the respective Countreys new convert Iews to be condescended to in the very Quartadecimâ Lunae seeing also that the Apostolical Tradition of the Feast it self of Easter and of the Fasts to be ended at Easter to be safe unshaken and agreed upon by both sides yea and contended for for else what needed all that ado about a circumstance of it Himself Irenaeus first writes that the Mystery of Christ's Resurrection ought to be celebrated viz. in the Feast of Easter not on the fourteenth day of the Moon whatsoever day of the week it fell upon but onely on the weekly memory of Christ's Resurrection viz. on the Lord's day And also earnestly exhorts Victor that he would not cut off whole Churches of God for following their Tradition in their Countreys of ancient time For that there had been in fore time difference not onely about the time or day of Easter and so of ending of the Fasts but even concerning the manner or form of the Fast it self the Apostles themselves having left both an allowance of condescension to the Iews in some Countreys touching the day of the Feast and also to some infirm or weaker then others in the form or manner of the Fast to be extended to more or fewer days and this condescension having been abused also by some to take up with very little time for the fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the difference for some think they ought to fast one day some two some also more and some measure their day viz. such as would have one day suffice yet by 40 houres reckoning in the hours of night and day viz. as may be most reasonably thought from the beginning of Christs sufferings His Agony on Thursday night onward 40 hours which should inclose all the Parasceue or Good-Friday and keep some resemblance of our Saviours 40 days fast accounting to themselves because the other they could not reach an hour for a day and some resemblance also of the Churches wonted 40 days abstinence from which they made this discession and innovation of 40 hours in the stead of the ancients simple and plain custome of 40 days and lastly some memory of the 40 houres in which Christ did abide given up to death these their forty hours probably they begun I say with the beginning of his bloudy Sweat and Agony from about eight a clock of the night before he was crucified untill about noon on Saturday which is the just number of forty hours Now this I am the rather induced to believe to be the meaning of Irenaeus's words and of their practice of forty hours fast comprising within the account the hours of day and of night because I finde in ancient Authours a frequent custome of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole nights-watch on the night preceding Good Friday as on which Christ our Lord rested not at all but passed from his Agony to his Apprehension and thence to Annas first Iohn 18. 13. 24. and thence to Cajaphas the High Priest that year where the Scribes and the Elders were assembled Matth. 26. 57. where false Witnesses were sought for against the Lord and examined where he was accused spit upon blind-folded buffeted and smitten with the palms of their hands denied by his own Disciple Peter about the time of the Cock-crowing held on still by those who most impiously did blasphemously spake many things against him and by the first Light appearing which he had created led by the Elders of the people and the chief Priests and Scribes into their Council to a fresh Examination Luc. 22. 66. and thence early in the morning to Pilat's Judgement-Hall c. Iohn 18. 28. Upon the consideration of this whole nights most indign suffering of our Lord from his own People the Iews and their malicious Rulers many Religions had in use that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole nights-watch of Christ's sufferings as the Greeks have it This Epiphanius in Exposit. Fidei in express words thus recordeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in some places at the end of the fifth day or Thursday they watch unto the day-light of Good Friday as also the night before Easter morning these two whole nights onely The same I take to be the meaning of Iohn of Hierusalem Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the labour which you have lately born both from the extended fast of Good Friday and from the Vigil or watching thereof viz. of the night that leads unto it Wherefore St. Hierom also in his Book against Vigilantius by way of Sarcasme thus collects what Vigilantius would have Non vigilemus itaque diebus Pascha Let us leave off then to watch on the days of the Pasch viz. especially the two Eves of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Eusebius lib. 6. cap. 9. I acknowledge to be the latter But that there were more than one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole-night-watches near the day of our Lord's Passion Eusebius himself hath left recorded lib. 2. cap. 15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rursùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances which are even still untill now with us accustomably exercised which more eminently we are wont to perform at the Solemnity of the Passion of our Saviour in Fastings and whole nightswatches and attentions unto the Word of God and again the whole night-watches of the great Solemnity and the Ascetical performancestherein Well therefore might the hours of that first whole-nights-watch begin the first part of their forty hours which they extended it seems to Saturday noon for that they which kept but one day in fasting as Irenaeus and Dionysius say some did though neither approve that pittance in persons of ordinary strength did not fast Saturday as Tertullian also saith Quanquam vos etiam sabbatum siquando continuatis c. Of those therefore whom here Irenaeus mentions and tolerates but approves not some kept one day imitating as to the time the one onely fast-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
the fasts of Moses and Elias and FROM OUT OF THE GOSPEL ALSO for that so many daies the Lord did fast shewing that the Gospel did not disagree with the Law and the Prophets In what part then of the year should the observation of Lent be more congruously plac'd then on that time of the year which is near and contiguous unto the Lords Passion The same Isidore in the 6. Book of Derivations chap. 19. Temporum autem quae legalibus ac Propheticis institutionibus terminatis statuta sunt ut jejunium 4 ti 5 ti 7 i 10 i mensis vel sicut in Evangelio dies illi in quibus ablatus est sponsus Of the times which were appointed by Institutions Legal and Prophetical which now are ceased were those the fasts of the 4 th 5 th 7 th and 10 th moneth or such as are in the Gospel those daies in which the Bridegroom was taken away Which Bridegroom being the Lord and his taking away his Death and Passion this our Author hath oft enough told us what is that Fast which belongs thereto Lastly therefore the same Isidore l. 1. de offic Eccles c. 43. Haec alia multa sunt quae in Ecclesiis Christi geruntur ex quibus tamen quaedam sunt quae in Scripturis Canonicis commendantur quaedam non quidem scripta sed tamen tradita custodiuntur Sed illa quidem quae toto terrarum orbe servantur vel ab ipsis Aposlolis vel ab autoriate principali Conciliorum Instituta intelliguntur SICUT DOMINI PASSIO ET RESURRECTIO Ascensio in coelum adventus Spiritus Sancti quae revoluto die anni ob memoriam celebrantur These and many other things there are which are observ'd in the Churches of Christ whereof yet some are those which are recommended in the Canonical Scriptures and some which are observ'd not being written but yet delivered by Tradition Howbeit those things truly which are observ'd in the whole world are understood to have been instituted either by the Apostles themselves or from that next chief authority of Councels as are the celebrated anniversary memorials of the Lords Passion and Resurrection and his Ascension into Heaven and of the coming of the holy Ghost Upon the like words whereto in S. Augustine I have noted before that these solemnities are in the Catholick Church the city of our Solemnities Isa. 33. v. 20. found before any Institution for them in any General Councel and therefore according to S. Augustine and Isidore no other beginning of them is to be looked for as neither can any be found but from the Apostles The second witness of this sixth Age shall be S. GREGORY the GREAT Homil. 