of the time when siege began first to be laid against them All these not commanded by God himself but ordained by a publick Constitution of their own the Prophet Zachary expresly toucheth That St. Ierome following the Tradition of the Hebrews doth make the first a memorial of the breaking of those Two Tables when Moses descended from Mount Senai the second a memorial as well of Gods indignation condemning them to forty years travel in the Desart as of his wrath in permitting Chaldeans to waste burn and destroy their City the last a memorial of heavy tydings brought out of Iury to Ezekiel and the rest which lived as Captives in foreign parts the difference is not of any moment considering that each time of sorrow is naturally evermore a Register of all such grievous events as have hapned either in or near about the same time To these I might add sundry other Fasts above twenty in number ordained amongst them by like occasions and observed in like manner besides their weekly Abstinence Mundays and Thursdays throughout the whole year When men fasted it was not always after one and same sort but either by depriving themselves wholly of all food during the time that their Fasts continued or by abating both the quantity and kinde of Diet. We have of the one a plain example in the Ninivites Fasting and as plain a president for the other in the Prophet Daniel I was saith he in heaviness for three weeks of days I eat no pleasant Bread neither tasted Flash nor Wine Their Tables when they gave themselves to fasting had not that usual furniture of such Dishes as do cherish blood with blood but for food they had Bread for suppage Salt and for sawce Herbs Whereunto the Apostle may be thought to allude saying One believeth he may eat all things another which is weak and maketh a conscience of keeping those Customs which the Jews observe eateth Herbs This austere repast they took in the Evening after Abstinence the whole day For to forfeit a Noons meal and then to recompence themselves at night was not their use Nor did they ever accustom themselves on Sabbaths or Festivals days to fast And yet it may be a question whether in some sort they did not always fast the Sabbath Their Fastings were partly in token of Penitency Humiliation Grief and Sorrow partly in sign of devotion and reverence towards God Which second consideration I dare not peremptorily and boldy affirm any thing might induce to abstain till noon as their manner was on Fasting days to do till night May it not very well he thought that hereunto the Sacred Scripture doth give some secret kinde of Testimony Iosephus is plain That the sixth hour the day they divided into twelve was wont on the Sabbath always to call them home unto meat Neither is it improbable but that the Heathens did therefore so often upbraid them with Fasting on that day Besides they which found so great fault with our Lords Disciples for rubbing a few Ears of Corn in their hands on the Sabbath day are not unlikely to have aimed also at the same mark For neither was the bodily pain so great that it should offend them in that respect and the very manner of defence which our Saviour there useth is more direct and literal to justifie the breach of the Jewish custom in Fasting then in working at that time Finally the Apostles afterwards themselves when God first gave them the gift of Tongues whereas some in disdain and spight termed Grace Drunkenness it being then the day of Pentecost and but onely a fourth part of the day spent they use this as an argument against the other cavil These men saith Peter are not drunk as you suppose since as yet the third hour of the day is not over-past Howbeit leaving this in suspence as a thing not altogether certainly known and to come from Jews to Christians we finde that of private voluntarily Fastings the Apostle Saint Paul speaketh more then once And saith Tertullian they are sometime commanded throughout the Church Ex aliqua sellicitudinis Ecclesiastica causa the care and fear of the Church so requiring It doth not appear that the Apostles ordained any set and certain days to be generally kept of all Notwithstanding for as much as Christ hath fore-signified that wher himself should be taken from them his absence would soon make them apt to fast it seemeth that even as the first Festival day appointed to be kept of the Church was the day of our Lords return from the dead so the first sorrowful and mourning day was That which we now observe in memory of his departure oâ—t of this World And because there could be no abatement of grief till they saw him raised whose death was the occasion of their heaviness therefore the day he lay in the Sepulchre hath been also kept and observed as a weeping day The Custom of Fasting these two days before Easter is undoubtedly most ancient in so much that Ignatius not thinking him a Catholick Christian man which did not abhor and as the state of the Church was then avoid fasting on the Jews Sabbath doth notwithstanding except for ever that one Sabbath or Saturday which falleth out to be the Easter-Eve as with us it always doth and did sometimes also with them which kept at that time their Easter the Fourteenth day of March as the custom of the Jews was It came afterward to be an order that even as the day of Christs Resurrection so the other two in memory of his death and burial were weekly But this when Saint Ambrose lived had not as yet taken place throughout all Churches no not in Millan where himself was Bishop And for that canâ—â— he saith that although at Rome he observed the Saturdays fast because such was then the custom in Rome nevertheless in his own Church at home he did otherwise The Churches which did not observe that day had another instead thereof which was the Wednesday for that when they judged it meet to have weekly a day of Humiliation besides that whereon our Saviour suffered death it seemed best to make their choice of that day especially whereon the Jews are thought to have first contrived their treason together with Iudas against Christ. So that the instituting and ordaining both of these and of all other times of like exercise is as the Church shall judge expedient for mens good And concerning every Christians mans duty herein surely that which Augustine and Ambrose are before alledged to have done is such as all men favoring Equity must needs allow and follow if they affect peace As for their specified Errors I will not in this place dispute whether voluntarily Fasting with a vertuous purpose of minde be any medicinable remedy of evil or a duty acceptable unto God and in the World to come even rewardable as other offices are which proceed from Christian Piety
the forbidding of the latter had no other reason then dissimilitude with that people they which of their own heads alledge this for reason can shew I think some reason more then we are able to find why the former was not also forbidden Might there not be some other mystery in this Prohibition then they think of Yes some other mystery there was in it by all likely-hood For what reason is there which should but induce and therefore much less inforce us to think that care of dissimilitude between the People of God and the Heathen Nations about them was any more the cause of forbidding them to put on Garments of sundry stuff then of charging theâ— withal not to sow their Fields with Meslin or that this was any more the cause of forbidding them to eat Swines-flesh than of charging them withal not to eat the flesh of Eagles Hawks and the like wherefore although the Church of Rome were to us as to Israel the Egyptians and Canaanites were of old yet doth it not follow that the wisdom of God without respect doth teach us to erect between us and them a partition wall of difference in such things indifferent as have been hitherto disputed of 7. Neither is the example of the eldest Churches a whit more available to this purpose Notwithstanding some fault undoubtedly there is in the very resemblance of Idolaters Were it not some kind of blemish to be like unto Infidels and Heathens it would not so usually be objected men would not think it any advantage in the causes of Religion to be able therewith justly to charge their Adversaries as they do Wherefore to the end that it may a little more plainly