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-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
which they had in the house salted c. My fourth witness of this age shall be Dorotheus Archimandrita not he whose age is much elder but his pretended works much more uncertain Doctrinâ 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE HOLY APOSTLES for our Ghostly help and the benefit of our souls HAVE CONSULTED TO DELIVER DOWN UNTO US this in special manner and very signally that we should render as it were the tithes of our life or time these same daies viz. of Lent and to consecrate them unto God that so we may be both bless'd in our works and may year by year obtain merciful pardon for our sins of the whole year passed and they the Apostles by their common suffrage sanctifi'd or set apart for us from the 365. daies of the year these 7. weeks of fastings the same number we heard from Philo the Jew observed by the Religious of Aegypt under S. Mark for so have they set a part 7. weeks Yea the ancient Fathers have added to them one other week also both to fit us before hand and to exercise us when about to enter into the labour of the following fasts and also that they might make up the honourable number of a holy 40. daies fast which our Lord did fast For 8. weeks if you substract from them the Lords daies and the Saturdaies that one only the vigil of Easter-day excepted which alone of all the Saturdaies in the year is kept as a most sacred and honourable fast make up 40. daies But 7. weeks without the Lords daies and the Saturdaies are 35. daies To which if you add that Saturday which is the holy Vigil of Easter and also the half of that illustrious and enlightened night as S. Cyril also directed the Lent-fast not to be ended before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it be far in the night the sum will be 36. daies and an half which accurately is the tenth or tithe of the 365. daies of the year c. This is that tenth or tithe as we may so say of the whole year WHICH THE APOSTLES HAVE SANCTIFIED OR SET APART for our repentance as a time of our purifying from our sins of the whole year BEHOLD GOD HATH GIVEN TO US THESE HOLY DAIES that if any one with diligence and sobriety and humiliation be careful therein to repent he may be purg'd from his sins of the whole year and his soul eased from their burden and so may come pure to the Holy-day of the Resurrection and being become a new maâ—… through the repentance of these holy Fasts he may partake of the holy mysteries not to condemnation but to life and may keep the feast of the holy 50. daies throughout religiously towards God with spiritual joy and gladness The fifth Authority of this age shall be that of the Fathers of the Provincial Councel of Agatha Canon the 12. Placuit etiam ut omnes Ecclesiae Filii exceptis diebus Dominicis in Quadragesimâ etiam die sabbati sacerdotali ordinatione districtionis comminatione jejunent It is also decreed that all the sons or children of the Church do fast in the Lent all except the Lords-daies under commination of severity by this our Sacerdotal Decree even on the Saturdaies also Where that which they added of their own sacerdotal ordaining was the sanction of severe penalty and the taking in the Saturdaies to the Fast probably against their former custome in compliance with their neighbour greater Church of Rome as the Councel of Eliberis in Spain had done before them Canon the 26. The sixth and last Authority of this Age is that of Concilium Braccarense primum Can. 16. Si quis quintâ feriâ paschali quae est Coena Domini horâ legitimâ post nonam jejunus c. If any one on the 5 th day of the Great week before Easter which is called Coena Domini for that the Lord on that day did institute the holy Eucharist shall not continue his fast unto the legitimate hour viz. celebrating the holy Eucharist fasting after 3. a clock in the afternoon but shall keep the solemnity of that day secundum sectam Priscilliani according to the Sect of the Priscillianists c. let him be Anathema Where their great severity of an Anathema and their recounting the violatours of that day of the Paschal Fast as symbolizing with Heresie and Hereticks seems to charge such as sided against the Paschal Fast as Epiphanius had before charged the Aerians for the same cause Heresie the 75 th with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unbelief In the sixth Century after the death of S. IOHN I first produce the witness of ISIDORE Bishop of Sevil in Spain l. 6. Originum c. 19. Observatio Quadragesimae quae in universo orbe INSTITUTIONE APOSTOLICA observatur circa consinium Dominicae Passionis The observation of Lent which is in the whole world observ'd BY INSTITUTION APOSTOLICAL about the times of the solemnity of the Passion of the Lord viz. the time of the Bridegrooms taking away The same Author in his Comments on Exodus 39. Quid autem sibi velit quod Moses 40. diebus jejunaverit Quadragenario enim numero Moyses Elias ipse Dominus jejunaverunt PRAECIPITUR ENIM NOBIS ex lege prophetis ET EX IPSO EVANGELIO quod testimonium habet à lege prophetis unde etiam in monte inter utramque