manner of celebrating used by the Papists The days may be with more Godliness and profit to the Church observed being cleansed from Superstition and erroneous Doctine then abrogated The place of S. Austin is in his Epistle ad Ianuar 118. Illa à quae non scripta sed tradita custodimus c. And for Recommendation Divine of the forty days Fast the Reverend Father in God Richard Mountague Bishop of Norwich Origin Eccles pars 2. n. 81. Numerum hunc mysticum dierum 40. sacrum 〈◊〉 Scripturis multa sunt quae decent testimonia Certè erat aliquid in eo cur dicbâ—…os continuis 40 apertis coeli catarectis abyssi 〈◊〉 bus resolutis invalescerent aquae super terram Quòd annos 40 ex Aegypto reduâ—… Israel eremi erroribus destinebantur erat certè dispensatorius pluries quà m unâ vice Christi Domini actionibus consecraâ—…us Certè fortuitò non fiebat quod toties in Scripturis numerus ille per Deum consecrabatur Mihi rectè opinatus videtur Augustinus qui numerum quadragenarium totum praesentis vitae cursum significare dicebaâ—… tempus nimirum jejuniis orationibus poenitentiae peccatorumque expiationi destinatum Et si per Novatores liceret illud adderem Ut ECCLESIAE QUADRAGESIMAM COMMENDARET And even such Learned Protestants who write its Original not Apostolical or from Christ yet prove it themselves from Antiquity to have been in the Church observed both by Clergy and Laity before his time who was a Bishop in the Church about 38 years after S. Iohn's death who himself 't is probable was born much about S. Iohn's death or a little after so Zanchius l. 1. in 4. Praeceptum p. 695. certè Telesphorus qui fuit septimus Romanae Ecclesia Episcopus martyr circa Annum Domini 139. hujus temporis Quadragesimalis supranominatiâ—… mentionem facit tanquam ante se in Ecclesiâ observati Adâ—…ecit enim aliquot dies quos volebat à Clericis ac Sacerdotibus ampliùs quà m à â—…aicis observabantur observari Statuimus inquit ut septem hebdomadas plenas ante sanctum Pascha omnes Clerici i. e. in sortem Domini vocati à carne jejunent quia sicut discreta debet esse vita Clericorum à Laicorum conversatione ita in jejunio debet esse discretio These Learned Authors especially the four Revered Bishops of our own Church above I have produced not that I think there may not perhaps more then double the number be alledged of modern Authors differing in judgment from what I have asserted But by whomsoever they shall be alledged if they shall stand by themselves alone and my Replyer shall not first produce as I have done according to Vincentius Lirinensis's Golden Rule 1. Antiquity 2. Universality of practise generally speaking 3. The Consent of the generality of Learned Ecclesiastical Writers at least through the first 600. or 700. years the time wherein lawfull General Councels were who with Authority noted Heretical Writers and then if he please and not but then give us the Judgment of any Holy and Learned men Otherwise I here prescribe against any number of Moderns of one smaller part of the Christian world and of one or two Ages farthest removed from Antiquity except where Authority of our own Church to which we have subscribed doth interpose such testimonies I say standing alone by themselves Antiquity that appâ—…oaches nearer the Fountain not being first heard both to interpret Scripture and testifie of Tradition where that is part of the Controversie All such weak and trifling process of Arguments from Testimony I take to be but tyranny over mens Judgements who are bound to none but to Gods Word who is Truth and the Churches Witness whom he hath set to be the Pillar of Truth whose witness is best learned from Antiquity and Universality of practise and consent of her Pastors of the Ages required and to submission of acquiescence to their own Church in such matters But why then have I brought those Five worthy Witnesses I answer 1. Because I had first in legitimate order premised such Antiquity Universality and Consent and so my Adversaries Testimonies ever shall be welcome 2. To shew that any the most faithfull Sons of the Church of England may be allowed to defend what I in this maintain 3. To prevent such Replyers who are wont to supply with railing what they want in weight of Argument or Testimony forasmuch as the World sees that so Reverend Zealous and Learned Protestants and such as have done as much service against the Papists aâ—… all the Presbyterians put together in their Writings and Sermons have done have thus written Howbeit I deny not that many Reverend and Learned men and far from Presbyterians are herein of a different Judgment and have done very good service against the Papists in their gross Errours FINIS A TABLE of the Names of the Sundayes and other Chief Dayes of LENT and of some following in the Eastern and Western Churches Septuagesima The ninth Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Filii Prodigi Memoria 70 Annorum qui in significationem fuerunt exilii nostri à Domino Augustin l. 3. d. Doctr. Christ. And Memory of the 70 weeks Dan. 9. 26. in the end of which Messias the Prince was to be cut off but not for himself Sexagesima The eighth Sunday before Easter day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quinquagesima The seventh Sunday before Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Ingressâ—…s seu Introitûs Jejunii Hiâ—…c 〈◊〉 〈◊〉 〈◊〉 â—…sse Clâ—…is 〈◊〉 sui 〈◊〉 Quadragesima The sixth Sunday before easter-Easter-day Memoria Jejunii Domini Ord. Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter gulam Dominica Invocavit The whole week the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shrove-Shrovetuesday Fastness Tuesday Ash-Wednesday Caput Jejunii Dies â—…inerum Second Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Reminiscere Third Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Oculi Fourth Sunday in Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Refectionis Dominica de Panibus Dominica Laetare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Passionis propterquod Dominus praedixit câ—… diâ—… de instanti Passione suâ â—…ive Judica Friday in this week Praeparatorium Lazari Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Lazari Sixth Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Osannarum Dominica Palmarum Palm-Sunday The whole week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sancta hebdomada Septimana Passionis Hebdomas Xerophagiaâ—…um Hebdomada poenosa The great week Hâc hebdomada 〈◊〉 sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munday in this week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria Secunda Passionis Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria tertia Passionis Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quarta in Proditione Judae Feria quarta Passionis Tenable Wednesday And these four dayes before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria quinta Passionis Coena Domini Feria quinta in Coena Domini Feria mysterioâ—…um â—…avipedium Dies mandati Maundy Thursday Sheer Thursday Good Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies Paschae Parascheue Crucifixionis Dies sanctus Passionis Domini Pascha quo passus est Dominus Augustin ep 119. â—…cclesia Smyâ—…ensis Ep. de 〈◊〉 Polycarp Saturday or Easter-Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum Sanctum Vigilia Paschalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Nazianz. Orat. in Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conâ—… Ancyr c. 5. Dominica Magna Resurrectionis The day which the Lord hath made Psal. 118. 24. Munday in Easter-week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. Feria 2 da. Resurrectionis Domini Secundus Dies Festi Tuesday Feria 3 ia Resurrectionis Domini Tertius dies Festi S. Aug. d. Civ D. l. 22. c. 8. Wednesday Feria 4 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candidatorum Thursday Feria 5 a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Candidatorum Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianz. Dominica quasi-modo-geniti Dominica in Albis Octava Paschalis Low-Sunday Low-Easter-day or the Octaves of Easter The 2. Sunday after Easter Wednesday after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 3. Sunday from Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 25 day of the fifty Dies Disputationis Christi cum Doctoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunday before Ascension Dominica Rogationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascension-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Thursday Sunday after Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Expectationis Dominica hebdomadae Expectationis Whitsunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagr. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festum Pentecostes Wied-Sunday Wh. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae dicitur â—…tiam Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wh. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wednesday Friday c. Iejunium Pentecostes The four Ember weeks of Fasting are called Iejunia quatuor temporum quae imbrem vocat Concil Aenhamensâ—… can 16 Iejunium primi mensis Iejunium Pentecostes Iejunium septimi mensis Iejunium decimi mensis Anciently the Wednesday and Fryday saith Lâ—… but since the Wednesday Friday and Saturday next A Cruce post Cineres post Pentecos atque Luciae The weekly lesser fasting-Fasting-days of Wednesday and Friday are called Stationes Stationum semijejunia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fasting-Eves before certain Holy-days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteferiales Vigiliae FINIS Some Errata of the Press to be thus amended PAg. 33. lin 12. pro Eusebius lege Philo. p. 48. l. 11. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 165. l. ult pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 219. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 226. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 453. l. 20. dele 2. pro l. 1. lege c. 1. p. 463. lege Religâ—…ous 〈◊〉 religions p. 475. l. 26. lege quidam pro alii ibid. l. 28. lege pluribâ—…s pro â—…ibus ita pro etiam ibid. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Table pro Fastness Tuesday lege Fastens eve
of an Apostolical Tradition p. 132 Instance of some Apostolical Traditions p. 530 Objections answered p. 146 to 160 Those of the Presbyterians especially in the whole fifth seventh and eighth Chapters of the Appendix An Answer to that which the Presbyterians object out of Irenaeus p. 461 to 479 An Answer to 3 Texts of Antiquity not objected or mentioned by the Presbyterians viz. One of S. Chrysostom's one of S. Hierom's one of Victor Antiochenus p. 487 to 495 An Answer to the Presbyterians Objections out of Antiquity at large Chap. 7 How Socrates in pursuance of the Novatian Canon of Indifferency spake loosly and differently from the Church of the Churches Set-Fasts and Feasts c. 7 An Answer to the rest of the Presbyterian Objections and to their pretence of an Act of Parliament Chap. 8 Of the pretence of tender Consciences p. 239 Fasting Defined p. 434 183 189 Why Saturday in many ages and places no fasting-day p. 237 Fasting often most healthful for the body p. 158 9 In what sense this Fast commanded and in what sense not commanded but recommended p. 136 p 496 In what sense the observance of 40 daies was of constitution only Ecclesiastical p. 487 to 495 In what regard the 40 daies of the Quadragesima were of Apostolical recommendation c. 6 The number of 40 daies p. 161 2 3. How the 40 daies may be said to be an Imitation of the Lords Fast Chap. 8. of the Appendix The ancient observation of good-Good-friday p. 467. The Ancients in the number of their daies of stricter fasting imitated p. 448 Daniel's fast p. 168 to 170 The stricter fast of the great week before Easter p. 48. p. 96 Lent the Fast of the Spring fitly p. 160 Some strictures of the Fathers elogies or praises of fasting p. 215 to 226 Nine reasons alledged for the so great Encomium's of the Fathers given of fasting p. 227 to 234. The eight Requisites or rules how fasting is to be performed p. 171 to 215 The conjunction of it with Repentance p. 174 to 187 The conjunction of it With watchings humi-cubations c. 195 to 198 The conjunction of it With Iustice. p. 198 The conjunction of it With Alms p. 199 to 202 The conjunction of it With prayers hearing of Gods Word c. p. 202 The ancient rule of fasts that excluded flesh excluded wine also p. 193 Fasting not the principal duty p. 236 -7 Moderation in fasting to be observed p. 155 -6 -7. p. 164 to 170 Four reasons which excuse from fasting p. 157 Concerning the Fast of 40 hours p. 462 to 469 Of the Churches Fasts in general Chap. 1. of the Appendix The distribution of the Fasts of the Church into their several kinds in respect of their Institution Chap. 2 Of the several Fasts of the Church or also other religious fasts as to their measure of time Chap. 3. How the Paschal or Lent-fast is as hath been shewn Apostolical Chap. 4 The ancient Fasts of the Stations vix of the fourth and sixth daies of the week p. 441 to 444 The Fasts of Ember-weeks before the Ordinations p. 438 to 440 The Fasts of the Vigils p. 437 The Fasts appointed by Christian Princes and whiles yet there were no Christian Princes by Bishops p. 436 Fasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superpositions till the dawn of the next day or Cock-crowing p. 446. Fast of 1 day 2 daies 3 daies 5 daies 7 daies 15 daies 3 weeks 6 weeks 40 daies p. 446 to 449 Admonition to Him that will think fit to reply p 514 p. ult They which condemn Anniversary set-feasts evidently condem the practise of the purest primitive Church and are found condemners of the Apostles themselves by an undeniable Record p. 477 -8 The judgement of the Ancients concerning such as opposed the Ch Set-fasts Ch. 9 The judgement of 4 Reverend Prelates of our Church Chap. 10 The table of the names of the chief daies of Lent and of some following in the Eaâ—… and Western Churches S. LUKE 5. 35 -38. But the daies will come when the Bridegroom shall be taken away from them and then shall they fast in those daies And he spake also a parable unto them No man putteth a piece of a new garment upon an old if otherwise then both the new maketh a rent and the piece that was taken out of the new agreeth not with the old And no man putteth new wine into old bottles else the new wine will burst the bottles and be spilled and the bottles shall perish But new wine must be put into new bottles and both are preserved THe Scribes and Pharisees saith St. Luke St. Iohn's Disciples saith St. Matthew St. Iohn's Disciples and the Pharisees together saith St. Mark came to our Saviour and by way of exception said Why do the Disciples of John and of the Pharisees fast often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thine fast not They did not because they could not say but thou fastest not Not the Devil himself might deny what he had felt that the Lord had as Iohn himself had not at any time and Moses and Elias but by his strength fasted 40. daies and 40. nights His frequent exercise of fasting is witnessed in two mystical Psalms understood of Christ Psal. 69. v. 9 10. The zeal of thy house hath even eaten me c. I wept and chastened my self with fasting and that was turned to my reproach And Psal. 109. v. 23 24. My knees are weak through fasting my flesh is dryed up for want of fatness I became also a reproach unto them The context of which verses and the ancient Fathers Commentaries on those Psalms are our warrant that David in spirit spake them of Christ. On Psal. 69. St. Hilary thus writeth This Psalm contains the prophesie of the sufferings of our Lord where besides the gall they gave him to eat and the vinegar to drink v. 21. the abstinence of his fasting was turned to his reproach when tempted by the Devil he is bid turn stones into bread and carried up into a mountain he is contumeliously tempted to worship the Devil Arnobius also saith those words are spoken of our Lord Iesus Christ whom the zeal of Gods house did eat and his abstinence from eating receiving nothing 40. daies and as many nights was turned to his reproach St. Hierom and Theodoret in the like manner understand the Text of Christs fasting The other Psal. 109. v. 23. Theodoret thus understands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his abstinence and severities to himself witness also saith he the bar ley loaves and the ears of corn in his Disciples hands St. Hierom also upon that Text bids such as were conversant in fasting to be comforted Siquidem Dominus hoc fecit Non habebat delitias corporis sed Dei Spiritús Tales diligit milâ—… Christus qui jejuniis vacent quia in jejunio victoria est for that the Lord himself saith this Psalm did fast and