appear what force this hath and how far the same extendeth we are to note how all men are naturally desirous that they may seem neither to judge nor to do amiss because every Error and Offence is a stain to the beauty of Nature for which cause it blusheth thereat but glorieth in the contrary from whence it riseth that they which disgrace or depress the credit of others do it either in both or in one of these To have been in either directed by a weak and unperfect rule argueth imbecillity and imperfection Men being either led by reason or by imitation of other mens examples if their Persons be odious whose example we chuse to follow as namely if we frame our opinions to that which condemned Hereticks think or direct our Actions according to that which is practised and done by them it lyes as an heavy prejudice against us unless somewhat mightier then their bare example did move us to think or do the same things with them Christian men therefore having besides the common light of all men so great help of heavenly direction from above together with the Lamps of so bright examples at the Church of God doth yield it cannot but worthily seem reproachful for us to leave both the one and the other to become Disciples unto the most hateful sort that live to do as they do only because we see their example before us and have delight to follow it Thus we may therefore safely conclude that it is not evil simply to concur with the Heathens either in opinion or in action and that conformity with them is only then a disgrace when either we follow them in that they think and do amiss or follow them generally in that they do without other reason than only the liking we have to the pattern of their example which liking doth intimate a more universal approbation of them than is allowable Faustus the Manichee therefore objecting against the Jews that they forsook the Idols of the Gentiles but their Temples and Oblations and Altars and Priest hoods and all kind of Ministry of holy things they exercised even as the Gentiles did yea more superstituosly a great deal against the Catholick Christians likewise that between them and the Heathens there was in many things little difference From them saith Faustus ye have learned to hold that one only God is the Author of all their Sacrifices you have turned in Feasts of charity their Idols into Martyrs whom ye honour with the like Religious offices unto theirs The Ghosts of the dead ye appease with Wine and Delicates the Festival days of the Nations ye celebrate together with them and of their kind of life ye have utterly changed nothing S. Augustines defence in behalf of both is that touching the matters of Action Jews and Catholick Christians were free from the Gentiles faultiness even in those things which were objected as tokens of their agreement with the Gentiles and concerning their consent in opinion they did not hold the same with the Gentiles because Gentiles had so taught but because Heaven and Earth had so witnessed the same to be truth that neither the one sort could erre in being fully perswaded thereof nor the other but erre in case they should not consent with them In things of their own nature indifferent if either Councils or particular men have at any time with sound judgement misliked conformity between the Church of God and Infidels the cause thereof hath been somewhat else then onely affectation of dissimilitude They saw it necessary so to do in respect of some special accident which the Church being not alway subject unto hath not still cause to do the like For example in the dangerous days of tryal wherein there was no way for the truth of Jesus Christ to triumph over Infidelity but through the constancy of his Saints whom yet a natural desire to save themselves from the flame might peradventure cause to joyn with Pagans in external Customs too far using the same as a cloak to conceal themselves in and a mist to darken the eyes of Insidels withal for remedy hereof those Laws it might be were provided which forbad that Christians should deck their houses with Boughs as the Pagans did use to do or rest those Festival days whereon the Pagans rested or celebrate such Feasts as were though not Heathenish yet such that the simpler sort of Heathens might be beguiled in so thinking them As for Tertullians judgment concerning the Rites and Orders of the Church no man having judgment can be ignorant how just exceptions may be taken against it His opinion touching the Catholick Church was as un-indifferent as touching our Church the opinion of them that favour this pretended Reformation is He judged all them who did not Montanize to be but carnally minded he judged them still over-abjectly to fawn upon the Heathens and to curry favour with Inâ—idels Which as the Catholick Church did well provide that they might not do indeed so Tertullian over-often through discontentment carpeth injuriously at them as though they did it even when they were free from such meaning But if it were so that either the judgment of those Councils before alledged or of Tertullian himself against the Christians are
testifie the care which the Church hath to comfort the living and the hope which we all have concerning the Resurrection of the dead For signification of love towards them that are departed Mourning is not denied to be a thing convenient as in truth the Scripture every where doth approve lamentation made unto this end The Jews by our Saviours tears therefore gathered in this case that his love towards Lazatus was great And that as Mourning at such times is fit so likewise that there may be a kinde of Attire suitable to a sorrowful affection and convenient for Mourners to wear how plainly doth Davids example shew who being in heaviness went up to the Mount with his head covered and all the people that were with him in like sort White Garments being fit to use at Marriage Feasts and such other times of joy whereunto Solomon alluding when he requireth continual chearfulness of minde speaketh in this sort Let thy Garments be always white What doth hinder the contrary from being now as convenient in grief as this heretofore in gladness hath been If there be no sorrow they say it is hypocritical to pretend it and if there be to provoke it by wearing such attire is dangerous Nay if there be to shew it is natural and if there be not yet the signs are meet to shew what should be especially sith it doth not come oftentimes to pass that men are fain to have their Mourning Gowns pulled off their backs for fear of killing themselves with sorrow that way nourished The honor generally due unto all men maketh a decent interring of them to be convenient even for very humanities sake And therefore so much as is mentioned in the Burial of the Widows Son the carrying of him forth upon a Bier and the accompanying of him to the Earth hath been used even amongst Infidels all men accounting it a very extream destitution not to have at the least this honor done them Some mans estate may require a great deal more according as the fashion of the Country where he dieth doth afford And unto this appertained the ancient use of the Jews to embalm the Corps with sweet Odors and to adorn the Sepulchres of certain In regard of the quality of men it hath been judged fit to commend them unto the World at their death amongst the Heathen in Funeral Orations amongst the Jews in Sacred Poems and why not in Funeral Sermons also amongst Christians â—s it sufficeth that the known benefit hereof doth countervail Millions of such inconveniences as are therein surmised although they were not surmised onely but found therein The life and the death of Saints is precious in Gods sight Let it not seem odious in our eyes if both the one and the other he spoken of then especially when the present occasion doth make mens mindes the more capable of such speech The care no doubt of the living both to live and to die well must needs be somewhat increased when they know that their departure shall not be folded up in silence but the ears of many be made acquainted with it Moreover when they hear how mercifully God hath dealt with their Brethren in their last need besides the praise which they give to God and the joy which they have of should have by reason of their Fellowship and