personam medius salvator efsulsit c. Now what may it mean that Moses fasted 40. daies That number of daies both Moses and Elias and the Lord himself did fast for also it is commanded unto us from the Law and the Prophets and FROM THE GOSPEL IT SELF which receiveth witness from the Law and the Prophets Whence also on the Mount 'twixt those two persons our Saviour shined forth in the midst The same he declareth more at large l. 1. de offic Eccles. c. 36. Iejuniorum tempora secundum Scripturas sacras quatuor sunt in quibus per abstinentiam lamentum poenitentiae Dominus supplicandus est licèt omnibus diebus orare abstinere conveniat his tamen temporibus ampliùs jejuniis prnitentiae inservire oportet PRIMUM IEIUNIUM QUADRAGESIMAE EST quod à veteribus libris câ—…pit ex jejunio Moysis Eliae ET EX EVANGELIO quia totidem diebus Dominus jejunavit monstrans Evangelium non dissentire à Lege Prophetis In quâ quidem parte anni congruentiùs observatio Quadragesimae constitueretur nisi confini atque contiguâ Dominicae passioni There are four times of fastings according to the holy Scriptures in which we must make our supplications unto the Lord with abstinence and the wailing of penance and though it be meet that we should at all times pray and abstain yet must we at these times especially attend on fastings and penance The first or chief is the Fast of Lent which had beginning in the Books of the Old Testament from
neque in Conciliis posteriorum tamen quiâ per universam custodiuntur Ecclesiam non nisi ab ipsis tradita commendata creduntur Yea and of the particular Paschal Fast it self kept as it is also in memory of Christs Passion he tels us Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum orbe observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesiâ saluberrima autoritas commendata atque statuta retineri sicuti quòd Domini Passio Resurrectio Ascensio in exlum Adventus de coelo Spiritûs Sancti anniversariâ solennitate celebrantur Now then this Paschal Fast of Lent being observed in all the world then when he wrote that at least and indeed ever since till the present age of this controversie or thereabouts and yet not pretended by the observers thereof to have been appointed or instituted by any General Councel the very first of those Oecumenical Councels mentioning it only in the 5 th Canon as a thing famously known long before in all the world It remains therefore that according to S. Austin's rule It was delivered from the Apostles If all this convince you not that you have produced St. Austin to a purpose evidently against his own meaning it is yet more manifest how the same St. Austin who saith In Evangelicis literis non invenio evidenter praeceptum yet saith also in his hundred and nineteenth Epistle which is to Ianuarius Quadragesima sanè jejuniorum habet autoritatem in veteribus libris ex Evangelio c. The Lent truly of Fastings hath authoritie both in the old Books and out of the Gospel And Psal. 110th Quadragenario numero quo Moyses Elias ipse Dominus jejunaverunt Praecipitur enim nobis ex Lege ex Prophetis ex ipso Evangelio quod testimonium habet à Lege Prophetis In the number oâ—… fortie daies both Moses and Elias and the Lord himself did fast for it is commanded unto us both from the Law and from the Prophets and from the Gospel it self which receiveth witness from the Law and the Prophets Now proceed we to your next Testimonie and that from St. Austin also and make triall whether you have any better success therein The place is lib. 30. contra Faustum Manichaeum cap. 5. Quantò magis quisque vel minùs voluerit vel potuerit Thence you would conclude that Christian abstinence in Lent was voluntary when as St. Austin speaks onely of the degrees of the rigour of that abstinence For he doth not say Si fortè aliquis voluerit potuerit but Quanto magis quisque vel minùs seu voluerit seu potuerit But because you give us his words so imperfect we will set them down here a little more at large The Manichean Heretick objecting thus against St. Austin and the Catholicks Quidergo vos cùm haec à vobis Passionis Christi celebrantur mysteria Si quadragesima sine vino carnibus non superstitiosè â—… vobis sed divinâ lege servatur videte quaeso videte c. St. Austin answers Christiani non haeretici sed catholici edomandi corporis causâ propter animam ab irrationalibus motibus ampliùs humiliandam non quòd illa esse immunda credant non solùm à carnibus verùm à quibusdam etiam terrae fructibus abstinent vel semper sicut pauci vel certis diebus atque temporibus sicut per Quadragesimam ferè omnes quantò magis quisque vel minùs seu voluerit seu potuerit Vos autem ipsam creaturam negatis bonam c. Videtis ergò multum interesse inter abstinentes a cibis propter sacratam significationem vel propter corporis castigationem abstinentes à cibis quos Deus crâ—…avit dicendo quòd â—…os Deus non creavit Proinde illa doctrina est Prophetarum Apostolorum haec Daemoniorum mendaciloquorum You see that what you cite was spoken not of the substance of the Paschal Fast but of a certain manner or rather one part of the manner of their keeping it and that not permitted to their will save as to the degree