Eve before Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation whereof also the Churches of Spain first of all for where is it to be read of before the Council of Eliberis in Spain Can. 21. And afterward the Roman and others converted the every-weeks Vigil of the Lords day viz. Saturday as Leo often witnesseth in his Sermon that Saturday was observ'd in his time as a Vigil onely and not a Fast into a weekly Fasting-day in the place of the Wednesday or fourth day of the Week which from the beginning had been that But our main purpose is to enquire of such of the Churches Fasts as were in their Original Apostolical and from the beginning of universal practice They are of two sorts either such as were delivered to the Church by Tradition of Precept as from the Apostles or by Tradition of counsel and recommendation onely from the Apostles to the free devotion of Christians Those of Tradition of Precept first whether for some determined time of the year as the Paschal Fast of Lent the Spring-fast next before the Feast of Easter which Easter was celebrated annuo circulo in mense primo saith Tertullian lib. de Iejun cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others witness annually in the first moneth close upon the Vernal Aequinox and so much onely the Spring-fast by Lent-fast is signify'd or other oft recurring Fasts for the substance from the Apostles to be observed constantly though without a time determined by them As the Fasts of the Church before her publick solemn Ordinations though for the times of the year wherein both those Fasts and Ordinations should be kept the Church was left to determine her self which she hath wisely distributed into four Seasons of the Year so sanctifying to her self both her hopes and partakings of the fruits of the earth and more principally her Spiritual labourers sent forth into Christs harvest Of such solemn calling on God preparatory to Ordination we have the example first of Christ our Lord himself in the Gospel Luk. 6. 12 13. where we read that in the Eve or Vigil before the day which he design'd for choosing out of his Disciples twelve which he would name Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God And when it was day he called unto him his Disciples and of them he chose twelve whom also he named Apostles This grand example of the Lord the Apostles of the Lord also are recorded in holy Scripture to have followed Act. 14. 23. And when they the Apostles Barnabas and Paul v. 14. had ordained them â—…lders in every Church having prayed with fastings they commended them unto God viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fastings plurally not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only having so prayed and Fasted before the Ordination as the words may well be understood The same was also practised by the Prophets and Teachers of the Church at Antioch before that Act. 13. 1 3. Then having Fasted and Prayed and having laid on their hands they sent them away If now the Church shall witness that she hath also received this order of Fasting before her Ordinations from the Apostles and their times the very examples but now alleadged above may render it not difficult for us to believe it Leo the first and Great Serm. 2. de Iujunio Pent. Dubitandum non est Dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in Consuetudinem est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire dictrinâ Manifestissimè patet inter caetera Dei munera Iejuniorum quoque gratiam quae hodiernam Festivitatem indivisa subsequitur tunc fuisse donatam Ideò dilectissimi secundùm eruditionem Spiritûs Sancti per quem Ecclesiae Dei omnium virtutum collata sunt dona suscipiamus alacri fide solenne jejunium It is not to be doubted most beloved but that all the Churches observance is of Gods teaching and whatever hath been received by the Church viz. Universal in the custom viz. constant perpetual of her Devotion cometh from Tradition Apostolical and from the teaching of the holy Ghost It most evidently appears that amongst the rest of the gifts of God the Grace also of fastings which immediately followeth this present Festivity viz. of Pentecost as doth the second Ember-week in the year was then viz. at the sending down of the holy Ghost upon the Apostles given to the Church Therefore my dearly Beloved according to the teaching of the holy Ghost by whom the gifts of all vertues are conferr'd upon the Church of God let us undertake with cheerful Faith the solemn Fast. And again Serm. 4. upon the fast of the same Ember-week Inter omnia dilectissimi Apostolicae instituta doctrinae quae ex divinae institutionis fonte manârunt dubium non est instâ—…uente in Ecclesiae principes Spiritu Sancto hanc primùm ab eis observantiam fuisse conceptam ut Sancti observatione Iejunii omnium virtutum regulas inchoarent Amongst all the Institutes of Apostolical teaching which have flowed forth from the fountain of Divine Institution there is no doubt ô most beloved but that this observance was first conceived by those Princes of the Church the holy Ghost influencing them that they should begin the regulations of all vertues which the observation of holy Fasting And in his seventh Serm. on the Fast of the tenth Moneth another of the Ember-weeks he thus speaketh Praesidia militiae Christianae sc. jejunia c. delectissimi sanctificandis mentibus nostris atque corporibus divinitùs instituta ideò cum dierum temporúmque curriculis sine cessatione reparantur ut infirmitatum nostrarum ipsa nos medicina commoneat These guards of our Christian warfare viz. Fastings c. as he spake of the Fast of the Ember-week were Instituted of God for the sanctifying our mindes and bodies therefore are they renewed incessantly with the course of dayes times that the medicine it self recurring may admonish us of our infirmities So in the eighth Serm. Hujus observantiae utilitas dilectissimi in Ecclesiasticis praecipuè est constituta jejuniis quae ex doctrinâ Spiritûs Sancti ita per totius anni circulum distributa sunt ut lex abstinentiae omnibus sit ascripta temporibus siquidem jejunium vernum in Quadrage simà aestivum in Pentecoste Autumnale in mense septimo hyemale autem in hoc qui est decimus celebramus The utility of this observance my Beloved is especially seated in Ecclesiastical Fasts which by the teaching of the holy Ghost are so distributed through the circle of the whole year that there is a law of abstinence affix d to all the four seasons Forsomuch as the Spring-fast we keep in Lent the Summer-fast in Whitsunweek the Autumn-fast in the moneth of September the Winter-fast in this moneth of December So
entreated at large which most did aim at either in strict fasting as those in Illyricum and all Greece and Alexandria as the last cited Authour in the same Chapter witnesseth or at least in continual abstinence though not so long fasting as Leo supposes in the Romans in his time and St. Ambrose in the Christian people at Millan Tenthly all days but few festival days onely excepted such was Iudith's fast who fasted all the days of her widowhood except the Sabbaths New-moons Feasts and solemn days with their Eves that then were observed by the House of Israel chap. 8. 6. and some such we may suppose was that other religious Widow Anna's fast in the Gospel Luc. 2. 37. Eleventhly a continual uninterrupted fast though not from all Meats but from all Bread of delight and to a very small proportion such was Iohn Baptist's Fast and many Christian Anachorites CHAP. IV. How the Paschal or Lent-fast is as hath been shewn Apostolical THere are that bear the world in hand that the Observation of any set and oft-recurring day beside the Lords day is superstitious and contrary to the Gospel's freedom and at best but of humane Tradition Who requiring of us an express written precept for any such day or days and having been lately by many of the Sectaries convicted as unable to produce any such express written precept of God's in the New Testament for changing the seventh day of the old into the first day of the week which we now observe they have given them occasion to cast off the observance of the first day of the week also The Churches interpretation of some Texts which are not evident and express Precepts and her witness of the Apostolical Tradition concerning the same and the Churches universal and perpetual practice all this together they have taught the Sectaries to be an unsufficient Warrant for the determination of any day or days But we are not afraid to say that upon those grounds above said we hold all obliged as to the determination of the weekly first day for the Churches more publick Assemblies so also for an annual beside the weekly memorial-day of Christ's Resurrection called Pascha or Easter day And so our Paschal or Lent-fast preceding is not the only observance that need 's the Churches interpretation and Tradition Apostolical And touching this â—…east of Easter we desire them to tell us their minds We shal content our selves at present till that feast particularly be deny'd to remind them of one only Record even out of their own Authour Socrates so often vouch'd by them against the set feasts and fasts of the Church whose witness here where he agrees in express terms with Eusebius l. 3. de vit Constantin cap. 7 18. and Theodoret lib. 1. cap. 10. two sufficient witnesses of themselves may better be believed than in what he reports contrary to them as it happens when the Opposers of our â—…ast do vouch him The Record is in Socrates lib. 1. c. 6. where he tells us and truly that in the Imperial publick Letters of Constantine which were sent by him to the Churches in all the Provinces throughout the whole Empire the Emperour to the Churches thus wrote upon the Result of all or at least the greater part of the Bishops invited from all parts and then assembled in that first and most sacred Oecumenical Council at Nice and that touching the most holy day of the Feast of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have received saith he from our Saviour another way of observing Easter than that of the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…or the course of observing Easter which is propounded to our most holy Religion is the legitimate and becoming course which he calls afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truer order which we i. e. the Christian Church have kept from the first day wherein Christ our Lord who is our Pass-over suffered viz. ever since Christ's very suffering untill this present year the same observance also to be extended unto the Ages to come the Passion and Resurrection of our Lord being close together as it were one Season and Solemnity and coming under the one name of Pascha therefore also of the principal day of our Paschal-fast nearly preceding the feast of Easter He proceeds in the same Imperial Letter to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our Saviour hath delivered one Solemnity viz. the day or time of his most holy passion the day of our freedom viz. together with the day of his Resurrection and would that his Catholick Church should be one And this there he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So great a matter and such a feast of our Religion And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy day of Easter the feast from which we have received the hope of immortality And that before this feast there did precede not onely the fast of Good Friday but more fasts more set and appointed fasting days which make up our Paschal or Lent fast you may see in the following part of that Imperial Epistle where twice he adds of something preceding that feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within few lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacant attendance upon fasts and determinate fasts Thus far Constantine Socrates himself recording it from the Bishops assembled in the first general Council as the Representative of the Pastours of the whole Christian world In this Question therefore now betwixt us and our Brethren Whether our Lord himself did or did not deliver to the Church the Annual Memorial of his Passion and Resurrection in the set fast and feast appointed therefore Whether this order and way the Church had or had not received from our Saviour that she should observe the Paschal Solemnity in a different manner from the Iews Whether that order they had or had not kept from the very year it self of our Saviours Passion and Resurrection uâ—…o the time of that Council to be transmitted to all posterity Whom shall we believe a few men of this or yesterdays Age laying hold â—…pon some saying of Socrates against the agreement of him with all other Historians or those three hundred and eighteen most renowned Fathers of the first and most sacred Oecumenical Council that ever was held If now their own Socrates though in conjunction with Eusebius and Theodoret displease them they should yet consider that the matter of fact and Tradition from the Apostles times above related concerning the annual set feast of Easter was not deny'd but freely consented to by the very Novatians the adversaries of the Church that then lived Acesius the great Novatian Bishop freely acknowledging to Constantine as the same Socrates also acknowledges that what the Council had defin'd concerning the time of the Feast of Easter was not any new thing but what himself had received from the elder time and even from the beginning from the times of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 1.
since GENERALLY commanded as may appear by the 50 51 52. Canons of the Councel of Laodicaea and those Canons ratified in the fourth and sixth general Councels Which Canons of Laodicaea provide not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dishonour the fast of forty days Yet though such abstinence of forty days were not commanded by the Apostles but by the Church we have shewn notwithstanding that it was of Apostolical recommendation And who is there not almost since the writings of Christian Bishops came to be more frequent and to be better preserved unto our hands viz. since the days of Constantine which doth not witness so much at least We have but even now recited St. Austin and St. Hierom. Briefly there is not one of the twenty four indubitable Paschal Epistles or Homilies of Theophilus and St. Cyril of Alexandria which doth not witness the abstinence of forty dayes before Easter to have descended from the Apostles or from instruction Evangelical from the Lord which also was not taught the world but by the Apostles For the several testimonies of St. Ambrose in Millan Leo in Rome of Basil and Gregory Nazianzen in the East of Chrysologus Caesarius and others I rather refer you to the preceding discourse from p. 46. and forward then here repeat them It remains now to shew in what sense the observance of the forty days was of constitution only Ecclesiastical And such it was first if we respect the precept of fasting forty days secondly if we respect the several sanctions of Ecclesiastical penalties which the Governours of the Church did and might justly as they saw cause decree thirdly in respect of some particular kinds of meats prohibited with the allowance of others because such distinction generally may be profitable to the ends of fasting within the compass yet of which law and of the letter of it men may for so may any humane law be abused chuse to themselves such of the meats allowed as may be but an exchange of pleasures and in no wise less contrary to the ends of fasting then the meats forbidden Which argues as the shifting wickedness of sensuality so also the imperfection of any law that can by men be set about matters in themselves so various and infinite unless it meet with such as obey the laws of their superiours for conscience sake and in their conscience bearing honest and faithful regard to the end of the law this will be found true whether we consider the rules of the Ancients concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the more modern prohibitions of all flesh but the flesh of Fish or in other places also of lacticinia milk-meats or elsewhere also of some fruits a St. Aust. l. 30. con Faust. Manich cap. 3. 5. And yet may there be chosen such dry meats or such fish or such unforbidden fruits or even such panis deliciarum bread of delight as no man can pretend that any Apostle ever thought better of for the mortifying the flesh or humbling the soul then of some sort of food by the Church forbidden And yet the law may to the generality be profitable and when it is a law undispensed with must be obeyed and when it is abused by the devices of fleshly mindes the fault is theirs Fourthly The observation of forty days is a constitution Ecclesiastical also as to some purposes of the Church such as are those above mentioned which will best appear by the words of such ancient authors as sometimes have call'd the observance of forty dayes a constitution of the Church We will begin with that most remarkable one in St. Chrysostomes hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have prescrib'd delineated set a stamp up on figured ouâ—… or copied unto us 40 daies of Fast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many of old have been wont to come to the mysteries or Sacrament indifferently and at adventure as if simply to come only and eat were sufficient especially at this season of Easter or the great week on which Christ deliver'd it The Fathers therefore knowing well and aware of the harm which proceeds from such careless coming to the Sacrament meeting together have prescribed forty daies of Fasting of prayers of hearing of the word of Synods for correction of evil manners and abuses that all of us together being in these daies purified with all diligent care both by prayers and by alms and by fasting and by whole-nights-watches and by tears and by confession or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances and satisfaction to the Church and by all other means might so come to the Sacrament with a pure conscience so far as is possible to us And that they have wrought great reformation and good working us to a habit and custome of fasting is manifest Where first we are to observe that even laws also Apostolical in some sort may by the Churches Governours be reinforc'd pressed and envigorated in new Canons Sanctions and Decrees where they shall see it needful Secondly Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical for some times and places Thirdly That the Appropriation of such season of forty daies to some such purposes as by this our Author here are named viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known their Confessions and satisfactions to the Church for publick hearing of Sermons for publick night-watches and constant fastings for Synods of Bishops designed to the correction of evil manners and abuses may be properly by an order rule and application Ecclesiastical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church and yet the Recommendation of those forty daies to especial abstinence and Devotion especially unto the generality of Christians who do not This exception Cassianus makes above as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious exercise themselves in fastings as it were all the year long be Apostolical For even S. Chrysostom who wrote this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Hom. 11. on Genesis speaking of the forty daies observed by that Church in about eight weeks with exemption of each Saturday and Sunday tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the holy time of Lent to such as undertake this course of fasting THE LORD HATH INDULGED these two weekly daies like certain stages or inns shores or havens that both the body may be a little relaxed from its labours of the fasting c. Where by saying the Lord hath indulged those daies he at least implies that the Lord hath directed and recommended the other And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Authority is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
