THE Paschal OR Lent-Fast APOSTOLICAL & PERPETUAL. At first Delivered in a SERMON preached before His MAJESTY in LENT, and since enlarged. Wherein the Judgement of Antiquity is laid down.  
Published by His Majesty's special Command.  
With an APPENDIX, containing an Answer to the late printed Objections of the Presbyterians against the Fast of LENT.  
BY PETER GUNNING, D. D. Regius Professor, Chaplain in Ordinary to His Majesty, and Master of St. John's College Cambridg.  
London, Printed by R. Norton for Timothy Garthwait, 1662.   

TO His Most Excellent MAJESTY Our Sovereign Lord CHARLES the IIᵈ By the Grace of God, The most High and Mighty Monarch of Great Britain, France, and Ireland, etc.  
Most Gracious and Dread Sovereign,  
THe subject matter of this Discourse (the holy Fast of Lent before Easter) which hath always been a Sacred Solemnity of Your Royal Court, and hath for nineteen years (one whole Cycle of those Solemnities) been driven hence together with Your Majesty, and at length by the blessed hand of God together with Your Sacred Majesty restored unto us; was forthwith by Your pious care in its first Periodical Return, owned in your Royal Proclamation and Example the last year: and by your meanest subject and servant maintained in a Discourse Preached before Your Majesty. But the same observance of Lent was forthwith in the same week, by a nameless and false Pamphlet scattered at the very gates of Your Court, maligned and opposed; and became soon after matter of deliberate contest and debate, 
a At the Savoy.  as part of that which was thought fit to be excepted to in the public Liturgy or Common-Prayer-book, and propounded by some to be altered. The depending of which debate and Controversy, and the employment, which by Your Majesty's gracious Commission I had part in, to consider of that, with many other particulars in the Common-Prayer-book, and the expectation of the utmost which could be brought against that Primitive and Religious Fast, which lately now we have received in Print; hath necessitated this Discourse, (delivered at first in a Sermon in Your Royal Chapel, and by Your Majesty Commanded to be published, and by the Warrant of Your permission, since enlarged) to choose rather to expect the Beginning of this Lent, then to appear at the ending only of the former. It now, not unseasonably, as I hope, presents itself to Your Sacred Hands, and flies to Your Royal Protection, who are most Truly the Defender of that Holy Faith, whereof▪ this and other Solemnities of the Church, are the Fence and Mound. The Royal CONSTANTINE (in whom first, God did most eminently fulfil his holy Promise of giving to his Church Kings to be her Nursing Fathers) began that course, with which your Sacred Majesty set forth: writing unto all the Churches in his Empire; and that undoubtedly from the Advice of the first and most sacred Ecumenical Council of NICE (then sitting,) For the Religious and uniform observation of the holy Feast of Easter with the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls them.  Appointed Fasts that precede it. In which his IMPERIAL Letters he did instruct the Churches of his Empire, that 
b Euseb. l. de vit. Constantin. c. 16, 17, 18. Theodoret. l. 1. c. 10. Socrates l. ●…. c. 6.  this holy solemnity of Pasch, as comprising both the Feast and Fast, had from the very first day itself, wherein our Lord did suffer upon the Cross, been in the Church ever observed unto that present year. (And for the years following, no Adversary will or can deny it to have continued.) How after that example, Your Majesties own Royal Ancestors have even in ancient Ages preserved here, and transmitted to posterity This Holy Feast and Fast, is in part shown in the following Treatise; and the Ages to come shall not be silent of Your Majesty's Princely piety herein. What Athenagoras a primitive Apologist for our Christianity, 
a Athenagor. legate. pro Christianis in sint.  prayed unto Almighty God for the Emperor's Aurelius, Antoninus, and Commodus, we with infinitely greater Reason pray for Your Sacred Majesty, the most Christian Catholic Defender of our Holy Faith and Church, pouring out supplications [on our Fasts and Feasts, and all other days] for Your Majesty's happy Reign over us, that according to Your most just Rights, The Father to the Son may ever continue to Transmit Your Kingdoms (with Your Piety,) that Your Royal Dominions may be more and more extended: and all prosperous success ever follow You; That we living a godly, quiet and peaceable life, may readily and cheerfully serve and obey You. So prayeth  
Your Sacred MAJESTY'S most humble and Loyal Subject and Chaplain, PETER GUNNING.   

A Table or Index of the several matters contained in the Treatise and the Appendix.  

A Caution how Scriptures ought to be interpreted, pag. 23  
What meant by the Bridegroom, p. 4. to 8  
What sense of those words [When the Bridegroom shall be taken away] p. 15, to 17  
The Father's sense of this Text, In those days they shall fast, p. 240  
Why the duty of fasting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 236  
Five proofs that our Lords words in the Text, include also those Recurring fasts of the Bridegrooms being taken from us, p. 17, to 23  
Our Lord himself oft used Fasting, p. 1, 2, 3, p. 218  
The Apostles themselves oft used Fasting, p 19, 28, p. 219  
Some things we know most certainly the Apostles did, of which yet there is no one example recorded in Scripture, p. 24. 27   

The Paschal Fast Apostolical, p. 27 to 99, p. 100 to 109, p. 133 to 138, p. 449 to 460, p. 479 to 486  
The judgement of the first Age after S. John's decease, p. 27 to 40  
The Judgement of the second Age, p. 40 to 43  
The Judgement Of the third Age, p. 43 to 60  
The 24 Paschal Epistles of Theophilus and S. Cyril attesting, etc. p. 51 to 54, 63 to 67  
The Judgement of the fourth Age, p. 60 to 72  
The Judgement Of the fifth, Age, p. 72 to 82  
The Judgement Of the sixth, Age, p. 82 to 89  
The Judgement Of the seventh, Age, p. 89. to 98  
Some of the numerous testimonies of Authors of the following Ages, p. 99  
Arguments complicated of several truths, whence this conclusion is collected firmly, p. 100 to 109  
What force universal Practice alone hath to infer an Apostolical Tradition, p. 133 to 138  
The universality of the practice through all places, p. 163 p. 139  
The testimony of ancient holy men of our nation, p. 117, 18, 19  
The Testimonies of the enemies of the Church, pag. 113 to 116  
The Paschal Fast not instituted by Telesphorus, but elder than him, p. 125, 6, 7  
The Interpretation of that much agitated T. of Irenaeus, p. 461 to 467 

It's rendering strangely wronged by our Adversaries for their advantage, p. 470 to 473    
S. Austin's judgement, p. 60 to 63, p. 120 to 124, p. 133 to 136  
Vincentius Lirinensis his 3 Rules pressed, p. 113  
The Asseveration of some one or two Fathers, no sufficient proof of an Apostolical Tradition, p. 132  
Instance of some Apostolical Traditions, p. 530   


Objections answered, p. 146 to 160  
Those of the Presbyterians especially, in the whole fifth, seventh and eighth Chapters of the Appendix.   
An Answer to that which the Presbyterians object out of Irenaeus, p. 461 to 479  
An Answer to 3 Texts of Antiquity not objected or mentioned by the Presbyterians, viz. One of S. Chrysostom's, one of S. Hierom's, one of Victor Antiochenus, p. 487 to 495  
An Answer to the Presbyterians Objections out of Antiquity at large, Chap. 7  
How Socrates in pursuance of the Novatian Canon of Indifferency, spoke loosely (and differently from the Church) of the Church's Set-Fasts and Feasts. c. 7  
An Answer to the rest of the Presbyterian Objections, and to their pretence of an Act of Parliament, Chap. 8  
Of the pretence of tender Consciences, p. 239   

Fasting Defined, p. 434, 183, 189  
Why Saturday in many ages and places no fasting-day, p. 237  
Fasting often most healthful for the body, p. 158, 9  
In what sense this Fast commanded, and in what sense not commanded, but recommended▪ p. 136, p 496  
In what sense the observance of 40 days was of constitution only Ecclesiastical, p. 487 to 495  
In what regard the 40 days of the Quadragesima were of Apostolical recommendation. c. 6  
The number of 40 days▪ p. 161▪ 2, 3.  
How the 40 days may be said to be an Imitation of the Lords Fast, Chap. 8. of the Appendix.  
The ancient observation of Good-friday, p. 467.  
The Ancients in the number of their days of stricter fasting imitated, p. 448  
Daniel's fast, p. 168 to 170  
The stricter fast of the great week before Easter, p. 48. p. 96  
Lent the Fast of the Spring fitly, p. 160  
Some strictures of the Father's eulogies, or praises of fasting, p. 215 to 226  
Nine reasons alleged for the so great Encomium's of the Fathers, given of fasting; p. 227 to 234.  
The eight Requisites or rules how fasting is to be performed, p. 171 to 215  
The conjunction of it with Repentance, p. 174 to 187  
The conjunction of it With watch, humi-cubations, etc. 195 to 198  
The conjunction of it With justice. p. 198  
The conjunction of it With Alms, p. 199 to 202  
The conjunction of it With prayers, hearing of God's Word, etc. p. 202  
The ancient rule of fasts that excluded flesh, excluded wine also, p. 193  
Fasting not the principal duty, p. 236, 7  
Moderation in fasting to be observed, p. 155, 6, 7. p. 164 to 170  
Four reasons which excuse from fasting, p. 157   

Concerning the Fast of 40 hours, p. 462 to 469  
Of the Church's Fasts in general▪ Chap. 1. of the Appendix.  
The distribution of the Fasts of the Church into their several kinds in respect of their Institution, Chap. 2  
Of the several Fasts of the Church (or also other religious fasts) as to their measure of time, Chap. 3.  
How the Paschal or Lent-fast is, as hath been shown, Apostolical, Chap. 4  
The ancient Fasts of the Stations, vix. of the fourth and sixth days, of the week▪ p. 441 to 444  
The Fasts of Ember-weeks before the Ordinations, p. 438 to 440  
The Fasts of the Vigils, p. 437  
The Fasts appointed by Christian Princes, and whiles yet there were no Christian Princes, by Bishops, p. 436  
Fasts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superpositions till the dawn of the next day, or Cock-crowing p. 446.  
Fast of 1 day, 2 days, 3 days, 5 days, 7 days, 15 days, 3 weeks, 6 weeks, 40 days, p. 446 to 449   

Admonition to Him, that will think fit to reply, p 514, & p. ult.  
They which condemn Anniversary set-feasts evidently condemn the practice of the purest primitive Church, and are found condemners of the Apostles themselves by an undeniable Record▪ p. 477, 8  
The judgement of the Ancients concerning such, as opposed the Ch Set-fasts, Ch. 9  
The judgement of 4 Reverend Prelates of our Church, Chap. 10  
The table of the names of the chief days of Lent, and of some following in the Ea●… and Western Churches.    
S. LUKE 5. 35, 38. But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those days. And he spoke also a parable unto them, No man putteth a piece of a new garment upon an old: if otherwise, then both the new maketh a rent, and the piece that was taken out of the new, agreeth not with the old. And no man putteth new wine into old bottles: else the new wine will burst the bottles and be spilt, and the bottles shall perish. But new wine must be put into new bottles, and both are preserved. 
THe Scribes and Pharisees saith St. Luke, St. John's Disciples saith St. Matthew, St. John's Disciples and the Pharisees together saith St. Mark, came to our Saviour, and by way of exception said, Why do the Disciples of John and of the Pharisees fast often, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but thine fast not? They did not, because they could not say; but thou fastest not. Not the Devil himself might deny, what he had felt, that the Lord had (as john himself had not at any time, and Moses and Elias but by his strength) fasted 40. days and 40. nights. His frequent exercise of fasting is witnessed in two mystical Psalms understood of Christ, Psal. 69. v. 9, 10. The zeal of thy house hath even eaten me, etc. I wept and chastened myself with fasting, and that was turned to my reproach. And Psal. 109. v. 23, 24. My knees are weak through fasting, my flesh is dried up for want of fatness; I became also a reproach unto them. The context of which verses and the ancient Father's Commentaries on those Psalms are our warrant that David in spirit spoke them of Christ. On Psal. 69. St. Hilary thus writeth: This Psalm contains the prophecy of the sufferings of our Lord, where (besides the gall they gave him to eat and the vinegar to drink, v. 21.) the abstinence of his fasting was turned to his reproach, when tempted by the Devil, he is bid turn stones into bread, and carried up into a mountain, he is contumeliously tempted to worship the Devil. Arnobius also saith, those words are spoken of our Lord jesus Christ, whom the zeal of God's house did eat; and his abstinence from eating, receiving nothing 40. days and as many nights, was turned to his reproach. St. Hierom and Theodoret in the like manner understand the Text of Christ's fasting. The other Psal. 109. v. 23. Theodoret thus understands of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his abstinence and severities to himself: witness also saith he the bar. ley loaves and the ears of corn in his Disciples hands: St. Hierom also upon that Text, bids such as were conversant in fasting to be comforted, Siquidem & Dominus hoc fecit— Non habebat delitias corporis, sed Dei Spiritús— Tales diligit mil●… Christus, qui jejuniis vacent quia in jejunio victoria est: for that the Lord himself, saith this Psalm, did fast, and was not filled with the delights of the body, but of the Spirit of God; and Christ delights in such soldiers of his which give themselves unto fasting, because such overcome when they fight▪ St. Augustine and Bede confirm this interpretation. So true it is, saith St. Basil, 
a S. Basil Ser▪ 1. of Fasting.  that our Lord jesus fortified the flesh which he took on him for us by fasting, and taught us by fastings to overcome. Ut in sponso nostro investigemus, etc. saith St. Hierom, 
b S. Hierom Epistold ad Eustochium.  that in the Bridegroom himself we may see what virtue holy fasting hath. Howbeit in both those Psalms no sooner is mention made of our Lords fasting, but 'tis added, that it was turned to his reproach. And here in my Text his Disciples not fasting is turned to his reproach. Why do the Disciples of john fast often, and likewise the Disciples of the Pharisees, but thine eat and drink? Reprehendenda jejunii jactantia, saith St. Hierom: The answer to them might have been a just reproof for not fasting from vain glory. But our meek and gracious Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. chrysostom upon the words. He gives them no such rebuke as O ye vainglorious and impertinent persons. But he who had in much gentleness forborn to command his Disciples such severities, as himself practised, with the same lenity returns only this gracious answer, Can you make, etc. v. 34, 35. together mildly defending himself and his Disciples (though as yet they fasted not,) and yet the holy duty of fasting also. But doing all this by remitting the Pharisees 〈◊〉 John's Disciples whom they had brought with them, and advanced their example in the first place, and remitting John's Disciples as it were tacitly to their Master john, to something which they might remember john had said unto them (Joh. 3. 28, 29.) ye yourselves bear me witness, that I said I am not the Christ, etc. He that hath the bride is the bridegroom. The case was much different 'twixt the Disciples of the Law only, (the Scribes and Pharisees) yea those of john also, and the Disciples of Christ. The Law was a Schoolmaster of severities, but to bring them unto Christ; john was an Harbinger sent by preaching of penance to prepare the way for the Bridegroom; neither's Disciples were the children of the bride-chamber, or the honourable followers of the Bridegroom, but Christ's only. john came neither eating nor drinking, and sometime the Pharisees therefore say he hath a Devil, and now ye upbraid his Lord with John's Disciples and discipline as more divine; howbeit he that is least among the children of that bride-chamber is greater than john himself: His office, his honour, his privilege, and assistances greater. What many Kings and Prophets and righteous men desired to see, and rejoiced in spirit to foresee, but had not with their eyes beheld, the King in his beauty; nor heard his wisdom, and what john your master, saw and told you that he rejoiced to see, and to hear the Bridegroom's voice, Blessed are their eyes for they see, and their ears for they hear; And you have not considered this mysterious marriage of the Church to the Messiah, her Maker and Husband, her Redeemer and Spouse; the Prophets of old negotiated, invited, and as it were, wooed, and searched what, and what manner of time this blessed season and fullness of time should be, and what the joy of these espousals. The Bridegroom himself is now come down from heaven in his wonderful Incarnation, in his Nativity he came forth fairer than the children of men, as a Bridegroom forth of his chamber rejoicing (for the love of his Spouse) as a Giant to run his course. His coming forth was (à summo coelo) from the highest heaven in the hour of the WORD's being made flesh, and his running about is ad summum coelum, to the height of it again, to the right hand of his Father, in his Ascension. Mean while the solemn contract and espousals 
a Theophy lact. upon the words, Mat. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quam dixerat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  betwixt him and his Church is in his present preaching proclaimed. And he spoke this parable, A certain King made a marriage for his son, (Matth. 22. 2, etc.) and he sent forth his servants, (Wisdom sent forth her maidens) not fasting now indeed, as that's not seasonable for nuptial invitations, saying, I have mingled my wine, etc. All things are now ready. And when those servants for such their employment have scarce time to eat, quarrel you them, that they find no season to fast? Sent I am to Publicans and sinners a Physician, and therefore I eat with them. To my Disciples and as many as receive me believing on me, the Bridegroom of their souls (the expectation, desire and joy of all nations) and therefore at present they fast not with you: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Chrysostom upon the words, By these things our Lord showeth, that their not fasting then was not an Indulgence to their belly, but a matter of wonderful oeconomy. But the time will come when this solemnity of joy of these espousals shall be turned into a funeral mourning; when the Bridegroom shall be even for the debts of his Spouse and redemption of her life taken from them: And they shall weep and lament and fast, and the world shall rejoice. But he being returned, and having taken to himself a kingdom, these present espousals which God foretold by the prophets Hosea and Isaiah, which had been treated by all the Prophets that had been since the world began, and now proclaimed in the acceptable year of the Lords preaching, and sealed to by the Father at his resuscitation from the dead, expect their consummation in the marriage of the Lamb at the last day, when he shall gloriously bear his Spouse with myriads of holy Angels into his Father's house, there to reign with him in his Kingdom everlasting; mean time as upon the Espousals he became chargeable with his Spouses debts, and hath discharged them on his Cross, and after that discharge, was taken from Prison and from Judgement, and hath washed her in his own Blood, and hath given her the pledge of his Holy Spirit, and clothed her with the double garments of his Righteousness; so also is she called by a new Name which the mouth of the Lord did name, from his name Christ she is called Christian first at Antioch; and farther, our Lord Jesus knowing, that after his taking from her, religious fasting also is a necessary guard for her safety, and a salutary means for the further purifying and adorning of his Spouse, therefore as upon the allegation of John's Disciples Christ taught his Disciples also how to Pray; so here as John's Disciples had been taught to fast, he teacheth his the time and season when they should fast, yea and they will fast; only in this solemnity of his Espousals and of his Bride-chamber, these the principal guests and friends of the Bridegroom, sons of the secretest admission, 
a But without a parable spoke he not unto them (the multitude▪) and when they were alone, he expounded all things to his Disciples Mar. 4. 34. & v. 10, 11. and when they were alone, they that were about him with the Twelve asked of him the parable, and he said unto them, Unto you it is given to know, etc. but unto them that are without, all these things are done in parables.  his Apostles, no wonder if he do not, and ye cannot make them fast. Their present joy is above it, and their habitual strength as yet beneath it, and their present assistence from the presence of the Bridegroom himself enables and supports them without it. Nevertheless to this marriages celebration, garments every way agreeable, perfectly new, are to be provided, and wine both new and old to be filled, and to be preserved, and vessels of grace and future glory to contain that liquor; But as yet they are in part old garments, not throughly renewed by the Spirit, they are old bottles 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some regenerate persons are here (v. 37.) so called for their but begun and imperfect renovation, as some babes in Christ are called carnal, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪) 1 Cor. 3. 1. Bottles and garments here men are compared to, as Jerem. 13. 12, 13. Psa. 31. 12. Jer. 43. 12. Epicharmus Comicus▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  and the duty of fasting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as yet an unwrought, unthickned piece, at least not by the Fuller's Art purged and washed from the abuses wherewith the Pharisees had distained it. 
