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A84862 A discourse concerning the holy fast of Lent together with the sentiment of Dr. John Cosens, late Bishop of Durrham, concerning the same holy fast. Francis, William. 1686 (1686) Wing F2060; ESTC R177323 9,171 12

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away for some abuses committed by disordered livers in the observance of it none will do this but such as are led by the Spirit of Contention If we will needs contend let it be who shall spend most of our time in devout prayers and diligent reading or hearing Gods word and most of our worldly wealth in charitable Alms upon our indigent neighbour and least upon our selves in meat and drink Let none revile or injure his brother but let our great quarrel be against our selves Judging and Punishing our selves for our sins by Fasting and Abstinence in this world that we may not be Judged and Punished for them by Almighty God by Hell-fire in the other By such Contentions and Emulations as these we shall sooner come to an amicable union amongst our selves and to the happy favour of our common Lord and God than by all our uncharitable unchristian Brawls and Contests The Sentiment of Dr. John Cosens late B. of Durham concerning the H. Fast of Lent BY the Antient Laws and Custom of the Church of Christ We still Observe a Yearly and a more solemn Time of Fasting and Prayer than ordinary which from the Season wherein it falls we call our * Or Spring-Fast for Lent signifies the Spring in the Saxon Language Lent Fast A Time wherein the Church Commemorates the Miraculous Fasting of our Saviour and by it commendeth the like Ghostly and Religious Exercise unto us as being the readiest Means we can use against the Temptations of the Devil and the sinful Desires of our pamper'd Flesh Not as if She thought we were able to Fast as Christ did and Live altogether without Meat and Drink Or as if Her meaning were to Tye us unto any such scrupulous Abstinence which refuseth some kinds of Meats as being unclean in themselves but as far as our Imperfections and Infirmities would suffer us we should Tye our selves to such a Religious Fast and Abstinence as thereby either interrupting or otherwise abating not only the kind but the quantity of our Diet and so taking the less care of our bodily Sustestance we might the more earnestly hunger and thirst after Righteousness which is the Food of our Souls and by mortifying our sinful Flesh fix our Minds on heavenlier and better Desires A Lent so kept will Conform us the better to our Saviour's Sufferings which are now remembred and make us the more capable and more sensible of the Joy which the Church † Both by the Eucharist and by other holy Offices expresseth in the Joyful Solemnity of Easter as well in Commemoration of His as in hope of Our glorious and gladsom Resurrection And after this manner hath it been religiously observed throughout all Ages both in the Greek and Latin Church For the Greeks first It is mentioned by Ignatius who was St. John's Disciple in his Epistle to the Philippians a Writing unquestioned by most Men Then by Irenaeus who was St. John's Schollar also but once removed by Origen who lived not long after them in the tenth Homily upon Leviticus by the famous General Council of * Can. 5. Nice not much above three Hundred Years after Christ where they mention the † Quadragesima Forty dayes of Lent as a known thing Instituted and Observed by all Men long before their time After them by St. Cyril in his Catechism and by St. Chrysostom in his Sermons upon Genesis which were preach'd in this time of Lent by St. Basil in his second Homily of Fasting where he tells us That there was no age nor no place but both knew it and observed it by Athanasius in his Relation ad Orthodox by St. Gregory Nyssen in his Sermon of Baptism and by Nazianzen Surnamed the Divine in his Sermon of Almes-Deeds Then for the Latins By Tertullion first who was the first of the Latin Fathers and spake more concerning the Lent-Fast than perhaps the Church would have had him by St. Cyprian after him who was also his Scholar By St. Ambrose St. Hierom and St. Augustin in more than Forty several places of their Writings After them by a whole Cloud of Witnesses even to our own Times All which being put together will prove abundantly that the Lent which we now keep is and ever has been an Apostolical Constitution As St. Hierom said in his Epistle to Marcella Nos unam Quadragesimam secundum Traditionem Apostolorum tempore nobis Congruo jejunamus That is We observe a Lent-Fast of Forty Dayes as we have been taught by the Apostles in a fit and seasonable time of the year We add out of St. Augustin in his 119 Epistle to Ianuaríus a known place Quadragesima Jejuniorum habet authoritatem c. The Lenten-Fast saith he is authorized both by the Old and New-Testament there by Moses and here by Christ And out of Chrysologus in his eleventh Sermon Quod Quadragesimam j●junamus non est humana Inventio c. It is no Human Invention as they call it but it comes from Divine Authority that we Fast our Forty-dayes in Lent Quod universa tenet Ecclesia n●c Conciliis constitutum sed semper retentum est non nisi Apostolica autoritate traditum rectissime creditur St. August de Baptismo contra Donatistas That which the Vniversal Church observeth and was not instituted by Councils but has been ever retained we most rightly believe to have been no other than a Tradition from Apostolical Authority FINIS Printed for the Author William Francis 1686.