he brought into the Greek Church and it hath continued therein all Ages sithence and had a peculiar day appointed for it which they call'd the solemnity of the Great Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w ch they placed on the Thursday seven night before Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A composure he had made as the Triodium of the Greek Church to this day witnesseth out of the histories of the whole old and new Testaments which consisted of the grounds patterns and encouragements of this Paschal Fast of Lent partly to be read publickly and partly to be sung in their service when now the Fast of Lent had continued almost 5. weeks and drew toward the end and yet the chief part of it remaining to be perform'd viz. the Parasceue Sabbatum of the 5 th week which they called Lazari praeparatoria Sabbatum Lazari and the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and holy week called anciently by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more anciently by Dionysius the Patriarch of Alexandria who saâ—…e there Bishop in the year 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 6 principal daies of the Fasts To encourage them therefore after so much perform'd to what remain'd behind he compos'd and they have retain'd and do read and sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They read and sing this great Canon containing insinite contrition and excitation to â—…lee unto God by repentance by tears and confession c. 〈◊〉 they were appointed on this 5 th day of the 〈◊〉 week of Lent to sing and to read this for these ends For in as much as the holy Lent then draws towards end that men should not become weary or negligent in the finishing of these spiritual combats this very great Bishop of Crete Andrew as one that anoints or strengthens the Combatants stirs up their generosity by the histories of this great Canon that they may couragiously run forward to the race before them Agreeably therefore and fitly is this call'd the Great Canon as containing great compunction and appointed for the Great Fast of Lent This best and greatest Canon together with the exhortation of the holy Mary of Aegypt This our Father Andrew first soon after the year of the Lord 700. brought into Constantinople O my soul emulate thou zealously holy men in compunction propitiate Christ by Prayers sastings by purity holiness Christ conversing on earth in our flesh hath left thee O my soul his pattern and example The Lord it is who fasted 40 daies O my soul be not discouraged if the enemy assault thee repell him far from thee by prayers and fastings Give thou unto me O thou my only Saviour a heart contrite and poverty of spirit that I may have these to offer unto thee as an acceptable sacrifice Thus far the Triodium from that Andrew Bishop of Crete Thus have we passed through the seven first Centuries after the death of S. Iohn the last of those children of the Bride-chamber all the Ages not only of the truly called General Councels but of any that any Church in the world ever pretended to be such except the Church of Rome only which hath more then doubled the number to her self so that if this Paschal Fast had so generally pass'd in all ages as derived from the Apostles and had not truly been so derived some one of the General Councels at least in stead of their supposing and strengthening that hypothesis had noted the Imposture and false witness so openly concerning Apostolick Tradition of which the Church Universal is the Keeper and perpetual Pillar I shall not trouble my self and you to give you the testimonies of the succeeding ages because of their redundant number and because they are confessed on all parts and will not be required by any adversary and also are removed farther from the Fountain and prime antiquity a Such as are the Testimonies of Rabunus Mauruâ—… Archbishop of Meniz about the year 847. l. 2. de Institutione Clericorum c. 18. Observatio Quadragefima quae in Universo orbe INSTITUTIONE APOSTOLICA servatur circa confinia Dominica Passionis The observation of Lent which is kept in all the world from Iustitution Apostolical about the times near unto he Passion of our Lord the time of the Bridegrooms taking away And Theodorus Studites Anno 826. Sermon Chatâ—…chetic 72. in quariâ feria Hebdomada majoris Fratres Patrésque sacer est hodiernus dies atque venerandus etenim hinc auspicatur herus pro nobis supplicia sustinere crucis ut fert hoc Davidicum dictum Quare fremuerunt gentes c. convenerunt in unum adversus Dominum adversus Christum ejus Siquidem convenere simul sceleratum in Dominum confilium agitantes c. Veterator Iudas c. Idem Catechetic 71. appellat feriam sextam ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lazari praeparatoriam quia Parascue est ante Lazari resuscitati memoriam S. Bernard in his first Sermon of Lent Hodiè dilectissimi sacrum Quadragesimae tempus ingredimur c. Non nobis singularis est haec observatio una omnium est quicunque in eandem fidei conveniunt unitatem Quidni commune sit Christi jejunium omnibus Christianis An respuere tristia volumus communicare jucundis Si ita est indignos nos capâ—…is hujus participatione probamus Qualis est iste CHRISTIANUS qui minùs devotè suscipit jâ—…junium QUOD TRADIDIT IPSE CHRISTUS To day O most beloved we enter on the holy time of Lent which is not an observance peculiar unto us but one and the same to all Christians as many as agree in the unity of the same Faith And how should not this Fast of Christ be common to all Christians Will we reject the part that hath any sadness and communicate only in the pleasureable If it be so we prove our selves unworthy to partake with this Head What sort of Christian is he who hath no devotion to this Fast WHICH CHRIST HIMSELF DELIVERED And in his third Sermon of Lent Rogo vos Fratres dilectissimi totâ devotione suscipite Quadragesimale jejunium quod non sola abstinentia commendat sed multo magis Sacramentum Scilicet ut Fetrus Chrysologus Ravennatium episcopus hom 11 a appellat jejunium non praesumptum sed mysticum Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam si devotè usque modò jejunavimus utique sancto hoc tempore jejunandum nobis est multo devotiùs Si quid enim additur ad solitum abstinentiae modum nunquid non valdè indignum est ut nobis onerosum sit quod Ecclesia portat Universa nobiscum Hactenus usque ad nonam jejunavimus soli nunc usque ad vesperam jejunabunt nobiscum Universi Reges principes Cleâ—…us populus nobiles ignobiles simul in unum dives pauper Sed quid de his loquor quos habemus in hâc jejuniâ—… observatione
consortes quasi non multo excellentiores habeamus in eâ duces immò consecratores Moysen Eliam Iesum Dominum adducit jam verò si commendant jejunium praesens Moyses Elias quamvis magni tamen conservi nostri quantum commendat illud Iesus Dominus noster qui ipse diebus totidem jejunavit Qualis ille est non dicam Monachus sed Christianus qui minùs devotè jijunium suscipit QUOD EI TRADIT IPSE CHRISTUS Denique tanto devotiùs imtandum nobis est Dilectissimi Christi jejunantis exemplum quanâ—…o certius est propter nos eum jejunasse non propter seipsum Is it not a very unworthy thing that that should seem burthensome unto us which the universal Church bears together with us Hitherto we have fasted alone unto the ninth hour now together with us even unto the evening there will be found to fast all Kings and Princes viz. that are of the Church Clergy and people noble and common people the rich and the poor all together But what speak I of those which we have companions in this observance of the Fast as if we had not much more excellent Captains or leaders therein and consecrators of this Fast And after his instance in Moses Elias and our Lord Jesus he adds Now if Moses and Elias who although great yet are our fellow-servantâ—… commemd this Fast how much more doth our Lord Jesus who himself also fasted so many daies Of what sort I say not Monk but Christian is he who less devoutly performs this Fast WHICH CHRIST HIMSELF DELIVERS TO HIM So much more devoutly ought the example of Christ's fasting to be imitated by us my Beloved by how much it is more certain that Christ fasted not for himself but for us Arnoldus Carnotensâ—…s l. de jejunio tentationibus inter opera S. Cypriani n. 4. Iejuniis vitiorum semina siecatur petulantia marcet concupiscentiae languent fugitivae abeunt voluptates Iejunium si discretione regatur omnem carnis rebellionem â—…domat â—…yrannidem gulae speliat exarmat Iejunium extraordinarios motus in cippo claudit arctat appetitus vagos distringit ligat n. 7. Formâ igitur jejuntorum propositâ fixoque exemplo postquam 40. dierum abstinentiam Dominus consummavit c n. 9. SICUT IN IPSIUS CHRISTI VOLUNTATE FUIT CONSECRARE IEIUNIA ita in potestate suit tempore opportuno sumere cibum Et abstinentiae refectionis penes ipsum erat arbitrium saculias Within the foresaid primitive Ages I am not ignorant of what I have omitted and is wont to be alledg'd by others as the supposed constitutions Apostolical by Clement in the 5 th Book in chap. 13 th 20 th and the supposed Epistle of Ignatius to the Philippians the dubious Sermons of S. Augustine de Tempore and many of those which are doubtful among S. Ambrose's Sermons and other Authors For that I have produced none but such as of whose genuine title authority and antiquity I was my self satisfi'd The testimonies which I have alledg'd are such as are direct and simple others there are of great force complicated of several truths asserted in the primitive times from whence would follow our conclusion Those truths are three First that Easter or the night beginning Easter was ever to the Church a more solemn time of baptizing then others The second that generally the Church taught and directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism Thirdly that the Catholick Church or company of Christian Believers did joyn themselves in the daies of fastings and prayers as with the Penitents that sought Absolution so also with the Catechumeni Competentes which sought Baptism From which Assertions if proved it follows that a Paschal Fast before Easter was ever observed in the Church as of duty of Repentance for our selves so of duty of Charity towards others In all which duty without all doubt the Apostles had not failed to instruct them As to the first of those Propositions That Easter was ever to the Church a more solemn time of Baptizing Tertullian saith lib. de Baptismo â—… 19. Diem Baptismo solenniorem Pascha praestat Cum Passio Domini in quam tingimur adimpleta est nec incongruenter quis adsiguram interpretabitur quod cum ultimum Pascha Dominus esset acturus missis discipulis ad praeparandum Invenietis inquit hominem aquam bajulantem Paschae celebrandae locum de signo aquae ostendit Easter brings a more solemn time for Baptism when also the Passion of the Lord into which we are Baptized is remembred as then fulfilled Nor incongruously shall any one interpret that to have been done significantly which our Lord did when he sent forth his Disciples to prepare for his celebrating the last Passeover Ye shall find saith he a man bearing a pitcher of water Follow him Designing to them the place of celebrating the Passeover from the token of Water That reason above of Tertullian Because we are Baptized into the Death and Passion of our Lord he seems to have learnt from Ignatius in his undoubted Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our God Jesus Christ was conceived born and baptized that afterwards he might through his Passion purifie or sanctifie water viz. for the use of holy Baptism So in the Church the solemnity of Christs Passion which ye have heard from Constantine's Epistle to the Churches from the Instructions of the Bishops of the Christian world met at Nicaea was ever celebrated in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the very day on which Christ suffer'd and that Christ himself delivering it and teaching it to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did accordingly precede the solemn time of Baptizing which that early Age of the Church may be thought probably to have learnt from grounds laid by S. Paul Rom. 6. 3 4. Know you not that so many of us as were baptized into Iesus Christ were baptized into his Death therefore we were buried with him by Baptism into Death that like as Christ was raised from the dead by the glory of the Father so we also should walk in newness of life And Coloss. 2. v. 12. having been buried with him in Baptism wherein also ye were rais'd with him through the faith of the operation of God who rais'd him from the Dead a This custome of the first Ages of the Church was also followed in the succeeding Ages as appears by S. Ambrose Tractatu de Hortat ad Virgin Venit Pascha dies in toto orbe Baptismi Sacramenta celebrantur c. Uno die sine aliquo dolore multos filios filias solet Ecclesia parturire The day of Easter is come the Sacrament or mysteries of Baptism are celebrated in all the world c. In one day without any pangs the Church Virgin and Mother is wont to bring forth multitudes
of Sons and daughters S. Cyril in his Catecheses at large sheweth the same The 2 d Proposition That generally the Church taught directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism as appears by Tertullian in the same place l de Baptismo where after he had said c. 19. Diem Baptismo solenniorem Pascha praestat cum Passio Domini in quam tingâ—…mur adimpleta est he adds about the beginning of the next chapter chap. 20. Ingressuros Baptismum orationibus crebris jejuniis geniculationibus pervigiliis orare oportet cum confessione omnium retro delictorum Those which are so about to receive holy Baptism viz. on the Feast of Easter before mentioned it behooves to prepare themselves by frequent prayers fastings geniculations and watchings and with confession of all their sins Which fastings and pervigilia or whole nights watchings before the Pascha are this Paschal Fast and the great Vigils of the Eve before Good-friday and the Eve before Easter-day and some others before them Yea an elder then Tertullian Iustin Martyr in his Apology to Antoninus the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now after what manner we have consecrated our selves to God being renewed or become new creatures through Christ we will declare As many as are perswaded and do believe that those things which are taught by us are true and undertake that they are able so to live they are taught WITH FASTING to pray and ask of God pardon of their former sins After this they are brought by us where water is c. This custome also of the Primitive Church may be supposed probably to have had for its pattern S. Paul's own fasting three daies wherein he did neither eat nor drink saith the Text Act. 9. 9. and his prayers v. 11. before that Ananias was sent of the Lord to baptize him and that so was he baptized v. 18. The like in the following chap. the 10 th Cornelius his fasting preceding Cornelius's baptism And the first preacher of Baptism was before that a preacher of Penance a This custome of the first Ages was continued also in the following Leo the Great Sermon 4 of Lent where he cals those daies of the Paschal Institution Dies mysticos purificandis animis atque corporibus sacratâ—…ùs institutos Mystical daies and of more sacred Institâ—…tion for the purifying of souls and bodies And in his Epistle to the Bishops of Sicily 〈◊〉 sanctificandi srequenâ—…us 〈◊〉 imbuâ—…ndi antequam baptizentur They are to be sanctified by Fastings and to be instructed by frequent preachings before they are baptiz'd S. Cyril of Ierusalem Catech. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hast thou â—…pent so many years in vain troubling thy self about the world and wilt thou not attend 40. daies for thy own souls sake through ascetical exercise of thy heart puâ—…ifie thy vessel that thou maiest receive the more grace If thou labour little thou receivest little ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Tertullian goeth farther l. de Iejuniis c. 8. Ipse mox Dominus baptisma suum in suo omnium jejuniis dedicavit Praestâ—… uiâ—… Deminus exinde jejuniis legem docuit etiam abversus diâ—…iora daemonia jejuniis praeliandum Quid enim mirum si eâdem operatione spiritus iniquus educitur quâ sanctus inducitur The Lord himself dedicated his own Baptism in his own the Baptism of all Christians by Fastings From thence he prescribed the law for Fastings he taught also that against the fiercer evil spirits we must combat by fastings For what wonder if by the same operation the wicked spirit be cast out through which the Holy Spirit is brought in Only here we may advertise our selves that our Saviours Fasts went not before his Baptism because he needed no purifications before or in his Baptism but by his holy Body sanctified the waters as for his illustrious presence elsewhere the Scripture cals the place the Holy Mount 2 Pet. 1. 18. But his Fasts followed after his Baptism to teach us the way of performing what in our Baptism we through his might and grace undertake viz. of overcoming the Devil tempting especially Baptized persons by the world and the flesh So S. Ambrose l. de Eliâ Iejunio c. 1. Certamen nostrum jejunium est Sed ille ante est praeliatus ut vinceret non quòd ipse egeret certamine sed ut nobis formam bellandi praescriberet posteà daret gratiam triumphandi Fasting is our combat but he combated before that he might overcome not that he needed any fortifying but that he might prescribe to us a form of fighting and afterwards might give to us the grace of Triumphing The 3 d Proposition was That together with the Catechumeni preparing themselves by fasting for Holy Baptism the Fideles or company of Christian people viz. the Church it self did generally joyn in fasting as the Mother in bringing forth her children doth it not generally without her own travail and pain till she being delivered of her children joy and festivity succeed in the place of sorrow and fasting So as the same catholick Church also is known to joyn her fastings and prayers with the fastings and prayers of penitents that seek for her Absolution and of candidates that offer themselves to her Ordination And the former of these is done at this same time of the Fast of Lent in the beginning whereof they receive the Injunction of their penance and toward the end whereof viz. on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called also coena Domini and Maundy-Thursday they received Absolution a And one of the Churches times of Ordination is alwaies in Lent also But to return to our Instance of the Churches Fasts joyn'd with the Fasts of the Catechumens or Competentes who sought for holy Baptism according to that rule of St. Paul teaching her to mourn with them that mourn Rom. 12. v. 15. and his own practise who when he had told us 2 Cor. 11. 20 27. that he was in fastings often he adds in the next verse save one Who is weak and I am not weak who is offended and I burn not But my proof hereof from the Primitive practise of the Church in the Age next following the Apostles shall be that before cited of Iustin Martyr in his 2 d Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and believe c. are taught to pray and to ask of God with fasting pardon of their sins past WE ALSO PRAYING WITH THEM AND FASTING WITH THEM Then are they brought by us where water is c. and they are regenerated And the chief of the Ministers officiating the Prayers and the Eucharist and all the people expressing their consenting suffrage by their Amen those that are with us called Deacons give unto every one of them that are present to receive of the consecrated Bread Wine and Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof it is