now professing himself a follower of the new Prophet Montanus quarrels the Church and her children as carnal persons for not admitting the new-commanded fast of Montanus and he manages that his quarrel in these words They viz. the Christian Catholicks accuse us that we observe fasts of our own peculiar to our selves They object therefore unto us novelty and prescribe against the unlawfulness of that saying that it is either to be judged Heresie if presuming as men we so dogmatize or we to be pronounced false prophets if we indict these fasts as from the Spirit whilest on either hand we hear them denounce an Anathema against us For as to what pertains to Fast they oppose that there are certain daies constituted by God They surely think that in the Gospel those daies are determined for fasts in which the Bridegroom was taken away and that those daies only are now the legitimate daies of Christian Fasts all legal and prophetical old observances being antiquated or abolished Therefore as to other fasting it is to be indifferent according to every mans occasions causes at his own judgement not of command viz. as Montanus pretended command from God And that thus the Apostles observed the rule of fasting imposing no other yoke of certain or set fasts to be kept of all in common And c. 13. ye prescribe against us that the solemn times for this matter are to be believed already constituted in the Scriptures or in the Tradition of our Elders and that no further observance is to be superadded for the unlawfulness of innovation Maintain this your ground if you can O ye adversaries of the prophet Montanus for lo I convince you even your selves fasting beside the Paschal Fast Beside those daies in which the Bridegroom was taken away interposing also your selves the half-fasts of the stations a Thus he being in darkness of forgetfulness as out of charity considers not the evident reasons of the stations the 4 th and 6 th day of of the week from those words which the Church urged of the Bridegrooms being taken away which is the very ground and reason which afterwards Epiphanius de Compend fid c. 22. and S. Augustin also epist. 86. do build them on and your selves otherwhiles also as each pleases living on meer bread and water Lastly you reply that these observances viz. these last of the stations of Wednesday and Friday and otherwhiles living with bread and water are practised according to ones choice not from command b Isidorus Hispalensis l. offic c. 42. Shewes that the weekly observance of those daies in fasting was not a precept lying on all in these words Praeter haec autem legitima jejuniorum Tempora omni sexâ—…â—…erid propter Passionem Domini à quibusdam jejunatur Ye have therefore quit your ground by exceeding the tradition while you observe fasts w ch are not constituted or commanded And worthily you permit that to your own pleasure which you yield not to Gods command viz. by his prophet Montanus And c. â—…4 If it be so as was urged out of Galatians c. 4. â—… 10. Why observe we Easter every year in the first moneth Why 50 daies thence forward do we pass in all exultation Why apply we the 4 th and 6 th day of the week to stations or meetings for prayer portional-fasting and Sacrament and the day of Christ's Passion to fastings And although you at some time may joyn Saturday to Friday in fasting yet that never but before easter-Easter-day for the reason elsewhere rendred Thus far Tertullian The reason why he singles out good-Good-Friday for a peculiar fast amongst the rest of the daies of the Bridegrooms taking away himself renders in his Book of Prayer chap. last when not yet a Montanist in these words Sic die Paschae qâ—…o quasi communis publica jejunii religio est So on the day of Christs suffering wherein is observ'd the common and as it were publick religion of the fast a Agreeably whereunto Sozomon speaks l. 7. c. 19. On the day before that Saturday viz. Good Friday which the people fast very devoutly in remembrance of our Saviours Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one day into which the least devout among Christians shrunk up their fast As Irenâ—…us witnesses in his Epistle to Victor and Methodius in Conâ—…ivio virgin orat 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Fast-day of Christs Passion who is our Passeover it is forbidden us at all to remember the provision of food S. Cyril of Hierusalem in his 18. Catechism mentions his auditors weary labour by the intention of the Fast of the parasceue or Good Friday and the following watch Thus by acknowledgement of the Churches enemies and friends she practised taught contended against her adversaries touching this fast and those words of her Lords In those daies when the Bridegroom shall be taken from them then shall they fast With this constitution of the Lords she resisted the Montanist's new set fasts pretending from the Spirit and the word within them His testimony I have first produc'd as including the Churches own witness and the Apostles own observance Next for the observance of Christian people that of S. Mark though he not an Apostle but Evangelist his teaching as is probable and certainly practis'd in the Apostles own daies The record is made by PHILO in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Religious so Gregory Nazianzen cals the Christian believer by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in S. Pentecost who must needs have conversed with St. Mark and these Religious at Alexandria and came saith Eusebius into speech with St. Peter whose Disciple S. Mark was at Rome l. 2. c. 16 17. in the daies of Claudius the Emperour He in that Book of the Religious saith Eusebius in the forecited place describes certain Apostolical persons religious life of the Hebrew nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not only seen them but accurately taken knowledge of them describing there such their conversation as is to be found in the Christian Religion only saith Eusebius and he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Gospel and such religious fastings saith the same Eusebius which have descended down accurately the same even unto our times which more eminently were exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fastings and whole nights watchings and attentions unto the word of God at the solemnity of the Passion of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifying of them those things which accurately are observed after the same manner with us only and even until now And moreover that he there describes the first preachers of the Doctrine of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest saith he to every one that Philo comprised in that writing customes delivered in the beginning from the Apostles These religious persons in and about Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they all with one sentence declared that on the Lords day only Easter day we do observe to end our Paschal Fasts Euseb. l. 5. c. 23. You see both parts agreed in my conclusion that the feast of Easter-day was to conclude certain fasting-daies and all this is witnessed in Eusebius l. 5. c. 23 24. Difference there was 1. About what day should be that Easter-day and conclusion of their fasting-daies they having indeed received different traditions S. Iohn and S. Philip finding it usefull in those parts of Asia where many Jewes inhabited by condescension to observe the Christian Easter on the same day with the Jewish Easter letting them to see that we as festivally remembred Jesus Christ our true Passeover and our deliverance by him as they expected one to come But S. Peter and S. Paul where no such cause was prescribed as meet not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection a Touching this a Councel was held in Palaestina wherein Theophiluâ—… Bishop of Câ—…sarea presided and Narcissus Bishop of Hierusalem another Councel at Rome wherein Victor presided another in Pontus wherein Palma aâ—… the senior Bishop presided another Councel in France wherein Irenaeus was President another in the Province of Osdreëna Euseb. l. 5. c 23. c. 25. Narcissus Theophylus and Cassius Bishop of Tyre and Clarus Bishop of Ptolemais and the Bishops with these assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handled largely of the Tradition of the Paschal season which had come down to them from the Apostles by succession 2. Particular Churches then differ'd none doubting but on Easter-day they were to end their fastings yet about the degree and rigour of the fasts and number of the fasting-daies In which matter different constitutions of bodies and minds in different countreys might call for different allowances from the very first b Socrates recording the divers Customes of observing this Fast in divers Churches saith thus l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advertising us as of sundry customes in divers nations so also of sundry causes of those customes in different nations But which of them once doubted differ'd or disagreed touching this Whether an Easter-day were at all to be kept or Whether any such Paschal Fasts were at all to be observed c As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other such different usages there were about the Synaxes or publick meetings for Communions viz. whether Saturday also Wednesday and Friday as well as the Lords day but yet all agreed of Synaxes that they ought to be yea and that every Lords day at least whose time of ending only was their controversie and yet the time next before Easter still agreed on for the Fasts As they now in our times which vilifie the one vilifie the other also The Antepaschal Fast Paschal Feast were so inseparably conjoyned that in many of the ancients Pascha signifies both as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos praeter Pascha citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes He there expounding Pascha by the days in which the Bridegroom was taken away And C. 14. Nunquam nisi in Pascha jejunandum and so that of Timotheus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare a Ambros l d Eliâ jejunio hoc jejunium Quadragesimâ—… Domini Pascha includit For this cause Irenaeus who saith himself had seen Polycarp S. Iohn's Disciple satisfying Victor in his Epistle to him tells him that not only concerning the day it self of Easter there was controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also touching the manner it self of the Fast therein supposing it without controversie that the Fast it self though some differ'd about the form of it was but was with difference observed long before as well as the day of Easter For so it follows in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such variety in those that observe the fast was not now first in our days but long before in their times who lived before us And yet before that difference also he there records that there preceded an agreement a simple and plain custom viz. for those that had health and strength which some not accurately enough retaining changed into that which followed after His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Irenaeus writ this about the 97 th year after S. Iohn's death That long before his days there had been that difference and before that difference there had preceded a simple and plain custome of the form of fasting which they who brought in the difference changed into what followed Before that difference which was long before the space of 97 years after the Apostles what uniform custom could there precede in the Christian Church and not be from the Apostles own times and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse as there he doth to Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very difference of their fasting commends or establishes the agreement of their faith viz. that yet they all by their several fasting professed to believe on that death and passion of the Bridegroom the memorial whereof their agreeing to fast in the days next before Easter rhough disagreeing about the number of the days or the rigour or the time both of Easter and so of the Fasts did unanimously profess In the Second Century of years after the death of the last of the Apostles the children of the Bride-chamber I alledge first the Canons called Apostolical not so called as made by the Apostles themselves but by Apostolical Bishops not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness THEODORET and others as next or near successors unto the Apostles The first fifty of which Canons are probable to have been made in the foregoing Century and the latter thirty five in this Century Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assumentum corruptly added to the last And all the eighty five confirm'd by the sacred Sixth General Councel Can. 2 d. The eighth and sixtyninth of which Canons command That every Bishop Presbyter and Deacon celebrate after the vernal Equinox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Easter day and that they fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Lent And at other times the 4 th and 6 th day of the week where though the Sanction of spiritual penalties was added by these successors of the Apostles yet that 6 th general Councel in Trullo doubts not but the matter it self pressed they had received from the Apostles and therefore both the first general Councel of Nice Can. 5 th and the 6 th general Councel Can. 55. and the Provincial Councel of Laodicea it self also