Churches constant practice 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 practice And indeed whoever will impartially consider the nature of the Books of the New Testament will be so far from wondering that all the Rituals of Christianity are not expresly declared in them that he will rather wonder there is so much in them of the exterior Rites of Christian Religion as there is Had any of the Sacred Christian Pen-men written a Book on purpose to declare the whole manner of Christian Worship like Moses his Exodus or Leviticus we might reasonably have expected an account what days Christians were to set a apart for Fasting or Religious Feasting what Garments they were to use for Divine Worship c. But they only as is manifest Writing Books for other intents and purposes by way of History for example or moral Exhortations and making mention only by the by of some of our Christian Rites as they occurr'd nothing can be more unreasonable then to expect in their said Writings and express clear mention of every Christian Ceremonial Observance And why St. Paul or other of the Apostles should make mention of Lent in the Epistles they wrote to persons already instructed in the Christian Faith I understand not unless perchance the persons they wrote unto had been deficient in observing it But then again What though the Holy Apostles did not first institute the Lent Fast but it grew by little and little from the pious Observation of some particular Christians into an universal Practice ought not the Universal Practice of the whole Christian Church both Eastern and Western of above 1200 years continuance to have more poyse with us than the Non conformity of a few New-fashioned Christians sprung up in the Night of this last Age Besides we are commanded by our Civil and Ecclesiastical Superiours assembled in Parliament to fast Lent upon a Religious account as appears by the Statute 2 3. of Edw. 6. c. 19. For as much as divers the Kings Subjects have of late time more than in times past broken and contemned such Abstinence which has been used in this Realm upon the Friday and Saturday the Emb'ring days and other days commonly called Vigils and in the time commonly called Lent and other accustomed Times the King's Majesty considering that due and godly Abstinence is a means to Vertue and to subdue men's Bodies to their Soul and Spirit and considering also that Fishers c. doth Ordain and Enact with the assent of the Lords Temporal and Spiritual c. That no person or persons of what Estate Degree or Condition he or they be shall at any time after the First day of May 1549. willingly or unwillingly eat any manner of Flesh upon any Friday or Saturday or the Ember-daies or on any day in the time commonly called Lent Moreover if Lent be not to be observed upon a Religious account In the name of God what does it in the Calender of the Liturgy or Book of Common-Prayer more than Fairs and Markets Reflect also with B. Gunning upon the Prayer for the first Sunday in Lent O Lord who for our sakes did'st fast forty days and forty nights give us Grace to use such Abstinence that our Flesh being subdued to the Spirit we may ever obey thy Godly motions in Righteousness and true Holiness c. How unworthy it would be to make that Holy Prayer to bear such a sense as this O Lord who for our sakes did'st fast forty Days and forty Nights give us Grace to use such Abstinence that our Sea-faring Men and Mariners and young Cattel and the like may be maintained To conclude we offend the same all holy and all just God by the same if not worse sins than our fore-fathers Offended him why should we not seek to appease his anger by the same Humiliations of Fasting and Abstinence as they did We have Bodies no less subject to concupiscence than theirs why not keep them in subjection by the same chastizements as they have done We stand in need of the same Holy Ghost they did why should we expect to draw him down upon us but by Fasting and Prayer as they did Nor can our living in a Northernly Country excuse us our Ancestors who lived under the same climate fasted often and rigorously If we expect to go to the same Heaven with them we must expect to go by the same rough path of Christian Temperance as they went Besides the abounding of all iniquity amongst us Covetousness Drunkenness Glutony Lasciviousness Pride Malice Shedding of Innocent blood Profaness Perjury Blasphemy Infidelity Atheism cry aloud to Gods Vengeance against us and call every devout Christian to Fasting Weeping and Mourning to prevent those temporal Judgments we may justly fear and remove those spiritual plagues of Divisions Ignorance and Error which we too sensibly feel In that day saies the Holy Prophet Esay Chap. 22. V. 12 13 14. Did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to girding with Sackcloath and behold joy and gladness slaying Oxen and killing Sheep eating Flesh and drinking Wine let us eat and drink for to morrow we shall die And it was revealed in mine ears by the Lord of Hosts surely this iniquity shall not be purged from you till you die saith the Lord God of Hosts Reflect here how the Holy Prophet by Gods own Command declares The eating of Flesh and drinking Wine when God calls to fasting weeping and mourning to be an iniquity which shall never be forgiven And when does Almighty God call to fasting weeping and mourning if he do not call then when our own and others sins require it and when the practice of the whole Christian World in all Ages invites to it and when our lawful Superiors who watch for our Souls good positively command it Whom all that has been said cannot perswade to a Religious observation of the Penitential time of Lent I have yet this one reasonable request to make them that they would but for one year fast as many days out of Private Devotion as they do who fast at set-times and days commanded by an extrinsecal Authority and I perswade my self they would find so great spiritual benefit thereby that they would clearly see fasting being good in it self its being commanded by our Superiors can never make it Superstition I deny not but the change of the Primitive Christian way of fasting into a meer abstinence from Flesh by Set-Fasters fasting from one sort of meat and feasting upon others making up what they wanted in Meat by Wine and strong Drink at meals and betwixt meals gave but two great occasion to many simple well meaning people to look upon all fasting as a meer superstition But a practise good and holy in it self as this has been shew'd to be ought not to be cast