known appellation in the whole Christian world when they describe a certain day of the year by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT DAY OF EASTER This is found written as about the 168 th year after S. Iohn so also recorded in Eusebius Histor. Eccl. l. 7. c. 13. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which Philo Iudaeus had expressed in his Book of the Religious Christians of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of the Feasts and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna above alledg'd the Great Saturday which is the Eve of Easter Yea the whole 40 daies foregoing the 69 th Canon Apostolical made in the same Age wherein those two Dionysius's liv'd cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Quadragesimal Fast and Origen a Homil. 10. in Levâ—… 16. in the same age Quadraginta aies jejuniis consecratos Whence I say otherwise should all these Appellations which are the Records of things be found the Language of the several Churches in the most famous Bishops and Writers of the first 300 years when they speak for the most part to the Catholick Church throughout the whole earth if it had not been within the first 300 years a common notion of the universal Church from one and the same universal Practise without any other so much as pretended universal cause of its beginning beside Apostolical teaching of an honourable holy and great solemnity of a Paschal Fast that is the Fast of Lent which I have shewn to be in the mother Dialect of our English but the Fast of Spring as by the lawes of the Church Universal both this Paschal Fast and Easter were to be celebrated soone after or about the Vernal Equinox This last way of proof I have insisted on for their sakes who pretend reverence to the first 300 years wherein they know the Records Ecclesiasticall are but few comparatively and yet are not ashamed against all this evidence to note all recurring set Fasts and particularly this of the Paschal or Lent fast with the brand of Superstition or Judaical observance blindly and at adventure applying thereto that of the Apostle of the observance of daies and moneths and times and years As if the first day of the week commanded to be observed under peril of sin and obliging the conscience of all Christians b And not the 〈◊〉 day mentioned in the 4 th Com. were not A DAY and the observance of the Lords daies the observance of some daies as well as Good-friday or any other day or daies of Fasts or had any Evidenter praeceptum or express commandment in the N. T. to come in the place of the 7 th day or were not as much liable to some mens ignorant application of Rom. 14. v. 5 6. One man esteems one day above another another esteems every day alike Let every man be fully perswaded in his own mind He that regards a day regards it to the Lord and he that regardeth not a day to the Lord he regards it not What ever fair Answer they with us we hope will give to this Text as not including any disparagement at all to the Lords day the same will let 〈◊〉 understand how rashly they have condemned the observance of other Feasts and Fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense without reverence and regard to the Churches teaching despising together all those three great instruments of Christian truth and sobriety which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3 d holy General Councel of Ephesus for the avoiding of Heresie and Schism viz. Antiquity Universality or also consent of the generality of the Doctors of the Church Next I proceed to another sort of proof fetch'd from the Witness of the Enemies of the Church and Gospel Where I begin with Lucian the Scoffer about the 65. year after S. Iohn's decease who appears in his writings so well knowing of Christian affairs that he is by some thought to have been an Apostate if ever he were of any Religion He besides his scoffing at our Saviour as a crucifi'd sophister a In Peregrino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriding our swearing by the most High God and the Son of the Father and the Spirit proceeding forth from the Father One of Three and Three of One b As he makes us to speak his words are in Philopatri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the same Philopatr according as we have heard from S. Chrysostome Homil. 16. ad populum Antiochenum that upon usual enquiry how many weeks of Lent any Christian had fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would answer two others perhaps three and others all a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day that is ten daies as Tertullian witnesseth l. de jejuniis and Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others good and Catholick Christians kept but two weeks exempting also two daies in each week as S. Chrysostome would that they should do by reason of their measure of strength that they were not well able to keep more and these S. Chrysostome seems to mean for he reprehends them not by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lucian it seems had met with some of the former sort and thus he speaks in the forementioned Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You should be a Christian from your fashion for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They