16. in Evangel Quadragesimae tempus inchoamus c. Cur ergò in abstinentiâ Quadragenarius numerus custoditur nisi quia virtus Decalogi per libros 4. Sancti Evangelii impletur Quia Decalogi mandata persicimus cum profectò 4. libros sancti Evangelii custodimus Praecepta autem Dominica per Decalogum sunt accepta Quia ergò per carnis desideria decalogi mandata contemp mus dignum est ut eandem carnem quaterdâ—…cies affligamus A praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt Ut qui â—…obismetipsis per acceptum annum viximus Auctori nostro nos in ejus decimis per abstinentiam mortiâ—…icemus Unde fratres charissimi sicut offerre in lege jubemini decimas rerum ita ei offerre contendite decimas dierum Unusquisque in quantum virtus suppetit carnem maceret ejusque desideria affligat concupiscentias turpes interficiat We begin the time of Lent c. Now why is the number of forty observ'd in this fast but because the force of the Decalogue or ten words is fulfilled by the 4. Books of the holy Gospel Because we then perform the commandments of the Decalogue when indeed we keep the 4. Books of the holy Gospel The commands of the Lord are by the Decalogue receiv'd because therefore we have contemn'd the commands of the Decalogue through the desires of the flesh it is meet that we afflict the same flesh by 40 times For from this present day unto the joyes of the Paschal solemnity there are 6. weeks coming That we who through the year passed have lived too much to our selves should mortifie our selves to our Creator in the tenth of the year through abstinence Whence most dear Brethren as ye are bid by the Law to offer the tenths of your substance so contend to offer to him also the tenths of your daies Let every one as much as his strength serves macerate his flesh afflict his appetites and slay his filthy lusts A third Record of this Age may be the 4 th COUNCEL of TOLEDO c. the 6 7 10. Compérimus quòd per nonnullas Ecclesias in die sextae feriae Passionis Domini clausis Basilicarum foribus nec celebretur officium nec Passio Domini populis praedicetur dum idem salvator nosâ—…er Apostolis suis praecepit dicens Passionem mortem resurrectionem meam omnibus praedicate ideóque oportet eodem die mysterium Crucis quod ipse Dominus cunctis annunciandum voluit praedicari atque Indulgentiam criminum clarâ voce omnem populum postulare ut poenitentiae compunctione mundati Venerabilem diem Dominicae Resurrectionis remissis Iniquitatibus suscipere mereamur corporisque ejus sanguinis sacramentum mundi à peccato sumamus Quidam in die ejusdem passionis Dominicae ab horâ nonâ jejunium solvunt conviviis adhibentur dum sol ipse eâdem die tenebris palliaâ—…us lumen subduxerit ipsáque elementa turâ—…ata moestitiam totius mundi ostenderent illi jejunium tanti diei polluunt epulisque inserviunt Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore abstinentiâ peragit quicunque in eo jejunium praeter parvulos senes languidos ante peractas Indulgentiae preces solverit à Paschali gaudio depellatur nec in eo Sacramentum Corporis sanguinis Domini percipiat qui diem Passionis ejus per abstinentiam non honorat In omnibus praedictis Quadragesimae diebus opus est sâ—…etibus ac jejuniis Insistere corpus cilicio cinere induere animum moeroribus dejicere gaudium in tristitiam vertere quousque veniat tempus Resurrectionis Christi quando oporteat jam Allelujah in laetitiâ canere moerorem in gaudium commutare Hoc enim Ecclesiae Universalis consensio in cunctis terrarum partibus roboravit We have understood that in certain Churches on the 6 th day of the week before Easter the day of the Passion of the Lord the Church-doors are shut up and no office celebrated nor the Passion of the Lord preach'd unto the people although the same our Saviour commanded his Apostles to preach his Passion Death and Resurrection unto all people and therefore the mystery of his Cross which
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-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
trahat ne robore suo â—…rahat illa vestem infirmam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam Divisio in mente discipuli recentis infirmi aut schisma separatio à reliquis fratribus 5. In what is there-from detrimental to the duty it self it bursts the bottles and the wine is spilt An evil report is brought upon the duty of Fasting e Non effunditur in bibiâ—…ionem sed in perditionem Lastly The sad conclusion and catastrophe The bottles perish which else might have held still the best liquor though not yet capable of the newest and strongest f The bottles perish that by the very wine it self put into them a restoring wine in it self and the wine perisheth and that â—…y the vessels which were meant to contain and preserve it The parts you see being very many forsomuch as our Saviours answer here rests principally on the right timing of this duty I shall insist presently on the second part the time or season which is first in every duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in those very daies For the understanding whereof we must first enquire what those other words mean to which they refer viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken from them Which were set to contain these 4. following senses agreeing well with and insinuating each other 1. In the daies of his death and burial they shall mourn and fast according to Ioh. 16. v. 20. a little while and ye shall not see me ye shall weep and lament but the world shall rejoyce a Innocentius 1. Epistolâ—… ad Eugubinum Episcopum Nam utique constat Apostolos biduo isto in marore fuisse propter metum Iudâ—…orum se occuluisse quod utique non dubium est in tantum â—…os jejunaste biduâ—… memoratâ—… ut c. 2. In the recurring annual memorials of the Bridegrooms taking away the Churches Paschal Fast of Lent beside the weekly stations Stationum semijejunia which the Church ever observed except 'twixt Easter and Pentecost or in the Feast of the Bridegrooms Nativity These stations were the 4 th and the 6 th day of the week fasted till 3. a clock in the afternoon according to Cornelius's fast Act. 10. But these Sub arbitrio non ex imperio of free devotion not of strict injunction as the Church professed by the acknowledgement of Tertullian 3. In what time soever our sins or also Gods Judgments call us to mourning or fasting or repentance publick or private And this is also in too full a sense the Bridegrooms departing from us So it was said to Saul for his disobedience The Lord is departed from thee 1 Sam. 28. v. 16. Iâ—…r 6. v. 8. Be thou instructed O Ierusalem lest my soul depart from thee This same Bridegroom our Lord who saith Hosea 2. I will betroth thee unto me warneth them also c. 9. v. 12. Wo unto them when I depart from them This sense also Theophylact teacheth us to be included in this Text in Mark 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ the Bridegroom shall be taken from him being lapsed to wit into sin then he fasts and repents that he may heal his sin S. Hierom cals this the Tropological sense of these words Iuxta tropologiam autem sciendum quòd quamdiu sponsus nobiscum est in laetitiâ sumus nec jejunare possumus nec lugere cum autem ille propter peccata à nobis recesserit tunc indicendum jejunium esse tunc luctus recipiendus when the Bridegroom shall depart from us by reason of sin then must a fast be indicted then must we take up a mourning when our Bridegroom hath withdrawn himself in just displeasure for our sins as Wisdome will not abide in a body subject to sin Wisd. 1. 3. We must seek his return and favour by fasting weeping and supplications Psal. 143. 