not lawful for any to be partaker but he that believeth the things which are taught by us to be true and that is wash'd in the Laver of Regeneration for the forgiveness of sins Now as the time of the Mothers travail with childe is not confin'd to one day only so neither was the Churches fasting and prayers for the Catechumen's baptizing Witnesses whereof in the first ages are the Asian Churches who maintain'd their cause from S. Iohn and S. Philip and the Western who maintain'd theirs from S. Peter and S. Paul and both agreed that the fasting before Easter was more then of a day For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on whatsoever day the fastings or fasts are to be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the other saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day we observe or are wont to end the Paschal Fastings or Fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This contest and agreement of those Primitive Churches in the year of our Lord Christ 196 is recorded in Eusebius's Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years the Collection from them is evident and certain that the purest ages of the Church and nearest to the Apostles did without any other beginning then from the universal Teachers of the universal Church viz. the Apostles observe a yearly Paschal Fast of certain daies before Easter or that I may express it in Leo's words not hitherto cited in his 11 th and 12 th Sermons de Quadragesimâ Appropinquante autem sestivitate Paschali adest maximum sacratissimúmque Iejunium quod observantiam sui universis Fidelibus sine exceptione denunciaâ—… of which he there a little after saith In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia The feast of Easter approaching there approacheth also before it the chiefest and most sacred Fast which commands the observance of all Believers without exception viz. at their pleasure without necessity Much is the profit of these heavenly disciplines of the Church Fastings appointed of God Or in the words of an ancienter Father in the first 300. years Dionysius Bishop of Alexandria in his Epistle to Basilides a Bishop where blaming some who fasting not at all till they came to the two last daies of the Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words which I have not before cited These men saith he when they come to the two last daies they keep them indeed and them only wholly in Fasting viz. the Parasceue and the Saturday and think they do perform some great and illustrious thing if they fast then unto the Morning of Easter-day whom I think in no wise to have perform'd equal Ascetical course of Fasting with those who have exercised themselves in more daies of fasting In the same Epistle he blaming also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as break off their Fast before the end of the last day of Fasting he gives the reason before-cited in the same Epistle from the confessed universal Practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd by all agreeably that â—…o ought they to begin the joy of the day of Easter as unto that time humbling their souls by Fastings If all this perswade not our Brethren who yet pretend to reverence the Witness of the first 300. years beside my simple and complicated Testimonies from the Fathers of the first 300 years produced at large I desire to be told if there were no such universal practise of an Annual Paschal Fast in the whole Primitive Church whence it could be that the holy Church of Smyrna in the 66. year after S. Iohn's death should in her unquestion'd Epistle to the Church in Philomelium and to the holy Catholick Church of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describe to the Churches in every place of the world the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT SATURDAY viz. of the Great week before Easter except they had known that the Churches in every place of the world understood in but that one words mention the celebrity of that day which never was celebrated but with fasting See all this in Euseb. l. 4. c. 15. Whence also it could be that Tertullian now become Montanist in his Discourse with and against the Church Catholick takes it twice for language understood by them to call the Fast of Friday and Saturday before Easter-day PASCHA a Vos prae ter Pascha jejunantes c. 13. l. de Iâ—…juaiis Sabbatum nunquam nisi in Pascha jejunandum c. 14. Not the Feast certainly therefore certain Fasts before Easter l. de Iejuniis c. 13 14. As that before he became Montanist l. de Oratione c. 14. he cals our Good-friday DIES PASCHAE Die Paschae quo communis quasi publica jejunii Religio est THE PASCHAL DAY not the great day of the Paschal Feast therefore certainly the great day of the Paschal Fast Whence also otherwise Origen l. 8. contra Celsum and Tertullian l. de Iejuniis c. 14. and Dionysius Alex. in Epistolâ ad Basilidem should call in those first ages speaking of the Churches Fasting every yearly Friday before Easter PARASCEUEN an Appellation which adher'd to it only from our Lords Passion Stationibus 4 am 6 am Sabbati dicamus jejuniis Parasceuen saith Tertullian there Whence also otherwise that famous Dionysius of Alexandria in the prealledged Epistle should mention in that week 4. other fasting daies while he blames some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fasted not the 4. daies foregoing the Parasceue and the Eve of Easter Whence also should the same Father otherwise record in the same Epistle all the daies of that great week by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SIX DAIES OF FASTINGS Whence also otherwise should Irenaeus call a certain time before Easter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Epistle to Victor Whence also otherwise should Methodius l. de Conviv Virgin orat 3. call that which is with us Good-friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF PASCHE AND OF THE FAST And it is known that the day following these 6. daies had in the same Primitive Ages most honourable Appellations For the Synodical Epistle of the Councel held at Antioch against Paulus Samosatenus written to Dionysius Bishop of Rome and Maximus of Alexandria which were all the holy Paâ—…iarchs absent and to all Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all our fellow-Ministers the Bishops Priests and Deacons throughout the earth and to the whole Catholick Church under heaven Therefore surely they spake what they knew was a
known appellation in the whole Christian world when they describe a certain day of the year by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT DAY OF EASTER This is found written as about the 168 th year after S. Iohn so also recorded in Eusebius Histor. Eccl. l. 7. c. 13. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which Philo Iudaeus had expressed in his Book of the Religious Christians of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of the Feasts and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna above alledg'd the Great Saturday which is the Eve of Easter Yea the whole 40 daies foregoing the 69 th Canon Apostolical made in the same Age wherein those two Dionysius's liv'd cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Quadragesimal Fast and Origen a Homil. 10. in Levâ—… 16. in the same age Quadraginta aies jejuniis consecratos Whence I say otherwise should all these Appellations which are the Records of things be found the Language of the several Churches in the most famous Bishops and Writers of the first 300 years when they speak for the most part to the Catholick Church throughout the whole earth if it had not been within the first 300 years a common notion of the universal Church from one and the same universal Practise without any other so much as pretended universal cause of its beginning beside Apostolical teaching of an honourable holy and great solemnity of a Paschal Fast that is the Fast of Lent which I have shewn to be in the mother Dialect of our English but the Fast of Spring as by the lawes of the Church Universal both this Paschal Fast and Easter were to be celebrated soone after or about the Vernal Equinox This last way of proof I have insisted on for their sakes who pretend reverence to the first 300 years wherein they know the Records Ecclesiasticall are but few comparatively and yet are not ashamed against all this evidence to note all recurring set Fasts and particularly this of the Paschal or Lent fast with the brand of Superstition or Judaical observance blindly and at adventure applying thereto that of the Apostle of the observance of daies and moneths and times and years As if the first day of the week commanded to be observed under peril of sin and obliging the conscience of all Christians b And not the 〈◊〉 day mentioned in the 4 th Com. were not A DAY and the observance of the Lords daies the observance of some daies as well as Good-friday or any other day or daies of Fasts or had any Evidenter praeceptum or express commandment in the N. T. to come in the place of the 7 th day or were not as much liable to some mens ignorant application of Rom. 14. v. 5 6. One man esteems one day above another another esteems every day alike Let every man be fully perswaded in his own mind He that regards a day regards it to the Lord and he that regardeth not a day to the Lord he regards it not What ever fair Answer they with us we hope will give to this Text as not including any disparagement at all to the Lords day the same will let 〈◊〉 understand how rashly they have condemned the observance of other Feasts and Fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense without reverence and regard to the Churches teaching despising together all those three great instruments of Christian truth and sobriety which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3 d holy General Councel of Ephesus for the avoiding of Heresie and Schism viz. Antiquity Universality or also consent of the generality of the Doctors of the Church Next I proceed to another sort of proof fetch'd from the Witness of the Enemies of the Church and Gospel Where I begin with Lucian the Scoffer about the 65. year after S. Iohn's decease who appears in his writings so well knowing of Christian affairs that he is by some thought to have been an Apostate if ever he were of any Religion He besides his scoffing at our Saviour as a crucifi'd sophister a In Peregrino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriding our swearing by the most High God and the Son of the Father and the Spirit proceeding forth from the Father One of Three and Three of One b As he makes us to speak his words are in Philopatri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the same Philopatr according as we have heard from S. Chrysostome Homil. 16. ad populum Antiochenum that upon usual enquiry how many weeks of Lent any Christian had fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would answer two others perhaps three and others all a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day that is ten daies as Tertullian witnesseth l. de jejuniis and Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others good and Catholick Christians kept but two weeks exempting also two daies in each week as S. Chrysostome would that they should do by reason of their measure of strength that they were not well able to keep more and these S. Chrysostome seems to mean for he reprehends them not by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lucian it seems had met with some of the former sort and thus he speaks in the forementioned Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You should be a Christian from your fashion for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They report of themselves that they continue 10. daies fasting and keep whole night-watches in Hymns and Psalms Leave them therefore adding in the end of their Hymns that much-used close beginning from the Father thus early after S. Iohn's death even the enemies of the Church observed the Christians manner of more then one weeks fasting and whole-nights watchings in Hymns and Doxologies whereas neither Christians nor any other Religion in the world in these Ages observed a many weeks fast with whole-nights-watchings and hymâ—…odies but only the Christian Paschal Fast and this Lucian scoffs at as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians and hath now found followers amongst the Christians themselves In the last daies there shall come viz. in more abundance scoffers 2 Pet. 3. 3. The next but more moderate Adversary is ACESIUS a Bishop of the Novatian Faction in the time of the first General Councel of Nice which holy Councel both mentioning and supposing as well known to all the Catholick Church the Fast of Lent commanding Synods to be held twice a year in every Province throughout the Church universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one BEFORE LENT that all disquiet of minds being taken away a pure offering may be offered
Father teaches besides the above-cited 2 d Epistle to Ianuarius Quadragesima sanè jejuniorum habet autoritatem ex Evangelio in his 2 d Book also de Doctrinâ Christianâ c. 16. 40 diebus jejunare monemur Hoc lex cujus persona est in Mose Hoc prophetia cujus personam gerit Elias HOC IPSE DOMINUS MONET qui tanquam testimonium habens ex lege prophetis medius inter illos in monâ—…e 3. discipulis videntibus atque stupentibus claruit We are admonish'd to fast 40 daies this the Law whose person Moses bare this the Prophets whose person Elias sustain'd this the Lord himself admonisheth us who as receiving witness from the Law and the Prophets shone forth in the midst 'twixt those two in the Mount the 3 Disciples beholding with astonishment And on Psal. 110. Dies illi Paschales praeteritis diebus Quadragesimae quibus ante resurrectionem Dominici corporis vitae hujus signiâ—…icatur moeror solenniter gratâ hilaritate succedunt Quadragenario numero quo Moyses Elias ET IPSE DOMINUS jejunaverunt PRAECIPITUR ENIM NOBIS ex lege ex prophetis ET EX IPSO EVANGELIO quod testimonium habet à lege prophetis Those Paschal daies do solemnly succeed with welcome Festivity to those lately ended daies of Lent in which before the time of the Lords Resurrection is express'd the sorrow of this life In the number of 40. daies both Moses and Elias AND THE LORD HIMSELF did fast FOR IT IS COMMANDED UNTO US both from the Law and from the Prophets AND FROM THE GOSPEL IT SELF which receiveth witness from the Law and the Prophets a And that by this 40 daies fast S. Austin in all these places means the Paschal fast with reference to the Pascha following it see it his sense traâ—…at 17. in Iohannem Cum labore celebramus Quadragesimam ante Pascha cum latitiâ—… verò tanquaâ—… accepâ—…â—…ercede quinquagesimam post Pascha Thus considering that this most worthy and renowned Father S. Augustine is wont to be objected to us in one Period not understood by the Objectors and above answered by us abundantly p. 60 63 and is with our Brethren in double honour beyond most other Doctors of the Church we have therefore allotted him for their more full satisfaction from him a double place in our Testimonies of which we have produced 9. from his unquestioned writings Now having encompassed you with so great a cloud of witnesses you may discern what truth is in the oppositions that are made to this Paschal Fast of Lent That which passeth with many for most current is which some Authors after the 800 th year of Christ have spoken of Telesphorus the 7 th Bishop of Rome in the 40 th year after the Death of S. Iohn For some being not able to deny such at least Antiquity of the Fast of Lent they were willing to feign it instituted by Telesphorus The foundation of this error that so impos'd upon some grave Writers after 800 years was a forgery and interpolation practised upon that ancient and renowned Record of Church-history the Chronicle of Eusebius Into which in the page 198. ad annum MMCXLVIII after the story of Chocebas was thrust in contrary to all the Copies Manuscript contrary also to the copies of Marianus Bede and Isidore that Telesphorus viz. in that year did institute the Fast of Lent And in pursuance of their forgery they did proceed and devise to thrust into the same Chronicle of Eusebius ad annum MMCLVIII contrary unto the Faith of all ancient copies that Pius the 9 th Bishop of Rome did institute the celebration of the Paschal Feast Two opposite sorts of persons drinking down willingly and sputtering abroad these Reports the one deeming thereby to honour highly those ancient Bishops of Rome though their authority were not such in those Ages as that from their authority and prescription such universal customes should be taken up in all places and following Ages of the Catholick Church whereas indeed these holy Bishops did themselves but receive and obey with the rest of the Church this Institution of the Paschal Fast and of Easter receiv'd also before their times as I have shewn The other some at home among our selves thinking hereby to disparage the Institution of the Paschal Fast and Easter as if they came from Rome only though anciently To proceed therefore to convict this Forgery beside the Testimonies of Fact which I have produced elder not only then Eusebius but also then Pius or Telesphorus concerning the copies of that Chronicle of Eusebius you shall hear what Ioseph Scaliger who made it his business to peruse them and to Comment on the Book doth witness First as to Lent pretended to be instituted by Telesphorus in the 198. page of his Animadversions upon the Chronicle of Eusebius ad annum MMCXLVIII Ad vocem Chocebas he thus testifies Post hanc Pericopen viz. Chocebas dux Iudaicae factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium omnimodis cruciatibus necat pag. Eusebii 167 intruserunt editores de Quadragesimae jejunio à Telesphoro instituto Nostrum consilium est scriptorum codicum sidem sequi QUORUM NULLUS ITA HABET neque Marianus neque Beda neque Isidorus After this Section concerning Chocebas they which put forth the Edition of Eusebius's Chronicoâ—… have thrust in thereunto that the Fast of Lent was instituted by Telesphorus but our purpose it is to follow the faith of the Manuscript copies from whence all printed editions do pretend to proceed of which NO ONE HATH THAT THING nor Marianus nor Bede nor Isidore And as to the Feast of Easter pretended to be instituted on the Lords day by Piâ—…s the first the same Scaliger in his Animadversions upon the Chronicle of Eusebius p. 201. ad annum MMCLVIII thus witnesseth Quae Pio attribuuntur in Editionibus de Resurrectionis Dominicae die Dominico celebrandae institutione ea in nullo veterum codicum compárent Sed Marianus à Bedâ Beda à libro Hermae apocrypho insua Chronica traduxerunt ab illis in Eusebianum textum ab editoribus admissa sunt Nos ab initio prosessi sumus nihil nisi ex auctoritate scriptorum codicum hîc innoâ—…aturos quod a nobis hactenùs summâ â—…ide religione observatum suisse eos qui Editiones cum libris Scriptis contuleriâ—…t judices ferâ—… That which in the Editions is attributed to Pius as the institutor of the annual Feast of Christs Resurrection on the Lords day that no where appears in any ancient copy but Marianus had it from Bede and Bede from the Apocryphal Book of Hermas whence by some it was taken into the Text of Eusebius We from the beginning have professed to vary nothing but by the authority of the Manuscript copies which that we have perform'd hitherto with the greatest faithfulness and religion I make them my judges who shall compare the printed Editions with