c for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Basil in his first Sermon of Fasting. Fasting is an ancient Gift, elder than the Law— it is a jewel of the ancient Fathers— reverence its grey hairs, it is coaetaneous with mankind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullones etiam veteres vestes ac sordidatas renovant ac repurgant, saith Erasmus▪ in Mat. 9 yea Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Add hereto, that the fastings of believers in Christ, in so far as they were to answer to their frequent recurring set fasts, were yet an unwrought and unpolisht discipline, as which were to be celebrated chief on the times of the Passion of Christ, as S. chrysostom saith. They are also a new, strong, working, and spiritful wine, apt to break weak vessels. Not therefore because in themselves they need not, but because they cannot yet bear it; not that the Lord, less than you, approves of that new wine, but because he provides that such good wine should not be spilt which will drink pleasant when it is old, Ecclus. 9 10. and shall be preserved throughout all ages of the Church on earth; lest also the bottles should break, and the rent and breach of these garments, instead of being made up, should be made wider by the unseasonableness of this prescription: therefore their Lord and Master, who breaks not the bruised reed, presseth not as yet this discipline. 
a S. Chrysostom on these words Mat. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Disciples are not yet become strong, but as yet need much condescension, and it is not meet to impose a load of injunctions on persons so aflected.  But the time will come when the Bridegroom shall for a time be taken from them, and the Spirit sent down unto them, and when they are renewed with strength from above, then shall they fast in those days. And both that holy discipline of religious Fasts, and these vessels of honour shall be preserved by each other. And that the Spirit may so come unto them, it is expedient, saith he, that I go away from them, and the time will shortly come.  
In the Answer of our Lord so meek and divinely wise, you may observe these three parts:  
1. A Declaration, or promulgation of somewhat present which they were not ware of. 2. A Prediction of some things to come, which they as little understood. 3. A mixed prescription in part and prediction in p●…, a constitution, counsel, and encouragentent of a holy, religious exercise of fasting.  
I. A Declaration of the present Espousals of Christ, Behold a greater than Solomon is here, a crown weightier than that wherewith his Mother crowned him in the day of his espousals, also a greater than Pharaoh's daughter is here, the holy Church of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. chrysostom and Theophylact upon the words. And the least of these despised Apostles great above him, than whom there had not risen a greater among them that were born of women. He was sent before to cast up and prepare his way, these the nearest friends and followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as those 30 companions brought to be with Samson the Bridegroom, (judges 14. v. 11.) and as the Spouse the Queen of Heaven (Ps. 45. 15.) hath her virgins that bear her company in the bride-chamber: These are they that ride as it were in the same chariot with the Bridegroom, saith Phavorinus, that walk in company with, and nearest to him in the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sons of the bride-çhamber are the Apostles, as vouchsafed partakers of their Master's joy, and of every heavenly good gift, and of all pleasure, Theophylact on Mat. 9 and this the acceptable year of the Lord, the very time of love, (Ezek. 16. 8.) so upon the words of the Lord, Mat. 9 Christianus Druthmarus. Quando ista loquebatur, tunc ipsa fiebat conjunctio, quoniam per suam praedicationem colligebat eandem sponsam suam: When Christ spoke these words, than was this conjunction made, for by his preaching he gathered together that his Spouse (the Church.)  
II. The Prediction or presignification of some things to come, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chrysostom on the words Mat. 9  as,  
1. That the time should come when the Bridegroom should be taken from them, Ablatus & oblatus quia voluit, Him the Scribes and Pharisees shall kill and crucify, and he shall lay down his life for his sheep, give himself for his Church, and grave her on the palms of his hands, and set her as a seal on his heart, and on his arm, and hid her in the clefts of the rock, and vanquish death and hell, and him that hath the power of hell in her behalf.  
2. That soon after that the time of the true Pentecost shall come, when these Disciples as they shall need these arms; so shall be made new and strong garments, new and strong bottles, and shall be filled with new wine like the bowls of the Altar, (Zech. 9 15.)  
3. That therefore he must go away, that the Holy Spirit may come, and then shall they be endued with power from above.  
III. A mixed constitution or Precept in part, and Prediction in part, of what these Scribes and Pharisees came to expostulate with him, The holy duty of Fasting.  
1. In its Substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most certainly they shall fast.  
2. In the circumstance of its due season and time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those days, or in those very days.  
3. In its settlement upon its right basis and reason, which gives the indication also of its true season, viz. the taking away the Bridegroom from them for their sins, and for the sins of the whole world.  
4. The imprudence and danger in importunity both to the substance of the duty and to the subject; from the incapacity of the subject as yet, and improportion to the duty.  
As to the 1. The substance of the duty, our Lords care of establishing this holy exercise of Fasting, is described here 5. ways:  
1. By leaving it under his prescript Law (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they shall fast, (as, thou shalt not steal) (they shall hear my voice, Joh. 10. 16. shall render him the fruits in their seasons, Mat. 21. 41.)  
2. His prediction also that the Christian Catholic Church would be willing, forward, and observably eminent in that exercise, (else it had been no answer satisfactory to their alleged visible practice) they will fast, as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Him ye will receive, Joh. 5. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will fast; as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) v. 35. the days will come; both are predictions when the chief servants of his house will see this holy exercise exemplified in set rules of practice.  
3. By laying a further necessity of prudence, both here v. 38. & Mark 2. v. 22. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Men must put up this new wine into fitted vessels, saith the Master of the household, and of the vineyard, lest in after ages men being lovers of pleasures, and their love of God waxing cold, some servants of the house might be for casting away this wine, for that there is indeed in their Master's house other that is better and drinketh pleasanter (in whose house is both new and old▪)  
4. His excusing none of his from this duty, save such only as are not yet able to perform it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 2. 19 they cannot fast.  
5. His farther care for the conserving of this duty, which he compares to new wine, together with the vessels, even to the day of the consummation of his nuptials, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both are preserved. The liquor in and by the vessels fitted for it, and the vessels meet and preserved for the Master's use with and by the liquor.  
In the 2d, The season or time of the duty, he teacheth first, That there is a time for all things, a time to mourn or fast, and a time (of bridals) to dance, 
a As David also danced when, he brought home to himself the Ark, the type of the Bridegroom's presence, 2 Sam. 6.  a time to embrace, and a time to refrain from embracing.  
2. That the time of the greater joy is not always the time of the greater strength: These were together, the children of the bride-chamber, and old garments.  
3. The time of greater actual assistances from God is not always the time of greater habitual strength of grace inherent. These Disciples were rendered safe by the presence of the Bridegroom, but were not yet other then in great part old garments and bottles 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophylact in locum.   
4. The time or season for this duty of fasting is taught here negatively, 1. Whilst they were such weak ones they could not fast. 2. While the Bridegroom was with them it was not seasonable to call them to ordinary fastings. 3. While the Bridegroom was with them they needed not to fast, both because his gracious presence afforded them extraordinary assistances 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and because his tender indulgence exposed them not to great and extraordinary temptations whilst himself was with them: 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not presently, not straightway desirable, v. ult. 
a Christ by this parable, signified, saith Erasmus, that men are not on a sudden to be haled to a more austere life, but to be inu●…ed thereto by certain steps or degrees. Theophylact upon my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Affirmatively, Then shall they fast: 1. When the Bridegroom shall be taken from them. All the ages of the world before, since the promise of the seed of the woman, were the season of the expectations, needs, desires, & long for this Bridegroom, O that thou wert as my brother that sucked the breasts of my mother, (Cant. 8. 1.) O that thou wouldst rend the heavens and come down, (Isa. 64. 1, with v. 4.) All the ages since his Being upon earth, are the seasons of our looking upon him, whom by our sins we have pierced, and our waiting and looking for his second appearance in glory: the Time only of Christ's presence on earth, (to whom he was nearly present) was the season of the joy of his Bride-chamber, to all admitted within it especially. 2. When they shall be made new garments, and new vessels; when the the Spirit shall have come unto them. 3. When the Bridegroom shall be taken from them they shall fast for these causes: 1. As having then so true cause of sadness: 2. As having then need by all means to fortify themselves against all dangers and oppositions in discharge of their work: 3. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  As having their faith (the root of good works prayer, fasting and alms) confirmed by the Death, Resurrection and Ascension of the Lord 
a St. Hierom in Mat. 9 Donec— per passionem meam novum Hominem indutus, non potest severiora jejunii & continentiae sustinere praecepta▪ ne per austeritatem nimiam, etiam credulitatem, quam nunc habere videtur, amittat. Christianus Druthmarus in locum. Cum fuerint novi [utres] facti per meam doctrinam, confirmati per passionem, resurrectionem, & ascensionem, per adventum Spiritûs sancti, tunc observabunt omnia dura & aspera: & ambo conservabuntur, & discipuli, etc.  4. As having seen the example of their Master's humiliations and sufferings, patience and fortitude, and the Disciple is not above his Master.  
In the 4. and last part, the imprudence and danger from the opposite importunity, is argued from six considerations:  
1. From the incapacity of the subject, as yet they cannot fast, (Mark 2. 19)  
2. The unseasonableness, if they could 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysostom in Mat. 9 .  
3. The disagreeableness to the subject if they should (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 36.) it agrees not with the old 
c The rigidity and stifness of this unwrought plece (besides its newness and▪ strength) agrees not with the old, saith Erasmus. .  
4. In what it is detrimental to the subject, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it takes from the garment, and the rent is made worse 
d The ancient Translations, Ne tandem novum vetus trahat, ne robore suo ●…rahat illa vestem infirmam; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam & Divisio in ment discipuli recentis & infirmi: aut schisma & separatio à reliquis fratribus.) .  
5. In what is therefrom detrimental to the duty itself, it bursts the bottles, and the wine is spilt. An evil report is brought upon the duty of Fasting 
e Non effunditur in bibi●…ionem, sed in perditionem. .  
Lastly, The sad conclusion and catastrophe, The bottles perish, which else might have held still the best liquor, though not yet capable of the newest and strongest 
f The bottles perish, & that by the very wine itself put into them, (a restoring wine in itself) and the wine perisheth▪ and that ●…y the vessels which were meant to contain and preserve it. .  
The parts you see being very many, forsomuch as our Saviour's answer here rests principally on the right timing of this duty: I shall insist presently on the second part,: the time or season, which is first in every duty (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then in those very days.  
For the understanding whereof, we must first inquire what those other words mean to which they refer, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken from them, Which were set to contain these 4. following senses agreeing well with, and insinuating each other.  
1. In the days of his death and burial, they shall mourn and fast, according to joh. 16. v. 20. a little while and ye shall not see me, ye shall weep and lament, but the world shall rejoice 
a Innocentius 1. Epistol●… ad Eugubinum Episcopum. Nam utique constat Apostolos biduo isto & in marore fuisse, & propter metum Iud●…orum se occuluisse: quod utique non dubium est in tantum ●…os jejunaste bidu●… memorat●…, ut, etc. .  
2. In the recurring annual memorial of the Bridegrooms taking away, the Churches Paschal Fast of Lent, beside the weekly stations (Stationum semijejunia) which the Church ever observed, except 'twixt Easter and Pentecost, or in the Feast of the Bridegroom's Nativity. These stations were the 4th and the 6th day of the week, fasted till 3. a clock in the afternoon, according to Cornelius' fast, Act. 10. But these Sub arbitrio, non ex imperio, of free devotion, not of strict injunction, as the Church professed (by the acknowledgement of Tertullian).  
3. In what time soever our sins or also God's Judgements call us to mourning, or fasting, or repentance, public or private; And this is also in too full a sense the Bridegrooms departing from us. So it was said to Saul for his disobedience, The Lord is departed from thee, 1 Sam. 28. v. 16.) & I●…r. 6. v. 8. Be thou instructed O jerusalem lest my soul departed from thee. This same Bridegroom, our Lord, who saith, (Hosea 2.) I will betrothe thee unto me, warneth them also c. 9 v. 12. woe unto them when I depart from them. This sense also Theophylact teacheth us to be included in this Text (in Mark 2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when Christ the Bridegroom shall be taken from him being lapsed, to wit, into sin, than he fasts and reputes that he may heal his sin. S. Hierom calls this the Tropological sense of these words: juxta tropologiam autem sciendum quòd quamdiu sponsus nobiscum est, & in laetitiâ sumus, nec jejunare possumus, nec lugere; cum autem ille propter peccata à nobis recesserit, tunc indicendum jejunium esse, tunc luctus recipiendus: when the Bridegroom shall departed from us by reason of sin, then must a fast be indicted, then must we take up a mourning, when our Bridegroom hath withdrawn himself in just displeasure for our sins, (as Wisdom will not abide in a body subject to sin, Wisd. 1. 3.) We must seek his return and favour by fasting, weeping, and supplications, Psal. 143. 3,- 8.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Bridegroom shall be taken up away from them, in his Ascension, after his departure into heaven, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tolli, may signify, to be taken away up, and so is the rendering of the Syriack in this Text; and so the Greek Father Theophylact understands it of the time after his Ascension 
a Theophylact in Luc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Matthaei cap. 9 v. 15. viz. on the same words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christianus Druthmarus on the same words Mat. 9 (Cum auferetur ab eis sponsus) Illud tempus ostendit, quo ipsus in coelum ascendit; quia quamvis semper cum illis esset spiritualiter, tamen corporali praesentiâ ab eis recessit. Venerable Bede upon my Text, shows that all the time from the promise of the Seed of the woman unto the Incarnation of the Bridegroom; and all the time after his Ascension, and departure into Heaven, was and is the time of the absence of the Bridegroom, and the season of the Church's mourning and longing for his first or second coming. The time only of his conversing upon earth among men, the privileged time of the Church's joy on earth His words are these, Notandum verò, etc. We must note that this mourning for the Bridegroom's absence, began not now first after the death and resurrection of the Bridegroom, but was observed throughout the whole time of the world before his Incarnation, for those first times of the Church before the Virgins bringing forth a Son, had holy men, which earnestly longed after the coming of Christ's Incarnation; and these times since Christ escended up into heaven, have the Saints which mourn for and desire his second Appearance to judge the quick and the dead. Neque hic defiderabilis [defiderii] Ecclesiae luctus requievit aliquantum, nisi quandiu hic cum Discipulis in carne versatus est. Nor was there any rest to the Church from thi●… her mourning of her desires, save only that while Christ conversed upon earth with his Disciples.  So after the history of his Ascension, Acts 1. the Apostles frequent fastings are recorded, Acts 13, & 14. 2 Cor. 6, & 11. chapters. After his Passion, Resurrection, and Ascension, the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated, and other frequent religious seasons of fasting.  
Of these 4. senses, the 2d only, because it brings with it a recurring duty upon men as constant as the years return, labour actus in orbem; one Aerius, a jovinian, or Vigilantius in all ages, till of late, hath been found to make exception to.  
I shall therefore first insist to show that our Lords words ought so to be understood, as to include also those recurring memorial fasts of the Bridegrooms being taken from us, stata, revoluta jejunia. And secondly what they are.  
