the Manuscript copies This was to be said not for the diminishing the honour of those two holy Bishops of Rome Telesphorus and Pius of the former whereof Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil l. de Sp. sancto c. 29. thus writeth l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesphorus succeeded Xystus and gloriously fulfilled Martyrdome The same might be shewn of Pius the next Bishop save one to Telesphorus who was martyred two years after S. Iustin Martyr Yet this honour of such Institutions belongs not to them as their own successors also acknowledge viz. that the Institution of the Paschal Fast was from the Apostles delivery and that of Easter on the Lords day from the Apostles also particularly from S. Peter and S. Paul as Victor himself also Bishop of Rome and Martyr in the Primitive Ages doth plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not think it meet to dishonour the Tradition of Peter and Paul Soz. l. 7. c. 19. Another conceit by some is taken up as if the Fast of Lent were not the Paschal Fast because Tertullian doth not any where call the Paschal Fast Quadragesima so endeavouring from a negative argument of one Authors not using that one word which they call for to divide those fasts that they might weaken their forces But first it is the Paschal Fast that is prefixed in our proposition see pag. 24. where secondly I have shewn also that the Paschal Fast being confessedly by the Lawes of the Church the Spring-fast to attend the vernal Equinox as all ancient Books and Rules do witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lent fast is but the Saxon for that Spring-fast And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Irenaeus's Epistle to Victor elder then Tertullian of which more hereafter and Origen not many years after Tertullian his Habemus Quadraginta dies jejuniis consecratos of which before that this was by the Ancients delivered as the same with the Paschal Fast. I speak not here of a precept unto all of strict fasting 40 daies untill each evening I first alledge the 69 th Canon Apostolical the Authors of w ch Canon call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cum labore quadragesimam ante Pascha quinquagesimam post pascha celebramuâ—… S. August tract 17. in Iâ—…h the holy Quadragesimal Fast of Pasche The great Athanasius in his Epistle ad Orthodoxos writeth on this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things were done in the holy Quadragesimal Fast it self about the Pasche or near Easter when the Brethren i. e. the Christians were in fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did they reverence the Lords day it self of the holy Feast And he here supposing a great violence offer'd to the Churches order thus stirs up the Christians in the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye therefore mov'd also I beseech you lest after a while both the Canons and the faith of the Church be destroy'd for both are in danger except speedily God by you reform the transgressions and the Church be vindicated For not now first were the Canons and Rules of the Church delivered but they have been fairly delivered down and firmly of our Fathers nor did the Faith now first begin c. That therefore those things which have been preserv'd in the Churches even until our times from them of old may not now be lost in our daies c. Be ye stirred up Brethren c. This I have the rather set down at large because in that great abundance of 10. witnesses in that one age of the Councel of Nice I have not hitherto alledg'd ought from Athanasius and here my chief use of him is to shew that from the very first beginnings of Christianity he had received no other Paschal Fast then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fast Quadragesimal whereof the Great week was indeed a distinctly eminent and principal part but a part as appears alsâ—… by all the Paschal Homilies of Cyril of Alexandria in number 22. by me above alledg'd Yea Socrates himself who is thought the least friend to this Fast of Lent as he is miserably abus'd in English by false translation and himself in part mistaken as we shall shew hereafter in the Appendix yet l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he grants that both those in Rome and those in Illyrium and in all Greece and in Alexandria kept a Fast of many weeks not one only whether six or three and that Fast they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesimal and he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fast. And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fastings If happily it be the sense of some words of Epiphanius that the Quadragesimal Fast or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did determine before the beginning of the Great week of Fastings which is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Petavius deny that to be the sense of Epiphanius I shall not contend but say that if such was his sense he was almost singular therein And that from his professed value of the Pseudo-Apostolical Constitutions which have borrowed the name of Clement as Collector who never saw them nor some ages after him I have reason to suppose that Epiphanius took up this opinion from the 5. l. 12. cap. of those Pseudo Apostolical constitutions which first broach'd this conceit Whereas the sacred 6 th Councel Oecumenical can 2. though giving high honour to the Canons Apostolical rejected in express terms the Authority of those Constitutions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having thus clear'd the consent of the Generality of the Fathers and the great number of undeniable witnesses by me produc'd in the first 7. Ages after the decease of the last of the Apostles so uniformly witnessing that the Paschal Fast of Lent was ever observed in the Church as from the Apostles and from Evangelical Instruction I desire to know what is sufficient if this be not to prove a Tradition Apostolical if any shall hope to render the use of the Fathers useless as to make any evidence herein because forsooth they can alledge that some one Father or other hath sometime call'd somewhat Tradition Apostolical which indeed was not I answer It was the Generality of the consent of other Fathers to the contrary at least the silence of all other Fathers therein and many of those primitive Ages of the Church knowing nothing thereof that let 's us then know such not to have been Tradition Apostolical which in our cause is all otherwise Where beside the uniform custome and solemn practise of the Church of all Ages and places for some Paschal Fast close upon the Vernal Equinox which we therefore call the Fast of Lent or Spring the positive Testimony of those Fathers hath been shew'd so general and consenting that perhaps themselves who
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
