Death and Passion Burial and Resurrection And for these holy memories and holy partakings of Absolution Baptism Confirmation and the holy Eucharist what 40 daies what repentances and fastings can be thought more then needful S. Paul hath taught us that purging out from our selves the old leaven that we may be a new lump as we are unleavened is necessary to our keeping the Feast of Christ our Pass-over sacrificed for us 1 Cor. 5. 7 8. that judging of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning of our selves aright upon our examining our selves is necessary to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our discerning the Lords body to our worthy receiving that we be not condemn'd or if not that upon our after-Repentance yet chastened of the Lord. Thus that Primitive Patriarch Dionysius of Alexandria in his Epistle to the Bishop Basilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humbling our souls with Faftings until the season of the Resurrection of our Lord But unto the Holy and unto the Holy of Holies so I suppose he calls the Baptism and the Holy Eucharist of that season he which is not altogether clean in soul and body should be forbid to approach Both Lent and other Preparatories next before Lent were both design'd to fit us for those holy things of â—…r so the sacred first oecumenical Councel of Nice cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let there be held Synods one before Lent that all peevishness being taken away a pure gift or oblation may be offer'd unto God and a 2 d about the time of gathering the fruits S. Hierom in his comment upon Ionas is most expresse Ipse quoque Dominus verus Jonas missus ad praedicationem mundi jejunavit 40 dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself being sent as the true Ionas to preach unto the world fasted 40 daies and leaving to us the inheritance of the fast under this same number prepares our souls to the eating of his body So Leo also the great in his 5 th sermon of Lent Ut digniùs celebremus sacramenta Redemptionis nostrae saluberrimè nos 40 dierum jejunio praeparemus The words I english'd above p. 70. And the same Leo in his 10 th sermon of Lent Cognoscimus ad celebrandum Paschae diem meritò nos 40 dierum jejunio praeparari ut dignè possimus divinis interesse mysteriis We know that with great reason by the fast of 40 daies we are prepared to celebrate the day of Easter that we may worthily participate of the Divine mysteries or sacrament And so Caesarius of Arles above p. 72 and Dorotheus p. 79. Where he saith that the Holy Apostles sanctifyed or set apart for our repentance the 7 weeks fast of Lent that we may partake of the Holy mysteries not to condemnation but to life The import and advantage you see answers your labour as S. Cyril also of Hierusalem tells us Cateches 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra Nominatâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do you not give yourself to prayer purify your vessel by exercise of fasting also that you may receive the more grace if thou labour little thou receivest little I add thou understandest little When first in the Law and the Prophets Moses and Elias took up this 40 daies Fast it was the better to prepare them for their appearance then before the presence of God To this effect S. Chrysostom instructs us tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Moses and Elias themselves the towers among the Prophets of the old Testament although otherwise so illustrious and great and having great boldness towards God yet when they would approach and draw neer to speak unto God as far as unto man it was possible to do they betook themselves unto this work of fasting and by her hands offered themselves unto God At the end of this 40 dayes fast of Lent at the feast of Easter as alwayes one of the 3 times he who approached not to Gods Holy table to receive the Holy Eucharist was not deem'd worthy of the name of a Catholique saith the Councel of Eliberis elder then that of Nice thrice in the year at least say they whereof this time alwayes one and punctually so saith our Church Once in the year only saith the Church of Rome which would be the only Catholiques Not once necessarily in the year say some among us At the end of Lent besides Easter morn it self the more religious did generally receive also on that day which is called Coena Domini on which that mystery was instituted and very many of the Clergy especially communicated every day of that great week And what preparation is sufficient for these Holy things The eighth and last rule of fasting is When ye fast be not ye as the Hypocrites are Mat. 6. 16. Si vult quare tristis si non vult jejunus quare saith Chrysologus upon that place And upon the same words S. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If willing to fast why sad if not willing why fasting Rejoyce in fasting and be not of a sad countenance as the Hypocrites are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. Non voluptuosos Dominus indulget aspectus sed vultus qui simulantur excludit The Lord doth not indulge us in wanton aspects but excludes the simulation of affected looks Disfigure not the fast nor disfigure thy face Fast not to appear unto men appear unto God to fast and appear not to God or men to break the fast except where God and man have indulged to humanity b Dionys. Alexandr Epistolâ ad Basilidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilentia hypocriseos saith Chrysologus in his 7 th Sermon on Mat. 6. Fugienda quae de remediis creat morbos conficit de medicina languorem sanctitatem vertit in crimen placationem facit reâ—…um generat de propitiatione discâ—…men Hypocrisis crudeli arte virtutes truncat mucrone virtutum jejunium jejunio perimit oratione orationem evacuat misericordiam miseratione prosternit Hypocrisis dum cupit captivare oculos oculis fit ipsa captiva Fly the pestilence of hypocrisy which of remedies themselves creates diseases of medicine sicknesse which turns holiness into a crime propitiation into guilt Hypocrisy by a cruel art cuts asunder vertues by the edge of vertues slaies fasting by fasting evacuates prayer by prayer beateth down alms-giving by alms-deeds Hypocrisy while it seeks to captivate the eyes of men is itselfled captive by the eyes That oddes there doth arise from being like or unlike Hypocrites when we fast That to the great honour of the Church S. Austin shews thence how the Church Christian fasting twice a week doth it Religiously albeit the Pharisees did
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
which retain the vertue of Abstinence according to knowledge and allowedly to that end afflict their flesh that they may break the pride of their soul that they may come down as from a certain height of their arrogance and contempt of others as well as the denial of his appetites to teach him to regard both the Bride-groom and the Bride Christ his Father and the Church his Mother Foelix necessitas quae ad meliora impeâ—… saith S. Augustine of it They have great need to be so commanded who fast and fast not both for debate You cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them fast saith my Text v. 35. when the Bride-groom is with them Non potestis facere vel adigere ad jejunandum This shews the daies would come when they might be made or obliged to fast but not by obligation of the old Law given to the Iews which thenceforth was to cease therefore by Christs new Law whereby he bad that new wine should be put into new bottles But thirdly Saith not S. Paul Stand fast in the liberty wherewith Christ hath made you free Gal. 5. 1. Resp. But then S. Paul subjoyns in the same chapter â—… 13. Only use not yoâ—… liberty for an occasion to the flesh and S. Peter enters his Caveat also 1 Ep. 2. 16. As free and not using your liberty as a cloke of maliciousness as it is for certain used when that liberty which the Apostle expresly declares to be from the Ceremonial Law from which Christ hath freed us is alledged for our freeing our selves from Christs own precepts and constitutions and his Churches and his Officers whom he hath impowred under him see Gal. 5. 1. with v. 2. Stand fast in that liberty viz. from the yoke of Circumcision and the like yea from all that would impose fasts upon you whether Montanist or other new Hereticks or Consistory or any other who is not this Bride-groom or his Bride the Church and her Spiritual Governours who in Tertullian's time as he acknowledges indicted Fasts or Christian Kings and Princes whom when God hath set to be the nursing fathers of his Church he hath given to her such to order also her bodily dyet and fasting Fourthly They object The memory of Christs Passion the Bride-grooms taking away should be perpetual not annual only or weekly True And so his Resurrection we trust yet you have a weekly memorial of it of Gods appointment the Lords-day yea and Annual also whether you less like that or no. But our Faith not our Fasting is the best memory of his Passion True but 't is so far from colour of Truth that these two should be set opposite one to the other that our Lord argues some of little faith from their no-fasting upon just cause for the Bride-grooms Interest see Mat. 17. 20 21. God saw them both conjoyned in Nineveh and the one flowing from the other So the people of Nineveh believed God and proclaimed a Fast Ionah 3. 5. The next objection is that of humane nature The Fast of Lent seems to us a hard task and a heavy burden laid on mens shoulders Resp. This objection could not be more improperly laid against any Master or any Text or any Interpreter of this Text then against this our gracious Master and especially in this his Constitution here prescribed and the Churches Interpretation of it How tender how considering was he of the infirmity and weakness even of his own chosen Apostles excuses that in them which Iohn did not in his He is careful that no bruised reed no old bottles should be broken by any's zeal that in the old and attrite garment the rent should not be made worse nor the Schism in the Church Yea therefore is our Lord thus indulgent to his Disciples infirmity in this matter saith S. Chrysostome on Mat. 9. because he would shew them example who were by him to be sent forth for the Masters Teachers and Spiritual Governours of the whole world that they should gently lead those which were with young and drive as all the Flock could go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things spake he giving therein law and rule to them his Disciples that when they should receive the whole world as their Disciples they should deal with them with all gentleness and condescension And thence S. Chrysostome himself for himself thus collecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not therefore in the beginnings exact all things of all men but according as they are able to bear Therefore it is that in every age the Church and the Successors of these Apostles have had in this matter regard to the weakness of mens bodies yea and minds also This shall appear in all her Prescriptions how careful in the first express written Law we meet with that she promulgated for it Canon Apostol 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If bodily weakness hinder not S. Basil the great in his Asceticks ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To comprise under one and the same rule all that are exercised in piety is a thing impossible one measure is a sufficiency to one another to another according to the habit or constitution or need of the body for one man hath need of more and stronger food because of his labour c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rule of Abstinence is best measured according to the power of every ones body And for minds likewise the Church well knows that there will in all ages be some babes in Christ some young men some Fathers some buds some blossoms some ripe fruits some old some new bottles and garments Hence it is from the Churches tenderness and condescension and not from the uncertainty or variety of Tradition that we read in all Ancient Authors that variety allowed or indulged so that though it was required of all who had strength of body to fast some daies or weeks in those daies of the Bride-grooms taking from us in the Paschal Fast yet witness Irenaeus and Tertullian and S. Augustine for the Western Church Dionysius Bishop of Alexandria Epiphanius of Cyprus and Socrates for the East there are clear Records how in this Paschal Fast some fasted more daies or weeks some fewer some within the Abstinence of the 40 daies choosing out 15 daies in the East others in the West 21 for more strict Fasting Yet so as that from all of both Churches abstinence from pleasures and Feasts otherwise lawful was expected through all the 40 daies in honourable memory of the Bride-grooms own 40 daies fast for us and some daies proper Fasts Whilest others also among them as stronger vessels held the stronger liquour of 40 daies Fast and generally by all was observed Continentia quadraginta dierum as Leo the Great speaks Serm 3. de Quadrages Ut ad Paschale Festum quadraginta dierum continentiâ se praepararet populus Christianus That the Christian people might by some sort of abstinence through the forty
and striving against sin with ceasing from sins the works of the Devil for otherwise it renders us but more like the Devil For he watches perpetually hath his stations and whole night-vigils he riots not he eats not he drinks not but he ceaseth not to sin from the beginning and that is his meat and drink for him and his After S. Ambrose I subjoyn Leo another Holy Bishop in his sermons of fasting Praesidia militiae Christianae sc. jejunia c. dilectissimi sanctificandis mentibus nostris atque corporibus divini tùs instituta ideò cum dierum temporúmque curriculis sine cessatione reparantur ut infirmitatum nostrarum ipsa nos medicina commoneat His autem conversionibus omnes bonae voluntatis affectus ad maturitatem totius virtutis enutriunt The garrisons of Christian warfare fastings c my Beloved were instituted of God for the sanctifying of our minds and bodies which therefore are to be repaired with the course and returns of dayes and seasons that our remedy itself may put us in mind of our infirmities To these conversions wherethrough they which had been defil'd by unchastity have shin'd in purity through the providence of Gods grace holy fasts have been added which on certain dayes should require of the universal Church the devotion of general observance for although it be lovely and laudable that the single several members of Christs body adorn themselves by their own private offices yet it is a matter of more excellent performance and of more sacred force when the hearts of the community of the Godly people concur in one proposed duty that the Devil to whom our sanctification is a torment be overcome not only by a part but also by the entire body together For it behooveth not only the chief Prelates or the Priests of the 2 d order nor only the ministers of the sacraments or Deacons but also the whole body of the Church be purged and cleansed It appears most manifestly that among other the gifts of God the grace also of fastings was given to the Church among all the institutions of Apostolical teaching which have flowed forth from the fountain of divine institution there is no doubt but that through the Holy Ghost influencing the Princes of the Church this observance was by them at first conceived that the rules of all virtues should be begun from the observance of Holy fasting Whilst through temperance the pleasure of the outward man is diminished the wisdom of the inward man is strengthned for neither is there the same vigour of heart under a load of meat which is under the lightness of fasting nor can fulnesse generate the same sense which abstinence doth For when the flesh lusting against the spirit is overcome by the spirits lusting against the flesh the freedom of ghostly health and the soundness of freedom is obtained that both the flesh may be govern'd by the judgment of the mind and the mind by the