As to the first, that these words are so to be understood as including some set and returning fasting days, is evident,  
1. For that otherwise our Lords words would not be, as they are, a apposite answer to their objection. It is excepted by them; that the Disciples of the Pharisees, and likewise of john, did fast (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 9 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 5.) much and often 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densum, frequentatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assiduè crebrò. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 densa, assidua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequento, saith Glossarium vetus Cyrilli: all which shows they alleged their very frequent, diligent, and as it were continual fastings.  which 'tis known the Pharisees did weekly and annually in fasts by continual frequency recurring; (And so did John's also; for my Text saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did both fast in like manner: As to the frequency which they joined in, to object, though not as to their sincerity, which the Pharisee considered not here) twice in the week, saith the Pharisee, Luke 18. 12. and Epiphanius lib. 1. haeres. 16. tells us what days those were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second and fifth days of the week, Mundays and Thursdays. On the former, because on that day Moses had gone up from them into the Mount; the latter, because on that day Moses returning down from the Mount, broke the Tables of God, for their sin: and annually also, beside the fasts recorded in the old Testament, (to wit, the fast of the day of Atonement, Levit. 16. and esther's fast, Esther 9 v. 31. which was on the 13th of the month Adar, and the fasts of the 4th, 5th, 7th, and 10th months) others also probably which they had received: unto all which the predicted devotion of Christ's Disciples in those days when they should fast, would not be correspondent, nor satisfactory to the objection made, if they were not to keep certain, set, and oft recurring times of fasting. Not the Pharisees disciples twice a week, and many weeks in the year, and Christ's Disciples only at the very time of his Passion, and lying in the Grave once, as he died but once, and after that only accidentally, extraordinarily, without any fixed returning, observable solemnity. No: they shall, they will fast, in nothing behind the very devoutest in that duty; as the Pharisees therefore say of themselves that they did fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 9 & Luke 5. so the holy Scripture records the Apostles fasts after the Bridegrooms taking away, in equal terms, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 11. 27.) In fastings often, or many times, in watch often, & 2 Cor. 6. 4. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be repeated) in much or oft watch and fastings, 
a Upon which Text S. chrysostom saith, by these words S. P. signified his labours, how he laboured going up and down and working (with his hands) and the nights in which he taught, or also his working in the nights▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and with all these labours, neither did he neglect to fast.  St. chrysostom also on S. Matt. 17. v. 19,- 21. saith (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) therefore the Apostles also fasted almost continually; yea, touching these certain fasts for the Bridegrooms taking away, we shall hear it witnessed anon, & Apostolos obseruâsse, that the Apostles also did keep them and S. Paul expects of Christian people, as well Lay, as others, men, and women, as well married persons, as single, that they should at times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vacare jejunio & orationi, Give themselves to attend upon fasting and prayer, and that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or season for it, there he teacheth 1 Cor. 7. 5.  
2ly For that it is said both in St. Mark 2. and in St. Luke here: not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if you would say, in those same days 
a Nor in this matter is this Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where omitted, but where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted also, as in St. Matthew c. 9 and if the MS. R. read it in one place, in that day, Marc. 2. yet still it is with the article interposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which reading they which follow, (as I do not) may well refer it to the day of Christ's Death and Passion.  As in the Septuagint Greek of Esther cap. 1. v. 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on those same days on which Ahashuerus had been once enthroned, he (as Herod on his birthday) made a feast unto all his Princes in the 3d (as in every) year of his reign. So Philo the Jew in his book of the Religious, anon to be cited, useth these very words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of certain yearly recurring days.  
3ly Our Lord Christ speaks here of such fasts, as at present he did not expect nor require from the children of his Bride-chamber, his Apostles, nor blame them for the omission of them. It being not now (as he reasons himself) a season agreeable for such fasting of which here he principally speaks in answer to their cavil: But extraordinary emergent Fasts the Lord did now expect from his Apostles, and sometime blamed their omission of them, when extraordinary occasion and interest of their Lord against his enemy called for them 
b For he whom Satan had bound, etc. might well by prayer and fasting be loosed and delivered, even within the time of the festival joy of Christ's Espousals, and that by these children of the bride-chamber.  So Mat. 17. 20, 21. He charged his Disciples with unbelief, (that is at least defect of duty surely) as the cause of their not having done that (viz, casting out the Devil) which he told them at the same time, could not be done, but by prayer and fasting. Therefore our Lord speaks there of such an extraordinary fast, which there and then he might expect from them; therefore the Lord here in the words of my Text, where he speaks of Fasts not then to be required or expected of them, must not be understood to speak principally and in the first place, much less only, of extraordinary, emergent and occasional fasts; but necessarily of set, solemn, and recurring fasts, to which as then he did excuse them for the while of his presence with them; but which, when the Bridegroom should be taken from them, should be justly expected of them.  
4ly For that our Lord Christ speaking of those, with whom he promised to be unto the end of the world, viz. in themselves, and in those who should believe in him through their word, and of fasts relating to a public universal cause, the taking away of the Bridegroom in his Passion; therefore the Lord spoke also of a solemn public fast, upon one cause or subject never to be repeated; but the duty to continue all years to the end of the world, till the Bridegroom should return unto his Spouse and take her into his Father's house. Now impossible it is, that any such should be public and to continue, and relate to any such fixed and universal cause, but this of our Lord's Passion, through perpetual ages to be remembered by public memorial fasts, which cannot be continual, nor accidental; therefore by set, solemn, and recurring fasts; so as we have seen that cause, the memory of our Lord's Passion to have given foundation universally to all ages and parts of the Catholic Church, both for her weekly stations (Stationum semijejunia) on the 4th and 6th day of the week till 3. a clock; and of her annual, Paschal or Lenten Fast about the time of her Lord's Crucifixion. And whereas our Lord hath said of his Disciples, which are or shall be such indeed, that in those days, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they shall and will fast: what the Church doth and hath done ever since, that foretold by the Lord (when he said they would then fast) must needs be the best interpretation of what the Lord said they would do. He said it: in those days they will fast; hath the Church done what he said they would? or will any say nay? Learn we the Church's days on which she ever since hath, and doth, and professeth that she will fast, and we must needs have the true meaning of this prediction, in these words of her Lord, who could not be deceived, In those days they will fast.  
5 lie Be therefore my fifth reason this following, Christians will not fast (none can expect they will) on any public, set, solemn days of fasting, (which was the thing here called for by the Scribes from their own alleged example, and that of John's Disciples also) except they do agree upon such days; But if every man was to be left to understand what he please by these words, The days when the Bridegroom shall be taken from them, (as Aerius had his sense of them, and jovinian his, and Vigilantius his, and none bound to the Church's sense of them) we should have no means left us possibly to agree, and so to meet on any days at all by force of these words, or any other one universal cause; and so should we never meet in any public solemn fast at all; no, not for so public fixed a cause as the taking away of the Bridegroom once for the sins of the whole world.  
The Churches teaching then her sense of her Lords words, by her rules, comments, and practise, must silence these men, as her Lord's prediction of her practice did silence the Scribes and Pharisees, yea and some other better meaning Disciples (St. John's) also, cunningly drawn in (as is usual) by the enemies of the Lord, and his Church, to join in expostulations, cavils, and quarrels against them.  
Reason, and experience, and the direction of all wise men in the Church of God (ancient and modern) the house of Wisdom, Counsels, Reverend Fathers and Writers, and our 
a Since the Reformation Lib. Canonum Eccles. Anglican▪ Anno 1571.— Videbunt ne quid unquam doceant pro concione quod à populo religiose teneri & credi velint nisi quod consentan●…um ●…it doctrina veteris au●… Novi Testament▪ quodque ex ill●… ipsâ doctrinâ Catholici Patres & veteres Episcopi collegerint.  Church in particular, have directed and commanded us not to interpret Scripture in things of public concernment to the Church's rule of believing, and doing, but as we find it interpreted by the holy Fathers and Doctors of the Church, as they had received it from those before them. For that the leaving of every man to make any thing of any Text, upon any device out of his own head, to the founding any new and strange doctrine, or practise, as necessary therefrom; or to the opposing of any constantly received doctrine, or practise of the Church Universal, (for in other matters they may happily with leave quietly abound in their own sense▪) leaves all bold innovators (which can but draw away disciples after them) to be as much lawgivers to the Church by their uncontrollable law-interpreting, as any Pope or Enthusiast can or need pretend to be; and hath been, and ever will be to the end of the world, the ground of most Heresies, and Schisms brought into the Church by men, who departing from the teaching and stable interpretation of the Church, in their own instability and science falsely so called, pervert the Scriptures to their own and others (their obstinate followers) destruction.  
Here therefore I first join issue, that the Church hath observed these days of the Paschal fast (as 'twas called in the Ancient Church) 
a Called also by some Antepaschale jejunium, meaning the same thing.  or Lent-fast (that is, from the Saxon Dialect, Spring-fast) 
b lenc●…en. Sax. The Spring, 〈◊〉 Lent.  ever since the times of these children of the Bride-chamber, the Apostles of the Lord, and ever since the taking away of the Lord, the Bridegroom.  
2. That the Church hath done this, hath observed this Paschal-fast, as from the Apostles, grounding their practice upon instruction Evangelical; & particularly also upon this Text now before us, The time shall come when, etc. And then (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in those days they shall fast.  
1. For the Churches visible practice from the Apostles times, if our Brethren shall say, Show us express example written in the following Scriptures, which may interpret this text so; or we are at liberty for the sense, and practise: they must be told, what they cannot but freshly remember, that so said the Brethren the Anabaptists: one express example of baptising Infants after that Sanction, john 3. 5. and Commission, Matth. 28. v. 19 whereby to interpret such Sanction and Commission. An express command (as the Church thinks) to baptise all Nations, would not hold them. So said the Socinians for their no▪ necessity of baptising at all in the Name of the Father, and of the Son, and of the Holy Ghost. Show us one example in all the following Scriptures, Acts, and Letters of the Apostles of that form observed. A direct command (as we would think it) could not bind up their liberty of interpreting it otherwise. The history of all the following ages of the Church after the Apostles is little to them compared with the word of God, in their own sense. All those following were but men, and these (in their giving out the sense of the Scripture) are more!  
For our parts, we finding the Bridegroom, the Lord himself, thus referring us to the practice of his known Disciples, the children of the Bride-chamber; In those days they will fast, (not only they will teach on what days men should fast:) and the Bride herself, whose cause is most concerned in it, declaring to us her practice, and assuring us she had received that her Practice from those friends of her Bridegroom, and children of his marriage-chamber, the Apostles; that Bride also being, as we know, the Queen standing at his right hand, the Mother of us all; whose authority is above all mothers, (and yet each mother's is from God over her children;) we I say joining in obedience with all those who have this Church for their Mother, are assured that we obey, and have God for our Father, and his Spirit not to leave her (in her leading us) without certain conduct into all truth of necessary faith, or bounden practice, that is, certainly to secure her from every of the gates of Hell, never to prevail against her.  
We have the Church our Mother to hear: and as to the point, we would hear of: Nos habemus talem consuetudinem, & Ecclesiae Dei: We have such a custom, and so have, and had the Churches of God. If any man against all this list to be contentious, we still have learned not to let fall our appeal to the customs of the Churches of God. As St. Paul hath shown us by his example, that against contradictors 'tis best to do, 1 Cor. c. 11. v. 15, 16. Let our Brethren therefore either show some Church or age before their own of yesterday, where this was not the custom of Christian people; or else devise some other sense also of that Text of St. Paul, concerning the Church's customs; or let them acknowledge it an Apostolical note of contentious persons, (to whom he elsewhere saith belongs tribulation and wrath, Rom. 2. v▪ 8, 9) to oppose their interpretations and exceptions against such custom of the Churches of God, as this Paschal Fast, or Fast of Lent, in remembrance of the taking away of the Bridegroom of the Church, can manifest itself to be.  
Now, albeit my premises neither contain, nor need to contain, more than that the Church in all ages observed this Fast of Lent, called Paschale jejunium, and that from the Apostles themselves, their own Evangelical Instructions of her, and particularly in this Text also which she received from their Evangelizing: yet in as much as I have occasionally before mentioned, that the Apostles themselves also observed this Paschal Fast, I shall not content myself to bring witness that they delivered it to the following times, or only that it was practised in their own times, (of which I shall speak in my 2d testimony) but also together that themselves did practise and observe it. For the proof whereof; although it might be sufficient to argue from their delivering it to the Church, that therefore they observed it themselves; (for surely they laid not on the Church any burden of precept which themselves with one of their fingers would not touch, or not teach perfectly by their example first:) 
a For as it was said of the Lord, Act. 1. 1. all things which jesus began both to do and to teach, (as he did in the exercise of fasting) so also the Apostle saith of himself and the other Apostles, when he did warn the Philippians of some that walked so, as that their God was their belly, he saith, be ye followers of us, and mark them that walk so, as you have us for an example, c. 3. 17, 19 & 2 Thess. 3. 9 that we might give ourselves to you for an example to follow us. Yea these very disciples of the Pharisees, and of john, not only alleged first their own example of frequent fastings, but even S. Mark saith of them, c. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were at this time fasting, when they came to the Lord and made this exception to his Disciples, for their not so fasting.  Yet my argument for it shall be, not any logical collection, but a direct testimonial asseveration; premising only first: That it is undeniably certain (from the instance which I have touched before concerning Baptising in the Name of the Father, and of the Son, and of the Holy Ghost) that something the Apostles themselves did most certainly do, and constantly (as well as all ages of the Church after them;) of which yet, besides the first commission (which is not practise,) not one example of any of the Apostles practise at any time is recorded in all the N. T. and yet was it done (we are most sure) by every Apostle, and constantly. This premised, I think it sufficient to produce other Ecclesiastical unquestioned record to prove the paschal fast was observed by them: and I allege the witness not of any single Father only (though written by one pen,) but of the Church itself within the first century of years, or age, after the departure of the last of these honourable children of the Bride-chamber, S. john the Apostle and Evangelist; who died in the 2d year of Trajan, and the Church's Testimony by me to be produced, stands recorded by TERTULLIAN, who lived within 100 years of the Apostle S. John's departure: the Church's witness by Tertullian recorded against Himself and his fellow Montanists, in whose behalf He so contends as follows with the Church, and the Church against Him and His.  
The Record is in Tertullian's Book of Fasts, de jejuniis c. 1, 2. where he thus writes, Arguant nos [Psychici, i. e. Catholici: for so he contumeliously calls the Christian Catholics, ascribing to Montanus, Priscilla & Maximilla novam prophetiam, & spiritalem disciplinam] quòd jejunia propria custodiamus, etc.— Novitatem igitur objectant, de cujus illicito praescribant, aut haeresin judicandum, si humana praesumptio est; aut pseudoprophetiam pronunciandum, si spiritalis indictio est; dum quaque ex parte anathema audiamus, etc. Nam quod ad jejunia pertineat, certos dies à Deo constitutos opponunt— certè in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus, & hos esse jam solos legitimos jejuniorum Christianorum, abolitis legalibus & propheticis vetustatibus.— Itaque de caetero indifferenter jejunandum, ex arbitrio, non ex imperio, pro temporibus & causis uniuscujusque. Sic & Apostolos obseruâsse, nullum aliud imponentes jugum certorum & in common omnibus obeundorum jejuniorum. And c. 13. Praescribitis constituta esse solennia huic fidei, Scriptures, vel traditione majorum; nibilque observationis amplius adjiciendum ob illicitum innovationis. State in illo gradu si potestis; ecce enim convenio vos & praeter Pascha jejunantes, citra illos dies quibus ablatus est sponsus, & stationum semijejunia interponentes, & mero interdum pane & aquâ victitantes, ut cuique visum est. Denique respondetis haec ex arbitrio agenda, non ex imperio, Movistis igitur gradum excedendo traditionem, cùm quae non sunt constituta, obitis. Quale est autem ut tuo arbitrio permittas, quod imperio Dei non das? And c. 14. Si, etc.— Curio Pascha celebramus annuo circulo in mense primo? cur quinquaginta exinde diebus in omni exultatione decurrimus? Cur stationibus quartam & sextam Sabbati dicamus, & jejuniis Parasceven? Quanquam vos etiam Sabbatum siquando continuatis, nunquam nisi in Pascha jejunandum, secundùm rationem alibi redditam, etc. Thus Tertullian now professing himself a follower of the new Prophet Montanus, quarrels the Church and her children, as carnal persons, for not admitting the new-commanded fast of Montanus, and he manages that his quarrel in these words, They (viz. the Christian Catholics) accuse us that we observe fasts of our own, peculiar to ourselves— They object therefore unto us novelty, and prescribe against the unlawfulness of that, saying, that it is either to be judged Heresy; if presuming as men, we so dogmatise: or we to be pronounced false prophets, if we indict these fasts, as from the Spirit; whilst on either hand we hear them denounce an Anathema against us: For as to what pertains to Fast they oppose, that there are certain days constituted by God. They surely think, that in the Gospel those days are determined for fasts, in which the Bridegroom was taken away, and that those days only are now the legitimate days of Christian Fasts, all legal and prophetical old observances being antiquated or abolished— Therefore as to other fasting, it is to be indifferent, according to every man's occasions, & causes, at his own judgement, not of command: [viz. as Montanus pretended command from God.] And that thus the Apostles observed the rule of fasting, imposing no other yoke of certain or set fasts to be kept of all in common. And c. 13. ye prescribe against us, that the solemn times for this matter, are to be believed already constituted in the Scriptures, or in the Tradition of our Elders, and that no further observance is to be superadded, for the unlawfulness of innovation. Maintain this your ground if you can [O ye adversaries of the prophet Montanus] for lo I convince you, even yourselves fasting, beside the Paschal▪ Fast, Beside those days in which the Bridegroom was taken away; interposing also yourselves the half-fasts of the stations, 
a Thus he being in darkness of forgetfulness, as out of charity, considers not the evident reasons of the stations, the 4th and 6th day of of the week, from those words which the Church urged of the Bridegrooms being taken away, which is the very ground and reason which afterwards Epiphanius (the Compend. fid. c. 22.) and S. Augustin also (epist. 86.) do build them on.  and yourselves otherwhiles also, as each pleases living on mere bread and water. Lastly you reply, that these observances, [viz. these last of the stations of Wednesday and Friday, and otherwhiles living with bread and water] are practised according to one's choice, not from command 
b Isidorus Hispalensis. l. offic. c. 42. Shows that the weekly observance of those days in fasting, was not a precept lying on all; in these words: Praeter haec autem legitima jejuniorum Tempora▪ omni sex●…●…erid propter Passionem Domini à quibusdam jejunatur. . Ye have therefore quit your ground, by exceeding the tradition, while you observe fasts which are not constituted (or commanded.) And worthily you permit that to your own pleasure, which you yield not to God's command, (viz. by his prophet Montanus.) And c. ●…4. If it be so [as was urged out of Galatians c. 4. ●…. 10.] Why observe we Easter every year in the first month? Why 50▪ days thence forward do we pass in all exultation? Why apply we the 4th, and 6th day of the week to stations? [or meetings for prayer, portional-fasting, and Sacrament,] and the day of Christ's Passion to fastings? And although you at some time may join Saturday to Friday in fasting, yet that never but before Easter-day, for the reason elsewhere rendered. Thus far Tertullian.  
