following therefore we fast not in this 50. daies because in these the Lord is with us we fast not I say the Lord being present because he hath said Can the children of the Bridegroom fast so long as the Bridegroom is with them Lastly this same S. Ambrose in his Serm. de Iejunio Helia thus preacheth toward the end of Lent Propitiâ Divinitate ecce jam penè transegimus Quadragesimae indicta jejunia praecepta Domini abstinentiae devotione complevimus Behold through the mercy of God we have past through the indicted fasts of Lent and have fulfill'd by the devotion of abstinence the commands of the Lord. A sixth testimony of this age is that of THEOPHILUS Patriarch of Alexandria who in his first Paschal Epistle thus writeth Eóque omnis impraesentiarum adsumatur labor ut eos qui paululum negligentes sunt nosmet ipsos aeternae gloriae praeparemus homines provocantur terrarum humilia deserentes cum Ecclesiâ primitivorum Dominicae passionis festa celebrare Non est ergo non est haereticorum ulla solennitas Igitur Dominicum Pascha celebrantes sanctis scripturarum purificemur Eloquiis Curemus diversa vitiorum vulnera Sic poterimus imminentium jejuniorum iter carpere incipientes Quadragesimam à tricesimâ die mensis Mechir hebdomadam salutaris Paschae quintâ die mensis Pharmuthi finientésque jejunia secundum Evangelicas traditiones vespere Sabbati decimâ die Pharmuthi illucescente statim Dominicâ festa celebremus undecimâ die ejusdem mensis jungentes septem reliquas hebdomadas sanctae Pentecostes ut cum iis qui Trinitatis unam confitentur Divinitatem in coelis praemia recipiamus in Christo Iesu Domino nostro To that end let all our labour be taken at present to prepare both those which are something negligent and our selves unto eternal glory And thereby men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lords Passion with the Church of the primitives or first-born Therefore Hereticks acknowledge not any solemnity let us celebrating the Pasche of our Lord be purified by the holy words of the Scriptures Let us cure the divers wounds of vices c. And so may we enter the fasts at hand beginning Lent from the 30 th day of the moneth Mechir and therein the week of the Salutary Pasche on the 5 th day of the moneth Pharmuth and ending the fasts according to the Evangelical Traditions on the evening of the Saturday being the 10 th day of Pharmuth and on the next Lords-day the 11 th of the same moneth let us celebrate the feasts adjoyning also the 7. following weeks of the holy 50. daies that with them who confess the one Godhead of the Holy Trinity we may partake of the rewards in heaven through Christ Jesus our Lord. So also in his 2 d Paschal Epistle Pascha celebrare habentes Quadragesimae exordium ab octava die mensis qui secundum Aegyptios vocatur Pharmenoth ipso praebente vires attentiùs jejunemus hebdomadae majoris i. e. Paschae venerabilis die 13. mensis Pharmuthi fundamenta jacientes ita duntaxat ut juxta Evangelicas traditiones siniamus jejunia intempestâ nocte die 18. supra dicti mensis Pharmuthi praehentes nos dignos communionis corporis sanguinis Christi Having to celebrate Easter let us begin our Lent from the 8 th day of the moneth which with the Aegyptians is called Pharmenoth God giving us strength let us fast more carefully on the Great week howbeit so that according to the Evangelical Traditions we end the fasts late at night on the 18 th day of Pharmuth Rendring our selves worthy receivers of the communion of the body and bloud of Christ. And in his 3. Paschal Epistle he writeth thus Quotquot sanctum Pascha celebramus continentiâ atque jejuniis latorem legis amicum nobis esse faciamus Ornantes nos scientiâ Scripturarum quasi solennibus vestimentis fugantes omnem negligentiam rumpentes moram ut alacri cum discipulis ad Salvatorem pergamus incessu dicamusque ei Ubi vis paremus tibi Pascha ad solennitatem properemus atque dicamus mihi autem absit gloriari nisi in cruce Christi Dabit inquam dabit laborantibus gaudium jejunantibus benedicens loquetur Erunt domui Iudae in gaudium laetitiam in solennitates bonas laetabimini As many of us as celebrate the holy Pasche let us as celebrate the holy Pasche let us make the Author of the Law a friend unto us by continency and fastings adorning our selves with the knowledge of the Scriptures as with solemn garments chasing away all negligence and breaking off delay that we may cheerfully go with the Disciples to our Saviour and say vnto him Where wilt thou that we prepare unto thee the Passeover Let us make haste to the solemnity and say God forbid that I should glory save in the Cross of Christ then he will give he will give I say joy to them that labour and blessing them that fast will say the fasts shall be to the house of Iuda for joy and gladness and joyous solemnity and ye shall rejoyce A seventh witness is S. HIEROME in his Epistle to Marcella Nos unam Quadragesimam secundum traditionem Apostolorum toto anno tempore nobis congruo jejunamus Montanistae tres in anno faciunt Quadragesimas quasi tres passi sint salvatores non quòd per totum annum exceptâ Pentecoste jejunare non liceat sed quòd aliud sit necessitate aliud voluntate munus afferre We fast one Lent within the compass of the whole year according to the Tradition of the Apostles in a season fit for our mysteries The Montanists keep three Lents in the year as if three Saviours had suffered Not but that it is lawful to fast throughout the whole year except in the 50. daies but it is one thing to fast by necessity another thing to bring a gift of ones own will Again in his 2. Book against Iovinian In foribus Evangelii Anna silia Phanuelis univira inducitur semperque jejunans Et Dominum virginem longa castitas longáque jejunia suscepêre Acriora daemonia docuit Dominus non nisi oratione jejunio posse superari est Dominus qui 40 diebus Christianorum jejunium sanctisicavit qui beatos appellat esurientes sitientes Luke 6. 21. In the very doors of the Gospel we meet with Anna the daughter of Phanuel that had been the wise of one Husband and her long purity and long continued use of fastings received in her arms the Lord the Virgin The Lord hath taught us that the fiercer sort of Devils cannot be overcome but by prayer and fasting It is the Lord who hath sanctifi'd the fast of the Christians in 40. daies who calleth them happy which hunger and thirst The same S. Ierome in his Comment upon Ionah c. 3. Ipse quoque
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
on the Saturday evening which is the 6 th day of the same moneth Pharmuthi which is punctually 40. daies after the beginning on the 26. of Mechir the Aegyptians reckoning 30. daies in every moneth and keeping the Feast viz. Easter day on the next day the dawning Lords day which is the 7 th day of that moneth Pharmuthi anâ—…exing immediately after also the seven weeks of the holy 50 daies solemnity And Homily the 6. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from c. superseding the Fasts on the 11 th day of the moneth Pharmuthi on Saturday evening According to the Evangelical Tradition Again Homily 9. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the 〈◊〉 Lent from c. and ending the Fasts on the 7 th day of Pharmuthi upon Saturday evening AS THE EVANGELICAL PREACHING BIDS And Homily 10 th de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ Beginning the Holy Lent from c. and ending the Fasting days on the 29 th of c. late at night According to the Evangelical Tradition And so Homily 25 th and Homily the 26 th and Homily the 27 th you have the same testimony with the tenth in the same words in three other years And Homily 11 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ Beginning the holy Lent upon c. and ending the Fasts on c. just forty days after late in the evening According to the Evangelical Preaching And so Homilies 12 13 14 16 17 18 21 24 30 th you have the same testimony with the 11 th in the same words in nine other years And Homily 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy ☞ Lent from c. and ending the Fasts on the 19 th day of the moneth Phumuthi late at night According to the Traditions Evangelical The same testimony in the same words you have Homily the twenty third And Homily 28 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the ☜ holy Lent from c. and ending the Fasts on the 11 th of Pharmuthi late on Saturday night According to the Preachings Evangelical The same testimony you have Homily the 29 th In all twenty two times in twenty â—…wo Homilies on twenty two several years S. CYRIL the PATRIARCH proclaims to the Church the Fasts of Lent according to Traditions Appointments or Instructions Evangelical or Apostolical as he saith My next and third witness of this age is THEODORET contemporary to S. CYRIL lib. 3. Haereticarum sabularum c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speaking of the Quartadecimani he saith Understanding amiss the Apostolical Tradition they celebrate the memory of the Passion as it happens viz. on what day of the week soever the Quartadecima luna doth fall A fourth witness of this age is Maximus Episcopus TAURINENSIS in his 36 th Sermon Sacrarum literarum exempla protulimus quibus approbamus hunc quadragenarium numerum non esse ab hominibus constitutum sed Divinitùs Consecratum neque terrenâ cogitatione initiatuâ—… sed Coelesti majestate praeceptum haec non tam sacerdotum sunt praecepta quà m Dei atque ita qui ea spernit non sacerdotem spernit sed Christum We have brought forth the examples of the holy Scriptures by which we make good that this number forty viz. of Fasts was not constituted of men but consecrated of God nor initiated by humane cogitation but commanded by the heavenly Majesty These things are not so much the precepts of the Priests as of God and so he that despiseth them despiseth not the Priesthood but Christ. The fifth is LEO the Great Bishop of Rome who in his third Sermon of Lent saith on this wise Merito doctrina Spiritûs saâ—…li â—…c eruditione imâ—…uit populum Christianum ut ad Paschale festum quadraginta dierum continentiâ—… se praepararet With good cause hath the DOCTRINE OF THE HOLY GHOST initiated the Christian people with this instruction that they should prepare themselves to the Feast of Easter that is to the return of the Bridegroom by the abstinence of forty days And in his sixth Sermon of Lent Ut Apostolica institutio quadraginta dierum jejuniis impleatur non ciborum paâ—…citate tantummodò sed privatione maximè vitiorum That the APOSTOLICAL INSTITUTION may be fulfilled in the fast of forty days not by sparing from our diet only but especially by abstinence from sins And in his fourth Sermon of Lent Quia dum carnis â—…ragilitate austerâ—…or observaâ—…o â—…elaxatur duâ—…que per vaâ—…ias actiones vitae hujus 〈◊〉 â—…o disâ—…enditur â—…esse est de 〈◊〉 pulvere â—…am Râ—…ligiosa coâ—…da sâ—…descere IDEO MAGNA DIVINâ—… INSTâ—…UTIONIS 〈◊〉 〈◊〉 EST ut ad 〈◊〉 mentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dierum exercitatio mederetur 〈◊〉 quibus aliorum temporum culpas pia opera â—…rent jejunia casta decoquerent For as much as while an austerer course of life is relaxed through the frailty of the flesh and anxious care grows upon us through the various actions of this life it cannot be but that even religious hearts themselves should gather some soil from the dust of this world therefore it hath been PROVIDED BY THE SALUBRITY OF THE DIVINE INSTITUTION that for the repairing the purity of our minds the exercitation of forty days should heal us in which both pious works might redeem i. e. retract and chaste fastings might consume the faults of our other times The same author in his ninth Sermon of Lent speaketh on this wise In quibus Paschalis jejunii diebus Meritò à Sanctis Apostolis per Doctrinam Spiritûs Sancti majora sunt ordinata jejunia ut per commune consortium Crucis Christi etiam nos aliquid in eo quod propter nos gessit ageremus sicut Apostolus ait si compaâ—…imur conglorisicaâ—…imur In which Paschal Fasts with good cause severer fastings were Ordain'd of the Holy Apostles by the Doctrine of the Holy Ghost that by the fellowship of his sufferings our conformity to the cross of Christ we also should have something we should do in or concerning that which he did for us as the Apostle saith If we suffer with him we shall also be glorified with him And in his fourth Sermon elsewhere of fasting Inter omnia dilectissimi Apostolicae instituta Doctrinae quae ex Divinae institutionis â—…onte maâ—…ârunt dubium non esâ—… influente in Ecclesiae principes Spiritu sancto hanc primùâ—… ab â—…is 〈◊〉 fuisse conceptam ut sancti observa 〈◊〉 〈◊〉 omnium viâ—…utum regulas inchoareâ—…t Amongst all the Institutions of Apostolical Doctrine my beloved which have issued forth from the fountain of Divine appointment there is no doubt but that this observance with the first was conceived by them the holy Ghost sending his influence upon those Princes of the Church that men should begin the rules of all vertues with the observation of holy fasting But I