Communion with Saints Is not their hope also much confirmed against the day of their own dissolution Again the sound of these things doth not so pass the ears of them that are most loose and dissolute in life but it causeth them one time or other to wish O that I might die the death of the righteous and that my end might be like this Thus much peculiar good there doth grow at those times by speech concerning the dead besides the benefit of publick instruction common unto Funeral with other Sermons For the comfort of them whose mindes are through natural affection pensive in such cases no man can justly mislike the custom which the Jews had to end their Burials with Funeral Banquets in reference whereunto the Prophet Ieremy spake concerning the people whom God had appointed unto a grievous manner of destruction saying That men should not give them the Cup of Consolation to drink for their Father or for their Mother because it should not be now with them as in peaceable times with others who bringing their Ancestors unto the Grave with weeping eyes have notwithstanding means wherewith to be re-comforted Give Wine saith Solomon unto them that have grief of heart Surely he that ministreth unto them comfortable speech doth much more then give them Wine But the greatest thing of all other about this duty of Christian Burial is an outward testification of the hope which we have touching the Resurrection of the Dead For which purpose let any man of reasonable judgment examine whether it be more convenient for a company of men as it were in a dumb show to bring a Corse to the place of Burial there to leave it covered with Earth and so end or else to have the Exequies devoutly performed with solemn recital of such Lectures Psalms and Prayers as are purposely framed for the stirring up of mens mindes unto a careful consideration of their estate both here and hereafter Whereas therefore it is objected that neither the people of God under the Law nor the Church in the Apostles times did use any form of Service in Burial of their dead and therefore that this order is taken up without any good example or precedent followed therein First while the World doth stand they shall never be able to prove that all things which either the one or the other did use at Burials are set down in holy Scripture which doth not any where of purpose deliver the whole manner and form thereof but toucheth onely sometime one thing and sometime another which was in use as special occasions require any of them to be either mentioned or insinuated Again if it might be proved that no such thing was usual amongst them hath Christ so deprived his Church of Judgment that what Rites and Orders soever the latter Ages thereof have devised the same must needs be inconvenient Furthermore that the Jews before our Saviours coming had any such form of service although in Scripture it be not affirmed yet neither is it there denied for the â—orbidding of Priests to be present at Burials letteth not but that others might discharge that duty seeing all were not Priests which had rooms of Publick Function in their Synagogues and if any man be of opinion that they had no such form of Service thus much there is to make the contrary more probable The Jews at this day have as appeareth is their form of Funeral Prayers and in certain of their Funeral Sermons published neither are they so affected towards Christians as to borrow that order from us besides that the form thereof is such as both in
greatness and in regard thereof to fear him By being glorified it is not meant that he doth receive any augmentation of glory at our hands but his Name we glorifie when we testifie our acknowledgement of his glory Which albeit we most effectually do by the vertue of obedience nevertheless it may be perhaps a Question Whether S. Paul did mean that we sin as oft as ever we go about any thing without an express intent and purpose to obey God therein He saith of himself I do in all things please all men seeking not mine own commodity but rather the good of many that they may be saved Shall it hereupon be thought that St. Paul did not move either hand or foot but with express intent even thereby to further the common salvation of men We move we sleep we take the cup at the hand of our friend a number of things we oftentimes do only to satisfie some natural desire without present express and actual reference unto any Commandment of God Unto his glory even these things are done which we naturally perform and not only that which morally and spiritually we do For by every effect proceeding from the most concealed instincts of Nature his power is made manifest But it doth not therefore follow that of necessity we shall sin unless we expresly intend this in every such particular But be it a thing which requireth no more then onely our general presupposed willingness to please God in all things or be it a matter wherein we cannot so glorifie the Name of God as we should without an actual intent to do him in that particular some special obedience yet for any thing there is in this sentence alledged to the contrary God may be glorified by obedience and obeyed by performance of his will and his will be performed with an actual intelligent desire to fulfil that Law which maketh known what his will is although no special clause or sentence of Scripture be in every such action set before mens eyes to warrant it For Scripture is not the onely Law whereby God hath opened his will touching all things that may be done but there are other kinde of Laws which notifie the will of God as in the former Book hath been proved at large nor is there any Law of God whereunto he doth not account our obedience his glory Do therefore all things unto the glory of God saith the Apostle be inoffensive both to the Iews and Grecians and the Church of God even as I please all then in all things not seeking mine own commodity but manies that they may be saved In the least thing done disobediently towards God or offensively against the good of men whose benefit we ought to seek for as for our own we plainly shew that we do not acknowledge God to be such as indeed he is and consequently that we glorifie him not This the blessed Apostle teacheth but doth any Apostle teach that we cannot glorifie God otherwise then onely in doing what we finde that God in Scripture commandeth us to do The Churches dispersed amongst the Heathen in the East part of the World are by the Apostle S. Peter exhorted to have their conversation honest amongst the Gentiles that they which spake evil of them as of evil doers might by the good works which they should see glorifie God in the day of visitation As long as that which Christians did was good and no way subject unto just reproof their vertuous conversation was a mean to work the Heathens conversion unto Christ. Seeing therefore this had been a thing altogether impossible but that Infidels themselves did discents in matters of life and conversation when believers did well and when otherwise when they glorified their Heavenly Father and when not It followeth that somethings wherein God is glorified may be some other way known then onely but the sacred Scripture of which Scripture the Gentiles being utterly ignorant did notwithstanding judge rightly of the quality of Christian mens actions Most certain it is that nothing but onely sin doth dishonoar God So that to glorifie him in all things is to do nothing whereby the Name of God may be blasphemed nothing whereby the salvation of Jew or Grecian or any in the Church of Christ may be let or hindred nothing whereby his Law is transgrest But the Question is Whether only Scripture do shew whatsoever God is glorified in 3. And though meats and drinks be said to be sanctified by the Word of God and by Prayer yet neither is this a Reason sufficient to prove That by Scripture we must of necessity be directed in every light and common thing which is incident unto any part of Mans life Onely it sheweth that unto us the Word that is to say the Gospel of Christ having not delivered any such difference of things clean and unclean as the Law of Moses did unto the Jews there is no cause but that we may use indifferently all things as long as we do not like Swine take the benefit of them without a