The reason why he singles out Good-Friday for a peculiar fast amongst the rest of the days of the Bridegrooms taking away, himself renders in his Book of Prayer chap. last, when not yet a Montanist, in these words: Sic & die Paschae, q●…o quasi communis & publica jejunii religio est, So on the day of Christ's suffering, wherein is observed the common, and as it were, public religion of the fast 
a Agreeably whereunto Sozomon speaks l. 7. c. 19 On the day before that Saturday, [viz. Good Friday] which the people fast very devoutly in remembrance of our Saviour's Passion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one day into which the least devout among Christians shrunk up their fast. As Iren●…us witnesses in his Epistle to Victor. and Methodius in Con●…ivio virgin. orat 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On the Fast-day of Christ's Passion [who is our Passeover] it is forbidden us at all to remember the provision of food. S. Cyril of Jerusalem in his 18. Catechism, mentions his auditors weary labour, by the intention of the Fast of the parasceve [or Good Friday] and the following watch. .  
Thus by acknowledgement of the Church's enemies, and friends, she practised, taught & contended against her adversaries touching this fast, and those words of her Lords, In those days when the Bridegroom shall be taken from them, then shall they fast. With this constitution of the Lords, she resisted the Montanist's new set fasts, pretending from the Spirit, and the word within them. His testimony I have first produced, as including the Churches own witness, and the Apostles own observance. Next for the observance of Christian people, that of S. Mark (though he not an Apostle, but Evangelist) his teaching, as is probable, and certainly practised in the Apostles own days. The record is made by PHILO in his Book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Religious; (& so Gregory Nazianzen calls the Christian believer by the same name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Orat. in S. Pentecost.  who must needs have conversed with St. Mark, and these Religious at Alexandria, and came, saith Eusebius, into speech with St. Peter (whose Disciple S. Mark was) at Rome, l. 2. c. 16, 17. in the days of Claudius the Emperor. He in that Book of the Religious, saith Eusebius in the forecited place, describes certain Apostolical persons religious life of the Hebrew nation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) having not only seen them, but accurately taken knowledge of them; describing there such their conversation as is to be found in the Christian Religion only, saith Eusebius; and he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Gospel; and such religious fastings, saith the same Eusebius, which have descended down accurately the same even unto our times; which more eminently were exercised: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in fastings, and whole night's watch, and attentions unto the word of God, at the solemnity of the Passion of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testifying of them those things which accurately are observed after the same manner with us only, and even until now. And moreover, that he there describes the first preachers of the Doctrine of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is manifest, saith he, to every one that Philo comprised in that writing, customs delivered in the beginning from the Apostles. These religious persons in and about Alexandria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are frequent in assembling for the space of 7. weeks, (as we now begin our Paschal fast the 7th week before Easter, that we may exempt the Sundays, and yet leave a full number.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) As Gregory Nazianzen orat. 40. in Sanctum Baptisma, calls the fast of Len●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (●…aith Philo, using the very words of my Text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This saith Eusebius: they held a pure and holy virginal observance: for it is preparatory to the greatest feast, which beginneth a solemnity of 50 days— Mightily they resist at this season the bewitchings of pleasures; in those days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no wine brought into their tables, and their meal is clean free from all meat that had the life of blood—. And of some of that time he writes that after supper they celebrated an holy whole-nights vigil; which we know was much the custom of the East and West Churches on Easter-eve. This annual solemnity of numberless religious persons through 7. weeks before the high solemnity of Easter (the time of the Bridegrooms taking away & return) is an observance, which no Essen●…s, or other Jews ever observed, no●… indeed any other people at that time of the year before the Christians; therefore Eusebius did well judge, that it could be understood of Christians only, and that, as he saith from evident demonstrations 
b Euseb. ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Now may ye hear Philo's own words, in that his Book, interpreted by himself. For what Philo saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their celebration of 7. weeks, their preparation to their greatest feast, this what it is in Philo's language, himself lets us know in his book of the ten words: That which the Hebrews (saith he) in their own language call Easter (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The one day that is chief eminent in all the year. But how spent they their seven week's preparation to the feast of Easter? In purity, fastings, and abstinences, and when the feast came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sang Eucharistical Hymns unto God their Saviour: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philo there decl●…res.  but at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have God in perpe●…ual remembrance— and twice every day (viz. in common, in the public) they are wont to pray in the morning and the evening. Thus hath Philo, contemporary to the Apostles, recommended to us, not in my judgement only, but of Eusebius, as you have seen, and of St. Hierome, 
b Co. 〈◊〉. ●…▪ ●…. c 3●….  the piery of those first Christians in Egypt, and recorded their Paschal Fast, in as evident manner as could be expected a learned writer, himself not a Christian, should commend Christians; for the very force of truth, and the love that he had to set forth what was excellent in his Countrymen.  
My third proof and authority shall be from witnesses living partly in the Apostles times, (those children of the Bride-chamber) partly soon after their times, while their practice and instructions were fresh in memory; from holy Bishops and Martyrs, some of them ordained by the hands of Apostles themselves. From their agreement even in their differences otherways, from their concord even in some sor●… of controversy among them, during some years. In that difference, I mean, found first twixt Polycarp the auditor and Disciple of St. john, and by his own hands ordained Bishop of Smyrna, (which Episcopal charge he concluded with a glorious Martyrdom) and together with Thraseas Bishop of Eumennia, these on the one side, and Anicetus a Primitive Bishop of Rome and Martyr living at the same time, with other Western Bishops (deriving from St. Peter, as Polycarp from St. john) on the other side, about whose difference Polycarp came unto Rome to Anicetus, as Irenaeus witnesses; Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessors, Xystus, Telesphorus, Hyginus and Pius: and Polycarp professing to follow what St. john and other of the Apostles had practised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these are the very words of Irenaeus himself concerning Polycarp, (whom he had seen and heard) That Anicetus could not persuade him to vary from what he had observed ever with john the disciple of our Lord and the rest of the Apostles with whom he had conversed or spent his time. I●…en. apud Euseb. l. 5. c. 24. But their difference was managed with perfect peace & love, & inviolable communion. The same difference again some years after revived, (about the ninety seventh year after St. john's death) but not with equal calmness and amity 'twixt Polycrates Bishop o●… Ephesus, with other Asian Bishops, and Victor Bishop of Rome, (next successor to Elutherius, unto whom Lucius our first Christian King of Britanny sent letters) with others of the West. Polycrates pleading the authority of St. john, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) who had rested on the Lord's bosom, and of St. Philip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the Twelve Apostles, who fell asleep at Hierapolis, also he allegeth the example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of two daughters of St. Philip, Virgins in their old age; and another daughter of his, not that, but a holy woman likewise. 
a These different from the four Virgin daughters of St. Philip the Evangelist.  And Victor with his on the other side pleading the authority of the tradition of S. Peter & S. Paul (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sozom. l. 7. c. 19) These were the contenders. The agreement (which I mentioned) was constantly this. It was agreed on all hands, 1. That they both had received from the Apostles a Tradition for the celebrating of the Anniversary feast of Easter, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. That on the Eve of that Easter-day certain preceding fastings were to end, (which were the same, that in Tertullian were afterwards called jejunium Paschale) Polycrates and they of Asia are contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That from tradition ancient [in those early days] they deemed that they ought to observe the feast of the Salutary Pasch (or Easter) on the fourteenth day of the month, as being of duty altogether on that day, upon whatsoever day of the week it ●…ell, to put an end to, or dissolve their fastings. On the other side (which was Victors) it was alleged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No such custom to observe on that manner in the rest of the Churches throughout the whole world, they [viz. the rest of the Churches throughout the whole world] observing from Apostolical Tradition, which came down to that time [viz. about the 97th after S. john] that only on that day, which should be also the weekly day of the Resurrection of the Lord, they ought to dissolve or end their fastings. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than were they by Apostolical tradition to have fasts preceding that day. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And they all with one sentence declared— that on the Lord's day only (Easter day) we do observe to end our Paschal Fasts. Euseb. l. 5. c. 23.  You see both parts agreed in my conclusion, that the feast of Easter-day was to conclude certain fasting-days, and all this is witnessed in Eusebius l. 5. c. 23, 24. Difference there was: 1. About what day should be that Easter-day, and conclusion of their fasting-days, they having indeed received different traditions. S. john and S. Philip finding it useful in those parts of Asia, where many Jews inhabited, by condescension to observe the Christian Easter on the same day with the Jewish Easter; letting them to see, that we as festival remembered Jesus Christ our true Passeover, and our deliverance by him, as they expected one to come. But S. Peter and S. Paul where no such cause was prescribed, as meet, not to disjoin their anniversary from their weekly memorial-day of Christ's resurrection 
a Touching this a Council was held in Palaestina, wherein Theophilu●… Bishop of C●…sarea presided, and Narcissus Bishop of Jerusalem: another Council at Rome wherein Victor presided: another in Pontus, wherein Palma a●… the signior Bishop presided: another Council in France, wherein Irenaeus was Precedent: another in the Province of Osdreëna. Euseb. l. 5. c 23. etc. 25. Narcissus, Theophylus, and Cassius Bishop of Tyre, and Clarus Bishop of Ptolemais, and the Bishops with these assembled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, handled largely of the Tradition of the Paschal season, which had come down to them from the Apostles by succession. .  
2. Particular Churches than differed (none doubting, but on Easter-day they were to end their fastings, yet) about the degree and rigour of the fasts, and number of the fasting-days. In which matter, different constitutions of bodies, and minds, in different countries, might call for different allowances from the very first. 
b Socrates recording the divers Customs of observing this Fast in divers Churches, saith thus, l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Advertising us as of sundry customs in divers nations, so also of sundry causes of those customs in different nations.  But which of them once doubted, differed or disagreed touching this, Whether an Easter-day were at all to be kept, or, Whether any such Paschal Fasts were at all to be observed, 
c As Socrates ibid. having recounted the different usages about the number of the days of this Paschal Fast; adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ other such different usages there were about the Synaxes, (or public meetings for Communions) viz. whether Saturday also, Wednesday, and Friday, as well as the Lords day: but yet all agreed of Synaxes, that they ought to be, yea, and that every Lord's day at least.  whose time of ending only was their controversy? and yet the time next before Easter still agreed on for the Fasts. (As they now in our times which vilify the one, vilify the other also). The Antepaschal Fast & Paschal Feast were so inseparably conjoined, that in many of the ancients, Pascha, signifies both; as in Tertullian l. 2. de jejuniis c. 13. Convenio vos & praeter Pascha, citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes. He there expounding Pascha, by the days in which the Bridegroom was taken away. And C. 14. Nunquam nisi in Pascha jejunandum, and so that of Timotheus Alexandrinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare. 
a Ambros l d▪ Eliâ & jejunio hoc jejunium (Quadragesim●…) Domini Pascha includit.  For this cause Irenaeus (who saith himself had seen Polycarp, S. John's Disciple) satisfying Victor in his Epistle to him, tells him, that not only concerning the day itself of Easter, there was controversy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also touching the manner itself of the Fast, therein supposing it without controversy, that the Fast itself, (though some differed about the form of it) was, but was with difference, observed long before, as well as the day of Easter. For so it follows in his words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And such variety in those that observe the fast was not now first in our days, but long before, in their times who lived before us. And yet before that difference also, he there records, that there preceded an agreement, a simple and plain custom (viz. for those that had health and strength) which some not accurately enough retaining, changed into that which followed after. His words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now Irenaeus writ this about the 97th year after S. John's death; That long before his days there had been that difference, and before that difference, there had preceded a simple and plain custom of the form of fasting, which they (who brought in the difference) changed into what followed. Before that difference, which was long before, the space of 97 years after the Apostles, what uniform custom could there precede in the Christian Church, and not be from the Apostles own times? and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse, as there he doth to Victor: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The very difference of their fasting commends or establishes the agreement of their faith, viz. that yet they all by their several fasting, professed to believe on that death and passion of the Bridegroom, the memorial whereof, their agreeing to fast in the days next before Easter (rhough disagreeing about the number of the days, or the rigour, or the time, both of Easter, and so of the Fasts) did unanimously profess.  
In the Second Century of years after the death of the last of the Apostles (the children of the Bride-chamber) I allege first the Canons called Apostolical, not so called as made by the Apostles themselves, but by Apostolical Bishops, (not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, witness THEODORET and others) as next, or near successors unto the Apostles. The first fifty of which Canons are probable to have been made in the foregoing Century, and the latter thirty five in this Century. (Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or assumentum corruptly added to the last.) And all the eighty five confirmed by the sacred Sixth General Council, Can. 2d. The eighth and sixtyninth of which Canons command, That every Bishop, Presbyter and Deacon, celebrate after the vernal Equinox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Easter day; and that they fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Lent: And at other times the 4th and 6th day of the week, where though the Sanction of spiritual penalties was added by these successors of the Apostles; yet that 6th general Council in Trullo, doubts not, but the matter itself pressed they had received from the Apostles; and therefore both the first general Council of Nice, Can. 5th, and the 6th general Council, Can. 55. and the Provincial Council of Laodicea (it self also confirmed in the 4th general Council) 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 Council, 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 confirmed 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 jeju●…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 confessed 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 wor●… by the fasts, and toward the end, as it were saint, we easily pardon, if they eat sooner. ●…nd in the same Epistle he mentions in special manner the 6. days of fasts, to wit, those of the last week not alike observed of all.  
In the 3d Century of years after the death of S. JOHN, 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 subjoineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— c. 20.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All, or at least the greater part of Bishops being assembled together, [viz. at N●…ce] where there was also disquisition of the most holy day of Pasche— After that order, which we have kept from the first day itself 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 freedom, and would that his Catholic Church also should be one— A little after he subjoins 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 Emperor sent to every Province.  
My second witness in this Century is S. BASIL the GREAT, the Archbishop of Caesa●…ea in Cappadocia, in his second Sermon of fasting ▪ viz, at the time of the Lent-fast▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For neither doth the despite 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 purified 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 disgraced from thy house— lest it accuse thee before the Lawgiver of the Fasts, [of the fasts he says 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 Soldier, and strive thou lawfully that thou mayst 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 convinced 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 jejunio) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord who hath brought us unto this revolution of this time, grant unto us as combatants entering upon this beginning, to show 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 Saviour's Passion: and in the world to come, of retribution.— Daniel a man of desires who fasted 3. weeks, and learned 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 knowledge, having been overcome thereby: for fasting was an old command, and coaeval with us. It is the pedagogy of the soul, and the moderation of sensual delight, which is very m●…tly enjoined us, that what we l●… by not observing that precept of fasting, we may recover again, observing it: yesterday I was crucified with Christ, to day as it were glorisied 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, etc. And Oration the 4th, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ fasted a little before his temptation, we before the Paschal feast, the matter of fastings is one [in both.] This hath in us the force of mortisying us with Christ, and is the purifying preparation to the Feast. And he indeed fasted 40. days; for he was God; but we proportionate this to our power, though zeal persuade some to leap even beyond their strength 
a This S. Gregory Nazianzen his 74. Epistle written to Celeusius the judge, who (as it may seem by this Epistle) in the time of the Churches public fastings, in stead of Fasting propounded obs●…ene shows to delight the people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the sense requires, and so Billius, who had the use of MSS. R interp ets it, qui non jejunes] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I will speak the things which become our friendship, and this season, [viz. of fasting] you O Judge as not fasting transgress the Law. And how shall you be a preserver of humane Laws, who con●…emn the Laws Divine? ●…urge your own Tribunal, lest of these two things one happen, either that you be an evil man, or appear such. To set before the people fil●…hy shows, is to publish yourself upon the stage. The sum is, O Judge, know, that you are to be judged, and you will offend less. I had nothing better to give you then this counsel. .  
The fourth witness of this age is EPIPHANIUS In expositione fidei Catholicae; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And also in Compend. fidei c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Church [viz. Catholic of which he speaks] hath been wont to observe Lent, continuing in fastings; but the 6. days of the week before Easter all the people continue in dry [o●… stricter] diet. Again they celebrate public meetings (or synaxes of Communion) all those 6. days 
a As our Church also prescribes assemblies, and Communion-service also, every day in this great week. — And on the 4th day of the week, and on the day before the Sabbath [viz. on Friday] they are in fasting unto the ninth hour; [viz. our 3. a clock in the afternoon] for as much as on the 4th day the Lord was taken, [that is, money taken for his taking] and on the Friday He was crucified. And the Apostles have delivered that on these day's fasts should be celebrated, to the fulfilling of that which was spoken, that when the Bridegroom shall be taken from them, then shall they fast in those days. And in Heresy. 75th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the days of the Paschal-fast, [or the week at least of it before Easter,] when with us there are lyings on the ground, purities, afflictive sufferings, prayers, watch and fastings: They [the Aërians] from the morning feed themselves with flesh and wine, filling their veins, and deride us, laughing and mocking at such as celebrate the holy service of this week— So that he shows hereby his mind, and his unbelief.  
