c. 10. If neither the holy Fathers of that first Council from whom Constantine learnt and received what was to be given in order to all the Churches nor the Sects differing from the Church be to be believed before the Negative of some few in our age upon pretense too of Socrates what will they say to one of the seven Churches in Asia to whom our Saviour wrote Apoc. 2. and that with the greatest honour and commendation of them above all the rest the Church of Smyrna in an Epistle of hers in Eusebius l. 4. c. 15. written about 69 years after the Epistle of our Lord sent to her which Epistle thus begins The Church of God which inhabiteth in and about Smyrna to the Church in Philomilium and to all the Diocesses of the holy Catholique Church in every place Mercy peace and the love of God the Father and of our Lord Jesus Christ be multiply'd In this Epistle she tells the Churches of all the world first that the day of the carrying of Saint Polycarp who had been ordained Bishop of Smyrna by S. Iohn the Apostles own hands to the place of his Tryal and Martyrdom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the great Saturday or Saturday of the great week So that the Churches of every place of the world were by them here suppos'd to understand the name of one set day in the year call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which day it meant viz. the Saturday of the week before Easter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Oriental Churches throughout all ages unto this day as a high â—…asting-day and vigil and the close of the Paschal Fast. And yet our Brethren must be believ'd that the first pure and primitive ages knew nothing of annual set dayes for Fast or Feast excepting onely the Lords-day Secondly That Epistle of the Church of Smyrna tells the Churches of all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they hoped that the Lord would grant unto them that they should be able to observe or keep the Birth-day of his Martyrdom assembling there together with exultation and joy and that both for the memory of them that had contended unto death and for the excitation and preparation of those that should come after And yet our Brethren must be believed that the first pure and primitive ages knew nothing of our holy-dayes for particular Saints and Martyrs Thus much for annual set recurring dayes there lying no exception against the Paschal Fast or Feast but what is made still out of the same Socrates or the like against all annual set Fasts or Feasts For no Author ever pretended any annual Fast or Feast in the Christian Church was to be preferred before this Feast of Easter and the Fast preceding But to return to the Fast particularly It was an age of the Church well neer as ancient as that age of the Church of Smyrna and Polycarp which told Tertullian and the Montanists Quod ad jejunia pertineat certos dies à Deo constitutos as I have above cited from Tertullian l. 2. de Iejun l. 1 2 13 14. certè in Evangelio illos dies jejuniis determinatos in quibus ablatus est sponsus sic Apostolos observâsse nullum aliud imponentes jugum certorum in commune omnibus obeundorum jejuniorum And c. 10. Stationum munus ex arbitrio obeundum esse non ultra nonam detinendum That there are certain days constituted of God that those dayes for Fastings were determined in the Gospel the dayes in which the Bridegroom was taken away that so the Apostles had observ'd or kept those dayes imposing no other yoke of set Fasts to be perform'd by all in Common that the office of Stations viz. of the fourth and sixth day of the week was to be at choice performed and not to be extended beyond the ninth hour viz. three a clock afternoon That here are set Fasts and this set Fast about the time of our Saviours Passion before Easter and for this reason The taking away of the Bridegroom and that to concern the whole number of Christian people and that observed first by the Apostles themselves and by them imposed on the Church and constituted by God and in some sort determined in the Gospel and that in those words In those days when the Bridegroom shall be taken from them and all this observ'd or kept by the Bride her self and by her witnessed is here so evident that I cannot foresee what exception can be made unless some should pretend that those Psychici as Tertullian by contempt calls the Church there who there speak should not indeed be the Church or true Catholiques But he must be ignorant of all Tertullian's writings who should make this desperate attempt of escape To put it therefore past all doubt that not onely Tertullian but the rest of the pretended pure and Spiritual hereticks of that age were wont so by contempt to miscal the true Catholiques by the name of Psychici or sensual persons S. Irenaeus the holy Father and Martyr gives us certainly to know in l. 1. against Heresies c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These spiritual men Suppose such like men to be instructed in mysteries For as for the Psychici or sensual men they are instructed in sensual things who by works and meer faith have their establishment and have not the perfect knowledge Now these Psychici they say we of the Church are and therefore that it is indeed necessary for us to do good works for that otherwise it is impossible we should be saved But themselves they hold shall be saved wholly and altogether not by deeds but for that they are by nature Spiritual ones They will have it that it is not possible for that which is spiritual viz. themselves to receive corruption whatsoever deeds they are conversant in Tor as Gold laid up in mire doth not lose its beauty but keeps its own nature the mire being in nothing able to hurt the gold so say they of themselves that in whatsoever gross works of the body they shall be conversant that they are in nothing hurt thereby nor lose their spiritual being or subsistence And doing many other filthy and Atheistical things they shew themselves fierce against us who keep our selves through fear of God from sinning even in word or thought as idiots and such as know nothing But they highly exalt themselves calling themselves the perfect ones and the seeds or children of Election They say that we have grace only lent us for use and therefore that it shall be taken from us but that themselves hold it as their proper possession from above by an unspeakable and not to be named conjunction Therefore they call us the good sensual people or Psychici and say that we are of the world and that continence and wel-doing is necessary for us that thereby we may come unto the place of
confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
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
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
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