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
daies prepare themselves for the Paschal Feast Which same Author yet in his very next Sermon of Lent contents himself for his Auditors with three daies fast only in the week through the weeks of Lent Our Church also prays to him who for our sakes did fast 40 daies and 40 nights that he would give us grace to use such abstinence that our flesh being subdued to the Spirit we may ever obey his godly motions c. not such miraculous Fasting as His. In those daies shall they Fast. Our holy and tender Mother the Church considers her childrens strength as Christ the children of his Bride-chamber she hath her exceptions relaxations for the sick or weak for children and aged prisoners and labourers women with childe and travellers and in her compassion seems even to bear about another passion with that of her own fastings of Lent There are wont to be reckoned four reasons which excuse from fasting 1. Impotentia corporis 2. Ex paupertate indigentia ordinaria ciborum 3. Necessitas laboris majoris 4. Pietas boni melioris to which some add Intempestas caloris in some regions for some hotter moneths of the year Three of them the 8 th Councel of Toledo Can. 9. recounts Illi verò quos aut aetas incurvat aut languor extenuat aut necessitas arctat non ante prohibita violare praesumant quà m à sacerdote permissum percipiant The 4 Excusations are either bodily infirmity or ordinary penury of diet from their poverty or necessity of greater toyl and bodily labour or zeal of some greater good offering it self upon the dispensing with their Fast. And yet even in such cases take S. Chrysostome's advertisement with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For although thou canst not fast yet canst thou forbear pampering thy body with delicacies and fulness Nor is this of little moment but oft avails to the weakning of the Devils temptations to whom nothing is so pleasing as Epicurean diet and drunkenness If thou hast a weak body so that thou canst not continue such fastings yet happily it is not weak to prayer nor unable certainly to despise the pleasures of the full belly Yea perhaps thy bodies health requires rather this Fasting or Abstinence as well as the Churches Law and thy souls consideration Theodoret on Dan. 1. hath well advertised us from the example of the three children who eating pulse and drinking water instead of their appointed meat and wine their countenances appeared fairer and faster in flesh then all the children which did eat the portion of the Kings meal c. 1. 12. x4 Theodoret thereupon observes I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are lesson'd that bodily strength and comeliness may gain by the use of fasting And so Chrysolog de Iejunio Serm. 8. saith Est jejunium pax corporis membrorum decus robur mentium vigor animarum castitatis murus pudicitiae propugnaculum civitas sanctitatis magisterii magisterium disciplinarum disciplina Ecclesiasticae viae viaticum saelutare Fasting is peace to the body the comeliness of limbs the strength of minds the vigour of souls a wall of chastity a sconce of purity a city of sanctity the instruction of instructions the discipline of disciplines the salutary provision for the Churches way Likewise S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will one say But it doth inflict upon us weakness of body Resp. Yea rather if thou would'st exactly search the matter thou wilt find it the mother of health or a good habit of body And if thou believest not my words ask the sons of the Physicians about it and they will tell thee these things more clearly Lastly to Fast is wont to be call'd in Scripture to afflict the Soul Lev. 23. 29. Isa. 58. 5. This being the end of fasting that such chastening by affliction of the body may afflict the lower sensitive powers of the Soul that the inferiour powers of the Soul being afflicted a troubled spirit and a humbled heart thence arising in us may be a sacrifice and burnt-offering unto God Afflict certainly thy Soul thou mayst which is the end if thou art not able to afflict thy body which is the means since therefore only thou mayst not perhaps safely afflict thy body for that it is already afflicted Nay this it self that we are not happily able in body to be susceptible of so salutary a medicine as fasting ought and is apt to be one consideration wherethrough to afflict our selves Therefore said God of the day of Expiation to that people among whom yet no doubt there were many sick and infirm in body as thou art Levit. 23. 29. Whatsoever Soul it be that shall not be afflicted in that same day he shall be cut off from among his people Certè qui jejunare non potest non praesumat inducere novitatem sed â—…ateatur esse fragilitatis propriae quòd relaxat redimat eleemosynis quod non potest supplere jejuniis saith Chrysologus Serm. 166. de Quadrages At least he which cannot fast let him not presume to introduce novelty but confesse it to be from his own weaknesse that he doth relaxe his fasting and let him redeem by almes-deeds that which he cannot supply by fastings If any yet look on this duty of fasting in Lent as disagreeing to their pleasures of Spring and therefore with sowre aversion do receive this meek and gentle law of this Fast I shall anon evidence the Lawes of it to be an easie yoke and mean while say that God seems to complain of such refractory stupidity by his Prophet Ieremy c. 8. v. 7. Yea the Stork in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming but my people know not the judgement of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom tom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The season of Fasting Lent is the spiritual Spring of our souls And the same in his 2 d Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the daies of the Fast pleasures do dye and vertues bud forth and are in their flower and the most pure beauty of sobriety puts forth it self Behold the Fast of Lent is at hand pointing out to thee the spiritual Pool which cures not one sick soul only in each years returning but a whole people When God bad his Prophet Ezechiel to bear on his right side the iniquity of the house of Iudah 40 daies I have appointed thee saith God each day for a year Ezek. 4. 