3 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken up away from them in his Ascension after his departure into heaven so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolli may signifie to be taken away up and so is the rendring of the Syriack in this Text and so the Greek Father Theophylact understands it of the time after his Ascension a Theophylact in Luc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Matthaei cap. 9. v. 15. viz. on the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianus Druthmarus on the same words Mat. 9. Cum auferetur ab eis sponsus Illud tempus ostendit quo ipsus in coelum ascendit quia quamvis semper cum illis esset spiritualiter tamen corporali praesentiâ ab eis recessit Venerable Bede upon my Text shewes that all the time from the promise of the Seed of the woman unto the Incarnation of the Bridegroom and all the time after his Ascension and departure into Heaven was and is the time of the absence of the Bridegroom and the season of the Churches mourning and longing for his first or second coming The time only of his conversing upon earth among men the priviledged time of the Churches joy on earth His words are these Notandum verò c. We must note that this mourning for the Bridegrooms absence began not now first after the death and resurrection of the Bridegroom but was observed throughout the whole time of the world before his Incarnation for those first times of the Church before the Virgins bringing forth a Son had holy men which earnestly longed after the coming of Christs Incarnation and these times since Christ escended up into heaven have the Saints which mourn for and desire his second Appearance to judge the quick and the dead Neque hic defiderabilis defiderii Ecclesiae luctus requievit aliquantum nisi quandiu hic cum Discipulis in carne versatus est Nor was there any rest to the Church from thiâ—… her mourning of her desires save only that while Christ conversed upon earth with his Disciples So after the history of his Ascension Acts 1. the Apostles frequent fastings are recorded Acts 13 14. 2 Cor. 6 11. chapters After his Passion Resurrection and Ascension the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated and other frequent religious seasons of fasting Of these 4. senses the 2 d only because it brings with it a recurring duty upon men as constant as the years return labor actus in orbem one Aerius a Iovinian or Vigilantius in all ages till of late hath been found to make exception to I shall therefore first insist to shew that our Lords words ought so to be understood as to include also those recurring memorial fasts of the Bridegrooms being taken from us stata revoluta jejunia And secondly what they are As to the first that these words are so to be understood as including some set and returning fasting daies is evident 1. For that otherwise our Lords words would not be as
they are an apposite answer to their objection It is excepted by them that the Disciples of the Pharisees and likewise of Iohn did fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5. much and often b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densum frequentatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assiduè crebrò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densa assidua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequento saith Glossarium vetus Cyrilli all which shewes they alledged their very frequent diligent and as it were continuall fastings which 't is known the Pharisees did weekly and annually in fasts by continual frequency recurring And so did Iohn's also for my Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did both fast in like manner As to the frequency which they joyned in to object though not as to their sincerity which the Pharisee considered not here twice in the week saith the Pharisee Luke 18. 12. and Epiphanius lib. 1. haeres 16. tels us what daies those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and fifth daies of the week Mundaies and Thursdaies On the former because on that day Moses had gone up from them into the Mount the latter because on that day Moses returning down from the Mount brake the Tables of God for their sin and annually also beside the fasts recorded in the old Testament to wit the fast of the day of Atonement Levit. 16. and Esthers fast Esther 9. v. 31. which was on the 13 th of the moneth Adar and the fasts of the 4 th 5 th 7 th and 10 th moneths others also probably which they had received unto all which the predicted devotion of Christs Disciples in those daies when they should fast would not be correspondent nor satisfactory to the objection made if they were not to keep certain set and oft recurring times of fasting Not the Pharisees disciples twice a week and many weeks in the year and Christs Disciples only at the very time of his Passion and lying in the Grave once as he died but once and after that only accidentally extraordinarily without any fixed returning observable solemnity No they shall they will fast in nothing behind the very devoutest in that duty as the Pharisees therefore say of themselves that they did fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. Luke 5. so the holy Scripture records the Apostles fasts after the Bridegrooms taking away in equal terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 27. In fastings often or many times in watchings often 2 Cor. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated in much or oft watchings and fastings a Upon which Text S. Chrysostome saith by these words S. P. signified his labours how he laboured going up and down and working with his hands and the nights in which he taught or also his working in the nights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with all these labours neither did he neglect to fast St. Chrysostome also on S. Matt. 17. v. 19 21. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostles also fasted almost continually yea touching these certain fasts for the Bridegrooms taking away we shall hear it witnessed anon Apostolos observâsse that the Apostles also did keep them and S. Paul expects of Christian people as well Lay as others men and women as well married persons as single that they should at times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vacare jejunio orationi Give themselves to attend upon fasting and prayer and that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or season for it there he teacheth 1 Cor. 7. 5. 2 ly For that it is said both in St. Mark 2. and in St. Luke here not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you would say in those same daies a Nor in this matter is this Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where omitted but where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted also as in St. Matthew c. 9. and if the MS. R. read it in one place in that day Marc. 2. yet still it is with the article interposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading they which follow as I do not may well refer it to the day of Christs Death and Passion As in the Septuagint Greek of Esther cap. 1. v. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on those same daies on which Ahashuerus had been once inthroned he as Herod on his birth-day made a feast unto all his Princes in the 3 d as in every year of his reign So Philo the Jew in his book of the Religious anon to be cited useth these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of certain yearly recurring daies 3 ly Our Lord Christ speaks here of such fasts as at present he did not expect nor require from the children of his Bride-chamber his Apostles nor blame them for the omission of them It being not now as he reasons himself a season agreeable for such fasting of which here he principally speaks in answer to their cavil But extraordinary emergent Fasts the Lord did now expect from his Apostles and sometime blamed their omission of them when extraordinary occasion and interest of their Lord against his enemy called for them b For he whom Satan had bound c. might well by prayer and fasting be loosed and delivered even within the time of the festival joy of Christs Espousals and that by these children of the bride-chamber So Mat. 17. 20 21. He charged his Disciples with unbelief that is at least defect of duty surely as the cause of their not having done that viz casting out the Devil which he told them at the same time could not be done but by prayer and fasting Therefore our Lord speaks there of such an extraordinary fast which there and then he might expect from them therefore the Lord here in the words of my Text where he speaks of Fasts not then to be required or expected of them must not be understood to speak principally and in the first place much less only of extraordinary emergent and occasional fasts but necessarily of set solemn and recurring fasts to which as then he did excuse them for the while of his presence with them but which when the Bridegroom should be taken from them should be justly expected of them 4 ly For that our Lord Christ speaking of those with whom he promised to be unto the end of the world viz. in themselves and in those who should believe in him through their word and of fasts relating to a publick universal cause the taking away of the Bridegroom in his Passion therefore the Lord spake also of a solemn publick fast upon one cause or subject never to be repeated but the duty to continue all years to the end of the world till the Bridegroom should return unto his Spouse and take her into his Fathers house