a Truth to be noted also that so many of the above-alledged witnesses as do assert it to be a Precept Apostolical or Divine do not only à fortiore prove my Hypothesis as is evident but also ex abundante assert that which is more the Catholick Church in Tertullian's time which he opposed when he wrote his book de Iejuniis may from what is there set down have sufficiently instructed us When as chap. 2 d the Church opposes to Tertullian Certos dies à Deo Constitutos viz. illos dies in Evangeliis jejuniis determinatos in quibus allatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum That there are certain daies constituted by God that those daies are in the Gospel determined for Fasts in which the Bridegroom was taken away and that those only are now the legitimate daies of Christian Fasts And yet the same Church there avoucheth also against Tertullian that the Stations of the 4 th and 6 th daies of the week amongst the daies dedicated w ch also we know to have reference to the Bridegrooms taking away Ex Arbitrio agenda non ex Imperio cap. 13 14. are daies propounded to be observ'd by the Christian peoples free Devotion not of Obligation or Precept And this Tertullian freely acknowledges to be as they had said in these words Quae stationes ipsae suos quidem dies habeant quartae feriae sextae passivè tamen currant neque sub lege Praecepti which stations have their daies also the 4 th and 6 th daies of the week but yet are current only in being observed generally but not under a bond of Precept And this his following Question put to the Church supposes Quale est autem ut tuo arbitrio permittas c. speaking of those stations How consistent is it that you permit to your selves Liberty in the observance of those daies From all which I collect that the Church did profess a constitution Evangelical of certain daies which only are legitimate and yet at least in some acknowledg'd no bond or obligation of Precept The same Epiphanius seems to have understood in Compend Doctrin where he distinguishes the Churches common observances so as that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by precept or command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recommended as it were to be imbraced by the free choice of peoples Devotion I enquire not here which of those two Epiphanius taught the Fast of Lent to be but only collect from these two Authorities that there may be some Traditions Apostolical which may be Traditiones consilii and not Praecepti Not intending hereby to determine that the Tradition of the Paschal Fast was not of Precept but to declare how it is true which is said that those many Testimonies among the Authorities above-alledg'd which call the Paschal Fast a Precept either of God of Christ or of the Apostles observed ever in the Church do ex abundanti prove my Hypothesis the Tradition from the Apostles and perpetual observation in the Church and more Whether the opposers bare Denial even so much as of the perpetual practise in the Church from which if granted it cannot be deny'd but that the other will follow to be rightly collected from those Testimonies be sufficient let Epiphanius be heard who beside all that I have already alledged from him having said in his Expositio Fidei Catholicae cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeit there he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Lords daies this holy Catholick Church doth not fast not at all no not in the Quadragesimal Fast of Lent itself of which Lent ne had said the same Church is wont to observe the Lent persevering in fastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 6. Paschal daies viz. the 6. last and principal daies of fasting all nations perform in dry or stricter dyet Against the opposers of all this in the 75 th Heresie he makes this Rejoynder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And concerning these 6 Paschal daies viz. of especial Fasting how they the Apostles command that either nothing at all or bread and water and salt be received and in what manner the day is to be observed and how the Fasts are to end towards the dawning of the Lords-day is evident Now whom think we is most knowing of these matters whether this deceived man Aerius who lived but now and is as yet surviving or the Martyrs which have been before us holding before our time this Tradition in the Church and they having received it from their Fathers and their Fathers again having learnt it from those which were before their time as the Church having received it from her Fathers retaineth the true Faith and the Traditions even until this time Let now therefore this mans conceit concerning the Pasche fall again to the ground In like manner Vincentius Lirinensis comparing the Martyrs or confessors witness with Innovators writeth thus c. 8 9. Illud etiam est nobis vel maximè considerandum quod tunc apud ipsam Ecclesiae vetustatem non partis alicujus sed universitatis ab iis Confessoribus c. est suscepta defensio Omnium Sanctae Ecclesiae sacerdotum Apostolicae Catholicae veritatis haeredum decreta definita sectantes maluerunt seipsos quà m vetustae Universitatis fidem prodere Magnum hoc igitur eorundem Beatorum exemplum planéque Divinum veris quibusque Catholicis indefessâ meditatione recolendum qui in modum septemplicis Candelalri septenâ Sancti Spiritûs luce radiati clarissimam posteris formulam praemonstrârunt quonam modo deinceps per singula quaeque erroris vaniloquia sacratae vetustatis autoritate prophanae novitatis conteratur audacia And c. 9. Nosque Religionem non quà vellemus ducere sed potiùs quâ illa duceret sequi oportere id quod esse proprium Christianae modestiae gravitatis non sua posteris traducere sed à majoribus accepta servare Quis ergo tunc universi negotii exitus est 1. Reâ—…enta est scilicet antiquitas explosa Novitas That now is of us to be especially considered that then in the very Antiquity of the Church those Confessors undertook the Defence not of any part but of the whole universal Church it self When following the Decrees and Definitions of all the Priests or Bishops of the holy Church who were the HEIRS OF THE APOSTOLICAL OR CATHOLIQUE TRUTH they chose rather to betray themselves then the Belief of the Universality of the Church following Antiquity Therefore this great and surely Divine example of those blessed men is by an unwearied meditation to be remembred of all true Catholicks in as much as they inlightned with the seven fold light of the holy Ghost after the manner of that Candlestick with its seven Lamps upon the bowl of it Zech. 4. 2. have shew'd forth a most clear example to Posterity after what manner for time to come
dierum noctiúmque temporibus modestae Devotionis obsequio cùm corporis agnosceret senectutem pie aâ—…is tamen nesciret aetatem quae viduitatem NON OCCASIONE TEMPORIS non imbecillitate corporis sed virtutis magnanimitate servaverit You see what manner of Widow here is commended the Wife of one Husband tryed and approved by the progress of many years from youth to a very old age yet vivid as to Religion whose commoration was in the Temple her Colloquie Prayers her life spent in Fasting who by the Obsequious and unwearied Devotions of her nights and daies though she could not but feel the old age of her body yet her piety was no waies decrepit or enfeebled who kept her Widowhood not from any occasion and reason of the time as of any instant necessity and so her Fastings not occasional not from any imbecillity of body but from the Magnanimity of her vertue 2. Was not Cornelius in the course of his ordinary piety as is most probable fasting till the 9 th hour Act. 10. Who as he was a devout person and towards God praying as it were continually and rich in almes-giving towards the people so in the austere sobriety of his own body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was fasting until the ninth hour and praying at the ninth hour an usual hour of prayer with Gods people Act. 3. 1. Dan. 9. 2. because at that hour he was to pray he was fasting to that hour our three a clock of the afternoon a S. Hieronym l. 2. adv Iovinian Cornelius Centurio ut Spiritum Sandum acciperet antequam Baptisma eleemosynis meruit crebrisque jejuniis Whence the Church hath measured her stations of Wednesday and Friday's fast And you have above the Answer of God by his Angel to Cornelius 3. Did not St. Iohn Baptist whose food was such only as the wilderness set before him cibi oblati aâ—… eremo who came neither eating nor drinking fast in his ordinary course of Ascetical discipline b Chrysologus de Iejunio Quadragesimal Serm. 13. Ioannem viderat Diabolus urbium deli ias squalentis erem habitatione mâ—…âsse mollâ—…iem carnis vâ—…stis asperitate calcâsse agresti cibo mundi totam fraenasse luxuriam Et tamen non ei dixit si Filiâ—… Dei es At ubi Dominum vidiâ—… jugiter jâ—…junantem proclamat si Filiâ—… Dei es Signum panis petit qui signum jejunâ—…i pertimâ—…scit Signum panis petit ut jejunii tremendum sibi â—…esugiat signum Tertullian l. d. Pudicit c. 6 Onera legis usque adâ—…hannem non Remedia S. Hieronym l. 2. adv Ioviâ—…ian A diebus Ioannis Baptistae jejunatoris Virginis regnum Coelorum vim patitur violenti diripiunâ—… illud Cyril Alex. Hom. â—… d. Festâ—… Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Teachers and Prophets at Antioch Act. 13. were they not first joyntly fasting in their ordinary course of their ministery v. 2. And then afterwards v. 3 after the especial command received from the Holy Ghost for separating unto Him Barnabas and Paul celebrated another fast upon the arising occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Church hath since done in her ordinary course of Fasts before her Ordinations In fine that some do but vainly pretend to be wiser then the Church in reproving her Set times of fasting because set and fixed annually S. Cyril of Alexandria a far greater Patriarch and wiser person seems to me to have well proved Hom. 1. de Festis Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If Solomon were wise who sayes there 's a time for all things and a season for every thing why should we not confess it reasonable that this season speaking of the Paschal Fast is the enemy of all wickedness Go to therefore let us call all the Lovers of Godliness to this annual Combate The Prophet saying Blow the Trumpet in Sion sanctifie a Fast c. Let us lift up the Churches holy Trumpet c. And after S. Cyril S. Augustine in Psal. 21. Quoties Pascha celebratur nunquid toties Christus moritur sed tamen anniversaria Recordatio quasi repraesentat quod olim factum est sic nos facit moveri tanquam videamus in Cruce pendentem Dominum As oft as the Paschal Fast is celebrated doth Christ so often dye Nay But the Anniversary Remembrance as it were represents unto us that which long since was done and makes us to be so affected as if we saw the Lord hanging on the Cross. A second Objection Even those set Fasts might not displease us if they were not commanded but left free Resp. But how can they be set for and celebrated by the Publick even the whole Church how shall they agree on any time and place for all except they all be by some Prescription over-ruled Again for Command Fasting being confessedly a duty commanded even in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my Text that the Church hath power to determine as to time and place themselves acknowledge even all who allow the Church any Authority at all They which give her least grant her this yea they grant it to themselves who deny it to the Catholick Church VVas the Fast of the Ninevites less accepted of the King of Heaven or less powerful for their deliverance from the wrath then impendent because proclaimed by the decree of the King of Nineveh and his Nobles Ionah 3. 7. So I ask of that commanded by the good King Iehoshaphat 2 Chron. 20. 3. 4. Was the Fast of the Rechabites Ier. 35. abstaining through so many generations by a perpetual Fast from wine though no where commanded them by God less approved yea or rewarded by Gods especial promise because commanded by Ionadab their Father Was the Church of the Iewes of greater authority over her children when she obliged her children in feasts and fasts not appointed by God as the feasts of Purin and Dedication and the Set Fasts of the fifth and seventh moneths Zach. 7. 5. then the Catholick Church now hath over her children a Haec sunt sesta 4. ista communissima quibus Iudaei tempore prophetae Zachariae jejunârunt adhuc anniâ—… fingulis ordinariè summarièque jejunant Buxtorf Synagog Judaic c. 25. p. 457. Is not obedience an addition of another act of vertue to that of Fasting viz. of justice as well as abstinence of humility and gentle tractableness as well as severity to themselves Among the causes of fasting the humbling of our proud hearts being one chief he that makes this objection Because 't is a commanded Fast hath doubly need of the Fast to teach him humility b S. Hieronym Epistolâ ad Celantiam quae est 14 a. Qui probabiliter ac scienter abstinentiae virtutem â—…enent eò asst gunt carnem suam quò animae frangent superbiam ut quasi de quodam fast igio contemptus sui atque arrogantiae descendant c. They
or some spiritual or temporal good thing sought But these religious Fasts are either private of private Christians devotion or the joynt publick Fasts of the Church Again those religious private Fasts are either such as particular Christians indict to themselves for the ends above mentioned or such as to particular persons are either enjoyned from their Bishop or advised and directed them by the Priest upon their private Confession Those Fasts which they indict and choose unto themselves are either such as by the Bond of a Vow or Promise to God they have bound upon their soul or otherwise such as they purpose and perform in all freedom Every Vow and every binding Oath to afflict the soul if they were in their own power and the thing in their power and they have not vowed to God a Sacrifice of Robbery de rapinâ holocaustum depriving of strength and health their bodies which are not their own but made for Gods service shall binde over the soul and body to danger of Gods judgement if not performed Numb 30. 2 13. Eccles. 5. 4 6. An Ecclesiastical Fast or Fast of the Church is such religious fasting as above described wherein the publick Congregation as many as conveniently can doth joyn Which as all other agreeing or gathering together of more Christians in the name of Christ touching any matter hath a more special promise of prevailing with Almighty God Matth. 18. 19 20. Leo Serm. 7. de Iejunio decimi mensis Excellentioris tamen est actionis sacratiorisque virtutis Iejunium c. cum in unum propositum piae plebis corda concurrunt Ut ille Diabolus cui sanctificatio nostra supplicium est non solùm à parte sed etiam à soliditate superetur It is yet a work of more excellent performance and of more sacred force viz. Fasting c. when the hearts of godly people concur and meet in one for that holy purpose That the Devil to whom our sanctification is a punishment may be vanquished not onely by a particular but by the whole body of the people who prevail more when both more spiritual duties meet together in each person as Repentance and Faith Prayer Fasting and Alms and the whole number of Christian people meet in one each arm'd with all those pieces of Armour CHAP. II. The distribution of the Fasts of the Church into their several kindes in respect of their Institution THese Fasts of the Church if we consider their institution and original are either such as were at first derived to her from the Authority of the Apostles of the Lord the first Teachers of the Church under Christ or in after time from her Bishops the Successours of those Apostles who did while the Church had yet no Christian Kings or Queens her nursing Fathers or nursing Mothers indict such Fasts either fixed or occasional or when God had given to the Church Kings to be her nursing Fathers proclaimed from the Authority piety and devotion of Christian Kings and Magistrates as by the Kings of Israel in the Old Testament But before such were as yet given to the Church in the Primitive Ages of the Church that the Bishop wanted not power to enjoyn such Fasts is evident from the testimony of Tertullian of the usage and manner of the Church in his time who then being angry with the Church that she denied unto Montanus the new Prophet or Paraclete by him newly acknowledg'd what yet they granted to their Bishops he thus beareth witness to the truth of the Churches so ancient practice lib de Iejuniis cap. 13. Quale est autem ut tuo arbitrio permiâ—…tas quod imperio Dei sc. per Montanum Prophetam â—…jus non das Benè autâ—…m quod Episcopi universae plâ—…bi mandare jejunia assolâ—…nt nâ—…n dico de industriâ—… stipium conferendarum ut vestrae capturae est sâ—…d interdum â—…x aliquâ solicitudinis Ecclesiasticae cauâ—…a Itaque si ex hominis edicto in unum omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitatis quomodo in nobis c. But how is it that you permit that to your own pleasure which you yield not to the command of God viz. by his Prophet Montanus But it is well that even your Bishops are wont to enjoyn Fasts to all the people that I say not now how that is done on the purpose for making Collections of aâ—…ntage to themselves as it is a common craft with you so did he standerously calumniate the charitable Collections â—…r the Poor on 〈◊〉 days but sometimes also from soâ—…e cause of care and soâ—…tude of the Churches occasions moving them thereto If therefore even from a mans edict you all meet together in a joynt humiliation how is it in us c. As these were occasional so other fixed set and annual Fasts there were by the agreement of Bishops introduced at least into some parts of the Church As the Fasts of the Rogation-days Of these Rogation-dayâ—… you mâ—…y see Sid 〈◊〉 l â—… Epist 〈◊〉 â—… 〈◊〉 〈◊〉 â—… Concil Aurelion c. 29. as it is in Gratian. c. Rogationâ—…s dâ—… Consecrat Distinct. 3 〈◊〉 〈◊〉 〈◊〉 of the 1â—…3 Sermon dâ—… tempore in St Austin began at first from Mamertus Bishop of Vienna about the year of 490. and accepted soon after by most Bishops and Churches of the West but as is probable at first some while before Easter and not after 〈◊〉 a stricter time of Fasting within some of the forty days of Abstinence Other such set and annual Fasts introduced by such agreement of Bishops as was allowed by the good will and pleasure of their Princes were those anteferiales vigiliae the Eves before certain Feasts or Holy-days which upon inconvenience found in the more antient Night-service and Watches by reason of the wickedness of later times were by the Churches wisdom converted first in the Council of Eliberis from proper Vigils into 〈◊〉 jejunia or lesser Fasts Of these Eves â—…ept Fasts the first mention that â—… meet with is in St. Gregory Nazianzen in his Oraâ—… upon the Festival day of St. Cyprian where he wils the people to bring to Church with them on the morning of that Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness of the body viz. from the Eves Fast the elevation of their souls and virgins the contempt of their flesh Next Innâ—…ntius ad Episâ—…pum Braccarensem Omnium Apostolorum vigiliae sunt in observatione jejunii celebrandae praeter vigilias Philippi Iacâ—…bi Iâ—…nnis Evangâ—…listae Sanctorum quoquâ—… vigiliae c. The Vigils of aâ—…l the Apostles are to be celebrated with the observance of Fasting except the Vigils of Philip and Iames because it always falls within the fifty days of the Churches solemn rejoycing and of St. Iohn the Evangelist because always with Christmass and St. Stephen's day next before it The Eves of Saints days also Fasts c. These were brought in iâ—… imitation of the one more ancient and most solemn Vigil of the