The fifth witness of this age is the renowned S. AMBROSE Bishop of Milan in his 4th Book upon S. Luke (S. Ambrose's most undoubted work) Siquis Evangelii gloriam fructumque Resurrectionis optat adipisci, mystici jejunii praevaricator esse non debet, quod & in lege Moses, & in Evangelio suo Christus utriusque Testamenti autoritate praescripsit fidele virtutis esse certamen. If any man desire to obtain the glory of the Gospel, & the fruit of the Resurrection, he ought not to be a transgressor of the mystical fast, which both Moses in the Law did, & Christ in his Gospel hath prescribed; by the authority of both Testaments, a space for the faithful striving of virtue. The same Author in his Book de Helia & jejunio; Non autem omnis fames acceptabile jejunium facit, sed fames quae Dei timore suscipitur. Considera: Quadrage sima totis praeter Sabbatum & Dominicam jejunatur diebus. Not every hunger makes an acceptable fast, but that hunger which is undertaken from the fear of God. Consider: A Lent is fasted with us all days, except Saturday, and the Lords day. Now of this Fast of Lent, he saith in his 23. Sermon, Dominus Iesus Christus hunc eundem numerum jejunii consecravit.— And Sermon the 36. Hunc quadraginarium numerum non ab hominibus constitutum, sed divinitùs consecratum— haec autem non tam sacerdotum praecepta, quam Dei sunt. And in Sermon the 25. Dominus enim Diabolum posteaquam 40. dies jejunavit, evicit; non quod non & ante jejunia eum vincere potuisset, sed ut ostenderet nobis tunc nos Diaboli posse esse victores, cum 40. dies victores jejunando desideriorum carnalium fuissemus.— Non enim, fratres, leve peccatum est sidelibus indictam Quadragesimam & jejunia consecrata ventris voracitate dissolvere; scriptum est, Qui dicit se in Christo manere debet, sicut ille ambulavit, & ipse ambulare— Ille qui peccatum non habebat, Quadragesimam jejunavit: tu non vis Quadragesimam jejunare, qui peccas? ille inquam peccatum non habebat, sed pro nostris jejunavit peccatis. The Lord Jesus Christ hath consecrated this same number of lasting— This Quadragesimal number not constituted of men, 〈◊〉 consectated from God— Now these are not so much the precepts of the Priests, as of God. And Sermon 25. For the Lord after he had fasted 40. days overcame the Devil, not but that he could have overcome him also before [or without] fastings: but that he might show unto us, that then we can overcome the devil, when by forty days we have been through fasting victors over our carnal desires— For neither, O brethren, is it a little fault to break by greediness of the belly, the Lent indicted to Believers,— the consecrated fasts. It is written, He that saith he abides in Christ, ought himself also so to walk, as he walked. [viz. as Nazianzen above attemperating his example to our strength.] He that had no sin, fasted a Lent, and wilt not thou who sinnest? He, I say, had no sin, but fasted for our sins. Again in his 60. Serm. which is on the day of Pentecost, (a Sermon which all agree to be his, or Maximus Episcopus Taurinensis', and the odds is little which it be, for that either of their authorities is great enough.) Sic enim disposuit Dominus, ut sicut ejus passione in Quadragesimae jejuniis contristaremur, ita ejus resurrectione in Quinquagesimae feriis laetaremur. Non igitur jejunamus in hâc Quinquagesimâ; quia in his diebus nobiscum Dominus commoratur; non inquam jejunamus praesente Domino, quia ipse ait: Nunquid possunt silii sponsi jejunare, quandiu cum illis est sponsus? For so hath the Lord appointed, that as for his Passion, we should mourn in the fasts of Lent, so for his Resurrection we should rejoice in the 50. days following; therefore we fast not in this 50. days, because in these the Lord is with us, we fast not, I say, the Lord being present; because he hath said, Can the children of the Bridegroom fast so long as the Bridegroom is with them? Lastly, this same S. Ambrose in his Serm. de jejunio & Helia, thus preacheth toward the end of Lent, Propitiâ Divinitate ecce jam penè transegimus Quadragesimae indicta jejunia, & praecepta Domini abstinentiae devotione complevimus. Behold, through the mercy of God we have passed through the indicted fasts of Lent, and have fulfilled by the devotion of abstinence the commands of the Lord.  
A sixth testimony of this age, is that of THEOPHILUS Patriarch of Alexandria, who in his first Paschal Epistle thus writeth: Eóque omnis impraesentiarum adsumatur labour, ut & eos qui paululum negligentes sunt, & nosmet ipsos aeternae gloriae praeparemus— & homines provocantur (terrarum humilia deserentes) cum Ecclesiâ primitivorum Dominicae passionis festa celebrare— Non est ergo, non est haereticorum ulla solennitas— Igitur Dominicum Pascha celebrantes sanctis scripturarum purificemur Eloquiis—— Curemus diversa vitiorum vulnera— Sic poterimus imminentium jejuniorum iter carpere, incipientes Quadragesimam à tricesimâ die mensis Mechir, & hebdomadam salutaris Paschae, quintâ die mensis Pharmuthi, finientésque jejunia secundum Evangelicas traditiones vespere Sabbati, decimâ die Pharmuthi: & illucescente statim Dominicâ, festa celebremus undecimâ die ejusdem mensis, jungentes & septem reliquas hebdomadas sanctae Pentecostes: ut cum iis qui Trinitatis unam confitentur Divinitatem, in coelis praemia recipiamus in Christo jesu Domino nostro. To that end let all our labour be taken at present to prepare both those which are something negligent, and ourselves unto eternal glory— And thereby men are provoked (forsaking the low things of the earth) to celebrate the solemnities of the Lords Passion with the Church of the primitives [or firstborn]— Therefore Heretics acknowledge not any solemnity— let us celebrating the Pasche of our Lord be purified by the holy words of the Scriptures— Let us cure the divers wounds of vices, etc.— And so may we enter the fasts at hand, beginning Lent from the 30th day of the month Mechir [and therein] the week of the Salutary Pasche on the 5th day of the month Pharmuth, and ending the fasts according to the Evangelical Traditions on the evening of the Saturday, being the 10th day of Pharmuth: and on the next Lordsday the 11th of the same month let us celebrate the feasts; adjoining also the 7. following weeks of the holy 50. days; that with them who confess the one Godhead of the Holy Trinity, we may partake of the rewards in heaven, through Christ Jesus our Lord. So also in his 2d Paschal Epistle: Pascha celebrare habentes, Quadragesimae exordium ab octava die mensis, qui secundum Aegyptios vocatur Pharmenoth; & ipso praebente vires, attentiùs jejunemus, hebdomadae majoris, i. e. Paschae venerabilis die 13. mensis Pharmuthi fundamenta jacientes; ita duntaxat ut juxta Evangelicas traditiones siniamus jejunia intempestâ nocte, die 18. supra dicti mensis Pharmuthi— & praehentes nos dignos communionis corporis & sanguinis Christi. Having to celebrate Easter, let us begin our Lent from the 8th day of the month, which with the Egyptians is called Pharmenoth; & God giving us strength let us fast more carefully on the Great week, howbeit so, that according to the Evangelical Traditions, we end the fasts late at night, on the 18th day of Pharmuth— Rendering ourselves worthy receivers of the communion of the body and blood of Christ. And in his 3. Paschal Epistle he writeth thus: Quotquot sanctum Pascha celebramus, continentiâ atque jejuniis latorem legis amicum nobis esse faciamus— Ornantes nos scientiâ Scripturarum quasi solennibus vestimentis—— fugantes omnem negligentiam, & rumpentes moram, ut alacri cum discipulis ad Salvatorem pergamus incessu, dicamusque ei: Ubi vis paremus tibi Pascha?— ad solennitatem properemus atque dicamus; mihi autem absit gloriari nisi in cruse Christi. Dabit, inquam, dabit laborantibus gaudium, & jejunantibus benedicens loquetur: Erunt domui judae in gaudium, & laetitiam, & in solennitates bonas, & laetabimini. As many of us as celebrate the holy Pasche, let us as celebrate the holy Pasche, let us make the Author of the Law, a friend unto us by continency and fastings—— adorning ourselves with the knowledge of the Scriptures as with solemn garments, chase away all negligence, and breaking off delay, that we may cheerfully go with the Disciples to our Saviour, and say unto him, Where wilt thou that we prepare unto thee the Passeover?— Let us make haste to the solemnity, and say, God forbidden that I should glory save in the Cross of Christ, than he will give, he will give, I say, joy to them that labour, and blessing them that fast, will say; [the fasts] shall be to the house of juda for joy and gladness, and joyous solemnity, and ye shall rejoice.  
A seventh witness is S. HIEROME in his Epistle to Marcelia, Nos unam Quadragesimam secundum traditionem Apostolorum toto anno, tempore nobis congruo jejunamus. Montanistae tres in anno faciunt Quadragesimas, quasi tres passi sint salvatores, non quòd per totum annum, exceptâ Pentecoste, jejunare non liceat; sed quòd aliud sit necessitate, aliud voluntate munus afferre. We fast one Lent within the compass of the whole year, according to the Tradition of the Apostles, in a season fit [for our mysteries.] The Montanists keep three Lents in the year, as if three Saviour's had suffered. Not but that it is lawful to fast throughout the whole year, except in the 50. days; but it is one thing to fast by necessity, another thing to bring a gift of ones own will. Again in his 2. Book against jovinian: In foribus Evangelii Anna silia Phanuelis univira inducitur, semperque jejunans. Et Dominum virginem longa castitas longáque jejunia suscepêre.— Acriora daemonia docuit [Dominus] non nisi oratione & jejunio posse superari.—— est Dominus, qui 40 diebus Christianorum jejunium sanctisicavit, qui beatos appellat esurientes & sitientes, [Luck 6. 21.] In the very doors of the Gospel we meet with Anna the daughter of Phanuel, that had been the wise of one Husband, and her long purity, and long continued use of fastings received [in her arms the Lord, the Virgin— The Lord hath taught us that the fiercer sort of Devils cannot be overcome but by prayer and fasting— It is the Lord, who hath sanctified the fast of the Christians in 40. days, who calleth them happy, which hunger and thirst. The same S. Jerome in his Comment. upon jonah. c. 3. Ipse quoque Dominus verus Ionas missus ad praedicationem mundi, jejunavit 40. dies, & haereditatem nobis jejunii derelinquens, ad esum corporis sui, sub hoc numero nostras animas praeparat. The Lord himself, the true jonas sent to preach unto the world, fasted 40 days, and leaving us the inheritance of the fast, under this number, prepares our souls for the eating of his Body. The same St. Hierom saith in his Comment. on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit, ut nobis solennes jejuniorum dies relinqueret. The Lord fasted 40. days in the wilderness, that he might leave unto us the solemn days of the fasts.  
My eighth witness of this age shall be S. chrysostom, who in his 3d and 16th Sermons ad populum Antiochenum, (which 16th Sermon, he preached in the 3. week of Lent) (wherein now we are) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, we have passed the second week of the fast, (in which time he preached to the people day by day) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This spiritual summer of this fast now appearing, let us as Soldiers wipe off the dust from our arms. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the time of Lent, it is the manner of all to ask, how many weeks each one hath fasted; and you may hear some answer, two, and some three, and some answer that they have fasted all the weeks. And in his 11th Lent-Sermon upon Genesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore in every thing due measure and moderation is best.— According whereunto therefore concerning this season also of the holy Lent, we shall now find it to have been ruled out unto us. For as in public conveyance of travellers, there are certain stages and inns, that the passengers wearied may rest themselves, and intermitting their labours, they may again set upon their journey— In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly days [the Saturday, and the Lords day] to such as undertake this course of this fast, like certain stages, or inns, shores, or havens, that both the body may be a little relaxed from its labours of the fasting, and the mind comforted; that when these two days shall be passed over, they may again with cheerfulness, set upon this their good and profitable travelling in this way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set on this journey which leads unto Heaven, this straight and narrow way— Keeping under thy body and bringing it into subjection— And the ground and teacher of all these things, fasting will be unto us; fasting, I mean, not that of most men, but that which is the accurate fast, viz. the abstinence not from meats only, but from sins. For the nature of fasting only, is not sufficient to deliver such as betake themselves unto it; except it be done agreeably to its law.— Let us learn the laws of fasting, how we ought to fast, that we run not uncertainly, nor beat the air, nor fight with a shadow whilst we fast— These things I have said, not that we may dishonour fasting, but that we may honour it.  
GREGORY NYSSENE, the Brother of S. Basil the Great, is my 9th witness in this age in his 2d Oration of the Resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matthew added the time when it began to dawn towards the first day of the week: The night, saith he, was so far passed that it was now the time of cock-crowing, which giveth warning that the light of the approaching day is at hand. [Speaking of the day of Christ's Resurrection] For this cause also at this time, [viz. far in the night before Easter-day] and not in the very evening of the Saturday [but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Cyril of Alexandria saith in his 8th Paschal Homily, far in the night] we DISSOLVE OR END THE FAST, and begin the joy, the custom, that obtains withal men, consenting hereto.  
My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium.  

Helias crevit tali observantiâ,  
Vetus sacerdos ruris hospes aridi:  
joannes hujus art is haud minùs potens  
Dei perenni praecurrit Filio:  
Hanc obsequelam praeparabat nuntius,  
Mox affuturo construens iter Deo,—  
Pridem caducis cum gravatus artubus  
jesus dicato corde iejunaverit.  
Inhospitali namque secretus loco,  
Quinis diebus octies labentibus  
Nullam ciborum vindicavit gratiam.  
Hoc nos sequamur, quisque nunc proviribus,  
Quod consecrati tu Magister dogmatis  
Tuis dedisti Christe sectatoribus.   
After mention of Elias and john Baptist's fastings as forerunners of Christ's, he adds, that jesus also in the time of his flesh, did with a devoted heart fast, separating himself from men in the inhospitable desert, and took no refreshment of food through eight times five days. That which thou O Christ, the Master of our consecrated Religion, didst deliver to thy followers, that let each of us now, according to our several measures of strength, follow. And because of the difference of men's strength, agreeably to what Ire●…us had said, that there was difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the sort or measure of fasting; so this author Prudentius also in hymno octavo poss jejunium, though he had said that Christ delivered the fast to his followers, yet saith:  

Laxus ac liber modus abstinendi  
Ponitur cunctis; neque nos severus  
Terror impellit, sua quemque cogit  
Velle potestas.   
A free manner or measure of abstaining is propounded to all, not any one by severe terror enforced, but every man's strength is a law to his nill.  
In the fourth Century after the death of S. john the Apostle, I produce first S. AUGUSTINE; who though in his 86. Epistle he say, that he finds no▪ where written in the Books of the New-testament, any precept of the Lord or the Apostles defining on what days we ought to fast (albeit he saith, he finds there fasting commanded,) yet he forthwith purposely explains himself in these words, Non in●…, at jam suprà commemoravi, in Evangelicis & Apo●…. cis literis, etc. Evidenter praeceptum, that is, abstracting from all interpretation by traditions Apostolical (of w●… sort, in many places, he acknowledges many to be obliging) in the writings only, of the New Testament, he saith, he finds not evidenter praeceptum quibus diebus. No where expressly, or evidently prescribed, what days, viz. no such express precept, nor evident text, but what may need against contradictors, the Catholic Churches interpretation, which is the thing we contend for. For the same S. Augustine in his 119. Epistle to januarius tells us of this very fast of Lent enough to our purpose. Quadragesima sanè jejuniorum HABET AUTHORITATEM & in veteribus libris, & EX EVANGELIO, etc.— In qu●… ergo parte anni congruentiùs observatio Quadragesimae constitueretur, nisi consini atque contiguâ Dominicae Passioni? The Lent truly of fastings HATH AUTHORITY both in the old Books, and FROM OUT OF THE GOSPEL— In what part therefore of the year more aptly could the observation of Lent be constituted, then in that which is conterminous and next unto the Passion of the Lord? (viz. the time of the year wherein the Bridegroom was taken away.) And having fetched the ground and authority of the fast of Lent from the Gospel, he than adds in the following part of the same Epistle, Ut quadraginta illi dies ante Pascha observentur, Ecclesiae consuetudo roboravit, That those forty days before Easter, be observed the custom of the Church hath strengthened or corroborated. Yea, the same S. Augustine in the aforesaid 86. Epistle objected, teaches us the ground of certain other set fasts, to be the days wherein the Bridegroom was taken away. His words are these, Cur autem quartâ & sextâ feriâ maximè jejunat Ecclesia [viz. Catholica] illa ratio reddi videtur, quòd CONSIDERATO EVANGELIO, ipsâ quart●… Sabbati— concilium reperiantur ad occidendum Dominum fecisse judaei,— Deinde traditus est eâ nocte, quae jam ad sextam sabbati, qui dies passionis ejus manifestus est, pertinebat: Now why the Church [Catholic] fasts especially on the 4th and 6th day of the week, that reason or account seems to be rendered, that the Gospel being considered, on the 4th day of the week the Jews are found to have held a council for the kill of the lord— That afterwards he was delivered up in that night which belonged to the 6th day of the week, which manifestly is the day of his Passion, saith he: which reason from Epiphanius also ye heard before 
a And S. Augustine again in the 〈◊〉 86. Epistle: Passu●… est Domi●…, quod nullus ambigit, sext●… sabbat●…, quapropter & ipsa sexta rectè jejunio deputatur: jejunia quippe humili●…atem significant. Unde dictum est humiliabam jejunio ani●…am meam: The Lord suffered (which no man doubts) on the 6th day of the week, wherefore the 6th day of the week also is appointed for fasting: for that fasting signifies our humility; whence it is said, I humbled my soul with fasting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ps. 69. 10.  That for the weekly: now for the anniversary solemnity of Christ's passion, (which in no place had its solemnity without fasting) We learn from St. Augustine in the 118. Epistle to januarius, that if it was not first constituted by some General Council (as for certain it was not, but in the Church universally received long before the Council of Nice, before which there had been no General Council, save that of the Apostles themselves) than it is retained, as commanded and appointed from Tradition Apostolical. His words are these: Illa autem quae non scripta, sed tradita custodimus, quae quidem toto terrarum o●…le observantur, dantur intelligi, vel ab ipsis Apostolis, vel plenariis Conciliis, quorum est in Ecclesiâ saluberrima autoritas, commendata atque statuta retineri, SICUTI QUOD DO MINI PASSIO & resurrectio & ascensio in coelum, & adventus de coelo Spiritus sancti anniversariâ solennita●…e celebrantur. But those things which we keep being not written, but delivered down, which are observed throughout the whole world, are given us to understand, that they are retained, as commended and appointed EITHER FROM THE APOSTLES THEMSELVES, or from plenary, [h. e. general] Counsels; whose authority in the Church is most wholesome; as for example, that the Passion of the Lord, and his Resurrection and Ascension are celebrated in anniversary solemnity; Thus S. Augustine. But the anniversary solemnity of Christ's Passion was not first from any plenary or general council; therefore according to S. Augustine's Catholic rule, it was delivered from the Apostles. By which testimony also you may perfectly discern, how S. Augustin's [Non invenio in literis evidenter praeceptum, I do not find it in the writing of the Gospels or the Apostles, etc.] is nothing contrary, in S. Augustin's judgement, to the fast of Lents derivation from the Apostles: nor to that authority (although not evident precept) which S. Augustine himself fetched from out of the Gospel, for it. It is the same S. Augustine, who in his roll of Heresies, haeres. 53. hath registered it as one part of the A●…rians superaddition to the Arrian heresy, that they taught, nec statuta solenniter celebranda esse jejunia, sed cùm quisque voluerit jejunandum ne videatur esse sub lege: They denied that the set fasts ought solemnly to be celebrated, but that every one is to fast then, when himself shall please, lest he should seem to be under the Law: which Damascen expresseth yet more particularly (in his Book of Heresies) that this Aerius bad that the fast of the 4th and 6th day of the week, and of the 40 days, and Easter, should not be observed, nor any set fasts, Certis statisque diebus— negat enim se lege teneri: No set or stated fasts, for that, he saith, he is not under the Law.  