the same thing wickedly August epistolâ ad Casulan Sic bis in sabbato jejunare in homine qualis fuerat Pharisaeus infructuosum est in homine autem humiliâ—…èr fideli vel fidelitèr humili religiosum est Fasting twice in the week in a man like the Pharisee is unprofitable but in a man humbly faithful and faithfully humble it is Religious Conclude we this neither fast thou so as the Hypocrites nor fast not as the Hypocrites who pretend such set and Antient fasts of the Church to be superstitious and themselves too holy to joyn with their Brethren in them All these eight requisites of right performing of this Fast we find together in the Churches practise and by her care prescribed at this time of Lent to her children In S. Chrysostom's time according to his irrefragable witness Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra nominatis ibidem recenset etiam 40 dierum illorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what cause therefore some may say do we keep the fast of these 40 daies that in these daies all of us being 8 perfectly purified together by 6 prayers and by 5 alms and by 2 fasting and by 3 whole nights watchings and 1 by tears and by confession and by all other things we may so according to our power with a 4 pure conscience 7 come unto the holy Mysteries the Sacrament and in the same place he recounts also as part of the exercise of those 40 daies 6 hearing Gods word attending on Sermons and Synods Theophilus Bishop of Alexandria in his 1. Paschal Epistle sets all these guests at one table likewise Si Adhaerentes studio virtutum animarum vitia purgare volumus quicquid in nobis sordium est jugi scripturarum meditatione diluere quasi sub sudo apertam doctrinarum scientiam contemplantes festinemus supernae laetitiae festa celebrare jungere nos Angelorum choris Eóque â—…mnis impraesentiarum adsumatur labor ut eos qui paululum negligentes sunt nosmetipsos aeternae gloriae praepâ—…remus homines provocantur terrarum humilia dese entes cum Ecclesiâ primitivorum Dominicae Passionis festa celebrare Priusquam slemus ante tribunal Christi praeterita peccata poenitentiâ corrigamus praesenti fletu redimamus futura gaudia Curemus diversa vitiorum vulnera rapinas divitum quibus vel maximè hoc hominum capitur genus crebris commonitionibus reprimamus Et sic poterimus imminentium jejuniorum iter carpere incipientes Quadragesimam à tricesimâ die mensis Mechir ut juxta Evangelicas traditiones siniamus jejunia intempeslâ nocte die 18. supradicti mensis Pharmuthi praebentes nos dignos communione corporis sanguinis Christi If adhering to the study of vertues we desire to purge away the vices of our souls and wash away whatever of filth is in us by 6 continual meditation of the Scriptures contemplating as it were in the open and serene heaven the knowledge of doctrine let us make hast to celebrate the solemnities of the Heavenly joy and joyn our selves to the Quires of Angels Let us take upon us 3 labour at present that we may prepare both 5 those which are somewhat negligent and our selves unto eternal glory Hereby men are provoked forsaking the low things of the earth 8 to celebrate with the Church of the first-born the holy daies of the Lords Passion ere we come to stand before Christs Tribunal let us correct our sins past by 1 repentance let us by present mournings redeem to our selves future joyes Let us cure the sundry wounds of our vices and the 4 rapines wherewith rich men are delighted let us repress 6 with frequent admonitions so may we enter the 2 journey of the Impendent Fasts beginning our Lent from the 30 th day of the moneth Mechir But so Epistle 2 d that we end the Fast according to Evangelical Traditions late at night on the 18 th day of the moneth Pharmuth presenting our selves worthy Communicants of the Body and Bloud of Christ. Having thus guarded and secured the duty of Fasting by its necessary qualifications and conditions it cannot be unsafe or unseasonable to admit now unto audience some strictures of the Elogies which the Ancient Fathers give of this duty of Fasting As that God prescribed some sort of Fasting to man so soon almost as he was created a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Bafil Ser. 1. de Iejunio ut suprà as a guard to innocence it self and the first trial of mans obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom Of these thou mayest eat of this thou shalt not eat was a sort of Fast prescribed Which being not observed because thou hast hearkned saith God unto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eat of it cursed is the ground for thy sake In sorrow shalt thou eat of it all the daies of thy life Thorns also and thistles shall it bring sorth to thee In the sweat of thy face shalt thou eat bread till thou return to the ground Gen. 3. 17 19. The earth of his flesh also bringing forth troublesome thorns and thistles not to be keept down but by laborious sorrowful fasting nor consum'd but by the spirit of judgment and burning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Fasting was necessary in Paradise much more out of Paradise If this Physick was useful before our wound much more after it If whilest yet there was no war of lusts rais'd within us this armour was yet of use much more after so great a fight from lusts within from Devils without this auxiliary force of Fasting is necessary Come we to the Law S. Basil tels us in his 1 Sermon of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting above in the Mount prepared Moses to receive the Law but fulness amongst the people below caused them to run mad after idolatry for the people sate down to eat and to drink and rose up to play The tables then which fasting had received written by the finger of God the drunkenness of the people caused to be broken The Prophet judging it not meet that a people drinking drunk with wine with the wine of spiritual fornication which is Idolatry also Ier. 51. 7. should receive the Law from God Also Moses for his 2 d receiving of the Law needed a 2 d Fast. After him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same fatherthere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He thinks that as S. Paul is usually said to be the fruit of S. Stephen's Martyrdom and prayer so the holy Prophet Samuel was more the fruit of his mother Hannah's fasting and prayer then of her womb He then proceeds to Samson of whom he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
was not filled with the delights of the body but of the Spirit of God and Christ delights in such souldiers of his which give themselves unto fasting because such overcome when they fight St. Augustine and Bede confirm this interpretation So true it is saith St. Basil a S. Basil Ser 1. of Fasting that our Lord Iesus fortified the flesh which he took on him for us by fasting and taught us by fastings to overcome Ut in sponso nostro investigemus c. saith St. Hierom b S. Hierom Epistold ad Eustochium that in the Bridegroom himself we may see what vertue holy fasting hath Howbeit in both those Psalms no sooner is mention made of our Lords fasting but 't is added that it was turned to his reproach And here in my Text his Disciples not fasting is turned to his reproach Why do the Disciples of Iohn fast often and likewise the Disciples of the Pharisees but thine eat and drink Reprehendenda jejunii jactantia saith St. Hierom The answer to them might have been a just reproof for not fasting from vain glory But our meek and gracious Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostome upon the words He gives them no such rebuke as O ye vain-glorious and impertinent persons But he who had in much gentleness forborn to command his Disciples such severities as himself practised with the same lenity returns only this gracious answer Can you make c. v. 34 35. together mildly defending himself and his Disciples though as yet they fasted not and yet the holy duty of fasting also But doing all this by remitting the Pharisees 〈◊〉 Iohn's Disciples whom they had brought with them and advanced their example in the first place and remitting Iohn's Disciples as it were tacitly to their Master Iohn to something which they might remember Iohn had said unto them Joh. 3. 28 29. ye your selves bear me witness that I said I am not the Christ c. He that hath the bride is the bridegroom The case was much different 'twixt the Disciples of the Law only the Scribes and Pharisees yea those of Iohn also and the Disciples of Christ. The Law was a Schoolmaster of severities but to bring them unto Christ Iohn was an Harbinger sent by preaching of penance to prepare the way for the Bridegroom neither 's Disciples were the children of the bride-chamber or the honourable followers of the Bridegroom but Christs only Iohn came neither eating nor drinking and sometime the Pharisees therefore say he hath a Devil and now ye upbraid his Lord with Iohn's Disciples and discipline as more divine howbeit he that is least among the children of that bride-chamber is greater then Iohn himself His office his honour his priviledge and assistances greater What many Kings and Prophets and righteous men desired to see and rejoyced in spirit to foresee but had not with their eyes beheld the King in his beauty nor heard his wisdome and what Iohn your master saw and told you that he rejoyced to see and to hear the Bridegrooms voice Blessed are their eyes for they see and their ears for they hear And you have not considered this mysterious marriage of the Church to the Messias her Maker and Husband her Redeemer and Spouse the Prophets of old negotiated invited and as it were wooed and search'd what and what manner of time this blessed season and fulness of time should be and what the joy of these espousals The Bridegroom himself is now come down from heaven in his wonderful Incarnation in his Nativity he came forth fairer then the children of men as a Bridegroom forth of his chamber rejoycing for the love of his Spouse as a Gyant to run his course His coming forth was à summo coelo from the highest heaven in the hour of the WORD 's being made flesh and his running about is ad summum coelum to the height of it again to the right hand of his Father in his Ascension Mean while the solemn contract and espousals a Theophy lact upon the words Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam dixerat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt him and his Church is in his present preaching proclaimed And he spake this parable A certain King made a marriage for his son Matth. 22. 2 c. and he sent forth his servants Wisdome sent forth her maidens not fasting now indeed as that 's not seasonable for nuptial invitations saying I have mingled my wine c. All things are now ready And when those servants for such their employment have scarce time to eat quarrel you them that they find no season to fast Sent I am to Publicans and sinners a Physician and therefore I eat with them To my Disciples and as many as receive me believing on me the Bridegroom of their souls the expectation desire and joy of all nations and therefore at present they fast not with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom upon the words By these things our Lord sheweth that their not fasting then was not an Indulgence to their belly but a matter of wonderful oeconomy But the time will come when this solemnity of joy of these espousals shall be turned into a funeral mourning when the Bridegroom shall be even for the debts of his Spouse and redemption of her life taken from them And they shall weep and lament and fast and the world shall rejoyce But he being returned and having taken to himself a kingdome these present espousals which God foretold by the prophets Hosea and Isaiah which had been treated by all the Prophets that had been since the world began and now proclaimed in the acceptable year of the Lords preaching and sealed to by the Father at his resuscitation from the dead expect their consummation in the marriage of the Lamb at the last day when he shall gloriously bear his Spouse with myriads of holy Angels into his Fathers house there to reign with him in his Kingdome everlasting mean time as upon the Espousals he became chargeable with his Spouses debts and hath discharged them on his Cross and after that discharge was taken from Prison and from Judgment and hath washed her in his own Blood and hath given her the pledge of his Holy Spirit and cloathed her with the double garments of his Righteousness so also is she called by a new Name which the mouth of the Lord did name from his name Christ she is called Christian first at Antioch and farther our Lord Jesus knowing that after his taking from her religious fasting also is a necessary guard for her safety and a salutary means for the further purifying and adorning of his Spouse therefore as upon the allegation of Iohn's Disciples Christ taught his Disciples also how to Pray so here as Iohn's Disciples had been taught to fast he teacheth his the time and season when they should fast yea and they will fast only in this solemnity