of the rigour of it And concerning that very manner he speaketh greater words than the Common-Prayer-Book which ye would have corrected or the Church of England any where hath expressed her self in Your next Testimony Socrates being reserved is from Prosper you say lib. de vit contemplat 2. cap. 24. But you should have been advised by learned Protestant Writers who would tell you that that Book was not St. Prosper's but put upon him The next therefore is that of Cassian lib. 2 col 21. cap. 30. In primitivâ Ecclesiâ aequale fuisse jejunium per totum annum Ac frigescente devotione cùm negligerentur jejunia inductam Quadragesimam à sacerdotibus To omit many exceptions that lay against Cassian in this point give us any such Age wherein with the generality of Christians for whose sake Constitutions are framed for the Church whether by the Apostles or others an equal Fast was kept through the whole year as it was perhaps by some Anchorets or Religious whom Cassian especially had in his eye and we will easily grant the command of forty days fast to be superfluous then But that Cassian doth not say ever came to pass even in the most primitive times per totum annum he saith but not per totum orbem Christianum Secondly no man can ever shew an Age of the Church wherein she was without the Paschal fast or any following Age wherein it was brought in by Bishops or Priests though it might be oft re-enforced and urged into more diligent practice and whetted upon Christian people as in the Council of Laodicaea in many of its Canons and in the generall Council of Trullo Can. 9â—… and this some may call a being brought in And yet if Cassian mean as he may speaking not of abstinence onely but of stricter proper salâ—…ing that the precept and necessity of so fasting forty days was onely of Constitution Ecclesiastical he speaks nothing for you against the Common-Prayer-Book As for the difference about the manner or number of days of stricter fasting mentioned by Dionysius of Alexandria Sozomen and Nicephorus it matters nothing Since there were always forty days of abstinence notwithstanding recommended as I have proved to all that were able tradita commendata ab Apostolis or commanded them also by thir Rulers and Governours as in most Churches and Ages of the World after the waxing cold of Devotion needed such commands which may further also interpret Cassian Within such time moreover either the devout Christians themselves did choose out for themselves or those that had the rule and government over them did choose out for them as we reade that Leo did Serm. 4. de Quadragesimâ some number of days either continued or with intervall more or fewer
Books and FROM OUT OF THE GOSPEL In what part therefore of the year more aptly could the observation of Lent be constituted then in that which is conterminous and next unto the Passion of the Lord viz. the time of the year wherein the Bridegroom was taken away And having fetcht the ground and authority of the fast of Lent from the Gospel he then adds in the following part of the same Epistle Ut quadraginta illi dies ante Pascha observentur Ecclesiae consuetudo roboravit That those forty daies before Easter be observ'd the custome of the Church hath strengthened or corroborated Yea the same S. Augustine in the aforesaid 86. Epistle objected teaches us the ground of certain other set fasts to be the daies wherein the Bridegroom was taken away His words are these Cur autem quartâ sextâ feriâ maximè jejunat Ecclesia viz. Catholica illa ratio reddi videtur quòd CONSIDERATO EVANGELIO ipsâ quartâ—… Sabbati concilium reperiantur ad occidendum Dominum fecisse Iudaei Deinde traditus est eâ nocte quae jam ad sextam sabbati qui dies passionis ejus manifestus est pertinebat Now why the Church Catholick fasts especially on the 4 th and 6 th day of the week that reason or account seems to be rendred that the Gospel being considered on the 4 th day of the week the Jewes are found to have held a councel for the killing of the Lord. That afterwards he was delivered up in that night which belonged to the 6 th day of the week which manifestly is the day of his Passion saith he which reason from Epiphanius also ye heard before a And S. Augustine again in the 〈◊〉 86. Epistle Passuâ—… est Domiâ—… quod nullus ambigit sextâ—… sabbatâ—… quapropter ipsa sexta rectè jejunio deputatur jejunia quippe humiliâ—…atem significant Unde dictum est humiliabam jejunio aniâ—…am meam The Lord suffered which no man doubts on the 6 th day of the week wherefore the 6 th day of the week also is appointed for fasting for that fasting signifies our humility whence it is said I humbled my soul with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 69. 