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
subsume that if any conceiv'd observance of holy fasting was amongst the Institutions Apostolical none is by any pretended to be before the Paschal Fast. Therefore himself speaks to this same sense in his fifth Sermon of Lent Quando opportuniùs dilectissimi ad remedia Divina recurrimus quà m cum ipsa nobis sacramenta redemptionis nostrae temporum lege referantur quae ut digniùs celebremus saluâ—…errimè nos quadraginta dierum jejunio praeparemus When more opportunely my beloved have we recourse to divine remedies then when the Sacraments themselves of our redemption are by the revolution of times brought about again to us that we for the health of our souls may prepare our selves with the fast of forty days for the more worthy celebration of them And in his twelfth Sermon Appropinquante dilectissimi solennitate Paschali sic est praecurrenda consuetudo jejunii ut nos quadras ginta dierum numerus ad sanctisicationem corporis mentis exerceat unde in Coelestibus Ecclesiae disciplinis multum utilitatis asferunt Divinitùs instituta jejunia The solemnity of Easter now approaching my beloved the custom of the Fast is so to be praemitted that the number of forty days may exercise us for the sanctification of our body mind so as that in the heavenly disciplines of the Church the Fasts instituted by God bring to us much advantage The sixth witness of this age is CHRYSOLOGUS in his eleventh and twelfth Sermons Ecce tempus quo miles procedit ad campum recurrit ad Dei jejunia Christianus Quòd quadragesimam jejunamus Non est humana Inventio Autoritas est Divina Et est mysticum non praesumptum Behold the time in which the souldier goes forth into the field and the Christiam hath recourse unto the fasts of God That we fast a Lent Is not of humane Invention but of Authority Divine and it is mystical not presumptive And in his 166 th Sermon of the Fast of Lent he lets us know why he calls it mystical Ecce Quadragesimae jejunium quod devotione solenni die crastino suscipit Universalis Ecclesia Quadragenarius iste numerus sacratus à seculis Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur Attendite fratres quantus sit quadragenarius numerus iste qui tunc coelum terris aperuit abluendis nunc fontem baptismatis orbi toti pandit gentibus innovandis Qui nos quadragenariis jejuniorum cursibus evocat perducit ad coelum Behold the fast of Lent which with solemn devotion to morrow the Universal Church begins That number of forty days consecrated of ancient ages In forty days and nights rain was poured forth from heaven to expiate the earth Consider brethren what is that number which both then opened heaven for ablution of the earth And now to all the world opens the Fountain of Baptism a Now in the solemn lastings before admisâ—…ion of the Catechumeni competentes unto Baptism S. Iustin Martyâ—… even in his tlme about fifty years after S. Iohn's death witnesseth that the Church was wâ—…nt to joyn with the persons to be baptized in the lasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are instructed to pray and ask of God with fasting the pardon of their former sins we the company of believers and before-baptized Christians PRAYING AND FASTING WITH THEM and after that they are brought by us where the water is and are regenerated after the same manneâ—… we our selves were before regenerated Iustin Martyr Apolog. 2. pro Christianis wont to be solemnly celebrated in the night before easter-Easter-day for the renewing of the Nations which by the course of forty days fasts calls us forth and brings us onward to Heaven In the Fifth Century after the death of S. Iohn the Apostle we produce first CAESARIUS Bishop of Aâ—…les in his first and second Homilies of Lent where he thus speaks Hom. 2 d Rogo vos fratres charissimi in isto legitimo ac sacratissimo Quadragesimae tempore exceptis Dominicis diebus nullus prandere praesumat Nisi soâ—…è ille quem jejunare infirmitas non permittit quia aliis diebus jejunare aut Remedium aut praemium est In Quadragesimâ non jejunare peccatum est Alio tempore qui jejunat accipiet Iâ—…dulgentiam In his diebus qui potest non jejunat sentiâ—…t poenum Bonum est jejunare â—…atres sed meâ—…s est eleemosynam dare Si aliquis utrunque potest duo sunt â—…ona Ut per totam Quadragesimam usque ad siâ—…em Paschae Casâ—…itatem Deo auxâ—…liante 〈◊〉 in illâ sacrosancâ—… soleâ—…itate Paschae â—…titatis luce vâ—…stiti eleâ—…mosynis dealbati orationibus vigiliâ—…s jejuniis vâ—…lut quiâ—…usdam coelestibus spiritualibus Mâ—…rgaritis orâ—…ati non soâ—…ùm cum amicis sed etiam cum â—…imicis pacâ—…ici liberâ—… securâ conscientiâ ad Altaâ—…ta Domini accedentes corpus sanguinem ejus non ad judicium sed ad Remedium possitis accipere I intreat you most dear brethren that in this commanded and most sacred time of Lent none presume to dine or break the fast except on the Lords days therein Except if there be any whose infirmity permits him not to fast Viz. not to fast at all or not so many days because at other times to fast it is either a remedy when undertaken as a holy revenge on our selves for sin or else hath its reward when on other pious or charitable occasions But in Lent not to fast is a sin In other time he which fasts viz. as he ought shall receive indulgence In these days of Lent he which can and doth not fast will bear his punishment It is good my brethren to fast but it is yet better to give alms if any can do both they are a double good I admonish you that you keep your selves in chaste purity throughout the whole Lent and unto the end of the Feast of Easter through the help of God that so in that most holy solemnity of Easter you being arrayed with the light of purity and with the white garments of Alms-deeds and adorn'd as it were with certain heavenly and spiritual pearls of prayers watchings and fastings and being at peace not only with your friends but also your enemies with a free and quiet conscience ye may approach to the Altars of the Lord and partake of his Body and Blood not to condemnation but to your souls health Which same he declares in his first Homily of this Fast of Lent Mortificatione praesenti futura mortis senâ—…entia praevenitur dum culpae autor humiliatur culpa consumitur dumque exterior afflictio voluntariae districtionis infertur tremendi judicii offensa sedatur ingentia debita labor solvit exiguus quae vix consumpturus erat ardor aeâ—…ernus By this present Mortification if rightly performed the future sentence of death is prevented and while the sinner is humbled the sin is consum'd while he inflicts on
