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
himself the outward affliction of voluntary severity the wrath of the dreadful judgement is appeased So a little pains dissolves great sins which eternal burnings otherwise would scarce consume Whilest this our Author cals the Fast of Lent legitimum sacratissimum Quadragesimae â—…empus in which for men that are able not to fast he saith is a sin you may perceive by his following discourse that he so cals here Lent legitimum jejunii tempus as the catholick Church in Tertullian call'd the same daies of the Bridegrooms taking away DIES LEGITIMOS IEIUNIORUM CHRISTIANORUM l. de jejuniis c. 2. declaring her self there to mean the daies commanded by a Law from the Apostles and as Tertullian himself cals the Lords Prayer legitimam orationem praemissâ legitimâ oratione For had Caesarius here intended to have call'd this fast sacratissimum legi imum in quo non jejunare peccatum est only as commanded by a Law Ecclesiastical he could not have contradistinguish'd thereto as he doth in that consideration all other daies besides there being in his time other fasting daies besides Lent commanded by the Church therefore this time of Lent was in some higher sense Legitimum jejuniorum tempus in quo non jejunare peccatum est The Historians who 〈◊〉 also in this Age are two especially 1. Aurelius Cassiodorus the compiler of the Tripartite history from the translation of Epiphanius Scholasticus of three former Greek Historians whom he had set on work to translate them and himself had woven them into one continued Discourse And the second Evagrius This latter l. 2. c. 8. noteth certain Hereticks of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shewed not reverence to the time of the solemnity of our Saviours Passeover the Christian Pascha which included the memorial of his Passion and Resurrection And l. 6. c. 12. he tels us of Gregory the Bishop that he did communicate unto the Souldiers the holy Body of Christ on a certain day of the great week For it was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very venerable day approaching near unto the day of Christs holy Passion So that he accounted more daies then one for the memory of the Bridegrooms being taken away about that season to be venerable and daies of communicating the people for the holiness of the day of Christ's Passion to which others approaching are held it seems also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding venerable a And this appears to be and have been the language of the Eastern Church as you may see in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the ancient Liturgy called S. Chrysostome's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty who c. who of thine unspeakable providence and great goodness hast brought us to thesâ—… very venerable daies for the purifying of our souls and bodies for the continence of our sensitive passions for the expectation of the resurrection who through forty daies c. Grant unto us also of thy goodness to fight this good fight to finish this course of this fast c. to break the heads of the invisible dragons and to stand up victors over sin and to arrive to adore the Holy Resurrection irreprovably And again O Lord our God who hast brought us to these very venerable daies c. The other Historian Aurelius Cassiodorus l. 9. c. 38. Histor. Tripartit writeth thus Ad Hebraeos idem Apostolus dicit mutato enim sacerdotio necessariò legis mutatio fuit non igitur Apostoli nec Evangelia accedentibus ad praedicationem jugum servitutis imposuerunt sed festivitatem Paschae alias celebritates cum primis Christi Passionis ut mox sequitur honorandas esse dixerunt Quapropter quum diligunt homines hujusmodi celebritates ab Apostolis dictas Honorandas quòd in eis à laboribus requiescant singuli per provincias sicuti voluerunt viz pro modo memoriam salutaris Passionis antiquitùs ex quadam consuetudine celebrabanâ—… The same Apostle saith unto the Hebrews the Priesthood being chang'd there was necessarily also a change of the Law Neither the Apostles therefore nor the Gospels impos'd any yoke of servitude upon those that came to their preaching But they to wit the Apostles said that the Feast of Easter and other solemnities amongst which other the Passion of Christ is with the first as followes here also are to be honoured Wherefore whereas men love such solemnities viz. bid by the Apostles to be honour'd of men because in those they have rest from their daily labours Those of each countrey through their several Provinces celebrated as they would viz. for the manner from a certain custome viz. of each countrey the memory of the salutary Passion from the Ancient times Now this same Cassiodore doth declare l. 1. c. 10 that this celebrity of the Passion of Christ celebrated ever with fasting with its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its conterminous preceding daies was in ancient times called Quadragesima and observed by the most holy Bishops even such as wrought miracles for he tels us there of holy Spiridion who was one of the most eminent of those Bishops who made a representation as it were of the Apostolical company in the first General Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among those Bishops there chiefly did excel Paphnutius and Spiridion This Spiridion Bishop of Trimiâ—…hous a City of Cyprus a holy man worker of miracles all which Socrates witnesseth l. 1. c. 5. 8. But of them Cassiodorus thus recordeth Qualis autem Spiridion circa peregrinorum susceptionem fuerit hinc apparet Instante â—…am Quadragesima quidam ex itinere venit ad eum quibus diebus consueverat cum suis continuare jejunia die certo comedere medios dies sine cibo consistens videns it aque peregrinum valde defectum perge inquit suae filiae Lava peregrini pedes cibos appoâ—…e Cumque virgo dixâ—…sset nec panem esse nec alphita quarum rerum solebant nonnihil habere reconditum propter jejunium orans primùm veniam quam petens filâ—…ae suae jussit ut porcinas carnes quas domi salitas habebat coqueret c. What manner of man this Spiridion was as to the entertaining of strangers appears herehence when now Lent was instant there came to him a certain stranger weary from his journey on those daies upon which he with his had been wont to continue their fasts and to eat after certain daies only passing the daies betwixt without food he then seeing the stranger much spent with his travel he saith to his daughter Go and wash the strangers feet and set victuals upon the board and when the virgin replied that there was neither bread nor barley flower in the house of which yet they were wont to have some in store as provision for the fast he first praying pardon bad his daughter boyle some Hogs-flesh
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
Eve before Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation whereof also the Churches of Spain first of all for where is it to be read of before the Council of Eliberis in Spain Can. 21. And afterward the Roman and others converted the every-weeks Vigil of the Lords day viz. Saturday as Leo often witnesseth in his Sermon that Saturday was observ'd in his time as a Vigil onely and not a Fast into a weekly Fasting-day in the place of the Wednesday or fourth day of the Week which from the beginning had been that But our main purpose is to enquire of such of the Churches Fasts as were in their Original Apostolical and from the beginning of universal practice They are of two sorts either such as were delivered to the Church by Tradition of Precept as from the Apostles or by Tradition of counsel and recommendation onely from the Apostles to the free devotion of Christians Those of Tradition of Precept first whether for some determined time of the year as the Paschal Fast of Lent the Spring-fast next before the Feast of Easter which Easter was celebrated annuo circulo in mense primo saith Tertullian lib. de Iejun cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others witness annually in the first moneth close upon the Vernal Aequinox and so much onely the Spring-fast by Lent-fast is signify'd or other oft recurring Fasts for the substance from the Apostles to be observed constantly though without a time determined by them As the Fasts of the Church before her publick solemn Ordinations though for the times of the year wherein both those Fasts and Ordinations should be kept the Church was left to determine her self which she hath wisely distributed into four Seasons of the Year so sanctifying to her self both her hopes and partakings of the fruits of the earth and more principally her Spiritual labourers sent forth into Christs harvest Of such solemn calling on God preparatory to Ordination we have the example first of Christ our Lord himself in the Gospel Luk. 6. 12 13. where we read that in the Eve or Vigil before the day which he design'd for choosing out of his Disciples twelve which he would name Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God And when it was day he called unto him his Disciples and of them he chose twelve whom also he named Apostles This grand example of the Lord the Apostles of the Lord also are recorded in holy Scripture to have followed Act. 14. 23. And when they the Apostles Barnabas and Paul v. 14. had ordained them â—…lders in every Church having prayed with fastings they commended them unto God viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fastings plurally not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only having so prayed and Fasted before the Ordination as the words may well be understood The same was also practised by the Prophets and Teachers of the Church at Antioch before that Act. 13. 1 3. Then having Fasted and Prayed and having laid on their hands they sent them away If now the Church shall witness that she hath also received this order of Fasting before her Ordinations from the Apostles and their times the very examples but now alleadged above may render it not difficult for us to believe it Leo the first and Great Serm. 2. de Iujunio Pent. Dubitandum non est Dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in Consuetudinem est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire dictrinâ Manifestissimè patet inter caetera Dei munera Iejuniorum quoque gratiam quae hodiernam Festivitatem indivisa subsequitur tunc fuisse donatam Ideò dilectissimi secundùm eruditionem Spiritûs Sancti per quem Ecclesiae Dei omnium virtutum collata sunt dona suscipiamus alacri fide solenne jejunium It is not to be doubted most beloved but that all the Churches observance is of Gods teaching and whatever hath been received by the Church viz. Universal in the custom viz. constant perpetual of her Devotion cometh from Tradition Apostolical and from the teaching of the holy Ghost It most evidently appears that amongst the rest of the gifts of God the Grace also of fastings which immediately followeth this present Festivity viz. of Pentecost as doth the second Ember-week in the year was then viz. at the sending down of the holy Ghost upon the Apostles given to the Church Therefore my dearly Beloved according to the teaching of the holy Ghost by whom the gifts of all vertues are conferr'd upon the Church of God let us undertake with cheerful Faith the solemn Fast. And again Serm. 4. upon the fast of the same Ember-week Inter omnia dilectissimi Apostolicae instituta doctrinae quae ex divinae institutionis fonte manârunt dubium non est instâ—…uente in Ecclesiae principes Spiritu Sancto hanc primùm ab eis observantiam fuisse conceptam ut Sancti observatione Iejunii omnium virtutum regulas inchoarent Amongst all the Institutes of Apostolical teaching which have flowed forth from the fountain of Divine Institution there is no doubt ô most beloved but that this observance was first conceived by those Princes of the Church the holy Ghost influencing them that they should begin the regulations of all vertues which the observation of holy Fasting And in his seventh Serm. on the Fast of the tenth Moneth another of the Ember-weeks he thus speaketh Praesidia militiae Christianae sc. jejunia c. delectissimi sanctificandis mentibus nostris atque corporibus divinitùs instituta ideò cum dierum temporúmque curriculis sine cessatione reparantur ut infirmitatum nostrarum ipsa nos medicina commoneat These guards of our Christian warfare viz. Fastings c. as he spake of the Fast of the Ember-week were Instituted of God for the sanctifying our mindes and bodies therefore are they renewed incessantly with the course of dayes times that the medicine it self recurring may admonish us of our infirmities So in the eighth Serm. Hujus observantiae utilitas dilectissimi in Ecclesiasticis praecipuè est constituta jejuniis quae ex doctrinâ Spiritûs Sancti ita per totius anni circulum distributa sunt ut lex abstinentiae omnibus sit ascripta temporibus siquidem jejunium vernum in Quadrage simà aestivum in Pentecoste Autumnale in mense septimo hyemale autem in hoc qui est decimus celebramus The utility of this observance my Beloved is especially seated in Ecclesiastical Fasts which by the teaching of the holy Ghost are so distributed through the circle of the whole year that there is a law of abstinence affix d to all the four seasons Forsomuch as the Spring-fast we keep in Lent the Summer-fast in Whitsunweek the Autumn-fast in the moneth of September the Winter-fast in this moneth of December So