THE Paschal OR Lent-Fast APOSTOLICAL PERPETUAL At first Deliver'd in a SERMON preached before His MAJESTY in LENT and since enlarged Wherein the Judgment of Antiquity is laid down Published by His Majesties special Command With an APPENDIX containing an Answer to the late printed Objections of the Presbyterians against the Fast of LENT BY PETER GUNNING D. D. Regius Professor Chaplain in Ordinary to His Majesty and Master of St. Johns Colledg Cambridg London Printed by R. Norton for Timothy Garthwait 1662. TO His Most Excellent MAJESTY Our Soveraign Lord CHARLES the II d By the Grace of God The most High and Mighty Monarch of Great Britain France and Ireland c. Most Gracious and Dread Soveraign THe subject matter of this Discourse the holy Fast of Lent before Easter which hath alwaies been a Sacred Solemnity of Your Royal Court and hath for nineteen years one whole Cycle of those Solemnities been driven hence together with Your Majesty and at length by the blessed hand of God together with Your Sacred Majesty restored unto us was forthwith by Your pious care in its first Periodical Return owned in your Royal Proclamation and Example the last year and by your meanest subject and servant maintained in a Discourse Preached before Your Majesty But the same observance of Lent was forthwith in the same week by a nameless and false Pamphlet scattered at the very gates of Your Court maligned and opposed and became soon after matter of deliberate contest and debate a At the Savoy as part of that which was thought fit to be excepted to in the publick Liturgy or Common-Prayer-book and propounded by some to be altered The depending of which debate and Controversie and the imployment which by Your Majesties gracious Commission I had part in to consider of that with many other particulars in the Common-Prayer-book and the expectation of the utmost which could be brought against that Primitive and Religious Fast which lately now we have received in Print hath necessitated this Discourse delivered at first in a Sermon in Your Royal Chappel and by Your Majesty Commanded to be published and by the Warrant of Your permission since enlarged to chuse rather to expect the Beginning of this Lent then to appear at the ending only of the former It now not unseasonably as I hope presents it self to Your Sacred Hands and flies to Your Royal Protection who are most Truly the Defender of that Holy Faith whereof this and other Solemnities of the Church are the Fence and Mound The Royal CONSTANTINE in whom first God did most eminently fulfil his holy Promise of giving to his Church Kings to be her Nursing Fathers began that course with which your Sacred Majesty set forth writing unto all the Churches in his Empire and that undoubtedly from the Advice of the first and most sacred Oecumenical Councel of NICE then sitting For the Religious and uniform observation of the holy Feast of Easter with the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls them Appointed Fasts that precede it In which his IMPERIAL Letters he did instruct the Churches of his Empire that b Euseb. l. de vit Constantin c. 16 17 18. Theodoret. l. 1. c. 10. Socrates l. â—… c. 6. this holy solemnity of Pasch as comprising both the Feast and Fast had from the very first day it self wherein our Lord did suffer upon the Cross been in the Church ever observed unto that present year And for the years following no Adversary will or can deny it to have continued How after that example Your Majesties own Royal Ancestours have even in ancient Ages preserved here and transmitted to posterity This Holy Feast and Fast is in part shewn in the following Treatise and the Ages to come shall not be silent of Your Majesties Princely piety herein What Athenagoras a primitive Apologist for our Christianity a Athenagor legat pro Christianis in sint prayed unto Almighty God for the Emperours Aurelius Antoninus and Commodus we with infinitely greater Reason pray for Your Sacred Majesty the most Christian Catholick Defender of our Holy Faith and Church pouring out supplications on our Fasts and Feasts and all other daies for Your Majesties happy Reign over us that according to Your most just Rights The Father to the Son may ever continue to Transmit Your Kingdoms with Your Piety that Your Royal Dominions may be more and more extended and all prosperous success ever follow You That we living a godly quiet and peaceable life may readily and cheerfully serve and obey You. So prayeth Your Sacred MAJESTY'S most humble and Loyal Subject and Chaplain PETER GUNNING A Table or Index of the several matters contained in the Treatise and the Appendix A Caution how Scriptures ought to be interpreted pag. 23 What meant by the Bride-groom p. 4. to 8 What sense of those words When the Bridegroom shall be taken away p. 15 to 17 The Fathers sense of this Text In those daies they shall fast p. 240 Why the duty of fasting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 236 Five proofs that our Lords words in the Text include also those Recurring fasts of the Bridegrooms being taken from us p. 17 to 23 Our Lord himself oft used Fasting p. 1 2 3 p. 218 The Apostles themselves oft used Fasting p 19 28 p. 219 Some things we know most certainly the Apostles did of which yet there is no one example recorded in Scripture p. 24. 27 The Paschal Fast Apostolical p. 27 to 99 p. 100 to 109 p. 133 to 138 p. 449 to 460 p. 479 to 486 The Iudgement of the first Age after S. John's decease p. 27 to 40 The Judgement of the second Age p. 40 to 43 The Judgement Of the third Age p. 43 to 60 The 24 Paschal Epistles of Theophilus and S. Cyril attesting c. p. 51 to 54 63 to 67 The Judgement of the fourth Age p. 60 to 72 The Judgement Of the fifth Age p. 72 to 82 The Judgement Of the sixth Age p. 82 to 89 The Judgement Of the seventh Age p. 89. to 98 Some of the numerous testimonies of Authors of the following Ages p. 99 Arguments complicated of several truths whence this conclusion is collected firmly p. 100 to 109 What force universal Practise alone hath to inser an Apostolical Tradition p. 133 to 138 The universality of the practise through all places p. 163 p. 139 The testimony of ancient holy men of our nation p. 117 -18 -19 The Testimonies of the enemies of the Church pag. 113 to 116 The Paschal Fast not instituted by Telesphorus but elder then him p. 125 -6 -7 The Interpretation of that much agitated T. of Irenaeus p. 461 to 467 Its rendring strangely wronged by our Adversaries for their advantage p. 470 to 473 S. Austin's judgement p. 60 to 63 p. 120 to 124 p. 133 to 136 Vincentius Lirinensis his 3 Rules pressed p. 113 The Asseveration of some one or two Fathers no sufficient proof
Books and FROM OUT OF THE GOSPEL In what part therefore of the year more aptly could the observation of Lent be constituted then in that which is conterminous and next unto the Passion of the Lord viz. the time of the year wherein the Bridegroom was taken away And having fetcht the ground and authority of the fast of Lent from the Gospel he then adds in the following part of the same Epistle Ut quadraginta illi dies ante Pascha observentur Ecclesiae consuetudo roboravit That those forty daies before Easter be observ'd the custome of the Church hath strengthened or corroborated Yea the same S. Augustine in the aforesaid 86. Epistle objected teaches us the ground of certain other set fasts to be the daies wherein the Bridegroom was taken away His words are these Cur autem quartâ sextâ feriâ maximè jejunat Ecclesia viz. Catholica illa ratio reddi videtur quòd CONSIDERATO EVANGELIO ipsâ quartâ—… Sabbati concilium reperiantur ad occidendum Dominum fecisse Iudaei Deinde traditus est eâ nocte quae jam ad sextam sabbati qui dies passionis ejus manifestus est pertinebat Now why the Church Catholick fasts especially on the 4 th and 6 th day of the week that reason or account seems to be rendred that the Gospel being considered on the 4 th day of the week the Jewes are found to have held a councel for the killing of the Lord. That afterwards he was delivered up in that night which belonged to the 6 th day of the week which manifestly is the day of his Passion saith he which reason from Epiphanius also ye heard before a And S. Augustine again in the 〈◊〉 86. Epistle Passuâ—… est Domiâ—… quod nullus ambigit sextâ—… sabbatâ—… quapropter ipsa sexta rectè jejunio deputatur jejunia quippe humiliâ—…atem significant Unde dictum est humiliabam jejunio aniâ—…am meam The Lord suffered which no man doubts on the 6 th day of the week wherefore the 6 th day of the week also is appointed for fasting for that fasting signifies our humility whence it is said I humbled my soul with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 69. 