6. or as the Hebrew and your Margin hath it A day for a year a day for a year And behold I will lay bonds upon thee and thou shalt not turn from that side It may be to us for our own sins possibly each day for a million of years and we may well be patient of the bonds then Add to this that these 40
time of Refection comes they rush to their tables as beasts to their full mangers and distending their bellies through diversities of artificial and strange sawces take in so much by devouring as they are not able again to digest by fasting as if Lent were not the observation of a pious humiliation but an occasion of seeking out new pleasures A like complaint makes Theophilus Patriarch of Alexandria of some in the Churches under his care Epistolâ Paschali 3. Qui autem legum praecepta custodiunt ignorant vinum in jejuniis carnium â—…sum repudiant insatiabilem avaritiam Dei timore compescunt Non possunt suscipere Correctionem qui luxuriae oblectatione capiuntur neque ventris ingluviem ratione consiliis refraenare amore jejunii qui desideria periturâ cito voluptate studium virtutis infamant non erubescentes vinum clam bibere avidis faucibus arbitros declinantes in cubiculis mulsa potare ut inediam jejunia quae ultrò adpetere debebant jejuniorum tempore luxuriâ ebrietate commutent nescientes quòd etiamsi hominum conscientiam fugiant clausis parietibus vescantur carnibus atque aves altiles diebus Quadragesimae propinquante Pascha immundis manibus lacerent tristi vultu forìs jejunia promittentes corripiat hujusmodi Dominus c. Such as observe the rules of Laws know no wine in their Fasts refuse eating of flesh and correct insatiable greediness with the fear of God They refuse to receive correction who are taken with the delights of luxury nor know they to bridle with the love of fasting the greediness of the belly by reason and counsel who defame the profession and study of vertue through perishing pleasures being not asham'd secretly to drink wine and in their chambers declining witnesses who may observe them greedily fill themselves with sweet wine that they may commute their fasts and abstinence in the time of Fastings with luxury and drunkenness not considering although they fly the conscience of men and their doors shut about them in the daies of Lent feed themselves with flesh and even Easter drawing near with hands not clean tear their fatted fowls and yet outwardly with a sad countenance professing fastings that such God reproves c. This yet they would have thought Religious Fasting Some make such satisfaction afterwards to their belly their God for some few hours preceding emptiness of which Tertullian said Spernitur jejunium quod vespere deliciis compensatur Not God only but the man himself despises his own fast of the day which in the evening he recompenses with delicacies as others by laying in store before provide against the siege of the Fast both which sorts of fasting S. Chrysostom warn'd his hearers of tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not drunken riot usher in so grave a Matron as Fasting nor let us kick down the meal which we have given by more then recompensing the meal which we have forgone The very same Admonition is S. Basil's in his 1. Homily of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Drunkenness initiate thee into the Fast He who is to combate exercises himself before He that enters upon the Fast must practise temperance before not avenging the fasting daies not dealing deceitfully with the Law-giver Why invitest thou the enemy to possess beforehand thy strong holds In the day of Fasting the Ancients simplicity required a deferring of the hour a diminution of the quantity a lessening of the number if more then one and an abatement of the quality of our usual daily refections upon the fore-alledged example of Daniel c. 10. v. 2 3. In those daies I Daniel was mourning three full weaks I ate no pleasant bread or bread of desires as 't is in the Text from which abstaining he is himself by the Angel call'd a man of desires c. 9. 23. neither came flesh nor nine in my mouth nor did I anoint my self at all till three whole weeks were fulfilled S. Hierom thus Comments Hoc docemur exemplo tempore jejunii à cibis delicatioribus abstinere quod ego puto nunc dici panem desiderabilem nec carnem comedere nec vinum bibere We are taught by this example in the time of our Fast to abstain from more delicate food which here I suppose to be meant by pleasant bread nor to eat flesh he means where the consideration of health can agree thereto nor drink wine He might have added Nor use other delicacies as Daniel abstained from anointing himself at all a delicacy of those Countreys From each of which Eusebius relates in his Ecclesiastical History that S. Iames the Brother of our Lord did all his time perfectly abstain a Eusebius l. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Daniel in the three weeks of his Fast and the generality of the Christian Church in her seven weeks Fast They judged it not agreeable to the time of their humbling and afflicting their souls and chastning themselves as offenders and bringing into subjection their bodies as servants by Fasting to indulge them such meats and drinks as either were delicate and pleasurable in themselves or were full of high nourishment to the flesh or provoked to any carnal appetites or desires or enkindled the blood and spirits And because I see few either of the Roman or the opposite Perswasion that in practise or rule admit this of abstinence from wine as any part of the Fast I shall only say besides that it was and was noted by the Spirit of God in Daniel c. 10. 3. and in Iohn Baptist Luk. 1. 15. beside the many Canons of the Church prescribing it it may more move some to hear from S. Chrysostome the general practice of the Christian people in his age Hom. 6. ad Pop. Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Fast of Lent is come although any one would entreat a man ten thousand times although he would by vexation enforce one to take his part of drinking wine or any other thing forbid to be tasted on the Fasts he would choose to suffer all rather then to meddle with such forbidden nourishment And although we liked well enough of the pleasure of such Refection yet for the accustoming of our conscience we bear all generously and persist in mourning And as to Daniel's not anointing himself which is by Synecdoche put for other external delicacies also our Churches Homily hath told us That Fasting is an abstinence from all meat and drink and all natural food yea and from all delicious pleasures and delectations worldly I comprise in this 2 d Rule the instructions both of Epiphanius and of Dorotheus the Archimandrite of Epiphanius in Heresie 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the daies before Easter when with us are practised lyings on the ground purities self-affiictings dry-diets prayers watchings
and striving against sin with ceasing from sins the works of the Devil for otherwise it renders us but more like the Devil For he watches perpetually hath his stations and whole night-vigils he riots not he eats not he drinks not but he ceaseth not to sin from the beginning and that is his meat and drink for him and his After S. Ambrose I subjoyn Leo another Holy Bishop in his sermons of fasting Praesidia militiae Christianae sc. jejunia c. dilectissimi sanctificandis mentibus nostris atque corporibus divini tùs instituta ideò cum dierum temporúmque curriculis sine cessatione reparantur ut infirmitatum nostrarum ipsa nos medicina commoneat His autem conversionibus omnes bonae voluntatis affectus ad maturitatem totius virtutis enutriunt The garrisons of Christian warfare fastings c my Beloved were instituted of God for the sanctifying of our minds and bodies which therefore are to be repaired with the course and returns of dayes and seasons that our remedy itself may put us in mind of our infirmities To these conversions wherethrough they which had been defil'd by unchastity have shin'd in purity through the providence of Gods grace holy fasts have been added which on certain dayes should require of the universal Church the devotion of general observance for although it be lovely and laudable that the single several members of Christs body adorn themselves by their own private offices yet it is a matter of more excellent performance and of more sacred force when the hearts of the community of the Godly people concur in one proposed duty that the Devil to whom our sanctification is a torment be overcome not only by a part but also by the entire body together For it behooveth not only the chief Prelates or the Priests of the 2 d order nor only the ministers of the sacraments or Deacons but also the whole body of the Church be purged and cleansed It appears most manifestly that among other the gifts of God the grace also of fastings was given to the Church among all the institutions of Apostolical teaching which have flowed forth from the fountain of divine institution there is no doubt but that through the Holy Ghost influencing the Princes of the Church this observance was by them at first conceived that the rules of all virtues should be begun from the observance of Holy fasting Whilst through temperance the pleasure of the outward man is diminished the wisdom of the inward man is strengthned for neither is there the same vigour of heart under a load of meat which is under the lightness of fasting nor can fulnesse generate the same sense which abstinence doth For when the flesh lusting against the spirit is overcome by the spirits lusting against the flesh the freedom of ghostly health and the soundness of freedom is obtained that both the flesh may be govern'd by the judgment of the mind and the mind by the help and grace of God For fasting hath ever been the dyet of virtue from abstinence do proceed chast thoughts reasonable wills salutary counsels and by voluntary afflictions the flesh dyes unto lusts and the spirit is renew'd unto virtue Fastings give victory against concupiscence repel temptations take down pride mitigate anger and nourish the affections of every good will unto the maturity of entire virtue Thus much from a few of the Latines Nor are the Greek Fathers short of the other We will begin with S. Basil the Great in his 1 st and 2 d Sermon of Fasting who thus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the symmetry of reason the purity of the heart the