thankful acknowledgement of his liberality and goodness by whose Providence they are enjoyed And therefore the Apostle gave warning beforeshifhed to that need of such as should enjoyed to abstain from meats which God hath streased to be received will thanksgiving by them which believe and know the Truth For every creature of God in good and nothing to be refused if it be received with thanksgiving because it sanctified by the Word of God and Prayer The Gospel by not malling many things unclean as the Law did hath sanctified those things generally to asked which particularly each man unto himself must sanctifie by a reverend and holy the â—â— which will hardly be down so far as to serve their purpose who have imagined the World in such sort to sanctifie all things that neither food saw he tastest nor Principle on nor in the World any thing done but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it 4. But to come unto that which of all other things in Scripture is most stood upon that place of S. Paul they say is of all other most clear where speaking of those things which are called indifferent in the end he concludeth That whatsoever is not of faith of sin his Faith is not But th respect of the Word of God therefore whatsoever is not done by the Word of God is sin Whereunto the answer that albest the name of Faith being properly and strictly taken it must needs have reference unto some uttered word as the Object of belief nevertheless sith the ground of credit is the credibility of things credited and things are made credible either by the known condition and quality of the utterer or by the manifest likelihood of Truth which they have in themselves hereupon it riseth that whatsoever we are perswaded of the same we are generally said to
way to keep his People from infection oâ— Idolaty and Superstition by severing them from Idolaters in outward Ceremonies and therefore hath forbidden them to do things which are in themselves very lawful to be done And â—urther where as the Lord was careful to sever them by Ceremonies from other Nations yet was he not so careful to sever them from any as from the Egyptians amongst whom they lived and from those Nations which were next Neighbours to them because from them was the greatest fear of infection So that following the course which the wisdom of God doth teach it were more safe for us to conform our indifferent Ceremonies to the Turks which are far off then to the Papists which are so near Touching the example of the eldest Churches of God in one Councel it was decreed that Christians should not deck their houses with Bay-leaves and green boughs because the Pagans did use so to do and that they should not rest from their labours those days that the Pagans did that they should not keep the first day of every month as they did Another Council decreed that Christians should not celebrate Feasts on the Birth-dayes of the Martyrs because it was the manner of the Heathen O saith Tertullian better is the Religion of the Heathen for they use no solemnity of the Christians neither the Lords day neither the Pentecost and if they knew them they would have nothing to do with them for they would be afraid lest they should seem Christians but we are not afraid to be called Heathens The same Tertullian would not have Christians to sit after they had payed because the Idolaters did so Whereby it appeareth that both of Particular men and of Counsels in making or abolishing of Ceremonies heed had been taken that the Christians should not be like the Idolaters no not in those things which of themselves are most indifferent to be used or not used The same conformity is not lesse opposite unto reason first inasmuch as contraries must be cured by their contraries and therefore Popery being Antichristianity is not healed but by establishment of Orders thereunto opposite The way to bring a drunken man to sobriety it to carry him as far from excess of drink as may be To rectifie a crooked stick we bend it on the contrary side as far as it was at the first on that side from whence we draw it and so it cometh in the end to a middle between both which is perfect straightness Utter inconformity therefore with the Church of Rome in these things is the best and surest Policy which the Church can use While we use their Ceremonies they take occasion to blaspheme saying that our Religion cannot stand by it self unless it lean upon the staff of their Ceremonies They hereby conceive great hope of having the rest of their Popery in the end which hope causeth them to be more frozen in their wickedness Neither is it without cause that they have this hope considering that which M. Bucer noteth upon the eighteenth of S. Matthew that where these things have been left Popery hath returned but on the other part in places which have been cleansed of these things it hath not yet been seen that it hath had any entrance None make such clamours for these Ceremonies as the Papists and those whom they suborn a manifest token how much they triumph and joy in these things They breed grief of minde in a number that are godly minded and have Antichristianity in such detestation that their minds are Martyred with the very sight of them in the Church Such godly Brethren we ought not thus to grieve with unprofitable Ceremonies yea Ceremonies wherein there is not only no profit but also danger of great hurt that may grow to the Church by infection which Popish Ceremonies are means to breed This in effect is the sum and substance of that which they bring by way of opposition against those Orders which we have common with the Church of Rome these are the reasons wherewith they would prove our Ceremonies in that respect worthy of blame 4. Before we answer unto these things we are to cut off that whereunto they from whom these Objections proceed do oftentimes fly for defence and succour when the force and strength of their Argument is elided For the Ceremonies in use amongst us being in no other respect retained saving onely for that to retain them is to our seeming good and profitable yea so profitable and so good that if we had either simply taken them clean away or else removed them so as to place in their stead others we had done worse the plain and direct way against us herein had been onely to prove that all such Ceremonies as they require to be abolished are retained by us to the hurt of the Church or with lesse benefit then the abolishment of them would bring But forasmuch as they saw how hardly they should be able to perform this they took a more compendious way traducing the Ceremonies of our Church under the name of being Popish The cause why this way seemed better unto them was for that the name of Popery is more odious then very Paganism amongst divers of the more simple sort so whatsoever they hear named Popish they presently conceive deep hatred against it imagining there can be nothing contained in that name but needs it must be exceeding detestable The ears of the People they have therefore filled with strong clamours The Church of England is fraught with Popish Ceremonies they that favour the cause of Reformation maintain nothing but the sincerity of the Gospel of Jesus Christ All such as withstand them fight for the Laws of his sworn enemy uphold the filthy reliques of Antichrist and are defenders of that which is Popish These are the notes wherewith are drawn from the hearts of the multitude so many sighs with these tunes their minds are exasperated against the lawful Guides and Governours of their souls these are the voices that fill them with general discontentment as though the bosom of that famous Church wherein they live were more noysom then any dungeon But when the Authors of so scandalous incantations are examined and called to account how can they justifie such their dealings when they are urged directly to answer whether it be lawful for us to use any such Ceremonies as the Church of Rome useth although the same be not commanded in the Word of God being driven to see that the use of some such Ceremonies must of necessity be granted lawful they go about to make us believe that they are just of the same Opinion and that they only think such Ceremonies are not to be used when they are unprofitable or when as good or better may be established Which Answer is both idle in regard of us and also repugnant to themselves It is in regard of us very vain to make this answer because they