10. That for the weekly now for the anniversary solemnity of Christs passion which in no place had its solemnity without fasting We learn from St. Augustine in the 118. Epistle to Ianuarius that if it was not first constituted by some General Councel as for certain it was not but in the Church universally received long before the Councel of Nice before which there had been no General Councel save that of the Apostles themselves then it is retain'd as commanded and appointed from Tradition Apostolical His words are these Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum oâ—…le observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesiâ saluberrima autoritas commendata atque statuta retineri SICUTI QUOD DO MINI PASSIO resurrectio ascensio in coelum adventus de coelo Spiritus sancti anniversariâ solennitaâ—…e celebrantur But those things which we keep being not written but delivered down which are observed throughout the whole world are given us to understand that they are retain'd as commended and appointed EITHER FROM THE APOSTLES THEMSELVES or from plenary h. e. general Councels whose authority in the Church is most wholesome as for example that the Passion of the Lord and his Resurrection and Ascension are celebrated in anniversary solemnity Thus S. Augustine But the anniversary solemnity of Christs Passion was not first from any plenary or general councel therefore according to S. Augustine's Catholick rule it was delivered from the Apostles By which testimony also you may perfectly discern how S. Augustin's Non invenio in literis evidenter praeceptum I do not find it in the writing of the Gospels or the Apostles c. is nothing contrary in S. Augustin's judgement to the fast of Lents derivation from the Apostles nor to that authority although not evident precept which S. Augustine himself fetcht from out of the Gospel for it It is the same S. Augustine who in his roll of Heresies haeres 53. hath registred it as one part of the Aâ—…rians superaddition to the Arrian heresie that they taught nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege They denied that the set fasts ought solemnly to be celebrated but that every one is to fast then when himself shall please lest he should seem to be under the Law which Damascen expresseth yet more particularly in his Book of Heresies that this Aerius bad that the fast of the 4 th and 6 th day of the week and of the 40 daies and Easter should not be observed nor any set fasts Certis statisque diebus negat enim se lege teneri No set or stated fasts for that he saith he is not under the Law My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria and most eminent member of the third General Councel to the Patriarchs of which See it was entrusted by the first General Councel that they should yearly signifie before hand to the rest of the Churches as well as their own the true time of Easter This S. Cyril therefore in his 7 th Homily de festis Paschalibus thus gives publick notification of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy Lent from such a day and ending the Fasts on the 3 d day of the moneth Pharmuthi on the Saturday evening ACCORDING TO THE APOSTOLICAL TRADITIONS Again in his 15 th Homily de festis Paschalibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning this year the holy Lent from such a 〈◊〉 and ending the Fasts on the 7 th day of the moneth Pharmuthi late at night according to the Traditions Apostolical And Homily 20 th de 〈◊〉 Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so let us keep a pure fast beginning the holy Lent from such a day ending also the fasts on the 7 th day of Pharmuthi h. e. just 40 daies after as also above in the two forecited testimonies late or far in the evening According to the Traditions Apostolical Thus thrice he clearly refers the Fasts of Lent to Tradition Apostolical as the same S. Cyril in nineteen other of his Homilies de Festis Paschalibus preached in so many several years refers the same Fasts of Lent to Tradition Appointment or Instruction Evangelical Homil. 4. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from the 26. day of the moneth Mechir as it were our February and within this Lent beginning the week of the salutary Pasch or great week before Easter on the first day of the moneth Pharmuthi or April and ending the Fasts According to the Evangelical Constitutions
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.
before alledged the evident and received Canons of the Councel of Laodicaea Kings and States Christian and where such are not Churches and Bishops may make such binding Laws or Canons You may perceive by what hath been said that as to ought produc'd by you from Socrates we need not acquaint the Reader how in some things Socrates long ere now hath been censured of which now we will say a little that others may not please themselves in something which have been alledged out of Socrates I think not worth regarding such English nameless Pamphlets from some of the Faction having Socrates's name prefixed cast abroad by false translatours and true maligners of the Religious fast of Lent Whose honest dealing that I may once for all warn the English Reader how ever to trust again I shall set down some part of their abuse of Socrates and of the fasts and feasts of the Church and of the Reader Socrates having said in that Chapter by them published I speak not now of our Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suprà nominat which in English is this But the Apostle and the Gospels left the feast of Easter and other feasts to the ingenuitie or good will of gratitude a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendâ—…ed by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those who had received the benefits to HONOUR This they give the English Reader thus but left the remembrance of the feast of Easter and observation of other holy days to their free choice and discretion which have been benefited by such days Omitting all mentioning of Socrates's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or HONOUR which it seems they envied and perverted the benefits which Socrates meant of the fundamental benefits of Christs Resurrection and the like to the benefits which any may have received by such days And rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the good will or ingenuitie of gratitude by their free choice and discretion who if the matter come once to their free choice and election have alreadie shewed their will and ingratitude A second instance we will give whereas Socrates had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in English is this The things alreadie laid down are sufficient for to prove that the feast of Easter