report of themselves that they continue 10. daies fasting and keep whole night-watches in Hymns and Psalms Leave them therefore adding in the end of their Hymns that much-used close beginning from the Father thus early after S. Iohn's death even the enemies of the Church observed the Christians manner of more then one weeks fasting and whole-nights watchings in Hymns and Doxologies whereas neither Christians nor any other Religion in the world in these Ages observed a many weeks fast with whole-nights-watchings and hymâ—…odies but only the Christian Paschal Fast and this Lucian scoffs at as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians and hath now found followers amongst the Christians themselves In the last daies there shall come viz. in more abundance scoffers 2 Pet. 3. 3. The next but more moderate Adversary is ACESIUS a Bishop of the Novatian Faction in the time of the first General Councel of Nice which holy Councel both mentioning and supposing as well known to all the Catholick Church the Fast of Lent commanding Synods to be held twice a year in every Province throughout the Church universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one BEFORE LENT that all disquiet of minds being taken away a pure offering may be offered
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
on the Saturday evening which is the 6 th day of the same moneth Pharmuthi which is punctually 40. daies after the beginning on the 26. of Mechir the Aegyptians reckoning 30. daies in every moneth and keeping the Feast viz. Easter day on the next day the dawning Lords day which is the 7 th day of that moneth Pharmuthi anâ—…exing immediately after also the seven weeks of the holy 50 daies solemnity And Homily the 6. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from c. superseding the Fasts on the 11 th day of the moneth Pharmuthi on Saturday evening According to the Evangelical Tradition Again Homily 9. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the 〈◊〉 Lent from c. and ending the Fasts on the 7 th day of Pharmuthi upon Saturday evening AS THE EVANGELICAL PREACHING BIDS And Homily 10 th de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ Beginning the Holy Lent from c. and ending the Fasting days on the 29 th of c. late at night According to the Evangelical Tradition And so Homily 25 th and Homily the 26 th and Homily the 27 th you have the same testimony with the tenth in the same words in three other years And Homily 11 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ Beginning the holy Lent upon c. and ending the Fasts on c. just forty days after late in the evening According to the Evangelical Preaching And so Homilies 12 13 14 16 17 18 21 24 30 th you have the same testimony with the 11 th in the same words in nine other years And Homily 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy ☞ Lent from c. and ending the Fasts on the 19 th day of the moneth Phumuthi late at night According to the Traditions Evangelical The same testimony in the same words you have Homily the twenty third And Homily 28 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the ☜ holy Lent from c. and ending the Fasts on the 11 th of Pharmuthi late on Saturday night According to the Preachings Evangelical The same testimony you have Homily the 29 th In all twenty two times in twenty â—…wo Homilies on twenty two several years S. CYRIL the PATRIARCH proclaims to the Church the Fasts of Lent according to Traditions Appointments or Instructions Evangelical or Apostolical as he saith My next and third witness of this age is THEODORET contemporary to S. CYRIL lib. 3. Haereticarum sabularum c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of the Quartadecimani he saith Understanding amiss the Apostolical Tradition they celebrate the memory of the Passion as it happens viz. on what day of the week soever the Quartadecima luna doth fall A fourth witness of this age is Maximus Episcopus TAURINENSIS in his 36 th Sermon Sacrarum literarum exempla protulimus quibus approbamus hunc quadragenarium numerum non esse ab hominibus constitutum sed Divinitùs Consecratum neque terrenâ cogitatione initiatuâ—… sed Coelesti majestate praeceptum haec non tam sacerdotum sunt praecepta quà m Dei atque ita qui ea spernit non sacerdotem spernit sed Christum We have brought forth the examples of the holy Scriptures by which we make good that this number forty viz. of Fasts was not constituted of men but consecrated of God nor initiated by humane cogitation but commanded by the heavenly Majesty These things are not so much the precepts of the Priests as of God and so he that despiseth them despiseth not the Priesthood but Christ. The fifth is LEO the Great Bishop of Rome who in his third Sermon of Lent saith on this wise Merito doctrina Spiritûs saâ—…li â—…c eruditione imâ—…uit populum Christianum ut ad Paschale festum quadraginta dierum continentiâ—… se praepararet With good cause hath the DOCTRINE OF THE HOLY GHOST initiated the Christian people with this instruction that they should prepare themselves to the Feast of Easter that is to the return of the Bridegroom by the abstinence of forty days And in his sixth Sermon of Lent Ut Apostolica institutio quadraginta dierum jejuniis impleatur non ciborum