some too forwardly pressed even throughout all the forty daies and as a duty for so the words must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether we follow this reading or the other all the definite numbers as there managed are recited by Irenaeus as deviations from the plain and simple manner and both readings suppose the use of forty daies Absâ—…inence as being before in the Church To the rest of your Allegations answer shall as fully be made in the 8. chapter only here because you bid us in your 66th pagE read the rest of the Chapter we have so done but finde nothing that favours your cause but still against you more then enough for in the following part of the Chapter Irenaeus tells Victor that Anieâ—…tus his predecessour could not perswade Polycarp whom above he calls the blessed Polycarp not to keep Easter according to the tradition in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As which he had ever kept or observed with St. Iohn the Disciple of our Lord and the rest of the Apostles with whom he had conversed Here if the blessed and holy martyr Polycarp be to be believed as he is by all sober Christians in the world it is undeniably certain that St. Iohn the Apostle and other Apostles and Polycarp with St. Iohn the Apostle and with those other Apostles with whom he had conversed did constantly keep an Annual set feast of Easter And now I leave it to you to tell us who they are that have taught the Sectaries to condemn the observation of such Anniversary set feasts and particularly that Anniversary day of Easter as superstitious and not agreeable to the purity of the best Christians Against whom I enter this charge even against all that so at any time teach Christian people that they are undeniably found condemners of St. Iohn the Apostle and of other Apostles of the Lord I adde even in that wherein Saint Iohn and those other Apostles of the Lord agreed with St. Peter and St. Paul in that wherein Polycarp and Anicetus agreed Polycrates and Victor agreed were all of one accord had one custome both those Apostles which towards their later end abode in Europe and those which so abode in Asia and the Bishops their successors in the West and in the East the first and second age before and after St. Iohn's death until Polycarp yea until Victors time and 't is known even until our time also For their time so much was pleaded as may be seen by comparing this of Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Sozomen l. 7. 19. Now how sure a witness this Holy Polycarp was in what he said of the Apostles and said he knew by conversing with them Irenaeus whom you have produced shall tell you l. 3 c. 3. his own Greek words we have in Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp was not only the Disciple of the Apostles and had conversed with many that had seen Christ but was by the Apostles constituted Bishop in Asia of the Church of Smyrna whom also we have seen He gloriously and most remarkably suffering martyrdome departed out of this life having alwayes taught those things which he had learned of the Apostles which also the Church doth deliver and which only are true And all the Churches in Asia do bear him this record And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them and of what he had done and done constantly with them or else the Apostles did observe some Anniversary set holy day and this particularly and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves This is the charge let it not be forgot to be wiped off And since you bid us to read on we read on still but to the very next words after your direction and behold the Bishops Narcissus Theophilus Cassius and Clarus of the same time with Irenaeus and others with them assembled in Palestina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their writing or decree discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession and the fast confessedly on all hands was to preceed the feast of Easter and so in cap. 23. we read of an Apostolical tradition received and practised also in more then three parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Fasts should be ended on no other day of the week then the Sunday the day of the Lords resurrection And therefore fasts were to have their place and being as well as their ending before the day of that Feast according to Apostolical tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome begun from Apostolical tradition and obtaining even until now And those fewer Churches which did not so end their fasts as making Easter-day only Sunday yet pleaded tradition also no less ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the dissolutions of the Fasts ought to be at Easter for ending the Fasts at Easter-day nevertheless on whatsoever day of the week that were So that the tradition of all the world was for ending certain fasting-days at Easter And for more then three parts of the world it was pleaded in that very place that it was from Apostolical tradition that they observed such custome of so ending their Fasts CHAP. VI. In what regard the Forty dayes of the Quadragesima were of Apostolical recommendation and in what regard of Ecclesiastical Constitution THat some Paschal or Lent i. e. Spring-fast before Easter was ever from the Apostles time and of Apostolical tradition and constitution hath been sufficiently evidenced both in the whole body of the discourse above and also in the whole fourth Chapter of this Appendage We proceed now to the consideration of the forty days and to the declaration how the observance thereof was ever in the Christian Church as a special time of spiritual exercise and abstinence for the generality of Christian people from recommendation Apostolical a Ab Apostolis Traditum Commendatum Howbeit the precept of such forty dayes abstinence and much more the precept of forty dayes fast as also of other Ecclesiastical discipline and Ecclesiastical Administrations respecting Penitents or Catechumens respecting publick Penances Absolutions Catechizings solelmn Baptisme Synods of Bishops and other the like specially affixed and determined to that time may well be allowed to be of Ecclesiastical constitution But it is meet to begin with that which is even in this of forty daies also of Apostolical Recommendation For the proof whereof I might permit it to the judgement of any Reader whether a great and sufficient number of the Authorities by me above produced though brought only to prove some Paschal or Lentenâ—…ast before Easter to have been of Tradition and Institution Apostolical have not evidenced
since GENERALLY commanded as may appear by the 50 51 52. Canons of the Councel of Laodicaea and those Canons ratified in the fourth and sixth general Councels Which Canons of Laodicaea provide not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dishonour the fast of forty days Yet though such abstinence of forty days were not commanded by the Apostles but by the Church we have shewn notwithstanding that it was of Apostolical recommendation And who is there not almost since the writings of Christian Bishops came to be more frequent and to be better preserved unto our hands viz. since the days of Constantine which doth not witness so much at least We have but even now recited St. Austin and St. Hierom. Briefly there is not one of the twenty four indubitable Paschal Epistles or Homilies of Theophilus and St. Cyril of Alexandria which doth not witness the abstinence of forty dayes before Easter to have descended from the Apostles or from instruction Evangelical from the Lord which also was not taught the world but by the Apostles For the several testimonies of St. Ambrose in Millan Leo in Rome of Basil and Gregory Nazianzen in the East of Chrysologus Caesarius and others I rather refer you to the preceding discourse from p. 46. and forward then here repeat them It remains now to shew in what sense the observance of the forty days was of constitution only Ecclesiastical And such it was first if we respect the precept of fasting forty days secondly if we respect the several sanctions of Ecclesiastical penalties which the Governours of the Church did and might justly as they saw cause decree thirdly in respect of some particular kinds of meats prohibited with the allowance of others because such distinction generally may be profitable to the ends of fasting within the compass yet of which law and of the letter of it men may for so may any humane law be abused chuse to themselves such of the meats allowed as may be but an exchange of pleasures and in no wise less contrary to the ends of fasting then the meats forbidden Which argues as the shifting wickedness of sensuality so also the imperfection of any law that can by men be set about matters in themselves so various and infinite unless it meet with such as obey the laws of their superiours for conscience sake and in their conscience bearing honest and faithful regard to the end of the law this will be found true whether we consider the rules of the Ancients concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the more modern prohibitions of all flesh but the flesh of Fish or in other places also of lacticinia milk-meats or elsewhere also of some fruits a St. Aust. l. 30. con Faust. Manich cap. 3. 5. And yet may there be chosen such dry meats or such fish or such unforbidden fruits or even such panis deliciarum bread of delight as no man can pretend that any Apostle ever thought better of for the mortifying the flesh or humbling the soul then of some sort of food by the Church forbidden And yet the law may to the generality be profitable and when it is a law undispensed with must be obeyed and when it is abused by the devices of fleshly mindes the fault is theirs Fourthly The observation of forty days is a constitution Ecclesiastical also as to some purposes of the Church such as are those above mentioned which will best appear by the words of such ancient authors as sometimes have call'd the observance of forty dayes a constitution of the Church We will begin with that most remarkable one in St. Chrysostomes hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have prescrib'd delineated set a stamp up on figured ouâ—… or copied unto us 40 daies of Fast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many of old have been wont to come to the mysteries or Sacrament indifferently and at adventure as if simply to come only and eat were sufficient especially at this season of Easter or the great week on which Christ deliver'd it The Fathers therefore knowing well and aware of the harm which proceeds from such careless coming to the Sacrament meeting together have prescribed forty daies of Fasting of prayers of hearing of the word of Synods for correction of evil manners and abuses that all of us together being in these daies purified with all diligent care both by prayers and by alms and by fasting and by whole-nights-watches and by tears and by confession or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances and satisfaction to the Church and by all other means might so come to the Sacrament with a pure conscience so far as is possible to us And that they have wrought great reformation and good working us to a habit and custome of fasting is manifest Where first we are to observe that even laws also Apostolical in some sort may by the Churches Governours be reinforc'd pressed and envigorated in new Canons Sanctions and Decrees where they shall see it needful Secondly Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical for some times and places Thirdly That the Appropriation of such season of forty daies to some such purposes as by this our Author here are named viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known their Confessions and satisfactions to the Church for publick hearing of Sermons for publick night-watches and constant fastings for Synods of Bishops designed to the correction of evil manners and abuses may be properly by an order rule and application Ecclesiastical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church and yet the Recommendation of those forty daies to especial abstinence and Devotion especially unto the generality of Christians who do not This exception Cassianus makes above as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious exercise themselves in fastings as it were all the year long be Apostolical For even S. Chrysostom who wrote this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Hom. 11. on Genesis speaking of the forty daies observed by that Church in about eight weeks with exemption of each Saturday and Sunday tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the holy time of Lent to such as undertake this course of fasting THE LORD HATH INDULGED these two weekly daies like certain stages or inns shores or havens that both the body may be a little relaxed from its labours of the fasting c. Where by saying the Lord hath indulged those daies he at least implies that the Lord hath directed and recommended the other And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Authority is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae
thought and we think also that he had the Spirit of God so some things are said to be constituted by men and not the Lord which yet is more then S. Hierom said in this case when not expresly commanded by the Lords own mouth on earth though they be constituted by such men as were constituted by God to guide his Church infallibly By those we mean the Apostles of the Lord. And so constituted was the Lords-day and the Paschal-Fast of Lent and the Feast of Easter c. certainly according to S. Hierom's meaning as appears by his own express words Nos unam Quadragesimam toto anno tempore nobis congruo secundùm Traditionem Apostolorum jejunamus We fast one Lent within the compass of the whole year not three as the Montainsts in a fit season according to the Tradition of the Apostles And yet thrice he saies that the Fast of the forty daies was sanctified by the Lord was left as an inheritance from the Lord l. 2. Con. Iovin and on Ion. 3. Isa. 58. But it may well be from the Lord and from the Apostles as above declared and proved and yet from the Church from wise men and Governours in the Church as to the inviting occasioning thereby and compelling such as S. Hierom there describes qui nolunt which otherwise would not assemble themselves in the Church as to the Congregationes inter dies which he mentions A third Authour which is produced is Victor Antiochenus living in the same Age with St. Hierom on Mark 2. where he thus writes Enimverò inter eos qui in Moyse eos rursum qui in lege gratiae Iejuniis dant operam hoc praeter caetera interest quod illi quidem jejunia à Deo praefinita habebant quae proinde modis omnibus explere obligabantur etiamsi alià s noluissent Hi verò virtutis amore liberaque voluntatis electione jejunant veriùs quam ullâ omninò legis coactione Quòd si verò Quadragesimale vel aliud quodc unque jejunium definitum habemus propter ignavos negligentes quò nimirùm ii quoque officium faciant praefinitum habemus Studioâ—…i namque pietatâ—…que dediti certo animi consilio propensâque voluntate jejunium illud persolvunt magis quà m ullâ omninò legis aut praecepti vi compulsi Betwixt those truly which fast under the Law of Moses and those again which fall under the Law of Christ there is this difference beside others that they indeed had their Fasts predefined by God viz. by his express written Law for the number manner and rigour thereof which they were by all means obliged to fulfill although otherwise they would not But these fast more truly from the love of virtue and free choice of will than by any coaction at all of Law And if we have a Quadragesimal Fast or any other defined it is for the slothfull and negligent that they to wit may do their duty that we have it so predefined For they which are studious and virtuous and devoted to piety do pay that Fast by a certain purpose of of their minde and ready will rather than compelled by any force at all of Law or Precept Here you are first to remember that I have above laid down this concession that the Precept or Law of Fasting forty days is of Constitution Ecclesiastical onely Albeit even forty days abstinence we have shewed to be of Apostolical recommendation To this Victor's words here agree concerning the Fast Quadragesimal or of forty days which if we abstract from Law Ecclesiastical Christians perform veriùs virtutis amore quam ullâ omninò legis coactione Or as also he said a little before Non quòd aliquâ legis necessitate ad hoc adigentur sed quòd hoc medium veluti salutare opportunum ad virtutis perfectionâ—…sque studium suo posteà tempore adhibituri sint Which agrees with what we have observed from our Lord's words Luke 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are partly a Prediction In those days they will fast by a certain Law of gratitude which the Apostles would practise and teach the Church more truly than by any coaction of Law as Victor here says Such coaction of Law Victor declares himself here to mean as was the coaction of fear compelling them to fulfil those Fasts Quae modis omnibus explore obligabantur etiamsi alià s noluissent Though otherwise they would not Not as the Christians from the force of love and by the Law of gratitude and of a ready minde Quòd hoc medium veluti salutare opportunum suo posted tempore adhibituri sint Secondly we are to observe that Victor here doth not deny but rather grant some sort of Law and constitution for some time and season of fasting given to Christians while he saith Quòd si verò Quadragesimale vel aliud quodc unque jejunium definitum habemus and forthwith adds habemus praefinitum We have such Fast prescribed And a little after Iejunium illud persolvunt they pay that Fast therefore that Fast was their duty though that duty they performed magis propensâ voluntate quà m ullâ legis vi compulsi veriùs amore virtutis liberâque voluntatis electione choosing the things that please God quà m ullâ omninò coactione legis This being from the law of the spirit of bondage the other from no less a true law of the Spirit of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will and shall fast Where though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not expressed yet it is as well included in the word as when he saith Iohn 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall they will hear my voice And Matth. 21. 41. They shall they will render unto him the fruits of the vineyard Thirdly when Victor saith Propter ignavos negligentes jejunium praefinitum habemus that we have a law if any saith he of the Quadragesimal Fast prefined or prescribed by reason of the slothfull and negligent Of which sort there are and ever will be many in the Church amongst the generality of Christians whose consideration must not be contemned but ever was ground sufficient for the prefinition of some law of fasting to be given in general which being given all must obey as well those which yet equally would do it without a law as others who need such a law The strong this way also bearing the infirmities of the weak Of this see more in our Interpretation last given to St. Hierom's words Fourthly the entire occasion and ground of Victor's words was his scope to shew that the Iudaical Fasts did not now oblige the Apostles or Christian people as appears by his preceding words Cùm enim Apostoli novi T. praecones doctores sint instituti non debent nunc veterem caeremoniarum observationum legibus obstringi Vos itaque O Pharisaei qui priscis illis ritibus consuetudinibus etiamnum addicti obstrictique haereticis Mosaica jejunia meritò observatis Isti verò