hath had from custome different HONOUR in several Countreys This they render thus Thus much alreadie laid down may seem a sufficient treatise for to prove that the celebration of the feast of Easter began everie where more of custome then by Commandment either of Christ or any Apostle Whereas in this their rendring here is again no mention of HONOUR which was according to Socrates in the several Countreys And in the words of Socrates there was no mention of the beginning of Easter much less of its being begun everie where more of custome then of any Commandment of Christ or any Apostle there being nothing in the Greek of beginning of custome nothing of these words more then by Commandment nothing of these words either of Christ or any Apostle And this was last year a sufficient confutation of the Paschal fast A third instance shall be here in Socrates's recital of Constantines letter wherein the Pamphleter deeming that Constantine spake too great things of that comely Order which saith he all the Churches of the West and South and North parts of the world observe and some of the East likewise and the rest dissenting only about the time the Translatour of his own head introduces Constantine thus prefacing of himself In my simple judgement a notable custome c. which for Constantine to have said of himself had been but humilitie but when neither Constantine there said so for he spake of that he was more sure of then of his own judgement nor yet Socrates for men to cry Socrates and put into the good Emperours mouth that what he spake was but so in his simple judgement and forthwith rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely order by other words a notable custome which it might be though it were neither order nor comely but wicked And what the Emperour Constantine concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But even as this is most holy for all in common to wish c. the Pamphleter tells you he Translates Socrates and Constantine and yet leaves out every where such words as he envies as here he leaves out wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MOST HOLY viz. for all in common to will Surely this is injuring all that come in our way Socrates Constantine and the Churches Order that our Puritanical novelties may borrow some pretence though false from some one man of some Antiquitie For perfect noveltie in Religion is odious in its own eyes A fourth instance where Socrates had said that the feast of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was observed of custome rather by all persons of old then by law and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other words he leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all persons and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the Author saith that the feast of Easter of a certain custome had a peculiar observation viz. in several Countreys he renders it thus of a certain private custome and observation Thus much time I have spent in vindicating Socrates from the Pamphleter and from our English Sectaries that abused him The holy Rites of the Catholick Church concerning the feast of Easter and the fast before and other solemn feasts of the Church which is called the citie of our solemnities Isa. 33. 20. declared so as throughout this whole book I have made appear from Antiquitie Universality of reception and consent of testimonies of the generalitie the three golden rules of Vincentius Lirinensis If these shall now suffer any contradiction from Socrates any where or any other single Author or twain we are first to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no single writers authoritie when it stands alone no nor any two or three in contradiction to the testimonie of the generalitie can warrant our following any new doctrine or practice nor be any material exception to any Catholick doctrine or practice Secondly that an Historian though a diligent writer in what dogmatical censures or judgements he shall mingle with historie of fact is therein less to be regarded then in what he relates as an Historian Thirdly that none ought to think it much if Socrates be contradicted in that wherein he is found to contradict others more and more ancient and more renowned Writers of Ecclesiastical Historie or other such Fathers to whom himself oft appeals as l. 5. c. 22. For that both parts of a contradiction cannot be true and there is scarce any thing so strange of this nature which some one Author perhaps as great as Socrates hath not been found to say And therefore to this consent
of an Apostolical Tradition p. 132 Instance of some Apostolical Traditions p. 530 Objections answered p. 146 to 160 Those of the Presbyterians especially in the whole fifth seventh and eighth Chapters of the Appendix An Answer to that which the Presbyterians object out of Irenaeus p. 461 to 479 An Answer to 3 Texts of Antiquity not objected or mentioned by the Presbyterians viz. One of S. Chrysostom's one of S. Hierom's one of Victor Antiochenus p. 487 to 495 An Answer to the Presbyterians Objections out of Antiquity at large Chap. 7 How Socrates in pursuance of the Novatian Canon of Indifferency spake loosly and differently from the Church of the Churches Set-Fasts and Feasts c. 7 An Answer to the rest of the Presbyterian Objections and to their pretence of an Act of Parliament Chap. 8 Of the pretence of tender Consciences p. 239 Fasting Defined p. 434 183 189 Why Saturday in many ages and places no fasting-day p. 237 Fasting often most healthful for the body p. 158 9 In what sense this Fast commanded and in what sense not commanded but recommended p. 136 p 496 In what sense the observance of 40 daies was of constitution only Ecclesiastical p. 487 to 495 In what regard the 40 daies of the Quadragesima were of Apostolical recommendation c. 6 The number of 40 daies p. 161 2 3. How the 40 daies may be said to be an Imitation of the Lords Fast Chap. 8. of the Appendix The ancient observation of Good-friday p. 467. The Ancients in the number of their daies of stricter fasting imitated p. 448 Daniel's fast p. 168 to 170 The stricter fast of the great week before Easter p. 48. p. 96 Lent the Fast of the Spring fitly p. 160 Some strictures of the Fathers elogies or praises of fasting p. 215 to 226 Nine reasons alledged for the so great Encomium's of the Fathers given of fasting p. 227 to 234. The eight Requisites or rules how fasting is to be performed p. 171 to 215 The conjunction of it with Repentance p. 174 to 187 The conjunction of it With watchings humi-cubations c. 195 to 198 The conjunction of it With Iustice. p. 198 The conjunction of it With Alms p. 199 to 202 The conjunction of it With prayers hearing of Gods Word c. p. 202 The ancient rule of fasts that excluded flesh excluded wine also p. 193 Fasting not the principal duty p. 236 -7 Moderation in fasting to be observed p. 155 -6 -7. p. 164 to 170 Four reasons which excuse from fasting p. 157 Concerning the Fast of 40 hours p. 462 to 469 Of the Churches Fasts in general Chap. 1. of the Appendix The distribution of the Fasts of the Church into their several kinds in respect of their Institution Chap. 2 Of the several Fasts of the Church or also other religious fasts as to their measure of time Chap. 3. How the Paschal or Lent-fast is as hath been shewn Apostolical Chap. 4 The ancient Fasts of the Stations vix of the fourth and sixth daies of the week p. 441 to 444 The Fasts of Ember-weeks before the Ordinations p. 438 to 440 The Fasts of the Vigils p. 437 The Fasts appointed by Christian Princes and whiles yet there were no Christian Princes by Bishops p. 436 Fasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superpositions till the dawn of the next day or Cock-crowing p. 446. Fast of 1 day 2 daies 3 daies 5 daies 7 daies 15 daies 3 weeks 6 weeks 40 daies p. 446 to 449 Admonition to Him that will think fit to reply p 514 p. ult They which condemn Anniversary set-feasts evidently condem the practise of the purest primitive Church and are found condemners of the Apostles themselves by an undeniable Record p. 477 -8 The judgement of the Ancients concerning such as opposed the Ch Set-fasts Ch. 9 The judgement of 4 Reverend Prelates of our Church Chap. 10 The table of the names of the chief daies of Lent and of some following in the Eaâ—… and Western Churches S. LUKE 5. 