mother of health the Schoolmaster of youth the ornament of the elder An excellent preservative of the soul the bodies armour-bearer the weapon of gallant men the exercise of spiritual wrestlers the decency of the city the quiet of the courts the peace of the house There are Angels which in every Church write all those that fast neither dares the Insolence of Devils ought against such as fast and the Angels the guardians of our life do with more studious labour abide with such which have purifi'd their souls with fasting Fasting makes the young man sober-minded the old man grave and reverend the most fit dress of women a bridle for those who are in the flower of their age the custody of marriage the nurse of virginity Fasting is our assimulation unto Angels It transforms on a sudden all the city and all the people into a well ordered appearance It quiets the noise it pacifieth the brawl it coërceth the trouble and tumult of the city In the time of the Fast what lascivious company can have allowance Filthy songs and outragious dances suddenly depart the city being chas'd thence by fasting as by an austere judge a Idem S. Basilius ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner S. Cyril of Alexandria in his 20. Hom. de Fest Paschal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in his 1. Serm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostom hath call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us receive that truly chaste and holy Fasting the nurse of all good order the mother of sanctity and the harbinger of a good will from above Doth not fasting bring forth to us the Idea of all vertue Fasting the Imitation of Angelical conversation the fountain of temperance the beginning of continence the paring off of lasciviousness the calm and serenity of our souls which was S. Chrysostom's word To conclude this Fasting seems the flower of Temperance the chastisement of intemperance the exercise of corrective justice on our selves the cutting off of occasion of injustice towards others the understandings clearness the wills emendation it is the body of piety which serves the soul and spirit of inward godliness Beati qui lugent Mat. 5. Blessed are they that mourn After all this it shall happily be demanded what reasons can be assigned of these so great Encomiastick praises of the work of Fasting even rightly perform'd I answer 1 st negatively such afflicting of ourselves by fastings watchings lying on the ground or in sackcloth or the like are not to be thought to be given to God for satisfaction to his Justice in lieu of eternal punishment That Christ only could and did satisfy for that is a debt which the Bridegroom alone could and did discharge for his spouse and for the children of his Bride-chamber and all who are call'd to the marriage-supper of the Lamb he hath done it alone and of the people there was none with him When there was none to help none besides to save his own arm brought salvation and He hath troden the wine-presse alone Isai. 63. 2 dly Not for satisfaction to the divine Justice as if such self-afflictions were adequate to the temporal punishments either which God might or happily would otherwise have laid on us if impenitent or laid on us even in some true
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 most certainly they shall fast 2. In the circumstance of its due season and time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those daies or in those very daies 3. In its settlement upon its right basis and reason which gives the indication also of its true season viz. the taking away the Bridegroom from them for their sins and for the sins of the whole world 4. The imprudence and danger in importunity both to the substance of the duty and to the subject from the incapacity of the subject as yet and improportion to the duty As to the 1. The substance of the duty our Lords care of establishing this holy exercise of Fasting is described here 5. waies 1. By leaving it under his prescript Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fast as thou shalt not steal they shall hear my voice Joh. 10. 16. shall render him the fruits in their seasons Mat. 21. 41. 2. His prediction also that the Christian Catholick Church would be willing forward and observably eminent in that exercise else it had been no answer satisfactory to their alledged visible practise they will fast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him ye will receive Joh. 5. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will fast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 35. the daies will come both are predictions when the chief servants of his house will see this holy exercise exemplified in set rules of practise 3. By laying a further necessity of prudence both here v. 38. Mark 2. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men must put up this new wine into fitted vessels saith the Master of the houshold and of the vineyard lest in after ages men being lovers of pleasures and their love of God waxing cold some servants of the house might be for casting away this wine for that there is indeed in their Masters house other that is better and drinketh pleasanter in whose house is both new and old 4. His excusing none of his from this duty save such only as are not yet able to perform it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 2. 