paâ—…citate tantummodò sed privatione maximè vitiorum That the APOSTOLICAL INSTITUTION may be fulfilled in the fast of forty days not by sparing from our diet only but especially by abstinence from sins And in his fourth Sermon of Lent Quia dum carnis â—…ragilitate austerâ—…or observaâ—…o â—…elaxatur duâ—…que per vaâ—…ias actiones vitae hujus 〈◊〉 â—…o disâ—…enditur â—…esse est de 〈◊〉 pulvere â—…am Râ—…ligiosa coâ—…da sâ—…descere IDEO MAGNA DIVINâ—… INSTâ—…UTIONIS 〈◊〉 〈◊〉 EST ut ad 〈◊〉 mentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dierum exercitatio mederetur 〈◊〉 quibus aliorum temporum culpas pia opera â—…rent jejunia casta decoquerent For as much as while an austerer course of life is relaxed through the frailty of the flesh and anxious care grows upon us through the various actions of this life it cannot be but that even religious hearts themselves should gather some soil from the dust of this world therefore it hath been PROVIDED BY THE SALUBRITY OF THE DIVINE INSTITUTION that for the repairing the purity of our minds the exercitation of forty days should heal us in which both pious works might redeem i. e. retract and chaste fastings might consume the faults of our other times The same author in his ninth Sermon of Lent speaketh on this wise In quibus Paschalis jejunii diebus Meritò à Sanctis Apostolis per Doctrinam Spiritûs Sancti majora sunt ordinata jejunia ut per commune consortium Crucis Christi etiam nos aliquid in eo quod propter nos gessit ageremus sicut Apostolus ait si compaâ—…imur conglorisicaâ—…imur In which Paschal Fasts with good cause severer fastings were Ordain'd of the Holy Apostles by the Doctrine of the Holy Ghost that by the fellowship of his sufferings our conformity to the cross of Christ we also should have something we should do in or concerning that which he did for us as the Apostle saith If we suffer with him we shall also be glorified with him And in his fourth Sermon elsewhere of fasting Inter omnia dilectissimi Apostolicae instituta Doctrinae quae ex Divinae institutionis â—…onte maâ—…ârunt dubium non esâ—… influente in Ecclesiae principes Spiritu sancto hanc primùâ—… ab â—…is 〈◊〉 fuisse conceptam ut sancti observa 〈◊〉 〈◊〉 omnium viâ—…utum regulas inchoareâ—…t Amongst all the Institutions of Apostolical Doctrine my beloved which have issued forth from the fountain of Divine appointment there is no doubt but that this observance with the first was conceived by them the holy Ghost sending his influence upon those Princes of the Church that men should begin the rules of all vertues with the observation of holy fasting But I
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prays with fasting hath two wings and those lighter then the winds themselves for such a one doth not stretch himself or yawn or is drowsie in his prayer He that fasteth is light and winged and prayes with vigilancy and extinguishes his own evil lusts and renders God propitious to himself and humbles his own soul that was lift up For this cause also the Apostles were almost alwaies in fasting Fasting with faith brings into the soul a great force and much Philosophy and makes of a man an Angel and helps him to fight with incorporeal powers Howbeit Fasting by it self alone doth not thus avail but it hath need of prayer also and first of prayer As in nature the soul is before the body and in the Gospel our Saviour said By Prayer and Fasting where he placeth prayer first but shewes them their prayers then prov'd ineffectual because they had not annexed joyntly Fasting For as the same Father S. Chrysostom elsewhere sayes viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the source of Sobriety the guardian of piety or Devotion nurs'd up with Sâ—…ts and having its habitation among Angels By reason of it both pleasures and Devils fly from us concupiscence is mortified and passions are quieted The force of prayer and fasting together we read experienced against one of the first enemies of God's Church and people In Exodo adversùs Amelech oratione Moysis totius populi usque ad vesperam jejunio depugnatum est In Exodus the fight was manag'd against Amelech by the prayer of Moses and the Fast of all the people unto the evening These three holy sisters Prayer Alms and Fasting are happiest when all three meet together as Mat. 6. Act. 10. But of these three the 1. Prayer the eldest daughter of Faith Rom. 10. must alwaies be present And therefore never is out of our power oral or virtual or mental Prayer at least They which cannot give alms may fast the more they which cannot fast should give the more alms and if any can neither fast nor give alms yet all can pray Fasting disarms the flesh Alms win friends and auxiliaries Prayer fights as Moses's hands lift up against Amalek through the might of the Spirit Alms lades the ship with precious substance sent before into another countrey Fasting in any swelling of the seas or storm lightens the vessel and casts out the unprofitable burden of the ship Faithful Prayer tugs hard in rowing to bring to the shore Fasting takes from ones own flesh that he may in alms give to the poor to supply his wants and prayer from the riches of God derives grace and strength upon our selves to supply our own wants Fasting treads under foot and leaves the