they are an apposite answer to their objection It is excepted by them that the Disciples of the Pharisees and likewise of Iohn did fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5. much and often b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densum frequentatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assiduè crebrò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densa assidua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequento saith Glossarium vetus Cyrilli all which shewes they alledged their very frequent diligent and as it were continuall fastings which 't is known the Pharisees did weekly and annually in fasts by continual frequency recurring And so did Iohn's also for my Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did both fast in like manner As to the frequency which they joyned in to object though not as to their sincerity which the Pharisee considered not here twice in the week saith the Pharisee Luke 18. 12. and Epiphanius lib. 1. haeres 16. tels us what daies those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and fifth daies of the week Mundaies and Thursdaies On the former because on that day Moses had gone up from them into the Mount the latter because on that day Moses returning down from the Mount brake the Tables of God for their sin and annually also beside the fasts recorded in the old Testament to wit the fast of the day of Atonement Levit. 16. and Esthers fast Esther 9. v. 31. which was on the 13 th of the moneth Adar and the fasts of the 4 th 5 th 7 th and 10 th moneths others also probably which they had received unto all which the predicted devotion of Christs Disciples in those daies when they should fast would not be correspondent nor satisfactory to the objection made if they were not to keep certain set and oft recurring times of fasting Not the Pharisees disciples twice a week and many weeks in the year and Christs Disciples only at the very time of his Passion and lying in the Grave once as he died but once and after that only accidentally extraordinarily without any fixed returning observable solemnity No they shall they will fast in nothing behind the very devoutest in that duty as the Pharisees therefore say of themselves that they did fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. Luke 5. so the holy Scripture records the Apostles fasts after the Bridegrooms taking away in equal terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 27. In fastings often or many times in watchings often 2 Cor. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated in much or oft watchings and fastings a Upon which Text S. Chrysostome saith by these words S. P. signified his labours how he laboured going up and down and working with his hands and the nights in which he taught or also his working in the nights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with all these labours neither did he neglect to fast St. Chrysostome also on S. Matt. 17. v. 19 21. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostles also fasted almost continually yea touching these certain fasts for the Bridegrooms taking away we shall hear it witnessed anon Apostolos observâsse that the Apostles also did keep them and S. Paul expects of Christian people as well Lay as others men and women as well married persons as single that they should at times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacare jejunio orationi Give themselves to attend upon fasting and prayer and that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or season for it there he teacheth 1 Cor. 7. 5. 2 ly For that it is said both in St. Mark 2. and in St. Luke here not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you would say in those same daies a Nor in this matter is this Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where omitted but where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted also as in St. Matthew c. 9. and if the MS. R. read it in one place in that day Marc. 2. yet still it is with the article interposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading they which follow as I do not may well refer it to the day of Christs Death and Passion As in the Septuagint Greek of Esther cap. 1. v. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on those same daies on which Ahashuerus had been once inthroned he as Herod on his birth-day made a feast unto all his Princes in the 3 d as in every year of his reign So Philo the Jew in his book of the Religious anon to be cited useth these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of certain yearly recurring daies 3 ly Our Lord Christ speaks here of such fasts as at present he did not expect nor require from the children of his Bride-chamber his Apostles nor blame them for the omission of them It being not now as he reasons himself a season agreeable for such fasting of which here he principally speaks in answer to their cavil But extraordinary emergent Fasts the Lord did now expect from his Apostles and sometime blamed their omission of them when extraordinary occasion and interest of their Lord against his enemy called for them b For he whom Satan had bound c. might well by prayer and fasting be loosed and delivered even within the time of the festival joy of Christs Espousals and that by these children of the bride-chamber So Mat. 17. 20 21. He charged his Disciples with unbelief that is at least defect of duty surely as the cause of their not having done that viz casting out the Devil which he told them at the same time could not be done but by prayer and fasting Therefore our Lord speaks there of such an extraordinary fast which there and then he might expect from them therefore the Lord here in the words of my Text where he speaks of Fasts not then to be required or expected of them must not be understood to speak principally and in the first place much less only of extraordinary emergent and occasional fasts but necessarily of set solemn and recurring fasts to which as then he did excuse them for the while of his presence with them but which when the Bridegroom should be taken from them should be justly expected of them 4 ly For that our Lord Christ speaking of those with whom he promised to be unto the end of the world viz. in themselves and in those who should believe in him through their word and of fasts relating to a publick universal cause the taking away of the Bridegroom in his Passion therefore the Lord spake also of a solemn publick fast upon one cause or subject never to be repeated but the duty to continue all years to the end of the world till the Bridegroom should return unto his Spouse and take her into his Fathers house
frequent in assembling for the space of 7. weeks as we now begin our Paschal fast the 7 th week before Easter that we may exempt the Sundaies and yet leave a full number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a As Gregory Nazianzen orat 40. in Sanctum Baptisma cals the fast of Lenâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…aith Philo using the very words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith Eusebius they held a pure and holy virginal observance for it is preparatory to the greatest feast which beginneth a solemnity of 50 daies Mightily they resist at this season the bewitchings of pleasures in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no wine brought into their tables and their meal is clean free from all meat that had the life of bloud And of some of that time he writes that after supper they celebrated an holy whole-nights vigill w ch we know was much the custome of the East and West Churches on Easter-eve This annuall solemnity of numberless religious persons through 7. weeks before the high solemnity of Easter the time of the Bridegrooms taking away return is an observance w ch no Essenâ—…s or other Jewes ever observed noâ—… indeed any other people at that time of the year before the Christians therefore Eusebius did well judge that it could be understood of Christians only and that as he saith from evident demonstrations b Euseb. ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now may ye hear Philo's own words in that his Book interpreted by himself For what Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their celebration of 7. weeks their preparation to their greatest feast this what it is in Philo's language himself lets us know in his book of the ten words That which the Hebrews saith he in their own language call Easter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one day that is chiefly eminent in all the year But how spent they their seven weeks preparation to the feast of Easter In purity fastings and abstinences and when the feast came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sang Eucharistical Hymns unto God their Saviour a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo there declâ—…res but at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have God in perpeâ—…ual remembrance and twice every day viz. in common in the publick they are wont to pray in the morning and the evening Thus hath Philo contemporary to the Apostles recommended to us not in my judgement only but of Eusebius as you have seen and of St. Hierome b Co. 〈◊〉 â—… â—… c 3â—… the piery of those first Christians in Aegypt and recorded their Paschal Fast in as evident manner as could be expected a learned writer himself not a Christian should commend Christians for the very force of truth and the love that he had to set forth what was excellent in his Countrey-men My third proof and authority shall be from witnesses living partly in the Apostles times those children of the Bride-chamber partly soon after their times while their practice and instructions were fresh in memory from holy Bishops and Martyrs some of them ordained by the hands of Apostles themselves From their agreement even in their differences otherwayes from their concord even in some sorâ—… of controversie among them during some years In that difference I mean found first twixt Polycarp the auditor and Disciple of St. Iohn and by his own hands ordained Bishop of Smyrna which Episcopal charge he concluded with a glorious Martyrdome and together with Thraseas Bishop of EumeÌ„nia these on the one side and Anicetus a Primitive Bishop of Rome and Martyr living at the same time with other Western Bishops deriving from St. Peter as Polycarp from St. Iohn on the other side about whose difference Polycarp came unto Rome to Anicetus as Irenaeus witnesses Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessours Xystus Telesphorus Hyginus and Pius and Polycarp professing to follow what St. Iohn and other of the Apostles had practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the very words of Irenaeus himself concerning Polycarp whom he had seen and heard That Anicetus could not perswade him to vary from what he had observed ever with Iohn the disciple of our Lord and the rest of the Apostles with whom he had conversed or spent his time Iâ—…en apud Euseb. l. 5. c. 24. But their difference was managed with perfect peace love inviolable communion The same difference again some years after revived about the ninety seventh year after St. Iohns death but not with equal calmness and amity 'twixt Polycrates Bishop oâ—… Ephesus with other Asian Bishops and Victor Bishop of Rome next successour to Elutherius unto whom Lucius our first Christian King of Britanny sent letters with others of the West Polycrates pleading the authority of St. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he who had rested on the Lords bosome and of St. Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Twelve Apostles who fell asleep at Hierapolis also he alledgeth the example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two daughters of St. Philip Virgins in their old age and another daughter of his not that but a holy woman likewise a These different from the four Virgin daughters of St. Philip the Evangelist And Victor with his on the other side pleading the authority of the tradition of S. Peter S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 7. c. 19. These were the contenders The agreement which I mention'd was constantly this It was agreed on all hands 1. That they both had received from the Apostles a Tradition for the celebrating of the Anniversary feast of Easter which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That on the Eve of that Easter-day certain preceding fastings were to end which were the same that in Tertullian were afterwards called jejunium Paschale Polycrates and they of Asia are contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That from tradition ancient in those early dayes they deemed that they ought to observe the feast of the Salutary Pasch or Easter on the fourteenth day of the moneth as being of duty altogether on that day upon whatsoever day of the week it â—…ell to put an end to or dissolve their fastings On the other side which was Victors it was alledg'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No such custome to observe on that manner in the rest of the Churches throughout the whole world they viz. the rest of the Churches throughout the whole world observing from Apostolical Tradition which came down to that time viz. about the 97 th after S. Iohn that only on that day which should be also the weekly day of the Resurrection of the Lord they ought to dissolve or end their fastings If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then were they by Apostolical tradition to have fasts preceding that day a
Dominus verus Ionas missus ad praedicationem mundi jejunavit 40. dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself the true Ionas sent to preach unto the world fasted 40 daies and leaving us the inheritance of the fast under this number prepares our souls for the eating of his Body The same St. Hierom saith in his Comment on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted 40. daies in the wilderness that he might leave unto us the solemn daies of the fasts My eighth witness of this age shall be S. CHRYSOSTOME who in his 3 d and 16 th Sermons ad populum Antiochenum which 16 th Sermon he preached in the 3. week of Lent wherein now we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have passed the second week of the fast in which time he preach'd to the people day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This spiritual summer of this fast now appearing let us as Souldiers wipe off the dust from our arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of Lent it is the manner of all to ask how many weeks each one hath fasted and you may hear some answer two and some three and some answer that they have fasted all the weeks And in his 11 th Lent-Sermon upon Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in every thing due measure and moderation is best According whereunto therefore concerning this season also of the holy Lent we shall now find it to have been ruled out unto us For as in publick conveiance of travellers there are certain stages and innes that the passengers wearied may rest themselves and intermitting their labours they may again set upon their journey In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly daies the Saturday and the Lords day to such as undertake this course of this fast like certain stages or innes shores or havens that both the body may be a little relaxed from its labours of the fasting and the mind comforted that when these two daies shall be past over they may again with cheerfulness set upon this their good and profitable travelling in this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set on this journey which leads unto Heaven this strait and narrow way Keeping under thy body and bringing it into subjection And the ground and teacher of all these things fasting will be unto us fasting I mean not that of most men but that which is the accurate fast viz. the abstinence not from meats only but from sins For the nature of fasting only is not sufficient to deliver such as betake themselves unto it except it be done agreeably to its law Let us learn the lawes of fasting how we ought to fast that we run not uncertainly nor beat the air nor fight with a shadow whilest we fast These things I have said not that we may dishonour fasting but that we may honour it GREGORY NYSSENE the Brother of S. Basil the Great is my 9 th witness in this age in his 2 d Oration of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew added the time when it began to dawn towards the first day of the week The night saith he was so far passed that it was now the time of cock-crowing which giveth warning that the light of the approaching day is at hand Speaking of the day of Christs Resurrection For this cause also at this time viz. far in the night before Easter-day and not in the very evening of the Saturday but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexandria saith in his 8 th Paschal Homily far in the night we DISSOLVE OR END THE FASTINGS and begin the joy the custom that obtains withall men consenting hereto My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium Helias crevit tali observantiâ Vetus sacerdos ruris hospes aridi Ioannes hujus art is haud minùs potens Dei perenni praecurrit Filio Hanc obsequelam praeparabat nuntius Mox affuturo construens iter Deo Pridem caducis cum gravatus artubus Iesus dicato corde iejunaverit Inhospitali namque secretus loco Quinis diebus octies labentibus Nullam ciborum vindicavit gratiam Hoc nos sequamur quisque nunc proviribus Quod consecrati tu Magister dogmatis Tuis dedisti Christe sectatoribus After mention of Elias and Iohn Baptist's fastings as forerunners of Christ's he adds that Iesus also in the time of his flesh did with a devoted heart fast separating himself from men in the inhospitable desert and took no refreshment of food through eight times five daies That which thou O Christ the Master of our consecrated Religion didst deliver to thy followers that let each of us now according to our several measures of strength follow And because of the difference of mens strength agreeably to what Ireâ—…us had said that there was difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sort or measure of fasting so this author Prudentius also in hymno octavo poss jejunium though he had said that Christ deliver'd the fast to his followers yet saith Laxus ac liber modus abstinendi Ponitur cunctis neque nos severus Terror impellit sua quemque cogit Velle potestas A free manner or measure of abstaining is propounded to all not any one by severe terrour enforced but every mans strength is a law to his nill In the fourth Century after the death of S. Iohn the Apostle I produce first S. AUGUSTINE who though in his 86. Epistle he say that he finds no where written in the Books of the New-testament any precept of the Lord or the Apostles defining on what daies we ought to fast albeit he saith he finds there fasting commanded yet he forthwith purposely explains himself in these words Non inâ—… at jam suprà commemoravi in Evangelicis Apoâ—… cis literis c. Evidenter praeceptum that is abstracting from all interpretation by traditions Apostolical of wâ—… sort in many places he acknowledges many to be obliging in the writings only of the New Testament he saith he finds not evidenter praeceptum quibus diebus No where expresly or evidently prescrib'd what daies viz. no such express precept nor evident text but what may need against contradictors the Catholick Churches interpretation which is the thing we contend for For the same S. Augustine in his 119. Epistle to Ianuarius tells us of this very fast of Lent enough to our purpose Quadragesima sanè jejuniorum HABET AUTHORITATEM in veteribus libris EX EVANGELIO c. In quâ—… ergo parte anni congruentiùs observatio Quadragesimae constitueretur nisi consini atque contiguâ Dominicae Passioni The Lent truly of fastings HATH AUTHORITY both in the old
subsume that if any conceiv'd observance of holy fasting was amongst the Institutions Apostolical none is by any pretended to be before the Paschal Fast. Therefore himself speaks to this same sense in his fifth Sermon of Lent Quando opportuniùs dilectissimi ad remedia Divina recurrimus quà m cum ipsa nobis sacramenta redemptionis nostrae temporum lege referantur quae ut digniùs celebremus saluâ—…errimè nos quadraginta dierum jejunio praeparemus When more opportunely my beloved have we recourse to divine remedies then when the Sacraments themselves of our redemption are by the revolution of times brought about again to us that we for the health of our souls may prepare our selves with the fast of forty days for the more worthy celebration of them And in his twelfth Sermon Appropinquante dilectissimi solennitate Paschali sic est praecurrenda consuetudo jejunii ut nos quadras ginta dierum numerus ad sanctisicationem corporis mentis exerceat unde in Coelestibus Ecclesiae disciplinis multum utilitatis asferunt Divinitùs instituta jejunia The solemnity of Easter now approaching my beloved the custom of the Fast is so to be praemitted that the number of forty days may exercise us for the sanctification of our body mind so as that in the heavenly disciplines of the Church the Fasts instituted by God bring to us much advantage The sixth witness of this age is CHRYSOLOGUS in his eleventh and twelfth Sermons Ecce tempus quo miles procedit ad campum recurrit ad Dei jejunia Christianus Quòd quadragesimam jejunamus Non est humana Inventio Autoritas est Divina Et est mysticum non praesumptum Behold the time in which the souldier goes forth into the field and the Christiam hath recourse unto the fasts of God That we fast a Lent Is not of humane Invention but of Authority Divine and it is mystical not presumptive And in his 166 th Sermon of the Fast of Lent he lets us know why he calls it mystical Ecce Quadragesimae jejunium quod devotione solenni die crastino suscipit Universalis Ecclesia Quadragenarius iste numerus sacratus à seculis Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur Attendite fratres quantus sit quadragenarius numerus iste qui tunc coelum terris aperuit abluendis nunc fontem baptismatis orbi toti pandit gentibus innovandis Qui nos quadragenariis jejuniorum cursibus evocat perducit ad coelum Behold the fast of Lent which with solemn devotion to morrow the Universal Church begins That number of forty days consecrated of ancient ages In forty days and nights rain was poured forth from heaven to expiate the earth Consider brethren what is that number which both then opened heaven for ablution of the earth And now to all the world opens the Fountain of Baptism a Now in the solemn lastings before admisâ—…ion of the Catechumeni competentes unto Baptism S. Iustin Martyâ—… even in his tlme about fifty years after S. Iohn's death witnesseth that the Church was wâ—…nt to joyn with the persons to be baptized in the lasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are instructed to pray and ask of God with fasting the pardon of their former sins we the company of believers and before-baptized Christians PRAYING AND FASTING WITH THEM and after that they are brought by us where the water is and are regenerated after the same manneâ—… we our selves were before regenerated Iustin Martyr Apolog. 