help and grace of God For fasting hath ever been the dyet of virtue from abstinence do proceed chast thoughts reasonable wills salutary counsels and by voluntary afflictions the flesh dyes unto lusts and the spirit is renew'd unto virtue Fastings give victory against concupiscence repel temptations take down pride mitigate anger and nourish the affections of every good will unto the maturity of entire virtue Thus much from a few of the Latines Nor are the Greek Fathers short of the other We will begin with S. Basil the Great in his 1 st and 2 d Sermon of Fasting who thus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the symmetry of reason the purity of the heart the mother of health the Schoolmaster of youth the ornament of the elder An excellent preservative of the soul the bodies armour-bearer the weapon of gallant men the exercise of spiritual wrestlers the decency of the city the quiet of the courts the peace of the house There are Angels which in every Church write all those that fast neither dares the Insolence of Devils ought against such as fast and the Angels the guardians of our life do with more studious labour abide with such which have purifi'd their souls with fasting Fasting makes the young man sober-minded the old man grave and reverend the most fit dress of women a bridle for those who are in the flower of their age the custody of marriage the nurse of virginity Fasting is our assimulation unto Angels It transforms on a sudden all the city and all the people into a well ordered appearance It quiets the noise it pacifieth the brawl it coërceth the trouble and tumult of the city In the time of the Fast what lascivious company can have allowance Filthy songs and outragious dances suddenly depart the city being chas'd thence by fasting as by an austere judge a Idem S. Basilius ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner S. Cyril of Alexandria in his 20. Hom. de Fest Paschal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in his 1. Serm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostom hath call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us receive that truly chaste and holy Fasting the nurse of all good order the mother of sanctity and the harbinger of a good will from above Doth not fasting bring forth to us the Idea of all vertue Fasting the Imitation of Angelical conversation the fountain of temperance the beginning of continence the paring off of lasciviousness the calm and serenity of our souls which was S. Chrysostom's word To conclude this Fasting seems the flower of Temperance the chastisement of intemperance the exercise of corrective justice on our selves the cutting off of occasion of injustice towards others the understandings clearness the wills emendation it is the body of piety which serves the soul and spirit of inward godliness Beati qui lugent Mat. 5. Blessed are they that mourn After all this it shall happily be demanded what reasons can be assigned of these so great Encomiastick praises of the work of Fasting even rightly perform'd I answer 1 st negatively such afflicting of ourselves by fastings watchings lying on the ground or in sackcloth or the like are not to be thought to be given to God for satisfaction to his Justice in lieu of eternal punishment That Christ only could and did satisfy for that is a debt which the Bridegroom alone could and did discharge for his spouse and for the children of his Bride-chamber and all who are call'd to the marriage-supper of the Lamb he hath done it alone and of the people there was none with him When there was none to help none besides to save his own arm brought salvation and He hath troden the wine-presse alone Isai. 63. 2 dly Not for satisfaction to the divine Justice as if such self-afflictions were adequate to the temporal punishments either which God might or happily would otherwise have laid on us if impenitent or laid on us even in some true
because not approved by him for his scope was at that time to set down only no other definite numbers but such as were so many sundry deviations from the right rule which yet ought not to break the communion at least whilest it was evident that all retained and honoured the Feast it self and the Fast it self For that he might perswade Victor that the Asians error now in continuing a peculiar custome indulged to the former Infancy of the weak new converted Jewes amongst them of Asia against the general custome of the rest of the Christian world which stood free from those particular incumbrances yet was to be born with He useth this argument That the difference which was not now first but of old found about the keeping of the Paschal Fast also and had been introduced by a less accurate observance and want of keeping to the first plain and simple Tradition yet had not heretofore nor ought now to break the peace 'twixt such less accurate observers of the manner of the Fast and the others more careful and faithful preservers of the Churches Rule amongst which he seems to account Victor and himself deservedly in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All they were nevertheless at peace with the rell and we with them So ought it therefore to be about the day of the Feast of Easter Thirdly therefore also neither one day of Fasting nor two daies or somewhat more nor forty hours are the Accurate insisting on the first simple