qui ut nova antéque inaudita praecepta leges hominibus tradant designati sunt ad vestras jejunationes hoc tempore compelli non debent nec jure quoque valent At suis nihilominus locis unà cum caeteris virtutibus jejunii quoque observam iam Religionem ostensuri sunt Non quod aliquà legis necessitate h. e. legis terrore ad haec adigentur aut quòd vestro more aut sensu veteribus ritibus adhuc insistendum arbitrabuntur For since the Apostles are appointed Preachers and Teachers of the New Testament they ought not now to be bound by the laws of the old Ceremonies and observances You therefore O Pharisees viz. those that came to the Lord Mar. 2. who as yet addict your selves to those old rites customes and are bound up by Hereticks full well do ye observe the Mosaical Fasts But they who were designed to deliver unto men new Precepts and Laws not before heard of ought not and in right cannot be compelled to your Fastings in this time viz. of the Gospel But nevertheless they shall also together with other virtues show forth their OBSERVANCE AND RELIGION OF FASTING IN ITS PROPER PLACES OR SEASONS viz. In those days when the Bridegroom shall be taken from them to which Victor was here speaking on Mark 2. Not that they shall be driven or compelled thereunto by some legal necessity viz. as of old by terrour of Law nor by any express written Precept of God or that they shall deem that they ought after your manner and sense insist still on the old Rites or Rites of the old Law The sum is The Christian Law of Liberty which is not less obliging because such is principally a Law of Gratitude which is not wont to have all its measures and manner and degrees minutely and expresly defined Yet such obligation it hath to some great Evangelical mercies and benefits from God as are these of which we speak of Christ's Agony Death and Passion for our sins and his being raised from the dead for our Justification that never did any Apostle or other ancient Christians think the Christian Church less obliged to the solemn memory of the former at the set season or time thereof in the publick Religion of Fasting by them that were well able and knowing thereof or of the latter on the solemn joy or Festivity of Easter than the Iews were though not bound by any express written precept as they to their observation of their Paschal feast or their Humiliation on the day of Atonement For no Christian heart may deny that the Evangelical benefits and mercies which we have received of God beyond what they had doth as much increase our obligation in that regard beyond theirs as their precept was and needed to be more expresly written than ours Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fast so shall their obligation and their needs require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will fast so will their gratitude and love compel them according to that of Psal. 110 Thy people shall be willing in the day of thy power Therefore we said also that the abstinence for such measures of time as their forty dayes if ye abstract from law Ecclesiastical was of Tradition but that of recommendation Apostolical For there were as I have shewn you from the ancients some observances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by precept and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some left to the willing choice of devotion ab Apostolis tradita commendata as St. Austin speaks l. 2. de Baptismo con Donatistas Hence it is that Saint Hierom writes in his Epistle 22. ad Eustochium Iejunium totius anni aequale est perhaps he means in each week ordinarily and at the four seasons of the year equally distributed exceptâ Quadragesimâ in quâ CONCEDITUR districtiùs vivere Except the fast of fortie days in which we have fair leave to live more severely So also in his seventh Epistle to Laeta about the bringing up of her daughter Prohibens in tenellâ aetate onera abstinentiae in Quadragesimâ tamen inquit continentiae vela pandenda sunt tota aurigae retinacula equis laxanda properantibus Severe burdens of abstinence are not to be laid on tender years yet in Lent saith he you may hoise up sails to her abstinence and lay loose upon the neck all the reins when ye see her of her own forwardness speeding The Quadragesimal fast hath a goodly space and lovely recommendation for our exercise therein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyril Patriarch of Ierusalem Catech. 1. You have the space of penance or repentance the forty dayes you have a large opportunity both for putting off the old garments and washing your self clean and of putting on the wedding garments and of entring in into the marriage feast And indeed as the property of the grace of the Gospel would that much should be left to the willing choice of our Christian thankfulness so the nature it self of humane bodies and mindes makes it not reasonable so much as generally to prescribe the same measures Which St. Basil the great observed to himself l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it possible to prescribe any the same law for the time of mens refection nor for the manner nor for the measure Yea of this very Paschal fast Gregory Nazianzen in his fortieth Oration thus wisely teacheth us comparing Christs forty days fast and our Paschal abstinence he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted a little before his temptation we before Easter the matter of fastings is one Christ indeed fasted forty dayes for he was God but we proportionate this to our power though zeal carry some beyond their strength Though this be so plain yet at last I expect to have it objected that so many of the Fathers even by me produced do call the fast of forty days not only a tradition but also a precept of the Apostles or of the Lord. As when St. Ambrose saith l. de Iejun Eliâ Behold through the mercies of God we have passed through the indicted fasts of Quadragesima or forty dayes and have fulfilled with the devotion of abstinence the commands of the Lord. But this he might say though all the forty days were not if something within it were commanded of God But when the abstinence of forty days is expresly mentioned it is more frequently then said that it is according to tradition or institution or instruction Apostolical or Evangelical than by precept of the Gospel or of the Apostles And if in some instance it be called their precept when the extent of forty days is mentioned since such speaches occur much more seldome we are to interpret them by the more usual The love of Christ in some sort constraineth where no precept of his or his Apostles enjoyneth It is easie to shew that some seldome times we are
Consider we next as touching the main error it self of the Novatians wherein as he doth pronounce of Novatus himself that he died a Martyr l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatus is Socrates's Martyr and the miracles wrought by his followers as he saith he is diligent in But S. Chrysostome even after his death he thus proceeds to censure because he defended that Repentance was not to be denied to those that fell after Baptism more then once alledging against him an ancient more severe discipline of a Synod of Bishops As if the following Bishops had not power in their times seeing cause to relax such severity of discipline His words of Chrysostome are l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is matter of admiration to me how he Iohn as above he cals him shewing so great a zeal of temperance should in his discourses teach men to despise temperance â—…or repentance being granted by a Synod of Bishops to such as had fallen once after Baptism he was bold to say If thou hast repented a thousand times enter hither Surely not far off from his Lords merciful sense Luk. 17 3 4 5. Take heed to your selves If thy Brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him And the Apostles said unto the Lord Increase our faith they say not our charity only but our faith Compare this also with Mat. 18. 15 18. Surely this was no argument of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bitterness of Chrysostome whereof Socrates hath accused him But is Socrates more favourable to the more ancient Bishops who opposed Novatus that you may read in his 4 th Book c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where having related Novatus's his Letters he then speaks of Cornelius his contrary Letters who was a holy Bishop and Martyr of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both saith he confirming their opininion from the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as many as were lovers of â—…in laid hold of that concession which was granted viz. by Cornelius the holy and true Bishop of Rome and so for time to come used that Concession for all manner of sin But the manners of the Phrygians appear to be more sober then other nations for they indeed seldome swear With them there is no running after Horse-races nor Theatres WHEREFORE it is as it seems to me that these and those which were so affected inclined rather to the things then written by Novatus FOR fornication is counted with them as a detestable abomination For why you may find the Phrygians and Paphlagonians living more soberly then any other Sect whatsoever AND THERE IS THE SAME REASON I suppose of them also who live about the Western parts and hearken unto or obey Novatus Whoever hath read in Story the sound and Catholick Faith and holy life and Martyrdome of Cornelius S. Cyprians dear friend and hath read in S. Cyprian the lewd and wicked life of Novatus and his factious Schism and Heretical teaching let him judge of these words of Socrates which he would leave behind him in his History to the World Lastly when S. Chrysostome was driven in Banishment he saith thus Others have said that Iohn suffered in his deposition justly because he had taken away many Churches from the Novatians the Quartadecimani and certain others But whether that Abdication of Iohn was just according to the saying of those that had been grieved by him God who knoweth the secrets and the truth it self in that matter is a just Judge These things have I let you hear Socrates speak from himself not to withdraw any due regard to his labours and history except only where in things regarding some part or other of the Novatians singularity and his thence detracting from the holy Catholick Bishops such as Cornelius the Martyr and S. Chrysostome and from the honour of the Churches holy Fasts and Feasts wherein I deem that he ought not to be heard against the consent of the Catholick Doctors and Fathers of all Ages without great Injustice to the Church I conclude this Chapter with this double Item 1. That allowing all that which our brethren the Presbyterians brought out of Socrates for themselves it hath been shewen above that it profits not their cause at all nor hurts ours 2. That all other loose sayings of Socrates removing from the Apostles all care of any such thing as the Feast of Easter or the Fast preceding or other holy daies are but the effects of his Novatian Infection a pursuance of that Canon of Indifferency Socrat. l 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Friends the Novatians assembled in Councel had decreed at Angar in Bithynia CHAP. 8. An Answer to the other Objections of the Presbyterians and to their pretence from an Act of Parliament THe 5th Proposal of our Brethren the Presbyterians as they have published it now themselves in their Grand Debate page 44. was this That nothing should be in the Liturgy which so much as seems to countenance the observation of Lent as a Religious Fast. This by them propunded and desired of the King and Bishops and the Church of England is that nothing may be left even of that which is extant in our publick Liturgy wherein is no one word of the choyce of meats but onely 1. of Prayers and Services to Almighty God at that time before Easter and 2. of such abstinence that our flesh being subdued to the Spirit we may ever obey the Godly motions of the Lord in righteousness and true holiness to his honour and glory and 3. a gratefull remembrance and mention that the Lord for our sakes did fast 40. dayes and 40. nights with a Prayer 4. particularly on the first day of Lent that God would make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wretchedness may obtain of him the God of all mercy perfect remission and forgiveness through Jesus Christ. And 5. on Passion week and on Good-Friday a holy and humble memory of our Lords being betrayed and given up into the hands of wicked men and to suffer death upon the Cross for his Family the Church with a prayer for the whole body of that Church and for all the enemies thereof all Jewes Turks Infidells and Hereticks on that day on which Christ prayed for his enemies on the Cross. And 6. a narrative that in the Primtive Church there was a godly discipline the restoring whereof the Church desires that at the beginning of Lent such persons as were notorious sinners were put to open penance and punished in this world that their souls might be saved in the day of the Lord and that others admonished by their example might be the more affraid to offend with the reading 7. of the general sentences of Gods