My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria, and most eminent member of the third General Council, (to the Patriarches of which See, it was entrusted by the first General Council, that they should yearly signify before hand to the rest of the Churches (as well as their own) the true time of Easter. This S. Cyril therefore in his 7th Homily, de festis Paschalibus, thus gives public notification of the time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beginning the holy Lent from such a day, and ending the Fasts on the 3d day of the month Pharmuthi, on the Saturday evening, ACCORDING TO THE APOSTOLICAL TRADITIONS.  
Again, in his 15th Homily, de festis Paschalibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beginning [this year] the holy Lent from such a 〈◊〉, and ending the Fasts on the 7th day of the month Pharmuthi, late at night, according to the Traditions Apostolical.  
And Homily 20th the 〈◊〉. Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So, so let us keep a pure fast, beginning the holy Lent from such a day, ending also the fasts on the 7th day of Pharmuthi [h. e. just 40 days after; as also above in the two forecited testimonies] late or far in the evening, According to the Traditions Apostolical.  
Thus thrice he clearly refers the Fasts of Lent to Tradition Apostolical, as the same S. Cyril in nineteen other of his Homilies de Festis Paschalibus (preached in so many several years) refers the same Fasts of Lent to Tradition, Appointment, or Instruction Evangelical.  
Homil. 4. de Fest. Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
☜  Beginning the holy Lent from the 26. day of the month Mechir [as it were our February] and (within this Lent) beginning the week of the salutary Pasch (or great week before Easter) on the first day of the month Pharmuthi (or April) and ending the Fasts According to the Evangelical Constitutions, on the Saturday evening, which is the 6th day of the same month Pharmuthi [which is punctually 40. days after the beginning on the 26. of Mechir: the Egyptians reckoning 30. days in every month] and keeping the Feast [viz. Easter day] on the next day, the dawning Lords day, which is the 7th day of that month Pharmuthi: an●…exing immediately after also the seven weeks of the holy 50 day's solemnity.  
And Homily the 6. de Fest. Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
☜  Beginning the holy Lent from, etc. superseding the Fasts on the 11th day of the month Pharmuthi on Saturday evening, According to the Evangelical Tradition.  
Again Homily 9 de Fest. Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beginning the) 〈◊〉 Lent from, etc. and ending the Fasts on the 7th day of Pharmuthi, upon Saturday evening, AS THE EVANGELICAL PREACHING BIDS.  
And Homily 10th de Fest. Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
☞   
Beginning the Holy Lent from, etc. and ending the Fasting days on the 29th of, etc. late at night, According to the Evangelical Tradition.  
And so Homily 25th, and Homily the 26th, and Homily the 27th, you have the same testimony with the tenth, in the same words (in three other years.)  
And Homily 11th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
☞   
Beginning the holy Lent upon, etc. and ending the Fasts on, etc. [just forty days after] late in the evening, According to the Evangelical Preaching.  
And so Homilies 12, & 13, & 14, & 16, & 17, & 18, & 21, & 24, & 30th, you have the same testimony with the 11th, in the same words (in nine other years.)  
And Homily 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beginning the holy 
☞  Lent from, etc. and ending the Fasts on the 19th day of the month Phumuthi late at night, According to the Traditions Evangelical. The same testimony in the same words you have Homily the twenty third.  
And Homily 28th, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beginning the 
☜  holy Lent from, etc. and ending the Fasts on the 11th of Pharmuthi, late on Saturday night, According to the Preach Evangelical. The same testimony you have Homily the 29th.  
In all twenty two times, in twenty ●…wo Homilies, on twenty two several years, S. CYRIL the PATRIARCH proclaims to the Church the Fasts of Lent, according to Traditions, Appointments, or Instructions Evangelical, or Apostolical (as he saith.)  
My next and third witness of this age, is THEODORET, contemporary to S. CYRIL, lib. 3. Haereticarum sabularum, c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Speaking of the Quartadecimani, he saith, Understanding amiss the Apostolical Tradition— they celebrate the memory of the Passion, as it happens, [viz. on what day of the week soever the Quartadecima luna doth fall.]  
A fourth witness of this age is Maximus Episcopus TAURINENSIS, in his 36th Sermon, Sacrarum literarum exempla protulimus, quibus approbamus hunc quadragenarium numerum non esse ab hominibus constitutum, sed Divinitùs Consecratum, neque terrenâ cogitation initiatu●…, sed Coelesti majestate praeceptum— haec non tam sacerdotum sunt praecepta quàm Dei, atque ita qui ea spernit, non sacerdotem spernit, sed Christum.  
We have brought forth the examples of the holy Scriptures, by which we make good, that this number— forty, (viz. of Fasts) was not constituted of men, but consecrated of God: nor initiated by humane cogitation, but commanded by the heavenly Majesty.— These things are not so much the precepts of the Priests, as of God; and so he that despiseth them, despiseth not the Priesthood, but Christ.  
The fifth is LEO the Great, Bishop of Rome, who in his third Sermon of Lent, saith on this wise, Merito doctrina Spiritûs sa●…li ●…c eruditione im●…uit populum Christianum, ut ad Paschale festum quadraginta dierum continenti●… se praepararet. With good cause hath the DOCTRINE OF THE HOLY GHOST initiated the Christian people with this instruction, that they should prepare themselves to the Feast of Easter [that is, to the return of the Bridegroom] by the abstinence of forty days. And in his sixth Sermon of Lent, Ut Apostolica institutio quadraginta dierum jejuniis impleatur, non ciborum pa●…citate tantummodò, sed privatione maximè vitiorum. That the APOSTOLICAL INSTITUTION may be fulfilled in the fast of forty days, not by sparing from our diet only, but especially by abstinence from sins. And in his fourth Sermon of Lent, Quia dum carnis ●…ragilitate auster●…or observa●…o ●…elaxatur, du●…que per va●…ias actiones vitae hujus 〈◊〉 ●…o dis●…enditur, ●…esse est de 〈◊〉 pulvere ●…am R●…ligiosa co●…da s●…descere: IDEO MAGNA DIVIN●… INST●…UTIONIS 〈◊〉 〈◊〉 EST, ut ad 〈◊〉 mentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dierum exercitatio mederetur, 〈◊〉 quibus aliorum temporum culpas, & pia opera ●…rent, & jejunia casta decoquerent: For as much as while an austerer course of life is relaxed through the frailty of the flesh, and anxious care grows upon us through the various actions of this life, it cannot be, but that even religious hearts themselves should gather some soil from the dust of this world; therefore it hath been PROVIDED BY THE SALUBRITY OF THE DIVINE INSTITUTION, that for the repairing the purity of our minds, the exercitation of forty days should heal us; in which, both pious works might redeem [i. e. retract] and chaste fastings might consume the faults of our other times. The same author in his ninth Sermon of Lent, speaketh on this wise: In quibus [Paschalis jejunii diebus] Meritò à Sanctis Apostolis per Doctrinam Spiritûs Sancti majora sunt ordinata jejunia, ut per commune consortium Crucis Christi, etiam nos aliquid in eo, quod propter nos gessit, ageremus, sicut Apostolus ait: si compa●…imur, & conglorisica●…imur. In which [Paschal Fasts] with good cause severer fastings were Ordained of the Holy Apostles by the Doctrine of the Holy Ghost, that by [the fellowship of his sufferings] our conformity to the cross of Christ, we also should have something, we should do in or concerning that which he did for us, as the Apostle saith; If we suffer with him, we shall also be glorified with him. And in his fourth Sermon elsewhere of fasting, Inter omnia, dilectissimi, Apostolicae instituta Doctrinae, quae ex Divinae institutionis ●…onte ma●…ârunt, dubium non es●…, influente in Ecclesiae principes Spiritu sancto, hanc primù●… ab ●…is 〈◊〉 fuisse conceptam, ut sancti observa 〈◊〉 〈◊〉 omnium vi●…utum regulas inchoare●…t. Amongst all the Institutions of Apostolical Doctrine (my beloved) which have issued forth from the fountain of Divine appointment, there is no doubt, but that this observance with the first, was conceived by them (the holy Ghost sending his influence upon those Princes of the Church) that men should begin the rules of all virtues with the observation of holy fasting. But I subsume, that if any conceived observance of holy fasting was amongst the Institutions Apostolical, none is by any pretended to be before the Paschal Fast. Therefore himself speaks to this same sense in his fifth Sermon of Lent: Quando opportuniùs, dilectissimi, ad remedia Divina recurrimus, quàm cum ipsa nobis sacramenta redemptionis nostrae temporum lege referantur, quae ut digniùs celebremus, salu●…errimè nos quadraginta dierum jejunio praeparemus? When more opportunely (my beloved) have we recourse to divine remedies, then when the Sacraments themselves of our redemption, are by the revolution of times brought about again to us, that we for the health of our souls may prepare ourselves with the fast of forty days for the more worthy celebration of them? And in his twelfth Sermon, Appropinquante, dilectissimi, solennitate Paschali, sic est praecurrenda consuetudo jejunii, ut nos quadras ginta dierum numerus ad sanctisicationem corporis & mentis exerceat— unde in Coelestibus Ecclesiae disciplinis multum utilitatis asferunt Divinitùs instituta jejunia: The solemnity of Easter now approaching (my beloved) the custom of the Fast is so to be praemitted, that the number of forty days may exercise us for the sanctification of our body & mind— so as that in the heavenly disciplines of the Church, the Fasts instituted by God bring [to us] much advantage.  
The sixth witness of this age is CHRYSOLOGUS in his eleventh and twelfth Sermons; Ecce tempus, quo miles procedit ad campum, recurrit ad Dei jejunia Christianus,— Quòd quadragesimam jejunamus, Non est humana Inventio; Autoritas est Divina. Et est mysticum, non praesumptum. Behold the time, in which the soldier goes forth into the field, and the Christiam hath recourse unto the fasts of God— That we fast a Lent, Is not of humane Invention, but of Authority Divine; and it is mystical, not presumptive. And in his 166th Sermon of the Fast of Lent, he lets us know why he calls it mystical: Ecce Quadragesimae jejunium, quod devotione solenni, die crastino, suscipit Universalis Ecclesia.— Quadragenarius iste numerus sacratus à seculis.— Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur— Attendite fratres quantus sit quadragenarius numerus iste, qui & tunc coelum terris aperuit abluendis, & nunc fontem baptismatis orbi toti pandit, gentibus innovandis— Qui nos quadragenariis jejuniorum cursibus evocat, & perducit ad coelum. Behold the fast of Lent, which with solemn devotion, to morrow, the Universal Church gins— That number of forty days consecrated of ancient ages— In forty days and night's rain was poured forth from heaven, to expiate the earth— Consider, brethren, what is that number, which both then opened heaven for ablution of the earth; And now to all the world opens the Fountain of Baptism 
a Now in the solemn lasting before admis●…ion of the Catechumeni, competentes unto Baptism, S. justin Marty●… even in his tlme, about fifty years after S. John's death, witnesseth that the Church was w●…nt to join with the persons to be baptised, in the lasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are instructed to pray and ask of God with fasting, the pardon of their former sins, we [the company of believers, and before-baptized Christians] PRAYING AND FASTING WITH THEM; and after that they are brought by us where the water is▪ and are regenerated after the same manne●… we ourselves were before regenerated, justin Martyr, Apolog. 2. pro Christianis.  [wont to be solemnly celebrated in the night before Easter-day] for the renewing of the Nations— which by the course of forty days fasts, calls us forth, and brings us onward to Heaven.  
In the Fifth Century after the death of S. john the Apostle, we produce first CAESARIUS, Bishop of A●…les, in his first and second Homilies of Lent, where he thus speaks, Hom. 2d Rogo vos, fratres charissimi, in isto legitimo ac sacratissimo Quadragesimae tempore, exceptis Dominicis diebus, nullus prandere praesumat; Nisi so●…è ille, quem jejunare infirmitas non permittit; quia aliis diebus jejunare aut Remedium, aut praemium est. In Quadragesimâ non jejunare peccatum est. Alio tempore qui jejunat accipiet I●…dulgentiam. In his diebus qui potest, & non jejunat, senti●…t poenum— Bonum est jejunare, ●…atres, sed me●…s est eleemosynam dare. Si aliquis utrunque potest, duo sunt ●…ona.— Ut per totam Quadragesimam, & usque ad si●…em Paschae, Cas●…itatem (Deo aux●…liante) 〈◊〉 in illâ sacrosanc●… sole●…itate Paschae, ●…titatis luce v●…stiti, ele●…mosynis dealbati, orationibus, vigili●…s, & jejuniis v●…lut qui●…usdam coelestibus & spiritualibus M●…rgaritis or●…ati, non so●…ùm cum amicis, sed etiam cum ●…imicis pac●…ici, liber●… & securâ conscientiâ ad Alta●…ta Domini accedentes, corpus & sanguinem ejus, non ad judicium, sed ad Remedium possitis accipere. I entreat you, most dear brethren, that in this commanded and most sacred time of Lent, none presume to dine [or break the fast] except on the Lords days therein. Except, if there be any whose infirmity permits him not to fast. [Viz. not to fast at all, or not so many days:] because at other times to fast, it is either a remedy, [when undertaken as a holy revenge on ourselves for sin,] or else hath its reward, [when on other pious or charitable occasions:] But in Lent not to fast is a sin. In other time he which fasts [viz. as he ought] shall receive indulgence. In these days of Lent, he which can, and doth not fast, will bear his punishment.— It is good, my brethren, to fast, but it is yet better to give alms; if any can do both, they are a double good.—— I admonish you, that you keep yourselves in chaste purity throughout the whole Lent, and unto the end of the Feast of Easter, through the help of God, that so in that most holy solemnity of Easter, you being arrayed with the light of purity, and with the white garments of Alms-deeds, and adorned as it were with certain heavenly and spiritual pearls of prayers, watch, and fastings, and being at peace, not only with your friends, but also your enemies, with a free and quiet conscience ye may approach to the Altars of the Lord, and partake of his Body and Blood, not to condemnation, but to your souls health. Which same he declares in his first Homily of this Fast of Lent; Mortificatione praesenti futura mortis sen●…entia praevenitur; & dum culpae autor humiliatur, culpa consumitur; dumque exterior afflictio voluntariae districtionis infertur, tremendi judicii offensa sedatur; & ingentia debita labor solvit exiguus, quae vix consumpturus erat ardor ae●…ernus. By this present Mortification [if rightly performed] the future sentence of death is prevented; and while the sinner is humbled, the sin is consumed: while he inflicts on himself the outward affliction of voluntary severity, the wrath of the dreadful judgement is appeased: So a little pains dissolves great sins, which eternal burn otherwise would scarce consume. Whilst this our Author calls the Fast of Lent, legitimum & sacratissimum Quadragesimae ●…empus, in which for men that are able, not to fast, he saith, is a sin, you may perceive by his following discourse, that he so calls here Lent legitimum jejunii tempus, as the catholic Church in Tertullian called the same days of the Bridegrooms taking away, DIES LEGITIMOS JEIUNIORUM CHRISTIANORUM (l. de jejuniis c. 2.) declaring herself there to mean the days commanded by a Law from the Apostles; and as Tertullian himself calls the Lord's Prayer legitimam orationem [praemissâ legitimâ oratione.] For had Caesarius here intended to have called this fast sacratissimum & legi imum in quo non jejunare peccatum est, only as commanded by a Law Ecclesiastical: he could not have contradistinguished thereto (as he doth,) in that consideration, all other days besides; there being in his time other fasting days besides Lent, commanded by the Church: therefore this time of Lent was in some higher sense Legitimum jejuniorum tempus, in quo non jejunare peccatum est. The Historians, who 〈◊〉 also in this Age, are two especially: 1. Aurelius Cassiodorus, the compiler of the Tripartite history from the translation of Epiphanius Scholasticus, of three former Greek Historians, whom he had set on work to translate them, and himself had woven them into one continued Discourse: And the second Evagrius. This latter l. 2. c. 8. noteth certain Heretics of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which shown not reverence to the time of the solemnity of our Saviour's Passeover [the Christian Pascha] which included the memorial of his Passion and Resurrection. And l. 6. c. 12. he tells us of Gregory the Bishop, that he did communicate unto the Soldiers the holy Body of Christ on a certain day (of the great week,) For it was saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very venerable day, approaching near unto the day of (Christ's) holy Passion. So that he accounted more days than one for the memory of the Bridegrooms being taken away about that season, to be venerable, and days of communicating the people for the holiness of the day of Christ's Passion, to which others approaching are held, it seems, also (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) exceeding venerable. 
