Day Mat. 26.2 3.4 14. c. Counsell was taken against Him money was taken for Him Plots were laid to take Him So upon that Day He began to be taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Epiphanius He was taken Epiphan Compend fidei cap. 22. As good as taken away Then Vpon the Friday as we all know He was taken and taken away And therefore as for These two dayes sake the rest of these dayes were to be observed so These two Dayes were principally observed above the rest So that whereas before Daniels fast observed a Davids fast did serve viz. to eat nothing at all till Sunne went downe now on the Friday especially at Easter They did fast the fast of Esther Chap. 4.16 Neither to eat nor drinke * De triduano jejunio corum apertè S. Epiphanius compend fidei ca. 22. nisi quod de quorundā in quatriduum prorogato jejunio ibidem refert verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec quippe specialis privata observatio erat quam sibi nonnulli è devotione privatâ injunxerunt Verum ut per triduum hoc jejunarent communiter omnes quantum potuerant sancitum ab Ecclesiâ Quod non obscurè Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab illo enim tempore novo jejunio indicto Parasceven Sabbatum sanctum integrum jejunii perstiterunt usque ad Galli cantum Vid. Concil in Trullo Can. 90. seu ut alii 89. Anastas Nicaen Quaest 77. fol. 98. Tom. 1. Bibliothec. PP Paris ubi ex constitutione Apostolicâ lib. 5. c. 17. Quem sanē locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum laudat ubi infra three dayes night nor day viz. all that time the Bridegroome remained thus taken away And now you see this Fast here was at the height Yet neverthelesse here was not all For besides as on the Sunday He arose that Day therefore giving all Christians the name and observation of a new and Christian Sabbath in solemnizing a new Lords day in memory of our joy for His Resurrection and now more glorious presence every first day of the weeke thorow the whole yeere so in like manner and from like beginning every fourth day that is our Wednesday and every sixth day that is our Friday were likewise by all * Scil. apud Graec. Orientales vol ipsis Pontificiis testibus inviolata adhuc etiam quartae feriae in jejuniis Manet observatio Sic enim Turrianus Qui enim isti dies sunt quibus ablatus fuit Nonnè quartâ feriâ sextâ quartâ enim factum est principium auferendi eum siquidem eo die facta est pactio à Iuda cum Iudaeis de prodendo Domino sextâ verè crucifixus est quibus diebus per omnes Ecclesias totius Orientis semper ab initio jejunatum est usque in hodiernum diem jejunatur sicut illis à sanctis Apostolis traditum est Turrian Apol. pro Pontif. Epist lib. 5. cap. 18. p. 594. Adest Praeceptum generale Apostolici conventus quantum ad praescriptionem temporis jejunii tà m in Quadragesimâ quà m in duabus feriis cujuscunque Hebdomadae quod usque in hodiernum diem tà m mordicùs tenent Orientales Christiani ut nec diem unum praetermittant non dico viri robusti sed etiam puellae adolescentes senes quotquot sunt firmae valetudinis Martinus Peresius de Traditionib De lejun part 3. p. 264. succeeding Generations observed with Fasting and mourning in Commemoration of the Bridegroomes taking away Thence because This week gave the name and order of dayes to all other weekes through the yeare the old order from the Creation in the Iewish Sabbath being now first changed as also because of the solemne fasting and prayer used thorow this whole weeke as lastly because of that great worke of our Redemption perfected therein and This command of our SAVIOUR then principally to be observed both in the changes of joy and sorrow This weeke was called by the Easterne and mother Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scilicet Magna Sancta Hebdomas ap Latin The great weeke The Latines successively calling it by the same name Neither was this a late invention of upstart and new fangled Popery which we may well call new it being as it differeth from ours most truly a Novelty and a Religion of yesterday's birth But this is most Ancient from the first beginning not grounded onely upon the Law of the Church but upon the Command of Christ Himselfe thus commanding That in those dayes when the Bridegroome c. That they so grounded this Fast so expounded this place for the East the Easterne and Mother Church her selfe is a witnes in her own most ancient Ordinall or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabba Typicū hoc Graecorum Orientalium ad finem ejusdem ubi de Ratione jejuniorum apud Graecos in Ecclesus receptorum agit inter caetera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec etiam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox de feriâ quartâ sextâ per annum identidem observandis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Apostol Constitut Clem. l. 5. c. 17. 19. drawing it as from the Apostles so by them from the command of Christ Himselfe in this place Locus illustris est admodum S. Epiphanii Compend fidei cap. 22. verba haec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox Rationem jejuniorum in Ecclesiâ omnium pulcherrimè subjungit his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox etiam subnectir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide locum Et in Aërii Haeres 75. cap. 6. his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also within foure hundred yeares after our blessed SAVIOUR plainly telleth us that all Christians through the whole world did observe These dayes Fast and grounded it upon this Command of our Saviour in this very place For the Latine and Westerne Church a Tertullianus jam Montani partes agens adversus Psychicos Orthodoxos scil lib. de jejunio cap. 2. v. h. Certè in Evangelio illos dies jejuniis determinatos putant in quibus ablatus est sponsus hos esse jam solos legitimos jejuniorum Christianorum abolitis legalibus Propheticis vetustatibus Vid. eundem cap. 14. Tertullian within two hundred yeares after the Bridegroome as also b S. Augustin Epist 86. ad Casulan Presbyter propè ad finem Epistolae verbis his Cur autem quartâ sexta feriâ maximè jejunet Ecclesia illa Ratio reddi videtur quòd considerato Evangelio ipsâ quartâ Sabbati quam vulgò quartam feriam vocant consilium reperiuntur ad occidendum Dominum fecisse Iudaei c. Vide locum S. Augustine in his 86. Epistle to Casulanus Both of them shewing That these Fasts are plainely grounded upon this Command of our Saviour and that all Christians