of his Espousals and of his Bride-chamber these the principal guests and friends of the Bridegroom sons of the secretest admission a But without a parable spake he not unto them the multitude and when they were alone he expounded all things to his Disciples Mar. 4. 34. v. 10 11. and when they were alone they that were about him with the Twelve asked of him the parable and he said unto them Unto you it is given to know c. but unto them that are without all these things are done in parables his Apostles no wonder if he do not and ye cannot make them fast Their present joy is above it and their habitual strength as yet beneath it and their present assistence from the presence of the Bridegroom himself enables and supports them without it Nevertheless to this marriages celebration garments every way agreeable perfectly new are to be provided and wine both new and old to be filled and to be preserved and vessels of grace and future glory to contain that liquor But as yet they are in part old garments not throughly renewed by the Spirit they are old bottles b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some regenerate persons are here v. 37. so called for their but begun and imperfect renovation as some babes in Christ are called carnal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 1. Bottles and garments here men are compared to as Jerem. 13. 12 13. Psa. 31. 12. Jer. 43. 12. Epicharmus Comicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the duty of fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet an unwrought unthickned piece at least not by the Fullers Art purged and washt from the abuses wherewith the Pharisees had disteined it c for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil in his first Sermon of Fasting Fasting is an ancient Gift elder then the Law it is a jewel of the ancient Fathers reverence its gray hairs it is coaetaneous with mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullones etiam veteres vestes ac sordidatas renovant ac repurgant saith Erasmus in Mat. 9. yea Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add hereto that the fastings of believers in Christ in so far as they were to answer to their frequent recurring set fasts were yet an unwrought and unpolisht discipline as which were to be celebrated chiefly on the times of the Passion of Christ as S. Chrysostome saith They are also a new strong working and spiritful wine apt to break weak vessels Not therefore because in themselves they need not but because they cannot yet bear it not that the Lord less then you approves of that new wine but because he provides that such good wine should not be spilled which will drink pleasant when it is old Ecclus. 9. 10. and shall be preserved throughout all ages of the Church on earth lest also the bottles should break and the rent and breach of these garments instead of being made up should be made wider by the unseasonableness of this prescription therefore their Lord and Master who breaks not the bruised reed presseth not as yet this discipline a S. Chrysostom on these words Mat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Disciples are not yet become strong but as yet need much condescention and it is not meet to impose a load of injunctions on persons so aflected But the time will come when the Bridegroom shall for a time be taken from them and the Spirit sent down unto them and when they are renewed with strength from above then shall they fast in those daies And both that holy discipline of religious Fasts and these vessels of honour shall be preserved by each other And that the Spirit may so come unto them it is expedient saith he that I go away from them and the time will shortly come In the Answer of our Lord so meek and divinely wise you may observe these three parts 1. A Declaration or promulgation of somewhat present which they were not aware of 2. A Prediction of some things to come which they as little understood 3. A mixed prescription in part and prediction in pâ—… a constitution counsel and encouragentent of a holy religious exercise of fasting I. A Declaration of the present Espousals of Christ Behold a greater then Solomon is here a crown weightier then that wherewith his Mother crowned him in the day of his espousals also a greater then Pharaoh's daughter is here the holy Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostome and Theophylact upon the words And the least of these despised Apostles great above him then whom there had not risen a greater among them that were born of women He was sent before to cast up and prepare his way these the nearest friends and followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those 30 companions brought to be with Samson the Bridegroom Iudges 14. v. 11. and as the Spouse the Queen of Heaven Ps. 45. 15. hath her virgins that bear her company in the bride-chamber These are they that ride as it were in the same chariot with the Bridegroom saith Phavorinus that walk in company with and nearest to him in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of the bride-çhamber are the Apostles as vouchsafed partakers of their Masters joy and of every heavenly good gift and of all pleasure Theophylact on Mat. 9. and this the acceptable year of the Lord the very time of love Ezek. 16. 8. so upon the words of the Lord Mat. 9. Christianus Druthmarus Quando ista loquebatur tunc ipsa fiebat conjunctio quoniam per suam praedicationem colligebat eandem sponsam suam When Christ spake these words then was this conjunction made for by his preaching he gathered together that his Spouse the Church II. The Prediction or presignification of some things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome on the words Mat. 9. as 1. That the time should come when the Bridegroom should be taken from them Ablatus oblatus quia voluit Him the Scribes and Pharisees shall kill and crucifie and he shall lay down his life for his sheep give himself for his Church and grave her on the palms of his hands and set her as a seal on his heart and on his arm and hide her in the clefts of the rock and vanquish death and hell and him that hath the power of hell in her behalf 2. That soon after that the time of the true Pentecost shall come when these Disciples as they shall need these arms so shall be made new and strong garments new and strong bottles and shall be filled with new wine like the bowls of the Altar Zech. 9. 15. 3. That therefore he must go away that the Holy Spirit may come and then shall they be indued with power from above III. A mixt constitution or Precept in part and Prediction in part of what these Scribes and Pharisees came to expostulate with him The holy duty of Fasting 1. In its Substance 〈◊〉
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
Now impossible it is that any such should be publick and to continue and relate to any such fixed and universal cause but this of our Lords Passion through perpetual ages to be remembred by publick memorial fasts which cannot be continual nor accidental therefore by set solemn and recurring fasts so as we have seen that cause the memory of our Lords Passion to have given foundation universally to all ages and parts of the Catholick Church both for her weekly stations Stationum semijejunia on the 4 th and 6 th day of the week till 3. a clock and of her annual Paschal or Lenten Fast about the time of her Lords Crucifixion And whereas our Lord hath said of his Disciples which are or shall be such indeed that in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall and will fast what the Church doth and hath done ever since that foretold by the Lord when he said they would then fast must needs be the best interpretation of what the Lord said they would do He said it in those daies they will fast hath the Church done what he said they would or will any say nay Learn we the Churches daies on which she ever since hath and doth and professeth that she will fast and we must needs have the true meaning of this prediction in these words of her Lord who could not be deceived In those daies they will fast 5 ly Be therefore my fifth reason this following Christians will not fast none can expect they will on any publick set solemn daies of fasting which was the thing here call'd for by the Scribes from their own alledged example and that of Iohn's Disciples also except they do agree upon such daies But if every man was to be left to understand what he please by these words The daies when the Bridegroom shall be taken from them as Aerius had his sense of them and Iovinian his and Vigilantius his and none bound to the Churches sense of them we should have no means left us possibly to agree and so to meet on any daies at all by force of these words or any other one universal cause and so should we never meet in any publick solemn fast at all no not for so publick fix'd a cause as the taking away of the Bridegroom once for the sins of the whole world The Churches teaching then her sense of her Lords words by her rules comments and practise must silence these men as her Lords prediction of her practise did silence the Scribes and Pharisees yea and some other better meaning Disciples St. Iohn's also cunningly drawn in as is usual by the enemies of the Lord and his Church to joyn in expostulations cavils and quarrels against them Reason and experience and the direction of all wise men in the Church of God ancient and modern the house of Wisdome Councels Reverend Fathers and Writers and our a Since the Reformation Lib. Canonum Eccles. Anglican Anno 1571. Videbunt ne quid unquam doceant pro concione quod à populo religiose teneri credi velint nisi quod consentanâ—…um â—…it doctrina veteris auâ—… Novi Testament quodque ex illâ—… ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Church in particular have directed and commanded us not to interpret Scripture in things of publick concernment to the Churches rule of believing and doing but as we finde it interpreted by the holy Fathers and Doctors of the Church as they had received it from those before them For that the leaving of every man to make any thing of any Text upon any device out of his own head to the founding any new and strange doctrine or practise as necessary there-from or to the opposing of any constantly received doctrine or practise of the Church Universal for in other matters they may happily with leave quietly abound in their own sense leaves all bold innovators which can but draw away disciples after them to be as much law-givers to the Church by their uncontrolable law-interpreting as any Pope or Enthusiast can or need pretend to be and hath been and ever will be to the end of the world the ground of most Heresies and Schisms brought into the Church by men who departing from the teaching and stable interpretation of the Church in their own instability and science falsely so called pervert the Scriptures to their own and others their obstinate followers destruction Here therefore I first joyn issue that the Church hath observed these daies of the Paschal fast as 't was called in the Ancient Church a Called also by some Antepaschale jejunium meaning the same thing or Lent-fast that is from the Saxon Dialect Spring-fast b lencâ—…en Sax. The Spring 〈◊〉 Lent ever since the times of these children of the Bride-chamber the Apostles of the Lord and ever since the taking away of the Lord the Bridegroom 2. That the Church hath done this hath observ'd this Paschal-fast as from the Apostles grounding their practise upon instruction Evangelical particularly also upon this Text now before us The time shall come when c. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dayes they shall fast 1. For the Churches visible practise from the Apostles times if our Brethren shall say Shew us express example written in the following Scriptures which may interpret this text so or we are at liberty for the sense and practise they must be told what they cannot but freshly remember that so said the Brethren the Anabaptists one express example of baptizing Infants after that Sanction Iohn 3. 5. and Commission Matth. 28. v. 19. whereby to interpret such Sanction and Commission An express command as the Church thinks to baptize all Nations would not hold them So said the Socinians for their no necessity of baptizing at all in the Name of the Father and of the Son and of the Holy Ghost Shew us one example in all the following Scriptures Acts and Letters of the Apostles of that form observed A direct command as we would think it could not bind up their liberty of interpreting it otherwise The history of all the following ages of the Church after the Apostles is little to them compared with the word of God in their own sense All those following were but men and these in their giving out the sense of the Scripture are more For our parts we finding the Bridegroom the Lord himself thus referring us to the practise of his known Disciples the children of the Bride-chamber In those daies they will fast not only they will teach on what daies men should fast and the Bride her self whose cause is most concern'd in it declaring to us her practise and assuring us she had received that her Practise from those friends of her Bridegroom and children of his marriage-chamber the Apostles that Bride also being as we know the Queen standing at his right hand the Mother of us all whose authority is above all mothers
frequent in assembling for the space of 7. weeks as we now begin our Paschal fast the 7 th week before Easter that we may exempt the Sundaies and yet leave a full number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a As Gregory Nazianzen orat 40. in Sanctum Baptisma cals the fast of Lenâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…aith Philo using the very words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith Eusebius they held a pure and holy virginal observance for it is preparatory to the greatest feast which beginneth a solemnity of 50 daies Mightily they resist at this season the bewitchings of pleasures in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no wine brought into their tables and their meal is clean free from all meat that had the life of bloud And of some of that time he writes that after supper they celebrated an holy whole-nights vigill w ch we know was much the custome of the East and West Churches on Easter-eve This annuall solemnity of numberless religious persons through 7. weeks before the high solemnity of Easter the time of the Bridegrooms taking away return is an observance w ch no Essenâ—…s or other Jewes ever observed noâ—… indeed any other people at that time of the year before the Christians therefore Eusebius did well judge that it could be understood of Christians only and that as he saith from evident demonstrations b Euseb. ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now may ye hear Philo's own words in that his Book interpreted by himself For what Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their celebration of 7. weeks their preparation to their greatest feast this what it is in Philo's language himself lets us know in his book of the ten words That which the Hebrews saith he in their own language call Easter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one day that is chiefly eminent in all the year But how spent they their seven weeks preparation to the feast of Easter In purity fastings and abstinences and when the feast came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sang Eucharistical Hymns unto God their Saviour a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo there declâ—…res but at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have God in perpeâ—…ual remembrance and twice every day viz. in common in the publick they are wont to pray in the morning and the evening Thus hath Philo contemporary to the Apostles recommended to us not in my judgement only but of Eusebius as you have seen and of St. Hierome b Co. 