a And this appears to be and have been the language of the Eastern Church, as you may see in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the ancient Liturgy called S. Chrysostome's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O Lord Almighty, who etc. who of thine unspeakable providence, and great goodness, hast brought us to thes●… very venerable days for the purifying of our souls and bodies, for the continence of our sensitive passions, for the expectation of the resurrection, who through forty days, etc. Grant unto us also of thy goodness, to fight this good fight, to finish this course of this fast, etc. to break the heads of the invisible dragons, and to stand up victors over sin, and to arrive to adore the Holy Resurrection irreprovably— And again: O Lord our God, who hast brought us to these very venerable days, etc.  The other Historian Aurelius Cassiodorus l. 9 c. 38. Histor. Tripartit▪ writeth thus: Ad Hebraeos idem Apostolus dicit, mutato enim sacerdotio necessariò legis mutatio fuit; non igitur Apostoli, nec Evangelia accedentibus ad praedicationem jugum servitutis imposuerunt: sed festivitatem Paschae, & alias celebritates [cum primis Christi Passionis, ut mox sequitur] honorandas esse dixerunt. Quapropter quum diligunt homines hujusmodi celebritates [ab Apostolis dictas Honorandas] quòd in eyes à laboribus requiescant, singuli per provincias, sicuti voluerunt [viz, pro modo] memoriam salutaris Passionis antiquitùs ex quadam consuetudine celebraban●…. The same Apostle saith unto the Hebrews; the Priesthood being changed, there was necessarily also a change of the Law. Neither the Apostles therefore, nor the Gospels imposed any yoke of servitude upon those that came to their preaching; But they (to wit the Apostles) said that the Feast of Easter and other solemnities [amongst which other the Passion of Christ is with the first, as follows here also] are to be honoured. Wherefore whereas men love such solemnities [viz. bid by the Apostles to be honoured of men because in those they have rest from their daily labours: Those of each country through their several Provinces celebrated as they would viz. for the manner from a certain custom, viz. of each country] the memory of the salutary Passion from the Ancient times. Now this same Cassiodore doth declare (l. 1. c. 10,) that this celebrity of the Passion of Christ (celebrated ever with fasting) with its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its conterminous preceding days, was in ancient times called Quadragesima, and observed by the most holy Bishops, even such as wrought miracles; for he tells us there of holy Spiridion, who was one of the most eminent of those Bishops, who made a representation as it were of the Apostolical company in the first General Council of Nice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Among those Bishops there chief did excel Paphnutius and Spiridion. This Spiridion Bishop of Trimi●…hous a City of Cyprus, a holy man, & worker of miracles, all which Socrates witnesseth (l. 1. c. 5. & 8.) But of them Cassiodorus thus recordeth, Qualis autem [Spiridion] circa peregrinorum susceptionem fuerit, hinc apparet: Instant ●…am Quadragesima, quidam ex itinere venit ad eum, quibus diebus consueverat cum suis continuare jejunia, & die certo comedere, medios dies sine cibo consistens, videns it aque peregrinum valde defectum: perge, inquit suae filiae, Lava peregrini pedes, & cibos appo●…e. Cumque virgo dix●…sset, nec panem esse, nec alphita, quarum rerum solebant nonnihil habere reconditum propter jejunium, orans primùm veniam, quam petens, fil●…ae suae jussit ut porcinas carnes, quas domi salitas habebat, coqueret, etc. What manner of man this Spiridion was, as to the entertaining of strangers, appears herehence: when now Lent was instant, there came to him a certain stranger weary from his journey on those days, upon which he with his had been wont to continue their fasts, and to eat after certain days only, passing the days betwixt without food: he then seeing the stranger much spent with his travel, he saith to his daughter, Go and wash the stranger's feet, and set victuals upon the board; and when the virgin replied, that there was neither bread, nor barley flower in the house: of which yet they were wont to have some in store, as provision for the fast; he first praying pardon, bad his daughter boil some Hogs-flesh, which they had in the house salted, etc.  
My fourth witness of this age shall be Dorotheus Archimandrita (not he whose age is much elder, but his pretended works much more uncertain) Doctrinâ 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE HOLY APOSTLES for our Ghostly help, and the benefit of our souls, HAVE CONSULTED TO DELIVER DOWN UNTO US this in special manner, and very signally, that we should render, as it were, the tithes of our life [or time] these same days [viz. of Lent] and to consecrate them unto God, that so we may be both blessed in our works, and may year by year obtain merciful pardon for our sins of the whole year [passed:] and they (the Apostles) by their common suffrage sanctified or set apart for us from the 365. days of the year these 7. weeks of fastings: [the same number we heard from Philo the Jew, observed by the Religious of Egypt under S. Mark] for so have they set a part 7. weeks. Yea the ancient Fathers have added to them one other week also both to fit us before hand, and to exercise us when about to enter into the labour of the following fasts; and also that they might make up the honourable number of a holy 40. days fast; which our Lord did fast. For 8. weeks, if you subtract from them the Lords days and the Saturdays (that one only the vigil of Easter-day excepted, which alone of all the Saturdays in the year, is kept as a most sacred and honourable fast) make up 40. days. But 7. weeks without the Lords days and the Saturdays are 35. days. To which if you add that Saturday, which is the holy Vigil of Easter, and also the half of that illustrious and enlightened night, [as S. Cyril also directed the Lent-fast not to be ended before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before it be far in the night] the sum will be 36. days and an half; which accurately is the tenth or tithe of the 365. days of the year, etc. This is that tenth or tithe, as we may so say, of the whole year, WHICH THE APOSTLES HAVE SANCTIFIED OR SET APART for our repentance as a time of our purifying from our sins of the whole year— BEHOLD GOD HATH GIVEN TO US THESE HOLY DAYS, that if any one with diligence and sobriety and humiliation be careful therein to repent, he may be purged from his sins of the whole year, and his soul eased from their burden, and so may come pure to the Holiday of the Resurrection; and being become a new ma●… through the repentance of these holy Fasts, he may partake of the holy mysteries not to condemnation [but to life;] and may keep the feast of the holy 50. days throughout, religiously towards God, with spiritual joy and gladness.  
The fifth Authority of this age, shall be that of the Fathers of the Provincial Council of Agatha, Canon the 12. Placuit etiam ut omnes Ecclesiae Filii (exceptis diebus Dominicis) in Quadragesimâ, etiam die sabbati, sacerdotali ordinatione, & districtionis comminatione jejunent. It is also decreed, that all the sons or children of the Church do fast in the Lent, all except the Lords-days, under commination of severity by this our Sacerdotal Decree, even on the Saturdays also. Where that which they added of their own sacerdotal ordaining, was the sanction of severe penalty, and the taking in the Saturdays to the Fast, probably against their former custom, in compliance with their neighbour, greater Church of Rome; as the Council of Eliberis in Spain had done before them, Canon the 26.  
The sixth and last Authority of this Age, is that of Concilium Braccarense primum Can. 16. Si quis quintâ feriâ paschali, quae est Coena Domini, horâ legitimâ post nonam jejunus, etc. If any one on the 5th day of the Great week before Easter, which is called Coena Domini, [for that the Lord on that day did institute the holy Eucharist] shall not continue his fast unto the legitimate hour, viz. celebrating the holy Eucharist fasting after 3. a clock in the afternoon, but shall keep the solemnity of that day secundum sectam Priscilliani, according to the Sect of the Priscillianists, etc. let him be Anathema. Where their great severity of an Anathema, and their recounting the violatours of that day of the Paschal Fast, as symbolising with Heresy and Heretics, seems to charge such as sided against the Paschal Fast, as Epiphanius had before charged the Aerians for the same cause (Heresy the 75th,) with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unbelief.  
In the sixth Century after the death of S. JOHN, I first produce the witness of ISIDORE Bishop of Sevil in Spain l. 6. Originum c. 19 Observatio Quadragesimae, quae in universo orbe INSTITUTIONE APOSTOLICA observatur circa consinium Dominicae Passionis. The observation of Lent which is in the whole world observed BY INSTITUTION APOSTOLICAL about the times of the solemnity of the Passion of the Lord [viz. the time of the Bridegrooms taking away.] The same Author in his Comments on Exodus 39 Quid autem sibi velit, quod Moses 40. diebus jejunaverit?— Quadragenario enim numero & Moses, & Elias, & ipse Dominus jejunaverunt. PRAECIPITUR ENIM NOBIS ex lege & prophetis, ET EX IPSO EVANGELIO, quod testimonium habet à lege & prophetis, unde etiam in monte inter utramque personam medius salvator efsulsit, etc. Now what may it mean, that Moses fasted 40. days?— That number of days both Moses and Elias, and the Lord himself, did fast, for also it is commanded unto us from the Law, and the Prophets, and FROM THE GOSPEL ITSELF, which receiveth witness from the Law and the Prophets. Whence also on the Mount 'twixt those two persons, our Saviour shined forth in the midst. The same he declareth more at large l. 1. de offic. Eccles. c. 36. jejuniorum tempora secundum Scripturas sacras quatuor sunt, in quibus per abstinentiam & lamentum poenitentiae, Dominus supplicandus est, & licèt omnibus diebus orare & abstinere conveniat, his tamen temporibus ampliùs jejuniis & prnitentiae inservire oportet, PRIMUM JEIUNIUM QUADRAGESIMAE EST, quod à veteribus libris c●…pit, ex jejunio Moysis, & Eliae, ET EX EVANGELIO, quia totidem diebus Dominus jejunavit, monstrans Evangelium non dissentire à Lege & Prophetis.— In quâ quidem parte anni congruentiùs observatio Quadragesimae constitueretur, nisi confini atque contiguâ Dominicae passioni? There are four times of fastings, according to the holy Scriptures, in which we must make our supplications unto the Lord, with abstinence and the wailing of penance; and though it be meet that we should at all times pray and abstain, yet must we at these times especially attend on fastings and penance. The first or chief is the Fast of Lent, which had beginning in the Books of the Old Testament, from the fasts of Moses and Elias, and FROM OUT OF THE GOSPEL ALSO, for that so many days the Lord did fast, showing that the Gospel did not disagree with the Law and the Prophets— In what part then of the year should the observation of Lent be more congruously placed, then on that time of the year, which is near and contiguous unto the Lord's Passion? The same Isidore in the 6. Book of Derivations chap. 19 Temporum autem, quae legalibus ac Propheticis institutionibus terminatis statuta sunt, ut jejunium 4 ti, 5 ti, 7 ⁱ, & 10 ⁱ mensis: vel sicut in Evangelio dies illi, in quibus ablatus est sponsus. Of the times which were appointed by Institutions Legal and Prophetical, which now are ceased, were those, the fasts of the 4th, 5th, 7th, and 10th month: or such as are in the Gospel, those days in which the Bridegroom was taken away. Which Bridegroom being the Lord, and his taking away, his Death and Passion, this our Author hath oft enough told us what is that Fast, which belongs thereto. Lastly therefore the same Isidore l. 1. de offic. Eccles. c. 43. Haec & alia multa sunt, quae in Ecclesiis Christi geruntur, ex quibus tamen quaedam sunt, quae in Scriptures Canonicis commendantur, quaedam non quidem scripta, sed tamen tradita custodiuntur. Sed illa quidem quae toto terrarum orbe servantur, vel ab ipsis Aposlolis, vel ab autoriate principali Conciliorum Instituta intelliguntur, SICUT DOMINI PASSIO ET RESURRECTIO & Ascensio in coelum, & adventus Spiritus Sancti, quae revoluto die anni ob memoriam celebrantur. These and many other things there are, which are observed in the Churches of Christ; whereof yet some are those, which are recommended in the Canonical Scriptures, and some, which are observed not being written, but yet delivered by Tradition. Howbeit those things truly, which are observed in the whole world, are understood to have been instituted either by the Apostles themselves, or from that (next) chief authority of Counsels, as are the celebrated anniversary memorials of the Lords Passion, and Resurrection, and his Ascension into Heaven, and of the coming of the holy Ghost. Upon the like words whereto in S. Augustine, I have noted before, that these solemnities are (in the Catholic Church, the city of our Solemnities, Isa. 33. v. 20.) found before any Institution for them in any General Council: and therefore according to S. Augustine and Isidore, no other beginning of them is to be looked for, as neither can any be found, but from the Apostles.  
The second witness of this sixth Age shall be S. GREGORY the GREAT Homil. 16. in Evangel. Quadragesimae tempus inchoamus, etc. Curio ergò in abstinentiâ Quadragenarius numerus custoditur, nisi quia virtus Decalogi per libros 4. Sancti Evangelii impletur?— Quia Decalogi mandata persicimus, cum profectò 4. libros sancti Evangelii custodimus.— Praecepta autem Dominica per Decalogum sunt accepta. Quia ergò per carnis desideria, decalogi mandata contempt, mus, dignum est ut eandem carnem quaterd●…cies affligamus. A praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt.— Ut qui ●…obismetipsis per acceptum annum viximus, Auctori nostro nos in ejus decimis per abstinentiam morti●…icemus. Unde fratres charissimi, sicut offerre in lege jubemini decimas rerum, ita ei offerre contendite & decimas dierum. Unusquisque in quantum virtus suppetit, carnem maceret, ejusque desideria affligat, concupiscentias turpes interficiat. We begin the time of Lent, etc. Now why is the number of forty observed, [in this fast] but because the force of the Decalogue [or ten words] is fulfilled by the 4. Books of the holy Gospel?— Because we then perform the commandments of the Decalogue, when indeed we keep the 4. Books of the holy Gospel. The commands of the Lord are by the Decalogue received; because therefore we have contemned the commands of the Decalogue through the desires of the flesh, it is meet that we afflict the same flesh by 40 times.— For from this present day unto the joys of the Paschal solemnity there are 6. weeks coming.— That we who through the year passed have lived [too much] to ourselves, should mortify ourselves to our Creator, in the tenth of the year through abstinence. Whence most dear Brethren, as ye are bid by the Law to offer the tenths of your substance; so contend to offer to him also the tenths of your days. Let every one as much as his strength serves, macerate his flesh, afflict his appetites, and slay his filthy lusts.  
A third Record of this Age may be the 4th COUNCIL of TOLEDO c. the 6, 7, & 10. Compérimus quòd per nonnullas Ecclesias in die sextae feriae Passionis Domini, clausis Basilicarum foribus, nec celebretur officium, nec Passio Domini populis praedicetur, dum idem salvator nos●…er Apostolis suis praecepit dicens: Passionem & mortem & resurrectionem meam omnibus praedicate; ideóque oportet eodem die mysterium Crucis, quod ipse Dominus cunctis annunciandum voluit, praedicari, atque Indulgentiam criminum clarâ voce omnem populum postulare, ut poenitentiae compunctione mundati▪ Venerabilem diem Dominicae Resurrectionis, remissis Iniquitatibus suscipere mereamur; corporisque ejus & sanguinis sacramentum mundi à peccato sumamus. Quidam in die ejusdem passionis Dominicae ab horâ nonâ jejunium solvunt, conviviis adhibentur; & dum sol ipse eâdem die tenebris pallia●…us lumen subduxerit, ipsáque elementa tur●…ata, moestitiam totius mundi ostenderent, illi jejunium tanti diei polluunt, epulisque inserviunt. Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore & abstinentiâ peragit, quicunque in eo jejunium praeter parvulos, senes, & languidos, ante peractas Indulgentiae preces solverit, à Paschali gaudio depellatur, nec in eo Sacramentum Corporis & sanguinis Domini percipiat, qui diem Passionis ejus per abstinentiam non honorat. In omnibus praedictis Quadragesimae diebus— opus est s●…etibus ac jejuniis Insistere, corpus cilicio & cinere endure, animum moeroribus dejicere, gaudium in tristitiam vertere; quousque veniat tempus Resurrectionis Christi, quando oporteat jam Allelujah in laetitiâ canere, & moerorem in gaudium commutare: Hoc enim Ecclesiae Universalis consensio in cunctis terrarum partibus roboravit. We have understood, that in certain Churches on the 6th day of the week before Easter, the day of the Passion of the Lord, the Church-doors are shut up, and no office celebrated, nor the Passion of the Lord preached unto the people; although the same our Saviour commanded his Apostles to preach his Passion, Death, and Resurrection unto all people; and therefore the mystery of his Cross, which the Lord would have shown forth unto all men, aught on that day to be preached: and all the people ought earnestly to ask [of God] the pardon of their sins, that being cleansed through the compunction of repentance they may attain to receive the venerable day of the Lords Resurrection, having their sins remitted; and being clean from sin, may receive the Sacrament of his Body and Blood. Some on the same day of the Passion of the Lord break off their fasts at 3. a clock in the Afternoon, and betake themselves to entertainments, (or banquets) and while the sun itself on that day being hid, withdrew its light, and the Elements being troubled, shown forth the sadness of the whole world; they profane the fasts of so great a day, and serve themselves with feasting. For as much than, as the universal Church keeps that whole day in sadness and abstinence for the Passion of the Lord; whosoever on that day, except little children, old men, and the sick, shall break the fast before the supplications for pardon are finished, let him be debarred from the Paschal joy, and not receive therein the Sacrament of the body and blood of the Lord; who did not honour the day of his Passion with fasting.— On all the foresaid days of Lent it is behooveful, that we should give ourselves unto weeping and fasting, and cover our body with sack. cloth, and ashes, and cast down our soul with sorrow, until the time of Christ's Resurrection be come, when first, we must sing Hallelujah with joy, and change our sadness into rejoicing; for that the consent of the Universal Church hath strengthened this observance. [He saith only: strengthened by the consent of the universal Church; which doth not denote the first beginning.]  