publique Service Did not Samuel's Mother aske a Sonne of GOD 1 Sam. 3.10 in the time of Divine and publique worship Yes surely And may not we doe the like No doubt we may Doubtlesse we must not otherwise Remember this is an entry to hearing Take heede to thy foot when thou goest into the House c. And remember this also Appropinqua ut audias Come neare that thou maiest heare And thus much of our due entring Now of the second duty our hearing That next after due entring wee must heare And after due entring Heare Hearing is the sence of discipline It is that which GOD first requireth of you It is the first in our Commission Goe teach all Nations For as he that is borne deafe and never heard is alwaies dumbe and will never speake So he that never heareth the Word of GOD can never invocate the Name of GOD. How shall they call on Him of whom they have not heard Rom. 10.13 Hence it was the custome alwaies in the Church that first they heard So was it in the Church of the Iewes Nehem. 9.3 Nehem. 9.3 They read the Law one fourth-part of the day and another fourth part they confessed and worshipped the Lord their God After their Prayers as Iosephus describeth it followed their Sacrifice This order being observed afterward in the Christian Church as it is most obscurely collected from the 1 Cor. 11. c. the whole Service was called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by the Latines Ordo And indeed as the Catechumeni amongst the Greekes and mother Church and Audientes amongst the Latines was the first step to Christianity or rather the preparation to it So likewise the Prayer of the Catechumeni Concil Laodicen Can. 19. or Hearers was the first Prayer of the three So that ancient Counsell of Laodicea reckons it So the Greeke Dionysius Saint Chrysostome Clemens and all the ancient record it and the same order the Church of England hath most justly followed that as in our Churches the Pulpits are placed below the Altar above or in the highest place so wee should first heare before we presume to offer Thus Levi. 2.13 Marke 9.49 amongst the Iewes every Sacrifice must bee seasoned with salt the Symboll of knowledge And GOD requires our heart the seat of knowledge Hos 6.6 I will have mercy and not sacrifice and the knowledge of God more then burnt offerings So true is that of Lactantius Lactantius lib. 1. cap. 1. Neque religio ulla sine sapientiâ suscipienda nec ulla sine Religione probanda sapientia Rom. 12.1 It is our reasonable service GOD calls for For as He hath given us reason so He would we should chiefly shew it in His Service For this cause the Aegyptians made them eyes and eares of gold and silver and hung them in their Temples intimating that they should first heare before they presumed to offer Hence also that Symboll of Pythagoras That wee must not speake of GOD sine lumine And indeed the calling upon GOD is called the seeking of God Esa 55.6 Matth. 7.7 The Woman in the Gospell before she sought first lighted her candle The like must wee doe we must light the candle here that must light us at the Altar we must first heare And as we must heare first So we must heare Proposition II that which is first in Gods House Gods Word Heare GOD's Word Psal 119.105 for that as the Psalmist tells us is that which is a light to our feete and a lanterne to our steps A light indeed not onely to shew us our way but also to guide us in our way The Church is Heaven upon Earth and the Scriptures the Old and New Testament are the lights in this Heaven Therefore amongst the Iewes in their Synagogues there was the reading of the Law and the Prophets Acts 13.15 Acts 15.21 and every Sabbath day Moses was read in all their Cities Semblably did the first Christians even in the Apostles times reading as we doe both the Old and New Testament To this the Apostle alludeth Colos 4.16 So more fully Ephes 5.19 Cal. 4.16 Ephes 5.19 Colos 3.18 But most plainely Colos 3.16 Let the Word of God dwell in you richly in all wisedome teaching and admonishing one another in Psalmes and Hymnes and Spirituall Songs singing with grace in your hearts to the Lord. And whatsoever ye doe in word or deede do all in the name of the Lord Iesus giving thankes to GOD and the Father of Him Where the whole order of the Church Service being summarily comprised is in like sort observed by our holy Mother Hoc officium sicut quodlibet aliud praeter nocturnum Oratione cōcluditur Domine Deus Pater qui nos ad principium Dici c. Hug de S. Vict. De Eccles Offic. li. 2. c. 2. Vide Ejusdem c. 16. the Church of England Her prayer of the Catechumeni as Hugo de Sancto victore gives us cause to distinguish it ending at the first Collect is entirely the Word of God even many entire portions of Gods most holy Word 1 The Psalmes 2 First and Second Lessons 3 Evangelicall Anthems most fit to expresse our joy in CHRIST our praising God for the Word of God 4 Those short and pious Ejaculations all entirely the Word of God And as in the first So in her second Service where after the due entrance by a particular Confession of our sins in every Commandement the first thing we heare is the Word of God in two other Lessons Epistle and Gospell And as we call use and order them so were they used in all ages and Churches Plentifull testimonies may bee brought concerning this not onely out of the most ancient Councells and first Fathers but also out of those first Liturgies of Antioch Alexandria Hierusalem Constantinople As even at this day they are in the same order observed by the Graecians Indians Russians Abissines and Aethiopians not to speake of the Latine and Westerne Christians So you see we doe what we should do what hath alwaies beene done by all in all places at all times And in doing thus you see the Church of England is truely Catholique But are there no follies in hearing Yes surely else what need our blessed SAVIOUR say Take heede how ye heare Many follies there be in hearing and these two are the greatest 1. That men thinke all Religion consists in hearing only these do not offer The 2. That they thinke there is no hearing without a Sermon these forget this that they must come neare to heare And indeed as in comming there is foote after foote one step after another as degrees in comming So are there degrees in hearing whereby we come neare to heare The first and neerest degree in hearing Degrees in hearing 1 whereby we come close up to God is the hearing of the sacred Oracles of God God's originall very Word properly so
Rom. 15.19 Rom. 15.19.20.23 And the Ephesians being no more children namely to bee taught and to be tossed too and fro and carried about with every wind of Doctrine by the sleight of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speaking the truth in love did grow up into Him in all things which is the Head even CHRIST Ephes 4.14 Ephes 4.14 15. namely being instructed edifyed and built up for this end did as a Spirituall Building thus fitly framed together grow up into an Holy Temple in the Lord Ephes 2.21 Praying alwayes with all Prayer and Supplication in the Spirit and watching thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text as you see primarily applyed to Prayer With all perseverance in Prayer and Supplication for all Saints Ephes 6.18 Ephes 6.18 Thus in a word not onely the Ephesians but being converted and made such all Christians likewise did both give and imploy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe to the word of my Text These all continued with one accord in Prayer and Supplication Acts 1.14 Acts 1.14 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They continued daily in the Temple with one accord Acts 2.46 Acts 2.46 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They continued in the doctrine of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Doctrine of the Apostles There is an Emphasis in the words as plainly referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 that Forme of Doctrine contained then and expressed as we see it is in the Apostles Symbol The Creed and called as by Saint Luke So by Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Epist