〈◊〉 â—… â—… c 3â—… the piery of those first Christians in Aegypt and recorded their Paschal Fast in as evident manner as could be expected a learned writer himself not a Christian should commend Christians for the very force of truth and the love that he had to set forth what was excellent in his Countrey-men My third proof and authority shall be from witnesses living partly in the Apostles times those children of the Bride-chamber partly soon after their times while their practice and instructions were fresh in memory from holy Bishops and Martyrs some of them ordained by the hands of Apostles themselves From their agreement even in their differences otherwayes from their concord even in some sorâ—… of controversie among them during some years In that difference I mean found first twixt Polycarp the auditor and Disciple of St. Iohn and by his own hands ordained Bishop of Smyrna which Episcopal charge he concluded with a glorious Martyrdome and together with Thraseas Bishop of EumeÌ„nia these on the one side and Anicetus a Primitive Bishop of Rome and Martyr living at the same time with other Western Bishops deriving from St. Peter as Polycarp from St. Iohn on the other side about whose difference Polycarp came unto Rome to Anicetus as Irenaeus witnesses Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessours Xystus Telesphorus Hyginus and Pius and Polycarp professing to follow what St. Iohn and other of the Apostles had practised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the very words of Irenaeus himself concerning Polycarp whom he had seen and heard That Anicetus could not perswade him to vary from what he had observed ever with Iohn the disciple of our Lord and the rest of the Apostles with whom he had conversed or spent his time Iâ—…en apud Euseb. l. 5. c. 24. But their difference was managed with perfect peace love inviolable communion The same difference again some years after revived about the ninety seventh year after St. Iohns death but not with equal calmness and amity 'twixt Polycrates Bishop oâ—… Ephesus with other Asian Bishops and Victor Bishop of Rome next successour to Elutherius unto whom Lucius our first Christian King of Britanny sent letters with others of the West Polycrates pleading the authority of St. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he who had rested on the Lords bosome and of St. Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Twelve Apostles who fell asleep at Hierapolis also he alledgeth the example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two daughters of St. Philip Virgins in their old age and another daughter of his not that but a holy woman likewise a These different from the four Virgin daughters of St. Philip the Evangelist And Victor with his on the other side pleading the authority of the tradition of S. Peter S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 7. c. 19. These were the contenders The agreement which I mention'd was constantly this It was agreed on all hands 1. That they both had received from the Apostles a Tradition for the celebrating of the Anniversary feast of Easter which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That on the Eve of that Easter-day certain preceding fastings were to end which were the same that in Tertullian were afterwards called jejunium Paschale Polycrates and they of Asia are contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That from tradition ancient in those early dayes they deemed that they ought to observe the feast of the Salutary Pasch or Easter on the fourteenth day of the moneth as being of duty altogether on that day upon whatsoever day of the week it â—…ell to put an end to or dissolve their fastings On the other side which was Victors it was alledg'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No such custome to observe on that manner in the rest of the Churches throughout the whole world they viz. the rest of the Churches throughout the whole world observing from Apostolical Tradition which came down to that time viz. about the 97 th after S. Iohn that only on that day which should be also the weekly day of the Resurrection of the Lord they ought to dissolve or end their fastings If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then were they by Apostolical tradition to have fasts preceding that day a
Dominus verus Ionas missus ad praedicationem mundi jejunavit 40. dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself the true Ionas sent to preach unto the world fasted 40 daies and leaving us the inheritance of the fast under this number prepares our souls for the eating of his Body The same St. Hierom saith in his Comment on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted 40. daies in the wilderness that he might leave unto us the solemn daies of the fasts My eighth witness of this age shall be S. CHRYSOSTOME who in his 3 d and 16 th Sermons ad populum Antiochenum which 16 th Sermon he preached in the 3. week of Lent wherein now we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have passed the second week of the fast in which time he preach'd to the people day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This spiritual summer of this fast now appearing let us as Souldiers wipe off the dust from our arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of Lent it is the manner of all to ask how many weeks each one hath fasted and you may hear some answer two and some three and some answer that they have fasted all the weeks And in his 11 th Lent-Sermon upon Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in every thing due measure and moderation is best According whereunto therefore concerning this season also of the holy Lent we shall now find it to have been ruled out unto us For as in publick conveiance of travellers there are certain stages and innes that the passengers wearied may rest themselves and intermitting their labours they may again set upon their journey In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly daies the Saturday and the Lords day to such as undertake this course of this fast like certain stages or innes shores or havens that both the body may be a little relaxed from its labours of the fasting and the mind comforted that when these two daies shall be past over they may again with cheerfulness set upon this their good and profitable travelling in this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set on this journey which leads unto Heaven this strait and narrow way Keeping under thy body and bringing it into subjection And the ground and teacher of all these things fasting will be unto us fasting I mean not that of most men but that which is the accurate fast viz. the abstinence not from meats only but from sins For the nature of fasting only is not sufficient to deliver such as betake themselves unto it except it be done agreeably to its law Let us learn the lawes of fasting how we ought to fast that we run not uncertainly nor beat the air nor fight with a shadow whilest we fast These things I have said not that we may dishonour fasting but that we may honour it GREGORY NYSSENE the Brother of S. Basil the Great is my 9 th witness in this age in his 2 d Oration of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew added the time when it began to dawn towards the first day of the week The night saith he was so far passed that it was now the time of cock-crowing which giveth warning that the light of the approaching day is at hand Speaking of the day of Christs Resurrection For this cause also at this time viz. far in the night before Easter-day and not in the very evening of the Saturday but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexandria saith in his 8 th Paschal Homily far in the night we DISSOLVE OR END THE FASTINGS and begin the joy the custom that obtains withall men consenting hereto My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium Helias crevit tali observantiâ Vetus sacerdos ruris hospes aridi Ioannes hujus art is haud minùs potens Dei perenni praecurrit Filio Hanc obsequelam praeparabat nuntius Mox affuturo construens iter Deo Pridem caducis cum gravatus artubus Iesus dicato corde iejunaverit Inhospitali namque secretus loco Quinis diebus octies labentibus Nullam ciborum vindicavit gratiam Hoc nos sequamur quisque nunc proviribus Quod consecrati tu Magister dogmatis Tuis dedisti Christe sectatoribus After mention of Elias and Iohn Baptist's fastings as forerunners of Christ's he adds that Iesus also in the time of his flesh did with a devoted heart fast separating himself from men in the inhospitable desert and took no refreshment of food through eight times five daies That which thou O Christ the Master of our consecrated Religion didst deliver to thy followers that let each of us now according to our several measures of strength follow And because of the difference of mens strength agreeably to what Ireâ—…us had said that there was difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sort or measure of fasting so this author Prudentius also in hymno octavo poss jejunium though he had said that Christ deliver'd the fast to his followers yet saith Laxus ac liber modus abstinendi Ponitur cunctis neque nos severus Terror impellit sua quemque cogit Velle potestas A free manner or measure of abstaining is propounded to all not any one by severe terrour enforced but every mans strength is a law to his nill In the fourth Century after the death of S. Iohn the Apostle I produce first S. AUGUSTINE who though in his 86. Epistle he say that he finds no where written in the Books of the New-testament any precept of the Lord or the Apostles defining on what daies we ought to fast albeit he saith he finds there fasting commanded yet he forthwith purposely explains himself in these words Non inâ—… at jam suprà commemoravi in Evangelicis Apoâ—… cis literis c. Evidenter praeceptum that is abstracting from all interpretation by traditions Apostolical of wâ—… sort in many places he acknowledges many to be obliging in the writings only of the New Testament he saith he finds not evidenter praeceptum quibus diebus No where expresly or evidently prescrib'd what daies viz. no such express precept nor evident text but what may need against contradictors the Catholick Churches interpretation which is the thing we contend for For the same S. Augustine in his 119. Epistle to Ianuarius tells us of this very fast of Lent enough to our purpose Quadragesima sanè jejuniorum HABET AUTHORITATEM in veteribus libris EX EVANGELIO c. In quâ—… ergo parte anni congruentiùs observatio Quadragesimae constitueretur nisi consini atque contiguâ Dominicae Passioni The Lent truly of fastings HATH AUTHORITY both in the old
Books and FROM OUT OF THE GOSPEL In what part therefore of the year more aptly could the observation of Lent be constituted then in that which is conterminous and next unto the Passion of the Lord viz. the time of the year wherein the Bridegroom was taken away And having fetcht the ground and authority of the fast of Lent from the Gospel he then adds in the following part of the same Epistle Ut quadraginta illi dies ante Pascha observentur Ecclesiae consuetudo roboravit That those forty daies before Easter be observ'd the custome of the Church hath strengthened or corroborated Yea the same S. Augustine in the aforesaid 86. Epistle objected teaches us the ground of certain other set fasts to be the daies wherein the Bridegroom was taken away His words are these Cur autem quartâ sextâ feriâ maximè jejunat Ecclesia viz. Catholica illa ratio reddi videtur quòd CONSIDERATO EVANGELIO ipsâ quartâ—… Sabbati concilium reperiantur ad occidendum Dominum fecisse Iudaei Deinde traditus est eâ nocte quae jam ad sextam sabbati qui dies passionis ejus manifestus est pertinebat Now why the Church Catholick fasts especially on the 4 th and 6 th day of the week that reason or account seems to be rendred that the Gospel being considered on the 4 th day of the week the Jewes are found to have held a councel for the killing of the Lord. That afterwards he was delivered up in that night which belonged to the 6 th day of the week which manifestly is the day of his Passion saith he which reason from Epiphanius also ye heard before a And S. Augustine again in the 〈◊〉 86. Epistle Passuâ—… est Domiâ—… quod nullus ambigit sextâ—… sabbatâ—… quapropter ipsa sexta rectè jejunio deputatur jejunia quippe humiliâ—…atem significant Unde dictum est humiliabam jejunio aniâ—…am meam The Lord suffered which no man doubts on the 6 th day of the week wherefore the 6 th day of the week also is appointed for fasting for that fasting signifies our humility whence it is said I humbled my soul with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 69. 10. That for the weekly now for the anniversary solemnity of Christs passion which in no place had its solemnity without fasting We learn from St. Augustine in the 118. Epistle to Ianuarius that if it was not first constituted by some General Councel as for certain it was not but in the Church universally received long before the Councel of Nice before which there had been no General Councel save that of the Apostles themselves then it is retain'd as commanded and appointed from Tradition Apostolical His words are these Illa autem quae non scripta sed tradita custodimus quae quidem toto terrarum oâ—…le observantur dantur intelligi vel ab ipsis Apostolis vel plenariis Conciliis quorum est in Ecclesiâ saluberrima autoritas commendata atque statuta retineri SICUTI QUOD DO MINI PASSIO resurrectio ascensio in coelum adventus de coelo Spiritus sancti anniversariâ solennitaâ—…e celebrantur But those things which we keep being not written but delivered down which are observed throughout the whole world are given us to understand that they are retain'd as commended and appointed EITHER FROM THE APOSTLES THEMSELVES or from plenary h. e. general Councels whose authority in the Church is most wholesome as for example that the Passion of the Lord and his Resurrection and Ascension are celebrated in anniversary solemnity Thus S. Augustine But the anniversary solemnity of Christs Passion was not first from any plenary or general councel therefore according to S. Augustine's Catholick rule it was delivered from the Apostles By which testimony also you may perfectly discern how S. Augustin's Non invenio in literis evidenter praeceptum I do not find it in the writing of the Gospels or the Apostles c. is nothing contrary in S. Augustin's judgement to the fast of Lents derivation from the Apostles nor to that authority although not evident precept which S. Augustine himself fetcht from out of the Gospel for it It is the same S. Augustine who in his roll of Heresies haeres 53. hath registred it as one part of the Aâ—…rians superaddition to the Arrian heresie that they taught nec statuta solenniter celebranda esse jejunia sed cùm quisque voluerit jejunandum ne videatur esse sub lege They denied that the set fasts ought solemnly to be celebrated but that every one is to fast then when himself shall please lest he should seem to be under the Law which Damascen expresseth yet more particularly in his Book of Heresies that this Aerius bad that the fast of the 4 th and 6 th day of the week and of the 40 daies and Easter should not be observed nor any set fasts Certis statisque diebus negat enim se lege teneri No set or stated fasts for that he saith he is not under the Law My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria and most eminent member of the third General Councel to the Patriarchs of which See it was entrusted by the first General Councel that they should yearly signifie before hand to the rest of the Churches as well as their own the true time of Easter This S. Cyril therefore in his 7 th Homily de festis Paschalibus thus gives publick notification of the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning the holy Lent from such a day and ending the Fasts on the 3 d day of the moneth Pharmuthi on the Saturday evening ACCORDING TO THE APOSTOLICAL TRADITIONS Again in his 15 th Homily de festis Paschalibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beginning this year the holy Lent from such a 〈◊〉 and ending the Fasts on the 7 th day of the moneth Pharmuthi late at night according to the Traditions Apostolical And Homily 20 th de 〈◊〉 Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so let us keep a pure fast beginning the holy Lent from such a day ending also the fasts on the 7 th day of Pharmuthi h. e. just 40 daies after as also above in the two forecited testimonies late or far in the evening According to the Traditions Apostolical Thus thrice he clearly refers the Fasts of Lent to Tradition Apostolical as the same S. Cyril in nineteen other of his Homilies de Festis Paschalibus preached in so many several years refers the same Fasts of Lent to Tradition Appointment or Instruction Evangelical Homil. 4. de Fest. Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ Beginning the holy Lent from the 26. day of the moneth Mechir as it were our February and within this Lent beginning the week of the salutary Pasch or great week before Easter on the first day of the moneth Pharmuthi or April and ending the Fasts According to the Evangelical Constitutions