that punctually the same four Ember-weeks or fasts and also the following solemn Ordinations are in those four self-same seasons and appointed times in this Church of England which were in the Church more then 1200 years since In the same place he adds of those Faâ—…s before the Ordinations Intelligentes divinis nihil vacuum esse praeceptâ—…s understanding that nothing viz. of such things is left devoid of the Divine precepts But as I above yeilded though the Church be guided alwayes by the Spirit of God in some seâ—…se yet the aâ—…ing of those Fasts and Ordinations to those determinate times 〈◊〉 be thought was not of Apostolical Tradition as the Fasts to be â—…fore the Ordinations were â—…or after all this said by Leo we shâ—…â—…inde him also confess as much in his fifth Serm. de Iejun dâ—…mi â—…ensis Huic autem operi dilectissimi cùm jaâ—… oppâ—…rtuna sint tempora hâ—…c nunc praecipuè aptum est atque conveniens in quo S. Patres nâ—…tri divinitùs inspiraâ—…i dâ—…cimi â—…nsis sauxère â—…unium ut omniuâ—…â—…ructuum collectione conclusâ—… 〈◊〉 Deo abstinentiâ—… 〈◊〉 For this work my Beloved as all times are opportune 〈◊〉 is this most agreeable and fit in which our holy Fathers inspired from God have â—…ecreed the Fast of the tenth moneth to be that the gâ—…ing of all the fruits being concluded a reasonable abstinence by us should be dedicated to God Before Leo the Great 's time Athanasius the Great in his Apologie for his flight mentions how the people in the Week after the holy Pentecost having finished their Fasts went to pray c. We proceed now to such Fasts of Tradition Apostolical as are by Tradition of Counsel onely and recommendation not of Precept such as are first those which were ever in the Christian Church from the Apostles times the Stations of the fourth and sixth day of the Week Wednesdays and Fridayes wont to be Fasted unto the ninth hour our three a Clock in the Afternoon after the example of Cornelius's Fast called Stationum semi-plena jejunia And secondly such is some degree of the extent of the Fast of Lent as the Abstinence to be continued throughout forty dayes the proper Fast of somewhat like the measure of three weeks in Imitation of Daniel's Fast the stricter and more rigorous Fast of all the six dayes in the last Great Week all which seems to have been ever in the Church from the Apostles times as Tradition Apostolical but ex arbitrio non ex praecepto Apostolorum praestanda as shall be shewn in the seventh Chapter Here we will speak of the former the stations of the fourth and sixth days of the Week For which omitting that of Ignatius ad Philippenses I first alledge the Churches practice in Tertullian's time which he contending with her witnesseth and takes as a thing confessed by her to argue from lib. de Iejuniis c. 13. Ecce enim convenio vos praeter Pascha jejunantes citra illos dies quibus ablatus est sponsus Stationum semi-jejunia interponentes verò interduÌ„ pane aquâ victitantes ut cuique visum est Denique respondetis haec ex Arbitrio agenda non ex Imperio And c. 10. Aequè stationes nostras ut indictas h. e. praecepto omnibus praestitutas quasdam verò in serum constitutas novitatis nomine accusant Hoc quoque munus ex Arbitrio obeundum esse dicentes non ultra nonam detinendum viz. publicè in Ecclesiâ de suo sc. more Non quasi respuamus nonam cui quartâ sabbati sextâ plurimuÌ„ fungimur Venit enim horae nonae observatio de exitu Domini Itaque in eam usque horam celebranda pressura est in quâ à sextâ coÌ„tenebratus orbis deâ—…uncto Domino lugubre fecit officium ut tunc nos revertamur ad jucunditatem cum mundus recepit claritatem And c. 2. Quae ipsae stationes suos quidem dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti From which witness we observe these confessed truths 1. That both the Church and the Montanists did then and had before observ'd these stations of the fourth and sixth day 2. That the Church answered so to his Accusation of her that those stations she did indeed and would still recommend to her Children but ex Arbitrio non ex Imperio agenda ut passivè currentia non ut sub legeâ—… praecepti as matter of Counsel not of Precept which they that do not observe sin not but they do better that observe And therefore she accus'd Tertullian and the Montanists of Novelty for enjoyning them by Precept as well as for producing them to the evening beyond the three a clock in the Afternoon as by Tradition they both had received 3ly That her days of publick Fasts were constituted and prescribed unto her already by God in the Gospel viz. these in which the Bridegroom was taken away hos esse jam solos legitimos jejuniorum Christianorum dies that Tertullian objected to the Church that she who stood upon it that she had received those and no other dayes or â—…asts from the Apostles but those onely 1. On which the Bridegroom was taken away for the Church had reply'd c. 2. Apostolos nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And that she yet observ'd those stations which Tertullian thought in no sense were the dayes on which the Bridegroom was taken away When yet both the dayes themselves did the hour of breaking up the Fast did in Tertullian's own acknowledgment derive it's observation from the Bridegrooms taking away â—…or so are his words c. 10. Not as if we refuse the ninth hour for the observation of that hour comes from the Lords departure out of the world or giving up of the Ghost Therefore they were in sadness till that hour and then did partake of the Refection as the world was in darkness from the sixth hour to the ninth and then light return'd Not many years after Tertullian Clemens of Alexandria in his seventh book of Strâ—…mata thus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows the mysteries also of the Fasts of these dayes of the fourth day of the week and of the day before the Sabbath which are called Wednesday and Friday Now the riddle or mysteries of those dayes which he mentions is but the reference to the Bridegroom 's taking away as S. Augustin and Epiphanius will anon tell us And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the same sense spoken as S. Ambrose above calls the dayes of Lent dies Mysticos dayes of mystical meaning soon after that Clement Origen hom 10 in Lev. 16. Nec hoc tamen dicimus ut abstinentiae Christianae fraena laxemus Habemus enim Quadragesimae dies jejuniis consecratos habemus quartam sextam septimanae dies quibus solenniter jejunamus We have saith he after
the fourty dayes Fast of Lent the fourth and sixth dayes of the week on which we solemnly Fast and those he recounts not as prescribed by this or that Church or of this or that Age but as part of the Christian Abstinence Then Peter also the Archbishop of Alexandria in his 15 Can. ratifi'd by the sixth General Councel thus declareth the Churches Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can any accuse us for observing the fourth and sixth day of the week in which we had been with great reason commanded to Fast according to Tradition on the fourth day by reason of the Councel held by the Iews for the betraying of the Lord c. What Tradition what command he means you shall now hear The Tradition Epiphanius will tell us was from the Apostles and the Command from the Successours of the Apostles the 69. Can. Apostolick made by Primitive Bishops the early Successours of the Apostles doth witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Bishop Priest or Deacon any Reader or Singer Fast not the Holy Lent or Fast not the fourth or sixth day of the week let him be deprived except he were hinder'd by weakness of body And if a laick let him be separated a Canon which might concern their times onely Now whence the Tradition of those days came we shall hear from Epiphanius in his book de Expositione Fidei c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Wednesday and Eve of Saturday we are in fasting unto the ninth hour And the Apostles have delivered that on these dayes Fasts be perform'd and that which is written be fulfill'd that when the Bridegroom shall be taken from them then shall they Fast in those dayes And in his Haeres 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sequitur ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expos fidei the same Epiphanius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is there that doth not confess and agree in all the climates of the world that the fourth day and the Eve of Saturday is a defined Fast in the Church Onely saith he elsewhere in the end of his third book of Haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day of the manifestation of Christ in the flesh when the Lord was born it is not lawful to Fast though it fall out on the fourth or sixth day of the week S. Hierom shall be our next witness in his preface upon the rule of S. Pachomius Bis in hebdomadâ quartâ sextâ sabbati ab omnibus jejunatur exceptâ Pentecoste The Fast is observ'd by all twice in the week on the fourth and sixth day thereof except within the solemn fifty days Their Exceptions both are to be put together The same ground of the Fast with Epiphanius S. Austin gives us Epist. 86. ad Casulanum Cur autem quartâ sextâ feriâ maximè jejunet Ecclesia illa ratio reddi videtur quòd considerato Evangelio ipsa quarta Sabbati quam vulgò quartam feriam vocant concilium reperiuntur ad occidendum Dominum fecisse Iudaei Deinde traditus est â—…â nocte quae jam ad sextam Sabbati qui dies Passionis ejus manifestus est pâ—…rtinebat Now why the Church especially Fasts on the fourth and sixth dayes of the week that reason seems to be render'd that the Gospel being consider'd on the fourth day of the week the Iews are found to have held a councel for the slaying of the Lord Who was afterwards deliver'd up on that night which belongs to the sixth day of the week which manifestly was the day of his Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius Ratio reddi videtur considerato Evangelio saith S Austin a Apolloniuâ—… apâ—…d Graâ—…ianum Distinct. 4. cap. 32. Iejunia vero legitima i. e. quartâ sextâ feriâ non sunt selvenda nisi gâ—…andis alâ—… que necessiâ—…s fuerâ—… quâ—…d quartâ feriâ Iadas de Traditione Domini cogitaveâ—…it feriâ sextâ 〈◊〉 est Salvator The two weekly dayes of the Iews were the second and fifth of the Maniches were the first and second of the Christians were the fourth and sixth days of the week These are the several Fasts of the Church according to their several Originals and Institutions CHAP. III. Of the several Fasts of the Church or also other Religious Fasts as to their measure of Time THe extension of the Fast as to the persons performing it was either a Fast of the whole Catholick Church as it were at one time perform'd by all Christian people or particular Fasts of particular Churches or individual Fasts of single persons But the extension of Fasts as to the time forsomuch as the flesh which needeth that medicine is not able to bear it continued perpetually or for a very long time if we speak of the ordinary strength of Christians hath been in divers proportions bounded out There is first the semi-jejunium stationum as Tertullian calls it Cornelius's Fast till three a clock in the afternoon such is call'd in Typico S. Sabae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venit enim horae nonae observatio de exitu Domini as we heard Tertullian grant to the Church but now There is secondly a proper entire Fast of one day unto the Evening 2 Sam. 1. 12. 1 Sam. 7. 6. and Iudges 20. 26. And all the Children of Israel and all the People went up and came into the house of God and wept and abode there before the Lord and fasted that day until the Evening and offered Burnt-offerings and Peace-offerings before the Lord. According to which Pattern the Christian Church in the Fasts of Lent in those days when they fasted until the Evening celebrated their commemorative Sacrifice viz. of the holy Eucharist in the Evening next before their Officium vespertinum ' betwixt three a clock and six at night as on the other Fasts of their stations which they brake up at three a clock they offered up their commemorative Sacrifice next also before their Evening Service but betwixt the hours of twelve and three Such was also Daniel's Fast conjoyn'd with supplications sack-cloth and ashes and continued until the time of the Evening Oblation Dan. 9. 3. 21. The Angel of God putting this period of the Evening to his Fast as an Angel of God did at the ninth hour unto Cornelius's Fast Acts 10. Amongst the set Fasts of the Church certain especially in Lent and those also before the Ordinations which as appears by the Sermons of Leo were wont then to be kept but two days the fourth and sixth of the week were then extended unto the Evening A third sort of fasts as to the extent of time is that which the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Superpositio when they added to the day the night following also or at least the time unto the Cock-crowing So holy David 2 Sam. 12. 16. He fasted a Fast and went in and lay all night
c. 10. If neither the holy Fathers of that first Council from whom Constantine learnt and received what was to be given in order to all the Churches nor the Sects differing from the Church be to be believed before the Negative of some few in our age upon pretense too of Socrates what will they say to one of the seven Churches in Asia to whom our Saviour wrote Apoc. 2. and that with the greatest honour and commendation of them above all the rest the Church of Smyrna in an Epistle of hers in Eusebius l. 4. c. 15. written about 69 years after the Epistle of our Lord sent to her which Epistle thus begins The Church of God which inhabiteth in and about Smyrna to the Church in Philomilium and to all the Diocesses of the holy Catholique Church in every place Mercy peace and the love of God the Father and of our Lord Jesus Christ be multiply'd In this Epistle she tells the Churches of all the world first that the day of the carrying of Saint Polycarp who had been ordained Bishop of Smyrna by S. Iohn the Apostles own hands to the place of his Tryal and Martyrdom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the great Saturday or Saturday of the great week So that the Churches of every place of the world were by them here suppos'd to understand the name of one set day in the year call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which day it meant viz. the Saturday of the week before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Oriental Churches throughout all ages unto this day as a high â—…asting-day and vigil and the close of the Paschal Fast. And yet our Brethren must be believ'd that the first pure and primitive ages knew nothing of annual set dayes for Fast or Feast excepting onely the Lords-day Secondly That Epistle of the Church of Smyrna tells the Churches of all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they hoped that the Lord would grant unto them that they should be able to observe or keep the Birth-day of his Martyrdom assembling there together with exultation and joy and that both for the memory of them that had contended unto death and for the excitation and preparation of those that should come after And yet our Brethren must be believed that the first pure and primitive ages knew nothing of our holy-dayes for particular Saints and Martyrs Thus much for annual set recurring dayes there lying no exception against the Paschal Fast or Feast but what is made still out of the same Socrates or the like against all annual set Fasts or Feasts For no Author ever pretended any annual Fast or Feast in the Christian Church was to be preferred before this Feast of Easter and the Fast preceding But to return to the Fast particularly It was an age of the Church well neer as ancient as that age of the Church of Smyrna and Polycarp which told Tertullian and the Montanists Quod ad jejunia pertineat certos dies à Deo constitutos as I have above cited from Tertullian l. 2. de Iejun l. 1 2 13 14. certè in Evangelio illos dies jejuniis determinatos in quibus ablatus est sponsus sic Apostolos observâsse nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And c. 10. Stationum munus ex arbitrio obeundum esse non ultra nonam detinendum That there are certain days constituted of God that those dayes for Fastings were determined in the Gospel the dayes in which the Bridegroom was taken away that so the Apostles had observ'd or kept those dayes imposing no other yoke of set Fasts to be perform'd by all in Common that the office of Stations viz. of the fourth and sixth day of the week was to be at choice performed and not to be extended beyond the ninth hour viz. three a clock afternoon That here are set Fasts and this set Fast about the time of our Saviours Passion before Easter and for this reason The taking away of the Bridegroom and that to concern the whole number of Christian people and that observed first by the Apostles themselves and by them imposed on the Church and constituted by God and in some sort determined in the Gospel and that in those words In those days when the Bridegroom shall be taken from them and all this observ'd or kept by the Bride her self and by her witnessed is here so evident that I cannot foresee what exception can be made unless some should pretend that those Psychici as Tertullian by contempt calls the Church there who there speak should not indeed be the Church or true Catholiques But he must be ignorant of all Tertullian's writings who should make this desperate attempt of escape To put it therefore past all doubt that not onely Tertullian but the rest of the pretended pure and Spiritual hereticks of that age were wont so by contempt to miscal the true Catholiques by the name of Psychici or sensual persons S. Irenaeus the holy Father and Martyr gives us certainly to know in l. 1. against Heresies c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These spiritual men Suppose such like men to be instructed in mysteries For as for the Psychici or sensual men they are instructed in sensual things who by works and meer faith have their establishment and have not the perfect knowledge Now these Psychici they say we of the Church are and therefore that it is indeed necessary for us to do good works for that otherwise it is impossible we should be saved But themselves they hold shall be saved wholly and altogether not by deeds but for that they are by nature Spiritual ones They will have it that it is not possible for that which is spiritual viz. themselves to receive corruption whatsoever deeds they are conversant in Tor as Gold laid up in mire doth not lose its beauty but keeps its own nature the mire being in nothing able to hurt the gold so say they of themselves that in whatsoever gross works of the body they shall be conversant that they are in nothing hurt thereby nor lose their spiritual being or subsistence And doing many other filthy and Atheistical things they shew themselves fierce against us who keep our selves through fear of God from sinning even in word or thought as idiots and such as know nothing But they highly exalt themselves calling themselves the perfect ones and the seeds or children of Election They say that we have grace only lent us for use and therefore that it shall be taken from us but that themselves hold it as their proper possession from above by an unspeakable and not to be named conjunction Therefore they call us the good sensual people or Psychici and say that we are of the world and that continence and wel-doing is necessary for us that thereby we may come unto the place of