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted a little before his temptation we before the Paschal feast the matter of fastings is one in both This hath in us the force of mortisying us with Christ and is the purifying preparation to the Feast And he indeed fasted 40. daies for he was God but we proportionate this to our power though zeal perswade some to leap even beyond their strength a This S. Gregory Nazianzen his 74. Epistle written to Celeusius the Iudge who as it may seem by this Epistle in the time of the Churches publick fastings in stead of Fasting propounded obsâ—…ene shewes to delight the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the sense requires and so Billius who had the use of MSS. R interp ets it qui non jejunes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I will speak the things which become our friendship and this season viz. of fasting you O Judge as not fasting transgress the Law And how shall you be a preserver of humane Laws who conâ—…emn the Lawes Divine â—…urge your own Tribunal lest of these two things one happen either that you be an evil man or appear such To set before the people filâ—…hy shewes is to publish your self upon the stage The sum is O Judge know that you are to be judged and you will offend less I had nothing better to give you then this counsell The fourth witness of this age is EPIPHANIUS In expositione fidei Catholicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also in Compend fidei c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Church viz. Catholick of which he speaks hath been wont to observe Lent continuing in fastings but the 6. daies of the week before Easter all the people continue in dry oâ—… stricter diet Again they celebrate publick meetings or synaxes of Communion all those 6. daies a As our Church also prescribes assemblies and Communion-service also every day in this great week And on the 4 th day of the week and on the day before the Sabbath viz. on Friday they are in fasting unto the ninth hour viz. our 3. a clock in the afternoon for as much as on the 4 th day the Lord was taken that is money taken for his taking and on the Friday He was crucifi'd And the Apostles have deliver'd that on these daies fasts should be celebrated to the fulfilling of that which was spoken that when the Bridegroom shall be taken from them then shall they fast in those daies And in Heresy 75 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the daies of the Paschal-fast or the week at least of it before Easter when with us there are lyings on the ground purities afflictive sufferings prayers watchings and fastings They the Aërians from the morning feed themselves with flesh and wine filling their veins and deride us laughing and mocking at such as celebrate the holy service of this week So that he shewes hereby his mind and his unbelief The fifth witness of this age is the renowned S. AMBROSE Bishop of Millan in his 4 th Book upon S. Luke S. Ambrose's most undoubted work Siquis Evangelii gloriam fructumque Resurrectionis optat adipisci mystici jejunii praevaricator esse non debet quod in lege Moses in Evangelio suo Christus utriusque Testamenti autoritate praescripsit fidele virtutis esse certamen If any man desire to obtain the glory of the Gospel the fruit of the Resurrection he ought not to be a transgressor of the mystical fast which both Moses in the Law did Christ in his Gospel hath prescribed by the authority of both Testaments a space for the faithfull striving of vertue The same Author in his Book de Helia Iejunio Non autem omnis fames acceptabile jejunium facit sed fames quae Dei timore suscipitur Considera Quadrage sima totis praeter Sabbatum Dominicam jejunatur diebus Not every hunger makes an acceptable fast but that hunger which is undertaken from the fear of God Consider A Lent is fasted with us all daies except Saturday and the Lords day Now of this Fast of Lent he saith in his 23. Sermon Dominus Iesus Christus hunc eundem numerum jejunii consecravit And Sermon the 36. Hunc quadraginarium numerum non ab hominibus constitutum sed divinitùs consecratum haec autem non tam sacerdotum praecepta quam Dei sunt And in Sermon the 25. Dominus enim Diabolum posteaquam 40. dies jejunavit evicit non quod non ante jejunia eum vincere potuisset sed ut ostenderet nobis tunc nos Diaboli posse esse victores cum 40. dies victores jejunando desideriorum carnalium fuissemus Non enim fratres leve peccatum est sidelibus indictam Quadragesimam jejunia consecrata ventris voracitate dissolvere scriptum est Qui dicit se in Christo manere debet sicut ille ambulavit ipse ambulare Ille qui peccatum non habebat Quadragesimam jejunavit tu non vis Quadragesimam jejunare qui peccas ille inquam peccatum non habebat sed pro nostris jejunavit peccatis The Lord Jesus Christ hath consecrated this same number of lasting This Quadragesimal number not constituted of men 〈◊〉 consectated from God Now these are not so much the precepts of the Priests as of God And Sermon 25. For the Lord after he had fasted 40. daies overcame the Devil not but that he could have overcome him also before or without fastings but that he might shew unto us that then we can overcome the devil when by forty days we have been through fasting victors over our carnal desires For neither O brethren is it a little fault to break by greediness of the belly the Lent indicted to Believers the consecrated fasts It is written He that saith he abides in Christ ought himself also so to walk as he walked viz. as Nazianzen above attemperating his example to our strength He that had no sin fasted a Lent and wilt not thou who sinnest He I say had no sin but fasted for our sins Again in his 60. Serm. which is on the day of Pentecost a Sermon which all agree to be his or Maximus Episcopus Taurinensis's and the odds is little which it be for that either of their authorities is great enough Sic enim disposuit Dominus ut sicut ejus passione in Quadragesimae jejuniis contristaremur ita ejus resurrectione in Quinquagesimae feriis laetaremur Non igitur jejunamus in hâc Quinquagesimâ quia in his diebus nobiscum Dominus commoratur non inquam jejunamus praesente Domino quia ipse ait Nunquid possunt silii sponsi jejunare quandiu cum illis est sponsus For so hath the Lord appointed that as for his Passion we should mourn in the fasts of Lent so for his Resurrection we should rejoyce in the 50. daies
known appellation in the whole Christian world when they describe a certain day of the year by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT DAY OF EASTER This is found written as about the 168 th year after S. Iohn so also recorded in Eusebius Histor. Eccl. l. 7. c. 13. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which Philo Iudaeus had expressed in his Book of the Religious Christians of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of the Feasts and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna above alledg'd the Great Saturday which is the Eve of Easter Yea the whole 40 daies foregoing the 69 th Canon Apostolical made in the same Age wherein those two Dionysius's liv'd cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Quadragesimal Fast and Origen a Homil. 10. in Levâ—… 16. in the same age Quadraginta aies jejuniis consecratos Whence I say otherwise should all these Appellations which are the Records of things be found the Language of the several Churches in the most famous Bishops and Writers of the first 300 years when they speak for the most part to the Catholick Church throughout the whole earth if it had not been within the first 300 years a common notion of the universal Church from one and the same universal Practise without any other so much as pretended universal cause of its beginning beside Apostolical teaching of an honourable holy and great solemnity of a Paschal Fast that is the Fast of Lent which I have shewn to be in the mother Dialect of our English but the Fast of Spring as by the lawes of the Church Universal both this Paschal Fast and Easter were to be celebrated soone after or about the Vernal Equinox This last way of proof I have insisted on for their sakes who pretend reverence to the first 300 years wherein they know the Records Ecclesiasticall are but few comparatively and yet are not ashamed against all this evidence to note all recurring set Fasts and particularly this of the Paschal or Lent fast with the brand of Superstition or Judaical observance blindly and at adventure applying thereto that of the Apostle of the observance of daies and moneths and times and years As if the first day of the week commanded to be observed under peril of sin and obliging the conscience of all Christians b And not the 〈◊〉 day mentioned in the 4 th Com. were not A DAY and the observance of the Lords daies the observance of some daies as well as good-Good-friday or any other day or daies of Fasts or had any Evidenter praeceptum or express commandment in the N. T. to come in the place of the 7 th day or were not as much liable to some mens ignorant application of Rom. 14. v. 5 6. One man esteems one day above another another esteems every day alike Let every man be fully perswaded in his own mind He that regards a day regards it to the Lord and he that regardeth not a day to the Lord he regards it not What ever fair Answer they with us we hope will give to this Text as not including any disparagement at all to the Lords day the same will let 〈◊〉 understand how rashly they have condemned the observance of other Feasts and Fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense without reverence and regard to the Churches teaching despising together all those three great instruments of Christian truth and sobriety which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3 d holy General Councel of Ephesus for the avoiding of Heresie and Schism viz. Antiquity Universality or also consent of the generality of the Doctors of the Church Next I proceed to another sort of proof fetch'd from the Witness of the Enemies of the Church and Gospel Where I begin with Lucian the Scoffer about the 65. year after S. Iohn's decease who appears in his writings so well knowing of Christian affairs that he is by some thought to have been an Apostate if ever he were of any Religion He besides his scoffing at our Saviour as a crucifi'd sophister a In Peregrino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriding our swearing by the most High God and the Son of the Father and the Spirit proceeding forth from the Father One of Three and Three of One b As he makes us to speak his words are in Philopatri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the same Philopatr according as we have heard from S. Chrysostome Homil. 16. ad populum Antiochenum that upon usual enquiry how many weeks of Lent any Christian had fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would answer two others perhaps three and others all a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day that is ten daies as Tertullian witnesseth l. de jejuniis and Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others good and Catholick Christians kept but two weeks exempting also two daies in each week as S. Chrysostome would that they should do by reason of their measure of strength that they were not well able to keep more and these S. Chrysostome seems to mean for he reprehends them not by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lucian it seems had met with some of the former sort and thus he speaks in the forementioned Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You should be a Christian from your fashion for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They report of themselves that they continue 10. daies fasting and keep whole night-watches in Hymns and Psalms Leave them therefore adding in the end of their Hymns that much-used close beginning from the Father thus early after S. Iohn's death even the enemies of the Church observed the Christians manner of more then one weeks fasting and whole-nights watchings in Hymns and Doxologies whereas neither Christians nor any other Religion in the world in these Ages observed a many weeks fast with whole-nights-watchings and hymâ—…odies but only the Christian Paschal Fast and this Lucian scoffs at as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians and hath now found followers amongst the Christians themselves In the last daies there shall come viz. in more abundance scoffers 2 Pet. 3. 3. The next but more moderate Adversary is ACESIUS a Bishop of the Novatian Faction in the time of the first General Councel of Nice which holy Councel both mentioning and supposing as well known to all the Catholick Church the Fast of Lent commanding Synods to be held twice a year in every Province throughout the Church universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one BEFORE LENT that all disquiet of minds being taken away a pure offering may be offered
of day and night so measure their one day for the reasons above given especially relating to forty days an hour for a day whether of Christ's fast the remembrance whereof they would with the Church honour or of the Churches abstinence with which they would according to the allowance they gave themselves so far comply and remembring also those our Lord's forty days of Fast equalled now by his forty hours being given up to death but still an hour for a day Doth all this now give any colour that there was no Paschal or Lent that is Spring fast derived from the Apostles or that forty days were not then at all in the Churches observance or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first so called from forty hours Nothing so To the clearing whereof I lay down first the words of Irenaeus and then the gloss of an ancient Record thereon for the former part of them first Irenaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I acknowledge probable to be the true reading and punctation as our Brethren also contend and to be rendred thus For some indeed think they ought to fast one day and some two and some also more and some by forty hours of day-time and of night commensurate their day These words which have given puzzle to so many Antiquaries and have been several ways pointed and interpreted Beatus Rhenanus in his Preface to Ruffinus as my very learned and worthy Friend Mr. Thorndick hath already advertised us thus helps us to understand Incidi nuperrimè saith Beatus Rhenanus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam cùm evolverem occurrerunt fortè fortunâ Irenaei verba quae Eusebius cap. 23. lib. 5. citat Graecè sic habentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I light upon a Synopsis of Evangelical History where by chance I met with the words of Irenaeus cited by Eusebius thus For some fast one day onely and some two and some more and some fast forty hours onely of day-time and of night fasting an hour for a day This ancient Authour living nearer unto and so more knowing of the Primitive Churches practice by which often the obscurer sayings of Authours are best interpreted is much in this inquiry to be regarded and yet I may easily grant the words of his Synopsis to be onely a Gloss or Metaphrase wherein he explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these words and some by forty hours of day-time and of night commensurate their day he thus explains and some fast forty hours onely of day-time and of night fasting an hour for a day so that as to Ezekiel forty days were appointed each day for a year so these had set themselves a fast of forty hours an hour for a day Now sure this ancient Gloss except any one would rather it should be the ancient true reading of Irenaeus finds Irenaeus presupposing in the Church the simple and plain manner of forty daies Fast before Easter before such change had been made into forty hours which change had been made by some mens unaccurate walking long before Irenaeus and Victor's daies So that in some sew perhaps 40 hours were elder then Irenaeus's days but 40 days elder then these devised hours this change in some was help't on perhaps by the bodily infirmity of a fewer number amongst those few who could not perform more in honour to our Saviours forty dayes fast for us then a fast of forty hours handsomely accommodated a Therefore Irenaeus's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also to the 40 hours of our Lords being given up unto death which was from about nine or ten on Good-Friday to the hours of one or two on Sunday morning which yet I think could not be the bounds of their fast for then should not the morning of Good-Friday have been any part of their Paschal fast which never was heard of nor would any admit On this accommodation others who had no such bodily infirmity yet gladly as is likely laid hold till it became at length a noted different way of fasting the Paschal fast and is now again in our age advanced to give check to the elder simple plain manner of forty days abstinence of fasting But that Irenaeus should recite those pittances of one or two days or forty hours as approved by him or as indifferent and equally good and regular with the former simple and plain custome no man can imagine that either considers what Ancient Books have wrote of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of that fast or so much as what Irenaeus writes as his censure in the very next following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through those who not accurately holding the former form of the fast have changed the custome which was after simplicity and plainness into that which followed after Of which words more hereafter But first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some one day which if it were regular would yet joyn with the rest in condemning those among us who are for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for never an one as Dionysius of Alexandria noted some in their practise to be Epistolâ ad Basilidem It is manifest indeed that one day there was in the year of the more solemn united publick Fast of the whole congregation meeting both young and old in the Church after Nocturns at the morning hour when our Lord was carried from the Councel of the Elders chief Priests and Scribes to Pilates judgement-hall Again at the third hour when the Lord was lifted up upon his cross at the sixth hour when the Sun was darkned and at the ninth hour when our Lord gave up the Ghost as may be seen in the distribution of portions of Scriptures in that ancient Syriack-Bible to be read in the Church at all these hours of the Parasceue crucifixionis or good-Good-Friday There was one day saith Tertullian while yet no Montanist l. de oratione c. 14 Dies Paschae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo communis quasi publica jejunii religio est nihil curantes de occultando quod cum omnibus faciamns The Pasch of Good-Friday in which the religion of the fast is common to all and in a sort publick we not caring then to hide that which we do in common withall but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paschal fast of the single private Christians of ordinary strength should be regularly but one day is far from the meaning of Irenaeus or any other ancient Ecclesiastical writer which may appear as from Irenaeus's censure of these variations so also from the 23d chapter the third before this where the plea and pretence of both contending parts being recited and tradition Apostolical alledged upon the part that Irenaeus was of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tradition as ancient as from S. Iohn Sozomen tells us was alledged upon the other part which Irenaeus would have
Sabbati parasceues dici Dominicae jejunii Quadragesimae Festivitatis Paschae ac Pentecostes Of the fourth day of the week and of Friday of the Lords-day and of the Fast of the Quadragesima or forty daies of Lent and of the Festivities of Easter and Pentecost which some might object against as the observation of daies and moneths and times He answers Ad quod qui simpliciter respondebit dicet non eosdem iudaicae observationis dies esse quos nostros Et ne inordinata congregatio populi fidem minueret in Christo proptereà dies aliqui constituti sunt ut in unum omnes pariter veniremus Non quò celebrior sit dies illa quâ convenimus sed quò quâcunque die conveniendum sit ex conspectu mutuo laetitia major oriatur Qui verò oppositae quaestioni acutiùs respondere conatur illud affirmat Omnes dies aequales esse nâ—…c per Parasceuen tantùm Christum Cruciâ—…igi die Dominicâ resurgere sed semper sanctum Resurrectionis esse diem A like answer Origen makes to Celsus l. 8. Quòd 〈◊〉 quâ—… nobis ex adversâ—… regerat nostras Dominâ—…ces parasceuásque aut Pascha aut Pentecosten recurrentes solenniter Respondendum est ad hoc quòd qui persectus est Ratione operihus cogitationibus perpetuò haerens Dâ—… verbo naturali nostro Domino semper â—…git Dies Domini seu Dominicoâ—… nunquam non habet Diem Dominicum semper eum carne vesci Dominicâ â—…junia autem congregationes inter dies propter â—…os A VIRIS PRUDENTIBUS CONSTITUTOS qui magis seculo vacant quà m Deo nâ—…c possunt imò nolunt toto in Ecclesiâ vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre sacrificium Itaque sicut nobis licet vel jejunare semper vel semper orarâ—… diem Dominicam accepto Domini corpore indesinentèr celebrare gaudentibus Non ita Iudaeis â—…as est omni tempore immolare agnum c. To which he which will answer simply shall say that the daies of Judaical observance are not the same which are ours And leâ—…t the inordinate congregation of the people should lessen their faith in Christ therefore certain daies are appointed that we might all meet together in one Not that such day wherein we meet is more excellent but that on whatsoever day we meet a greater joy may arise unto us from seeing each other Howbeit he who endeavours more acutely to satisfie the Objection opposed affirms that all daies are equal that neither Christ is only crucify'd on good-Good-friday nor riseth again only on the Lords-day but that the Holy Day of his Resurrection is alwaies and that he alwaies feeds on the flesh of the Lord. But that Fasts and Congregations on certain daies were appointed by wise men for their sakes who are more employed in the world then towards God who neither can yea nor will assemble themselves in the Church the whole time of their life and offer up the sacrifice of their prayers unto God before humane actions Therefore not as it is lawful unto us either to fast alwaies or to pray alwaies and receiving the Lords body with joy incessantly to celebrate a Lords day not so I say was it lawful to the Jewes on every day to offer up the Paschal Lamb c. Here first we are to observe that both the Objection and the Answer of S. Hierom in express terms proceed equally of the Lords-day as of the Fast of Lent or of the Stations or of the Feast of Easter So as that the Opposers of this Paschal Fast if they will with us own the Lords-day to have been delivered to us from the Lord and from the Apostles are with us concerned to give a fair and just interpretation unto S. Hierom's words Secondly that all daies are in themselves equal Thirdly that the Difference betwixt the Jewes observation of daies and times and moneths from the Christians is that many of their chief services of God as their offering the Paschal Lamb or the Sacrifice of Atonement and the like might not by them be perform'd but on such daies only to which by God they were restrained But there is no such high service of Christianity as the Holy Eucharist Publick Confessions of sins and Praises the service of publick Prayers and of Preaching and Hearing Gods Word which may not upon just occasion be performed unto Almighty God acceptably on any day Fourthly That the great benefits and mercies given us by God such as are His Son's Birth and Dying for us and Resurrection His Ascension and sending down the Holy Ghost are of us alwaies to be remembred Fifthly that notwithstanding it is needful to the Ghostly health of the Generality of Christian people and profitable to all that a weekly Lords-day should be as there is prescribed unto all from God and Christ and taught us by his Apostles on the day of his Resurrection the first day of the week and not any other weekly day to be the Lords-day and also annual daies for the memory of Christs Passion Resurrection c. which we have been taught also from the same Apostles as the same Catholick Church practises and witnesses in all ages Sixthly That to look on the perfection of some few who are daily and as it were continual in Fastings in Prayers in receiving the Holy Eucharist in Hearing God's Word c. and not to look on or regard the imperfection and weakness of the generality of Christian people which neither can as S. Hierom sayes and much more will not such is the imperfect disposition of their minds assemble themselves daily is a great want of the perfection of charity and wisdom which shines in the Church of God Seventhly That therefore certain daies for Fasts and for Congregations for the sake of Gods people have been appointed by wisdome given from God Eighthly That whereas S. Hierom saies such daies have been appointed by wise men we trust that since it was a wisdom needful in all ages and as well in the Apostles times especially in some distance of time after the great measures of the Spirit had been given in the Descent of the Holy Ghost at Ierusalem in some degree as in after-times which appears by the Apostles complaint of his Corinthians and Galatians and of the Hebrews forsaking the assembling of themselves together cap. 10 We trust I say they will allow the Apostles to have been filled with the Holy Ghost the Spirit of Wisdome for that purpose that they should be for the Churches present and perpetual good men wise in their constitutions principally that as S. Paul said of himself in some of his written Constitutions 1 Cor. 7. 12. To the rest speak I not the Lord viz. not by express word when he was upon earth as he had that of vers 10. 11. and vers 40. She is happier after my judgement and yet in both those he
of Sons and daughters S. Cyril in his Catecheses at large sheweth the same The 2 d Proposition That generally the Church taught directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism as appears by Tertullian in the same place l de Baptismo where after he had said c. 19. Diem Baptismo solenniorem Pascha praestat cum Passio Domini in quam tingâ—…mur adimpleta est he adds about the beginning of the next chapter chap. 20. Ingressuros Baptismum orationibus crebris jejuniis geniculationibus pervigiliis orare oportet cum confessione omnium retro delictorum Those which are so about to receive holy Baptism viz. on the Feast of Easter before mentioned it behooves to prepare themselves by frequent prayers fastings geniculations and watchings and with confession of all their sins Which fastings and pervigilia or whole nights watchings before the Pascha are this Paschal Fast and the great Vigils of the Eve before good-Good-friday and the Eve before easter-Easter-day and some others before them Yea an elder then Tertullian Iustin Martyr in his Apology to Antoninus the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now after what manner we have consecrated our selves to God being renewed or become new creatures through Christ we will declare As many as are perswaded and do believe that those things which are taught by us are true and undertake that they are able so to live they are taught WITH FASTING to pray and ask of God pardon of their former sins After this they are brought by us where water is c. This custome also of the Primitive Church may be supposed probably to have had for its pattern S. Paul's own fasting three daies wherein he did neither eat nor drink saith the Text Act. 9. 9. and his prayers v. 11. before that Ananias was sent of the Lord to baptize him and that so was he baptized v. 18. The like in the following chap. the 10 th Cornelius his fasting preceding Cornelius's baptism And the first preacher of Baptism was before that a preacher of Penance a This custome of the first Ages was continued also in the following Leo the Great Sermon 4 of Lent where he cals those daies of the Paschal Institution Dies mysticos purificandis animis atque corporibus sacratâ—…ùs institutos Mystical daies and of more sacred Institâ—…tion for the purifying of souls and bodies And in his Epistle to the Bishops of Sicily 〈◊〉 sanctificandi srequenâ—…us 〈◊〉 imbuâ—…ndi antequam baptizentur They are to be sanctified by Fastings and to be instructed by frequent preachings before they are baptiz'd S. Cyril of Ierusalem Catech. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hast thou â—…pent so many years in vain troubling thy self about the world and wilt thou not attend 40. daies for thy own souls sake through ascetical exercise of thy heart puâ—…ifie thy vessel that thou maiest receive the more grace If thou labour little thou receivest little ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Tertullian goeth farther l. de Iejuniis c. 8. Ipse mox Dominus baptisma suum in suo omnium jejuniis dedicavit Praestâ—… uiâ—… Deminus exinde jejuniis legem docuit etiam abversus diâ—…iora daemonia jejuniis praeliandum Quid enim mirum si eâdem operatione spiritus iniquus educitur quâ sanctus inducitur The Lord himself dedicated his own Baptism in his own the Baptism of all Christians by Fastings From thence he prescribed the law for Fastings he taught also that against the fiercer evil spirits we must combat by fastings For what wonder if by the same operation the wicked spirit be cast out through which the Holy Spirit is brought in Only here we may advertise our selves that our Saviours Fasts went not before his Baptism because he needed no purifications before or in his Baptism but by his holy Body sanctified the waters as for his illustrious presence elsewhere the Scripture cals the place the Holy Mount 2 Pet. 1. 18. But his Fasts followed after his Baptism to teach us the way of performing what in our Baptism we through his might and grace undertake viz. of overcoming the Devil tempting especially Baptized persons by the world and the flesh So S. Ambrose l. de Eliâ Iejunio c. 1. Certamen nostrum jejunium est Sed ille ante est praeliatus ut vinceret non quòd ipse egeret certamine sed ut nobis formam bellandi praescriberet posteà daret gratiam triumphandi Fasting is our combat but he combated before that he might overcome not that he needed any fortifying but that he might prescribe to us a form of fighting and afterwards might give to us the grace of Triumphing The 3 d Proposition was That together with the Catechumeni preparing themselves by fasting for Holy Baptism the Fideles or company of Christian people viz. the Church it self did generally joyn in fasting as the Mother in bringing forth her children doth it not generally without her own travail and pain till she being delivered of her children joy and festivity succeed in the place of sorrow and fasting So as the same catholick Church also is known to joyn her fastings and prayers with the fastings and prayers of penitents that seek for her Absolution and of candidates that offer themselves to her Ordination And the former of these is done at this same time of the Fast of Lent in the beginning whereof they receive the Injunction of their penance and toward the end whereof viz. on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called also coena Domini and Maundy-Thursday they received Absolution a And one of the Churches times of Ordination is alwaies in Lent also But to return to our Instance of the Churches Fasts joyn'd with the Fasts of the Catechumens or Competentes who sought for holy Baptism according to that rule of St. Paul teaching her to mourn with them that mourn Rom. 12. v. 15. and his own practise who when he had told us 2 Cor. 11. 20 27. that he was in fastings often he adds in the next verse save one Who is weak and I am not weak who is offended and I burn not But my proof hereof from the Primitive practise of the Church in the Age next following the Apostles shall be that before cited of Iustin Martyr in his 2 d Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and believe c. are taught to pray and to ask of God with fasting pardon of their sins past WE ALSO PRAYING WITH THEM AND FASTING WITH THEM Then are they brought by us where water is c. and they are regenerated And the chief of the Ministers officiating the Prayers and the Eucharist and all the people expressing their consenting suffrage by their Amen those that are with us called Deacons give unto every one of them that are present to receive of the consecrated Bread Wine and Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof it is
not lawful for any to be partaker but he that believeth the things which are taught by us to be true and that is wash'd in the Laver of Regeneration for the forgiveness of sins Now as the time of the Mothers travail with childe is not confin'd to one day only so neither was the Churches fasting and prayers for the Catechumen's baptizing Witnesses whereof in the first ages are the Asian Churches who maintain'd their cause from S. Iohn and S. Philip and the Western who maintain'd theirs from S. Peter and S. Paul and both agreed that the fasting before Easter was more then of a day For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on whatsoever day the fastings or fasts are to be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the other saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day we observe or are wont to end the Paschal Fastings or Fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This contest and agreement of those Primitive Churches in the year of our Lord Christ 196 is recorded in Eusebius's Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years the Collection from them is evident and certain that the purest ages of the Church and nearest to the Apostles did without any other beginning then from the universal Teachers of the universal Church viz. the Apostles observe a yearly Paschal Fast of certain daies before Easter or that I may express it in Leo's words not hitherto cited in his 11 th and 12 th Sermons de Quadragesimâ Appropinquante autem sestivitate Paschali adest maximum sacratissimúmque Iejunium quod observantiam sui universis Fidelibus sine exceptione denunciaâ—… of which he there a little after saith In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia The feast of Easter approaching there approacheth also before it the chiefest and most sacred Fast which commands the observance of all Believers without exception viz. at their pleasure without necessity Much is the profit of these heavenly disciplines of the Church Fastings appointed of God Or in the words of an ancienter Father in the first 300. years Dionysius Bishop of Alexandria in his Epistle to Basilides a Bishop where blaming some who fasting not at all till they came to the two last daies of the Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words which I have not before cited These men saith he when they come to the two last daies they keep them indeed and them only wholly in Fasting viz. the Parasceue and the Saturday and think they do perform some great and illustrious thing if they fast then unto the Morning of Easter-day whom I think in no wise to have perform'd equal Ascetical course of Fasting with those who have exercised themselves in more daies of fasting In the same Epistle he blaming also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as break off their Fast before the end of the last day of Fasting he gives the reason before-cited in the same Epistle from the confessed universal Practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd by all agreeably that â—…o ought they to begin the joy of the day of Easter as unto that time humbling their souls by Fastings If all this perswade not our Brethren who yet pretend to reverence the Witness of the first 300. years beside my simple and complicated Testimonies from the Fathers of the first 300 years produced at large I desire to be told if there were no such universal practise of an Annual Paschal Fast in the whole Primitive Church whence it could be that the holy Church of Smyrna in the 66. year after S. Iohn's death should in her unquestion'd Epistle to the Church in Philomelium and to the holy Catholick Church of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describe to the Churches in every place of the world the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT SATURDAY viz. of the Great week before Easter except they had known that the Churches in every place of the world understood in but that one words mention the celebrity of that day which never was celebrated but with fasting See all this in Euseb. l. 4. c. 15. Whence also it could be that Tertullian now become Montanist in his Discourse with and against the Church Catholick takes it twice for language understood by them to call the Fast of Friday and Saturday before easter-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-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-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
journey The same S. Hierom Epist. 15. Displicent mihi in teneris maximè aetatibus longa cimmoderata jejunia Fasts not only long continued but also immoderate displease me especially in young and tender ages Therefore S. Chrysostome also provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Lent relaxing their Fast on two daies together every week Saturday and the Lords-day they might take breath as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath indulged these two weekly daies Saturday and the Lords-day like certain stages inns or havens that the body being for a little while relax'd from its labours of the Fasting and the mind comforted they may again when these two daies are passed over afresh set upon the remaining part of the Fast to be travell'd through Basilius Magnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I think we ought to take care of that by no immoderate excess of abstinence we dissolve the strength of the body and render it unactive and languishing as to any honest employment and businesse For God when he made man would not that he should be idle and not stirring but active as to things agreable to his nature commanding Adam himself in Paradise to labour and to keep the garden It is meet therefore that nothing be innovated contrary to nature and the bounds set us by the gracious Author of our nature but abiding within them to maintain our bodies fit for action In no wise dissolving its strength by immoderate fulnesse or fasting For this I suppose to be the best oeconomy to follow the laws of nature set us and by no means to consume or enfeeble the body by immoderate spendings of it This also we must provide for that neither upon pretence of the bodies need we thrust our selves forth into the service of pleasure We ought to use both moderate fastings and yet supply the body with necessary sustentation Not following the prescriptions of pleasure but of reason accurately judging what is needful for us concerning our viands consulting right reason as a knowing Physician which may take care of the infirmity of our body by things meet for it disinteressed from our appetites and passions It is much better and more behooveful that our bodie should be preserved in its consistent strength and vigour for good actions then by our own counsel to render it as it were dissolv'd and unactive Thus far S. Basil one of the most strict Asceticks of the Ancients to whom agrees also Procopius Gazaeus upon Isa. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would a Fast which without ostentation should bring into subjection our carnal mindedness But declares it our duty not to extend abstinence from meats so far as to weaken or dissolve the vigour of the body or draw the mind to an inadvertent incogitancy You see how unanimously and tenderly the ancient Doctors of the Church agree on this caution of Observanda but Moderata Quadr age simae jejunia The fasts of Lent to be observed but with just and equitable moderation How by the Ancients it was moderated we will now say in a few words First Then a Quadragesima all call'd it as in which though they could not hope to imitate the miraculons 40. dayes fast of Moses Elias and Christ our Lord yet in all those 40. dayes they could abstain and they abstained from pleasures and bread of delight from publick joyances and private unnecessary indulgences And as many as whose health could bear it without experience or just fear of sicknesse or weaknesse from flesh and wine also but as to the abstaining from all food till the evening the generality of the pious Christians both of the East and Western Church sought out within that 40 dayes space for their pattern some example of meer man as themselves were and that one unassisted with miraculous power as Moses and Elias were viz. Daniel his 3 weeks fast Dan. 10. 2 3. Whereupon I assure my self that both the Western Church even Rome it self singled out to themselves among their 40 dayes of abstinence as Leo fitly cals it 21 dayes or 3 weeks for full fasts until the evening the Eastern Church likewise 3 weeks in which they reckoned but 15 dayes as appears from Socrates as reckoning the weeks without the Sunday and Saturday on which the Eastern Church fasted not except only one Saturday in the year the Vigil of Easter day As to the Western Church where was the fast of Lent more strictly observed then in Ancient Rome Yet hear Leo the great and first Bishop of that name in that See thus instructing the Christian people of Rome in his 4 th Sermon of Lent Ut omni immunditi â à penetralibus cordis exclusâ sanctificetur jejunium nostrum Quadrage simale Secundâ igitur quartâ sexta Feriâ jejunemus Sabbato autem apud B. Petrum Apostolum vigilias celebremus That all uncleanesse being shut out from the inmost of our heart our Lent fast may be sanctified Let us therefore fast on the 2 d 4 th and 6 th day of the week and on saturday keep a watch apud B. Petrum Apostolum These 3 dayes of each week in their 6 weeks fast of Lent from Quadragesima-Sunday made up 18 dayes which with Ash-wednesday and the friday following Ash-wednesday and Easters-eve made up just their 21 daies Fast which Epiphanius and the Tripartite History l. 9. c. 38. relate that the Romans fasted i. e. with this full fasting unto the evening the space of 3 weeks before Easter The same saith Socrates twice of the Eastern Churches 15 daies fast which they also measured for 3 weeks exempting the Lords-day and the Sabbath-day as hath been said Thus great an agreement there was to observe both the Lords 40 daies Fast by their abstinence from pleasures flesh and wine and if able by stricter fasting Daniel's 3 weeks Which they had great reason thus to emulate 1. For that his only was done as meer man contenting himself with the measure of a man after he had seen Moses and Elias's more glorious but miraculous example 2 dly Because Daniel himself did undertake that 3 weeks Fast upon his foreseeing in Spirit the taking away of this our Bridegroom the cutting off of Messias the Prince but not for himself Compare the end of Daniel c. 9. v. 24 26. with the beginning of c. 10. 2 3. 3 dly This Fast was kept by him saith the Text v. 4. in the first moneth of the year answering to our March the time wherein the Messias was to be cut off wherein the Christian Church would afterward celebrate their Paschal Fast for his Passion 4 thly For the great acceptation with God that this three-weeks Fast of Daniel found Compare c. 10. v. 2 3. with v. 12. In those daies I Daniel was mourning three full weeks I ate no pleasant bread neither came flesh nor wiae in my mouth neither did I anoint my self at all till three whole weeks were fulfilled V.
that punctually the same four Ember-weeks or fasts and also the following solemn Ordinations are in those four self-same seasons and appointed times in this Church of England which were in the Church more then 1200 years since In the same place he adds of those Faâ—…s before the Ordinations Intelligentes divinis nihil vacuum esse praeceptâ—…s understanding that nothing viz. of such things is left devoid of the Divine precepts But as I above yeilded though the Church be guided alwayes by the Spirit of God in some seâ—…se yet the aâ—…ing of those Fasts and Ordinations to those determinate times 〈◊〉 be thought was not of Apostolical Tradition as the Fasts to be â—…fore the Ordinations were â—…or after all this said by Leo we shâ—…â—…inde him also confess as much in his fifth Serm. de Iejun dâ—…mi â—…ensis Huic autem operi dilectissimi cùm jaâ—… oppâ—…rtuna sint tempora hâ—…c nunc praecipuè aptum est atque conveniens in quo S. Patres nâ—…tri divinitùs inspiraâ—…i dâ—…cimi â—…nsis sauxère â—…unium ut omniuâ—…â—…ructuum collectione conclusâ—… 〈◊〉 Deo abstinentiâ—… 〈◊〉 For this work my Beloved as all times are opportune 〈◊〉 is this most agreeable and fit in which our holy Fathers inspired from God have â—…ecreed the Fast of the tenth moneth to be that the gâ—…ing of all the fruits being concluded a reasonable abstinence by us should be dedicated to God Before Leo the Great 's time Athanasius the Great in his Apologie for his flight mentions how the people in the Week after the holy Pentecost having finished their Fasts went to pray c. We proceed now to such Fasts of Tradition Apostolical as are by Tradition of Counsel onely and recommendation not of Precept such as are first those which were ever in the Christian Church from the Apostles times the Stations of the fourth and sixth day of the Week Wednesdays and Fridayes wont to be Fasted unto the ninth hour our three a Clock in the Afternoon after the example of Cornelius's Fast called Stationum semi-plena jejunia And secondly such is some degree of the extent of the Fast of Lent as the Abstinence to be continued throughout forty dayes the proper Fast of somewhat like the measure of three weeks in Imitation of Daniel's Fast the stricter and more rigorous Fast of all the six dayes in the last Great Week all which seems to have been ever in the Church from the Apostles times as Tradition Apostolical but ex arbitrio non ex praecepto Apostolorum praestanda as shall be shewn in the seventh Chapter Here we will speak of the former the stations of the fourth and sixth days of the Week For which omitting that of Ignatius ad Philippenses I first alledge the Churches practice in Tertullian's time which he contending with her witnesseth and takes as a thing confessed by her to argue from lib. de Iejuniis c. 13. Ecce enim convenio vos praeter Pascha jejunantes citra illos dies quibus ablatus est sponsus Stationum semi-jejunia interponentes verò interduÌ„ pane aquâ victitantes ut cuique visum est Denique respondetis haec ex Arbitrio agenda non ex Imperio And c. 10. Aequè stationes nostras ut indictas h. e. praecepto omnibus praestitutas quasdam verò in serum constitutas novitatis nomine accusant Hoc quoque munus ex Arbitrio obeundum esse dicentes non ultra nonam detinendum viz. publicè in Ecclesiâ de suo sc. more Non quasi respuamus nonam cui quartâ sabbati sextâ plurimuÌ„ fungimur Venit enim horae nonae observatio de exitu Domini Itaque in eam usque horam celebranda pressura est in quâ à sextâ coÌ„tenebratus orbis deâ—…uncto Domino lugubre fecit officium ut tunc nos revertamur ad jucunditatem cum mundus recepit claritatem And c. 2. Quae ipsae stationes suos quidem dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti From which witness we observe these confessed truths 1. That both the Church and the Montanists did then and had before observ'd these stations of the fourth and sixth day 2. That the Church answered so to his Accusation of her that those stations she did indeed and would still recommend to her Children but ex Arbitrio non ex Imperio agenda ut passivè currentia non ut sub legeâ—… praecepti as matter of Counsel not of Precept which they that do not observe sin not but they do better that observe And therefore she accus'd Tertullian and the Montanists of Novelty for enjoyning them by Precept as well as for producing them to the evening beyond the three a clock in the Afternoon as by Tradition they both had received 3ly That her days of publick Fasts were constituted and prescribed unto her already by God in the Gospel viz. these in which the Bridegroom was taken away hos esse jam solos legitimos jejuniorum Christianorum dies that Tertullian objected to the Church that she who stood upon it that she had received those and no other dayes or â—…asts from the Apostles but those onely 1. On which the Bridegroom was taken away for the Church had reply'd c. 2. Apostolos nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And that she yet observ'd those stations which Tertullian thought in no sense were the dayes on which the Bridegroom was taken away When yet both the dayes themselves did the hour of breaking up the Fast did in Tertullian's own acknowledgment derive it's observation from the Bridegrooms taking away â—…or so are his words c. 10. Not as if we refuse the ninth hour for the observation of that hour comes from the Lords departure out of the world or giving up of the Ghost Therefore they were in sadness till that hour and then did partake of the Refection as the world was in darkness from the sixth hour to the ninth and then light return'd Not many years after Tertullian Clemens of Alexandria in his seventh book of Strâ—…mata thus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows the mysteries also of the Fasts of these dayes of the fourth day of the week and of the day before the Sabbath which are called Wednesday and Friday Now the riddle or mysteries of those dayes which he mentions is but the reference to the Bridegroom 's taking away as S. Augustin and Epiphanius will anon tell us And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the same sense spoken as S. Ambrose above calls the dayes of Lent dies Mysticos dayes of mystical meaning soon after that Clement Origen hom 10 in Lev. 16. Nec hoc tamen dicimus ut abstinentiae Christianae fraena laxemus Habemus enim Quadragesimae dies jejuniis consecratos habemus quartam sextam septimanae dies quibus solenniter jejunamus We have saith he after
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-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
entreated at large which most did aim at either in strict fasting as those in Illyricum and all Greece and Alexandria as the last cited Authour in the same Chapter witnesseth or at least in continual abstinence though not so long fasting as Leo supposes in the Romans in his time and St. Ambrose in the Christian people at Millan Tenthly all days but few festival days onely excepted such was Iudith's fast who fasted all the days of her widowhood except the Sabbaths New-moons Feasts and solemn days with their Eves that then were observed by the House of Israel chap. 8. 6. and some such we may suppose was that other religious Widow Anna's fast in the Gospel Luc. 2. 37. Eleventhly a continual uninterrupted fast though not from all Meats but from all Bread of delight and to a very small proportion such was Iohn Baptist's Fast and many Christian Anachorites CHAP. IV. How the Paschal or Lent-fast is as hath been shewn Apostolical THere are that bear the world in hand that the Observation of any set and oft-recurring day beside the Lords day is superstitious and contrary to the Gospel's freedom and at best but of humane Tradition Who requiring of us an express written precept for any such day or days and having been lately by many of the Sectaries convicted as unable to produce any such express written precept of God's in the New Testament for changing the seventh day of the old into the first day of the week which we now observe they have given them occasion to cast off the observance of the first day of the week also The Churches interpretation of some Texts which are not evident and express Precepts and her witness of the Apostolical Tradition concerning the same and the Churches universal and perpetual practice all this together they have taught the Sectaries to be an unsufficient Warrant for the determination of any day or days But we are not afraid to say that upon those grounds above said we hold all obliged as to the determination of the weekly first day for the Churches more publick Assemblies so also for an annual beside the weekly memorial-day of Christ's Resurrection called Pascha or Easter day And so our Paschal or Lent-fast preceding is not the only observance that need 's the Churches interpretation and Tradition Apostolical And touching this â—…east of Easter we desire them to tell us their minds We shal content our selves at present till that feast particularly be deny'd to remind them of one only Record even out of their own Authour Socrates so often vouch'd by them against the set feasts and fasts of the Church whose witness here where he agrees in express terms with Eusebius l. 3. de vit Constantin cap. 7 18. and Theodoret lib. 1. cap. 10. two sufficient witnesses of themselves may better be believed than in what he reports contrary to them as it happens when the Opposers of our â—…ast do vouch him The Record is in Socrates lib. 1. c. 6. where he tells us and truly that in the Imperial publick Letters of Constantine which were sent by him to the Churches in all the Provinces throughout the whole Empire the Emperour to the Churches thus wrote upon the Result of all or at least the greater part of the Bishops invited from all parts and then assembled in that first and most sacred Oecumenical Council at Nice and that touching the most holy day of the Feast of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have received saith he from our Saviour another way of observing Easter than that of the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…or the course of observing Easter which is propounded to our most holy Religion is the legitimate and becoming course which he calls afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truer order which we i. e. the Christian Church have kept from the first day wherein Christ our Lord who is our Pass-over suffered viz. ever since Christ's very suffering untill this present year the same observance also to be extended unto the Ages to come the Passion and Resurrection of our Lord being close together as it were one Season and Solemnity and coming under the one name of Pascha therefore also of the principal day of our Paschal-fast nearly preceding the feast of Easter He proceeds in the same Imperial Letter to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our Saviour hath delivered one Solemnity viz. the day or time of his most holy passion the day of our freedom viz. together with the day of his Resurrection and would that his Catholick Church should be one And this there he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So great a matter and such a feast of our Religion And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most holy day of Easter the feast from which we have received the hope of immortality And that before this feast there did precede not onely the fast of Good Friday but more fasts more set and appointed fasting days which make up our Paschal or Lent fast you may see in the following part of that Imperial Epistle where twice he adds of something preceding that feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within few lines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacant attendance upon fasts and determinate fasts Thus far Constantine Socrates himself recording it from the Bishops assembled in the first general Council as the Representative of the Pastours of the whole Christian world In this Question therefore now betwixt us and our Brethren Whether our Lord himself did or did not deliver to the Church the Annual Memorial of his Passion and Resurrection in the set fast and feast appointed therefore Whether this order and way the Church had or had not received from our Saviour that she should observe the Paschal Solemnity in a different manner from the Iews Whether that order they had or had not kept from the very year it self of our Saviours Passion and Resurrection uâ—…o the time of that Council to be transmitted to all posterity Whom shall we believe a few men of this or yesterdays Age laying hold â—…pon some saying of Socrates against the agreement of him with all other Historians or those three hundred and eighteen most renowned Fathers of the first and most sacred Oecumenical Council that ever was held If now their own Socrates though in conjunction with Eusebius and Theodoret displease them they should yet consider that the matter of fact and Tradition from the Apostles times above related concerning the annual set feast of Easter was not deny'd but freely consented to by the very Novatians the adversaries of the Church that then lived Acesius the great Novatian Bishop freely acknowledging to Constantine as the same Socrates also acknowledges that what the Council had defin'd concerning the time of the Feast of Easter was not any new thing but what himself had received from the elder time and even from the beginning from the times of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 1.
simple Version be a Version made by the Apostles own Disciples some going higher in the daies of that King Abgarus who lived in the daies of Christs flesh upon earth and the edition thereof in our Bible be from Copies so most Ancient and Authentical what I find there especially agreeing with so many other most ancient Records as have been produced I shall not doubt to be of the first primitive Authority and in fair probability in use of the times nearest the Apostles Now in the Edition of that simple Ancient Syriack Version you have the apportioning such and such portions of the New Testament to several times and daies of the year and that I trouble you not to travel through the whole book cast but your eye upon S. Matthew's Gospel and in the Syriack thus you read at Mat. 4. v. 1. Dominica Introitûs jejunii ad oblationem Quadragesimae For the Sunday that enters before the Fast and at the oblation in Lent At the 6 c. v. 1. Matutinis quartae feriiae septimanae primae Quadragesimae for morning service on the Wednesday of the first week in Lent and at v. 25. Feria tertia septimanae primae Quadragesimae for Tuesday of the first week in Lent At c. 7. v 13. Matutinis dici veneris hebdomadae primae Quadragesimae for morning service on the Friday of the first week in Lent At c. 8. 14. Lectio ad oblationem sabbati primi Quadragesimae the Gospel for the first Sabbath or Saturday in Lent At cap 20. 29. The Gospel for the fifth Saturday of the fast or Lent At cap. 21. 28. Nocturno secundo secundae noctis passionis for the second Nocturn of the second night of Passion-week At cap. 22. 15. Ad vesperam feriae tertiae septimanae passionis for evening service on the third day of Passion-week At cap. 23. 29. Officio secundo noctis tertiae passionis for the second office of the third night in passion-week At cap. 26. 31. Ad noctem Parasceues Crucifixionis for the night of Good-friday or the parasceue on which Christ was crucified At cap. 28. 1. Ad Vesperam Dominicae Resurrectionis for the evening service of the Sunday of Christs Resurrection All this in one Gospel see the other Gospels every where so distinguished as it were And at Ast. 7. 30. Matutinis Dominicae Osanarum for morning service on the Sunday of Hosanna's or Palm sunday as 't is called also at 1 Ioh. 2. 7. At Act. 24. 1. Mediâ parasceue Crucifixionis for Good-friday noon At Hebr. 4. 14. Secundâ statione noctis parasceues crucifixionis in the second station of good-Good-friday night At Heb. 9. 11. Statione tertiâ noctis parasceues crucifixionis for the third station of good-Good-friday night At Hebr. 13. 9. Horâ nonâ parasceues crucifixionis at the ninth hour or three a clock after noon of good-Good-friday or the day of Christs crucifixion Beside the practise of the Christian Religion in Egypt in Philo's daies who had seen S. Peter above made most probable and Eusebius and S. Hierome's judgement thereon above shewn I shall here not omit which above was omitted Eusebius Caesareensis his own judgement upon the whole matter of the Paschal 〈◊〉 of Lent in his Ecclesiastical History l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where among that recapitulation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as sometimes he names others there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes delivered in the beginning from the Apostles or as others he there names Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes and rules of the Church kept even until now unto and in our times he recounts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances observed even until now among us which more eminently we are wont to perform about the solemnity of our Saviours Passion in fastings and whole-night-watches in attentions to the Word of God which accurately c. and especially the whole-night-watches of the great Solemnity and the Ascetical usages therein they taste no wine at all nor ought that hath blood or sensitive life as Bede upon Fxod 1. 41. a testimony not yet recited Ut aviditatem nostram tanquà m jejunio temperantiae refraenemus Quadragenario enim numero Moses Elias ipse Dominus jejunaverunt Praecipitur enim nobis ex lege ex prophetis ipso Evangelio c. CHAP. V. Of that much agitated T. of Irenaeus's Epistle to Victor its true Import and an Answer to the Presbyterians pretence of advantage from this place NOw from that antient Writer Irenaeus seeing we have already out of him helped our selves to understand the Church in Tertullian whom Eusebius declares lib. 5. cap. 19 20. to have testified of himself in his Book de Ogdoade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived in the first succession from the Apostles and that he had seen Polycarp whom St. Iohn had ordained let it be judged whither it appear not that there was some Paschal fast in the Christian Church from the beginning When there was saith Eusebius lib. 5. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small question arisen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Salutary-feast of Easter and whither or no they ought on the very fourteenth day of the Moon on whatsoever day of the week it should happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put an end to the Fastings which next preceded Easter they on the one side alleaging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even from S. Iohn according to the Gospel chap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome that had held from Apostolick Tradition untill that time But still the controversie equally proceeding of the time of ending the Fasts thrice mentioned in that one short Chapter as of the Feast of Easter it self not whither such a Feast of Easter or whither such Fasts before Easter were always observed by both parts and ought to be observed according to Tradition from the Apostles for that was not once doubted by any one of either contenders but the controversie of the time of the Feast and so say they of the ending of the Fasts exercising much then the Church and several Councils then held about it and Victor Bishop of Rome proceeding to that extremity so as to go about to excommunicate the Asian Bishops and their Churches who differed not with him at all about an Easter to be kept and the Fasts to be ended at Easter but onely about the time of the Feast and of the ending of those Fasts This Irenaeus peaceable in his nature according to his name who began to live soon after St. Iohn's death and wrote about the fourscore and seventeenth year after his death seeing both sides carefull to retain what they had received from the Apostles themselves by a near Tradition in succession that could not be doubted of on either side the Apostles directing several distant Countreys to different times and circumstances of the same Feast and Fast as there were or were not in
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-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
a singular way themselves different from the Church and Catholicks for which they were here contested with and that new way was of two weeks chosen at their own pleasure and kept in their Montanist congregations observed in dry or hard dyet Seventhly that this new way being taught by Montanus as a doctrine from God different from the certain days appointed the Church by God as the Catholicks there contend was justly chargeable with that which St. Paul blames in the Galatians Observing daies and times viz. besides what was appointed by God as the Lords-day and those they mention'd Certos dies à Deo constitutos These are all the Propositions which are contained in all you cite from Tertullian Now what one word is here against the Religious Fast of Lent before Easter as observed in our Common prayer-book One would think the whole allegation had been gathered by some one of your Adversaries for the Church of England against you For tell us we pray you that we may run through all the seven First Is it your society or the Church of England that observes annually the Feast of Easter and 50 daies after from that Feast unto Whitsunday in exultation and joy viz. spiritual for Christs Resurrection and Ascension Secondly Are the weekly Wednesdaâ—…es and Fridaies by you or by the Church of England rather regarded Let her Litanies on both daies and her customary Fasts on Fridaies witness Thirdly Fasting specially exercised on Good-fridaies is this the thing which you alledge for your selves against the Common-Prayer-Book of the Church of England and against the Religious Fast of Lent before Easter Fourthly Is the Church of England's publique observance of the Fast of Lent the prescription of fasts by private Schismatical Teachers such as Montanus was whose authority in requiring fasts is more like Montanus's the Church of Englands or any private mens within her Fifthly As to the Nullum aliud viz. praeter certos dies à Deo constitutos in Evangelio determinatos illos in quibus ablatus est sponsus whose prescribed fasting-daies the Church of England's religious Fast of Lent or other mens indicted fasts are more likely to be meant by the Catholicks in Tertullian saying that they had certain daies constituted by God and determined in the Gospel those viz. in which the Bridegroom was taken away Sixthly Whether doth the Church of England in her observing the Religious Fast of Lent or others in separating from the observance of that Fast more resemble the Montanists different singular waies Seventhly the certain daies appointed by God in which the Bridegroom was taken away beside which for teachers to press a fixed annual Fast any other without the authority of lawful Governours was charged by the Church as observing of daies and times and moneths and years are I say those daies more likely to be the publick religious fasts before Easter which the Church of England observes or some other you can shew us This is all you have but much more you might have brought from Tertullian to the same sense as that the Catholicks objected to those new teachers Novitatem de cujus illicito praescribunt c. 1. They object to them Novelty against the unlawfulness whereof they prescribe They the Catholicks prescribe also against the Montanists Constituta esse solennia huic fidei Scripturis vel Traditione majorum nihilque observationis amplius adjiciendum ob illicitum innovationis The next Author you alledge is a fragment of Irenaeus's Epistle in Euseb. l. 5. c. 6. which how much it makes against you and for the religious Paschal-Fast of Lent I have shewn you through the whole 5. chapter of this Appendix where I have considered that passage of Irenaeus both in it self and in relation to you whither I refer you and the reader To Socrates with Sozomen and Nicephorus we shall speak in the last place because there is much laid on him And now consider the rest of your helps to expound S. Hierom who calls the Fast of Lent a Tradition Apostolical To this you say citing Regaltius a modern Critick that S. Hierom and others calling it an Apostolical Tradition did it with respect to Christs forty daies and what then we pray you Is that against the religious observation of the Fast of Lent in our Common-Prayer-Book where our Church thus prays O Lord which for our sakes didst fast forty daies and forty nights give us grace to use such abstinence that our flesh being subdued unto the spirit c. So that what S. Hierom and the other Fathers you say did respect the same doth our Church and our Common-Prayer-Book respect viz. Christs forty daies fast And how is your objection against the Common-Prayer-Book helpt by that To what you say that they did not intend themselves any such thing as any fast of forty daies how apparently false that is found to be you may read for S. Hierom in the 54 and 55. pages of this Discourse and for the rest in the rest of the discourse Next you teach us how to expound S. Hierom by that in his Epistle ad Lucin. Unaquaeque provincia abundet in suo sensu praecepta majorum leges Apostolicas arbitretur If this were as you mean whether do the observers of the Religious Fast of Lent or you who dissent defer more to Praecepta majorum the Precepts of our Ancestors Secondly S. Hierom doth not here say that such precepts in several provinces were to be held pro Traditionibus Apostolicis To the obedience of wholesome customes Ecclesiastical whiles they are not retracted by those who rule over us and of such only S. Hierom speaks we are by Laws Apostolical obliged and yet such customes or Lawes are not nor yet are called by S. Hierom Traditions Apostolical It is a Catholick rule given by Ferrandus Diaconus in Paraenetico ad Reginam regulâ quintâ Et omnis qui se ad Ecclesiam pertinere gloriatur legibus vivat Ecclesiae maximè his quas Antiquitas roboravit Next to what you object out of S. Austin Epistle 86. if you had not withheld from us his own Explication which he adds in the same place professed by him as an Explication saying Ut suprà commemoravi it had been in the whole thus In Evangelicis Apostolicis literis totóque Instrumento quòd appellatur Testamentum Novum animo id revolvens video praeceptum esse jejunium Quibus autem diebus non oportet jejunare quibus oporteat praecepto Domini vel Apostolorum non invenio definitum Hoc est non invenimus evidenter praeceptum Now though there be no express evident written precept in the New Testament yet for all that it may be Traditio Apostolica as lest we should so mistake him so as here you have done himself hath told you of some l. 2. de Baptism contr Donatist c. 7. Quam consuetudinem credo ab Apostolica Traditione venientem Sicut multa quae non inveniuntur in literis eorum
Subjects now having a more perfect and clear light of the Gospel and true word of God through the infinite mercy and clemency of Almighty God by the hands of the Kings Majesty and his most noble Father of famous memory promulgate sheweâ—… declared and opened and thereby perceiving that one day or one meat of it self is not more holy more pure or more clean then another for that all dayes and all meats be of their nature of one equal purity cleanness and holiness and that all men should by them live to the glory of God and at all times and for all meats give thanks unto him of which meats none can defile 〈◊〉 men or make them unclean at any time to whom all meaâ—…s be lâ—…wfull and pure so that they be not used in disobedience or vice yet for â—…smuch a diveâ—… of the Kings Subjects turning their knowledge therein to satisfie their sensuality when they should thereby ere case in vertue have of late time more then in times past broken and contemned such Abstinence which hath been used in thâ—… Reâ—…lm upon the Friday and Saturday the Embring dayes and other days commonly câ—…lled Vâ—…gils and in the time commonly callâ—… 〈◊〉 and â—…her accustomed times the Kings Majesty considering Thâ—… due and godly 〈◊〉 is a mean to vertue and to subdue mens bodies to their soul and spirit and considering also that Fishers and men using the Traâ—… of living by Fishing in the Sea may thereby the rather be set on work and that by eating of Fish much flesh shall be saved and encreâ—…ed and also for divers other considerations and commodities of this Realm doth Ordain and Enact with the assent of the Lords Spiritual and Temporal and the Common 〈◊〉 this present Parliament assembled and by the Authority of the same That no person or persons of what 〈◊〉 degree 〈◊〉 condition he or they be shall at any time after the fist day of May in the year of our Lord God 1549. willingly and wittingly eat any manner of flesh after what manner of kind or sort soever it shall be ordered dressed or used upon any Fridy or Saturday or the Embring dayes or in any day in the time commonly called Lent c. The scope and reason and motive of which Law if it be considered according to the principal end of it subduing the flesh to the Soul and Spirit for there is added another end also which was political may well admonish us though it was hard to contain the particulars in a Law to abstain also at such times of Mortification from whatsoever food else is more delicate costly of hotter nature and of higher nourishment The formers of that Law which is now the Law of out Land had no doubt before their eyes the approbation of God and his gracious answer to Daniel so chastening himself as in the holy Scripture is described I ate no pleasant bread neither came flesh nor wine in my mouth Dan 10. 2 3 12. which that Ministers of Gods Word should not as well have before their eyes as our civil Magistrate is a great shame But if you look back to the Common-Prayer-Book which was the matter of your Commission and of your grand debate as you call it and of your Proposal there if you think the Act of Parliament ratifying and establishing the Common-Prayer-Book and therein the religious Fast of Lent designed the end to be the service of God no otherwise then as other Political Laws are and be you should evidently contradict that Act of Parliament which professes there and then an establishment of the order of the publick and divine service and should imagin the prayer for the first Sunday of Lent to have the suspition of such a sense as this O Lord who for our sakes didst fast forty dayes and forty nights give us grace to use such abstinence that our seafaring men and Mariners and young Cattle and the like may be maintained how worthy a conceit were this To conclude this Chapter for the substance of the Paschal or Lent-Fast we have heard To name no more now then S. Austine Habet Authoritatem in veteribus libris ex Evangelio Epist 119. praecipitur enim nobis ex lege ex Prophetis ex ipso Evangelio idem ad Psal. 110. and the same also l. 30. con Faustum c. 3 5. avowing Abstinence from some sort of meats of Delicacy and higher nourishment Flesh c. Edomandi corporis â—…usa propter corporis castigationem sicut saith he per Quadragesimam fere omnes to be commanded from the Apostles and the Prophets you have tried it now as to the kind of flesh or fish by our Law and let the Reader judge of the Issue CHAP. 9. The judgment which the Ancient Fathers made of such as opposed the Churches set Fasts or Feasts and particularly this Paschal or Lent-Fast SAint Augustine in his Book of Heresies n. 53. writing of the Aërians thus saith Aëriani ab Aerio quodam sunt nominati qui in Arrianorum haeresim lapsus propria quoque dogmata addiâ—…isse nonnulla fertur dicens nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege dicebat etiam Presbyterum ab Episcopo nullâ differentiâ debere discerni That is the Aërians are named from one Aërius who having fallen into the Heresie of the Arrians did add thereto some opinions of his own affirming that the solemn set Fasts were not to be observed but that every man was to fast when he pleased least he should seem to be under the law He also said that there was no difference to be put between a Priest and a Bishop And n. 82. of the same Book he thus saith of the Iovinianists A Ioviniano quodam monachâ—… illa haeresis orta est aetate nostrâ cum adhuc juvenes essemus dicebat non aliquid prodesse jejunia vel a cibis aliquibus abstinentiam cito tamen illa haeresis oppressa extincta est nec usque ad dâ—…eptionem aliquorum sacerdotum potuit pervenire That is the Heresie of the Jovinianists in my time when I was young sprang from one Iovinian A MONK who said that fasting and abstinence from certain meats was not at all profitable But this herefie was soon extinct and proceeded not so far as to deceive any Priests Iohannes Damascenus in his 6. Book of Heresies writeth thus of the Aërians or Eustachians Aëriani ab Aërio Pontico fuit autem sacerdos Eustachii Episcopi Arriani filius ejus Eustachij qui jejunium feriâ quartâ sexta quadraginta diebus servari pascha celebrari prohibet Stata haec damnat omnia quod si quis jejunium servare velit id ab eo certis statisque diebus servari negat oportere sed quando volet negat enim se lege teneri negat etiam quicquam inter Presbyterum Episcopum interesse That is the Aërians were named of Aerius of
Pontus who was a Priest to Eustachius an Arrian Bishop and son of that same Eustachius who did fordid fasting on Wednesdayes and Fridayes and in LENT and the observation of the Pasch. He condemns these set solemnities saying that if any one would keep a Fast he ought not to observe â—…t upon certain set dayes but when he pleaseth for he denies that he is bound to it by a Law He also denies that there is any difference between a Priest and a Bishop Epiphanius in his 75. Heresie which is the Aerians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards â—…e saith what is the Pasch which is performed with you Do you adhere again to Jewish fables For saith he ye ought not to perform the Pasch for Christ our Passeover is slain for there is to be no set Fast For these things are Judaical and under the yoak of bondage But it I fast at all I fast what day I please for my own liberty whence they commonly affect to fast upon the Lords-day but on Wednesday and Friday c. And Theophilus of Alexandria in his first Paschal Epistle saith Homines provocantur terturum humilia deserentes cum Ecclesiâ primitivorum Dominicae Paessionis sesta celebrare Non est ergo non est haereticorum ulla solennitas nec qui in errore decepti sunt illius possunt communione laetari Men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lord's Passion with the Church of the Primitive ones There is not therefore there is not any solemnity that Hereticks will keep nor can those which are deceived with error be delighted with the communion thereof Synodus Gangrensis can 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without any bodily necessity shall proudly contemn and break the Fasts delivered in common and observed of the Church a perfect deliberation in him rejecting them let him be an Anathema Epistola Synodica Patrum Synodi Gangrensis a Haereticis quibusdam Eustathianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concillium Moguntinum sub Carolo â—…agn Can. 35. Siquis indictum jejunium Superbiendo contempserit observare cum caeteris Christianis noluerit c. Anathema sit nisi se emendare statuerit Evagrius l. 2. c. 8. noteth certain Heretick of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not reverencing the time of the Celebration of the salutary Pasch. CHAP. 10. The judgment of the Right R. Fathers in God Lancelot Andrews Bishop of Winchester and John Cosin the present Lord Bishop of Durham also in some measure of the most Reverend Father in God Arch-Bishop Whitgift and Bishop Montague BIshop Andrews in his fifth Sermon of Repentance p. 216. saith He Christ that in this place St. Mat. 6. 16. saith Cum jejunatis when ye fast saith in another Tum jejunabunt then they shall fast and that amounts to a Precept I trow And p. 217. They that were under Grace went far beyond them under the Law in their Cùm and in their jejunatis both And in the 223. and 224. p. of the same Sermon speaking of the yearly recurrent fast of Lent he saith It is a custome of the Church while it was à Christo recens yet fresh and warm from Christ the Church which was the mother of the Apostles themselves at all times kept everywhere observed then and ever since Some to resist it frame to themselves a fear of I wot not what Superstition where no fear is Before any Superstition was stirring any Popery hatched it was this Fast was Lex abstinendi in quadragesim semper fuit in Ecclesia saith the Oracle of Antiquity Theophilus Alexandrinus Lent was ever in the Church Nos unam quadragesimam secundum traditionem Apostolorum We have but one Lent the Montanists had three but that one was delivered us by the Apostles saith St. Ierome why should I weary you with reckoning them up what one more ancient Writer then other is there but you shall find it in him expresly even up to Ignatius who lived with the Apostles themselves Apostolike then it is and for such St. Hierome avowss it and when that is said enough is said for it I think yet it is good you know it the Fast so delivered and by the Church ever and every-where so kept the Council of Gangra hath laid an Anathema on them that keep it not avoid it how they can that keep it not every man so we would have it to be left to himself for Prayer Fasting Sacrament nay for Religion too now and all for Gods sake let it not be so let us have our dayes appointed and our hâ—…ures set for it If all were left to us God knows I durst not promise what should become of Prayer it self the like I say for the Sacrament and so for Fasting Fast privately in Gods Name but hear you let not the Church trust to that nor she hath not held it wisdom so to do but as in both them Prayer and the Sacrament so in this hold us to our order of dayes and times established Them if we keep so it is otherwise were it not for the Churches times I doubt there would be taken scarce any time at all Now yet somewhat is done but leave it once at liberty liberty hath lost us some already and will loose us the rest if it be not looked to in time Pag. 2 5. this Fast is called Iejunium paschalo for Easter and â—…ent stand up on one base both stand and fall together Last of all pag. 224. REMEMBER IT CAME FROM THE APOSTLES that is it that binds us that is it that sets us fast Thus far Bishop Andrewes And the R. Reverend Father in God the Lord Bishop of Durham in his Collection of Private Devotions in the Practise of the Ancient Church after many Citations out of the Holy Fathers of the Greek and Latine Church concerning Lent thus saith All which being put together will abundantly prove That the Lent which we now keep IS AND EVER HATH BEEN AN APOSTOLICAL CONSTITUTION as S. Hierome said in his Epistle to Marcella Nos unam Quadragesimam secundùm Traditionem Apostolorum tempore nobis congruo â—…ejunamus That is We observe a Lent Fast of forty dayes as we have been taught to do by the Apoin a fit and seasonable time of the year To which he adds the Testimony of S. Augustine and Chrysologus The most Reverend Father in God Archbishop Whitgift in his Defence of the Answer c. p. 104. I know no reason why the Apostles many not be said to be the Authors of celebrating the day of the Passion c neither yet do I understand any cause why the Church may not still observe the same sure I am that they were not the Authours of the Superstitions and Errours used in them by the Papist neither doth S. Austin say so For thiâ—… is no good Argument to say The Apostles appointed these days to be celebrated Ergo They appointed the