〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they all with one sentence declared that on the Lords day only Easter day we do observe to end our Paschal Fasts Euseb. l. 5. c. 23. You see both parts agreed in my conclusion that the feast of Easter-day was to conclude certain fasting-daies and all this is witnessed in Eusebius l. 5. c. 23 24. Difference there was 1. About what day should be that Easter-day and conclusion of their fasting-daies they having indeed received different traditions S. Iohn and S. Philip finding it usefull in those parts of Asia where many Jewes inhabited by condescension to observe the Christian Easter on the same day with the Jewish Easter letting them to see that we as festivally remembred Jesus Christ our true Passeover and our deliverance by him as they expected one to come But S. Peter and S. Paul where no such cause was prescribed as meet not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection a Touching this a Councel was held in Palaestina wherein Theophiluâ—… Bishop of Câ—…sarea presided and Narcissus Bishop of Hierusalem another Councel at Rome wherein Victor presided another in Pontus wherein Palma aâ—… the senior Bishop presided another Councel in France wherein Irenaeus was President another in the Province of Osdreëna Euseb. l. 5. c 23. c. 25. Narcissus Theophylus and Cassius Bishop of Tyre and Clarus Bishop of Ptolemais and the Bishops with these assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handled largely of the Tradition of the Paschal season which had come down to them from the Apostles by succession 2. Particular Churches then differ'd none doubting but on Easter-day they were to end their fastings yet about the degree and rigour of the fasts and number of the fasting-daies In which matter different constitutions of bodies and minds in different countreys might call for different allowances from the very first b Socrates recording the divers Customes of observing this Fast in divers Churches saith thus l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advertising us as of sundry customes in divers nations so also of sundry causes of those customes in different nations But which of them once doubted differ'd or disagreed touching this Whether an Easter-day were at all to be kept or Whether any such Paschal Fasts were at all to be observed c As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other such different usages there were about the Synaxes or publick meetings for Communions viz. whether Saturday also Wednesday and Friday as well as the Lords day but yet all agreed of Synaxes that they ought to be yea and that every Lords day at least whose time of ending only was their controversie and yet the time next before Easter still agreed on for the Fasts As they now in our times which vilifie the one vilifie the other also The Antepaschal Fast Paschal Feast were so inseparably conjoyned that in many of the ancients Pascha signifies both as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos praeter Pascha citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes He there expounding Pascha by the days in which the Bridegroom was taken away And C. 14. Nunquam nisi in Pascha jejunandum and so that of Timotheus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare a Ambros l d Eliâ jejunio hoc jejunium Quadragesimâ—… Domini Pascha includit For this cause Irenaeus who saith himself had seen Polycarp S. Iohn's Disciple satisfying Victor in his Epistle to him tells him that not only concerning the day it self of Easter there was controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also touching the manner it self of the Fast therein supposing it without controversie that the Fast it self though some differ'd about the form of it was but was with difference observed long before as well as the day of Easter For so it follows in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such variety in those that observe the fast was not now first in our days but long before in their times who lived before us And yet before that difference also he there records that there preceded an agreement a simple and plain custom viz. for those that had health and strength which some not accurately enough retaining changed into that which followed after His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Irenaeus writ this about the 97 th year after S. Iohn's death That long before his days there had been that difference and before that difference there had preceded a simple and plain custome of the form of fasting which they who brought in the difference changed into what followed Before that difference which was long before the space of 97 years after the Apostles what uniform custom could there precede in the Christian Church and not be from the Apostles own times and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse as there he doth to Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very difference of their fasting commends or establishes the agreement of their faith viz. that yet they all by their several fasting professed to believe on that death and passion of the Bridegroom the memorial whereof their agreeing to fast in the days next before Easter rhough disagreeing about the number of the days or the rigour or the time both of Easter and so of the Fasts did unanimously profess In the Second Century of years after the death of the last of the Apostles the children of the Bride-chamber I alledge first the Canons called Apostolical not so called as made by the Apostles themselves but by Apostolical Bishops not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness THEODORET and others as next or near successors unto the Apostles The first fifty of which Canons are probable to have been made in the foregoing Century and the latter thirty five in this Century Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assumentum corruptly added to the last And all the eighty five confirm'd by the sacred Sixth General Councel Can. 2 d. The eighth and sixtyninth of which Canons command That every Bishop Presbyter and Deacon celebrate after the vernal Equinox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Easter day and that they fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Lent And at other times the 4 th and 6 th day of the week where though the Sanction of spiritual penalties was added by these successors of the Apostles yet that 6 th general Councel in Trullo doubts not but the matter it self pressed they had received from the Apostles and therefore both the first general Councel of Nice Can. 5 th and the 6 th general Councel Can. 55. and the Provincial Councel of Laodicea it self also
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