mediocrity but in no wise necessary unto them as being spiritual and called perfect ones And anon They teach that that which is spiritual is the first-fruits but that we i. e. the Church of the Psychici are the lump Who they were therefore who opposing Tertullian and the Montanists were by him called Psychici and what they said they had received from God and from the Apostles ye have heard Now what Tertullian saith of them there follows viz. c. 4 13. That they the Psychici which were the Church did Pascha jejunare illos dies quibus ablatus est sponsus stationum semi-jejunia interponere that they did fast the Paschal Fast those daies wherein the Bridegroom was taken away and also the half-fasts of the Stations and sometimes did as each man saw good live on bread and water And c. 14. that they did as well as Tertullian and the Montanists Pascha celebrare annuo circulo in mense primo and thence 50 diebus in omni exultatione decurrâ—…re that they did Stationibus quartam sextam Sabbati dicare jejuniis Parasceuen And c. 2. that they did bid Anathema to the Montanists introducing Novelty in the matter of fasting that they did keep Easter in a yearly circle in the first moneth and thence observe 50. daies in all exultation that they did appropriate the 4 th and 6 th daies of the week to stations and the Friday before Easter to Fastings viz. solemn as on which saith he l. de Orat. c. 14. Communis quasi publica jejunii religio est A joynt and as it were publique Religion of a fast is observed What can be required more then the witness both of the Church and of her enemies in the contest and otherwise that a Paschal Fast was and ought to be observed as being the daies on which the Bridegroom was taken away Whether other daies also of fasting beside those the Stations and the Pascal Fast were also by God appointed to be kept was the controversie betwixt them then the Church insisting that nothing of Novelty ought by them under pain of the Churches Anathema to be introduced and laid as a yoke upon Christians but what they had received from God and from the Apostles what the Apostles themselves had observed and had enjoyned the Church as the only fasts of necessary observation by all Christians viz. that were able but the other the followers of Montanus were as Eusebius in his description of them notes wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. l. 5. c. 15. to be in sudden rapture of fury and to begin to prate and utter new and strange things contrary to what the custome of the Church according to Tradition and according to succession thereof derived from the beginning had received And as Apollonius a Catholique Writer of the Church who lived in Tertullians time witnesseth ap Euseb. l. 5. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Montanus a new Master this is he who taught dissolving of marriages and made new Lawes of fasting There also he declares how his two chief Prophetesses Priscilla and Maximilla pretending Inspiration left their husbands painted their faces and died their hair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaid at dice and put out their money to use and these were the contemners of the Apostolical Tradition Now among the Apostles to whom the Church referred the Tradition of a Paschal Fast that Polycarp and Polycrates vouched S. Iohn and other Apostles S. Philip by name that Anicetus and Victor alledged S. Peter and S. Paul and that both agreed for the ending of certain Fasts before Easter I have shewn above p. 35 36 37. of the Sermon That following Hereticks for a long time denied not such Tradition Apostolical but only understood and kept it amiss may be seen in Theodoret l. 3. haereticarum fabularum c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understanding amiss the APOSTOLICAL TRADITION they celebrate in their Assemblies the memory of the Passion blindly as it happens Having thus farther shewn the strength of the Churches Testimony in Tertullian referring the Paschal Fast to an Institution from God and from the Apostles I shall remind the Reader only that answerably to the Churches Testimony there in Tertullian Sic Apostolos observasse nullum aliud imponentes jugum c. Et in Evangelio Determinatos dies We have also produced Theophilus Bishop of Alexandria and S. Cyril of the same See so frequently S. Hierom and S. Austin and Theodoret Leo so often and Isidore Bishop of Sevil Dorotheus Archimandrita and Rabanus Maurus beside others all these expresly avowing some Paschal or Lent-Fast to be of Apostolical Institution or Tradition and answerably to the Churches certos Dies à Deo constitutos in Evangelio Dies illos jejuniis determinatos in Tertullian I have produced S. Austin S. Cyril of Alexandria S. Gregory Nazianzen S. Ambrose S. Hierom Maximus Taurinensis Leo and Chrysologus Isidore Dorotheus and Bede beside others referring this Pascal Fast to the Authority of Gods Institution and the Gospels If yet you may surmise that these say it but seldome times though they be not a few Authors How often doth Leo repeat and press the same truth and the two great Patriarchs of Alexandria successively Theophilus and S. Cyril two great Lights of the Christian Church in their times no less then 24 times in 24 Paschal Epistles or Sermons read of most Churches avowed the ending of certain Antepaschal or Paschal Fasts to be the night before the Feast of Easter according to Traditions Constitutions or Instructions Evangelical or Apostolical which comes to the same in effect the Gospel being sounded forth and explained by the Apostles first to all nations All this being already made good I shall here add and enlarge on but two or three chief Authorities more The first shall be the late Edition in that renowned work of the Biblia Polyglotta of the simple and Ancient Version of the Syriack New Testament Which simple Syriack Translation how ancient it is confessed to be by most learned men you may read in the Prolegomena before that Oriental Bible there may you see it the judgement not only of that late Reverend Prudent and most Laborious Prelate Bishop Walton but also of Tremellius Widmanstadius Trostius Gesner and also the constant and uninterrupted Tradition of the Eastern Churches of the Maronites and Syrians themselves that that simple Syriack Version was done by Thaddaeus whom S. Thomas the Apostle sent to King Abgar and by other Apostolical persons but also the Editor avowing that beside all this Ex Insitis Argumentis probari in ipsâ Versione quae magnam ejus Antiquitatem testantur And for the copy of that simple Version which they followed they professed Omnia â—…n Editione nostrâ supplere conati sumus secundum exemplaria MSS. quorum quaedam Antiquissima Reliqua ex Authenicis apud Syrios Codd descripta sunt Now if that Syriack
simple Version be a Version made by the Apostles own Disciples some going higher in the daies of that King Abgarus who lived in the daies of Christs flesh upon earth and the edition thereof in our Bible be from Copies so most Ancient and Authentical what I find there especially agreeing with so many other most ancient Records as have been produced I shall not doubt to be of the first primitive Authority and in fair probability in use of the times nearest the Apostles Now in the Edition of that simple Ancient Syriack Version you have the apportioning such and such portions of the New Testament to several times and daies of the year and that I trouble you not to travel through the whole book cast but your eye upon S. Matthew's Gospel and in the Syriack thus you read at Mat. 4. v. 1. Dominica Introitûs jejunii ad oblationem Quadragesimae For the Sunday that enters before the Fast and at the oblation in Lent At the 6 c. v. 1. Matutinis quartae feriiae septimanae primae Quadragesimae for morning service on the Wednesday of the first week in Lent and at v. 25. Feria tertia septimanae primae Quadragesimae for Tuesday of the first week in Lent At c. 7. v 13. Matutinis dici veneris hebdomadae primae Quadragesimae for morning service on the Friday of the first week in Lent At c. 8. 14. Lectio ad oblationem sabbati primi Quadragesimae the Gospel for the first Sabbath or Saturday in Lent At cap 20. 29. The Gospel for the fifth Saturday of the fast or Lent At cap. 21. 28. Nocturno secundo secundae noctis passionis for the second Nocturn of the second night of Passion-week At cap. 22. 15. Ad vesperam feriae tertiae septimanae passionis for evening service on the third day of Passion-week At cap. 23. 29. Officio secundo noctis tertiae passionis for the second office of the third night in passion-week At cap. 26. 31. Ad noctem Parasceues Crucifixionis for the night of Good-friday or the parasceue on which Christ was crucified At cap. 28. 1. Ad Vesperam Dominicae Resurrectionis for the evening service of the Sunday of Christs Resurrection All this in one Gospel see the other Gospels every where so distinguished as it were And at Ast. 7. 30. Matutinis Dominicae Osanarum for morning service on the Sunday of Hosanna's or Palm sunday as 't is called also at 1 Ioh. 2. 7. At Act. 24. 1. Mediâ parasceue Crucifixionis for Good-friday noon At Hebr. 4. 14. Secundâ statione noctis parasceues crucifixionis in the second station of Good-friday night At Heb. 9. 11. Statione tertiâ noctis parasceues crucifixionis for the third station of Good-friday night At Hebr. 13. 9. Horâ nonâ parasceues crucifixionis at the ninth hour or three a clock after noon of Good-friday or the day of Christs crucifixion Beside the practise of the Christian Religion in Egypt in Philo's daies who had seen S. Peter above made most probable and Eusebius and S. Hierome's judgement thereon above shewn I shall here not omit which above was omitted Eusebius Caesareensis his own judgement upon the whole matter of the Paschal 〈◊〉 of Lent in his Ecclesiastical History l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where among that recapitulation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as sometimes he names others there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes delivered in the beginning from the Apostles or as others he there names Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes and rules of the Church kept even until now unto and in our times he recounts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances observed even until now among us which more eminently we are wont to perform about the solemnity of our Saviours Passion in fastings and whole-night-watches in attentions to the Word of God which accurately c. and especially the whole-night-watches of the great Solemnity and the Ascetical usages therein they taste no wine at all nor ought that hath blood or sensitive life as Bede upon Fxod 1. 41. a testimony not yet recited Ut aviditatem nostram tanquà m jejunio temperantiae refraenemus Quadragenario enim numero Moses Elias ipse Dominus jejunaverunt Praecipitur enim nobis ex lege ex prophetis ipso Evangelio c. CHAP. V. Of that much agitated T. of Irenaeus's Epistle to Victor its true Import and an Answer to the Presbyterians pretence of advantage from this place NOw from that antient Writer Irenaeus seeing we have already out of him helped our selves to understand the Church in Tertullian whom Eusebius declares lib. 5. cap. 19 20. to have testified of himself in his Book de Ogdoade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived in the first succession from the Apostles and that he had seen Polycarp whom St. Iohn had ordained let it be judged whither it appear not that there was some Paschal fast in the Christian Church from the beginning When there was saith Eusebius lib. 5. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small question arisen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Salutary-feast of Easter and whither or no they ought on the very fourteenth day of the Moon on whatsoever day of the week it should happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put an end to the Fastings which next preceded Easter they on the one side alleaging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even from S. Iohn according to the Gospel chap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome that had held from Apostolick Tradition untill that time But still the controversie equally proceeding of the time of ending the Fasts thrice mentioned in that one short Chapter as of the Feast of Easter it self not whither such a Feast of Easter or whither such Fasts before Easter were always observed by both parts and ought to be observed according to Tradition from the Apostles for that was not once doubted by any one of either contenders but the controversie of the time of the Feast and so say they of the ending of the Fasts exercising much then the Church and several Councils then held about it and Victor Bishop of Rome proceeding to that extremity so as to go about to excommunicate the Asian Bishops and their Churches who differed not with him at all about an Easter to be kept and the Fasts to be ended at Easter but onely about the time of the Feast and of the ending of those Fasts This Irenaeus peaceable in his nature according to his name who began to live soon after St. Iohn's death and wrote about the fourscore and seventeenth year after his death seeing both sides carefull to retain what they had received from the Apostles themselves by a near Tradition in succession that could not be doubted of on either side the Apostles directing several distant Countreys to different times and circumstances of the same Feast and Fast as there were or were not in
some too forwardly pressed even throughout all the forty daies and as a duty for so the words must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether we follow this reading or the other all the definite numbers as there managed are recited by Irenaeus as deviations from the plain and simple manner and both readings suppose the use of forty daies Absâ—…inence as being before in the Church To the rest of your Allegations answer shall as fully be made in the 8. chapter only here because you bid us in your 66th pagE read the rest of the Chapter we have so done but finde nothing that favours your cause but still against you more then enough for in the following part of the Chapter Irenaeus tells Victor that Anieâ—…tus his predecessour could not perswade Polycarp whom above he calls the blessed Polycarp not to keep Easter according to the tradition in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As which he had ever kept or observed with St. Iohn the Disciple of our Lord and the rest of the Apostles with whom he had conversed Here if the blessed and holy martyr Polycarp be to be believed as he is by all sober Christians in the world it is undeniably certain that St. Iohn the Apostle and other Apostles and Polycarp with St. Iohn the Apostle and with those other Apostles with whom he had conversed did constantly keep an Annual set feast of Easter And now I leave it to you to tell us who they are that have taught the Sectaries to condemn the observation of such Anniversary set feasts and particularly that Anniversary day of Easter as superstitious and not agreeable to the purity of the best Christians Against whom I enter this charge even against all that so at any time teach Christian people that they are undeniably found condemners of St. Iohn the Apostle and of other Apostles of the Lord I adde even in that wherein Saint Iohn and those other Apostles of the Lord agreed with St. Peter and St. Paul in that wherein Polycarp and Anicetus agreed Polycrates and Victor agreed were all of one accord had one custome both those Apostles which towards their later end abode in Europe and those which so abode in Asia and the Bishops their successors in the West and in the East the first and second age before and after St. Iohn's death until Polycarp yea until Victors time and 't is known even until our time also For their time so much was pleaded as may be seen by comparing this of Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Sozomen l. 7. 19. Now how sure a witness this Holy Polycarp was in what he said of the Apostles and said he knew by conversing with them Irenaeus whom you have produced shall tell you l. 3 c. 3. his own Greek words we have in Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp was not only the Disciple of the Apostles and had conversed with many that had seen Christ but was by the Apostles constituted Bishop in Asia of the Church of Smyrna whom also we have seen He gloriously and most remarkably suffering martyrdome departed out of this life having alwayes taught those things which he had learned of the Apostles which also the Church doth deliver and which only are true And all the Churches in Asia do bear him this record And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them and of what he had done and done constantly with them or else the Apostles did observe some Anniversary set holy day and this particularly and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves This is the charge let it not be forgot to be wiped off And since you bid us to read on we read on still but to the very next words after your direction and behold the Bishops Narcissus Theophilus Cassius and Clarus of the same time with Irenaeus and others with them assembled in Palestina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their writing or decree discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession and the fast confessedly on all hands was to preceed the feast of Easter and so in cap. 23. we read of an Apostolical tradition received and practised also in more then three parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Fasts should be ended on no other day of the week then the Sunday the day of the Lords resurrection And therefore fasts were to have their place and being as well as their ending before the day of that Feast according to Apostolical tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome begun from Apostolical tradition and obtaining even until now And those fewer Churches which did not so end their fasts as making Easter-day only Sunday yet pleaded tradition also no less ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the dissolutions of the Fasts ought to be at Easter for ending the Fasts at Easter-day nevertheless on whatsoever day of the week that were So that the tradition of all the world was for ending certain fasting-days at Easter And for more then three parts of the world it was pleaded in that very place that it was from Apostolical tradition that they observed such custome of so ending their Fasts CHAP. VI. In what regard the Forty dayes of the Quadragesima were of Apostolical recommendation and in what regard of Ecclesiastical Constitution THat some Paschal or Lent i. e. Spring-fast before Easter was ever from the Apostles time and of Apostolical tradition and constitution hath been sufficiently evidenced both in the whole body of the discourse above and also in the whole fourth Chapter of this Appendage We proceed now to the consideration of the forty days and to the declaration how the observance thereof was ever in the Christian Church as a special time of spiritual exercise and abstinence for the generality of Christian people from recommendation Apostolical a Ab Apostolis Traditum Commendatum Howbeit the precept of such forty dayes abstinence and much more the precept of forty dayes fast as also of other Ecclesiastical discipline and Ecclesiastical Administrations respecting Penitents or Catechumens respecting publick Penances Absolutions Catechizings solelmn Baptisme Synods of Bishops and other the like specially affixed and determined to that time may well be allowed to be of Ecclesiastical constitution But it is meet to begin with that which is even in this of forty daies also of Apostolical Recommendation For the proof whereof I might permit it to the judgement of any Reader whether a great and sufficient number of the Authorities by me above produced though brought only to prove some Paschal or Lentenâ—…ast before Easter to have been of Tradition and Institution Apostolical have not evidenced