Iob. ve 10. Revel 2.24 They saith he rested content well apayd with it they held it enough they continued in it and marke what followes and in breaking of bread and Prayers So you see the continuall and whole worke of Christians even then was Prayer Not onely with them whose Duty the Words ministration was but even then and in those times when the ministration of the Word was most necessary Even then and in those times prayer was the chiefe and prime Worke It had then the first place To prayer say they and to the ministration of the Word Reason 3 And indeed that the ministration of the word hath the second place Prayer is the End The ministration of the Word the meanes is that it might serve this first prayer The Heathen man observed that our eares are given to frame and forme our tongue And Saint Basil rightly That our hearing is for our speech and speaking Therefore the tongue stiled by the Prophet David his Glory Psal 57.8 and the best member because therwith which is mans end blesse we GOD Iam. 3.9 Iames 3.9 GOD and nature hath directed our eares and hearing principally to this our tongues use We see it in the contrary For they that are borne deafe are alwayes dumbe shewing thereby that our hearing is to speake and thus to speake by prayer This Order so anciently they called it whereby Hearing and the Word doth ministrare and serve prayer the Apostle most excellently shewes Rom. 10. Rom. 10.13 Whosoever shall call on the name of the Lord shall be saved ver 13. There 's the end of all our Preaching your Hearing and the Words ministration that calling on the name of the Lord wee may bee saved But verse 14. how shall they call on Him on whom they have not believed and how shall they believe on Him Audis ut credas credis ut hostia fias Vid. Hildebert Caenoman de myster missae of whom they have not heard and how shall they heare without a Preacher So you see the end of all is prayer As therefore the end is more worthy then the meanes so is it though last attended yet first intended therefore prayer we see is put in the first place Reason 4 4 Prayer is the proper service of God Prayer the Peculiar Service of God the ministration of the Word though a most divine heavenly and most excellent Ordinance yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word imports but the ministration that is the Service of the Word Prayer in the meane time that is truly GODS Service So GOD calls it in His command unto us Negatively of false gods Exod. 20.5 Thou shalt not bow downe thy selfe to them nor serve them Exod. 20.5 Againe affirmatively Deut. 6.13 10.12.20 Matth. 4.10 of Himselfe Deut. 10.20 Thou shalt worship the Lord thy God and Him onely shalt thou serve Thus therefore GOD calls their Common Prayers of old amongst the Iewes publikly and daily offered up unto Him together with the Morning and Evening Sacrifice of slaine beasts an evident type of CHRISTS bloudy publike Sacrifice as in our Eucharist a manifest Commemoration of the same both shewing that both theirs and our Prayers are accepted for such in His bloud GOD I say calls them His Service as some thousands of times I believe may be seene in the Old Testament being so called sixteene times in one Chapter Numb 16. Thus saith GOD Hee that praiseth mee hee honoureth mee Psalme 50.19 Psal 50.19 Thus Annah is sayd to have served God day and night by Fasting and Prayer Luke 2.35 Luke 2.35 We no otherwise call the Publike Prayers then by the same name Divine Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So anciently the Primitive Christians Acts 13.2 Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they ministred or served the Lord and fasted So the most ancient Syriack Interpreter reads it As they prayed unto the Lord and fasted Thus we see Prayer is properly and primarily Gods service And good reason for it For 1 in all the Creatures of the World in all the blessings of Peace Plenty c. in His many preservations and deliverances yea even in the ministration of His Word in the Church God serves us that we by Prayer may serve Him Againe 2 in other things even in our honest callings and vocations in the lawfull necessary and most expedient actions of our lives though we serve God as is fit we should yet neverthelesse in them all we intend and more immediately looke to other Ends viz. the private good of our selves the maintenance of our familyes the service of our King and Countrey the profitting of our selves and friends But here in Prayer it is far otherwise All we here undertake is undertaken aimed and intended for Gods service Whatsoever here is done and directed is onely and solely to Gods glory This therefore properly His Service Againe 3 in all other workes either those of a most holy and heavenly nature such as are the workes of Iustice Mercy and Charity of giving of Almes relieving the poore c. yea even the Words ministration it selfe or any other good act or vertuous exercise of any truly good and Christian vertue whatsoever that we are able to doe any good whereby to
by the ministration of this Word but three yeeres ond an halfe so long at the most he preached but by his Priestly Office he continueth a Priest for ever and being our Mediatour and everlasting Advocate sits at the right-hand of the Father by prayer still making intercession for us 1 Iohn 2.1 1 Iohn 2.1 2. Thus highly is this Duty exalted so highly preferred not onely by his Apostles on earth and Saints in Heaven but also by Christ himselfe that with him it is set downe at the right-hand of God the Father Give me leave a little Beloved I see I cannot touch the last string the third point this their pious resolution Yet by your patience I must note one more preheminence of prayer in this word here in my Text and therewith as briefly as I may conclude for all our Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is worth our observing that though here it may seeme indifferently referred to these two prayer and the ministration of the word yet elsewhere almost ever most constantly it is appropriate to prayer as most peculiar to it and the duty by it made most truly and properly * Propriè Sacerdotum est invocate Dominū Quibus dicitur Sic benedicite filiis Israel invocantes nomen meum super illos S. Hieron in Commentar in Epist prim ad Corinth cap. 1. ours For besides the forecited places Acts 1. vers 14. Acts 2. vers 42. 46. Ephes 6. vers 18. c. we have it also Rom. 12. vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuing instant in prayer And againe Col. 4. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer The Syriack most ancient Interpreter doth constantly also retaine in all those places one and the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man signifying to be true firme constant and continuall whence the closure of their and all our prayers Amen as teaching us in our prayers to persevere with many such and that such devotion which is constant is only true Three properties of our prayers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine reade it Instantes others Perdurantes some Assidui and sometime Perseverantes noting at the least three properties of our prayers that we may truly performe what is here in this word and duty injoyned 1 Property Assiduum esse First that prayer should not only be the worke of one day only the Lords day but even the daily worke of every day That not onely in private which is the act of private faith but in publike which is the act and exercise of common and generall love as the meanes also for uniting mens mindes in common there should be publike prayers of all and GOD the GOD of all be prayed to and praised of all Exod. 29.38 That as every morning and evening there was a publike Sacrifice offered up unto GOD under the Law and on their Sabbath a double one so also there might not be lesse done by us who owe as much and have received more more grace more ample promises more full performance more heavenly benefits even Christ himselfe and with him what heart or tongue can wish That daily and duly we should offer up this Sacrifice if not thrice each day as did David and Daniel yet twice at least as did GODS people then To make it the Key of the morning the Lock of the evening to enter on everything with it and not passe out without it To rise with it to lye downe and sleepe by it That seeing we can doe nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen speake without Gods speciall helpe we may by prayer call at all times for it and not only aske of him our daily bread but the blessing of it grace upon us and upon our actions there and the Crowne of glory hereafter Secondly that we should as doe it continually 2 Property Perseverare every day twice each day so then not so chop it up or make hunting Masse but persevere abide and continue at it at least continue sometime in it Sic enim amat exorari Deus For thus will God be entreated of us namely Luke 18.3 c. 11.5 c. as did the Widow importune the unjust Iudge the friend in the Gospell his friend Mat. 15.22 the woman of Canaan our blessed Lord and Saviour Or as beggars doe with us at our owne doores forcing that oft-times from us which else perhaps wee would not so readily bestow upon them We know the Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beggars as they will take no nay so though obtaining they will not lightly be so satisfied as ready to aske againe as if they had never received Such and so long continued requests shew a true and longing desire whereas a fearefull or faint Petition carries its deniall with it Of all other vertues and good actions perseverance is the Crowne but in prayer it is the beginning foundation and perfection of them all This we must minde continually that we may be able to continue in GODS grace and favour yea even when publikely in the Church we can no longer than in private to do it shutting our doore upon us Mat. 6.6 and when wee may or can no longer with our voice yet then to doe it with our heart Exod. 14.15 1 Sam. 1.13 as Moses and Hannah did Sursum corda even then to lift up our hearts Thus alwayes to doe it for our selves for our people for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.8 saith the Apostle 1 Tim. 2. In every place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On every occasion Epes 6.18 Ephes 6.18 Yea even in our sleepe if I may so say not ceasing from this work when we cease from al things else And good reason for it S. Hieron Ep. 22. ad Eustoch c. 16. Quonquam Apostolus orare nos semper jubeat sanctis etiam ipse sit somnus oratio c. For even the sleepe of the Saints according to S. Hierome should be nought else but prayer And truly such for the most part are our night-thoughts on our bed as are our more frequent studies on the day time Yea saith the same Father and as his counsell to Eustochium so was it the practice of many then Noctibus bis terque surgendum Cedat somnus ut succedat oratio It being a duty of this Text and word And The third I but briefly note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Property Perdurare Perdurare No perseverance in prayer if no suffering The word here hath a speciall Emphasis this way comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strength as imploying our utmost force and strength namely As to continue and persevere in our Prayers so to put to all our vigour to continue as did David Daniel and all holy men mourning and afflicting our selves in our Prayers that obtaining Grace and Mercy from God we may be comforted
make any Clergy man Tutor or Overseer of his Will c. he giveth this reason thereof at large in the same Epistle because saith he Singuli divino Sacerdotio honorati in Clerico ministerio constituti non nisi Altari Sacrificijs deservire precibus atque orationibus vacare debeant c. Neither was it otherwise in Saint Chrysostomes time even in the Countrey and Vpland Parish-Churches for the building of which he excites and stirs up the people S. Chrys in 8. Act. Hom. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every day saith he there are Prayers and meetings for thee and through thy cause and every Lords day which is worth our observing and practise a Communion Also in his 6. Idem in 1. Tim. c. 2. Hom. 6. Homily on the 1 Tim. 2. verse 1. on those words of the Apostles First of all let Prayers and Supplications bee made c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is saith he in our daily service And straight hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this saith he every of the faithfull know how that every day both Morning and Evening it is performed by us when we powre out our Prayers for all the World for Kings c. Saint Epiphanius in like manner S. Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Morning hymnes and Prayers are continually made in the holy Church S. Theodor. Serm. de Martyribus f. 121. as also no lesse Evening Psalmes and Prayers Also Theodoret speaking of the Temples of the Martyrs and of the Assemblies of Christians in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Often saith he yea every day doe we Christians in them offer up our Hymnes and Prayers to their Lord our GOD. Salvian also about the same time testifyeth the same amongst the Latines and westerne Christians for disputing against the prophane Atheists of his time P. Salvian Massiliens lib. 1. de Gub. Dei p. 17. 18. If saith he God be as they make him so carelesse of all humane affaires Cur ad Caelum quotidie manus tendimus cur orationibus crebris misericordiam Dei quaerimus cur ad Ecclesiasticas domos currimus cur ante Altaria supplicamus c. If so saith he why then doe we daily lift up our hands to God in our continuall prayers Why c. Surely wee might bee infinite in testimonies of this nature did either need require it or time permit it it having beene the vniversall practice of all former ages that whereas the more religiously devoted among Christians spending almost all their time in this duty did set apart whole dayes and nights and ordinarily many houres in each for the continuing their publike devotions to God in the meane time even amongst a Bubuli subulci et omnes ferè operarii ad Missam conveniunt ad caeteras autem horas Clerici Domestici Ecclesiae Hugo de Sanct. Vict. De Offic. Eccles lib. 2. cap. 3. Tom. 3. Oper. f. 266. the meanest of the many and vulgar people this morning and evening Sacrifice was not neglected but those houres at the least observed by all And when after this duty was any whit intermitted either by the peoples prophanesse or the Clergies remissenesse it was then the care of godly Princes and Prelates to lay this b Omnibus diebus c. Concil Agathens cap. 30. Eoque Vetustius Toletan 1. c. 5. Presbyter vel Diaconus vel Sub-diaconus vel quilibet Ecclesiae deputatus Clericus si intra civitatem fuerit vel in loco in quo Ecclesia est aut castella aut vici sunt aut villa si ad Ecclesiam aut ad Sacrificiū quotidianum non venerit Clericus non habeatur c. Vid. etiam Concilium Aurel. 