minde what our duties are it is but reasonable that in the one the publick experience of the World over-weigh some few mens perswasion and in the other the rare perfection of a few condescend unto common imbecillity Seeing therefore that in fear shame which doth worthily follow sin and to bear undeserved reproach constantly is the general duty of all men professing Christianity seeing also that our weakness while we are in this present World doth need towards Spiritual duties the help even of corporal furtherance and that by reason of natural intercourse between the highest and the lowest powers of mans minde in all actions his fancy or imagination carrying in it that special note of Remembrance then which there is nothing more forcible where either too weak or too strong a conceit of infamy and disgrace might do great harm standeth always ready to put forth a kinde of necessary helping hand we are in that respect to acknowledge the good and profitable use of this Ceremony and not to think it supersluous that Christ hath his mark applied unto that part where bashfulness appeareth in token that they which are Christians should be at no time ashamed of his ignominy But to prevent some inconveniencies which might ensue if the over-ordinary use thereof as it fareth with such Rites when they are too common should cause it to be of less observation or regard where it most availeth we neither omit it in that place nor altogether make it so vulgar as the Custom heretofore hath been Although to condemn the whole Church of God when it most flourished in zeal and piety to mark that age with the brand of Error and Superstition onely because they had this Ceremony more in use then we now think needful boldly to affirm That this their practice grew so soon through a fearful malediction of God upon the Ceremony of the Cross as if we knew that his purpose was thereby to make it manifest in all mens eyes how execrable those things are in his sight which have proceeded from humane invention is as we take it a censure of greater zeal then knowledge Men whose judgments in these cases are grown more moderate although they retain not as we do the use of this Ceremony perceive notwithstanding very well such censures to be out of square and do therefore not onely acquit the Fathers from superstition therein but also think it sufficient to answer in excuse of themselves The Ceremony which was but a thing indifferent even of old we judge not at this day a matter necessary for all Christian men to observe As for their last upshot of all towards this Mark they are of opinion that if the ancient Christians to deliver the Cross of Christ from contempt did well and with good consideration use often the Sign of the Cross in testimony of their Faith and Profession before Infidels which upbraided them with Christs sufferings now that we live with such as contrariwise adore the Sign of the Cross because contrary diseases should always have contrary remedies we ought to take away all use thereof In which conceipt they both ways greatly seduce themselves first for that they imagine the Fathers to have had no use of the Cross but with reference unto Infidels which mis-perswasion we have before discovered at large and secondly by reason that they think there is not any other way besides Universal Extirpation to reform superstitious abuses of the Cross. Wherein because there are that stand very much upon the example of Ezechias as if his breaking to pieces that Serpent of Brass whereunto the Children of Israel had burnt Incense did enforce the utter abolition of this Ceremony the fact of that vertuous Prince is by so much the more attentively to be considered Our lives in this World are partly guided by Rules and partly directed by Examples To conclude out of general Rules and Axioms by discourse of Wit our duties in every particular action is both troublesome and many times so full of difficulty that it maketh diliberations hard and tedious to the wisest men Whereupon we naturally all incline to observe examples to mark what others have done before us and in favor of our own ease rather to follow them then to enter into new consultation if in regard of their Vertue and Wisdom we may but probably think they have waded without Error So that the willingness of men to be led by example of others both discovereth and helpeth the imbecillity of our judgment Because it doth the one therefore insolent and proud Wits would always seem to be their own Guides and because it doth the other we see how hardly the vulgar sort is drawn unto any thing for which there are not as well Examples as Reasons alledged Reasons proving that which is more particular by things more general and farther from Sense are with the simpler sort of men less trusted for that they doubt of their own judgment in those things but of Examples which prove unto them one doubtful particular by another more familiarly and sensibly known they easily perceive in themselves some better ability to judge The force of Examples therefore is great when in matter of action being doubtful what to do we are informed what others have commendably done whose deliberations were like But whosoever doth perswade by example must as well respect the fitness as the goodness of that he alledgeth To Ezechias God himself in this fact giveth testimony of well-doing So that nothing is here questionable but onely whether the example alledged be pertinent pregnant and strong The Serpent spoken of was first erected for the extraordinary and miraculous cure of the Israelites in the Desart This use having presently an end when the cause for which God ordained it was once removed the thing it self they notwithstanding kept for a Monument of Gods Mercy as in like consideration they did the Pot of Manna the Rod of Aaron and the Sword which David took from Goliah In process of time they made of a Monument of Divine Power a plain Idol they burnt Incense before it contrary to the Law of God and did it the services of honor due unto God onely Which gross and grievous abuse continued till Ezekias restoring the purity of sound Religion destroyed utterly that which had been so long and so generally a snare unto them It is not amiss which the Canon Law hereupon concludeth namely That if our Predecessors have done some things which at that time might be without fault and afterward be turned to Error and Superstition we are taught by Ezechias breaking the Brazen Serpent that Posterity may destroy them without any delay and with great Authority But may it be simply and without exception hereby gathered that Posterity is bound to destroy whatsoever hath been either at the first invented or but afterwards turned to like Superstition and Error No it cannot be The Serpent therefore and the Sign of the
every one of them for distinction from the rest so that every body Politique hath some Religion but the Church that Religion which is only true Truth of Religion is the proper difference whereby a Church is distinguished from other Politique societies of men we here mean true Religion in gross and not according to every particular for they which in some particular points of Religion do sever from the truth may nevertheless truly if we compare them to men of an heathenish Religion be said to hold and profess that Religion which is true For which cause there being of old so many Politique societies stablished through the world only the Common-wealth of Israel which had the truth of Religion was is that respect the Church of God and the Church of Jesus Christ is every such Politique society of men as doth in Religion hold that truth which is proper to Christianity As a Politique society it doth maintain Religion as a Church that Religion which God hath revealed by Jesus Christ with us therefore the name of a Church importeth onely a society of men first united into some publique form of Regiment and secondly distinguished from other societies by the exercise of Religion With them on the other side the name of the Church in this present question importeth not only a maltitude of men so united and so distinguihed but also further the same divided