which they had in the house salted c. My fourth witness of this age shall be Dorotheus Archimandrita not he whose age is much elder but his pretended works much more uncertain Doctrinâ 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE HOLY APOSTLES for our Ghostly help and the benefit of our souls HAVE CONSULTED TO DELIVER DOWN UNTO US this in special manner and very signally that we should render as it were the tithes of our life or time these same daies viz. of Lent and to consecrate them unto God that so we may be both bless'd in our works and may year by year obtain merciful pardon for our sins of the whole year passed and they the Apostles by their common suffrage sanctifi'd or set apart for us from the 365. daies of the year these 7. weeks of fastings the same number we heard from Philo the Jew observed by the Religious of Aegypt under S. Mark for so have they set a part 7. weeks Yea the ancient Fathers have added to them one other week also both to fit us before hand and to exercise us when about to enter into the labour of the following fasts and also that they might make up the honourable number of a holy 40. daies fast which our Lord did fast For 8. weeks if you substract from them the Lords daies and the Saturdaies that one only the vigil of Easter-day excepted which alone of all the Saturdaies in the year is kept as a most sacred and honourable fast make up 40. daies But 7. weeks without the Lords daies and the Saturdaies are 35. daies To which if you add that Saturday which is the holy Vigil of Easter and also the half of that illustrious and enlightened night as S. Cyril also directed the Lent-fast not to be ended before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it be far in the night the sum will be 36. daies and an half which accurately is the tenth or tithe of the 365. daies of the year c. This is that tenth or tithe as we may so say of the whole year WHICH THE APOSTLES HAVE SANCTIFIED OR SET APART for our repentance as a time of our purifying from our sins of the whole year BEHOLD GOD HATH GIVEN TO US THESE HOLY DAIES that if any one with diligence and sobriety and humiliation be careful therein to repent he may be purg'd from his sins of the whole year and his soul eased from their burden and so may come pure to the Holy-day of the Resurrection and being become a new maâ—… through the repentance of these holy Fasts he may partake of the holy mysteries not to condemnation but to life and may keep the feast of the holy 50. daies throughout religiously towards God with spiritual joy and gladness The fifth Authority of this age shall be that of the Fathers of the Provincial Councel of Agatha Canon the 12. Placuit etiam ut omnes Ecclesiae Filii exceptis diebus Dominicis in Quadragesimâ etiam die sabbati sacerdotali ordinatione districtionis comminatione jejunent It is also decreed that all the sons or children of the Church do fast in the Lent all except the Lords-daies under commination of severity by this our Sacerdotal Decree even on the Saturdaies also Where that which they added of their own sacerdotal ordaining was the sanction of severe penalty and the taking in the Saturdaies to the Fast probably against their former custome in compliance with their neighbour greater Church of Rome as the Councel of Eliberis in Spain had done before them Canon the 26. The sixth and last Authority of this Age is that of Concilium Braccarense primum Can. 16. Si quis quintâ feriâ paschali quae est Coena Domini horâ legitimâ post nonam jejunus c. If any one on the 5 th day of the Great week before Easter which is called Coena Domini for that the Lord on that day did institute the holy Eucharist shall not continue his fast unto the legitimate hour viz. celebrating the holy Eucharist fasting after 3. a clock in the afternoon but shall keep the solemnity of that day secundum sectam Priscilliani according to the Sect of the Priscillianists c. let him be Anathema Where their great severity of an Anathema and their recounting the violatours of that day of the Paschal Fast as symbolizing with Heresie and Hereticks seems to charge such as sided against the Paschal Fast as Epiphanius had before charged the Aerians for the same cause Heresie the 75 th with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unbelief In the sixth Century after the death of S. IOHN I first produce the witness of ISIDORE Bishop of Sevil in Spain l. 6. Originum c. 19. Observatio Quadragesimae quae in universo orbe INSTITUTIONE APOSTOLICA observatur circa consinium Dominicae Passionis The observation of Lent which is in the whole world observ'd BY INSTITUTION APOSTOLICAL about the times of the solemnity of the Passion of the Lord viz. the time of the Bridegrooms taking away The same Author in his Comments on Exodus 39. Quid autem sibi velit quod Moses 40. diebus jejunaverit Quadragenario enim numero Moyses Elias ipse Dominus jejunaverunt PRAECIPITUR ENIM NOBIS ex lege prophetis ET EX IPSO EVANGELIO quod testimonium habet à lege prophetis unde etiam in monte inter utramque personam medius salvator efsulsit c. Now what may it mean that Moses fasted 40. daies That number of daies both Moses and Elias and the Lord himself did fast for also it is commanded unto us from the Law and the Prophets and FROM THE GOSPEL IT SELF which receiveth witness from the Law and the Prophets Whence also on the Mount 'twixt those two persons our Saviour shined forth in the midst The same he declareth more at large l. 1. de offic Eccles. c. 36. Iejuniorum tempora secundum Scripturas sacras quatuor sunt in quibus per abstinentiam lamentum poenitentiae Dominus supplicandus est licèt omnibus diebus orare abstinere conveniat his tamen temporibus ampliùs jejuniis prnitentiae inservire oportet PRIMUM IEIUNIUM QUADRAGESIMAE EST quod à veteribus libris câ—…pit ex jejunio Moysis Eliae ET EX EVANGELIO quia totidem diebus Dominus jejunavit monstrans Evangelium non dissentire à Lege Prophetis In quâ quidem parte anni congruentiùs observatio Quadragesimae constitueretur nisi confini atque contiguâ Dominicae passioni There are four times of fastings according to the holy Scriptures in which we must make our supplications unto the Lord with abstinence and the wailing of penance and though it be meet that we should at all times pray and abstain yet must we at these times especially attend on fastings and penance The first or chief is the Fast of Lent which had beginning in the Books of the Old Testament from
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-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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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-Easter-day or of Absolution and the Holy Eucharist on the Thursday before and on easter-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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If men had continued in innocency and original Righteousness the work of painful fasting had been nothing useful at all but we are waxen old in our sins and not forthwith capable perhaps even of our remedies least our rent be made worse Yea our Lord comparing it to new wine gives sentence that the old is better that commandment which is both new and old which you had from the beginning and which is new in him That ye love one another But both are to be preserved our pieced garments also are to be worn in our bride-grooms absence although not in his presence 3 dly Observe that as all the Churches set solemn unchangeable fasts her weekly Stations and her yearly Paschal fast of Lent and if any will adde the Rogation-fasts also before his departure from her at the Ascension are from the taking away the Bride-groom from her so from the presence of the Bride-groom with her or to her are all the Churches Feasts as those of Christs Incarnation Nativity Resurrection or his entring into Heaven to appear in the presence of God for her and to prepare a place for her living in his presence at his Ascension or from the friends of the Bride-groom their being brought into his presence in the dayes of their several martyrdoms Yea and 4 thly all the times prohibited by her as to any set or publick fasts are only therefore prohibited as times of something of her Bridegrooms presence as the Lords-day no fasting-day for the return of his presence at his Resurrection yea and wheresoever in the Christian world saturday was a time also exempted from being a fasting day except one only in the year as it was exempted generally in all the Oriental Churches and in many places and the first ages of the Western likewise it was not as some have