which I have shewn whosoever shall reply by alledging one or two Authors wherein some men think they do some great matter I shall not think it at all considerable When any one speaketh whosoever he be yea two or three the rest are to judge The spirits of the Prophets are subject to the Prophets if that be true of Prophets much more of Ecclesiastical Doctors oâ—… Historians God is the God of order and peace as in all Churches and not of confusion Which must needs follow if the witness of one or two be to be accepted against the Communitie An excellent way it is for everie man to believe what he list and that from countenance too of authoritie because almost what ever he list he may finde said by some one Author But we are assured that God hath otherwise promised his assistance to the succession of Pastors then he hath to any one writer or preacher Ephes. 4. 11-14 Mat. 28. 19. 20. Fourthly who can imagine Socrates may not be contradicted who in one and the same Chapter even that which our brethren cite as for them so apparently contradicts himself I here set down the very words l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 697. A. Edit Colon. 1612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they indeed in Rome fast three weeks together before Easter excepting the Saturday and Lords day In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rome they fast everie Saturday p. 698. E. In both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same then present time Fifthly Albeit for some even great errors in judgement men may not candidly refuse all faith to a diligent Historian yet when such Historians shall be found to differ from the Communitie of Catholick Writers in that which any way favours such errour which he is known to patronize if especially in that his history he declare such his errour he then may justly be held suspected in such narration as is singular looks toward the favouring of that error for example if Philostorgius an Arrian historian shall declare ought singular contrary to the consent of other Authors in the favour of his fellow Arrians it may well be judged that Partiality hath caused him to turn aside from the Truth This whither it tends I shall now declare albeit in matters of less moment then the Prime Article of our Faith That the followers of Novatus his Errors such of them as did inhabit Phrygia did contrary to Novatus's own practice change the Churches received time of celebrating Easter even after it had been established by the Holy Councel at Nice and acknowledged Apostolical by their own Acesius and turn'd themselves in the Synod of Pazus to observe the Feast of Easter at the same time with the Iewes and Quartadecimani others of them yet more famous Bishops at the same time resisting them By means whereof the Church of the Novatians was at that time divided Socrates himself relates l. 4. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quartadecimani and the Novatians in great part being now joyned together the Renowned Patriarch S. Chrysostome proceeded to deprive them both together of their Churches as Socrates himself also witnesseth l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Novatians part of them thinking that they ought to agree with the Church about the keeping of Easter and the last before Easter and part judging that they ought to follow the Judaical time of the 14. day of the Moon for their Easter for the ending of their fast at length both part of these Novatians assembled in Councel together at Angar in Bithynia made a decree Conciliaritèr agreeing to their occasions which Socrates himself relates l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that notwithstanding the peaceable end of the Controversie of Easter in the Councel of Nice and the universal Churches receiving of one way therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth a Canon concerning the Feast of Easter and call'd it The Adiaphoron or Canon of Indifferency saying that the difference of the Feast was not a sufficient cause to divide their Church they having devised such things at large they decree their Canon of Indifferency concerning Easter so as that every one might keep Easter according to the custome which he had taken up before if it pleased him this decree being confirmed by them Sabbatius so oft as it happened that their times of keeping Easter differed would by himself before hand FAST and keep THE WATCH and then keep Easter on his wonted Sabbath-day Here we see the Novatian Church or Sect owning openly an Indifference of the time of the Eeast of Easter and so of the precurring Fast. For so here Sabbatius keeping by himself afore hand the Feast of Easter kept also by himself aforehand the Fast and the Watch which was to precede It was now serviceable to the Novatians that their friends and favourers according to the tenour of this Councel and Canon should plead the small import and indifferency of such matters such suppose a while was Socrates who liked rather of the Catholick Order yet pleaded for mutual tolerance even after the establishment of that matter throughout the Christian Church by the sacred Councel of Nice as well as had been with good cause before To this purpose plea was made for them as we read in this Chapter of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some other such sayings with a keen anger at the Bishops are found in him Now whether Socrates if he were indeed a favourer of the Novatians in their main error may not be thought to have written these things to gratifie the Novatians for the reconciling of them one to another in this lesser matter and reconciling them both to the Church herein let the Prudent judge I shall proceed to examine whether Socrates were so indeed a favourer of their main error Wherein I shall not content my self to receive others Accusations of him such as the learned Greek Patriarch Photius who makes this judgement of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shall rather hear himself what he saith whom you may read much displeased with the holy famous Patriarch of Constantinople S. Iohn Chrysostom lib. 6. cap. 11. Where he relating of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took away many of the Churches from the Novatians and the Tessarescaidecatitae he saith of that holy man in the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he imputes unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subdolous and secretly exulcerate minde he saies that for his favour to an insolent person one Serapion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. relating S. Chrysostom's death he leaves this mark upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn as he calls him died the 14 th day of November a man as I said before by reason of his zeal of temperance giving way more to wrath then to modesty
Consider we next as touching the main error it self of the Novatians wherein as he doth pronounce of Novatus himself that he died a Martyr l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatus is Socrates's Martyr and the miracles wrought by his followers as he saith he is diligent in But S. Chrysostome even after his death he thus proceeds to censure because he defended that Repentance was not to be denied to those that fell after Baptism more then once alledging against him an ancient more severe discipline of a Synod of Bishops As if the following Bishops had not power in their times seeing cause to relax such severity of discipline His words of Chrysostome are l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is matter of admiration to me how he Iohn as above he cals him shewing so great a zeal of temperance should in his discourses teach men to despise temperance â—…or repentance being granted by a Synod of Bishops to such as had fallen once after Baptism he was bold to say If thou hast repented a thousand times enter hither Surely not far off from his Lords merciful sense Luk. 17 3 4 5. Take heed to your selves If thy Brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him And the Apostles said unto the Lord Increase our faith they say not our charity only but our faith Compare this also with Mat. 18. 15 18. Surely this was no argument of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bitterness of Chrysostome whereof Socrates hath accused him But is Socrates more favourable to the more ancient Bishops who opposed Novatus that you may read in his 4 th Book c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where having related Novatus's his Letters he then speaks of Cornelius his contrary Letters who was a holy Bishop and Martyr of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both saith he confirming their opininion from the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as many as were lovers of â—…in laid hold of that concession which was granted viz. by Cornelius the holy and true Bishop of Rome and so for time to come used that Concession for all manner of sin But the manners of the Phrygians appear to be more sober then other nations for they indeed seldome swear With them there is no running after Horse-races nor Theatres WHEREFORE it is as it seems to me that these and those which were so affected inclined rather to the things then written by Novatus FOR fornication is counted with them as a detestable abomination For why you may find the Phrygians and Paphlagonians living more soberly then any other Sect whatsoever AND THERE IS THE SAME REASON I suppose of them also who live about the Western parts and hearken unto or obey Novatus Whoever hath read in Story the sound and Catholick Faith and holy life and Martyrdome of Cornelius S. Cyprians dear friend and hath read in S. Cyprian the lewd and wicked life of Novatus and his factious Schism and Heretical teaching let him judge of these words of Socrates which he would leave behind him in his History to the World Lastly when S. Chrysostome was driven in Banishment he saith thus Others have said that Iohn suffered in his deposition justly because he had taken away many Churches from the Novatians the Quartadecimani and certain others But whether that Abdication of Iohn was just according to the saying of those that had been grieved by him God who knoweth the secrets and the truth it self in that matter is a just Judge These things have I let you hear Socrates speak from himself not to withdraw any due regard to his labours and history except only where in things regarding some part or other of the Novatians singularity and his thence detracting from the holy Catholick Bishops such as Cornelius the Martyr and S. Chrysostome and from the honour of the Churches holy Fasts and Feasts wherein I deem that he ought not to be heard against the consent of the Catholick Doctors and Fathers of all Ages without great Injustice to the Church I conclude this Chapter with this double Item 1. That allowing all that which our brethren the Presbyterians brought out of Socrates for themselves it hath been shewen above that it profits not their cause at all nor hurts ours 2. That all other loose sayings of Socrates removing from the Apostles all care of any such thing as the Feast of Easter or the Fast preceding or other holy daies are but the effects of his Novatian Infection a pursuance of that Canon of Indifferency Socrat. l 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Friends the Novatians assembled in Councel had decreed at Angar in Bithynia CHAP. 8. An Answer to the other Objections of the Presbyterians and to their pretence from an Act of Parliament THe 5th Proposal of our Brethren the Presbyterians as they have published it now themselves in their Grand Debate page 44. was this That nothing should be in the Liturgy which so much as seems to countenance the observation of Lent as a Religious Fast. This by them propunded and desired of the King and Bishops and the Church of England is that nothing may be left even of that which is extant in our publick Liturgy wherein is no one word of the choyce of meats but onely 1. of Prayers and Services to Almighty God at that time before Easter and 2. of such abstinence that our flesh being subdued to the Spirit we may ever obey the Godly motions of the Lord in righteousness and true holiness to his honour and glory and 3. a gratefull remembrance and mention that the Lord for our sakes did fast 40. dayes and 40. nights with a Prayer 4. particularly on the first day of Lent that God would make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wretchedness may obtain of him the God of all mercy perfect remission and forgiveness through Jesus Christ. And 5. on Passion week and on Good-Friday a holy and humble memory of our Lords being betrayed and given up into the hands of wicked men and to suffer death upon the Cross for his Family the Church with a prayer for the whole body of that Church and for all the enemies thereof all Jewes Turks Infidells and Hereticks on that day on which Christ prayed for his enemies on the Cross. And 6. a narrative that in the Primtive Church there was a godly discipline the restoring whereof the Church desires that at the beginning of Lent such persons as were notorious sinners were put to open penance and punished in this world that their souls might be saved in the day of the Lord and that others admonished by their example might be the more affraid to offend with the reading 7. of the general sentences of Gods
cursing against impenitent sinners the people being required to give after the several sentences an acknowledgment with their own mouths that the curse of God is so due to impenitent sinners and 8. a following godly earnest exhortation to repentance and Davids 51 Psalm of Repentance with some hâ—…ly penitential Prayers following Beside these eight things let them shew us if they can any thing that is of Lent in our Common-prayer Book In all and every of these 8. things it is manifest that the Church of England doth exercise some part of her Religion in the Fast of Lent wherein she prayes also unto God that she may exercise religious abstinence Not were their propounded desires they well know to meddle with ought else than what is in the Common-prayer Book as themselves give all the world to understand by their own now printing his Majesties Commission given to them with others in the beginning of their Book Not they nor others then by that Commission were to propound advise answer or reply any thing touching Lent but what was in the said Common-prayer book and your proposal being framed accordingly that nothing be in the Liturgy which so much as seems to countenance the observation of Lent as a Religious Fast I having summed up all that is in the said Liturgy touching the Religious Fast of Lent It now abides upon your part because you have brought it in to publick view to say now before all the world if you can 1. Whether there be ought in the Liturgy that so much as seems to countenance the observation of Lent as a Religious Fast beside either all these 8. rehearsals which I have summed up or something of or in some one or more of these branches And if there be nothing else as 't is sure there is not then it now remains your part which you are challenged to do to give one instance if you can in any thing of all those eight contents of the matters concerning Lent in our Liturgy with which any Christian can find just fault i. e. to name any one thing blameable or not godly among all those things whereof you propound and desire that no one thing may be left in the Liturgy Nothing say you that may countenance or so much as seem to countenance the observation of Lent in the Liturgy as a religious Fast. Surely where things of Religion are desired to be left out there your Religion will oblige you if you can to shew us something of those things which is evil at least which is not Religious In the account you have given of your own Proposal first and last pag. 4 70 71 72 73 74 75. wherein is every word you speak of this matter you have not touched so much as any one thing contained in all the Common-Prayer-Book except perhaps one and that mistaken as shall be shewn But in stead of doing of that which was most reasonable for you to have done you give us where you make your Proposal onely two Reasons of your own in three names where you pass from Christ to Moses and from Moses forthwith to the Act of Parliament 5 Elizabethae and that 's all First you say That nothing be in the Liturgy which may seem to countenance the observation of Lent as a Religious Fast the Example of Christs Fasting forty days and nights being no more imitable nor intended for the imitations of Christians than any other of his miraculous works were or then Moses forty days fast was for the Jews Here you would seem to remove the ground which we have for this Religious Fast But Sirs tell us we pray you may there not be some other sufficient Grounds if this were none If you know not then we shall tell you another and a more principal Reason viz. The Holy Memory of our Blessed Saviours Death and Passion about that time of the year as all acknowledge and the memory of and compunction for our own sins which cost the Son of God his own precious Blood The looking upon Him whom we have pierced Nor shall it suffice you to say That we ought always to remember that for so we ought always to remember his Resurrection for our Justification Yet God hath taught us That what ought always to be remembred yet may with great spiritual profit be by certain stationary and recurring days more especially and certainly be brought to the remembrance of all of us generally and joyntly And if Christs Resurrection have a weekly Feast of remembrance how is the Catholick Church of all Ages to be taxed as superstitious for one recurring Religious Fast in the year the memorial of his Passion This hath been done in all Ages even the purest and this Fast for this reason and for this reason principally the memory of our Lords Death and Passion the taking away of the Bridegroom In those days they have fasted And this reason they have given and this the Church her self hath given in her contest with Hereticks and that in that very Chap of Tertullian which afterwards you cite where the Psychici i. e. the Catholicks as you acknowledge give this account of their Fast before Easter Quod ad jejunia pertineat certos dies à Deo constitutos opponunt Certè in Evangelio illos dies jeâ—…uniis determinatos in quibus ablatus est sponsus Et hos esse jam solos legitimos jejuniorum Christianorum abolitis le alibus propheticis vetustatibus Sic Apostolos observâsse uullum aliud imponentes â—…ugum And when the Bishops of the Christian world met together in the First and most sacred General Council and did therein unite the differences that had been about the proper time of that Feast of Easter and the Fast preceding Constantine having had perfect knowledge from those Bishops in his Imperial Letters to the Christian Churches acquaints them with what the Bishops had decreed and writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Sirs you see another reason alledged by the Catholicks and taught by the Bishops of the Catholick Church as that which had been the reason of observing it ever from the day of our Saviours Passion unto that present year And that the Lord had delivered to them the Pasche to be remembred of which also Constantine again in the same Epistle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus hath the Church fulfilled the Prophesie of God by his Prophet Zachary wherein he promised to pour upon her the Spirit of Grace and Supplications And they shall look upon me saith he whom they have pierced and they shall mourn c. Zech. 12. 10. Thus you see you have done nothing to overthrow the Religious Fast of Lent though you had removed that which you mentioned and any other ground whilest you forgat the principal But now return we to examine whether ye have as ye endeavour overthrown all imitation of Christ in this Fast and so something in the Common-Prayer-Book Where there is no more then once but