necessarily and perpetually from the body of the Common-wealth so that even in such a Politique society as consisteth of none but Christians yet the Church and Common-wealth are too Corporations independently subsisting by it self We hold that seeing there is not any man of the Church of England but the same man is also a member of the Common-wealth nor any member of the Common-wealth which is not also of the Church of England Therefore as in a figure Triangle the base doth differ from the sides thereof and yet one and the self same line is both a base and also a side aside simply a base if it chance to be the bottom and under-lye the rest So albeit properties and actions of one do cause the name of a Common-wealth qualities and functions of another sort the name of the Church to be given to a multitude yet one and the self-same multitude may in such sort be both Nay it is so with us that no person appertaining to the one can be denied also to be of the other contrariwise unless they against us should hold that the Church and the Common-wealth are two both distinct and separate societies of which two one comprehendeth alwayes persons not belonging to the other that which they do they could not conclude out of the difference between the Church and the Common-wealth namely that the Bishops may not meddle with the affairs of the Common wealth because they are Governours of an other Corporation which is the Church nor Kings with making Lawes for the Church because they have government not of this Corporation but of another divided from it the Common-wealth and the walls of separation between these two must for ever be upheld they hold the necessity of personal separation which clean excludeth the power of one mans dealing with both we of natural but that one and the same person may in both bear principal sway The causes of common received Errors in this Point seem to have been especially two One That they who embrace true Religion living in such Common-wealths as are opposite thereunto and in other publike affairs retaining civil Communion with such as are constrained for the exercise of their Religion to have a several Communion with those who are of the same Religion with them This was the state of the Jewish Church both in Egypt and Babylon the state of Christian Churches a long time after Christ. And in this case because the proper affairs and actions of the Church as it is the Church hath no dependance on the Laws or upon the Government of the civil State and opinion hath thereby grown that even so it should be always This was it which deceived Allen in the writing of his Apology The Apostles saith he did govern the Church in Rome when Nero bare rule even as at this day in all the Churches dominions The Church hath a spiritual Regiments without dependance and so ought she to have amongst Heathens or with Christians Another occasion of which mis-conceit is That things appertaining to Religion are both distinguished from other affairs and have always had in the Church spiritual persons chosen to be exercised about them By which distinction of Spiritual affairs and persons therein employed from Temporal the Error of personal separation always necessary between the Church and Common-wealth hath strengthened it self For of every Politick Society that being true which Aristotle saith namely That the scope thereof is not simply to live nor the duty so much to provide for the life as for means of living well And that even as the soul is the worthier part of man so humane Societies are much more to care for that which tendeth properly to the souls estate then for such temporal things which the life hath need of Other proof there needeth none to shew that as by all men the Kingdom of God is to be sought first for so in all Common-wealths things spiritual ought above temporal be sought for and of things spiritual the chiefest is Religion For this cause persons and things imployed peculiarly about the affairs of Religion are by an excellency termed Spiritual The Heathens themselves had their spiritual Laws and Causes and Affairs always severed from their temporal neither did this make two Independent estates among them God by revealing true Religion sioth make them that receive it his Church Unto the Iews he so revealed the truth of Religion that he gave them in special Considerations Laws not only for the administration of things spiritual but also temporal The Lord himself appointing both the one and the other in that Common-wealth did not thereby distract it into several independent Communities but institute several Functions of one and the self-same Communitie Some Reasons therefore must there be alledged why it should be otherwise in the Church of Christ. I shall not need to spend any great store of words in answering that which is brought out of the Holy Scripture to shew that Secular and Ecclesiastical affairs and offices are distinguished neither that which hath been borrowed from antiquity using by phrase of speech to oppose the Common-weal to the Church of Christ neither yet their Reasons which are wont to be brought forth as witnesses that the Church and Common-weal were always distinct for whether a Church or Common-weal do differ in not the question we strive for but our controversie is concerning the kind of distinction whereby they are severed the one from the other whether as under heathen Kings of the Church did deal with her own affairs within her self without depending
we teach plainly that To hold the foundation is in express terms to acknowledg it 25. Now because the foundation is an affirmative Proposition they all overthrow it who deny it they directly overthrow it who deny it directly and they overthrow it by consequent or indirectly which hold any one assertion whatsoever whereupon the direct denial thereof may be necessarily concluded What is the Question between the Gentiles and Us but this Whether salvation be by Christ What between the Iews and Us but this Whether by this Iesus whom we call Christ yea or no This is to be the main point whereupon Christianity standeth it is clear by that one sentence of Festus concerning Pauls accusers They brought no crime of such things as I supposed but had certain questions against him of their superstition and of one Iesus which was dead whom Paul affirmed to be alive Where we see that Jesus dead and raised for the Salvation of the World is by Iesus denied despised by a Gentile by a Christian Apostle maintained The Fathers therefore in the Primitive Church when they wrote Tertullian the book which he called Apologeticus Minutius Faelix the Book which he intitleth Octavius Arnobius the seventh books against the Gentiles Chrysostom his Orations against the Jews Eusebius his ten books of Evangelical demonstration they stand in defence of Christianity against them by whom the foundation thereof was directly denied But the writings of the Fathers against Novatians Pelagians and other Hereticks of the like note refel Positions whereby the foundation of Christian Faith was overthrown by consequent onely In the former sort of Writings the foundation is proved in the latter it is alledged as a proof which to men that had been known directly to deny must needs have seemed a very beggerly kind of disputing All Infidels therefore deny the foundation of Faith directly by consequent many a Christian man yea whole Christian Churches have denied it and do deny it at this present day Christian Churches the foundation of Christianity not directly for then they cease to be Christian Churches but by consequent in respect whereof we condemn them as erroneous although for holding the foundation we do and must hold them Christians 26. We see what it is to hold the foundation what directly and what by consequent to deny it The next thing which followeth is whether they whom God hath chosen to obtain the glory of our Lord Jesus Christ may once effectually called and through faith justified truly afterwards fall so far as directly to deny the foundation which their hearts have before imbraced with joy and comfort in the Holy Ghost for such is the faith which indeed doth justifie Devils know the same things which we believe and the minds of the most ungodly may be fully perswaded of the Truth which knowledge in the