earth Charity and Alms take our Brother by the hand and raises him up Prayer pierces the clouds and enters into heaven S. Ambrose Serm. 23. de Quadragesimâ Ego testificor vobis hoc esse tempus coelestis quodammodo medicinae nunc languidus aegritudinis suae invenit medicinam si cum solicitudine medici mandata servaverit Istud autem praeceptum ejus est primum ut his 40 diebus jejuniis orationibus vigiliis operam commodemus Iejuniis enim lascivia corporis castigatur orationibus devota saginatur anima Vigiliis diaboli insidiae depelluntur I testifie unto you that this is the time as it were of the heavenly course of Physick when the sick person findeth medicine for his malady if he with all carefulness shall observe the prescriptions of his Physician Now this is a chief prescription of his that in these 40 daies we give diligence to fastings prayers and watchings For by fastings the lasciviousness of the flesh is chastis'd by prayers the devout soul is replenish'd by watchings the ambushes of Satan are discovered and beaten off In Lent with the Devotion of prayers and fastings the Church hath ever annexed other works of Devotion also as more frequent hearing and preaching Gods word attending on Sermons repairing to Church and the like S. Chrysostom Hom. 11. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is not this only that is required of us that we be present here every day of the Lent and continually hear concerning the same things of ghostly concernment and be in fastings all the Lent For except we shall gain something by our continual coming hither and by the daily exhortation here except we bring home something profitable to our own soul from this season of this Fast these things shall not only profit us nothing but shall be an occasion of our greater condemnation when so great care having been taken of us we continue still the same Thus S. Chrysostom who in his 1. Serm. also of Anna mentioning how the fast of Lent had then abidden 40 daies among them mentions as argument of great pleasure to himself and his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the fast and their assemblies and common meetings and their good things which they had enjoyed by the fast Now although saith he we have passed over its labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not lay aside the pleasant memory and desire of it And indeed very many of his golden Homilies as likewise of others of the Fathers were Sermons preached day by day in Lent to the people Of Philip the Roman Emperour about 136 years after S. Iohn's death Georgius Syncellus Contemporary to the 2 d Councel of Nice thus writeth ad An. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip so far was joyned to the Faith of Christ that he gladly consessed his sins and joyned with the people in the Churches prayers in the night or vigil of the feast of Easter when and where the word of God was with greater and opener freedome preached forth 7thly And yet more particularly this Fast of Lent was in the Institution purposely designed as a preparation to partaking either of holy Baptism by the Catechumens on the Vigil of Easter-day or of Absolution by the penitents on Maundy-Thursday or of the Holy Communion of the Body and Blood of Christ by the Believers on Easter-day or lastly of two of these by the same persons as of Baptism and the Eucharist with the intervention of Confirmation on the night and morning of Easter-day or of Absolution and the Holy Eucharist on the Thursday before and on Easter-day No fitter season to be baptiz'd into the death of Christ and buried with him in Baptism and therein also quicken'd together with him and raised up no fitter season to be absolved and quitted from our sins by his Death and Resurrection no meeter time to be made partakers of his Holy Body which was broken and Blood which was shed for us for the Remission of our sins then at this holy time of sacred memory of Christs
to be forborn the plea of both their traditions met in this that on Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the decrees of their several Synods also concluded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the Lords resurrection So that the Paschal fast according to them and their pleaded traditions Apostolical on al hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fasts or fasting dayes that were to end in Easter not the fasting day The Church in like manner in Tertullian opposed to the Montanists quod ad jejunia pertineat certos dies à Deo constitutos certe in Evangelio illos dies jejuniis determinatos in quibus ablatus est sponsus That there were certain dayes appointed by God for fastings that in the Gospel those dayes were determined for fastings on which the bridegroom was taken away Certain dayes not day those dayes not only that day so Dionysius of Alexandria Epistolâ ad Basilidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By all it will be confessed that we must humble our souls with FASTINGS until the feast of Easter To this adde that the 24 Paschal Epistles or Sermons of Theophilus and Cyril Patriarchs of Alexandria each of them do conclude that according to Evangelical or Apostolical traditions constitutions or teachings they should end or dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is