1. c. 30. Tarracon c. 7. Gerundens c. 10. Aurelian 2. c. 14. Aurelian 4. c. 26. Braccar 1. c. 19 20. Venetic c. 14. Natbonens c. 13. Toletan 4. c. 46. c. charge on them afresh in their severall Councels and Assemblies Yea when the people wholly in a manner through want of the Words ministration to stir up this devotion failed from it yet even then did not the Church faile strictly to require it of the Clergie the true reason indeed why Masses afterward came so frequently as we see to be celebrated in private Thus was it alas we may say thus it was in former ages But now where is that pristine piety that fervent devotion that zealous care that continuall prayer Where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strength both spent in and exercised and gotten by Prayer Where that strong wrestling and prevailing with GOD by earnest supplication c. Surely we may justly feare that we are fallen into those last times when there shall scarce bee found faith upon the earth and when men at least for the generality being lovers of themselves 1 Tim. 4.1 2 Tim. 3.5 rather than lovers of God shall abandon and fall from the faith having only a forme of godlinesse but denying the power of it For now so far are we from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from this continually continued prayer that scarce is there that publike prayer that ought And though our prayers be many degrees shorter than those Epitomised formes ere whiles mentioned of the Fathers yea though they be farre the shortest of any Christian Church under Heaven for I meddle not with some late forraine reformations who may seeme either not at all to have received or scarce to have established any set or common prayer Yet neverthelesse as though as * Tert. lib. de orat cap. 12. Nisi exprobramus Deo quod nos oratio fatiga verit Tertullian speakes in another case wee would tell God to his face how weary we are of his service we even curtall and cut off these alas too short already Thus prayer scarce heard of almost in most places on the weeke dayes in the House of prayer is well nigh thereout banished on the Lords-day also and which is worst of all and of all most heynous thrust out by that which should serve it and helpe it most the ministration of the Word Give me leave a while Beloved where is that daily Morning and Evening Sacrifice which was of old and yet still ought and should be in our daily and continuall prayers offered and presented unto God Where is that our daily Service of publike and common prayer by which every Christian much more every one of us more neerely his servants should wait and attend upon GOD Where is that Lambe wont daily to bee offered up twice each day Where that continually burning fire of zeale and holy devotion which might not be suffered to goe out Levit. 6.13 Levit. 6.13 but daily still to be nourished on the Altar Of this holy and sacred fire it is recorded 2 Maccab. 1.20 2 Mach. chap.
est ante annum D C C C. quod sanctus Augustinus loco citato sibi faciundum proposuit scilicet ut per singulos annos secundum omnes Evangelistas Passio Domini legeretur Liquet id non solum ex ordine Romano Amalario Ruperto Hug. de Sanct. Vict. caeterisque Ecclesiasticis Scriptoribus verum etiam è missalibus antiquissimis Latinis nostratibus e. g. Romano Eboracensi Sarisbutiensi S. Augustine is a witnesse for the Latine and Westerne Church that she did it in the Resurrection of CHRIST and that himselfe thought it likewise fit and attempted it in the Passion Vt per singulos annos secundum omnes Evangelistas Passio legeretur And indeed he did but propound to himselfe the example of the Easterne and Mother Church of whom * Chrysost Tom. de Divers Nov. Test Hom. 63. Cur in Pentechoste Acta Apostol legerentur his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Graecos Passionem Christi ipsā Passionis die quod loco citato S. Chrysostomus duodecem perlectis Evangelii lectionibus recitant totum diem illis recitandis insumentes nisi quod meditationes nonnullae hinc inde sparfim sint adjectae elegantes admodum divinaeque Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod c. S. Chrys testifieth saying that at the time of Christs suffering that is this taking away of the Bridegroome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We reade saith he in that day all concerning the Crosse S. Chrys ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This he telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an ancient Order of the Church long before his time even from the beginning for this very reason that all Scripture being written for our instruction this History above all related by all might sink deeper into us stick faster affect us neerer wring us and sting us more strongly to make us mourne and lament fast and pray and weepe in our Prayers as the Bridegroome did in His for His Spouse So likewise she for her Bridegroom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bloudy teares bloud and water in abundance both from heart and eyes at this very time and for this very cause because the Bridegroome was taken away And surely this is the Precept this is our Duty this is his Command and therefore as that which concerneth us most is most now to be stood upon That the Church and all her Children the Spouse and all her followers must mourne because the Bridegroome is taken away from them which is the Third Proposition Ratio and the Reason of all our Fasting Proposition III That They must they shall fast Because the Bridegroome is taken away 1 Fasting is a signe of mourning 1 Because Hee is Taken away Our Text so explaineth it selfe How can the Children of the Bride Chamber mourne so long c. but the dayes will come when the Bridegroome shall be taken away then shall they fast that is therefore mourne 1 King 21.4 Ahab shewed it in his ill mourning for Naboths Vineyard No bread would downe with him he was so vexed David also maketh it manifest in his bitter complaint Psal 102.4 My heart is withered saith hee and smitten like grasse so that I forget to eate my bread As also more particularly when he was in feare to have his Childe taken away he lay upon the earth 2 Sam. 12.16 and fasted for his Childe For his Childe but one Childe and but for the feare of his being taken away But what saith Elkanah to Hannah the Husband to the Wife 1 Sam. 1.8 Am not I better to thee then ten Sons The better any thing the greater the losse the greater the losse the more just the cause of mourning 1 Sam. 1.8 The losse of the Husband the taking away of him what is it lesse then the rending of the Soule from the body the pulling of one member from another It cannot be without great sorrow 2 But here is more The losse of the Bridgroome that is 2 Taken away whilst a Bridegroome whilest he was a Bridegroome in the height of joy If from the marriage Chamber it must needs