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
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
to God viz. at the end of the 40 daies on the day of Christs Resurrection And the same sacred Councel also putting an end to the ancient Controversie of the time of Easter and consequently of the time of the Paschal Fast as Theodoret witnesseth l. 4. Hist. Eccl. c. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the Synod that all men should celebrate the solemnity of Easter at one and the same time Constantine the Great and the happy nursing Father of the Church in that Age and he who assembled and patroniz'd that first Councel Oecumenical sent for this Acesius the Novatian Bishop demanding whether he assented to the two Decrees of the Councel 1. Concerning the Faith of Christs Deity and the 2. concerning the time of the solemnity of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acesius replyed O Emperour the Councel hath determin'd no new thing for so have I receiv'd from old time EVEN FROM THE BEGINNING FROM THE TIMES OF THE APOSTLES both that definition of Faith and that time of the solemnity of Easter Socrat. l. 1. c. 10. where still we must remember that in the language of the Ancients Pascha includit Iejunium Easter includes the Paschal Fast preceding as S. Hierom above hath taught us A third Witness of Adversaries is that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quartani a distinct Sect from the Quartadecimani For these Constantinus Harmenopulus l. de Sectis registers in his Catalogue of Hereticks for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexan above so oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Quartani keep the solemnity of Easter not dissolving the Fasts but choose to fast also i. e. continue their Fast on Easter-day as we do on the 4 th day of the week viz. untill 3. a clock in the afternoon This if not against Apostolical Tradition could not have entituled them to have place amongst the Sects Heretical If we would now speak of our nearest friends and their more welcom testimonies in a conference held in a Synod in England Anno Dom. 666. found in the tomes of the Councels where two Kings were present and Bishops from Scotland and Ireland in their Debate concerning the Paschal solemnity which as I have shew'd includes the preceding Paschal Fast as Irenaeus also acknowledges the Differences about the one to have accompanied the Differences about the other even long before his time Euseb. l. 5. c. 24. the one part thus pleaded Quod ne cui contemnendum reprobandum esse videatur ipsum est quod beatus Evangelista Ioannes discipulus Specialiter Domino dilectus cum omnibus quibus praeerat Ecclesiis celebrâsse legitur In quo tanti Apostoli qui super pectus Domini recumbere dignus fuit exempla sectamur cum ipsum sapientissimè vixisse omnis mundus neverit Which our manner of Paschal Câ—…lebration lest any man should think contemptible and reprovable we averre it the same which the blessed Evangelist Iohn the beloved Disciple of the Lord is read to have observed together with all the Churches over which he presided Herein therefore we follow the example of so great an Apostle whom the Lord did deign to rest in his Bosome whom all the world also knows to have liv'd most wisely Which was the same plea in effect that Polycarp in his time had made to Anicetus and Polycrates in his time to Victor The other part is said thus to have reply'd Tunc Wilfrid jubente rege ut diceret ita exorsus est Pascha quod facimus inquit vidimus Romae ubi beati Apostoli Petrus Paulus vixêre docuere passi sunt sepulti ab omnibus celebrari hoc in Italiâ hoc in Galliâ quas discendi vel orandi studio pertransivimus ab omnibus agi conspeximus a And there it followes Hoc Africam Asâ—…am Aegyptum Graeciam omnem orbem quacunque Christi Ecclesia diffusa est per diversas nationes ac linguas uno ac non diverso temporis ordine geri comâ—…érimus Then Wilfrid the King commanding him to speak thus began The Pasche which we observe we have seen so celebrated at Rome by all where the blessed Apostles Peter and Paul liv'd and taught were martyr'd and buried thus in Italy thus in France the same we have found in the same order of time to have been observ'd in Africa in Asia and in Aegypt throughout all Nations and Tongues wheresoever the Church of Christ is diffus'd Neque haec EVANGELICA ET APOSTOLICA TRADITIO legem solvit sed potius adimplet In quam observantiam imitandam omnes S. Ioannis successores in Asiâ post obitum ejus omnis per orbem Ecclesia conversa est hoc esse verum Pascha hoc solum fidelibus celebrandum Nicaeâ—…o Concilio non statum noviter sed confirmatum est Unde constat vos Colmanne neque Ioannis ut autumatis exempla sectari neque Petri cujus traditioni scientes contradicitis neque legi neque Evangelio in observatione vestrae Paschae congruere Neither doth this EVANGELICAL AND APOSTOLICAL TRADITION break the Law but rather fulfil it Unto the imitation of which observance all the Successors also of S. Iohn in Asia after his death and all the Church throughout the world conformed and that this only is the true Paschal Celebrity for all Believers was not decreed as new by the Nicene Councel but confirm'd as old Whence it is manifest O Coleman that you neither follow the example of Iohn as you think nor of Peter whose Tradition you wittingly contradict nor are ye congruous to Law or Gospel in the observance of your Easter In the Ecclesiastick Lawes of King Canutus c. 16. Siquis c. celebrandum Quadragesimae violârit jejunium compensatio in duplum augetur If any one shall violate the Fast of Lent which ought to be celebrated he shall make double satisfaction Ercombertus one of our English Kings also as Sigebertus in Chronico recordeth Iejunium 40. dierum observari principali Autoritate praecepit A. D. 640. quae ne facilè à quoquam possit contemni in transgressores dignas competentes punitiones proposuit He commanded the Quadragesimal Fast to be observed by his Royal Authority A. D. 640. which lest any one should lightly contemn he decreed against the Transgressors worthy and competent punishments In Concilio Cloveshoviae under Cuthbertus Archbishop of Canterbury Can. 18. Statutum est ut jejuniorum tempora nullus negligere praesumat sed ante horum initium per singulos annos admoneatur plebs quatenùs LEGITIMA UNIVERSALIS ECCLESIAE SCIAT observet jejunia It is decreed that none presume to neglect the times of Fastings but that every year the people be advertis'd before the beginning of them that so they may know and observe THE RULED FASTS OF THE UNIVERSAL CHURCH So much for our own Countrey in ancient Ages I have reserved
the Manuscript copies This was to be said not for the diminishing the honour of those two holy Bishops of Rome Telesphorus and Pius of the former whereof Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil l. de Sp. sancto c. 29. thus writeth l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesphorus succeeded Xystus and gloriously fulfilled Martyrdome The same might be shewn of Pius the next Bishop save one to Telesphorus who was martyred two years after S. Iustin Martyr Yet this honour of such Institutions belongs not to them as their own successors also acknowledge viz. that the Institution of the Paschal Fast was from the Apostles delivery and that of Easter on the Lords day from the Apostles also particularly from S. Peter and S. Paul as Victor himself also Bishop of Rome and Martyr in the Primitive Ages doth plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not think it meet to dishonour the Tradition of Peter and Paul Soz. l. 7. c. 19. Another conceit by some is taken up as if the Fast of Lent were not the Paschal Fast because Tertullian doth not any where call the Paschal Fast Quadragesima so endeavouring from a negative argument of one Authors not using that one word which they call for to divide those fasts that they might weaken their forces But first it is the Paschal Fast that is prefixed in our proposition see pag. 24. where secondly I have shewn also that the Paschal Fast being confessedly by the Lawes of the Church the Spring-fast to attend the vernal Equinox as all ancient Books and Rules do witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lent fast is but the Saxon for that Spring-fast And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Irenaeus's Epistle to Victor elder then Tertullian of which more hereafter and Origen not many years after Tertullian his Habemus Quadraginta dies jejuniis consecratos of which before that this was by the Ancients delivered as the same with the Paschal Fast. I speak not here of a precept unto all of strict fasting 40 daies untill each evening I first alledge the 69 th Canon Apostolical the Authors of w ch Canon call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cum labore quadragesimam ante Pascha quinquagesimam post pascha celebramuâ—… S. August tract 17. in Iâ—…h the holy Quadragesimal Fast of Pasche The great Athanasius in his Epistle ad Orthodoxos writeth on this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things were done in the holy Quadragesimal Fast it self about the Pasche or near Easter when the Brethren i. e. the Christians were in fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did they reverence the Lords day it self of the holy Feast And he here supposing a great violence offer'd to the Churches order thus stirs up the Christians in the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye therefore mov'd also I beseech you lest after a while both the Canons and the faith of the Church be destroy'd for both are in danger except speedily God by you reform the transgressions and the Church be vindicated For not now first were the Canons and Rules of the Church delivered but they have been fairly delivered down and firmly of our Fathers nor did the Faith now first begin c. That therefore those things which have been preserv'd in the Churches even until our times from them of old may not now be lost in our daies c. Be ye stirred up Brethren c. This I have the rather set down at large because in that great abundance of 10. witnesses in that one age of the Councel of Nice I have not hitherto alledg'd ought from Athanasius and here my chief use of him is to shew that from the very first beginnings of Christianity he had received no other Paschal Fast then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fast Quadragesimal whereof the Great week was indeed a distinctly eminent and principal part but a part as appears alsâ—… by all the Paschal Homilies of Cyril of Alexandria in number 22. by me above alledg'd Yea Socrates himself who is thought the least friend to this Fast of Lent as he is miserably abus'd in English by false translation and himself in part mistaken as we shall shew hereafter in the Appendix yet l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he grants that both those in Rome and those in Illyrium and in all Greece and in Alexandria kept a Fast of many weeks not one only whether six or three and that Fast they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesimal and he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fast. And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fastings If happily it be the sense of some words of Epiphanius that the Quadragesimal Fast or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did determine before the beginning of the Great week of Fastings which is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Petavius deny that to be the sense of Epiphanius I shall not contend but say that if such was his sense he was almost singular therein And that from his professed value of the Pseudo-Apostolical Constitutions which have borrowed the name of Clement as Collector who never saw them nor some ages after him I have reason to suppose that Epiphanius took up this opinion from the 5. l. 12. cap. of those Pseudo Apostolical constitutions which first broach'd this conceit Whereas the sacred 6 th Councel Oecumenical can 2. though giving high honour to the Canons Apostolical rejected in express terms the Authority of those Constitutions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having thus clear'd the consent of the Generality of the Fathers and the great number of undeniable witnesses by me produc'd in the first 7. Ages after the decease of the last of the Apostles so uniformly witnessing that the Paschal Fast of Lent was ever observed in the Church as from the Apostles and from Evangelical Instruction I desire to know what is sufficient if this be not to prove a Tradition Apostolical if any shall hope to render the use of the Fathers useless as to make any evidence herein because forsooth they can alledge that some one Father or other hath sometime call'd somewhat Tradition Apostolical which indeed was not I answer It was the Generality of the consent of other Fathers to the contrary at least the silence of all other Fathers therein and many of those primitive Ages of the Church knowing nothing thereof that let 's us then know such not to have been Tradition Apostolical which in our cause is all otherwise Where beside the uniform custome and solemn practise of the Church of all Ages and places for some Paschal Fast close upon the Vernal Equinox which we therefore call the Fast of Lent or Spring the positive Testimony of those Fathers hath been shew'd so general and consenting that perhaps themselves who