still plurally the Fasts on Easter Eve The 45 Canon of the Laodicaean Councel confirmed in general Councel tell us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy fasts not fasting day of Lent St. Ambrose thought more commanded by God to Christians of an ordinary strength then the fast of a day in Lent when he said l. de jejunio Ecclesiâ propitiâ divinitate ecce jam penè transegimus Quadragesimae indicta jejunia praecepta Domini abstinentiae devotione complevimus Where he calls the many fasts indicted in one Lent the precepts of God 2. Irenaeus by his recital that some thought they ought to fast two days and no more and others more cannot be understood as if Irenaeus approved that number which Dionysius his words the Patriarch of Alexandria within a few years after disparaged greatly even when performed with greatest severity of superposition or fasting to cock-crowing as if they thought they did some great matter saith he the question which Christians were wont to propound one to another in St. Chrysostomes time homil 16 ad popul Antiochen was not how many hours nor how many days they had fasted of that Lent but how many weeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye might hear them answer none of them one but some two some three some all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore there was a Known all which all know to have been so many as contain 40 days and that two or three weeks were not all much less two or three dayes all the days But the question may be put against that ancient glosse that they who fasted 40 hours did it an hour for a day How that can be when no mention is of 40 days no nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Irenaeus's time To this though it be an argument drawn only negatively from testimony as silent which speaks nothing to any proof especially so far off when they might speak out and we not hear of it and in an age whereof so few monuments are left remaining yet it may be said that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found then 40 days for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly signifies it being purely an Ecclesiastical word surely the Churches use and interpretation of that word where ever any thing distinct can certainly be known as it may in a thousand places must needs be a better Lexicon to us then our own interessed conjectures from the origination common to both Now let one Ecclesiastical record be shewn where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a fast of forty hours for though here is such a fast in Irenaeus yet no such name here and we will produce numberless ancient monuments of the Church where it is impossible to be forty hours but must be many weeks such as the 45 50 and 51 Canons of Laodicea yea where it must needs signifie the fast of forty days precisely as where they are precisely reckoned up as in most of the 24 Epistles Paschal of Theophilus and St. Cyril and what the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadragesima soon after Irenaeus signified in the Church is most considerable as to this enquiry Now when it is in Origen hom 10. in Levit. c. 16. Nos habemus quadragesimae dies jejuniis consecratos we have the days of quadragesima consecrated to Fasts it cannot be meant of one fast or of fortie hours only but of days it is and that 's the nearest to Irenaeus's time which can be shewn Now hear we the whole entire passage of Irenaeus which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the reading whereof or punctation and about rendring of the former part of it we shall easily agree Neither is the controversie only about the day of Easter but also concerning the form it self of the fast for some think that they ought to fast one day some two others also more and some by forty houres of day-time and of night commensurate their day And such variety of those that keep the fast c. Hitherto we have little difference with our brethren but as to that which follows just cause of great complaint of the abuse of the Author and of the Reader and of the fast For those following words we say our brethren in the 66 Page of their grand debate have translated amiss to their own advantage for the disparagement of the Paschal fast in these words With our Ancestors who as is most like propagated to posterity a custome which they retained as brought in by a certain simplicity and private will instead of those words from the Greek with our Ancestors who less accurately as is most like retaining the form of the fast above mentioned have changed the simple and plain custome or the custome which was after a simple and plain manner of speaking into that which followed after For 4. words our brethren put in which are not in the Greek either formally or virtually viz. brought in say they that their English reader might think that Irenaeus had said that even that which Irenaeus's Ancestors retained and not then devised the custome of the fast was brought in by a certain simplicity and private will Tell us now I pray what one word is there in your Author which ye pretend to translate that signifies brought in or brought in by a certain simplicity and private will but if there be no word of bringing in by a certain simplicity c. but only of changing