2. pro Christianis wont to be solemnly celebrated in the night before Easter-day for the renewing of the Nations which by the course of forty days fasts calls us forth and brings us onward to Heaven In the Fifth Century after the death of S. Iohn the Apostle we produce first CAESARIUS Bishop of Aâ—…les in his first and second Homilies of Lent where he thus speaks Hom. 2 d Rogo vos fratres charissimi in isto legitimo ac sacratissimo Quadragesimae tempore exceptis Dominicis diebus nullus prandere praesumat Nisi soâ—…è ille quem jejunare infirmitas non permittit quia aliis diebus jejunare aut Remedium aut praemium est In Quadragesimâ non jejunare peccatum est Alio tempore qui jejunat accipiet Iâ—…dulgentiam In his diebus qui potest non jejunat sentiâ—…t poenum Bonum est jejunare â—…atres sed meâ—…s est eleemosynam dare Si aliquis utrunque potest duo sunt â—…ona Ut per totam Quadragesimam usque ad siâ—…em Paschae Casâ—…itatem Deo auxâ—…liante 〈◊〉 in illâ sacrosancâ—… soleâ—…itate Paschae â—…titatis luce vâ—…stiti eleâ—…mosynis dealbati orationibus vigiliâ—…s jejuniis vâ—…lut quiâ—…usdam coelestibus spiritualibus Mâ—…rgaritis orâ—…ati non soâ—…ùm cum amicis sed etiam cum â—…imicis pacâ—…ici liberâ—… securâ conscientiâ ad Altaâ—…ta Domini accedentes corpus sanguinem ejus non ad judicium sed ad Remedium possitis accipere I intreat you most dear brethren that in this commanded and most sacred time of Lent none presume to dine or break the fast except on the Lords days therein Except if there be any whose infirmity permits him not to fast Viz. not to fast at all or not so many days because at other times to fast it is either a remedy when undertaken as a holy revenge on our selves for sin or else hath its reward when on other pious or charitable occasions But in Lent not to fast is a sin In other time he which fasts viz. as he ought shall receive indulgence In these days of Lent he which can and doth not fast will bear his punishment It is good my brethren to fast but it is yet better to give alms if any can do both they are a double good I admonish you that you keep your selves in chaste purity throughout the whole Lent and unto the end of the Feast of Easter through the help of God that so in that most holy solemnity of Easter you being arrayed with the light of purity and with the white garments of Alms-deeds and adorn'd as it were with certain heavenly and spiritual pearls of prayers watchings and fastings and being at peace not only with your friends but also your enemies with a free and quiet conscience ye may approach to the Altars of the Lord and partake of his Body and Blood not to condemnation but to your souls health Which same he declares in his first Homily of this Fast of Lent Mortificatione praesenti futura mortis senâ—…entia praevenitur dum culpae autor humiliatur culpa consumitur dumque exterior afflictio voluntariae districtionis infertur tremendi judicii offensa sedatur ingentia debita labor solvit exiguus quae vix consumpturus erat ardor aeâ—…ernus By this present Mortification if rightly performed the future sentence of death is prevented and while the sinner is humbled the sin is consum'd while he inflicts on
not lawful for any to be partaker but he that believeth the things which are taught by us to be true and that is wash'd in the Laver of Regeneration for the forgiveness of sins Now as the time of the Mothers travail with childe is not confin'd to one day only so neither was the Churches fasting and prayers for the Catechumen's baptizing Witnesses whereof in the first ages are the Asian Churches who maintain'd their cause from S. Iohn and S. Philip and the Western who maintain'd theirs from S. Peter and S. Paul and both agreed that the fasting before Easter was more then of a day For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on whatsoever day the fastings or fasts are to be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the other saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day we observe or are wont to end the Paschal Fastings or Fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This contest and agreement of those Primitive Churches in the year of our Lord Christ 196 is recorded in Eusebius's Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years the Collection from them is evident and certain that the purest ages of the Church and nearest to the Apostles did without any other beginning then from the universal Teachers of the universal Church viz. the Apostles observe a yearly Paschal Fast of certain daies before Easter or that I may express it in Leo's words not hitherto cited in his 11 th and 12 th Sermons de Quadragesimâ Appropinquante autem sestivitate Paschali adest maximum sacratissimúmque Iejunium quod observantiam sui universis Fidelibus sine exceptione denunciaâ—… of which he there a little after saith In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia The feast of Easter approaching there approacheth also before it the chiefest and most sacred Fast which commands the observance of all Believers without exception viz. at their pleasure without necessity Much is the profit of these heavenly disciplines of the Church Fastings appointed of God Or in the words of an ancienter Father in the first 300. years Dionysius Bishop of Alexandria in his Epistle to Basilides a Bishop where blaming some who fasting not at all till they came to the two last daies of the Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words which I have not before cited These men saith he when they come to the two last daies they keep them indeed and them only wholly in Fasting viz. the Parasceue and the Saturday and think they do perform some great and illustrious thing if they fast then unto the Morning of Easter-day whom I think in no wise to have perform'd equal Ascetical course of Fasting with those who have exercised themselves in more daies of fasting In the same Epistle he blaming also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as break off their Fast before the end of the last day of Fasting he gives the reason before-cited in the same Epistle from the confessed universal Practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd by all agreeably that â—…o ought they to begin the joy of the day of Easter as unto that time humbling their souls by Fastings If all this perswade not our Brethren who yet pretend to reverence the Witness of the first 300. years beside my simple and complicated Testimonies from the Fathers of the first 300 years produced at large I desire to be told if there were no such universal practise of an Annual Paschal Fast in the whole Primitive Church whence it could be that the holy Church of Smyrna in the 66. year after S. Iohn's death should in her unquestion'd Epistle to the Church in Philomelium and to the holy Catholick Church of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describe to the Churches in every place of the world the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT SATURDAY viz. of the Great week before Easter except they had known that the Churches in every place of the world understood in but that one words mention the celebrity of that day which never was celebrated but with fasting See all this in Euseb. l. 4. c. 15. Whence also it could be that Tertullian now become Montanist in his Discourse with and against the Church Catholick takes it twice for language understood by them to call the Fast of Friday and Saturday before Easter-day PASCHA a Vos prae ter Pascha jejunantes c. 13. l. de Iâ—…juaiis Sabbatum nunquam nisi in Pascha jejunandum c. 14. Not the Feast certainly therefore certain Fasts before Easter l. de Iejuniis c. 13 14. As that before he became Montanist l. de Oratione c. 14. he cals our Good-friday DIES PASCHAE Die Paschae quo communis quasi publica jejunii Religio est THE PASCHAL DAY not the great day of the Paschal Feast therefore certainly the great day of the Paschal Fast Whence also otherwise Origen l. 8. contra Celsum and Tertullian l. de Iejuniis c. 14. and Dionysius Alex. in Epistolâ ad Basilidem should call in those first ages speaking of the Churches Fasting every yearly Friday before Easter PARASCEUEN an Appellation which adher'd to it only from our Lords Passion Stationibus 4 am 6 am Sabbati dicamus jejuniis Parasceuen saith Tertullian there Whence also otherwise that famous Dionysius of Alexandria in the prealledged Epistle should mention in that week 4. other fasting daies while he blames some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fasted not the 4. daies foregoing the Parasceue and the Eve of Easter Whence also should the same Father otherwise record in the same Epistle all the daies of that great week by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SIX DAIES OF FASTINGS Whence also otherwise should Irenaeus call a certain time before Easter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Epistle to Victor Whence also otherwise should Methodius l. de Conviv Virgin orat 3. call that which is with us Good-friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF PASCHE AND OF THE FAST And it is known that the day following these 6. daies had in the same Primitive Ages most honourable Appellations For the Synodical Epistle of the Councel held at Antioch against Paulus Samosatenus written to Dionysius Bishop of Rome and Maximus of Alexandria which were all the holy Paâ—…iarchs absent and to all Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all our fellow-Ministers the Bishops Priests and Deacons throughout the earth and to the whole Catholick Church under heaven Therefore surely they spake what they knew was a
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
pulvere etiam Religiosa corda sordescere Ideò magnâ divinae institutionis salubritate provisum est ut ad reparandam mentium puritatem 40 nobis dierum exercitatio mederetur in quibus aliorum temporum culpas pia opera redimerent jejunia casta decoquerent Which I have englished above But to the same sense I may alledge that of S. Austin l. 1. c. 169. Quaest. super Genes Which is to be added to the 7 Testimonies for Lent which I have out of him already produc'd Non enim frustra 40. dies jejuniorum sunt constituti quibus Moses Elias ipse Dominus jejunavit Ecclesia praecipuâ observatione jejuniorum Quadragesimam vocat Unde in Hebraeo de Ninevitis apud Ionam Prophetam scriptum peâ—…hibent Quadraginta dies Nineveh subvertetur ut per tot dies poenitentium humiliationi accommodatos intelligatur in jejuniis sua deflevisse peccata c. For it was not in vain that 40. daies were constituted in which Moses and Elias and the Lord himself fasted and the Church with special observance of fastings calleth Lent Whence also concerning the Ninevites in the Prophet Ionah it is said to be written in the Hebrew Yet 40 daies and Nineveh shall be destroyed that through so many dayes accommodated to the humiliation of penitents they may be understood to have bewail'd their sins in fastings For this cause S. Hierom also thinks that not only Iohn the Baptist a preacher of repentance was so remarkable for fasting but that our Lord also who began to preach and to say Repent Mat. 4. 