one and in the other is sometimes termed faith but equivocally being indeed no such faith as that whereby a Christian man is justified It is the Spirit of Adoption which worketh faith in us in them not the things which we believe are by us apprehended not onely as true but also as good and that to us as good they are not by them apprehended as true they are Whereupon followeth the third difference the Christian man the more he encreaseth in faith the more his joy and comfort aboundeth but they the more sure they are of the truth the more they quake and tremble at it This begetteth another effect where the hearts of the one sort have a different disposition from the other Non ignoro plerosque conscientia meritorum nihil se esse per mortem magis optare quam credere Malunt cuim extingui penitus quam ad supplicia reparari I am not ignorant saith Minutius that there be many who being conscious what they are to look for do rather wish that they might then think that they shall cease when they cease to live because they hold it better that death should consume them unto nothing then God revive them unto punishment So it is in other Articles of Faith whereof wicked men think no doubt many times they are too true On the contrary side to the other there is no grief or torment greater then to feel their perswasion weak in thingsâ— whereof when they are perswaded they reap such comfort and joy of spirit such is the faith whereby we are justified such I mean in respect of the quality For touching the principal object of Faith longer then it holdeth the foundation whereof we have spoken it neither justifieth nor is but ceaseth to be faith when it ceaseth to believe that Jesus Christ is the onely Saviour of the World The cause of life spiritual in us is Christ not carnally or corporally inhabiting but dwelling in the soul of man as a thing which when the minde apprehendeth it is said to inhabite or possess the minde The minde conceiveth Christ by hearing the Doctrine of Christianity as the light of Nature doth the minde to apprehend those truths which are meerly rational so that saving truth which is far above the reach of Humane Reason cannot otherwise then by the Spirit of the Almighty be conceived All these are implied wheresoever any of them is mentioned as the cause of the spiritual life Wherefore if we have read that the spirit is our life or the Word our life or Christ our life We are in very of these to understand that our life is Christ by the hearing of the Gospel apprehended as a Saviour and assented unto through the power of the Holy Ghost The first intellectual conceit and comprehension of Christ so imbraced St. Peter calleth the seed whereof we be new born our first imbracing of Christ is our first reviving from the state of death and condemation He that hath the Son hath life saith St. Iohn and he that hath not the Son of God hath not life If therefore he which once hath the Son may cease to have the Son though it be for a moment he ceaseth for that moment to have life But the life of them which have the Son of God is everlasting in the world to come But because as Christ being raised from the dead dyed no more death hath no more power over him so justified man being allied to God in Jesus Christ our Lord doth as necessarily from that time forward always live as Christ by whom he hath life liyeth always I might if I had not otherwhere largely done it already shew by many and sundry manifest and clear proofs how the motions and operations of life are sometime so indiscernable and so secret that they seem stone-dead who notwithstanding are still alive unto God in Christ. For as long as that abideth in us which animateth quickneth and giveth life so long we live and we know that the cause of our Faith abideth in us for ever I. Christ the Fountain of Life may flit and leave the Habitation
their away forasmuch as they are their Ceremonies the â—eal â—â—r may further see in the Bishop of Salisbury who brings divers proâ—is thereof That our allowing â—he customs of our fathers to be followed is no proof that we may not allow some customs which the Church of Rome hath alth â—iâ—h we do not account of them as of our fathers That the â—â—uâ—e which the wisdom of God doth â—â—ach maketh not against our â—â—â—u â—ity with the Church of Rome in such things T. C. l. â— p. 25. 131. Levit. 19. 27. and 19. 19. Deut 22 â—â— and 14. 7. Levit. 11. Ephes. 2. 14. Levit. 1â— 3. Levit. 15. 17 Levit. 21. 3. Deut. 14. 1. 1 Thes. 4. 13. Levit. 19. 19. Deut. 2. 11. Deut. 14. 7. Levit. 11. Levit. 19. 19. Deut. 14. Levit. 11. Ephes. 2. 14. That the example of the eldest Churches is not herein against us T. C. l. 1. p. 132. The Councels although they did not observe themselves always in making of Decrees this Rule yeâ— have kept this consideration continually in taking of their Laws that they would have the Christians differ from others in their Ceremonies Tom. â— â—sal Faust. Manich. lib. 30. cap. 4. T. C. l. 1. p. 132 Also it was decreed in another Council that they should not deck their houses with Bay leaves and green Houghs because the Pagangs did use so and that they should not rest their labour those days that the Pagans did that they should not keep the first day of every month as they did T. C. l. 3 p. 132 Tertul. saith O saith he better is the Religion of the Heathen for they use no solemnity of the Christians neither the Lords day neither c. but are not afraid to called Hea. T. C. l. 1. p. 133. But having she wed this in general to be the God first and of his People afterwards to pue as much difference as can be commodiously between the People of God and others which are not I shall not c. That â—â— is not ouâ—â—est policy for the establishment of found Religion to have in these things no agreement with the Church of Rome being unfound T. C. l. 1 p. 13. Comment reason also doth â—each that contraries are cured by their contraries Now Christianity and Antichristianity the Gospel and Popery be contraries and therefore Antichristianity must be cured not by it self but by that which is as much as may be contrary unto it T. C. l. 1. p. 132. If a man would bring a drunken man to sobriety the best and necceest way is to carry him as far from his excess in drink as may be and if a man could not keep a mean it were better to fault in prescribing thing leâ—e then he should drink then to fault in giving him more then he ought As we see to bring a stick which is crooked to be straightâ— we do not onely bow it so far until it come to be straight but we bend it so far until we make it to be so crooked on the other side as it was before of the first side to this end that â—â— the last it may bend straight and as it were in the mid-way beâ— with hoth the crooks That we are not to abolâ—sh our Ceremonies either because Papists upbraid us as having taken from them or for that they are said hereby to conceive I know not what great hopes T. C. l. 3. p. 1â—8 By using of these Ceremonies the Papists take occasion to blaspheme saying that one Religion cannot stand by it self unless it lean upon the staff of their Ceremonies Tâ—â—â— 3. p. 179. To prove the Papists triumph and joy in these things I alledged further that there are none which make such clamours for these Ceremonies as the Papists and those which they suborn 〈…〉 T.C. 1.3 p. 179. Thus they conceiving hope of having the rest of their Popery in the end it causeth them to be more frozen in their wickedness c. For not the cause but the occasion also ought to be taken away c. Although let the Reader judge whether they have cause given to hope that the tale of Popery yet remaining they shall the easilier hale in the whole body after considering also that Master Bucer noteth that where these things which have been lest there Popery hath returned but on the other partâ— in places which have been cleansed of these â—lregâ— it hath not been seen that it hath has any entrance Eccl. â— dis â— 54. The â—rief which they say godly Brethren conceive in regard of such Ceremonies as we have common with the Church of Rome T.C. â— 1. p. 180. There be numbers which have Antichristianity in such deâ—â—station that they cannot without grief of mind behold them And afterward such godly Brethren are not easily to be grieved which they seem to be when they are thou Marryred in their minds for Ceremonies which to speak the best of them are unprofitable T. C l. 3. p. 171. Although the corruptions in them strike no straight to the heart yet or gentle Poysons they consume by little and little Their exception against such Ceremonies a we have received from the Church of Rome that Church having taken them from the Jews solâ—8 â—8 and T C l. 3 p. 181. Many of these Popish Ceremonies fault by reason of the pomp in them where they should be agreeable to the simplicity of the Gospel of Christ crucified T.C.l. 1. p. 132. â—â—seb 1. 