to be fasted untill Even but especially on the six days of the great week as Dionysius Alexandr in the place by you alledged expresly witnesseth and more especially yet on the day of our Lord's crucifixion as your selves also alledged from Tertullian Dicatam jejuniis Parasceuen cap. 14. of his Book of Prayer Sic die Paschae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo communis quasi publica jejunii Religio est Come we therefore in the last place to Socrates out of whom you have brought two Testimonies and might have I freely acknowledge brought more and he is by us the more to be considered because all that of late have written against the obligation of the Religious Fast of Lent at home or abroad have fetcht their chief armour from Socrates yet sometimes wronging him by most unjust and purposely false translation of their Authour as in an English Pamphlet of last year who may seem himself enough to have wronged or loosened the Churches Fasts and Festivals for causes which shall presently be shewn But here we shall first shew that none of our Exceptions against Socrates are needfull to our Refutation of our Brethren the Presbyterians their Exceptions out of Socrates against the Religious â—…ast of Lent as it is appointed to be observed in our Common-Prayer-Book For first as to the variety in several Countreys about the number of the days viz. of their stricter fasting as Dionysius Alexand. whom you here joyn with Socrates hath shewn you I have answered above shewing that it hurts us nothing but no Countrey had a custome of keeping none or pretended conscience against the substance of the Paschal or Lent fast that they might therein be allowed to differ from all the body of the Catholick Church that then lived or had lived throughout the world as our brethren now would obtrude upon their own Countrey and the Church that bare them If Socrates admire that so many Countreys differing about the number of the days yet that all agreed to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima or the Fast of forty days and so your selves alledge Sozomen and Nicephorus also witnessing this is an evident testimony that all the Countreys every where had received a Tradition of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima or Fast of forty days elder than their differences about the number of days as hath been shewed above at large in my fifth Chapter that whatever variety of Indulgences several Countreys upon whatsoever pretence of their fainter Regions or hotter stomachs or less plentifull provisions throughout all the year or the perpetual toil of their manner of living or the like had allowed themselves therein yet so universal and consenting was their acknowledgment of something in common received by them all which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesima that it makes manifest evidence that they all had received ab antiquissimis temporibus traditum commeâ—…datum A Tradition and Recommendation universal of fortie daies abstinence with an allowance of variation in their number of their stricter fasting daies and in their rigour of their abstinence and that varietie which Socrates notes Socrates himself acknowledgeth there had various causes as it were reasonable grounds of some such varieties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there are beside in other divers Countries ten thousand causes or reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. three weeks of stricter fastings after the example of Daniel for otherwise that Rome had from the first of all the custome of fortie daies abstinence or fasting more largely taken St. Hierome himself a Priest of Rome who could know better than Socrates though Socrates also doth not here denie it witnesseth who tells us what he means by his Nos unam Quadragesimam secundùm Traditionem Apostolorum jejunamus We fast one Lent accordâ—…ing to Tradition Apostolical Epist. ad Marcellam by what he writes on Ionah 3. Ipse Dominus jejunavit quadraginta dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself fasted fortie daies and leaving to us the Inheritance of the Fast prepares our souls under this number of fortie daies â—…o the eating of his Bodie and on Isai 58. Dominus quadraginta diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted fortie daies that he might leave us the solemn daies of the fastings And farther for Rome also Leo the great himself Bishop of Rome Serm. 12. Appropinquante dilectissimi solennitate Paschali sic est praecurrenda consuetudo jejunii ut nos quadraginta dierum numerus ad sanctificationem corporis mentis exerceat unde in coelestibus Ecclesiae disciplinis multùm utilitatis afferunt Divinitùs instituta jejunia The solemnitie of Easter now approaching my beloved the custome of the Fast is so to be premitted that the number of fortie daies may exercise us for the sanctification of our bodie and minde so as that in the heavenly disciplines of the Church the Fasts instituted by God bring unto us much advantage The same in his fourth Sermon Magnâ Divinae Institutionis salubritate provisum est ut ad reparandam mentium puritatem quadraginta nobis dierum exercitatio mederetur And yet the same Leo in the same his fourth Sermon of the Fast of Quadragesima chooseth out for the people of Rome the number of daies amounting to and a little exceeding the number of the daies of Socrates's three weeks which he assigns to Rome to wit three daies in each of six weeks secundam quartam sextam which are one and twentie daies So that fortie daies and yet the number of one and twentie daies for stricter sasting may well consist together and still the Lent be called of all Quadragesima as Socrates and Sozomen note therefore Leo when he mentions fortie daies as from God he doth more often call the Quadragesima quadraginta dierum continentiam as Sermon third THE ABSTINENCE of fortie daies and quadraginta dierum EXERCITATIONEM Sâ—…rm 4th the exercise of fortie daies than quadraginta dierum jejunia If Leo could for the practise of Rome in one and the same Sermon of Lent direct his Auditors to fortie daies exercise and one and twentie daies Fast as are six times three then Socrates sinding at Rome as he saith three weeks fast though all together yet needed not to wonder how they call'd it there and in all Countries Quadragesima That some observation of fortie daies was kept at Rome Gregory the Great another godly Bishop of Rome doth witness Homil. 16. In Evangelia Quadragesimae tempus inchoamus c. Cur ergò in Abstinentiâ Quadragenarius numerus custoditur nisi quia c. Now begin we the time of Lent c. why then is the Number of Fortie observed in our Abstinence but because c. à praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt ut
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