17. entred upon his office of preaching with the preparation of the fast of 40 dayes Ipse quoque Dominus verus Ionas missus ad praedicationem mundi jejunavit 40 dies haereditatem nobis jejunii relinquens The Lord himselfe the true Ionas sent to preach Repentance to the world fasted 40 daies leaving to us also the inheritance of fasting S. Cyril of Ierusalem in his 1 Catech. Thou hast given unto thee the penance of 40 dayes speaking of Lent which 40 dayes Leo also cals in his 4 serm of Lent Dies mysticos purificandis animis atque corporibus sacratiùs institutos Dayes of mystical meaning instituted dedicated to the purifying of our souls and bodies Theodulphus Bishop of Orleans Anno Christi 843. in his Epistle num 36 37 Quadragesima cum summâ observatione custodiri debet Ipsos dies cum omni religione sanctitate transigere debemus Hebdomadâ unâ ante initium Quadragesimae confessiones sacerdotibus dandae sunt poenitentia accipienda discordantes reconciliandi omnia jurgia sedanda dimittere debent debita invicem de cordibus suis c. a As S. Chrysostome before had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. Regio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of fasting the day of composed gravity the day of brotherly love Et sic ingredientes in Beatae Quadragesimae tempus mundis purificatis mentibus ad Sanctum Pascha accedant c. Lent itself ought to be kept with all observance and those daies to be pass'd with all religion and sanctity and one week before the beginning of Lent confessions are to be made to the Priests viz. by such as need advice and relief to their conscience penance is to be received persons fallen into difference to be reconcil'd and all strifes taken up and men ought to forgive each other from their hearts c. And so entring into the blessed time of Lent with clean and purify'd minds they may arrive to the Holy Pasche or Easter The 2 d rule was that our Fast be truly fasting where the body is well and truly able not an exchange only of our usual dyet for other delightful fulness and refections For if Fasting be any thing to which God hath promised any reward as he hath Mat. 6. 16. Be Fasting how little a thing soever yet it is no small danger to mock God who sees both in secret and otherwise and observeth that to which he hath promised to render a reward openly It is a fearful thing even in bodily things yea and happily such as were in our own power before they were pretended to to lie to the holy Ghost The 2 d Councel of Chalon â—… 35. complains of some mens fasting Et si carnium vini usus eis interdictus est mutatâ non voluntate sed ejusdem cibi aut poâ—…ús perceptione in tantum deliciis suis indulgent ut deliciosiùs his intâ—…rdictis aliorum ciborum vel potionum appetitu viâ—…e cognoscantur Spiritalis autem abstinentia quae in poeâ—…itentibus vigere potissimùm debet quorundam ciborum ac potionum perceptiones desiderium sugere debet sibi non solum quarundam rerum perceptione sed delectatione corporis penitùs interdicit Although the use of flesh and wine be precluded them yet changing not their will but only the kind of meat and drink they so far indulge their pleasures that those being interdicted them they are known to live more deliciously after their appetite of other meats and drinks But the spiritual abstinence which ought to be eminent in penitents should both fly the enjoyment of certain meats and drinks and also wholly interdict to them corporal delights S. Austin also or whoever else was the Author of 157 th Sermon which is of the time of Lent tells us that which is too true whosoever said it Sunt quidam observatores Quadragesimae deliciosi potiùs quam religiosi exquirentes novas suavitates magis quà m veteres concupiscentias castigantes qui pretiosis copiosâ—…sque apparatibus fructuum diversorum quorumlibet varietatâ—…s sapores superare contendunt Vasa in quibus coctae sunt â—…arnes tâ—…quam immunda fâ—…rmidant in carne suâ—… ventris gutturis luxuriam non reformidant Iejunant non ut solitam temperando minuant edacitatem sed ut immoderatam differendo augeant aviditatem Nam ubi tempus resiciendi advenerit optimis mensis tanquam pecora praesepibus irruunt ventresque distendunt artisiciosis peregrinis condimentorum diversitatibus tantum capiunt manducando quantum digerere non sussiciunt jejunando tanquam non sit Quadragesima piae humiliationis observatio sed novae voluptatis occasio c. There are certain observers of Lent followers of delicacy more then of Religion that hunt out new delights of the belly rather then correct the concupiscences of the old man Who by costly and rich provisions and manner of cooking strive to outdoe the variety of natural tastes of whatsoever several fruites of the earth They are afraid of any vessels in which any flesh hath been boyl'd as unclean and yet in their own flesh fear not to admit the luxury of the throat and belly These fast not that they may by moderating themselves diminish their wonted full-feeding but that by deferring a meal they may increase their intemperate greediness of the belly for when the
or some spiritual or temporal good thing sought But these religious Fasts are either private of private Christians devotion or the joynt publick Fasts of the Church Again those religious private Fasts are either such as particular Christians indict to themselves for the ends above mentioned or such as to particular persons are either enjoyned from their Bishop or advised and directed them by the Priest upon their private Confession Those Fasts which they indict and choose unto themselves are either such as by the Bond of a Vow or Promise to God they have bound upon their soul or otherwise such as they purpose and perform in all freedom Every Vow and every binding Oath to afflict the soul if they were in their own power and the thing in their power and they have not vowed to God a Sacrifice of Robbery de rapinâ holocaustum depriving of strength and health their bodies which are not their own but made for Gods service shall binde over the soul and body to danger of Gods judgement if not performed Numb 30. 2 13. Eccles. 5. 4 6. An Ecclesiastical Fast or Fast of the Church is such religious fasting as above described wherein the publick Congregation as many as conveniently can doth joyn Which as all other agreeing or gathering together of more Christians in the name of Christ touching any matter hath a more special promise of prevailing with Almighty God Matth. 18. 19 20. Leo Serm. 7. de Iejunio decimi mensis Excellentioris tamen est actionis sacratiorisque virtutis Iejunium c. cum in unum propositum piae plebis corda concurrunt Ut ille Diabolus cui sanctificatio nostra supplicium est non solùm à parte sed etiam à soliditate superetur It is yet a work of more excellent performance and of more sacred force viz. Fasting c. when the hearts of godly people concur and meet in one for that holy purpose That the Devil to whom our sanctification is a punishment may be vanquished not onely by a particular but by the whole body of the people who prevail more when both more spiritual duties meet together in each person as Repentance and Faith Prayer Fasting and Alms and the whole number of Christian people meet in one each arm'd with all those pieces of Armour CHAP. II. The distribution of the Fasts of the Church into their several kindes in respect of their Institution THese Fasts of the Church if we consider their institution and original are either such as were at first derived to her from the Authority of the Apostles of the Lord the first Teachers of the Church under Christ or in after time from her Bishops the Successours of those Apostles who did while the Church had yet no Christian Kings or Queens her nursing Fathers or nursing Mothers indict such Fasts either fixed or occasional or when God had given to the Church Kings to be her nursing Fathers proclaimed from the Authority piety and devotion of Christian Kings and Magistrates as by the Kings of Israel in the Old Testament But before such were as yet given to the Church in the Primitive Ages of the Church that the Bishop wanted not power to enjoyn such Fasts is evident from the testimony of Tertullian of the usage and manner of the Church in his time who then being angry with the Church that she denied unto Montanus the new Prophet or Paraclete by him newly acknowledg'd what yet they granted to their Bishops he thus beareth witness to the truth of the Churches so ancient practice lib de Iejuniis cap. 13. Quale est autem ut tuo arbitrio permiâ—…tas quod imperio Dei sc. per Montanum Prophetam â—…jus non das Benè autâ—…m quod Episcopi universae plâ—…bi mandare jejunia assolâ—…nt nâ—…n dico de industriâ—… stipium conferendarum ut vestrae capturae est sâ—…d interdum â—…x aliquâ solicitudinis Ecclesiasticae cauâ—…a Itaque si ex hominis edicto in unum omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitatis quomodo in nobis c. But how is it that you permit that to your own pleasure which you yield not to the command of God viz. by his Prophet Montanus But it is well that even your Bishops are wont to enjoyn Fasts to all the people that I say not now how that is done on the purpose for making Collections of aâ—…ntage to themselves as it is a common craft with you so did he standerously calumniate the charitable Collections â—…r the Poor on 〈◊〉 days but sometimes also from soâ—…e cause of care and soâ—…tude of the Churches occasions moving them thereto If therefore even from a mans edict you all meet together in a joynt humiliation how is it in us c. As these were occasional so other fixed set and annual Fasts there were by the agreement of Bishops introduced at least into some parts of the Church As the Fasts of the Rogation-days Of these Rogation-dayâ—… you mâ—…y see Sid 〈◊〉 l â—… Epist 〈◊〉 â—… 〈◊〉 〈◊〉 â—… Concil Aurelion c. 29. as it is in Gratian. c. Rogationâ—…s dâ—… Consecrat Distinct. 3 〈◊〉 〈◊〉 〈◊〉 of the 1â—…3 Sermon dâ—… tempore in St Austin began at first from Mamertus Bishop of Vienna about the year of 490. and accepted soon after by most Bishops and Churches of the West but as is probable at first some while before Easter and not after 〈◊〉 a stricter time of Fasting within some of the forty days of Abstinence Other such set and annual Fasts introduced by such agreement of Bishops as was allowed by the good will and pleasure of their Princes were those anteferiales vigiliae the Eves before certain Feasts or Holy-days which upon inconvenience found in the more antient Night-service and Watches by reason of the wickedness of later times were by the Churches wisdom converted first in the Council of Eliberis from proper Vigils into 〈◊〉 jejunia or lesser Fasts Of these Eves â—…ept Fasts the first mention that â—… meet with is in St. Gregory Nazianzen in his Oraâ—… upon the Festival day of St. Cyprian where he wils the people to bring to Church with them on the morning of that Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness of the body viz. from the Eves Fast the elevation of their souls and virgins the contempt of their flesh Next Innâ—…ntius ad Episâ—…pum Braccarensem Omnium Apostolorum vigiliae sunt in observatione jejunii celebrandae praeter vigilias Philippi Iacâ—…bi Iâ—…nnis Evangâ—…listae Sanctorum quoquâ—… vigiliae c. The Vigils of aâ—…l the Apostles are to be celebrated with the observance of Fasting except the Vigils of Philip and Iames because it always falls within the fifty days of the Churches solemn rejoycing and of St. Iohn the Evangelist because always with Christmass and St. Stephen's day next before it The Eves of Saints days also Fasts c. These were brought in iâ—… imitation of the one more ancient and most solemn Vigil of the
