia secundum Evangelicas traditiones vespere Sabbati decimâ die Pharmuthi illucescente statim Dominicâ festa celebremus undecimâ die ejusdem mensis jungentes septem reliquas hebdomadas sanctae Pentecostes ut cum iis qui Trinitatis unam confitentur Divinitatem in coelis praemia recipiamus in Christo Iesu Domino nostro To that end let all our labour be taken at present to prepare both those which are something negligent and our selves unto eternal glory And thereby men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lords Passion with the Church of the primitives or first-born Therefore Hereticks acknowledge not any solemnity let us celebrating the Pasche of our Lord be purified by the holy words of the Scriptures Let us cure the divers wounds of vices c. And so may we enter the fasts at hand beginning Lent from the 30 th day of the moneth Mechir and therein the week of the Salutary Pasche on the 5 th day of the moneth Pharmuth and ending the fasts according to the Evangelical Traditions on the evening of the Saturday being the 10 th day of Pharmuth and on the next Lords-day the 11 th of the same moneth let us celebrate the feasts adjoyning also the 7. following weeks of the holy 50. daies that with them who confess the one Godhead of the Holy Trinity we may partake of the rewards in heaven through Christ Jesus our Lord. So also in his 2 d Paschal Epistle Pascha celebrare habentes Quadragesimae exordium ab octava die mensis qui secundum Aegyptios vocatur Pharmenoth ipso praebente vires attentiùs jejunemus hebdomadae majoris i. e. Paschae venerabilis die 13. mensis Pharmuthi fundamenta jacientes ita duntaxat ut juxta Evangelicas traditiones siniamus jejunia intempestâ nocte die 18. supra dicti mensis Pharmuthi praehentes nos dignos communionis corporis sanguinis Christi Having to celebrate Easter let us begin our Lent from the 8 th day of the moneth which with the Aegyptians is called Pharmenoth God giving us strength let us fast more carefully on the Great week howbeit so that according to the Evangelical Traditions we end the fasts late at night on the 18 th day of Pharmuth Rendring our selves worthy receivers of the communion of the body and bloud of Christ. And in his 3. Paschal Epistle he writeth thus Quotquot sanctum Pascha celebramus continentiâ atque jejuniis latorem legis amicum nobis esse faciamus Ornantes nos scientiâ Scripturarum quasi solennibus vestimentis fugantes omnem negligentiam rumpentes moram ut alacri cum discipulis ad Salvatorem pergamus incessu dicamusque ei Ubi vis paremus tibi Pascha ad solennitatem properemus atque dicamus mihi autem absit gloriari nisi in cruce Christi Dabit inquam dabit laborantibus gaudium jejunantibus benedicens loquetur Erunt domui Iudae in gaudium laetitiam in solennitates bonas laetabimini As many of us as celebrate the holy Pasche let us as celebrate the holy Pasche let us make the Author of the Law a friend unto us by continency and fastings adorning our selves with the knowledge of the Scriptures as with solemn garments chasing away all negligence and breaking off delay that we may cheerfully go with the Disciples to our Saviour and say vnto him Where wilt thou that we prepare unto thee the Passeover Let us make haste to the solemnity and say God forbid that I should glory save in the Cross of Christ then he will give he will give I say joy to them that labour and blessing them that fast will say the fasts shall be to the house of Iuda for joy and gladness and joyous solemnity and ye shall rejoyce A seventh witness is S. HIEROME in his Epistle to Marcella Nos unam Quadragesimam secundum traditionem Apostolorum toto anno tempore nobis congruo jejunamus Montanistae tres in anno faciunt Quadragesimas quasi tres passi sint salvatores non quòd per totum annum exceptâ Pentecoste jejunare non liceat sed quòd aliud sit necessitate aliud voluntate munus afferre We fast one Lent within the compass of the whole year according to the Tradition of the Apostles in a season fit for our mysteries The Montanists keep three Lents in the year as if three Saviours had suffered Not but that it is lawful to fast throughout the whole year except in the 50. daies but it is one thing to fast by necessity another thing to bring a gift of ones own will Again in his 2. Book against Iovinian In foribus Evangelii Anna silia Phanuelis univira inducitur semperque jejunans Et Dominum virginem longa castitas longáque jejunia suscepêre Acriora daemonia docuit Dominus non nisi oratione jejunio posse superari est Dominus qui 40 diebus Christianorum jejunium sanctisicavit qui beatos appellat esurientes sitientes Luke 6. 21. In the very doors of the Gospel we meet with Anna the daughter of Phanuel that had been the wise of one Husband and her long purity and long continued use of fastings received in her arms the Lord the Virgin The Lord hath taught us that the fiercer sort of Devils cannot be overcome but by prayer and fasting It is the Lord who hath sanctifi'd the fast of the Christians in 40. daies who calleth them happy which hunger and thirst The same S. Ierome in his Comment upon Ionah c. 3. Ipse quoque