be a degree beyond sorrow Our SAVIOUR was the desire of all Nations He telleth His Disciples Luke 10. Blessed are the eyes that see those things that ye see c. For I say unto you Luk. 10.23 24 many Prophets and Kings have desired c. For foure thousand yeares this Bridegroome was expected as a Bridegroome out of his Chamber and came not when He came He continued but thirty foure yeares or thereabout upon Earth but three of these yeares or little more did He shew Himselfe as a Bridegroome A short time you will say for so great Nuptialls All times before without this joy All times after abridged of this joy Even in the day of the Nuptialls the joy of the Nuptialls was taken away by this taking away of the Bridegroome Then they must needs mourne 3 Taken away for them 3 But if this taking away be for them in their behalfe through their meanes then they have yet more cause to mourne You heard that the Debts of the Wife are charged upon the Husband What then if for the Wives debt the Husband nay the Bridegroome in the midst of joy even upon his marriage day If for the Brides cause he be haled to prison to judgment If for her haynous crimes He must answere If all we have gone astray and the Lord hath layd on Him the iniquity of us all Then Esa 53.6 good reason for us also to share and partake in this sorrow good reason then for the Bride to lay aside her attire to goe forth of her closet to lay from her the voice of eating and drinking to forget to eate her bread to forbid the voice of joy and mirth and to begin to mourne and lament because the Bridegroome for her sake is taken away 4 But yet further what 4 By them if as for the Spouses debt so by the Spouses hand he were thus taken away Was it not so When Iudas one of His own betrayed Him When Peter a chiefe amongst his owne denyed Him When His Disciples all of them fled from Him When His followers on all hands forsooke Him Dost thou thinke that thou couldest have stood in this tryall When the whole Church the Bride forsooke Him how wouldest thou have defended the Bridegroome Verily I say unto you All you shall be offended because of me this night So farre from defending Him that they were offended at Him Matth. 26.31 As we all in Peter and the Apostles received the name power and priviledges of the Spouse so we all may confesse wee did or would have done no lesse then with Peter denyed Him with His Disciples forsooke Him with His nearest followers fled from Him And therefore as Saint Peter the chiefe Apostle comming to Himselfe wept bitterly for his sinne
Victim S. Hieronym Cont. Iovinian li. 2. c. 6. the latter for this cause termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as S. Hieron well Saturitas ventris Seminariū libidinis A full belly and a foule heart Remove therefore the cause of thy uncleannesse and thy uncleannesse shall be no cause of the Bridegroomes taking away 8 Lastly Fasting is as a signe so a principall cause of mourning Is there any man here that after all this which hath beene sayd cannot yet mourne for the Bridegroome Let him but fast and I dare warrant him to mourne Hunger will bring the stoutest stomackes under it will make them bend It is the Apostle who was in watchings often 2 Cor. 6.5 11.27 1 Cor. 9.27 Vid. Suidam in Lexic verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fastings often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee I keepe my body under The word signifyeth a buffetting about the face and eyes as a man would buffet his adversary on his knees This he did by Fasting No way so truly so fully to make us mourne as by fasting If thou canst not mourne betake thee to fasting that will make thee mourne If thou canst mourne yet notwithstanding fast and that will make thee mourne yet more And indeed Sorrow as it came from sinne so it is due onely to sin Gen. 3.16 17. No sorrow before sinne Gen. 3. In sorrow shalt thou conceive to the Woman In sorrow shalt thou eate thy bread to the Man And no sorrow after sinne All teares then shall be wiped from their eyes Apoc. 7.17.21.14 Apoc. 14.13 And from henceforth blessed are they that dye in the LORD No sorrow for them after Death Onely their time is here for sorrow and their sorrow onely for sin We sin dayly and therefore We must sorrow dayly this Godly sorrow not to be repented of 2 Cor. 7 9 10. This is the Valley of teares Here we must mourne But though all this time bee for mourning yet in this there is an especiall time for mourning in an especiall manner Eccles 3.4 And this is that Time Then at that time when the Bridegroome was taken away But here it is usually excepted by them who are no friends to set-fasts Object that this Text speakes of extraordinary fasts in cases of doubt and danger when the Bridegroome and his presence is likely to bee with-drawne or with-holden from us But they are readily confuted 1 By the context Resp and scope of CHRISTS answer which if ad idem must necessarily be meant of Set-fasts For these we read of that did here cavill at Christ and his Disciples did object the continuall Set-fast of the Baptist Mat. 9.14 Mark 2.18 Luke 5.33 the Pharisees and their disciples Why say they doe we and the Pharisees fast oft but thy Disciples fast not All the three Evangelists note this speech concerning their often Set-fasts to have beene the occasion of our Saviours answer But theirs were set and ordinary the Baptist perpetually abstaining as did Daniel from flesh and wine and all desirable meats and drinkes the other also fasting ordinarily * Luke 18.12 De Phariseis Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Epiphan adv haeres lib. 1. haeres 16. Vid. Ioan. Drusium Praeterit lib. 3. p. 107. in locum Luke 18. Abra. Scultet Exercit Evang. lib. 1. c. 25. twice every weeke as doe the * Vid. Ioh. Buxtorf de Synagogâ Iudaic. c. 25. p. 457 Iewes at this day on our Monday their second of the weeke and on our Thursday their fifth of the weeke So that these men must either grant our blessed Saviour not to speake to purpose which to doe were no lesse than blasphemy or they must with us understand him and these words concerning ordinary set-fasts 2 It is demonstrated by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greeke roveth not at large but points at exact specialties either let them blot out this word or grant ours and the Texts true meaning Vid. D. Chamier Panstrat Cathol Tom. 3. lib. 19. c. 7. Sect. 43 44 45 46. ubi locum hunc excutit 3 It is proved as we see by the plaine Letter which being the foundation of all other expositions either must stand where 's no reason to the contrary or must bee by reason refelled which being not yet brought by any on the adverse part there can be no cause to depart from it 4 And surely in the fourth place these words referring us plainly to such a time and absence Mat. 9.15 Mark 2.19 Luke 5.34 as is opposite to that time of his presence mentioned in the former Verses it must needs therefore follow that as the one is primarily and properly understood of his then bodily presence upon earth as the time of their rejoycing so must the other also in like manner be underunderstood of His like bodily absence by his Death Passion and Ascention the cause and time of our mourning and therefore of all ordinary fast 5 It is confirmed by the perpetuall