upon the earth and as the words of the Text may import pernoctavit in jejunio As the Syr. and Arab. did read the Hebrew in their Copy a Iejunevit jejunium in quo pernoctavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly there is a fast of two days continued such as it seems was in the Church by some used at their Paschal fast saith Irenaeus and Dionysius The two days of the Disciples sorrow when their Master was taken from them Of which as the Prophet Hosea seems to have given before some intimation chap. 6. 2. After two days he will revive us and the third day he will raise us up and we shall live in his sight Then shall we know c. His going forth is prepared as the morning So Tertullian also describeth the Churches more instant exercise of fasting on those two days of our Saviours remaining in death lib. de Iejun cap. 14. Cur jejuniis Parasceuen Quanquam vos etiam sabbatum si quando continuatis nunquam nisi in Pascha jejunandum secundum rationem alibi redditam But more expresly Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor do all keep the six days of the fasts viz. those of the great Week equally or alike but some indeed pass them all over continuing without food either wholly or on each day to the next Cock-crowing But others two viz. Good-Friday and Easter-Eve again others three the Wednesday Friday and Saturday and others four adding Thursday The two or three days fast we meet with in St. Hierom in his fifteenth Epistle ad Marcellum of Asella a very holy Virgin Cùm per omnem aetatem jugi jejunio pasceretur biduo triduó que sic permanens tum verò in quadrage simâ navigii sui vela tendebat As in all her life she almost continually fasted abiding so sometimes two sometimes three days fasting so especially in Lent c. Fifthly a three days fast in Old and New Testament is renowned Esther 4. 16 17. Go gather together all the Iews which are found in Shushan and fast ye for me and neither eat nor drink three days night nor day I also and my Maidens will fast likewise c. So Mordecai went his way and did according to all that Esther had commanded him Such as is supposed was also the Ninevites fast and such was St. Paul's fast at his Conversion Acts 9. 9. And he was three days without sight and did neither eat nor drink The same fast of three days we have in the History of godly Iudas Maccabaeus 2 Mac. 13. 10-12 That two days and this three days fast is by some religiously also emulated who not able to continue so long fasting joyn together so many several days of fasts though taking some food each Evening Sixthly we often meet with the mention of a five days fast and such each weeks fast in Lent as St. Chrysostom for Constantinople and St. Basil for Caesarea doth witness besides that which Socrates mentions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three five days fasts with interval of many days betwixt St. Basil in his first Sermon of fasting days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fifth fast proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay not in before hand five days riot as if you would avenge before hand the days of the fast Seventhly the next honourable fast is that of seven days as that of the men of Iabesh Gilead for Saul and his sons they fasted seven days 1 Sam. ult ult Like Ioseph's mourning for his father seven days Gen. 5. 10. Like as Ezechiel also sat with them of the Captivity and remained astonished amongst them seven days And it came to pass at the end of the seven days that the Word of the Lord came unto him Chap. 3. 15 16. So as also Iob's three friends having rent every one his Mantle and sprinkled dust upon their heads sate down with him upon the ground seven days and seven nights and none spake a word unto him Iob 2. ult Yea the Lord said unto Moses of Miriam Num. 12. 14. If her father had but spit in her face should she not be ashamed seven days let her be shut out from the Camp seven days This seven days fast is answer'd by the Christians whole weeks fast in their great week except in that the festival day of Easter yea even every weekly Lords-day hath a greater priviledge of exemption from fasting then the Jewish-sabbath then had Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six days of the Fasts mention'd by Dionysius of Alexandria above in Epistolâ ad Basilidem are to the Christians instead of a seven days Fast. So measur'd they their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eighthly Daniel's three weeks fast was as I said divers ways emulated by the Christians in Lent some after that example amongst the forty days of Abstinence more strictly fasting the three weeks next before Easter excepting the Lords days or also two of the Saturdays some selecting to themselves one and twenty days dispersedly throughout the Lent as Leo a Serm de jejun Quadrages mentions the second the fourth the sixth of each week some fifteen days interpreting the three weeks with their abatement of two in each Saturday and Sunday of this we have Sozomen's testimony lib. 7. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some others fast three weeks of days here and there selected within the compass of the six or seven weeks fast of Lent but others joyn for their fast three weeks of days together next before the feast of Easter others fasting two weeks as the followers of Montanus besides some others For so much we may take Socrates's witness also because in this agreeing with others lib. 5. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some in Rome fast three weeks before Easter conjoyn'd together excepting the Sabbath and Lords day in each week though Leo gives us in his time their three weeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. every other day or three days in each of almost seven weeks Others beginning their fast seven weeks before the Feast fast onely three several five-days spaces with a weeks interval betwixt each And this they meant also a three weeks fast St. Chrysostom also is a witness beyond exception in his sixteenth Homily ad populum Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the manner of all to ask touching Lent how many weeks any one kept the 〈◊〉 and you may hear some say two viz. beginning their fasts from Passion-Sunday but some three weeks and some answering that they have fasted all the weeks All the 15 or 18 or â—…1 days in emulation of holy Daniel's fast in some sort or other Ninthly the most renowned number was the forty days fast of which we have
the respective Countreys new convert Iews to be condescended to in the very Quartadecimâ Lunae seeing also that the Apostolical Tradition of the Feast it self of Easter and of the Fasts to be ended at Easter to be safe unshaken and agreed upon by both sides yea and contended for for else what needed all that ado about a circumstance of it Himself Irenaeus first writes that the Mystery of Christ's Resurrection ought to be celebrated viz. in the Feast of Easter not on the fourteenth day of the Moon whatsoever day of the week it fell upon but onely on the weekly memory of Christ's Resurrection viz. on the Lord's day And also earnestly exhorts Victor that he would not cut off whole Churches of God for following their Tradition in their Countreys of ancient time For that there had been in fore time difference not onely about the time or day of Easter and so of ending of the Fasts but even concerning the manner or form of the Fast it self the Apostles themselves having left both an allowance of condescension to the Iews in some Countreys touching the day of the Feast and also to some infirm or weaker then others in the form or manner of the Fast to be extended to more or fewer days and this condescension having been abused also by some to take up with very little time for the fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the difference for some think they ought to fast one day some two some also more and some measure their day viz. such as would have one day suffice yet by 40 houres reckoning in the hours of night and day viz. as may be most reasonably thought from the beginning of Christs sufferings His Agony on Thursday night onward 40 hours which should inclose all the Parasceue or Good-Friday and keep some resemblance of our Saviours 40 days fast accounting to themselves because the other they could not reach an hour for a day and some resemblance also of the Churches wonted 40 days abstinence from which they made this discession and innovation of 40 hours in the stead of the ancients simple and plain custome of 40 days and lastly some memory of the 40 houres in which Christ did abide given up to death these their forty hours probably they begun I say with the beginning of his bloudy Sweat and Agony from about eight a clock of the night before he was crucified untill about noon on Saturday which is the just number of forty hours Now this I am the rather induced to believe to be the meaning of Irenaeus's words and of their practice of forty hours fast comprising within the account the hours of day and of night because I finde in ancient Authours a frequent custome of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole nights-watch on the night preceding Good Friday as on which Christ our Lord rested not at all but passed from his Agony to his Apprehension and thence to Annas first Iohn 18. 13. 24. and thence to Cajaphas the High Priest that year where the Scribes and the Elders were assembled Matth. 26. 57. where false Witnesses were sought for against the Lord and examined where he was accused spit upon blind-folded buffeted and smitten with the palms of their hands denied by his own Disciple Peter about the time of the Cock-crowing held on still by those who most impiously did blasphemously spake many things against him and by the first Light appearing which he had created led by the Elders of the people and the chief Priests and Scribes into their Council to a fresh Examination Luc. 22. 66. and thence early in the morning to Pilat's Judgement-Hall c. Iohn 18. 28. Upon the consideration of this whole nights most indign suffering of our Lord from his own People the Iews and their malicious Rulers many Religions had in use that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole nights-watch of Christ's sufferings as the Greeks have it This Epiphanius in Exposit. Fidei in express words thus recordeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in some places at the end of the fifth day or Thursday they watch unto the day-light of Good Friday as also the night before Easter morning these two whole nights onely The same I take to be the meaning of Iohn of Hierusalem Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the labour which you have lately born both from the extended fast of Good Friday and from the Vigil or watching thereof viz. of the night that leads unto it Wherefore St. Hierom also in his Book against Vigilantius by way of Sarcasme thus collects what Vigilantius would have Non vigilemus itaque diebus Pascha Let us leave off then to watch on the days of the Pasch viz. especially the two Eves of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Eusebius lib. 6. cap. 9. I acknowledge to be the latter But that there were more than one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole-night-watches near the day of our Lord's Passion Eusebius himself hath left recorded lib. 2. cap. 15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rursùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances which are even still untill now with us accustomably exercised which more eminently we are wont to perform at the Solemnity of the Passion of our Saviour in Fastings and whole nightswatches and attentions unto the Word of God and again the whole night-watches of the great Solemnity and the Ascetical performancestherein Well therefore might the hours of that first whole-nights-watch begin the first part of their forty hours which they extended it seems to Saturday noon for that they which kept but one day in fasting as Irenaeus and Dionysius say some did though neither approve that pittance in persons of ordinary strength did not fast Saturday as Tertullian also saith Quanquam vos etiam sabbatum siquando continuatis c. Of those therefore whom here Irenaeus mentions and tolerates but approves not some kept one day imitating as to the time the one onely fast-day the day of Atonement at first by God in the Law appointed to the Iews a ground unsufficient to warrant in any now no more Others two days Good Friday and the great Sabbath because on those two days the Apostles were in special sadness and our Lord was given up to death for us Quanquam vos etiam sabbatum siquando continuatis nunquam nisi in Pascha jejunandum Others also more whether three adding the Wednesday wherein the Council was held and Money was given and taken for the taking away our Lord Or four the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Dionysius Bishop of Alexandria in his Epistle to Basilides records some fasted with superposition or continuance to the Cock-crowing two days some three some four and others all the six of that great week others fasting forty hours
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