35 -38. But the daies will come when the Bridegroom shall be taken away from them and then shall they fast in those daies And he spake also a parable unto them No man putteth a piece of a new garment upon an old if otherwise then both the new maketh a rent and the piece that was taken out of the new agreeth not with the old And no man putteth new wine into old bottles else the new wine will burst the bottles and be spilled and the bottles shall perish But new wine must be put into new bottles and both are preserved THe Scribes and Pharisees saith St. Luke St. Iohn's Disciples saith St. Matthew St. Iohn's Disciples and the Pharisees together saith St. Mark came to our Saviour and by way of exception said Why do the Disciples of John and of the Pharisees fast often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thine fast not They did not because they could not say but thou fastest not Not the Devil himself might deny what he had felt that the Lord had as Iohn himself had not at any time and Moses and Elias but by his strength fasted 40. daies and 40. nights His frequent exercise of fasting is witnessed in two mystical Psalms understood of Christ Psal. 69. v. 9 10. The zeal of thy house hath even eaten me c. I wept and chastened my self with fasting and that was turned to my reproach And Psal. 109. v. 23 24. My knees are weak through fasting my flesh is dryed up for want of fatness I became also a reproach unto them The context of which verses and the ancient Fathers Commentaries on those Psalms are our warrant that David in spirit spake them of Christ. On Psal. 69. St. Hilary thus writeth This Psalm contains the prophesie of the sufferings of our Lord where besides the gall they gave him to eat and the vinegar to drink v. 21. the abstinence of his fasting was turned to his reproach when tempted by the Devil he is bid turn stones into bread and carried up into a mountain he is contumeliously tempted to worship the Devil Arnobius also saith those words are spoken of our Lord Iesus Christ whom the zeal of Gods house did eat and his abstinence from eating receiving nothing 40. daies and as many nights was turned to his reproach St. Hierom and Theodoret in the like manner understand the Text of Christs fasting The other Psal. 109. v. 23. Theodoret thus understands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his abstinence and severities to himself witness also saith he the bar ley loaves and the ears of corn in his Disciples hands St. Hierom also upon that Text bids such as were conversant in fasting to be comforted Siquidem Dominus hoc fecit Non habebat delitias corporis sed Dei Spiritús Tales diligit milâ—… Christus qui jejuniis vacent quia in jejunio victoria est for that the Lord himself saith this Psalm did fast and
th day An evidenter praeceptum in the new Testament we do not find for the 6 th or for the 8 th daies observation But the Church hath so interpreted for the one these words of my Text When the Bridegroom shall be taken from them then shall they fast a The Church in Tertullian l. d. jejuniis see above p. 28. Epiphanius haeres 75. see above p. 48. And for the other the 8 th or Lords day that of 118. Psalm This is the day which the Lord hath made b S. Athanafius l. d. sabbat circumcisione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Apoc. 1. 10. I may conclude the witness of Bede with what he concluded this Fast Hom. in Dominica Palmarum Ecce jejunium Quadrage simale Domino auxiliante jam plurimâ ex parte complevimus Testis est unicuique conscientia sua quia quanto districtiùs se sanctis his diebus Domino mancipásse meminit tanto ampliùs gaudens sanctum Dominicae R'surrectionis tempus expedat Quicunque ergò fratres dilectissimi continentiae armis accincti ab initio jam Quadragesimae cum tentatore superbo certare coeperunt videant cautè ne coepta deserant priusquam hoste prostrato ministeriis donentur Angelicis Behold we have now through the help of God finished for the most part this Fast of Lent every mans conscience bears him witness that by how much more strictly he remembers that he hath humbled himself before the Lord on these Holy Daies with so much the more joy he expects the holy time of the Lords Resurrection Whosoever therefore of you my most beloved Brethren have now from the beginning of Lent being fortify'd with the armour of abstinence encountred the proud tempter let them now take good heed that they forsake not what they have enterpris'd till having vanquisht the enemy Angels come and minister unto them alluding to that ministery unto Christ Mat. 4. 11. Our second Author in this Age is THEODULPHUS Bishop of Orleans part afterwards of the Councel of Franckford in his Epistle to the Priests n. 37. Ipsa autem Quadragesima cum summa observatione custodiri debet ut jejunium in eâ praeter dies Dominicos qui Abstinentiae substracti sunt nullatenùs resolvatur Nulla in his occasio sit resolvendi jejunii quia alio tempore solet jejunium charitatis causâ dissolvi isto verò nullatenùs debet Quia in alio jejunare in voluntate arbitrio cujuslibet positum est in HOC VERO NON IEIUNARE PRAECEPTUM DEI TRANSCENDERE EST in alio tempore jejunare praemium abstineâ—…i acquirere est in hoc verò praeter insirmos ac parvulos quisquis non jejunaverit poenam sibi acquirit QUIA EOSDEM DIES DOMINUS per Mosen pâ—…r Eliam ET PER SEMETIPSUM sacro jejunio consecravit The Lent-fast it self ought to be kept with all observance that therein except the Lords daies which are substracted from fastings the Fast be in no wise broken Let no occasion be taken of violating this Fast for that at other times our fast is wont to be dissolv'd upon occasion of charity a Or kindness of reception but in Lent it ought not so to be wont Because at other times to fast is committed to every ones will and choice but in this time not to fast IS TO TRANSGRESS THE PRECEPT OF GOD. At other times to fast acquires a reward to him who so abstains but at this time whoso fasts not except little ones or those which are infirm doth procure unto himself punishment because THE LORD both by Moses and by Elias AND BY HIMSELF hath consecrated those same daies to fasting Ibid. Qui nullatenùs jejunare credendi sunt si antè manducaverint antequam vespertinum celebretur ossicium Abstinens vero in his diebus omnium deliciarum esse debet Whoso eateth before the evening-office be celebrated is not to be deemed to have fasted In these daies we ought to abstain from all delights The third Witness of this Century shall be IOANNES