Dominus verus Ionas missus ad praedicationem mundi jejunavit 40. dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself the true Ionas sent to preach unto the world fasted 40 daies and leaving us the inheritance of the fast under this number prepares our souls for the eating of his Body The same St. Hierom saith in his Comment on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted 40. daies in the wilderness that he might leave unto us the solemn daies of the fasts My eighth witness of this age shall be S. CHRYSOSTOME who in his 3 d and 16 th Sermons ad populum Antiochenum which 16 th Sermon he preached in the 3. week of Lent wherein now we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have passed the second week of the fast in which time he preach'd to the people day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This spiritual summer of this fast now appearing let us as Souldiers wipe off the dust from our arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of Lent it is the manner of all to ask how many weeks each one hath fasted and you may hear some answer two and some three and some answer that they have fasted all the weeks And in his 11 th Lent-Sermon upon Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in every thing due measure and moderation is best According whereunto therefore concerning this season also of the holy Lent we shall now find it to have been ruled out unto us For as in publick conveiance of travellers there are certain stages and innes that the passengers wearied may rest themselves and intermitting their labours they may again set upon their journey In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly daies the Saturday and the Lords day to such as undertake this course of this fast like certain stages or innes shores or havens that both the body may be a little relaxed from its labours of the fasting and the mind comforted that when these two daies shall be past over they may again with cheerfulness set upon this their good and profitable travelling in this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set on this journey which leads unto Heaven this strait and narrow way Keeping under thy body and bringing it into subjection And the ground and teacher of all these things fasting will be unto us fasting I mean not that of most men but that which is the accurate fast viz. the abstinence not from meats only but from sins For the nature of fasting only is not sufficient to deliver such as betake themselves unto it except it be done agreeably to its law Let us learn the lawes of fasting how we ought to fast that we run not uncertainly nor beat the air nor fight with a shadow whilest we fast These things I have said not that we may dishonour fasting but that we may honour it GREGORY NYSSENE the Brother of S. Basil the Great is my 9 th witness in this age in his 2 d Oration of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew added the time when it began to dawn towards the first day of the week The night saith he was so far passed that it was now the time of cock-crowing which giveth warning that the light of the approaching day is at hand Speaking of the day of Christs Resurrection For this cause also at this time viz. far in the night before Easter-day and not in the very evening of the Saturday but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexandria saith in his 8 th Paschal Homily far in the night we DISSOLVE OR END THE FASTINGS and begin the joy the custom that obtains withall men consenting hereto My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium Helias crevit tali observantiâ Vetus sacerdos ruris hospes aridi Ioannes hujus art is haud minùs potens Dei perenni praecurrit Filio Hanc obsequelam praeparabat nuntius Mox affuturo construens iter Deo Pridem caducis cum gravatus artubus Iesus dicato corde iejunaverit Inhospitali namque secretus loco Quinis diebus octies labentibus Nullam ciborum vindicavit gratiam Hoc nos sequamur quisque nunc proviribus Quod consecrati tu Magister dogmatis Tuis dedisti Christe sectatoribus After mention of Elias and Iohn Baptist's fastings as forerunners of Christ's he adds that Iesus also in the time of his flesh did with a devoted heart fast separating himself from men in the inhospitable desert and took no refreshment of food through eight times five daies That which thou O Christ the Master of our consecrated Religion didst deliver to thy followers that let each of us now according to our several measures of strength follow And because of the difference of mens strength agreeably to what Ireâ—…us had said that there was difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sort or measure of fasting so this author Prudentius also in hymno octavo poss jejunium though he had said that Christ deliver'd the fast to his followers yet saith Laxus ac liber modus abstinendi Ponitur cunctis neque nos severus Terror impellit sua quemque cogit Velle potestas A free manner or measure of abstaining is propounded to all not any one by severe terrour enforced but every mans strength is a law to his nill In the fourth Century after the death of S. Iohn the Apostle I produce first S. AUGUSTINE who though in his 86. Epistle he say that he finds no where written in the Books of the New-testament any precept of the Lord or the Apostles defining on what daies we ought to fast albeit he saith he finds there fasting commanded yet he forthwith purposely explains himself in these words Non inâ—… at jam suprà commemoravi in Evangelicis Apoâ—… cis literis c. Evidenter praeceptum that is abstracting from all interpretation by traditions Apostolical of wâ—… sort in many places he acknowledges many to be obliging in the writings only of the New Testament he saith he finds not evidenter praeceptum quibus diebus No where expresly or evidently prescrib'd what daies viz. no such express precept nor evident text but what may need against contradictors the Catholick Churches interpretation which is the thing we contend for For the same S. Augustine in his 119. Epistle to Ianuarius tells us of this very fast of Lent enough to our purpose Quadragesima sanè jejuniorum HABET AUTHORITATEM in veteribus libris EX EVANGELIO c. In quâ—… ergo parte anni congruentiùs observatio Quadragesimae constitueretur nisi consini atque contiguâ Dominicae Passioni The Lent truly of fastings HATH AUTHORITY both in the old