10. That for the weekly now for the anniversary solemnity of Christs passion which in no place had its solemnity without fasting We learn from St. Augustine in the 118. Epistle to Ianuarius that if it was not first constituted by some General Councel as for certain it was not but in the Church universally received long before the Councel of Nice before which there had been no General Councel save that of the Apostles themselves then it is retain'd as commanded and appointed from Tradition Apostolical His words are these Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum oâ—…le observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesiâ saluberrima autoritas commendata atque statuta retineri SICUTI QUOD DO MINI PASSIO resurrectio ascensio in coelum adventus de coelo Spiritus sancti anniversariâ solennitaâ—…e celebrantur But those things which we keep being not written but delivered down which are observed throughout the whole world are given us to understand that they are retain'd as commended and appointed EITHER FROM THE APOSTLES THEMSELVES or from plenary h. e. general Councels whose authority in the Church is most wholesome as for example that the Passion of the Lord and his Resurrection and Ascension are celebrated in anniversary solemnity Thus S. Augustine But the anniversary solemnity of Christs Passion was not first from any plenary or general councel therefore according to S. Augustine's Catholick rule it was delivered from the Apostles By which testimony also you may perfectly discern how S. Augustin's Non invenio in literis evidenter praeceptum I do not find it in the writing of the Gospels or the Apostles c. is nothing contrary in S. Augustin's judgement to the fast of Lents derivation from the Apostles nor to that authority although not evident precept which S. Augustine himself fetcht from out of the Gospel for it It is the same S. Augustine who in his roll of Heresies haeres 53. hath registred it as one part of the Aâ—…rians superaddition to the Arrian heresie that they taught nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege They denied that the set fasts ought solemnly to be celebrated but that every one is to fast then when himself shall please lest he should seem to be under the Law which Damascen expresseth yet more particularly in his Book of Heresies that this Aerius bad that the fast of the 4 th and 6 th day of the week and of the 40 daies and Easter should not be observed nor any set fasts Certis statisque diebus negat enim se lege teneri No set or stated fasts for that he saith he is not under the Law My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria and most eminent member of the third General Councel to the Patriarchs of which See it was entrusted by the first General Councel that they should yearly signifie before hand to the rest of the Churches as well as their own the true time of Easter This S. Cyril therefore in his 7 th Homily de festis Paschalibus thus gives publick notification of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy Lent from such a day and ending the Fasts on the 3 d day of the moneth Pharmuthi on the Saturday evening ACCORDING TO THE APOSTOLICAL TRADITIONS Again in his 15 th Homily de festis Paschalibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning this year the holy Lent from such a 〈◊〉 and ending the Fasts on the 7 th day of the moneth Pharmuthi late at night according to the Traditions Apostolical And Homily 20 th de 〈◊〉 Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so let us keep a pure fast beginning the holy Lent from such a day ending also the fasts on the 7 th day of Pharmuthi h. e. just 40 daies after as also above in the two forecited testimonies late or far in the evening According to the Traditions Apostolical Thus thrice he clearly refers the Fasts of Lent to Tradition Apostolical as the same S. Cyril in nineteen other of his Homilies de Festis Paschalibus preached in so many several years refers the same Fasts of Lent to Tradition Appointment or Instruction Evangelical Homil. 4. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from the 26. day of the moneth Mechir as it were our February and within this Lent beginning the week of the salutary Pasch or great week before Easter on the first day of the moneth Pharmuthi or April and ending the Fasts According to the Evangelical Constitutions
the fasts of Moses and Elias and FROM OUT OF THE GOSPEL ALSO for that so many daies the Lord did fast shewing that the Gospel did not disagree with the Law and the Prophets In what part then of the year should the observation of Lent be more congruously plac'd then on that time of the year which is near and contiguous unto the Lords Passion The same Isidore in the 6. Book of Derivations chap. 19. Temporum autem quae legalibus ac Propheticis institutionibus terminatis statuta sunt ut jejunium 4 ti 5 ti 7 i 10 i mensis vel sicut in Evangelio dies illi in quibus ablatus est sponsus Of the times which were appointed by Institutions Legal and Prophetical which now are ceased were those the fasts of the 4 th 5 th 7 th and 10 th moneth or such as are in the Gospel those daies in which the Bridegroom was taken away Which Bridegroom being the Lord and his taking away his Death and Passion this our Author hath oft enough told us what is that Fast which belongs thereto Lastly therefore the same Isidore l. 1. de offic Eccles c. 43. Haec alia multa sunt quae in Ecclesiis Christi geruntur ex quibus tamen quaedam sunt quae in Scripturis Canonicis commendantur quaedam non quidem scripta sed tamen tradita custodiuntur Sed