thought from condescension to the Ieus but from the joy of that day after our Lords descent into and return from hell at the long expected presence of Christ the Bride-groom theirs and ours to the souls of all those that had departed out of this world through so many ages in true repentance and faith with whom the Church on earth hath and holds a communion of Saints and a part in their joy from that joyful time And S. Austin thinks for another reason also by him assigned for the joyous signification of our eternal rest by that day of rest and of the rest of our flesh in hope after death as Christ's did that day rest 5 thly I have my self above noted to you that Fasting is not the principle but an Annex yet annexed by the advice of God's Spirit in the words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an additament a piece of a new garment to make up and help the defect of our infirmity in due place time and measure Quod Deo non pro justitiâ sed cum justitiâ offerimus I. Power 6 thly I have in this Discourse shewn the necessary conjunction of Prayers with our Fastings as in the context of my Text they are by the objectors themselves connected Why do Iohn's Disciples fast often and make Supplications I have shew'd you this new wine of Fasting now by long continuance in the Christian Church to be waxen old so that now the bottles that are broken and fly rather then they will contain this good wine do but pretend either more weaknesse or tenderness of Conscience then they have or for the time ought to have or more perfection and strength then they have in them or thus are likely to have as if they needed it not their impotent refusal is not now from the newness of the wine nor alwayes from the oldness of the bottles but from the cunning simulation of some Impostors who take with them for pretence according to the crasty wile of the Gibeonites wine-bottles old and rent and bound up old garments upon them and clouted shooes upon their feet crying out weak and tender consciences and so desire to make a cunning League with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This comes not from the nature of the wine saith Theophylact upon my Text. And I may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor from the oldness of the bottles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as then in our Saviours instance at that time and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Schism which is resolv'd by any arts to make it self worse 't is not from the weakness or tenderness but the stiffness and hardness of the neck that shakes the yoke to cast it off They cannot submit to the two words of our Lords command of this duty in my Text. 1 st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this new wine must be put up where it must be preserved 2 dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those daies they shall Fast. They are angry at the Stewards or governours of the house of God who are by their office especially to take care and do take care of our Saviours good will and pleasure in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that both be preserved the duty of Fasting and the Vessels of Honour that should contain this precious liquor of which our Lord takes this care These are not the men it seems of whom our Lord in my Text foretells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will Fast. I have declared at large even of the 7 first ages of the Church when the wine was newer then now it is and of the following ages the opposers of this Fast of Lent not only confess their observance of it but complain of their diligence therein I have declar'd I say that the custome of the Bride her self i. e. the Catholique Church of Christ in this time of her preparation of her self to be brought to the Consummate Nuptials of the Lamb hath ever observ'd this Paschal Fast of Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those daies which what they are I have not given you mine own sense but have as we are bid enquired of the former daies and prepared my self and you to the search of our Fathers as we are directed Iob 8. 8. For that both we and our opponents are but of yesterday The daies will come said Christ Are they already come or are they not come which Christ said should come And if not yet come who can shew us with any colour that ever they shall come But if they are come they are to be found in the Churches practise surely through 15 Ages The taking away of the Bridegroom once for the sins of the whole world is certainly not now to come And do not almost all the Testimonies by me produced found and settle the Paschal Fast on that Basis of the annual solemn memory of Christs Death and Passion the Bridegrooms taking away so precious to his Bride the Church a S. Austin l. 4. de Baptismo Co. Denatist c. 23. Cum. Whatsoever observance was not first instituted by any plenary Council as this was not let any
upon the earth and as the words of the Text may import pernoctavit in jejunio As the Syr. and Arab. did read the Hebrew in their Copy a Iejunevit jejunium in quo pernoctavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly there is a fast of two days continued such as it seems was in the Church by some used at their Paschal fast saith Irenaeus and Dionysius The two days of the Disciples sorrow when their Master was taken from them Of which as the Prophet Hosea seems to have given before some intimation chap. 6. 2. After two days he will revive us and the third day he will raise us up and we shall live in his sight Then shall we know c. His going forth is prepared as the morning So Tertullian also describeth the Churches more instant exercise of fasting on those two days of our Saviours remaining in death lib. de Iejun cap. 14. Cur jejuniis Parasceuen Quanquam vos etiam sabbatum si quando continuatis nunquam nisi in Pascha jejunandum secundum rationem alibi redditam But more expresly Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor do all keep the six days of the fasts viz. those of the great Week equally or alike but some indeed pass them all over continuing without food either wholly or on each day to the next Cock-crowing But others two viz. Good-Friday and Easter-Eve again others three the Wednesday Friday and Saturday and others four adding Thursday The two or three days fast we meet with in St. Hierom in his fifteenth Epistle ad Marcellum of Asella a very holy Virgin Cùm per omnem aetatem jugi jejunio pasceretur biduo triduó que sic permanens tum verò in quadrage simâ navigii sui vela tendebat As in all her life she almost continually fasted abiding so sometimes two sometimes three days fasting so especially in Lent c. Fifthly a three days fast in Old and New Testament is renowned Esther 4. 16 17. Go gather together all the Iews which are found in Shushan and fast ye for me and neither eat nor drink three days night nor day I also and my Maidens will fast likewise c. So Mordecai went his way and did according to all that Esther had commanded him Such as is supposed was also the Ninevites fast and such was St. Paul's fast at his Conversion Acts 9. 9. And he was three days without sight and did neither eat nor drink The same fast of three days we have in the History of godly Iudas Maccabaeus 2 Mac. 13. 10-12 That two days and this three days fast is by some religiously also emulated who not able to continue so long fasting joyn together so many several days of fasts though taking some food each Evening Sixthly we often meet with the mention of a five days fast and such each weeks fast in Lent as St. Chrysostom for Constantinople and St. Basil for Caesarea doth witness besides that which Socrates mentions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three five days fasts with interval of many days betwixt St. Basil in his first Sermon of fasting days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fifth fast proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay not in before hand five days riot as if you would avenge before hand the days of the fast Seventhly the next honourable fast is that of seven days as that of the men of Iabesh Gilead for Saul and his sons they fasted seven days 1 Sam. ult ult Like Ioseph's mourning for his father seven days Gen. 5. 