quanquam scripta non reperiantur The Apostles indeed commanded nothing in this matter but that custome is to be believed to have taken its beginning from their Tradition as there are many things which the universal Church observes and for this cause are rightly believ'd to have been commanded by the Apostles although they be not found written Here you see commanded by them and not commanded by them in several senses Therefore his otherwhere non evidenter praeceptum is by himself reconciled here to himself in the many other Testimonies above produced Upon these grounds therefore a Epist. ad Ianuarium 118. cap. 5. S. Augustine elsewhere pronounces that to dispute against that which the Universal Church observes Insolentissimae est insaniae S. Basil perfectly agrees hereto l. de Sp. Sancto c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this also is Apostolical Hold fast the Traditions which ye have received whether by word or by Epistle 2 Thess. 2. 15. b Upon this Text S. Chry. sostome also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which especially this present is one which they who from the beginning did constitute or appoint it delivered to those that followed after the usage proceeding on ever together with time and rooted firmly by long custome in the Churches Cap. 27. He tels us of certain things received in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a tacit and mystical Tradition and gives instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in Baptism the explicit renouncing or profession to forsake the Devil and his Angels or Ministers and so his works in express words at the place of Baptism from what Scripture is it Add to these Leo the Great of near time to S. Augustine Serm. 2. de jejunio pent Dubitandum non est dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in consuetudine est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire doctrinâ manifestissimè paâ—…et inter caeâ—…era Dei munera jejuniorum quoque gratiam c. It is not to be doubted O most beloved but that each observance of Christian people viz. of the generality of Christians hath been taught from God and what ever hath been so received by the Church into the practise of her Devotion doth derive it self from Tradition Apostolical and from the teaching of the holy Spirit It is most manifestly evident amongst other the gifts of God the gift also of the Fasts c. Again in his Epistle ad Dioscorum Alexandrinum His qui consecrandi sunt jejuniis jejunantibus sacra benedictio conferantur Nam praeter autoritatem consuetudinis QUAM EX APOSTOLICA NOVIMUS VENIRE DOCTRINA etiam sacra c. Let the holy Blessing be given to those which are consecrated Fasting For besides the Authority of the Churches custome which we know doth come from Apostolical teaching the holy doctrine also c. Fulgentius Ferrandus Diaconus of the next Age in Paraenetico ad Reginam regulâ quintâ Et omnis qui se ad Ecclesiam pertinere gloriatur legibus vivat Ecclesiae Maximè his quas antiquitas roboravit Unde etiam consuetudo sine lege quam tamen Ecclesiae sanctae traditio custodiendam jugiter posteris tradidit eâdem Reverentiâ videtur custodienda nullatenùs amovenâ—…a si non est â—…idei verae contraria And let every one who glorieth that he belongs unto the Church live by the lawes of the Church especially those which Antiquity hath confirm'd Whence also custome without a law w ch yet the Tradition of the holy Church Universal hath delivered to be observ'd by posterity for ever seems that it ought to be observed with the same Reverence and at no hand to be laid aside when it is not contrary to the true Faith It were easie to add numerous Testimonies from S. Ierome Epiphanius Tertullian Chrysostome and others but these are sufficient Only be it here well noted that neither S. Augustine S. Basil Leo Ferrandus or others here do speak of matters of Faith or of essential duties moral or of the Essence of Sacraments all which we are taught indeed by the consent of these same Fathers to be contain'd expresly in the holy Scriptures and so their Testimonies in that behalf are reconcileable with these But of ritual observances which being visible and as it were legible in the Universal Churches constant practise needed not to be set down in her written rule Or those which are therein set down not necessarily so evidently but that they might need the Interpretation of such the Churches Practise The Hypothesis here to be subsumed that the Paschal Fast of Lent was ever observ'd in the Church Universal I may here well assume to my self to have sufficiently prov'd in the Testimonies already vouched throughout this whole Discourse To all which 't was yet much more easie to add numberless proofs of that matter of Fact and Practise Ecclesiastical a Such as are these Socrates l. â—… c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the rest he particularly recounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palladius Historiâ Lausiacâ cap. 20. concerning Macarius the contemporary â—…f Pachomius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassianus Collat. 21. c. 27. Ait Diverso more i. e. sex vel septem hebdomadibus per nonnullas provincias Quadragefimam celebrari SED UNAM RATIONEM EUNDEMQUE MODUM IEIUNIORUM diversâ hebdomadarum observatione concludi bi enim inquit sibi 6. hebdomadarum observantiam prasixerunt qui putant die quoque Sabbati jejunandum Sex ergò in hebdemada jejunia persolvunt quae eosdem 6 30 dies sexies revoluta consummant His tripartite history also l. 2. c. 12. Epistola synodica cum omnibus ab Initio Pascha Custodientibus but Iejunium Domini Pascha includit saith S. Hierome then to have alledg'd such witnesses as hath been done already throughout 7. Ages which together with the Practise universal have testifi'd in the Question of Right as well as Fact That this observance of the Paschal Fast had its Institution from the Apostles from Christ from God and the Gospel That it stands by Tradition Apostolical and Evangelical If many among them have averred not only an Institution and Tradition Apostolical and Evangelical but also a Precept from the Apostles c. they have done that ex abundante by an overflowing measure to what was the Proposition by me undertaken to be proved viz. pag. 24. That the Church hath ever observed this Paschal Fast since the time of the taking away of the Lord the Bridegroom and since the times of the Children of the Bride-chamber the Apostles of the Lord. And 2 dly the Church hath done this hath observed this Paschal Fast as from the Apostles grounding their practise upon Instruction Evangelical Tradition Apostolical Now how it is
which retain the vertue of Abstinence according to knowledge and allowedly to that end afflict their flesh that they may break the pride of their soul that they may come down as from a certain height of their arrogance and contempt of others as well as the denial of his appetites to teach him to regard both the Bride-groom and the Bride Christ his Father and the Church his Mother Foelix necessitas quae ad meliora impeâ—… saith S. Augustine of it They have great need to be so commanded who fast and fast not both for debate You cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them fast saith my Text v. 35. when the Bride-groom is with them Non potestis facere vel adigere ad jejunandum This shews the daies would come when they might be made or obliged to fast but not by obligation of the old Law given to the Iews which thenceforth was to cease therefore by Christs new Law whereby he bad that new wine should be put into new bottles But thirdly Saith not S. Paul Stand fast in the liberty wherewith Christ hath made you free Gal. 5. 1. Resp. But then S. Paul subjoyns in the same chapter â—… 13. Only use not yoâ—… liberty for an occasion to the flesh and S. Peter enters his Caveat also 1 Ep. 2. 16. As free and not using your liberty as a cloke of maliciousness as it is for certain used when that liberty which the Apostle expresly declares to be from the Ceremonial Law from which Christ hath freed us is alledged for our freeing our selves from Christs own precepts and constitutions and his Churches and his Officers whom he hath impowred under him see Gal. 5. 1. with v. 2. Stand fast in that liberty viz. from the yoke of Circumcision and the like yea from all that would impose fasts upon you whether Montanist or other new Hereticks or Consistory or any other who is not this Bride-groom or his Bride the Church and her Spiritual Governours who in Tertullian's time as he acknowledges indicted Fasts or Christian Kings and Princes whom when God hath set to be the nursing fathers of his Church he hath given to her such to order also her bodily dyet and fasting Fourthly They object The memory of Christs Passion the Bride-grooms taking away should be perpetual not annual only or weekly True And so his Resurrection we trust yet you have a weekly memorial of it of Gods appointment the Lords-day yea and Annual also whether you less like that or no. But our Faith not our Fasting is the best memory of his Passion True but 't is so far from colour of Truth that these two should be set opposite one to the other that our Lord argues some of little faith from their no-fasting upon just cause for the Bride-grooms Interest see Mat. 17. 20 21. God saw them both conjoyned in Nineveh and the one flowing from the other So the people of Nineveh believed God and proclaimed a Fast Ionah 3. 5. The next objection is that of humane nature The Fast of Lent seems to us a hard task and a heavy burden laid on mens shoulders Resp. This objection could not be more improperly laid against any Master or any Text or any Interpreter of this Text then against this our gracious Master and especially in this his Constitution here prescribed and the Churches Interpretation of it How tender how considering was he of the infirmity and weakness even of his own chosen Apostles excuses that in them which Iohn did not in his He is careful that no bruised reed no old bottles should be broken by any's zeal that in the old and attrite garment the rent should not be made worse nor the Schism in the Church Yea therefore is our Lord thus indulgent to his Disciples infirmity in this matter saith S. Chrysostome on Mat. 9. because he would shew them example who were by him to be sent forth for the Masters Teachers and Spiritual Governours of the whole world that they should gently lead those which were with young and drive as all the Flock could go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things spake he giving therein law and rule to them his Disciples that when they should receive the whole world as their Disciples they should deal with them with all gentleness and condescension And thence S. Chrysostome himself for himself thus collecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not therefore in the beginnings exact all things of all men but according as they are able to bear Therefore it is that in every age the Church and the Successors of these Apostles have had in this matter regard to the weakness of mens bodies yea and minds also This shall appear in all her Prescriptions how careful in the first express written Law we meet with that she promulgated for it Canon Apostol 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If bodily weakness hinder not S. Basil the great in his Asceticks ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To comprise under one and the same rule all that are exercised in piety is a thing impossible one measure is a sufficiency to one another to another according to the habit or constitution or need of the body for one man hath need of more and stronger food because of his labour c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rule of Abstinence is best measured according to the power of every ones body And for minds likewise the Church well knows that there will in all ages be some babes in Christ some young men some Fathers some buds some blossoms some ripe fruits some old some new bottles and garments Hence it is from the Churches tenderness and condescension and not from the uncertainty or variety of Tradition that we read in all Ancient Authors that variety allowed or indulged so that though it was required of all who had strength of body to fast some daies or weeks in those daies of the Bride-grooms taking from us in the Paschal Fast yet witness Irenaeus and Tertullian and S. Augustine for the Western Church Dionysius Bishop of Alexandria Epiphanius of Cyprus and Socrates for the East there are clear Records how in this Paschal Fast some fasted more daies or weeks some fewer some within the Abstinence of the 40 daies choosing out 15 daies in the East others in the West 21 for more strict Fasting Yet so as that from all of both Churches abstinence from pleasures and Feasts otherwise lawful was expected through all the 40 daies in honourable memory of the Bride-grooms own 40 daies fast for us and some daies proper Fasts Whilest others also among them as stronger vessels held the stronger liquour of 40 daies Fast and generally by all was observed Continentia quadraginta dierum as Leo the Great speaks Serm 3. de Quadrages Ut ad Paschale Festum quadraginta dierum continentiâ se praepararet populus Christianus That the Christian people might by some sort of abstinence through the forty
mother the Church and Countrey that bare thee Such fasters I cannot better resemble then to the ancient blood-thirsty Tyrants who commanded their Lions to be kept some daies fasting and hungry that they might with uglier greediness devour the meek condemned Christians The 5 Rule was That as our feasts so our fasts be inseparably conjoyn'd with alms and mercy to the poor Is not this the fast that I have chosen saith God is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house when thou seest the naked that thou cover him and that thou hide not thy self from thine own flesh Then shall thy light break forth as the morning and thine health shall spring forth speedily and thy righteousness shall go before thee c. Then shalt thou call and the Lord shall answer Isa. 58. 79. This is properly to forget to eat our bread with David and not forget or hide ourselves from our own flesh One fasting joyn'd with many works of mercy feeding with our bread covering with our garments and bringing into our house This is righteousness going before thee making thee friends of unrighteous Mammon that may receive thee This makes thy fasting assuredly health and these two together fail not to obtain that the 3 d thy prayers miss not to be heard and answer'd of the Lord. Thus much the Prophet I was fasting saith Cornelius of himself unto this hour the 9 th But the Angel of God said unto him Thy prayers and thy alms are come up for a memorial before God And S. Luke saith of him He gave much alms to the people and prayed to God alwayes Act. 10. 2. 4. 30. After whose example Leo in his 3 d serm de jejunio Pentecostes directs our fast â—…m sanctas continentiae delicias appetentes aliquantulum nobis de terrenorum ciborum abundantiâ subtrahamus ita proficiat eleemosynis quod non impendit r mensis Tum enim demùm ad animae curationem proficit medicina jejunii cùm abstinentia jejunantis esuriem resicit indigentis When we desirous of the holy delights of abstinence substract from ourselves something of the abundance of our earthly viands that what is not expended upon our tables may bring us in great gain by being laid out on our alms For then doth the medicine of fasting work to the curing of the Soul when the abstinence of him that fasts refreshes the indigence of him that hungers That Antient writer Origen speaking of Lent-fast and the weekly stations tels us of a certain saying of the Apostles which had come down to him Hom. 10. in Levit. 