and plain Tradition of observing that Paschal Fast according to Irenaeus Fourthly from Irenaeus's his words any one may well collect that there was even on all hands confessed a Fast kept and to be kept before the Feast of Easter and that before Irenaeus's time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very long before his daies for which you may allow fairly at least about sixty years such differences had been and variety about the degree and rigour of keeping that Paschal Fast less or longer time And yet that before such differences and variety there had proceeded an Agreement a plain and simple custome which should have been still but was not by some accurately observed but changed into that which in some mens practise after followed To which preceding custome if you shall allow but about thirty or forty years the least that can entitle it to so known and famous a custome you have brought it up to the Apostles own daies S. Iohn living within 98 years of Irenaeus's writing this and yet still all those alledged following varieties and differences agreed accurately in this that they had observed and would and ought all to observe a Paschal Fast and Feast that there were certain fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ended yearly at Easter That the celebration of the Pasch was a thing worthy of their great care and faithfulness and the very less circumstances of it worthy of peaceable enquiry at the least and perswading one the other if they could Which the sacred first General Councel of Nice thought worthy the second place in their care and which they then established by joynt decree and here whiles yet they could not agree all sides acknowledged Apostolical Tradition in both Churches of East and West and an Agreeing Tradition ever in the Church touching certain Fasts to be ended at Easter whensoever that was to be Thus the Text of Irenaeus by you produced is not against us but for us Though I allow as I do their reading and punctation to be as it is very probable yet here before we part with that Text I must tell you that there is another reading with other punctation which is very probable also and hath seemed the true reading to many learned men it being certain that in the old Greek MSS. of the age of Irenaeus there were no accents or points usually and distinctly added The reading is that which Ruffinus of ancient time and our late Learned Sir Henry Savil with the Reverend and Learned Bishop Mountague and Christophorson also in part do follow and it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some think they ought to fast one day and some two and some also more and some forty and withal measure their day by the hours of the day and also of the night That is deeming that they ought to measure out each of their number of forty daies by all the hours of the day and most also of the night following at least unto the Cock-crowing so that they relaxed their fast and began to refresh themselves also with sleep not but then which was an excess of rigour on the one hand as those pittances of one or two daies were in extreme on the other hand of defect and contracting or shrinking up the Fast. All which varietie came from those who long before Irenaeus's daies retaining not accurately as is probable the manner of the fast at first delivered had changed the simple and plain manner into that which followed Ruffinus's reading of the former part of the words is thus alii uno tantùm die putant observari debere jejunium alii duobus alii verò tribus nonnulli etiam 40 etiam ut horas diurnas nocturnasque computantes diem statuant only here we are to remember that Irenaeus saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 40 times 24 hours for then must they have eat nothing in 40 daies but 40 daies computing in to their day not only all the hours of the day but the night hours also sc. unto Cock-crowing h. e. 40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superpositions such as Dionysius of Alexandria in his Epistle to Basilides describeth some and this reading is made the more probable both in regard that there doth not occur that ever I could learn of any other record beside this controverted one of any 40 hours fast either in Irenaeus time or before or after and for that on the other hand Dionysius of Alexandria living not long after Irenaeus mentions and that with praise and no note of excess in the forecited Epistle some that passed the whole great week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as fasting every day taking in the hours of day and of night also untill the Cock-crowing at the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also in Compendio fidei Catholicae Apostolicae Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Church is wont to keep the Lent continuing in Fastings but the six daies of the Pasch or Paschal-week all the people continue in dry or hard diet and even all the week unto the Cock-crowing of the Lords-day dawning they continue in Watches Eusebius also l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth testifie of the Christian manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were wont to spend more eminently the daies near the solemnity of our Saviour's passion in fastings in whole-night-watches and attention to the word of God This it seems
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