10. Like as Ezechiel also sat with them of the Captivity and remained astonished amongst them seven days And it came to pass at the end of the seven days that the Word of the Lord came unto him Chap. 3. 15 16. So as also Iob's three friends having rent every one his Mantle and sprinkled dust upon their heads sate down with him upon the ground seven days and seven nights and none spake a word unto him Iob 2. ult Yea the Lord said unto Moses of Miriam Num. 12. 14. If her father had but spit in her face should she not be ashamed seven days let her be shut out from the Camp seven days This seven days fast is answer'd by the Christians whole weeks fast in their great week except in that the festival day of Easter yea even every weekly Lords-day hath a greater priviledge of exemption from fasting then the Jewish-sabbath then had Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six days of the Fasts mention'd by Dionysius of Alexandria above in Epistolâ ad Basilidem are to the Christians instead of a seven days Fast. So measur'd they their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eighthly Daniel's three weeks fast was as I said divers ways emulated by the Christians in Lent some after that example amongst the forty days of Abstinence more strictly fasting the three weeks next before Easter excepting the Lords days or also two of the Saturdays some selecting to themselves one and twenty days dispersedly throughout the Lent as Leo a Serm de jejun Quadrages mentions the second the fourth the sixth of each week some fifteen days interpreting the three weeks with their abatement of two in each Saturday and Sunday of this we have Sozomen's testimony lib. 7. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some others fast three weeks of days here and there selected within the compass of the six or seven weeks fast of Lent but others joyn for their fast three weeks of days together next before the feast of Easter others fasting two weeks as the followers of Montanus besides some others For so much we may take Socrates's witness also because in this agreeing with others lib. 5. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some in Rome fast three weeks before Easter conjoyn'd together excepting the Sabbath and Lords day in each week though Leo gives us in his time their three weeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. every other day or three days in each of almost seven weeks Others beginning their fast seven weeks before the Feast fast onely three several five-days spaces with a weeks interval betwixt each And this they meant also a three weeks fast St. Chrysostom also is a witness beyond exception in his sixteenth Homily ad populum Antiochen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the manner of all to ask touching Lent how many weeks any one kept the 〈◊〉 and you may hear some say two viz. beginning their fasts from Passion-Sunday but some three weeks and some answering that they have fasted all the weeks All the 15 or 18 or â—…1 days in emulation of holy Daniel's fast in some sort or other Ninthly the most renowned number was the forty days fast of which we have
that a just and pious mention of it viz. in the Collect of the first Sunday O Lord which for our sake didst fast forty days and forty nights give us Grace to use such abstinence that our flesh being subdued to the Spirit c. Where we doubt not but all Churches in the world will both consent to this Prayer and praise the modest humility of Christs handmaid this Church of England except onely some of her own Children For 1. She doth not so much as pray that the Lord would give her grace to use such Fasts as he had done but thankfully acknowledging what he had done for her viz. fasted forty days and forty nights she prays That she may use such abstinence calling her own rather abstinence than Fasts that our flesh being subdued to the Spirit we may ever obey his godly motions Not that she may be glorious in a miracle of fasting but humbled in an exercise of mortifying That she may obey his godly motions not emulate the Divine power of his Miracle Tell us out we pray you whether our Church praying thus and thus far onely for Imitation of Christ in some abstinence according to our poor measures doth offend you And if not this where in the Common-prayer-Book is there ought of that which you accuse But again why we pray you because it is not possible for us to imitate Christs miraculous eating nothing at all through all the time of forty days therefore Christians may not what you cannot deny to be possible use some special abstinence through forty days for the mortifying of those sins for which Christ suffered hunger and thirst and afterward Crucfixion and death lest that by any means when we have known all this done for us our selves should become Cast-aways May not some pious charitable Physitian go about according to his skill which God hath given him and without taking any thing use the means of healing the poor sick and lame in imitation of Christs great pity who went about healing all manner of diseases because he cannot cure miraculously infallibly and universally as Christ did May not some man that hath but ability after the example of our Saviours compassion pity a multitude that abide three days having nothing to eat and feed them because he cannot miraculously multiply loaves May we not be bid to be holy and perfect as our Lord is holy and perfect though no miracle can lift us up to equal or come near his holiness or perfection What a lame Exception therefore have you given against the Churches excellent Prayer But if the Church moreover in this Prayer and in this Fast and in some lowly degree of petitioned imitation of her Saviour hath but imitated the piety and followed the Doctrine of the Ancient Fathers of the Church and been a follower of them as they were followers of Christ then bless we God who hath given us such a Mother and God send her more dutifull Children And if ye ask us who those Ancient Fathers were First S. Austin l. 2. de Doctrinâ Christianâ c. 16. Quadraginta diebus jejunare monemur hoc lex cujus persona est in Mose hoc prophetia cujus personam gerit Elias hoc IPSE DOMINUS monet qui tanquam testimonium habens ex lege prophetis medius inter illos in monte 3. discipulis videntibus atque stupentibus claruit We are admonished to fast forty days this the Law whose person Moses bare this the Prophets whose person Elias sustained this the Lord himself admonisheth us who as receiving witness from the Law and the Prophets shone forth in the midst 'twixt those two in the Mount c. The same S. Austin l. â—… c. 169. Quâ—…st super Genes Non enim frustrà quadriginta dies jejuniorum sunt constituti quibus Moses Elias ipse Dominus jejunavit Ecclesia precipuâ observatione jejumorum Quadrage simam vocat S. Aâ—…stin again in Psal. 110. Dies iâ—…i Paschales praeteritis diebus Quadragesimae c. Quadragenario numero quo Moses Elias ipse Dominus jejunaverunt Precipitur enim nobis ex lege ex prophetis ex ipso Evangelio c. S. Hierome on Jon. 3. Ipse quoque Dominus verus Ionas missus ad praedicationem mundi jejunavit quadragint a dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas preparat S. Ambrose Serm. 25. Dominus enim Diabolum posteaquam 40 dies jejunavit evicit non quod non aâ—…te jejunia cum vincere potuisset sed ut ostenderet â—…obis tunc nos Diaboli posse esse victores cum quadraginta dies victores jejunando desideriorum carnalium fuissemus Ille qui peccatum non habebat Quadragesimam jejunavit â—…u nonvis Quadragesimam jejunare qui peccas ille inquam peccatum non habebat sed pro nostris jejunavit peccatis 'T were easie to adde of the Latines many more Theodulphus Aurelianensis Bede and others Now hear we the holy Oriental Bishops S. Basil the Great Hom. 1. de Jejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Gregory Nazianz. in Orat. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Father answers your Objection punctually that though we cannot fast forty days as he for he was God yet we can proportionate our abstinence to our power Magnus Canon Andreae Cretensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this time we think the Churches Reasons and her Authority and Authorities which she follows to come 〈◊〉 to the Reason of your Papers and the Authority of your Persons Your Act of Parliament shall be considered in the end of your reply where you are larger in it In which Reply to begin first with matters of our own Function because you declare your selves ready in a modest challenge to prove the truth in an equal Conference that you may noâ—… wanâ—…ome Propositions to prove we will set down some manifest untruths of your own in the two leaves of that reply besides the Fathers of which every one how ye have mistaken I have shewed you above Chap. 5. 7. Your 〈◊〉 untruth or false Proposition is this which contains three in it viz. That adoring God not kneeling on the Lords days and using the white garment and milk and honey after Baptism had more pretence of Apostolical Tradition and were generally used more anciently then Lent This you being never able to prove in your insinuation that the Church may as well be called contentious for her not using those things as you for not using Lent we do indeed according to your own words think ye have wronged the Church and that greatly 2. That the Church hath shewn you any such example of changing so the Fast of Lent as that you may be allowed by that example not to continue it a Religious Fast is another untruth Upon which let Tertullian ask you the Question l. de Coronâ—… Militis c. 2. Quale est autem ut tunc
the Lord would have shewn forth unto all men ought on that day to be preached and all the people ought earnestly to ask of God the pardon of their sins that being cleansed through the compunction of repentance they may attain to receive the venerable day of the Lords Resurrection having their sins remitted and being clean from sin may receive the Sacrament of his Body and Bloud Some on the same day of the Passion of the Lord break off their fasts at 3. a clock in the Afternoon and betake themselves to entertainments or banquets and while the sun it self on that day being hid withdrew its light and the Elements being troubled shewed forth the sadness of the whole world they prophane the fasts of so great a day and serve themselves with feasting For asmuch then as the universal Church keeps that whole day in sadness and abstinence for the Passion of the Lord whosoever on that day except little children old men and the sick shall break the fast before the supplications for pardon are finished let him be debarr'd from the Paschal joy and not receive therein the Sacrament of the body and bloud of the Lord who did not honour the day of his Passion with fasting On all the foresaid daies of Lent it is behooveful that we should give our selves unto weeping and fasting and cover our body with sack cloth and ashes and cast down our soul with sorrow until the time of Christs Resurrection be come when first we must sing Hallelujah with joy and change our sadness into rejoycing for that the consent of the Universal Church hath strengthened this observance He saith only strengthened by the consent of the universal Church which doth not denote the first beginning The fourth Record of this Age is the 8 th COUNCEL of TOLEDO held 20. years after that former chap. the 9 th Detecta est Ingluvies horrenda voracium quorundam quae dum â—…raeno parsimoniae non astringitur RELIGIONI CONTRAIRE MONSTRETUR Dicente enim Scripturâ Qui spernit minima paulatim decidit Illi tantâ edacitatis improbitate grassantur ut COELESTIA ET PAENE SUMMA contemnere videantur etenim cum Quadragesimae dies anni totius decimae depuâ—…entur c. Illi verò quos aut aetas incurvat aut languor extenuat aut necessitas arctat c. A horrid gluttony of certain greedy persons is detected which while it suffers it self not to be held in by the bridle of parsimony is CONVINC'D TO BE OPPOSITE TO RELIGION For the Scripture saying He that despiseth little things shall fall by little and little these men by their so great improbity of gluttony make such outrage that they seem to contemn things Heavenly and almost of chief concernment For whereas the daies of Lent are recounted the tenth part of the whole year c. But as for such other whom either age doth bow or sickness consumes or necessity streightens such the Councel excuses A fifth and last Witness of this Century is IOANNES MOSCHUS IN PRATO SPIRITUALI c. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had a servant named Pisticus which did communicate with the holy Catholick and Apostolick Church this Pisticus received the Communion as the custome of the countrey was to receive on that 5 th day of the week which is called the holy Fifth viz the Thursday of the holy week for so it seems in the language of the Catholick and Apostolick Church it was then call'd and held holy Now it came to pass after the holy Easter that Pisticus c. In the seventh Century which is the last I shall now travel through VENERABLE BEDE our Countrey-man offers himself the first Witness in his Homilia Aestivalis on Dominica Exaudi Sicut enim imminentibus solenniis Paschalibus Quadragesimam jejuniorum observantiâ celebravimuus sic eisdem peractis quinquagesimam non sine certâ causà mysterii fesâ—…â devotione agimus Utramque sanè hanc solennitatem scilicet Quadragesimae Quinquagesimae NON QUORUMLIBET HOMINUM SED IPSIUS DOMINI AC SALVATORIS NOSTRI patriam nobis sanxit autoritas As in the approaching of the Paschal solemnities we celebrated a Lent with the observance of Fastings so those being finished we observe a 50. daies solemnity with Festival devotion not without a ground of a certain mystery therein Indeed both these solemnities viz. the Quadragesima and Quinquagesima the 40. daies of Lent and the 50. daies following NOT THE AUTHORITY OF ANY MAN BUT OF THE LORD HIMSELF OUR SAVIOUR hath established for us to observe in this our countrey or city of God the Catholick Church The same Venerable Bede in his Comment on Matt. the 4 th and again in his first Homily of Lent layes down the same position here ensuing and the same also with S. Augustine and Isidore foregoing viz. the words of Bede also are these Quadragesima jejuniorum habet autoritatem ex Evangelio In quâ autem parte anni congruentiùs observatio Quadragesimae constitueretur nisi confini atque contiguâ Dominicae passionis The Fasts of Lent have their authority also from the Gospel In what part therefore of the year more agreeably might the observation of Lent be ordain'd then on that which is bordering upon and contiguous unto the Passion of the Lord And on Dominica Exaudi Dominus praedixit quia discipuli ipso secum conversante jejunare non possent ablato autem eo jejunarent ait illis Veniet autem dies cum auferetur ab eis sponsus tunc jejunabunt Constat profectò quia post ablationem ejus spontaneis sese subdidêre jejuniis The Lord foretold that his Disciples whilest he was conversant with them could not fast but should when he should be taken from them The daies will come when the Bridegroom shall be taken from them and then shall they fast It is evident indeed that after his taking from them they submitted themselves to willing fastings This I here alledge because Bede makes this practise of the Apostles the exemplification of some of the Churches following set annual-fasts In his Homily upon the Tuesday after Palm-sunday he thus speaks of the Parasceue which we call Good-Friday Cum accepisset acetum Dominus dixit Consummatum est hoc est sextae diei quod pro mundi refectione suscepi jam totum est opus expletum sabbato autem in sepulchro requiescens resurrectionis quae octavâ ventura erat expectabat adventum When the Lord had received on this 6 th day of the week before Easter the vinegar he said It is finished that is the whole work of the 6 th day which I have undertaken for the new creation of the world is now consummated Even as it appears in Genes the 1. that on the same 6 th day of the week wherein God made man at the first he finished all his works And on the Sabbath he rested in the grave waiting for the coming of his Resurrection which was to be the 8