16. Habemus enim Quadragesimae dies jejuniis consecratos habemus quartam sextam septimanae dies quibus solenniter jejunamus est alia adhuc religiosa jejunandi ratio cujus laus quorundam Apostolorum literis praedicatur Invenimus enim in quodam libello ab Apostolis dictum Beatus est qui etiam jejunat pro eo ut alat pauperes Hujus jejunium valdè acceptum est apud Deum We have the dayes of Lent consecrated to fastings we have the 4 th and 6 th dayes of the week whereon we solemnly fast there is also yet another Religious way of fasting whose praise is set forth in writing from certain of the Apostles for we find in a certain book that it was said by the Apostles Blessed is he who fasts also for that end that he may relieve the poor This mans fast is much accepted with God Misericordia pietas eleemosynae orationes jejuniis sunt alae per quas tollitur portatur ad coelum sine quibus jacet volutatur in terrâ saith Chrysolog serm 8. de jejun Alms and prayers are the wings of fasting by which 't is carried up to Heaven as was Cornelius's without which it lies dead and spiritless upon the earth Idem ibid. Iejunantes ergo fratres prandium nostrum reponamus in manu pauperis ut servet nobis manus pauperis quod venter nobis fuerat perditurus Manus pauperis est gazophylacium Christi Pauperi qui non jejunat Deo singit Iejunium sine misericordiâ simulachrum famis est sine pietate jejunium occasio est avaritiae Quia parcitas ista quantùm siccatur in corpore tantùm tumescit in sacculo Let us therefore O my brethren when we fast deposit our dinner in the hand of the poor that that hand may preserve for us what our belly would lose to us The hand of the poor is the treasury of Christ He that fasts not to the poor doth but feign a fast to God fasting without works of mercy is but an empty image of hunger Without pity to others 't is but an occasion taken of covetousnesse Because by such sparing what is taken 〈◊〉 in the flesh swels in the bag And in his 7 th sermon on Mat. 6. Sciat ille sustinere 〈◊〉 incassum se nihil habiturum qui premens jejuâ—… aratrum abscindens gulae gramina atque â—…adicans luxuriae sentes misericordiae semina nulla jactaverit Let him know that he suffers pain iâ—… vain and shall receive nothing who â—…ing up his fallow with the plow of fasting and rooâ—…ng up gluttony and the thorns of luxury yet casteth into the furrow no seed-corn of the works of mercy As thine own use of meat and drink and other blessings so also thy fast itself wherewith thou wouldst purify and cleanse thy heart hath need being not without mixture of sinful infirmities of that method wherewith to be purify'd prescrib'd by our Lord. Give alms of such things as you have and behold all things are clean unto you Luke 11. 41. Imple commiserationis officia jejunia sanctificâsti saith S. Austin The 6 th Rule by these premised duties there is now roome made for thy fervent prayers which together with more frequent hearing of Gods word and other works of Devotion are the 6 t necessary company of the fast As in the examples of Moses Daniel and Cornelius and infinite more might be shewn for Moses Deut. 9. 18 25. I fell down before the Lord as at the first 40 daies and 40 nights I did neither eat bread nor drink water because of all your sins c. But the Lord hearkned unto me at that time also Thus I fell down before the Lord 40 daies and 40 nights as I fell down at the first I prayed therefore unto the Lord and said And in the New Testament not only the Apostles have coupled them together 1 Cor. 7. 5. For a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A season of vacant attendance on fasting and prayer of which none so common so fixed so holy as this of Lent But also our Lord himself concerning what was most difficult even to the Disciples themselves gives this singular prescription This kind goes not out but by prayer and fasting Upon which words S. Chrysostome thus comments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
or some spiritual or temporal good thing sought But these religious Fasts are either private of private Christians devotion or the joynt publick Fasts of the Church Again those religious private Fasts are either such as particular Christians indict to themselves for the ends above mentioned or such as to particular persons are either enjoyned from their Bishop or advised and directed them by the Priest upon their private Confession Those Fasts which they indict and choose unto themselves are either such as by the Bond of a Vow or Promise to God they have bound upon their soul or otherwise such as they purpose and perform in all freedom Every Vow and every binding Oath to afflict the soul if they were in their own power and the thing in their power and they have not vowed to God a Sacrifice of Robbery de rapinâ holocaustum depriving of strength and health their bodies which are not their own but made for Gods service shall binde over the soul and body to danger of Gods judgement if not performed Numb 30. 2 13. Eccles. 5. 4 6. An Ecclesiastical Fast or Fast of the Church is such religious fasting as above described wherein the publick Congregation as many as conveniently can doth joyn Which as all other agreeing or gathering together of more Christians in the name of Christ touching any matter hath a more special promise of prevailing with Almighty God Matth. 18. 19 20. Leo Serm. 7. de Iejunio decimi mensis Excellentioris tamen est actionis sacratiorisque virtutis Iejunium c. cum in unum propositum piae plebis corda concurrunt Ut ille Diabolus cui sanctificatio nostra supplicium est non solùm à parte sed etiam à soliditate superetur It is yet a work of more excellent performance and of more sacred force viz. Fasting c. when the hearts of godly people concur and meet in one for that holy purpose That the Devil to whom our sanctification is a punishment may be vanquished not onely by a particular but by the whole body of the people who prevail more when both more spiritual duties meet together in each person as Repentance and Faith Prayer Fasting and Alms and the whole number of Christian people meet in one each arm'd with all those pieces of Armour CHAP. II. The distribution of the Fasts of the Church into their several kindes in respect of their Institution THese Fasts of the Church if we consider their institution and original are either such as were at first derived to her from the Authority of the Apostles of the Lord the first Teachers of the Church under Christ or in after time from her Bishops the Successours of those Apostles who did while the Church had yet no Christian Kings or Queens her nursing Fathers or nursing Mothers indict such Fasts either fixed or occasional or when God had given to the Church Kings to be her nursing Fathers proclaimed from the Authority piety and devotion of Christian Kings and Magistrates as by the Kings of Israel in the Old Testament But before such were as yet given to the Church in the Primitive Ages of the Church that the Bishop wanted not power to enjoyn such Fasts is evident from the testimony of Tertullian of the usage and manner of the Church in his time who then being angry with the Church that she denied unto Montanus the new Prophet or Paraclete by him newly acknowledg'd what yet they granted to their Bishops he thus beareth witness to the truth of the Churches so ancient practice lib de Iejuniis cap. 13. Quale est autem ut tuo arbitrio permiâ—…tas quod imperio Dei sc. per Montanum Prophetam â—…jus non das Benè autâ—…m quod Episcopi universae plâ—…bi mandare jejunia assolâ—…nt nâ—…n dico de industriâ—… stipium conferendarum ut vestrae capturae est sâ—…d interdum â—…x aliquâ solicitudinis Ecclesiasticae cauâ—…a Itaque si ex hominis edicto in unum omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agitatis quomodo in nobis c. But how is it that you permit that to your own pleasure which you yield not to the command of God viz. by his Prophet Montanus But it is well that even your Bishops are wont to enjoyn Fasts to all the people that I say not now how that is done on the purpose for making Collections of aâ—…ntage to themselves as it is a common craft with you so did he standerously calumniate the charitable Collections â—…r the Poor on 〈◊〉 days but sometimes also from soâ—…e cause of care and soâ—…tude of the Churches occasions moving them thereto If therefore even from a mans edict you all meet together in a joynt humiliation how is it in us c. As these were occasional so other fixed set and annual Fasts there were by the agreement of Bishops introduced at least into some parts of the Church As the Fasts of the Rogation-days Of these Rogation-dayâ—… you mâ—…y see Sid 〈◊〉 l â—… Epist 〈◊〉 â—… 〈◊〉 〈◊〉 â—… Concil Aurelion c. 29. as it is in Gratian. c. Rogationâ—…s dâ—… Consecrat Distinct. 3 〈◊〉 〈◊〉 〈◊〉 of the 1â—…3 Sermon dâ—… tempore in St Austin began at first from Mamertus Bishop of Vienna about the year of 490. and accepted soon after by most Bishops and Churches of the West but as is probable at first some while before Easter and not after 〈◊〉 a stricter time of Fasting within some of the forty days of Abstinence Other such set and annual Fasts introduced by such agreement of Bishops as was allowed by the good will and pleasure of their Princes were those anteferiales vigiliae the Eves before certain Feasts or Holy-days which upon inconvenience found in the more antient Night-service and Watches by reason of the wickedness of later times were by the Churches wisdom converted first in the Council of Eliberis from proper Vigils into 〈◊〉 jejunia or lesser Fasts Of these Eves â—…ept Fasts the first mention that â—… meet with is in St. Gregory Nazianzen in his Oraâ—… upon the Festival day of St. Cyprian where he wils the people to bring to Church with them on the morning of that Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptiness of the body viz. from the Eves Fast the elevation of their souls and virgins the contempt of their flesh Next Innâ—…ntius ad Episâ—…pum Braccarensem Omnium Apostolorum vigiliae sunt in observatione jejunii celebrandae praeter vigilias Philippi Iacâ—…bi Iâ—…nnis Evangâ—…listae Sanctorum quoquâ—… vigiliae c. The Vigils of aâ—…l the Apostles are to be celebrated with the observance of Fasting except the Vigils of Philip and Iames because it always falls within the fifty days of the Churches solemn rejoycing and of St. Iohn the Evangelist because always with Christmass and St. Stephen's day next before it The Eves of Saints days also Fasts c. These were brought in iâ—… imitation of the one more ancient and most solemn Vigil of the
Pontus who was a Priest to Eustachius an Arrian Bishop and son of that same Eustachius who did fordid fasting on Wednesdayes and Fridayes and in LENT and the observation of the Pasch. He condemns these set solemnities saying that if any one would keep a Fast he ought not to observe â—…t upon certain set dayes but when he pleaseth for he denies that he is bound to it by a Law He also denies that there is any difference between a Priest and a Bishop Epiphanius in his 75. Heresie which is the Aerians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards â—…e saith what is the Pasch which is performed with you Do you adhere again to Jewish fables For saith he ye ought not to perform the Pasch for Christ our Passeover is slain for there is to be no set Fast For these things are Judaical and under the yoak of bondage But it I fast at all I fast what day I please for my own liberty whence they commonly affect to fast upon the Lords-day but on Wednesday and Friday c. And Theophilus of Alexandria in his first Paschal Epistle saith Homines provocantur terturum humilia deserentes cum Ecclesiâ primitivorum Dominicae Paessionis sesta celebrare Non est ergo non est haereticorum ulla solennitas nec qui in errore decepti sunt illius possunt communione laetari Men are provoked forsaking the low things of the earth to celebrate the solemnities of the Lord's Passion with the Church of the Primitive ones There is not therefore there is not any solemnity that Hereticks will keep nor can those which are deceived with error be delighted with the communion thereof Synodus Gangrensis can 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without any bodily necessity shall proudly contemn and break the Fasts delivered in common and observed of the Church a perfect deliberation in him rejecting them let him be an Anathema Epistola Synodica Patrum Synodi Gangrensis a Haereticis quibusdam Eustathianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concillium Moguntinum sub Carolo â—…agn Can. 35. Siquis indictum jejunium Superbiendo contempserit observare cum caeteris Christianis noluerit c. Anathema sit nisi se emendare statuerit Evagrius l. 2. c. 8. noteth certain Heretick of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not reverencing the time of the Celebration of the salutary Pasch. CHAP. 10. The judgment of the Right R. Fathers in God Lancelot Andrews Bishop of Winchester and John Cosin the present Lord Bishop of Durham also in some measure of the most Reverend Father in God Arch-Bishop Whitgift and Bishop Montague BIshop Andrews in his fifth Sermon of Repentance p. 216. saith He Christ that in this place St. Mat. 6. 16. saith Cum jejunatis when ye fast saith in another Tum jejunabunt then they shall fast and that amounts to a Precept I trow And p. 217. They that were under Grace went far beyond them under the Law in their Cùm and in their jejunatis both And in the 223. and 224. p. of the same Sermon speaking of the yearly recurrent fast of Lent he saith It is a custome of the Church while it was à Christo recens yet fresh and warm from Christ the Church which was the mother of the Apostles themselves at all times kept everywhere observed then and ever since Some to resist it frame to themselves a fear of I wot not what Superstition where no fear is Before any Superstition was stirring any Popery hatched it was this Fast was Lex abstinendi in quadragesim semper fuit in Ecclesia saith the Oracle of Antiquity Theophilus Alexandrinus Lent was ever in the Church Nos unam quadragesimam secundum traditionem Apostolorum We have but one Lent the Montanists had three but that one was delivered us by the Apostles saith St. Ierome why should I weary you with reckoning them up what one more ancient Writer then other is there but you shall find it in him expresly even up to Ignatius who lived with the Apostles themselves Apostolike then it is and for such St. Hierome avowss it and when that is said enough is said for it I think yet it is good you know it the Fast so delivered and by the Church ever and every-where so kept the Council of Gangra hath laid an Anathema on them that keep it not avoid it how they can that keep it not every man so we would have it to be left to himself for Prayer Fasting Sacrament nay for Religion too now and all for Gods sake let it not be so let us have our dayes appointed and our hâ—…ures set for it If all were left to us God knows I durst not promise what should become of Prayer it self the like I say for the Sacrament and so for Fasting Fast privately in Gods Name but hear you let not the Church trust to that nor she hath not held it wisdom so to do but as in both them Prayer and the Sacrament so in this hold us to our order of dayes and times established Them if we keep so it is otherwise were it not for the Churches times I doubt there would be taken scarce any time at all Now yet somewhat is done but leave it once at liberty liberty hath lost us some already and will loose us the rest if it be not looked to in time Pag. 2 5. this Fast is called Iejunium paschalo for Easter and â—…ent stand up on one base both stand and fall together Last of all pag. 224. REMEMBER IT CAME FROM THE APOSTLES that is it that binds us that is it that sets us fast Thus far Bishop Andrewes And the R. Reverend Father in God the Lord Bishop of Durham in his Collection of Private Devotions in the Practise of the Ancient Church after many Citations out of the Holy Fathers of the Greek and Latine Church concerning Lent thus saith All which being put together will abundantly prove That the Lent which we now keep IS AND EVER HATH BEEN AN APOSTOLICAL CONSTITUTION as S. Hierome said in his Epistle to Marcella Nos unam Quadragesimam secundùm Traditionem Apostolorum tempore nobis congruo â—…ejunamus That is We observe a Lent Fast of forty dayes as we have been taught to do by the Apoin a fit and seasonable time of the year To which he adds the Testimony of S. Augustine and Chrysologus The most Reverend Father in God Archbishop Whitgift in his Defence of the Answer c. p. 104. I know no reason why the Apostles many not be said to be the Authors of celebrating the day of the Passion c neither yet do I understand any cause why the Church may not still observe the same sure I am that they were not the Authours of the Superstitions and Errours used in them by the Papist neither doth S. Austin say so For thiâ—… is no good Argument to say The Apostles appointed these days to be celebrated Ergo They appointed the