exposition of all ancient Christians 6 Yea by the Apostles and whole Churches practice For whereas every week in the course of its dayes hath from thence a commemoration of the Great Day and our joy in Christs Resurrection we celebrating the Lords Day in joyfull prayses and thanksgiving unto God therefore why may we not as well yea much rather conclude there should bee in the same course of times the like day or dayes of mourning for his Passion that we may no lesse mourne and suffer with him the most proper duty of this our sorrowfull and sinfull life here then which is the hope of our after happinesse in Heaven joy and rejoyce with him in the memory of his most glorious and blessed Resurrection 7 But yet againe in the last place even in their sense it is direct for us For if these words are to be applied to all such times when the Bridegroome is or may be removed and withdrawne for our sinnes then is it also proper for continuall and ordinary fasts not only for extraordinary For reason wils that as we sin continually every day of the weeke so we should if it might be fast continually and mourne for our sins which because we cannot daily doe every day fit it is wee should every weeke set some dayes apart and no dayes fitter than those in which hee was even according to the Letter taken away And truly there being alwayes the same reason of every kinde of his taking away by our sins of all our mourning for our sins there being no opposition betwixt them but a subordination of the latter to the former their extraordinary fasts being grounded though in a secondary respect upon the same reason on which are our Ordinary there can be therefore no colour why the Text should be true of one and not of the other Why denied of ordinary and affirmed only of extraordinary fasts especially since our blessed Saviours answer
should in right reason answer to their objection who as we have shewed spake of set ordinary and weekely fasts And thus far we have with the blessed Bridegroome in this Text stept out of the way to satisfie our contending and discontented Brethren We will now returne to the pursuit of our Text and in it to the fourth Observation or Proposition Propos IIII That Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time they shall fast when and at what time the Bridegroome was taken away And more particularly which is the fifth Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then in those very Propos V dayes That they should fast at that individual time onely When he hung on the Crosse as it is likely they did not so it is plaine our Saviour meant not Therefore this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then must bee interpreted of the whole time after the taking away of his corporall presence Tum Tamdiu Then all that time and course of yeares till his second comming againe Yet againe not as the Montanists urged these words for another Lent after Pentechost and the Ascension Where observe I beseech you the contrary humour of these latter dayes Then the contention was for two Lents or more but now that there may be none at all Surely the Montanists were fouly in an errour For besides many other reasons the word here used will not suffer us to understand it of a voluntary departure such as was his Ascension but of a violent taking away such as was his Passion or such as is any other constrained departure or driving away by our sins which being continually done by us why should not our fast as much as may be be also weekely and continued by us on those dayes But againe as the joy for the Bridegroome is dispersed through every part of the yeare according to the severall considerations of His presence so likewise is our sorrow for the like reasons dispersed through every part of the yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then So long For what is all time but one yeere after another Therefore seeing we may not we cannot fast alwayes all the yeere long and yet must fast Then so long even through the whole yeere every part of the yeere must beare a part There be foure parts of the yeere Spring Summer Autumne and Winter According to these foure there be foure solemne Fasts or Embers instituted as for other reasons so chiefly for this that every part of the yeare we may commemorate this taking away and that as * Leo magnus Ser. 8. de Iejun decimi mens v. b. Siquidem jejunium vernum in Quadrigesima aestivum in Pentecoste autumnale in mense septimo hyemale autem in mense hoc decimo celebramus intelligentes divinis nihil vacuum esse praeceptis Leo no part of the yeere might have a Vacuum or Vacation from this holy command And as Moses for the Law Elias for the Prophets and Our Saviour for the Gospell fasted when they began and entred to each a forty dayes fast so we begin the yeere and every part of the yeere with this godly sorrow with the Baptists repentance with this longer fast that wee may prepare the way of the Lord make his paths streight It is the observation of Divines That never any man in the Church attempted any thing but first fasting and prayer went before it Therefore we begin the yeere and every part of the yeere with fasting but especially the beginning of the yeere we begin that with a longer Fast the Lenten Fast the Fast of forty dayes Thus applying our Saviours precept That we must fast to his owne example how we should fast Good reason for this you will say But yet another reason The Bridegroomes command it is That as we must fast Then at that time When the Bridegroome was taken away So Then especially chiefly of all and above all at That time Therefore whereas at other times either the Ninivites fast of three Dayes Ionas 3. 1 Sam. 31.13 or the Gileadites fast for seven dayes may serve Then when they fast for the Bridegroome they must fast with the Bridegroome as he did forty dayes And so much the rather say the * S. Bernard 3. Serm. Quad. Tantó devotiùs imitandum nobis est Christi je junantis exemplum quantò certius est propter nos eum je junasse non propter scipsum S. Ambros Ser. 36. infer 5. p. 1. Dom. v. h. Si vis Christianus esse debes quod Christus fecit facere Ille qui peccatum non habebat Quadragesimam je junavit tu non vis Quadragesimam je junare qui peccas c. Fathers ought we Then to fast by how much the surer we are He fasted Then not for himselfe but for us Great reason therefore wee should fast with him for our selves But as Then at that time so especially more particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In those very Dayes Saint Marke and Saint Luke both of them speake very fully Here is not onely the Pronoune Demonstrative Those Dayes but also in the Greeke the Article prefixt which noteth particulars even with an exact specialty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those very selfe-same Dayes These I say againe are Those Dayes here spoken of Those very selfe-same Dayes every day Therefore every Day of this weeke was a Fast a solemne Fast all the six of them And as Then about this time They did fast a longer fast because of this Then So now at this Time They did fast a more vehement fast because of These Dayes Before a Daniels fast might serve to eat no meats of delight nor flesh no wine as he nameth them Dan. 10. Dan. 10.3 2 Sam. 3.35 But now a Davids fast was exacted tasting neither bread nor ought else till the Sunne went downe Nay they did joyne them both together * S. Epiph. 