DAMASCENUS lib. de Haeresibus concerning the Aërians or Eustachians Aëriani ab Aërio Pontico fuit autem sacerdos Eustachii Episcopi Ariani silius jejunium feriâ quartâ sextâ ET 40 DIEBUS SERVARI pascha celebrari prohibet Stata haec damnat omnia Quod siquis jejunium servare velit id ab eo certis statisque diebus servari negat oporâ—…ere sed quando volet Negat enim se legi teneri negat etiam quicquam inter Presbyterum Episcopuâ—… interesse The Aerians are so called from Aërius Ponticus he was a Priest the son of Eustachius an Arrian Bishop who forbids the observation of the fasts of the 4 th and 6 th daies of the week and that OF THE 40. DAIES and the celebration of Easter All these set fasts or feasts he condemns If so be any one will keep a fast he denies that that ought to be done by him on any certain or set daies but when he will For he denies that he is bound by a Law in that matter he denieth also that there is any difference betwixt a Presbyter and a Bishop Here he is enrolled in the black Catalogue of Hereticks and Heresie is alwaies against somewhat Apostolical who pertinaciously deny'd set Fasts and particularly this Fast of Lent If any shall think this severity peculiar to this Age and author of the Greek School beginning let him consider beside what I have produc'd above from Epiphanius and S. Augustine the catalogue of Hereticks made also by Philastrius Bishop of Brixia about the year of Christ 380 De Paschalis Festi haeâ—…esi Asserentes 14 â lunâ celebrandum esse Pascha non sicut Ecclesia Catholica celebrat Et cum hoc faciunt diem non dominicum semper custodiunt Paschae non computantes horas dies dies viz. praecedentes Et ex hoc errore non cognoscunt diem Paschae Domini nostri VERAM ET SALUTAREM UNAM ORBI TERRARUM STATUTAM ET CONFIRMATAM A DOMINO He reckons certain Hereticks who affirmed that Easter was to be celebrated not as the Catholick Church celebrates it Not alwaies observing the Easter on the Lords day not computing the hours and daies viz. preceding Easter which are the daies we speak of And from this errour they are ignorant of the true and salutary only day of Easter APPOINTED FOR THE WHOLE WORLD AND CONFIRMED OF THE LORD The fourth Record of this Age is the MAGNUS CANON ANDREAE ARCHIEPISCOPI CRETENSIS for which as the Triodium of the Greek Church doth witness there was appointed a peculiar solemnity on the 5 th day of the 5 th week in Lent the history whereof is this Andreas Hierosolymiâ—…anus who in the end of the foregoing Century was sent by Theodore Patriarch of Ierusalem to assist in the 6 th General Councel became afterwards in this Century the renowned Metropolitan of Crete and compos'd a holy office which in this Century
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
through all occurring vain doctrines of error by the Authority of sacred Antiquity the boldness of prophane Novelty may be crushed And c 9. It is our duty not to lead aside Religion whither we please but rather to follow it whither soever it leads That being the property of Christian modesty and gravity not to transmit their own devices to Posterity but to hold fast the things they have received from their Ancestors What then was the issue of that whole contention or business viz. Antiquity was retain'd and Novelty exploded If therefore nothing as is said had been hitherto proved but the universal practise of this Fast without instance of any beginning of its Tradition of what force it ought to be that very ancient holy Synod Synodus Gangrensis celebrated A. D. 319. a little before the first Oecumenical Councel of Nice and it self confirmed afterwards by the 4 th General Councel of Chalcedon and the 6 th General Councel of C. P. declareth by its sentence Canon 19 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without corporal necessity shall of their pride dissolve the Fasts delivered from Tradition unto the community of Christians or to be observed by all in common and which are observed by the Church by a compleat determination of his mind rejecting them let him be Anathema The merit of which sentence Hormisdas a holy Bishop about the year 514. in Epistolâ ad fratrem Possessorem doth thus declare Quando induit obedientiae Humanitatem opinionibus suis velata superbia quando acquiescunt paci contentionum stimulis assueti sola certamina aventes de Religione captare mandata negligere Una pertinacis cura propositi rationi velle imperare non credere Contemptores auctoritatum veterum novarum cupidi Quaestionum solam putantes scientiae rectam viam quâlibet conceptam facilitate sententiam Eò usque tumoris elati ut ad arbitrium suum utriusque orbis putant inclinandum esse judicium When will pride vailing it self within its own private opinions put on the Humanity of Obedience When will they which are accustomed to the gallings of contention acquiesce or submit themselves to peace who seem desirous to lay hold on nothing of Religion but occasions therefrom of Contentions and to neglect commands The only care of such a a pertinacious purpose is that it hath a mind to give law unto Reason not to obey or believe it such are contemners of the Authorities of the Ancients desirous of new questions deeming their opinion taken up upon any easie ground the only right way of science and are lifted up to that swelling of pride that they think the Judgment of both parts of the world East and West is to be bowed to their pleasure and sentence Yet will we not lastly refuse to hear the Pleas even of Novelty and Singularity it self against this Doctrine of the Churches publick times of Fasting And their first Objection is that this Paschal Fast or any like are set Fasts and therefore superstitious Were it some Fast only upon incident and extraordinary occasion a Providential Fast as they speak they could allow it but a set Fast is a fixed publick mark and constant eye-sore to them To which our Answer we will frame first from Evangelical Instruction When that holy pattern of Widows Anna in the Gospel Luk. 2. 36 38. her self a Prophetess and a Widow about 84 years of age whereof she lived 7 only with one only Husband from her Virginity departed not from the Temple but served God with Fastings and Prayers night and day Were her Fasts only providential extraordinary and occasional or were they superstitious Where they not a regular set holy Discipline of Fasting i. e. almost continual and differing from the Churches set Fastings for the Community only in the greater frequency If they shall say But she prescribed this Fasting to her self And why may not the Church of God a more devout Virgin yet then she a Widow prescribe to her self Thus for good purpose there stand in the very doors of the Gospel the Fasts of Anna the daughter of Phanuel a Tertullianus l. de Iejuniis c. 8. In limine Evangelii Anna Prophetis filia Phanuelis quae infantem Deminum cognovit multa super â—…o pradicavit c. post â—…gregium titulum veteris univirae viduitatis jejuniorum quoque testimonio augetur ostendens in quibus officiis assideri Ecclesiae debeat à nullis magis intelligi Christum quà m semel nuptiâ—… saepè jejunis In the entrance or door of the Gospel standeth Anna the Prophetess the Daughter of Phanuel which both acknowledg'd her Infant-Lord and spake concerning him many things c. After that egregious title of praise from her Widowhood of many years and one only Husband she is also magnifi'd by the Testimony of her fastings shewing by what