quis in quaestionem provocet observationem cum ab eâ desiit A third untruth That Lent was not known or kept in the second or third Ages And we have seen as you bid what follows and find the direct contrary from those very Fathers which there follow Upon so many untruths any one may build as many others as are there collected in your Reply Other things there are which you know not and should know You know not you say of any such things as General Councils except ye retract afterwards your words by a correction that none but your selves gave you occasion of For we believe the tradition and practise of the Paschal or Lent-Fast to be elder then all General Councils And do find it in the first General Council not institued or commanded where it needed not but in plain words there supposed as a thing long before known throughout the Christian world And so all your following discourse of the Commands of General Councils or of a Councel of the Bishops of one Empire is wholly impertinent To shew you now the oddes betwixt the Apostolical Tradition of the Paschal Fast of Lent and those you mention that the three mentioned by you had not as you say more pretence noâ—… equal shall appear if you can now be entreated to go about to prove any one or all of those three from the like antiquity universality of practise and consent of Testimony with which I yet pretend to have proved this of the Paschal or Lenten Fast. 2. Since our Controversie is about a binding Apostolical Tradition and no other one certain mark of such binding Apostolical Tradition is when the Universal Church which alwayes shall continue Apostolical because alwayes built upon the rock and foundation which the Apostles have laid hath never generally by diâ—…use in any age laid it aside This we defend of the Paschal or Lent-Fast tell us now whether you are ready to maintain the like of all those three But whether you will do that or no if that be but at all true what you now say that the Churches changing is an argument of a thing not binding and therefore not Apostolical and perpetual Those of the three which you do not prove never to have been by the Church changed may not by you be pretended to be a binding Apostolical Tradition Of the very first of them your selves when you needed for an argument below do prove that it was laid by without any repeal by following Councels Now shew us if you can when the Paschal Fast of Lent was laid by at any time or when it began if not from the Apostles or when 't was not though you cannot tell us the beginning but if you can neither and yet cann't be silent consider the Rule of St. Augustine so oft by him pressed against the Donatists that such things which ever have been continued in the Church Universal nor were at first brought in with any plenary Councel are to be believed to have come from the Apostles and tell us whether St. Austin did therein insufficiently blindly and superstitiously oppose the Donatists to what you say of St. Hierom's Ep. ad Lucin. Unaquaeque provincia abundet in suo sensu praecepta majorum leges Apostolicas arbitretur I answer he saith not Traditiones Apostolorum arbitretur The Apostles Law binds us to observe the Customs of the Churches of God whiles the Governours of the Church continue them to be such and so by authority Apostolical they are to be obeyed 2. There may have been truly different Traditions also Apostolical in divers Countryes as in the very first Ages Primitive Bishops and Martyrs have witnessed such as Policarp Anicetus c. You are charged by your Opponents that according to the Apostles rule if you shall oppose your selves against the custom of the Churches of God your are among the number of contentious persons according to St. Paul 1 Cor. 11. 16. And far be from you the portion which abides contentious persons which yet you may read Rom. 2. 8 9. You reply that you are not contentious for not following both the purer times of the Church and the latter times in that wherein they are to one another contrary But it is the greatest height of the spirit of Contention not onely to follow neither the former and purer times nor the latter buâ—… also to set at contention or contrariety the former and latter times of the Church in that wherein they agree viz. in the substance of some Paschal or Lent-Fast So that they were so many superfluous questions which you asked What Churches or what ages you must conform to till you find us some age in the Church wherein the Church in its generality may not be said to have observed this Religious Fast of Lent 2. Why ye are not tyed when no body sayes ye are not tyed rather to imitate the purer ages then the more corrupt Our answer is that such open opposition of the Catholick Churches Custom in that point is a corrupt degeneration of this Age. Next when you ask where God hath commanded you to follow the greater number surely nowhere if you speak of the greater number of the world But if you speak of the Church Universal and of her prescribed Canons and â—…niversal rule of her Pastors how come the Presbyterians to give that priviledg to a Classis of the Presbytery which they deny to the Church Universal For either in such Classis you give your presiding Presbyter a power to himself with the minor part to determine against the Major which is to be more then a Bishop in your account or else the Major part may determine against the Minor or ye can never determine any thing if but one or two do dissent If God hath made the Church Universal a body as sure he hath 1 Cor. 12. tell us whether there is not a power in every body over its ordinary members and what power can that be if upon difference the greater part doth not stand for the Community But we speak of such obligation as binds to acquiescence or silence at least When God baâ—…e that two or three should speak and the rest should judg 1 Cor. 14. Whether did the fewer judg the more or the more judg the fewer And if that be true even in Prophets that the râ—…st shall judg the two or three it will be surely as true where none hath infallibility but being gathered together in the name of Christ they have such power as a Church that Christ saith they ought to be heard If you say they are fallible so say I and if you infer What obedience then can you owe them if you please this implies that you need not obey any Governours at all but such as are infallible and so none now upon earth because all such may erre and if you judg they erre there is no sin in disobeying them least you should erre with them And as to the writings of the
Pontus who was a Priest to Eustachius an Arrian Bishop and son of that same Eustachius who did fordid fasting on Wednesdayes and Fridayes and in LENT and the observation of the Pasch. He condemns these set solemnities saying that if any one would keep a Fast he ought not to observe â—…t upon certain set dayes but when he pleaseth for he denies that he is bound to it by a Law He also denies that there is any difference between a Priest and a Bishop Epiphanius in his 75. Heresie which is the Aerians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards â—…e saith what is the Pasch which is performed with you Do you adhere again to Jewish fables For saith he ye ought not to perform the Pasch for Christ our Passeover is slain for there is to be no set Fast For these things are Judaical and under the yoak of bondage But it I fast at all I fast what day I please for my own liberty whence they commonly affect to fast upon the Lords-day but on Wednesday and Friday c. And Theophilus of Alexandria in his first Paschal Epistle saith Homines provocantur terturum humilia deserentes cum Ecclesiâ primitivorum Dominicae Paessionis sesta celebrare Non est ergo non est haereticorum ulla solennitas nec qui in errore decepti sunt illius possunt communione laetari Men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lord's Passion with the Church of the Primitive ones There is not therefore there is not any solemnity that Hereticks will keep nor can those which are deceived with error be delighted with the communion thereof Synodus Gangrensis can 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without any bodily necessity shall proudly contemn and break the Fasts delivered in common and observed of the Church a perfect deliberation in him rejecting them let him be an Anathema Epistola Synodica Patrum Synodi Gangrensis a Haereticis quibusdam Eustathianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concillium Moguntinum sub Carolo â—…agn Can. 35. Siquis indictum jejunium Superbiendo contempserit observare cum caeteris Christianis noluerit c. Anathema sit nisi se emendare statuerit Evagrius l. 2. c. 8. noteth certain Heretick of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not reverencing the time of the Celebration of the salutary Pasch. CHAP. 10. The judgment of the Right R. Fathers in God Lancelot Andrews Bishop of Winchester and John Cosin the present Lord Bishop of Durham also in some measure of the most Reverend Father in God Arch-Bishop Whitgift and Bishop Montague BIshop Andrews in his fifth Sermon of Repentance p. 216. saith He Christ that in this place St. Mat. 6. 16. saith Cum jejunatis when ye fast saith in another Tum jejunabunt then they shall fast and that amounts to a Precept I trow And p. 217. They that were under Grace went far beyond them under the Law in their Cùm and in their jejunatis both And in the 223. and 224. p. of the same Sermon speaking of the yearly recurrent fast of Lent he saith It is a custome of the Church while it was à Christo recens yet fresh and warm from Christ the Church which was the mother of the Apostles themselves at all times kept everywhere observed then and ever since Some to resist it frame to themselves a fear of I wot not what Superstition where no fear is Before any Superstition was stirring any Popery hatched it was this Fast was Lex abstinendi in quadragesim semper fuit in Ecclesia saith the Oracle of Antiquity Theophilus Alexandrinus Lent was ever in the Church Nos unam quadragesimam secundum traditionem Apostolorum We have but one Lent the Montanists had three but that one was delivered us by the Apostles saith St. Ierome why should I weary you with reckoning them up what one more ancient Writer then other is there but you shall find it in him expresly even up to Ignatius who lived with the Apostles themselves Apostolike then it is and for such St. Hierome avowss it and when that is said enough is said for it I think yet it is good you know it the Fast so delivered and by the Church ever and every-where so kept the Council of Gangra hath laid an Anathema on them that keep it not avoid it how they can that keep it not every man so we would have it to be left to himself for Prayer Fasting Sacrament nay for Religion too now and all for Gods sake let it not be so let us have our dayes appointed and our hâ—…ures set for it If all were left to us God knows I durst not promise what should become of Prayer it self the like I say for the Sacrament and so for Fasting Fast privately in Gods Name but hear you let not the Church trust to that nor she hath not held it wisdom so to do but as in both them Prayer and the Sacrament so in this hold us to our order of dayes and times established Them if we keep so it is otherwise were it not for the Churches times I doubt there would be taken scarce any time at all Now yet somewhat is done but leave it once at liberty liberty hath lost us some already and will loose us the rest if it be not looked to in time Pag. 2 5. this Fast is called Iejunium paschalo for Easter and â—…ent stand up on one base both stand and fall together Last of all pag. 224. REMEMBER IT CAME FROM THE APOSTLES that is it that binds us that is it that sets us fast Thus far Bishop Andrewes And the R. Reverend Father in God the Lord Bishop of Durham in his Collection of Private Devotions in the Practise of the Ancient Church after many Citations out of the Holy Fathers of the Greek and Latine Church concerning Lent thus saith All which being put together will abundantly prove That the Lent which we now keep IS AND EVER HATH BEEN AN APOSTOLICAL CONSTITUTION as S. Hierome said in his Epistle to Marcella Nos unam Quadragesimam secundùm Traditionem Apostolorum tempore nobis congruo â—…ejunamus That is We observe a Lent Fast of forty dayes as we have been taught to do by the Apoin a fit and seasonable time of the year To which he adds the Testimony of S. Augustine and Chrysologus The most Reverend Father in God Archbishop Whitgift in his Defence of the Answer c. p. 104. I know no reason why the Apostles many not be said to be the Authors of celebrating the day of the Passion c neither yet do I understand any cause why the Church may not still observe the same sure I am that they were not the Authours of the Superstitions and Errours used in them by the Papist neither doth S. Austin say so For thiâ—… is no good Argument to say The Apostles appointed these days to be celebrated Ergo They appointed the
manner of celebrating used by the Papists The days may be with more Godliness and profit to the Church observed being cleansed from Superstition and erroneous Doctine then abrogated The place of S. Austin is in his Epistle ad Ianuar 118. Illa à quae non scripta sed tradita custodimus c. And for Recommendation Divine of the forty days Fast the Reverend Father in God Richard Mountague Bishop of Norwich Origin Eccles pars 2. n. 81. Numerum hunc mysticum dierum 40. sacrum 〈◊〉 Scripturis multa sunt quae decent testimonia Certè erat aliquid in eo cur dicbâ—…os continuis 40 apertis coeli catarectis abyssi 〈◊〉 bus resolutis invalescerent aquae super terram Quòd annos 40 ex Aegypto reduâ—… Israel eremi erroribus destinebantur erat certè dispensatorius pluries quà m unâ vice Christi Domini actionibus consecraâ—…us Certè fortuitò non fiebat quod toties in Scripturis numerus ille per Deum consecrabatur Mihi rectè opinatus videtur Augustinus qui numerum quadragenarium totum praesentis vitae cursum significare dicebaâ—… tempus nimirum jejuniis orationibus poenitentiae peccatorumque expiationi destinatum Et si per Novatores liceret illud adderem Ut ECCLESIAE QUADRAGESIMAM COMMENDARET And even such Learned Protestants who write its Original not Apostolical or from Christ yet prove it themselves from Antiquity to have been in the Church observed both by Clergy and Laity before his time who was a Bishop in the Church about 38 years after S. Iohn's death who himself 't is probable was born much about S. Iohn's death or a little after so Zanchius l. 1. in 4. Praeceptum p. 695. certè Telesphorus qui fuit septimus Romanae Ecclesia Episcopus martyr circa Annum Domini 139. hujus temporis Quadragesimalis supranominatiâ—… mentionem facit tanquam ante se in Ecclesiâ observati Adâ—…ecit enim aliquot dies quos volebat à Clericis ac Sacerdotibus ampliùs quà m à â—…aicis observabantur observari Statuimus inquit ut septem hebdomadas plenas ante sanctum Pascha omnes Clerici i. e. in sortem Domini vocati à carne jejunent quia sicut discreta debet esse vita Clericorum à Laicorum conversatione ita in jejunio debet esse discretio These Learned Authors especially the four Revered Bishops of our own Church above I have produced not that I think there may not perhaps more then double the number be alledged of modern Authors differing in judgment from what I have asserted But by whomsoever they shall be alledged if they shall stand by themselves alone and my Replyer shall not first produce as I have done according to Vincentius Lirinensis's Golden Rule 1. Antiquity 2. Universality of practise generally speaking 3. The Consent of the generality of Learned Ecclesiastical Writers at least through the first 600. or 700. years the time wherein lawfull General Councels were who with Authority noted Heretical Writers and then if he please and not but then give us the Judgment of any Holy and Learned men Otherwise I here prescribe against any number of Moderns of one smaller part of the Christian world and of one or two Ages farthest removed from Antiquity except where Authority of our own Church to which we have subscribed doth interpose such testimonies I say standing alone by themselves Antiquity that appâ—…oaches nearer the Fountain not being first heard both to interpret Scripture and testifie of Tradition where that is part of the Controversie All such weak and trifling process of Arguments from Testimony I take to be but tyranny over mens Judgements who are bound to none but to Gods Word who is Truth and the Churches Witness whom he hath set to be the Pillar of Truth whose witness is best learned from Antiquity and Universality of practise and consent of her Pastors of the Ages required and to submission of acquiescence to their own Church in such matters But why then have I brought those Five worthy Witnesses I answer 1. Because I had first in legitimate order premised such Antiquity Universality and Consent and so my Adversaries Testimonies ever shall be welcome 2. To shew that any the most faithfull Sons of the Church of England may be allowed to defend what I in this maintain 3. To prevent such Replyers who are wont to supply with railing what they want in weight of Argument or Testimony forasmuch as the World sees that so Reverend Zealous and Learned Protestants and such as have done as much service against the Papists aâ—… all the Presbyterians put together in their Writings and Sermons have done have thus written Howbeit I deny not that many Reverend and Learned men and far from Presbyterians are herein of a different Judgment and have done very good service against the Papists in their gross Errours FINIS A TABLE of the Names of the Sundayes and other Chief Dayes of LENT and of some following in the Eastern and Western Churches Septuagesima The ninth Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Filii Prodigi Memoria 70 Annorum qui in significationem fuerunt exilii nostri à Domino Augustin l. 3. d. Doctr. Christ. And Memory of the 70 weeks Dan. 9. 26. in the end of which Messias the Prince was to be cut off but not for himself Sexagesima The eighth Sunday before Easter day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quinquagesima The seventh Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Ingressâ—…s seu Introitûs Jejunii Hiâ—…c 〈◊〉 〈◊〉 〈◊〉 â—…sse Clâ—…is 〈◊〉 sui 〈◊〉 Quadragesima The sixth Sunday before Easter-day Memoria Jejunii Domini Ord. Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter gulam Dominica Invocavit The whole week the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shrovetuesday Fastness Tuesday Ash-Wednesday Caput Jejunii Dies â—…inerum Second Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Reminiscere Third Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Oculi Fourth Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Refectionis Dominica de Panibus Dominica Laetare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Passionis propterquod Dominus praedixit câ—… diâ—… de instanti Passione suâ â—…ive Judica Friday in this week Praeparatorium Lazari Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Lazari Sixth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Osannarum Dominica Palmarum Palm-Sunday The whole week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sancta hebdomada Septimana Passionis Hebdomas Xerophagiaâ—…um Hebdomada poenosa The great week Hâc hebdomada 〈◊〉 sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munday in this week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria Secunda Passionis Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria tertia Passionis Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quarta in Proditione Judae Feria quarta Passionis Tenable Wednesday And these four dayes before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quinta Passionis Coena Domini Feria quinta in Coena Domini Feria mysterioâ—…um â—…avipedium Dies mandati Maundy Thursday Sheer Thursday Good Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies Paschae Parascheue Crucifixionis Dies sanctus Passionis Domini Pascha quo passus est Dominus Augustin ep 119. â—…cclesia Smyâ—…ensis Ep. de 〈◊〉 Polycarp Saturday or Easter-Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Sanctum Vigilia Paschalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Nazianz. Orat. in Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conâ—… Ancyr c. 5. Dominica Magna Resurrectionis The day which the Lord hath made Psal. 118. 24. Munday in Easter-week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. Feria 2 da. Resurrectionis Domini Secundus Dies Festi Tuesday Feria 3 ia Resurrectionis Domini Tertius dies Festi S. Aug. d. Civ D. l. 22. c. 8. Wednesday Feria 4 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candidatorum Thursday Feria 5 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Candidatorum Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianz. Dominica quasi-modo-geniti Dominica in Albis Octava Paschalis Low-Sunday Low-Easter-day or the Octaves of Easter The 2. Sunday after Easter Wednesday after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 3. Sunday from Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 25 day of the fifty Dies Disputationis Christi cum Doctoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday before Ascension Dominica Rogationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascension-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Thursday Sunday after Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Expectationis Dominica hebdomadae Expectationis Whitsunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagr. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum Pentecostes Wied-Sunday Wh. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae dicitur â—…tiam Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wh. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wednesday Friday c. Iejunium Pentecostes The four Ember weeks of Fasting are called Iejunia quatuor temporum quae imbrem vocat Concil Aenhamensâ—… can 16 Iejunium primi mensis Iejunium Pentecostes Iejunium septimi mensis Iejunium decimi mensis Anciently the Wednesday and Fryday saith Lâ—… but since the Wednesday Friday and Saturday next A Cruce post Cineres post Pentecos atque Luciae The weekly lesser Fasting-days of Wednesday and Friday are called Stationes Stationum semijejunia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fasting-Eves before certain Holy-days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteferiales Vigiliae FINIS Some Errata of the Press to be thus amended PAg. 33. lin 12. pro Eusebius lege Philo. p. 48. l. 11. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 165. l. ult pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 219. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 453. l. 20. dele 2. pro l. 1. lege c. 1. p. 463. lege Religâ—…ous 〈◊〉 religions p. 475. l. 26. lege quidam pro alii ibid. l. 28. lege pluribâ—…s pro â—…ibus ita pro etiam ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Table pro Fastness Tuesday lege Fastens eve