some too forwardly pressed even throughout all the forty daies and as a duty for so the words must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether we follow this reading or the other all the definite numbers as there managed are recited by Irenaeus as deviations from the plain and simple manner and both readings suppose the use of forty daies Absâ—…inence as being before in the Church To the rest of your Allegations answer shall as fully be made in the 8. chapter only here because you bid us in your 66th pagE read the rest of the Chapter we have so done but finde nothing that favours your cause but still against you more then enough for in the following part of the Chapter Irenaeus tells Victor that Anieâ—…tus his predecessour could not perswade Polycarp whom above he calls the blessed Polycarp not to keep Easter according to the tradition in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As which he had ever kept or observed with St. Iohn the Disciple of our Lord and the rest of the Apostles with whom he had conversed Here if the blessed and holy martyr Polycarp be to be believed as he is by all sober Christians in the world it is undeniably certain that St. Iohn the Apostle and other Apostles and Polycarp with St. Iohn the Apostle and with those other Apostles with whom he had conversed did constantly keep an Annual set feast of Easter And now I leave it to you to tell us who they are that have taught the Sectaries to condemn the observation of such Anniversary set feasts and particularly that Anniversary day of Easter as superstitious and not agreeable to the purity of the best Christians Against whom I enter this charge even against all that so at any time teach Christian people that they are undeniably found condemners of St. Iohn the Apostle and of other Apostles of the Lord I adde even in that wherein Saint Iohn and those other Apostles of the Lord agreed with St. Peter and St. Paul in that wherein Polycarp and Anicetus agreed Polycrates and Victor agreed were all of one accord had one custome both those Apostles which towards their later end abode in Europe and those which so abode in Asia and the Bishops their successors in the West and in the East the first and second age before and after St. Iohn's death until Polycarp yea until Victors time and 't is known even until our time also For their time so much was pleaded as may be seen by comparing this of Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Sozomen l. 7. 19. Now how sure a witness this Holy Polycarp was in what he said of the Apostles and said he knew by conversing with them Irenaeus whom you have produced shall tell you l. 3 c. 3. his own Greek words we have in Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp was not only the Disciple of the Apostles and had conversed with many that had seen Christ but was by the Apostles constituted Bishop in Asia of the Church of Smyrna whom also we have seen He gloriously and most remarkably suffering martyrdome departed out of this life having alwayes taught those things which he had learned of the Apostles which also the Church doth deliver and which only are true And all the Churches in Asia do bear him this record And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them and of what he had done and done constantly with them or else the Apostles did observe some Anniversary set holy day and this particularly and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves This is the charge let it not be forgot to be wiped off And since you bid us to read on we read on still but to the very next words after your direction and behold the Bishops Narcissus Theophilus Cassius and Clarus of the same time with Irenaeus and others with them assembled in Palestina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their writing or decree discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession and the fast confessedly on all hands was to preceed the feast of Easter and so in cap. 23. we read of an Apostolical tradition received and practised also in more then three parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Fasts should be ended on no other day of the week then the Sunday the day of the Lords resurrection And therefore fasts were to have their place and being as well as their ending before the day of that Feast according to Apostolical tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome begun from Apostolical tradition and obtaining even until now And those fewer Churches which did not so end their fasts as making easter-Easter-day only Sunday yet pleaded tradition also no less ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the dissolutions of the Fasts ought to be at Easter for ending the Fasts at Easter-day nevertheless on whatsoever day of the week that were So that the tradition of all the world was for ending certain fasting-days at Easter And for more then three parts of the world it was pleaded in that very place that it was from Apostolical tradition that they observed such custome of so ending their Fasts CHAP. VI. In what regard the Forty dayes of the Quadragesima were of Apostolical recommendation and in what regard of Ecclesiastical Constitution THat some Paschal or Lent i. e. Spring-fast before Easter was ever from the Apostles time and of Apostolical tradition and constitution hath been sufficiently evidenced both in the whole body of the discourse above and also in the whole fourth Chapter of this Appendage We proceed now to the consideration of the forty days and to the declaration how the observance thereof was ever in the Christian Church as a special time of spiritual exercise and abstinence for the generality of Christian people from recommendation Apostolical a Ab Apostolis Traditum Commendatum Howbeit the precept of such forty dayes abstinence and much more the precept of forty dayes fast as also of other Ecclesiastical discipline and Ecclesiastical Administrations respecting Penitents or Catechumens respecting publick Penances Absolutions Catechizings solelmn Baptisme Synods of Bishops and other the like specially affixed and determined to that time may well be allowed to be of Ecclesiastical constitution But it is meet to begin with that which is even in this of forty daies also of Apostolical Recommendation For the proof whereof I might permit it to the judgement of any Reader whether a great and sufficient number of the Authorities by me above produced though brought only to prove some Paschal or Lentenâ—…ast before Easter to have been of Tradition and Institution Apostolical have not evidenced
since GENERALLY commanded as may appear by the 50 51 52. Canons of the Councel of Laodicaea and those Canons ratified in the fourth and sixth general Councels Which Canons of Laodicaea provide not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dishonour the fast of forty days Yet though such abstinence of forty days were not commanded by the Apostles but by the Church we have shewn notwithstanding that it was of Apostolical recommendation And who is there not almost since the writings of Christian Bishops came to be more frequent and to be better preserved unto our hands viz. since the days of Constantine which doth not witness so much at least We have but even now recited St. Austin and St. Hierom. Briefly there is not one of the twenty four indubitable Paschal Epistles or Homilies of Theophilus and St. Cyril of Alexandria which doth not witness the abstinence of forty dayes before Easter to have descended from the Apostles or from instruction Evangelical from the Lord which also was not taught the world but by the Apostles For the several testimonies of St. Ambrose in Millan Leo in Rome of Basil and Gregory Nazianzen in the East of Chrysologus Caesarius and others I rather refer you to the preceding discourse from p. 46. and forward then here repeat them It remains now to shew in what sense the observance of the forty days was of constitution only Ecclesiastical And such it was first if we respect the precept of fasting forty days secondly if we respect the several sanctions of Ecclesiastical penalties which the Governours of the Church did and might justly as they saw cause decree thirdly in respect of some particular kinds of meats prohibited with the allowance of others because such distinction generally may be profitable to the ends of fasting within the compass yet of which law and of the letter of it men may for so may any humane law be abused chuse to themselves such of the meats allowed as may be but an exchange of pleasures and in no wise less contrary to the ends of fasting then the meats forbidden Which argues as the shifting wickedness of sensuality so also the imperfection of any law that can by men be set about matters in themselves so various and infinite unless it meet with such as obey the laws of their superiours for conscience sake and in their conscience bearing honest and faithful regard to the end of the law this will be found true whether we consider the rules of the Ancients concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the more modern prohibitions of all flesh but the flesh of Fish or in other places also of lacticinia milk-meats or elsewhere also of some fruits a St. Aust. l. 30. con Faust. Manich cap. 3. 5. And yet may there be chosen such dry meats or such fish or such unforbidden fruits or even such panis deliciarum bread of delight as no man can pretend that any Apostle ever thought better of for the mortifying the flesh or humbling the soul then of some sort of food by the Church forbidden And yet the law may to the generality be profitable and when it is a law undispensed with must be obeyed and when it is abused by the devices of fleshly mindes the fault is theirs Fourthly The observation of forty days is a constitution Ecclesiastical also as to some purposes of the Church such as are those above mentioned which will best appear by the words of such ancient authors as sometimes have call'd the observance of forty dayes a constitution of the Church We will begin with that most remarkable one in St. Chrysostomes hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have prescrib'd delineated set a stamp up on figured ouâ—… or copied unto us 40 daies of Fast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many of old have been wont to come to the mysteries or Sacrament indifferently and at adventure as if simply to come only and eat were sufficient especially at this season of Easter or the great week on which Christ deliver'd it The Fathers therefore knowing well and aware of the harm which proceeds from such careless coming to the Sacrament meeting together have prescribed forty daies of Fasting of prayers of hearing of the word of Synods for correction of evil manners and abuses that all of us together being in these daies purified with all diligent care both by prayers and by alms and by fasting and by whole-nights-watches and by tears and by confession or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances and satisfaction to the Church and by all other means might so come to the Sacrament with a pure conscience so far as is possible to us And that they have wrought great reformation and good working us to a habit and custome of fasting is manifest Where first we are to observe that even laws also Apostolical in some sort may by the Churches Governours be reinforc'd pressed and envigorated in new Canons Sanctions and Decrees where they shall see it needful Secondly Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical for some times and places Thirdly That the Appropriation of such season of forty daies to some such purposes as by this our Author here are named viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known their Confessions and satisfactions to the Church for publick hearing of Sermons for publick night-watches and constant fastings for Synods of Bishops designed to the correction of evil manners and abuses may be properly by an order rule and application Ecclesiastical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church and yet the Recommendation of those forty daies to especial abstinence and Devotion especially unto the generality of Christians who do not This exception Cassianus makes above as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious exercise themselves in fastings as it were all the year long be Apostolical For even S. Chrysostom who wrote this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Hom. 11. on Genesis speaking of the forty daies observed by that Church in about eight weeks with exemption of each Saturday and Sunday tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the holy time of Lent to such as undertake this course of fasting THE LORD HATH INDULGED these two weekly daies like certain stages or inns shores or havens that both the body may be a little relaxed from its labours of the fasting c. Where by saying the Lord hath indulged those daies he at least implies that the Lord hath directed and recommended the other And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Authority is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae