〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Fasting he was conceived in his mothers womb Fasting brought him forth and fasting nurs'd him Fasting brought him up to manhood that fast which the Angel commanded his mother Whatsoever comes of the vine thou shalt not eat nor drink wine nor strong drink Fasting begets Prophets strengthens mighty men makes wise Law-givers God prescribed both Samson an order of fasting before he was born and to his mother a fast for his sake while he should be in her womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. But neither wise Daniel had seen the visions of God had not fasting rendred his soul bright and pure That man of desires who fasting full three weeks c. taught even the Lions to fast With Daniel let us joyn the three Children as companions of whom S. Cyril thus writes Hom. 1. de Festis Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Fasting the three Children also were found dreadful and inexpugnable by the Babylonians who when they might have partaken of King Nebuchadnezzars table and of his famous feasts besought that they might be nourished with pulse and water letting the Babylonians enjoy the fulness and lusts of the flesh and embracing a slender and nothing-superfluous dyer But see the fruit hereof They were vouchsafed divine visions they appeared stronger then the fire it self c. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same S. Basil ubi suprà Iohn's whole life was one fast of whom much hath been said before Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Father in the same place of our Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord having by fasting sortifi'd the flesh which he took for our sakes so received the assaults of the Devil in it instructing us by fastings to anoint and exercise our selves unto the combats of temptations a S. Chrysostom agrees hereunto upon Psal. 110. vers 8. speaking of Christ our Lord he describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Theodoret. in Ps. 109. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his Apostles S. Chrysostome also is witness on Maâ—… 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were continual as it were fasting And Bede in the western Church ad Psal. 66. Genua mea jejunio infirmata sunt h. e. Apostoli infirmati sunt à jejunio i. e. propter absentiam meam in quo prius resiciebantur qui per mortem eis ablatus sum My knees are weak through fasting that is My Apostles are weak through fasting to wit by reason of my Absence in whom before they were refreshed who by death was taken from them Thus have you had a briâ—…f of what some few only of the Fathers had observ'd throughout the Old N. Testament Now for the â—…orce of it Vitia extinguunt ista Iejunium oratio eleemosyna Haec reddunt casta corpora corda pura haec pacem membris mentibus quietem Per haec in templum Dei pectora humana consurgunt Haec hominem praestant Angelum per haec Elias nescit mortem relinquit terras commoratur Angelis convivit Deo terrenus hospes supernas possidet mansiones Iejunium illum levavit ad coelum purificato sic corpori ignei currûs addixit obsequium Iejunium fratres scimus esse Dei arcem Christi castra murum spiritûs vexillum sidei castitatis signum sanctitatis trophaeum saith Chrysologus Ser. 12 43 166. These things Fasting Alms and Prayer extinguish vices render bodies chaste and hearts pure peace to the members and quiet to minds By these humane breasts are raised into a temple of God These render the man an Angel by these Elias knows not death leaves the earth abides with Angels lives with God and a stranger come from earth possesses the mansions above Fasting lifted him up to heaven and to his body so purify'd offered the service of a fiery chariot Fasting my brethren we know to be the Watch-tower of God the Camp of Christ the Bulwark of the Spirit the Ensign of Faith the Colours of Chastity the Trophee of Sanctity a Tertullian lib. de Patientiâ c. 10. Imprimis afflictatio carnis hostia Domino placatoria per humiliationis sacrificium Haec patientia corporis precationes commendat deprecationes affirmat haec aures Christi aperit severitatem dispergit clementiam elicit Quod de virtute animi venit in carne perficitur Et S. Ambrose l. de jejunio Eliâ c. 3. Iejunium Refectio Animae cibus mentis vita Angelorum culpae mors It is saith S. Ephrem de jejunio c. 9 Vehiculum ad coelum sut Eliae elim bonae animae custodia malae medicina prophetas suscitat tentationes retundit ad certamen inungit Like sayings hath S. Ambrose in his 25 th Sermon Castra enim nobis sunt nostra jejunia quae nos à diabolicâ oppugnatione defendunt Denique stationes vocantur quòd stantes commorantes in eis inimicos insidiantes repellamus Castra planè sunt jejunia à quibus si quis aberraverit à spirituali Pharaone invaditur aut peccatorum solitudine devoratur Luxuriosum oppugnat inimicus ubi autem jejunum viderit fugit metuit pertimescit terretur pallore ejus debilitatur inediâ infirmitate prosternitur Tunc est fortis infirmitas quando caro tabescit jejuniis animâ—… puritate pinguescit Tunc enim magis de Deo cogitat tunc judicium metuit tunc vincit inimicum Ait enim Salvator de Diabolo Hoc genus non ejicitur nisi in jejunio orationibus Videte ergò quae jejunii virtus sit quantam homini suo praestat gratiam quod tantam praestet alteri medicinam quemadmodum proprium sanctifieet hominem quod ita purificet alienum Fasting is our Camp and works out of which if any man wander abroad he is set upon by the spiritual Pharaoh and devoured by the beasts of the wilderness Satan the enemy fights the luxurious man but when he discerns him fasting he flies and fears and trembles he is terrifi'd by his paleness his hands are weakned by His feeble knees he is beat down by His infirmity Then is weakness strong when the flesh is lessened by fastings and the soul fatned with purity Then doth he more think of God then fears he his judgments then overcomes his enemy for our Saviour hath said concerning the Devil This kind is not cast out but by fasting and prayer Behold what vertue fasting hath what salutary grace it obtains to the man himself which affords such remedy and medicine to another How doth it sanctify its proper subject which so purifyeth another by its pity made its object But here we are to be remembred that when such force is ascrib'd to fasting against the Devil it is then only verifi'd when it is joyn'd as here you may discern with fighting
consortes quasi non multo excellentiores habeamus in eâ duces immò consecratores Moysen Eliam Iesum Dominum adducit jam verò si commendant jejunium praesens Moyses Elias quamvis magni tamen conservi nostri quantum commendat illud Iesus Dominus noster qui ipse diebus totidem jejunavit Qualis ille est non dicam Monachus sed Christianus qui minùs devotè jijunium suscipit QUOD EI TRADIT IPSE CHRISTUS Denique tanto devotiùs imtandum nobis est Dilectissimi Christi jejunantis exemplum quanâ—…o certius est propter nos eum jejunasse non propter seipsum Is it not a very unworthy thing that that should seem burthensome unto us which the universal Church bears together with us Hitherto we have fasted alone unto the ninth hour now together with us even unto the evening there will be found to fast all Kings and Princes viz. that are of the Church Clergy and people noble and common people the rich and the poor all together But what speak I of those which we have companions in this observance of the Fast as if we had not much more excellent Captains or leaders therein and consecrators of this Fast And after his instance in Moses Elias and our Lord Jesus he adds Now if Moses and Elias who although great yet are our fellow-servantâ—… commemd this Fast how much more doth our Lord Jesus who himself also fasted so many daies Of what sort I say not Monk but Christian is he who less devoutly performs this Fast WHICH CHRIST HIMSELF DELIVERS TO HIM So much more devoutly ought the example of Christ's fasting to be imitated by us my Beloved by how much it is more certain that Christ fasted not for himself but for us Arnoldus Carnotensâ—…s l. de jejunio tentationibus inter opera S. Cypriani n. 4. Iejuniis vitiorum semina siecatur petulantia marcet concupiscentiae languent fugitivae abeunt voluptates Iejunium si discretione regatur omnem carnis rebellionem â—…domat â—…yrannidem gulae speliat exarmat Iejunium extraordinarios motus in cippo claudit arctat appetitus vagos distringit ligat n. 7. Formâ igitur jejuntorum propositâ fixoque exemplo postquam 40. dierum abstinentiam Dominus consummavit c n. 9. SICUT IN IPSIUS CHRISTI VOLUNTATE FUIT CONSECRARE IEIUNIA ita in potestate suit tempore opportuno sumere cibum Et abstinentiae refectionis penes ipsum erat arbitrium saculias Within the foresaid primitive Ages I am not ignorant of what I have omitted and is wont to be alledg'd by others as the supposed constitutions Apostolical by Clement in the 5 th Book in chap. 13 th 20 th and the supposed Epistle of Ignatius to the Philippians the dubious Sermons of S. Augustine de Tempore and many of those which are doubtful among S. Ambrose's Sermons and other Authors For that I have produced none but such as of whose genuine title authority and antiquity I was my self satisfi'd The testimonies which I have alledg'd are such as are direct and simple others there are of great force complicated of several truths asserted in the primitive times from whence would follow our conclusion Those truths are three First that Easter or the night beginning Easter was ever to the Church a more solemn time of baptizing then others The second that generally the Church taught and directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism Thirdly that the Catholick Church or company of Christian Believers did joyn themselves in the daies of fastings and prayers as with the Penitents that sought Absolution so also with the Catechumeni Competentes which sought Baptism From which Assertions if proved it follows that a Paschal Fast before Easter was ever observed in the Church as of duty of Repentance for our selves so of duty of Charity towards others In all which duty without all doubt the Apostles had not failed to instruct them As to the first of those Propositions That Easter was ever to the Church a more solemn time of Baptizing Tertullian saith lib. de Baptismo â—… 19. Diem Baptismo solenniorem Pascha praestat Cum Passio Domini in quam tingimur adimpleta est nec incongruenter quis adsiguram interpretabitur quod cum ultimum Pascha Dominus esset acturus missis discipulis ad praeparandum Invenietis inquit hominem aquam bajulantem Paschae celebrandae locum de signo aquae ostendit Easter brings a more solemn time for Baptism when also the Passion of the Lord into which we are Baptized is remembred as then fulfilled Nor incongruously shall any one interpret that to have been done significantly which our Lord did when he sent forth his Disciples to prepare for his celebrating the last Passeover Ye shall find saith he a man bearing a pitcher of water Follow him Designing to them the place of celebrating the Passeover from the token of Water That reason above of Tertullian Because we are Baptized into the Death and Passion of our Lord he seems to have learnt from Ignatius in his undoubted Epistle to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our God Jesus Christ was conceived born and baptized that afterwards he might through his Passion purifie or sanctifie water viz. for the use of holy Baptism So in the Church the solemnity of Christs Passion which ye have heard from Constantine's Epistle to the Churches from the Instructions of the Bishops of the Christian world met at Nicaea was ever celebrated in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the very day on which Christ suffer'd and that Christ himself delivering it and teaching it to his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did accordingly precede the solemn time of Baptizing which that early Age of the Church may be thought probably to have learnt from grounds laid by S. Paul Rom. 6. 3 4. Know you not that so many of us as were baptized into Iesus Christ were baptized into his Death therefore we were buried with him by Baptism into Death that like as Christ was raised from the dead by the glory of the Father so we also should walk in newness of life And Coloss. 2. v. 12. having been buried with him in Baptism wherein also ye were rais'd with him through the faith of the operation of God who rais'd him from the Dead a This custome of the first Ages of the Church was also followed in the succeeding Ages as appears by S. Ambrose Tractatu de Hortat ad Virgin Venit Pascha dies in toto orbe Baptismi Sacramenta celebrantur c. Uno die sine aliquo dolore multos filios filias solet Ecclesia parturire The day of Easter is come the Sacrament or mysteries of Baptism are celebrated in all the world c. In one day without any pangs the Church Virgin and Mother is wont to bring forth multitudes
confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
endure a little we shall fall into greater and sorer sufferings I would gladly ask those that are so affected whether they will say it is troublesome to fast or to be punished for ever a Viz. Which might be prevented by fasting after a right manner 1 Cor. 9. ult I Keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away Let us love therefore the fast as being the mother of all good and of all cheerfulness Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God For so â—…o I say shall we perform a pure fast unto the Lord beginning the H. Lent from the 15 day of the month of February so it fell that year And that you may understand S. Chrysostomes negative above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spoken as not excluding Fasting from repentance in the deliverance of the Ninevites but as pronouncing Fasting ineffectual with exclusion of repentance and where they were both Repentance to have been the principal and the other for its sake but for its sake to be assum'd both his own words there following teach us and more clearly S. Cyril here in this Homily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was it that sav'd the Ninevites from that great commination For the Prophet proclaim'd Yet three others read 40 daies and Nineveh shall be overthrown They betaking themselves to Fasting as to an impregnable hold by importunity pacify'd the divine anger and were deliverd from the impendent evils Where Cyrils Fasting must be understood likewise according to his words above as including also the more principal work Repentance You have heard how these two renowned Patriarchs have defin'd the true Fasting the rest are long Hear we now therefore our own Churches definition of it in her Homily of Fasting that as Fasting in the outward part of it is a withholding of meat and drink and all natural food from the body for the determined time of fasting so also saith the 2 d part of the Homily The inward Fast of the mind is a sorrowfulness of heart detesting and bewailing our sinful doings A larger description if you require you may take it thus Fasting is a denying our selves lawful refreshments for having not deny'd our selves in unlawful desires a real judging our selves worthy to be punished that we be not judged and afflicting or punishing our selves Ezra 8. 21. judging our selves also worthy and executing on ourselves for sometime that judgment of the wonted blessings created of God for man to enjoy for our former inordinate enjoyments of them and our other offences against God Illicitorum veniam postulantem oportet etiam illicitis abstinere saith Halidgarius lib. d. Ordin Poenitent c. 5. sed multo magis ab illiciis Tertullian Antiently in his book of Repentance c. 9. Plerunque vero jejuniis preces alere ingemiscere c. oportet In quantum non peperceris tibi in tantum tibi Deus crede parcet We ought frequently to feed our prayers with fastings and with groans to utter them c. By how much thou sparest not thy self God will spare thee Which Caesarius of Arles in Hom. 1. de Quadrages thus dilates upon Iejunia ac vigiliae sanctae afflictiones humilitate corpora macerant maculata corda purificant ac sic mortificatione praesenti futura mortis sententia praevenitur dum culpae autor humiliatur culpa consumitur dumque exterior afflictio voluntariae districtionis infertur tremendi judicii offensa sedatur ingentia debita labor solvit exiguus quae vix consumpturus erat ardor aeternus Fastings and watchings and holy afflictions macerate the body in humiliation and purify the heart from its stains And so by present mortification the future sentence of death is prevented And while the author of the sin is humbled the sin is consumed and while the outward affliction of voluntary severity is inflicted the offence of the dreadful judgment is appeased and a little labour dissolveth great debts which eternal burning scarce would eat out Thus Fasting avails much joyn'd with repentance repentance also is best perform'd in conjunction with Fasting S. Basil the great in his 1. Sermon of Fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance without Fasting is scarce set on work Fasting is the initiatory discipline of repentance the restraint of anger the separating from concupiscences So see we in the example of whole communities that Gentile city of the Ninevites Ionah 3. and the Iews the people of God Ioel 2. How it serves to the perfecting of the imperfect Proselytes in the instance of Cornelius Act. 10. 9. How in conversion of single sinners in the instance of Saul anon S. Paul Act. 9. 9. The reason is rendred by Chrysologus in his 7 th Sermon on Mat. 6. Agricola si non impresserit cultrum si sulcum non defoderit si non exciderit sentes si gramina non evuiserit si in tuto semina non locârit sibi mentitur non terrae nec terrae facit damnum sed sibi non facit frudum ita se vacuat ita decipit impugnat ita qui terrae manu fallaci mentitur Expounding himself further within a few lines thus Premens jejunii aratrum abscindens gulae gramina atque eradicans luxuriae sentes The husbandman if he break not up the ground with the plow of fasting if he cut not dig not the surrow if he cut not up the thorns of luxury if he pluck not up the rank grass of superfluous plenty if he place not the feed in safety he is false to himself not to the earth brings no damage to the ground but reaps no fruit to himself and so deceives himself who deals so with a deceitful hand about his ground According to that of the Prophet Ier. 4. 3. Break up your fallow-ground and sow not among thorns And Ier. 10. 12 13. Sow to your selves in righteousness reap in mercy break up your fallow-ground for it is time to seek the Lord till he come and rain righteousness upon you Now for as much as Fasting is so useful an instrument of contrition a S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Stelechium de Compunctione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as it is hard yea rather impossible to mingle fire with water so I deem that fulness of delicacy and compunction cannot be found together for this is the mother of tears and watching the other of laughter and extravagancy and Repentance most wisely in the Church is there appointed a yearly publick season of joynt Fasting and penance wherein not only publick offenders but secret also even the whole Congregation joyn in humiliation for their sins according to that of Leo the Great Serm. 4 de Quadrages Dum per varias actiones vitae hujus sollicitudo distenditur necesse est de mundano
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prays with fasting hath two wings and those lighter then the winds themselves for such a one doth not stretch himself or yawn or is drowsie in his prayer He that fasteth is light and winged and prayes with vigilancy and extinguishes his own evil lusts and renders God propitious to himself and humbles his own soul that was lift up For this cause also the Apostles were almost alwaies in fasting Fasting with faith brings into the soul a great force and much Philosophy and makes of a man an Angel and helps him to fight with incorporeal powers Howbeit Fasting by it self alone doth not thus avail but it hath need of prayer also and first of prayer As in nature the soul is before the body and in the Gospel our Saviour said By Prayer and Fasting where he placeth prayer first but shewes them their prayers then prov'd ineffectual because they had not annexed joyntly Fasting For as the same Father S. Chrysostom elsewhere sayes viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the source of Sobriety the guardian of piety or Devotion nurs'd up with Sâ—…ts and having its habitation among Angels By reason of it both pleasures and Devils fly from us concupiscence is mortified and passions are quieted The force of prayer and fasting together we read experienced against one of the first enemies of God's Church and people In Exodo adversùs Amelech oratione Moysis totius populi usque ad vesperam jejunio depugnatum est In Exodus the fight was manag'd against Amelech by the prayer of Moses and the Fast of all the people unto the evening These three holy sisters Prayer Alms and Fasting are happiest when all three meet together as Mat. 6. Act. 10. But of these three the 1. Prayer the eldest daughter of Faith Rom. 10. must alwaies be present And therefore never is out of our power oral or virtual or mental Prayer at least They which cannot give alms may fast the more they which cannot fast should give the more alms and if any can neither fast nor give alms yet all can pray Fasting disarms the flesh Alms win friends and auxiliaries Prayer fights as Moses's hands lift up against Amalek through the might of the Spirit Alms lades the ship with precious substance sent before into another countrey Fasting in any swelling of the seas or storm lightens the vessel and casts out the unprofitable burden of the ship Faithful Prayer tugs hard in rowing to bring to the shore Fasting takes from ones own flesh that he may in alms give to the poor to supply his wants and prayer from the riches of God derives grace and strength upon our selves to supply our own wants Fasting treads under foot and leaves the earth Charity and Alms take our Brother by the hand and raises him up Prayer pierces the clouds and enters into heaven S. Ambrose Serm. 23. de Quadragesimâ Ego testificor vobis hoc esse tempus coelestis quodammodo medicinae nunc languidus aegritudinis suae invenit medicinam si cum solicitudine medici mandata servaverit Istud autem praeceptum ejus est primum ut his 40 diebus jejuniis orationibus vigiliis operam commodemus Iejuniis enim lascivia corporis castigatur orationibus devota saginatur anima Vigiliis diaboli insidiae depelluntur I testifie unto you that this is the time as it were of the heavenly course of Physick when the sick person findeth medicine for his malady if he with all carefulness shall observe the prescriptions of his Physician Now this is a chief prescription of his that in these 40 daies we give diligence to fastings prayers and watchings For by fastings the lasciviousness of the flesh is chastis'd by prayers the devout soul is replenish'd by watchings the ambushes of Satan are discovered and beaten off In Lent with the Devotion of prayers and fastings the Church hath ever annexed other works of Devotion also as more frequent hearing and preaching Gods word attending on Sermons repairing to Church and the like S. Chrysostom Hom. 11. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is not this only that is required of us that we be present here every day of the Lent and continually hear concerning the same things of ghostly concernment and be in fastings all the Lent For except we shall gain something by our continual coming hither and by the daily exhortation here except we bring home something profitable to our own soul from this season of this Fast these things shall not only profit us nothing but shall be an occasion of our greater condemnation when so great care having been taken of us we continue still the same Thus S. Chrysostom who in his 1. Serm. also of Anna mentioning how the fast of Lent had then abidden 40 daies among them mentions as argument of great pleasure to himself and his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the fast and their assemblies and common meetings and their good things which they had enjoyed by the fast Now although saith he we have passed over its labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not lay aside the pleasant memory and desire of it And indeed very many of his golden Homilies as likewise of others of the Fathers were Sermons preached day by day in Lent to the people Of Philip the Roman Emperour about 136 years after S. Iohn's death Georgius Syncellus Contemporary to the 2 d Councel of Nice thus writeth ad An. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip so far was joyned to the Faith of Christ that he gladly consessed his sins and joyned with the people in the Churches prayers in the night or vigil of the feast of Easter when and where the word of God was with greater and opener freedome preached forth 7thly And yet more particularly this Fast of Lent was in the Institution purposely designed as a preparation to partaking either of holy Baptism by the Catechumens on the Vigil of Easter-day or of Absolution by the penitents on Maundy-Thursday or of the Holy Communion of the Body and Blood of Christ by the Believers on Easter-day or lastly of two of these by the same persons as of Baptism and the Eucharist with the intervention of Confirmation on the night and morning of Easter-day or of Absolution and the Holy Eucharist on the Thursday before and on Easter-day No fitter season to be baptiz'd into the death of Christ and buried with him in Baptism and therein also quicken'd together with him and raised up no fitter season to be absolved and quitted from our sins by his Death and Resurrection no meeter time to be made partakers of his Holy Body which was broken and Blood which was shed for us for the Remission of our sins then at this holy time of sacred memory of Christs
Death and Passion Burial and Resurrection And for these holy memories and holy partakings of Absolution Baptism Confirmation and the holy Eucharist what 40 daies what repentances and fastings can be thought more then needful S. Paul hath taught us that purging out from our selves the old leaven that we may be a new lump as we are unleavened is necessary to our keeping the Feast of Christ our Pass-over sacrificed for us 1 Cor. 5. 7 8. that judging of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning of our selves aright upon our examining our selves is necessary to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our discerning the Lords body to our worthy receiving that we be not condemn'd or if not that upon our after-Repentance yet chastened of the Lord. Thus that Primitive Patriarch Dionysius of Alexandria in his Epistle to the Bishop Basilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humbling our souls with Faftings until the season of the Resurrection of our Lord But unto the Holy and unto the Holy of Holies so I suppose he calls the Baptism and the Holy Eucharist of that season he which is not altogether clean in soul and body should be forbid to approach Both Lent and other Preparatories next before Lent were both design'd to fit us for those holy things of â—…r so the sacred first oecumenical Councel of Nice cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let there be held Synods one before Lent that all peevishness being taken away a pure gift or oblation may be offer'd unto God and a 2 d about the time of gathering the fruits S. Hierom in his comment upon Ionas is most expresse Ipse quoque Dominus verus Jonas missus ad praedicationem mundi jejunavit 40 dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself being sent as the true Ionas to preach unto the world fasted 40 daies and leaving to us the inheritance of the fast under this same number prepares our souls to the eating of his body So Leo also the great in his 5 th sermon of Lent Ut digniùs celebremus sacramenta Redemptionis nostrae saluberrimè nos 40 dierum jejunio praeparemus The words I english'd above p. 70. And the same Leo in his 10 th sermon of Lent Cognoscimus ad celebrandum Paschae diem meritò nos 40 dierum jejunio praeparari ut dignè possimus divinis interesse mysteriis We know that with great reason by the fast of 40 daies we are prepared to celebrate the day of Easter that we may worthily participate of the Divine mysteries or sacrament And so Caesarius of Arles above p. 72 and Dorotheus p. 79. Where he saith that the Holy Apostles sanctifyed or set apart for our repentance the 7 weeks fast of Lent that we may partake of the Holy mysteries not to condemnation but to life The import and advantage you see answers your labour as S. Cyril also of Hierusalem tells us Cateches 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra Nominatâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do you not give yourself to prayer purify your vessel by exercise of fasting also that you may receive the more grace if thou labour little thou receivest little I add thou understandest little When first in the Law and the Prophets Moses and Elias took up this 40 daies Fast it was the better to prepare them for their appearance then before the presence of God To this effect S. Chrysostom instructs us tom 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Moses and Elias themselves the towers among the Prophets of the old Testament although otherwise so illustrious and great and having great boldness towards God yet when they would approach and draw neer to speak unto God as far as unto man it was possible to do they betook themselves unto this work of fasting and by her hands offered themselves unto God At the end of this 40 dayes fast of Lent at the feast of Easter as alwayes one of the 3 times he who approached not to Gods Holy table to receive the Holy Eucharist was not deem'd worthy of the name of a Catholique saith the Councel of Eliberis elder then that of Nice thrice in the year at least say they whereof this time alwayes one and punctually so saith our Church Once in the year only saith the Church of Rome which would be the only Catholiques Not once necessarily in the year say some among us At the end of Lent besides Easter morn it self the more religious did generally receive also on that day which is called Coena Domini on which that mystery was instituted and very many of the Clergy especially communicated every day of that great week And what preparation is sufficient for these Holy things The eighth and last rule of fasting is When ye fast be not ye as the Hypocrites are Mat. 6. 16. Si vult quare tristis si non vult jejunus quare saith Chrysologus upon that place And upon the same words S. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If willing to fast why sad if not willing why fasting Rejoyce in fasting and be not of a sad countenance as the Hypocrites are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. Non voluptuosos Dominus indulget aspectus sed vultus qui simulantur excludit The Lord doth not indulge us in wanton aspects but excludes the simulation of affected looks Disfigure not the fast nor disfigure thy face Fast not to appear unto men appear unto God to fast and appear not to God or men to break the fast except where God and man have indulged to humanity b Dionys. Alexandr Epistolâ ad Basilidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilentia hypocriseos saith Chrysologus in his 7 th Sermon on Mat. 6. Fugienda quae de remediis creat morbos conficit de medicina languorem sanctitatem vertit in crimen placationem facit reâ—…um generat de propitiatione discâ—…men Hypocrisis crudeli arte virtutes truncat mucrone virtutum jejunium jejunio perimit oratione orationem evacuat misericordiam miseratione prosternit Hypocrisis dum cupit captivare oculos oculis fit ipsa captiva Fly the pestilence of hypocrisy which of remedies themselves creates diseases of medicine sicknesse which turns holiness into a crime propitiation into guilt Hypocrisy by a cruel art cuts asunder vertues by the edge of vertues slaies fasting by fasting evacuates prayer by prayer beateth down alms-giving by alms-deeds Hypocrisy while it seeks to captivate the eyes of men is itselfled captive by the eyes That oddes there doth arise from being like or unlike Hypocrites when we fast That to the great honour of the Church S. Austin shews thence how the Church Christian fasting twice a week doth it Religiously albeit the Pharisees did