19. they cannot fast 5. His farther care for the conserving of this duty which he compares to new wine together with the vessels even to the day of the consummation of his nuptials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are preserved The liquor in and by the vessels fitted for it and the vessels meet and preserved for the Masters use with and by the liquor In the 2 d The season or time of the duty he teacheth first That there is a time for all things a time to mourn or fast and a time of bridals to dance a As David also danced when he brought home to himself the Ark the type of the Bridegrooms presence 2 Sam. 6. a time to embrace and a time to refrain from embracing 2. That the time of the greater joy is not alwaies the time of the greater strength These were together the children of the bride-chamber and old garments 3. The time of greater actual assistances from God is not alway the time of greater habitual strength of grace inherent These Disciples were rendred safe by the presence of the Bridegroom but were not yet other then in great part old garments and bottles b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in locum 4. The time or season for this duty of fasting is taught here negatively 1. Whilest they were such weak ones they could not fast 2. While the Bridegroom was with them it was not seasonable to call them to ordinary fastings 3. While the Bridegroom was with them they needed not to fast both because his gracious presence afforded them extraordinary assistances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because his tender indulgence expos'd them not to great and extraordinary temptations whilest himself was with them 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not presently not straightway desirable v. ult a Christ by this parable signified saith Erasmus that men are not on a sudden to be haled to a more austere life but to be inuâ—…ed thereto by certain steps or degrees Theophylact upon my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affirmatively Then shall they fast 1. When the Bridegroom shall be taken from them All the ages of the world before since the promise of the seed of the woman were the season of the expectations needs desires longings for this Bridegroom O that thou wert as my brother that suckt the breasts of my mother Cant. 8. 1. O that thou wouldst rent the heavens and come down Isa. 64. 1 with v. 4. All the ages since his Being upon earth are the seasons of our looking upon him whom by our sins we have pierced and our waiting and looking for his second appearance in glory the Time only of Christs presence on earth to whom he was nearly present was the season of the joy of his Bride-chamber to all admitted within it especially 2. When they shall be made new garments and new vessels when the the Spirit shall have come unto them 3. When the Bridegroom shall be taken from them they shall fast for these causes 1. As having then so true cause of sadness 2. As having then need by all means to fortifie themselves against all dangers and oppositions in discharge of their work 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having their faith the root of good works prayer fasting and alms confirmed by the Death Resurrection and Ascension of the Lord a St. Hierom in Mat. 9. Donec per passionem meam novum Hominem indutus non potest severiora jejunii continentiae sustinere praecepta ne per austeritatem nimiam etiam credulitatem quam nunc habere videtur amittat Christianus Druthmarus in locum Cum fuerint novi utres facti per meam doctrinam confirmati per passionem resurrectionem ascensionem per adventum Spiritûs sancti tunc observabunt omnia dura aspera ambo conservabuntur discipuli c. 4. As having seen the example of their Masters humiliations and sufferings patience and fortitude and the Disciple is not above his Master In the 4. and last part the imprudence and danger from the opposite importunity is argued from six considerations 1. From the incapacity of the subject as yet they cannot fast Mark 2. 19. 2. The unseasonableness if they could b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Mat. 9. 3. The disagreeableness to the subject if they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 36. it agrees not with the old c The rigidity and stifness of this unwrought plece besides its newness and strength agrees not with the old saith Erasmus 4. In what it is detrimental to the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it takes from the garment and the rent is made worse d The ancient Translations Ne tandem novum vetus
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
one go about to show it if they think it was oâ—… can be shewn yet observed 〈◊〉 by the whole Catholick Church came at 〈◊〉 from the 〈◊〉 â—…n St Austâ—… judgment 〈◊〉 saith he 〈◊〉 〈◊〉 Pâ—…ssio 〈◊〉 〈◊〉 â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritûs Sancâ—… ANNIVERSARIA SOLENNâ—…TATE celebraâ—… Et siquid aliud 〈◊〉 â—…ccurrit quod servatur ab universa quacunque se 〈◊〉 Ecclesia As that THE PASSION OF THE LORD his Resuâ—…rection and Ascention and the coming of the Holy Ghost from Heaven are celebrated by an anniversary soâ—…mnity And if there occur any other â—…ch thing saith he which is observed â—…y the Universal Church 〈◊〉 ever it is dâ—…ffused Sâ—…quid 〈◊〉 â—…ta per orbem 〈◊〉 〈◊〉 Nâ—…m â—…c quâ—…n â—…ta â—…ciendum sit 〈◊〉 〈◊〉 â—… insantae est If any of 〈◊〉 〈◊〉 the Church the whole Church through the world 〈◊〉 〈◊〉 the 〈◊〉 of viz through the many ages of it to dâ—…spure against the doing of that is the part â—… 〈◊〉 insolent madness But perhaps we should not thus expostulate with the frowardness appearing in many I speak of the many late sects of this lately most unhappy Nation For Theophilus the renowned Patriark of Alexandria in his 1. Paschal Epistle hath foretold as much when speaking of this Paschal Fast as above Provocantur homines cum Ecclesiâ Primitivorum Dominicae Passionis Festa celebrare Men are invited to keep the celebrity of the Lords Passion with the Church of the Primitive Saints He addes Non est non est Haereticorum ulla solennitas It is not saith he it is not the guise of Hereticks to keep any of the Churches solemnities There is therefore one part of the context of my Text Luke 5. 30. which I do not pretend ever to be able to satisfie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Pharisees murmured against the Disciples of Christ. It were enough for the Jews this to oppose But though there was no such Paschal Fast before the Pasch of the Jewes yet for all that we know there was authority sufficient in and under the New Testament to add this observance Our Lord calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An additament of a new garment I have shewed you the substance and circumstance of the duty here prescribed I have given you an account of the Fasting of Iohn and his Disciples of Christ our Lord and his Disciples of the Scribes and Pharisees also with their Disciples which are all the persons that enâ—…red the Drame of this Text I have caution'd you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we fast not in hypocrisie liker unto the Pharisees but I know none excused from the Duty it self but such only whom those words of Christ may in some sence reach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cannot fast Of all other good Christians he hath said In those dayes they shall fast they will fast He said it I say who both could command them what should be their duty to do and could foresee what faithfully and certainly they would do Those dayes what they were they could know what they took themselves to be commanded to do and by whom and on what dayes and what they have done ye have heard That this precious new-wine even for the more precious old wines sake may not be poured out spilt or lost for that cause I have made this profusion of sand and labour that no vessels old or new may perish is my hearts desire and prayer FINIS Deo Gloria The Appendix CHAP. I. Of the Churches Fasts in General AS Almighty God in the beginning created Man to glorifie and serve him both in his body with the bodily appetites and senses thereof and in his spirit with its intellectual knowledge and will both which are Gods 1 Cor. 6. ult and c. 7. 34. and Iames 2. ult and Man soon departed from God in his first Fall by a Rebellion in both those brâ—…king his first express Command both to gratifie his own bodily appetite and sense and his inordinate desire of being made wise to know good and evil as it is written Gen. 3. 6. And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And as in mens personal acquired corruptions men farther depart from God by pleasing obeying and fulfilling both the lusts of their flesh lusting against the Spirit of God and the vanity of their own blinded fleshly and corrupt mindes there through boâ—…h bearing enmity with God by their carnality or law in their members leading them captive to the law of sin so as that they obey it in the lusts thereof and also alienated and enemies in their minde by wicked works Col. 1. 21. So in our Recurning unto our heavenly Father we cannot hope for reconciliation or peace with him but by being renewed both in the spirit of our mindes by a new and contrite heart and spirit and also by the mortification and subduing of our flesh crucifying it with the sensuality affections and lusts thereof Agreeable hereto the holy Church of Christ in her begetting and bearing Children unto God hath according to the wisdom taught her from God conjoyned together both the earnest Preachings of Repentance which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the minde or renewing of the spirit or inward man and bodily fastings or mortifications And because the minde or spirit of man cannot always be in its exaltation nor continually in its troubled state of contrite sorrowfulness nor yet the flesh or body bear either continual feasts of fulness nor if we speak of the greater sort of Christian people perpetual fastings and severities Therefore the Church the common Mother of us all hath as she hath been taught by the Holy Ghost in all Ages prescribed to her Children set times of feasts and fastings Of her fasts we are now farther to entreat Fasting or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is commonly contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hunger 2 Cor. 11. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunger and thirst in fastings often and chap â—… vers 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In necessities and distresses in labours in watchings in fastings In this acception of the word Fasting is a voluntary denying our selves our wonted lawful refections and pleasures of the body But yet neither are all Fasts religious Fasts nor all religious Fasts Ecclesiastical or the Churches Fasts Religious Fasting is a voluntary denying our selves as to some measure of time quantity or quality or rather all these together our wonted lawful bodily refections and pleasures and other worldly delights for better humiliation of the soul and mortification and subduing of the flesh to the spirit toward the obtaining mercy favour from God in some evil deprecated
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
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