75. Aërii c. 3. v. h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et cap. 6. ibid. de Apostolis loquutus eorumque hac de re constitutione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in compend fidei c. 22. v.h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecorum Rubric post Dominic Palmarum Ibi leguntur verba haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius sheweth as how They did eat in These Dayes nothing but bread water and salt a dry and drying Diet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called them They did lie upon the hard ground They did continue watching with all supplication and prayer They did put on Sackcloth They did by all meanes abstaining from their owne lawfull wives bring their flesh and body under Our tender loose nice delicate times tremble to heare of this Diet. 2. But yet there be of These six dayes two dayes which are principally marked with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those two dayes wherein the Bridegroome was taken away The first of these two was on the morrow our wednesday their fourth day because on that
understood them so There is yet c Quod dicunt quartae feriae jejunium ab Ecclesiâ Occidentali in Sabbatum fuisse translatum falsum esse patet quòd olim vel ipsi Romani utriúsque diei jejunium simul observarunt Liquet hoc tum ex Vrbici illius argumento apud S. Aug. Ep. 86. tum ex testimonio S. Aug. ib. Christianus ait qui quartâ lextâ feriâ ipso Sabbato jejunare consuevit quod frequenter Romana plebs facit c. Et alibi Ipsam quoque Romanam Ecclesiam ubi hic hebdomadibus in quibus quarta sexta Sabbato jejunatur Novimus ex multis auctoritatibus ait Amalarius quòd Dies Sabbati sicut quarta Sabbati sexta inclusa orat jejunio apud Romanos Amalar. Fortunat. Episc Trever de Eccles Offic. l 4 c. 37. Et ab 2. cap. 2. Another day of mourning and fasting namely the Saturday or as in all Ages it was alwayes called amongst Christians the d Sic passim in Ricualibus Syrorum Graecorum Latinorum c. Sabbath A day though hardly ever received in this use by the e Notius hoc quā ut testimonijs probari debeat quum constet cuivis vel levitèr versato in Orientaliū Christianorum libris haud observatum ijs esse Sabbatum in jejuniis non levi dissidio hinc orto aut quidē aucto inter Graecos Latinos De Aethiopibus idem testantur Damian a Goes de mor. Aethiop p. 458 459. Et Nic. Godign li. 1. c. 19. p. 123. De Moscovit itid vid. Theolog. Muscovit c. 10. p. 98. Et Ioan. Fabr. Epist ad Ferdin Reg. p. 179. Easterne Christians nor for divers hundred yeares f Orientis Occidentis populos Christianos in quibus Sabbato nemo jejunat Et Omnes Orientales multos etiam occidentales populos Sabbato sobriè modestéque prandentes Et Ecclesiam per totum mundum die Sabbati penè ubique prandentem 1. c. non jejunantem laudat contra Vrbicum S. August Ep. 86. in the West nor indeed by all g Non. n. a Mediolanensibus quod docet Responsio S. Ambrosij ad B. Monicanm Augustini matrem Quando inquit hîc Mediolani sum non jejuno Sabbato quando Romae sum jejuno Sabbato S. August Ep. 86. paulo ante finem Italy it selfe yet anciently held in this use by the Christians of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. li. 5. c. 22. f. 250. Vid. Ioan. Cassian Institut l. 3. c. 10. S. August Epist. 19. ad S. Hieronym f. 16. Ep. 86. suprà citat Pro hac re solebant omnes Romani omnia Sabbata jejunare c. Propterea dico ait Amalar. praeteritum quia nescio quomodo nunc agant Vide Amalar. Fortunat. Episc Trever qui circa Annum 800. de Ecclesiast Offic. li. 4. Romanos autem quum nominant Vrbem cum territorio suburbicarijs intelligunt ut manifestum sit hinc Romanorum leges haud extra fines urbis tunc receptas fuisse old Rome with some few others of the i Sc. in Colonijs Romanorum Quia Romana je junat scil in Sabbato Ecclesia aliae nōnullae etiāsi paucae sive illi proximae Suburbicariae scil Sive longinquae Colonias ab ijs in Africam aut in Hispaniā deductas intelligit S. Aug. ibid. Ep. 86. De Africanis nonnullis testatur ibid. ad fin Epist. S. August Quoniam ait contingit maximè in Africâ ut una Ecclesia vel unius regionis Ecclesiae alios habeant Sabbato prandentes alios jejunantes c. Sic juxta morem civitatis suae Carthaginis Africanae in Sabbato je junatum ait ibid. Quod etiam in Hispanijs factum fuisse docet S. Hieronym Epist 28. ad Lucinum ad fin Epistolae West And from them at the last generally k Sc. post an 900. gradatim id factū jejunio primū indicto Sabbatis Quadragesimalibus sive Adventus illa fuerint seu magna Quadragesimae Vid. Concil Agath Can. 12. Tribur Ca. 56. Matiscon Ca. 9. Aurelian 4. Ca. 2. Postea invalescente majori Roman sedis auctoritate per Carolū magn ejusque successores ejusdē ritibus passim in Occidentem introductis tandem Sabbati jejunium apud Latinos ubique receptum erat received in France Germany and other parts of the Latine Church yea also by this Iland and this our English Church though not as a day wherein the Bridegroome was taken away yet wherein Hee thus remained both by His Soules Descent to Hell and Bodies rest and Sabbath in the grave A Preparation l Inde Vigiliae in Sabbato in Parascecuē praeparationem Dominicae also for the LORDS day 's following Ioy in His returne and Resurrection added say m Sic Vrbicus ille apud S. Augu. Ep. 86. some to the two former weekely fast dayes That our Christian righteousnesse might herein exceed that of the Pharisees two Dayes fast perhaps n Haud id improbabile visum tum aliunde id observanti tum praesertim expendentilo cum illum Ioan. Cassian Collat. 21. cap. 25. brought in at first for or in place of those Sabbath Vigils preparatory to the LORDS Day 's Service or to o Sic etiam Vrbicus ap S. August Ep. saepè citatâ 86 abolish the easilyer that superstitiously observed Iewish Sabbath doubtlesse p Sequitur Sabbatum quo die caro Christi in monumento requievit sicut in primis operibus mundi requievit Deus illo die ab omnibus operibus suis Hinc exorta est illa in regiâ vaste varietas ut alij sicut maximè populi Orientis propter requiem significandam mallent relaxare jejunium alij propter humilitatem mortis Domini jejunare sicut Romana nonnullae Occidentis Ecclesiae c. S. August ubi suprà Quibus diebus ait Amalar. eadem jejunia celebrentur oportet memorari Scil. quartâ feriâ sextâ septimâ Quartâ quia in eâ fecerunt Iudaei consiliū ut occiderent Christum Sextâ eum occiderunt septima Romanorum more jejunio concluditur propter tristitiam Apostolorum de morte Domini Vide Amalar. Fortunat. Episc Trever de Ecclesiast offic lib. 2. c. 2. ubi citat etiam verba Innocentij 1. in Decretalibus Eundem Innocent vide Epi. Decret 1. cap. 4. Hunc u. primum Sabbati jejunium instituisse circa Annū 400. docet Ioseph Scaliger li 7. de Emendat Tempor no way unfit to recognize this The Bridegroomes taking away Neither were These dayes made and instituted onely for Church-men to meete or heare a Sermon or onely to fast The Text will tell us They shall Saint Hierom q S. Hieronym Tom. 6. in 4. cap. ad Galat. v. h. Iejunia Congregationes interdies propter eos à viris prudentibus constitutas qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto vitae suae tempore in