illa quidem quae toto terrarum orbe servantur vel ab ipsis Aposlolis vel ab autoriate principali Conciliorum Instituta intelliguntur SICUT DOMINI PASSIO ET RESURRECTIO Ascensio in coelum adventus Spiritus Sancti quae revoluto die anni ob memoriam celebrantur These and many other things there are which are observ'd in the Churches of Christ whereof yet some are those which are recommended in the Canonical Scriptures and some which are observ'd not being written but yet delivered by Tradition Howbeit those things truly which are observ'd in the whole world are understood to have been instituted either by the Apostles themselves or from that next chief authority of Councels as are the celebrated anniversary memorials of the Lords Passion and Resurrection and his Ascension into Heaven and of the coming of the holy Ghost Upon the like words whereto in S. Augustine I have noted before that these solemnities are in the Catholick Church the city of our Solemnities Isa. 33. v. 20. found before any Institution for them in any General Councel and therefore according to S. Augustine and Isidore no other beginning of them is to be looked for as neither can any be found but from the Apostles The second witness of this sixth Age shall be S. GREGORY the GREAT Homil. 16. in Evangel Quadragesimae tempus inchoamus c. Cur ergò in abstinentiâ Quadragenarius numerus custoditur nisi quia virtus Decalogi per libros 4. Sancti Evangelii impletur Quia Decalogi mandata persicimus cum profectò 4. libros sancti Evangelii custodimus Praecepta autem Dominica per Decalogum sunt accepta Quia ergò per carnis desideria decalogi mandata contemp mus dignum est ut eandem carnem quaterdâ—…cies affligamus A praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt Ut qui â—…obismetipsis per acceptum annum viximus Auctori nostro nos in ejus decimis per abstinentiam mortiâ—…icemus Unde fratres charissimi sicut offerre in lege jubemini decimas rerum ita ei offerre contendite decimas dierum Unusquisque in quantum virtus suppetit carnem maceret ejusque desideria affligat concupiscentias turpes interficiat We begin the time of Lent c. Now why is the number of forty observ'd in this fast but because the force of the Decalogue or ten words is fulfilled by the 4. Books of the holy Gospel Because we then perform the commandments of the Decalogue when indeed we keep the 4. Books of the holy Gospel The commands of the Lord are by the Decalogue receiv'd because therefore we have contemn'd the commands of the Decalogue through the desires of the flesh it is meet that we afflict the same flesh by 40 times For from this present day unto the joyes of the Paschal solemnity there are 6. weeks coming That we who through the year passed have lived too much to our selves should mortifie our selves to our Creator in the tenth of the year through abstinence Whence most dear Brethren as ye are bid by the Law to offer the tenths of your substance so contend to offer to him also the tenths of your daies Let every one as much as his strength serves macerate his flesh afflict his appetites and slay his filthy lusts A third Record of this Age may be the 4 th COUNCEL of TOLEDO c. the 6 7 10. Compérimus quòd per nonnullas Ecclesias in die sextae feriae Passionis Domini clausis Basilicarum foribus nec celebretur officium nec Passio Domini populis praedicetur dum idem salvator nosâ—…er Apostolis suis praecepit dicens Passionem mortem resurrectionem meam omnibus praedicate ideóque oportet eodem die mysterium Crucis quod ipse Dominus cunctis annunciandum voluit praedicari atque Indulgentiam criminum clarâ voce omnem populum postulare ut poenitentiae compunctione mundati Venerabilem diem Dominicae Resurrectionis remissis Iniquitatibus suscipere mereamur corporisque ejus sanguinis sacramentum mundi à peccato sumamus Quidam in die ejusdem passionis Dominicae ab horâ nonâ jejunium solvunt conviviis adhibentur dum sol ipse eâdem die tenebris palliaâ—…us lumen subduxerit ipsáque elementa turâ—…ata moestitiam totius mundi ostenderent illi jejunium tanti diei polluunt epulisque inserviunt Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore abstinentiâ peragit quicunque in eo jejunium praeter parvulos senes languidos ante peractas Indulgentiae preces solverit à Paschali gaudio depellatur nec in eo Sacramentum Corporis sanguinis Domini percipiat qui diem Passionis ejus per abstinentiam non honorat In omnibus praedictis Quadragesimae diebus opus est sâ—…etibus ac jejuniis Insistere corpus cilicio cinere induere animum moeroribus dejicere gaudium in tristitiam vertere quousque veniat tempus Resurrectionis Christi quando oporteat jam Allelujah in laetitiâ canere moerorem in gaudium commutare Hoc enim Ecclesiae Universalis consensio in cunctis terrarum partibus roboravit We have understood that in certain Churches on the 6 th day of the week before Easter the day of the Passion of the Lord the Church-doors are shut up and no office celebrated nor the Passion of the Lord preach'd unto the people although the same our Saviour commanded his Apostles to preach his Passion Death and Resurrection unto all people and therefore the mystery of his Cross which