offices we ought to attend the Church and that Christ is by none sooner understood then by such as have been wives of one husband and widows of often fastings Where 't is his Debeat only that â—…avours of Montanism The like hath S. Hierom of Iudith in his Epistle ad Furiam Legimus Viduam confectam jejuniis habitu lugubri sordidatam quae non lugebat mortuum virum sed squalore corporis sponsâ—… Christi quaerebat adventum Vincit viros foemina castitas truncat libidinem viz. Holofernem habitúque repenâ—…è mutato ad victrices sordes redit omnibus seculi â—…ultibus mundiores Sed talia frequentiora nostris jejunia sponsi dolebant absentiam quarebant praesentiam We read of that Widow Iudith much spent by fastings and in her mourning habit neglecting her body who did not so much mourn for her deceased husband as by the neglecting of her body seek the Advent of the Lord her Bridegroom A woman overcomes those men of war and chastity beheads Iust and then again suddenly changing her habit she returns to her victorious Fasts and neglectings of her body neater ornaments then all the Dresses of the world of Iohn Baptist the son of Zachary and of our Lord Jesus the Son of God Of this our Anna S. Hierom writes to the widow Salvina de Servandà viduitate Habes tui ordinis quas sequaris Iudith de Hebraeâ historiâ Annam filian Phanuelis de Evangelii claritate quae diebus noctibus versabatur in Templo orationibus atque jejuniis thesaurum pudicitiae conservavit You have whom you may imitate those of your own order Iudith from the Hebrew history and Anna the daughter of Phanuel from the Clarity of the Gospel who was conversant nights and daies in the Temple and by Prayers and Fastings preserv'd the treasure of her chastity S. Ambrose in like manner l. de Viduis Vides qualis Vidua praedicetur unius viri uxor aeâ—…atis quoque jam probata processu vivida Religioni Cui diversorium in Templo colloquium in prece vita 〈◊〉 Ieâ—…unto quae
time of Refection comes they rush to their tables as beasts to their full mangers and distending their bellies through diversities of artificial and strange sawces take in so much by devouring as they are not able again to digest by fasting as if Lent were not the observation of a pious humiliation but an occasion of seeking out new pleasures A like complaint makes Theophilus Patriarch of Alexandria of some in the Churches under his care Epistolâ Paschali 3. Qui autem legum praecepta custodiunt ignorant vinum in jejuniis carnium â—…sum repudiant insatiabilem avaritiam Dei timore compescunt Non possunt suscipere Correctionem qui luxuriae oblectatione capiuntur neque ventris ingluviem ratione consiliis refraenare amore jejunii qui desideria periturâ cito voluptate studium virtutis infamant non erubescentes vinum clam bibere avidis faucibus arbitros declinantes in cubiculis mulsa potare ut inediam jejunia quae ultrò adpetere debebant jejuniorum tempore luxuriâ ebrietate commutent nescientes quòd etiamsi hominum conscientiam fugiant clausis parietibus vescantur carnibus atque aves altiles diebus Quadragesimae propinquante Pascha immundis manibus lacerent tristi vultu forìs jejunia promittentes corripiat hujusmodi Dominus c. Such as observe the rules of Laws know no wine in their Fasts refuse eating of flesh and correct insatiable greediness with the fear of God They refuse to receive correction who are taken with the delights of luxury nor know they to bridle with the love of fasting the greediness of the belly by reason and counsel who defame the profession and study of vertue through perishing pleasures being not asham'd secretly to drink wine and in their chambers declining witnesses who may observe them greedily fill themselves with sweet wine that they may commute their fasts and abstinence in the time of Fastings with luxury and drunkenness not considering although they fly the conscience of men and their doors shut about them in the daies of Lent feed themselves with flesh and even Easter drawing near with hands not clean tear their fatted fowls and yet outwardly with a sad countenance professing fastings that such God reproves c. This yet they would have thought Religious Fasting Some make such satisfaction afterwards to their belly their God for some few hours preceding emptiness of which Tertullian said Spernitur jejunium quod vespere deliciis compensatur Not God only but the man himself despises his own fast of the day which in the evening he recompenses with delicacies as others by laying in store before provide against the siege of the Fast both which sorts of fasting S. Chrysostom warn'd his hearers of tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not drunken riot usher in so grave a Matron as Fasting nor let us kick down the meal which we have given by more then recompensing the meal which we have forgone The very same Admonition is S. Basil's in his 1. Homily of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Drunkenness initiate thee into the Fast He who is to combate exercises himself before He that enters upon the Fast must practise temperance before not avenging the fasting daies not dealing deceitfully with the Law-giver Why invitest thou the enemy to possess beforehand thy strong holds In the day of Fasting the Ancients simplicity required a deferring of the hour a diminution of the quantity a lessening of the number if more then one and an abatement of the quality of our usual daily refections upon the fore-alledged example of Daniel c. 10. v. 2 3. In those daies I Daniel was mourning three full weaks I ate no pleasant bread or bread of desires as 't is in the Text from which abstaining he is himself by the Angel call'd a man of desires c. 9. 23. neither came flesh nor nine in my mouth nor did I anoint my self at all till three whole weeks were fulfilled S. Hierom thus Comments Hoc docemur exemplo tempore jejunii à cibis delicatioribus abstinere quod ego puto nunc dici panem desiderabilem nec carnem comedere nec vinum bibere We are taught by this example in the time of our Fast to abstain from more delicate food which here I suppose to be meant by pleasant bread nor to eat flesh he means where the consideration of health can agree thereto nor drink wine He might have added Nor use other delicacies as Daniel abstained from anointing himself at all a delicacy of those Countreys From each of which Eusebius relates in his Ecclesiastical History that S. Iames the Brother of our Lord did all his time perfectly abstain a Eusebius l. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Daniel in the three weeks of his Fast and the generality of the Christian Church in her seven weeks Fast They judged it not agreeable to the time of their humbling and afflicting their souls and chastning themselves as offenders and bringing into subjection their bodies as servants by Fasting to indulge them such meats and drinks as either were delicate and pleasurable in themselves or were full of high nourishment to the flesh or provoked to any carnal appetites or desires or enkindled the blood and spirits And because I see few either of the Roman or the opposite Perswasion that in practise or rule admit this of abstinence from wine as any part of the Fast I shall only say besides that it was and was noted by the Spirit of God in Daniel c. 10. 3. and in Iohn Baptist Luk. 1. 15. beside the many Canons of the Church prescribing it it may more move some to hear from S. Chrysostome the general practice of the Christian people in his age Hom. 6. ad Pop. Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Fast of Lent is come although any one would entreat a man ten thousand times although he would by vexation enforce one to take his part of drinking wine or any other thing forbid to be tasted on the Fasts he would choose to suffer all rather then to meddle with such forbidden nourishment And although we liked well enough of the pleasure of such Refection yet for the accustoming of our conscience we bear all generously and persist in mourning And as to Daniel's not anointing himself which is by Synecdoche put for other external delicacies also our Churches Homily hath told us That Fasting is an abstinence from all meat and drink and all natural food yea and from all delicious pleasures and delectations worldly I comprise in this 2 d Rule the instructions both of Epiphanius and of Dorotheus the Archimandrite of Epiphanius in Heresie 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the daies before Easter when with us are practised lyings on the ground purities self-affiictings dry-diets prayers watchings
that a just and pious mention of it viz. in the Collect of the first Sunday O Lord which for our sake didst fast forty days and forty nights give us Grace to use such abstinence that our flesh being subdued to the Spirit c. Where we doubt not but all Churches in the world will both consent to this Prayer and praise the modest humility of Christs handmaid this Church of England except onely some of her own Children For 1. She doth not so much as pray that the Lord would give her grace to use such Fasts as he had done but thankfully acknowledging what he had done for her viz. fasted forty days and forty nights she prays That she may use such abstinence calling her own rather abstinence than Fasts that our flesh being subdued to the Spirit we may ever obey his godly motions Not that she may be glorious in a miracle of fasting but humbled in an exercise of mortifying That she may obey his godly motions not emulate the Divine power of his Miracle Tell us out we pray you whether our Church praying thus and thus far onely for Imitation of Christ in some abstinence according to our poor measures doth offend you And if not this where in the Common-prayer-Book is there ought of that which you accuse But again why we pray you because it is not possible for us to imitate Christs miraculous eating nothing at all through all the time of forty days therefore Christians may not what you cannot deny to be possible use some special abstinence through forty days for the mortifying of those sins for which Christ suffered hunger and thirst and afterward Crucfixion and death lest that by any means when we have known all this done for us our selves should become Cast-aways May not some pious charitable Physitian go about according to his skill which God hath given him and without taking any thing use the means of healing the poor sick and lame in imitation of Christs great pity who went about healing all manner of diseases because he cannot cure miraculously infallibly and universally as Christ did May not some man that hath but ability after the example of our Saviours compassion pity a multitude that abide three days having nothing to eat and feed them because he cannot miraculously multiply loaves May we not be bid to be holy and perfect as our Lord is holy and perfect though no miracle can lift us up to equal or come near his holiness or perfection What a lame Exception therefore have you given against the Churches excellent Prayer But if the Church moreover in this Prayer and in this Fast and in some lowly degree of petitioned imitation of her Saviour hath but imitated the piety and followed the Doctrine of the Ancient Fathers of the Church and been a follower of them as they were followers of Christ then bless we God who hath given us such a Mother and God send her more dutifull Children And if ye ask us who those Ancient Fathers were First S. Austin l. 2. de Doctrinâ Christianâ c. 16. Quadraginta 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 monte 3. discipulis videntibus atque stupentibus claruit We are admonished to fast forty days this the Law whose person Moses bare this the Prophets whose person Elias sustained 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 c. The same S. Austin l. â—… c. 169. Quâ—…st super Genes Non enim frustrà quadriginta dies jejuniorum sunt constituti quibus Moses Elias ipse Dominus jejunavit Ecclesia precipuâ observatione jejumorum Quadrage simam vocat S. Aâ—…stin again in Psal. 110. Dies iâ—…i Paschales praeteritis diebus Quadragesimae c. Quadragenario numero quo Moses Elias ipse Dominus jejunaverunt Precipitur enim nobis ex lege ex prophetis ex ipso Evangelio c. S. Hierome on Jon. 3. Ipse quoque Dominus verus Ionas missus ad praedicationem mundi jejunavit quadragint a dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas preparat S. Ambrose Serm. 25. Dominus enim Diabolum posteaquam 40 dies jejunavit evicit non quod non aâ—…te jejunia cum vincere potuisset sed ut ostenderet â—…obis tunc nos Diaboli posse esse victores cum quadraginta dies victores jejunando desideriorum carnalium fuissemus Ille qui peccatum non habebat Quadragesimam jejunavit â—…u nonvis Quadragesimam jejunare qui peccas ille inquam peccatum non habebat sed pro nostris jejunavit peccatis 'T were easie to adde of the Latines many more Theodulphus Aurelianensis Bede and others Now hear we the holy Oriental Bishops S. Basil the Great Hom. 1. de Jejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Gregory Nazianz. in Orat. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Father answers your Objection punctually that though we cannot fast forty days as he for he was God yet we can proportionate our abstinence to our power Magnus Canon Andreae Cretensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this time we think the Churches Reasons and her Authority and Authorities which she follows to come 〈◊〉 to the Reason of your Papers and the Authority of your Persons Your Act of Parliament shall be considered in the end of your reply where you are larger in it In which Reply to begin first with matters of our own Function because you declare your selves ready in a modest challenge to prove the truth in an equal Conference that you may noâ—… wanâ—…ome Propositions to prove we will set down some manifest untruths of your own in the two leaves of that reply besides the Fathers of which every one how ye have mistaken I have shewed you above Chap. 5. 7. Your 〈◊〉 untruth or false Proposition is this which contains three in it viz. That adoring God not kneeling on the Lords days and using the white garment and milk and honey after Baptism had more pretence of Apostolical Tradition and were generally used more anciently then Lent This you being never able to prove in your insinuation that the Church may as well be called contentious for her not using those things as you for not using Lent we do indeed according to your own words think ye have wronged the Church and that greatly 2. That the Church hath shewn you any such example of changing so the Fast of Lent as that you may be allowed by that example not to continue it a Religious Fast is another untruth Upon which let Tertullian ask you the Question l. de Coronâ—… Militis c. 2. Quale est autem ut tunc
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