3. â— 17. Saeâ—â—â— â— 3 â—â— 1 Câ—â—â—il â—nd 〈…〉 Acts 6. 13 14. Viâ—le Nicepâ— lib. p. cap. 25. Sulpie Sâ—ver p. 149. in Eliâ— â—lanâ— Acts 15. Acts 21.25 Acts. 21. 20. Acts. 19. 20. Acts 16.4 Rom. 14. 10. Lib. qui Seder Olam inscribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 Heb. 13. 4. 1 Cor. 5. 11. Gal. 5. 19. Levâ—e 18. 1 Cor. 5.1 Leo in Jejun mens sept Ser. 9. Tertul. de prascript advers haeret T.C. lib. 3. p. 171. What an abusing also is it to affirm the mangling of the Gospels and Epistles to have been brought into the Church by godly and learned Men T. C. lib. 1. p. 216. Seeing that the office and function of Priests was after our Saviour Christs Ascension naught and ungodly the name whereby they were called which did exercise that ungodly function cannot be otherwise taken then in the evil part Concil Laod. Can. 37 3â— T. C. lib. 1. p. 131. T. C. lib. 3. p. 176. â— Concil Constantinop 6. cap. 11. Cypr. ad Pompei lib. cont Epist. Stephani * Sur. Eccle. first hist. lib 5. cap. 21. Flerique in Asia minore antiquiâ—us 14 die mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione dict Sahbati habitâ— hoc festum observaruar Quod dum facitbeur cum aluÌ„s qui aliam rationem in codem festo agendo
and proclaim Gâ—matisaâ—aâ— which sign fieth a Prohibition or forbidding of ordinary works and is the same Hebrew word wherewith those Feasts days are noted in the Law wherein they should rest The reason of which Commandment of the Lord was that they abstained that day as much as might be conveniently from Meats so they might abstain from their daily works to the end they might bestow the whole day in hearing the Word of God and humbling themselves in the Congregation confessing their faults and desiring the Lord to turn away from his fierce wrath In this case the Church having Commandment to make a Holiday mâ—y and ought to do it as the Church which was in Babylon did during the time of their Captivity but where it is destitute of a Commandment it may not presume by any Decree to restrain that liberty which the Lord hath given Joâ—l 12. 15. Exod. 13 3. Esib. 9. T. C. lib. 3. pag 193. The example out of Esther is no sufficient warrant for these Feasts n question For first as in other cases so in this case of days the estate of Christians under the Gospel ought not to be so ceremonious as was theirs under the Law Secondly That which was done there was done by a special direction of the Spirit of God either through the ministry of the Prophets whâ—ch they had or by some other extraordinary means which is not to be followed by us This may appear by another place Zaâ—h 8. where the Jews changed their Fasts into Feasts onely by the mouth of the Lord through the ministry of the Prophet For further prâ—ol whereof first I take the â—â— Verse where it appeareth that this was an order to enâ—ure always even as long as the other Feast days which were instituted by the Lord himself So that what abuses soever were of that Feast yet as a perpetual Decree of God it ought to have remained whereas our Churches can make no such Decree which may not upon change of times and at her circumstances be altered For the other proof hereof I take the last Verse For the Prophet contenteth not himself with that that he had rehearsed the Decree as he doth sometimes the Decree of propane Kings but oditeth precisely that as soon as ever the Decree was made it was Registred in this Book of Esther which is one of the Bâ—oks of Canonical Scripture declaring thereby in what esteem they had it If it had been of no further Authority then on Decree or then a Canon of one of the Councils it had been presumption to have brought it into the Library of the Holy Ghost The sum of my Answer is That this Decree was Divine and not Ecclesiastical onely 2 Mac. 15 34. â— Mac. 4. 55. a Commemoratio Apostolica passionis toâ—las Christianitatis magistra à cunctis jure celebratur Cod. l. 3 tiâ— 12 l.7 b T. C. lib. 1. pag. 153. For so much as the old people did never keep any Feast or Holiday for remembrance either of Moses c. c T. C. lib. 1. pag. 153. The people whâ—n it is called St. Pauls day or the Blessed Virgin Maries day can understand nothing thereby but that they are instituted to the honor of St. Paul or the Virgin Mary unless they be otherwise taught And if you say Let them to be taught I have answered That the teaching in this Land cannot by any other which is yet taken come to the most part of those which have drunk this poyson c. d Scilicet ignorant nos nec Christum unquam relinquere qui pro totius servandorum mundi saluâ—e passus est nec alium quempiam colere posse Nam hunc quidem tanquam Filium Dei a loramus Martyres verò tanquam Discipulos Imitatores Domini digne proptet insuperabilem in Regem ipsorum ac Praeceprorem benevolenuam diligismus quorum nos consories dicipulos fieri optamus Euseb. Hist. Eccles. lib. 4. cap. 15. e T. C. lib. 1. pag. 153. As for all the Commodities c. f T. C. lib. 1. pag. 154. g T. C. lib. 1. pag. 154. We condemn not the Church of England neither in this nor in other things Which are meet to be Reformed For it is one thing to mislike another thing to condemn and it is one thing to condemn something in the Church and another thing to condemn the Church for it h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Clauâ—io dictum apud Dionys. lib. 50. Mark 2. 27. Numb 15.32 a Hi vacare consueti sunt seprima die neque aâ—ma portaâ—e in praedictis diebâ—s neque terrae culturam contingere neque alterius cujuspiam curam habere parluntur sed â—â— templis extendenâ—es manoâ— adorare usque ad vesperam solitisunt Ingrediente verb in civiâ—aâ—em Lagoâ—um â—um exerciâ— mulâ—is hominibus cum custodiâ—e dobueriâ—t civiâ—aâ—em ipsis â—â—â—titiam observantibus provinciâ— quidem dominum suscepit amarissimum Lex verò manifesâ—â—ta est malaâ—â— habere solennitatem Agathâ—râ—bid apuâ— Ioseph lib. 1. coâ—â—r Appiâ—â— Vide Dionys. lib. 37. b 1 Mac. 2.40 c Nehe. 13. 15. d Coâ— l. 3 â—â— 12 l.3 e Leo Constiâ— 54. f T. C. lib. 3. â—â— â—2 Dies sesâ—oâ— a Matth. 28.1 Mark 16.1 Luke 24.1 John 20.1 1 Cor. 16.2 Apoc. 1.10 b Apostolis prâ—â—csiâ—om suiâ— â—on uâ— beges de sestis diebus celebrâ—nd sancirent ied uâ—recte vivendi caâ—ioâ—â—â—â—â— pie 〈…〉 bis authores essent Socra Hill lib. cap. 23. c Quae toto tertarum or he servantur vel db ipsâ—s Apostolis vel Consilus gâ—neralibus quorum 〈…〉 rimain in Ecclesia authoritas â—â—â— stratuts est ntelligere liceâ—â— Sicuâ—â— quâ—d Domini Passio Resurrectio in Coelum Ascensus Adventus Spiritus Sancti anniversaria solemnitaâ—e celebrarenuâ— August Epist. 118. d Luk 2.14 Of Days appâ—inted as well for ordinary as for extraordinary Fasts in the Church of God T. C. lib. 1. pag. 30. I will not enter now to discuss whether it were well done to Fast iâ— aâ—l places according to the custom of the place You oppose Ambrose and Augustine I could oppose Ignatius and Tertullian whereof the one saith it is aefos a deâ—â—â—ble thing to Fast upon the Lords Day the other That it is to kill the Lord Tertulâ— the Coron il Ignatius Epist de Phillips And although Ambese and Augustine being private men at Rome would have so done yet it followeth not That if they had been Citizens and Ministers there that they would have done And if they had done so yet it followeth 〈…〉 but they would hase spoken against that appointment of days and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fasting whereof Eusebius saith that Moâ—taâ—â—â— was the first Author I speak of that which they ought to have done For otherwise I know they both thought corruptly of Fastings when as the one saith It was a remedy or reward to Fast other days â— in 〈…〉 not in Fast was in and the others asketh What Salvation we