The fourth Record of this Age, is the 8th COUNCIL of TOLEDO, held 20. years after that former; chap. the 9th, Detecta est Ingluvies horrenda voracium [quorundam] quae dum ●…raeno parsimoniae non astringitur, RELIGIONI CONTRAIRE MONSTRETUR; Dicente enim Scripturâ, Qui spernit minima, paulatim decidit. Illi tantâ edacitatis improbitate grassantur, ut COELESTIA ET PAENE SUMMA contemnere videantur, etenim cum Quadragesimae dies anni totius decimae depu●…entur, etc.— Illi verò quos aut aetas incurvat, aut languor extenuat, aut necessitas arctat, etc. A horrid gluttony of certain greedy persons is detected, which while it suffers itself not to be held in by the bridle of parsimony, is CONVINCED TO BE OPPOSITE TO RELIGION. For the Scripture saying, He that despiseth little things shall fall by little and little; these men by their so great improbity of gluttony, make such outrage, that they seem to contemn things Heavenly and almost of chief concernment. For whereas the days of Lent are recounted the tenth part of the whole year, etc.— But as for such other whom either age doth bow, or sickness consumes, or necessity streightens [such the Council excuses.]  
A fifth and last Witness of this Century is JOANNES MOSCHUS IN PRATO SPIRITUALI c. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had [a servant] named Pisticus, which did communicate with the holy Catholic and Apostolic Church; this Pisticus received the Communion, (as the custom of the country was to receive) on that 5th day of the week, which is called the holy Fifth, [viz the Thursday of the holy week, for so it seems in the language of the Catholic and Apostolic Church it was then called and held holy] Now it came to pass after the holy Easter, that Pisticus, etc.  
In the seventh Century, (which is the last I shall now travel through) VENERABLE BEDE our Countryman offers himself the first Witness, in his Homilia Aestivalis on Dominica Exaudi; Sicut enim imminentibus solenniis Paschalibus Quadragesimam jejuniorum observantiâ celebravimuus, sic eisdem peractis quinquagesimam non sine certâ causà mysterii, fes●…â devotione agimus— Utramque sanè hanc solennitatem, scilicet & Quadragesimae, & Quinquagesimae, NON QUORUMLIBET HOMINUM, SED IPSIUS DOMINI AC SALVATORIS NOSTRI, patriam nobis sanxit autoritas. As in the approaching of the Paschal solemnities, we celebrated a Lent with the observance of Fast, so those being finished, we observe a 50. day's solemnity with Festival devotion, not without a ground of a certain mystery therein.— Indeed both these solemnities, viz. the Quadragesima and Quinquagesima [the 40. days of Lent, and the 50. days following] NOT THE AUTHORITY OF ANY MAN, BUT OF THE LORD HIMSELF OUR SAVIOUR, hath established for us to observe in this our country [or city of God, the Catholic Church.] The same Venerable Bede in his Comment on Matt. the 4th, and again in his first Homily of Lent, lays down the same position here ensuing, and the same also with S. Augustine and Isidore foregoing, viz. the words of Bede also are these: Quadragesima jejuniorum habet autoritatem— & ex Evangelio.— In quâ autem parte anni congruentiùs observatio Quadragesimae constitueretur, nisi confini atque contiguâ Dominicae passionis? The Fasts of Lent have their authority— also from the Gospel— In what part therefore of the year more agreeably might the observation of Lent be ordained, then on that, which is bordering upon, and contiguous unto the Passion of the Lord? And on Dominica Exaudi: Dominus praedixit, quia discipuli, ipso secum conversante, jejunare non possent, ablato autem eo jejunarent— ait illis; Veniet autem dies, cum auferetur ab eis sponsus, & tunc jejunabunt— Constat profectò, quia post ablationem ejus spontaneis sese subdidêre jejuniis. The Lord foretold, that his Disciples, whilst he was conversant with them, could not fast; but should, when he should be taken from them.— The days will come, when the Bridegroom shall be taken from them, and then shall they fast— It is evident indeed, that after his taking from them, they submitted themselves to willing fastings. This I here allege; because Bede makes this practice of the Apostles the exemplification of some of the Churches following set, annual-fasts. In his Homily upon the Tuesday after Palm-sunday, he thus speaks of the Parasceve, which we call Good-Friday: Cum accepisset acetum [Dominus,] dixit; Consummatum est: hoc est, sextae diei, quod pro mundi refectione suscepi, jam totum est opus expletum; sabbato autem in sepulchro requiescens, resurrectionis, quae octauâ ventura erat, expectabat adventum. When the Lord had received (on this 6th day of the week before Easter) the vinegar, he said, It is finished: that is, the whole work of the 6th day, which I have undertaken for the new creation of the world, is now consummated. [Even as it appears in Genes. the 1. that on the same 6th day of the week, wherein God made man at the first, he finished all his works] And on the Sabbath he rested in the grave, waiting for the coming of his Resurrection which was to be the 8th day. An evidenter praeceptum, in the new Testament we do not find for the 6th or for the 8th day's observation; But the Church hath so interpreted for the one, these words of my Text, When the Bridegroom shall be taken from them, then shall they fast 
a The Church in Tertullian l. d. jejuniis: see above p. 28. & Epiphanius haeres. 75. see above p. 48. ; And for the other, the 8th (or Lord's day) that of 118. Psalms, This is the day which the Lord hath made 
b S. Athanafius l. d. sabbat. & circumcisione▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : and that of Apoc. 1. 10. I may conclude the witness of Bede, with what he concluded this Fast, (Hom. in Dominica Palmarum.) Ecce jejunium Quadrage simale, Domino auxiliante, jam plurimâ ex parte complevimus. Testis est unicuique conscientia sua: quia quanto districtiùs se sanctis his diebus Domino mancipásse meminit, tanto ampliùs gaudens, sanctum Dominicae R'surrectionis tempus expedat— Quicunque ergò, fratres dilectissimi, continentiae armis accincti ab initio jam Quadragesimae cum tentatore superbo certare coeperunt, videant cautè ne coepta deserant, priusquam hoste prostrato, ministeriis donentur Angelicis. Behold we have now through the help of God, finished for the most part this Fast of Lent; every man's conscience bears him witness, that by how much more strictly he remembers that he hath humbled himself before the Lord, on these Holy Days, with so much the more joy he expects the holy time of the Lords Resurrection— Whosoever therefore of you, my most beloved Brethren, have now, from the beginning of Lent, being fortified with the armour of abstinence, encountered the proud tempter, let them now take good heed, that they forsake not what they have enterprised, till having vanquished the enemy, Angels come and minister unto them: [alluding to that ministry unto Christ, Mat. 4. 11.]  
Our second Author in this Age is THEODULPHUS Bishop of Orleans (part afterwards of the Council of Frankford,) in his Epistle to the Priests, n. 37. Ipsa autem Quadragesima cum summa observatione custodiri debet, ut jejunium in eâ, praeter dies Dominicos, qui Abstinentiae substracti sunt, nullatenùs resolvatur— Nulla in his occasio sit resolvendi jejunii, quia alio tempore solet jejunium charitatis causâ dissolvi; isto verò nullatenùs debet. Quia in alio jejunare in voluntate & arbitrio cujuslibet positum est: in HOC VERO NON JEIUNARE, PRAECEPTUM DEI TRANSCENDERE EST; & in alio tempore, jejunare praemium abstine●…i acquirere est: in hoc verò praeter insirmos ac parvulos quisquis non jejunaverit, poenam sibi acquirit; QUIA EOSDEM DIES DOMINUS & per Mosen, & p●…r Eliam, ET PER SEMETIPSUM, sacro jejunio consecravit. The Lent-fast itself ought to be kept with all observance, that therein except the Lords days, which are substracted from fastings, the Fast be in no wise broken— Let no occasion be taken of violating this Fast; for that at other times our fast is wont to be dissolved upon occasion of charity, 
a Or kindness of reception.  but in Lent it ought not so to be wont. Because at other times to fast, is committed to every one's will and choice; but in this time not to fast, IS TO TRANSGRESS THE PRECEPT OF GOD. At other times to fast acquires a reward to him who so abstains; but at this time, whoso fasts not, except little ones, or those which are infirm, doth procure unto himself punishment; because THE LORD both by Moses, and by Elias, AND BY HIMSELF hath consecrated those same days to fasting. Ibid. Qui nullatenùs jejunare credendi sunt, si antè manducaverint, antequam vespertinum celebretur ossicium.— Abstinens vero in his diebus omnium deliciarum esse debet. Whoso eateth before the evening-office be celebrated, is not to be deemed to have fasted— In these days we ought to abstain from all delights.  
The third Witness of this Century, shall be JOANNES DAMASCENUS, lib. de Haeresibus, concerning the Aërians or Eustachians, Aëriani ab Aërio Pontico; fuit autem sacerdos, Eustachii Episcopi [Ariani] silius,— jejunium feriâ quartâ & sextâ ET 40 DIEBUS SERVARI, & pascha celebrari prohibet. Stata haec damnat omnia— Quod siquis jejunium servare velit, id ab eo certis statisque diebus servari negat opor●…ere, sed quando volet. Negat enim se legi teneri, negat etiam quicquam inter Presbyterum & Episcopu●… interest. The Aerians are so called from Aërius Ponticus; he was a Priest, the son of Eustachius [an Arrian Bishop] who forbids the observation of the fasts of the 4th and 6th days of the week, and that OF THE 40. DAYS, and the celebration of Easter. All these set fasts or feasts he condemns— If so be any one will keep a fast, he denies that that aught to be done by him on any certain or set days, but when he will. For he denies that he is bound by a Law, [in that matter;] he denieth also that there is any difference betwixt a Presbyter and a Bishop. Here he is enroled in the black Catalogue of Heretics (and Heresy is always against somewhat Apostolical) who pertinaciously denied set Fasts, and particularly this Fast of Lent. If any shall think this severity peculiar to this Age, and author of the Greek School beginning, let him consider beside what I have produced above from Epiphanius and S. Augustine, the catalogue of Heretics made also by Philastrius Bishop of Brixia (about the year of Christ 380) De Paschalis Festi hae●…esi. Asserentes 14 â lunâ celebrandum esse Pascha, non sicut Ecclesia Catholica celebrat— Et cum hoc faciunt, diem non dominicum semper custodiunt Paschae, non computantes horas & dies [dies viz. praecedentes]— Et ex hoc errore non cognoscunt diem Paschae Domini nostri VERAM ET SALUTAREM, UNAM ORBI TERRARUM STATUTAM, ET CONFIRMATAM A DOMINO. He reckons certain Heretics, who affirmed that Easter was to be celebrated, not as the Catholic Church celebrates it— Not always observing the Easter on the Lord's day, not computing the hours and days [viz. preceding Easter, which are the days we speak of]— And from this error they are ignorant of the true and salutary, only day of Easter, APPOINTED FOR THE WHOLE WORLD, AND CONFIRMED OF THE LORD.  
The fourth Record of this Age is the MAGNUS' CANON ANDREAE ARCHIEPISCOPI CRETENSIS; for which as the Triodium of the Greek Church doth witness, there was appointed a peculiar solemnity on the 5th day of the 5th week in Lent, the history whereof is this: Andrea's Hierosolymi●…anus, who in the end of the foregoing Century was sent by Theodore Patriarch of jerusalem, to assist in the 6th General Council, became afterwards in this Century the renowned Metropolitan of Crete, and composed a holy office, which in this Century he brought into the Greek Church, and it hath continued therein all Ages since, and had a peculiar day appointed for it, which they called the solemnity of the Great Canon, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which they placed on the Thursday seven night before Easter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) A composure he had made (as the Triodium of the Greek Church to this day witnesseth) out of the histories of the whole old, and new Testaments, which consisted of the grounds, patterns, and encouragements of this Paschal Fast of Lent, partly to be read publicly, and partly to be sung in their service, when now the Fast of Lent had continued almost 5. weeks, and drew toward the end, and yet the chief part of it remaining to be performed, viz. the Parasceve & Sabbatum of the 5th week, (which they called Lazari praeparatoria, & Sabbatum Lazari) and the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great and holy week, called anciently by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and more anciently by Dionysius the Patriarch of Alexandria, who sa●…e there Bishop in the year 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the 6 principal days of the Fasts. To encourage them therefore after so much performed, to what remained behind, he composed, and they have retained, and do read and sing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They read and sing this great Canon, containing infinite contrition, and excitation to ●…lee unto God, by repentance, by tears, and confession, etc. 〈◊〉 they were appointed on this 5th day of the 〈◊〉 week of Lent, to sing and to read this for these ends; For in as much as the holy Lent then draws towards end, that men should not become weary or negligent in the finishing of these spiritual combats, this very great (Bishop of Crete) Andrew, as one that anoints or strengthens the Combatants, stirs up their generosity by the histories of this great Canon, that they may courageously run forward to the race before them. Agreeably therefore and fitly is this called the Great Canon, as containing great compunction, and appointed for the Great Fast of Lent. This best and greatest Canon, together with the exhortation of the holy Mary of Egypt; This our Father Andrew, first [soon after the year of the Lord 700.] brought into Constantinople— O my soul emulate thou zealously holy men in compunction, propitiate Christ by Prayers & sasting, by purity, & holiness. Christ conversing on earth in our flesh hath left thee, O my soul, his pattern and example— The Lord [it is] who fasted 40 days,— O my soul, be not discouraged, if the enemy assault thee, repel him far from thee by prayers and fastings.— Give thou unto me, O thou my only Saviour, a heart contrite, and poverty of spirit, that I may have these to offer unto thee, as an acceptable sacrifice. Thus far the Triodium from that Andrew Bishop of Crete.  
Thus have we passed through the seven first Centuries after the death of S. john (the last of those children of the Bride-chamber) all the Ages not only of the truly called General Counsels, but of any, that any Church in the world ever pretended to be such, (except the Church of Rome only, which hath more than doubled the number to herself.) so that if this Paschal Fast had so generally passed in all ages, as derived from the Apostles, and had not truly been so derived; some one of the General Counsels at least (in stead of their supposing and strengthening that hypothesis) had noted the Imposture and false witness, so openly concerning Apostolic Tradition, of which the Church Universal is the Keeper, and perpetual Pillar.  
I shall not trouble myself and you, to give you the testimonies of the succeeding ages; because of their redundant number, and because they are confessed on all parts, and will not be required by any adversary, and also are removed farther from the Fountain, and prime antiquity 
a 
Such as are the Testimonies of Rabunus Mauru●…, Archbishop of Meniz about the year 847. l. 2. the Institutione Clericorum c. 18. Observatio Quadragefima, quae in Universo orbe INSTITUTIONE APOSTOLICA servatur, circa confinia Dominica Passionis The observation of Lent, which is kept in all the world from justitution Apostolical, about the times near unto he Passion of our Lord, [the time of the Bridegrooms taking away.]  
And Theodorus Studites, Anno 826. Sermon. Chat●…chetic. 72. in quariâ feria Hebdomada. majoris, Fratres Patrésque, sacer est hodiernus dies atque venerandus: etenim hinc auspicatur herus pro nobis supplicia sustinere crucis, ut fert hoc Davidicum dictum, Quare fremuerunt gentes etc. convenerunt in unum adversus Dominum, & adversus Christum ejus. Siquidem convenere simul sceleratum in Dominum confilium agitantes, etc. Veterator judas, etc. Idem Catechetic. 71. appellat feriam sextam ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lazari praeparatoriam, quia Parascue est ante Lazari resuscitati memoriam.  
S. Bernard in his first Sermon of Lent, Hodiè, dilectissimi, sacrum Quadragesimae tempus ingredimur, etc. Non nobis singularis est haec observatio; una omnium est, quicunque in eandem fidei conveniunt unitatem. Quidni commune sit Christi jejunium omnibus Christianis? An respuere tristia volumus, & communicare jucundis? Si ita est, indignos nos cap●…is hujus participatione probamus. Qualis est iste CHRISTIANUS, qui minùs devotè suscipit j●…junium, QUOD TRADIDIT IPSE CHRISTUS. To day, O most beloved, we enter on the holy time of Lent, which is not an observance peculiar unto us▪ but one and the same to all Christians, as many as agree in the unity of the same Faith. And how should not this Fast of Christ be common to all Christians? Will we reject the part that hath any sadness, and communicate only in the pleasurable? If it be so, we prove ourselves unworthy to partake with this Head. What sort of Christian is he, who hath no devotion to this Fast, WHICH CHRIST HIMSELF DELIVERED? And in his third Sermon of Lent, Rogo vos, Fratres dilectissimi, totâ devotione suscipite Quadragesimale jejunium, quod non sola abstinentia commendat, sed multo magis Sacramentum. [Scilicet ut Fetrus Chrysologus Ravennatium episcopus hom. 11a appellat jejunium non praesumptum, sed mysticum, & Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam si devotè usque modò jejunavimus, utique sancto hoc tempore jejunandum nobis est multo devotiùs: Si quid enim additur ad solitum abstinentiae modum, nunquid non valdè indignum est, ut nobis onerosum sit, quod Ecclesia portat Universa nobiscum? Hactenus usque ad nonam jejunavimus soli: nunc usque ad vesperam jejunabunt nobiscum Universi Reges & principes, Cle●…us & populus, nobiles & ignobiles, simul in unum dives, & pauper. Sed quid de his loquor, quos habemus in hâc jejuni●… observatione consortes; quasi non multo excellentiores habeamus in eâ deuces, immò & consecratores? [Moysen, Eliam, & jesum Dominum adducit] jam verò si commendant jejunium praesens Moses & Elias, quamvis magni, tamen conservi nostri, quantum commendat illud Iesus Dominus noster, qui & ipse diebus totidem jejunavit? Qualis ille est non dicam Monachus, sed Christianus, qui minùs devotè jijunium suscipit, QUOD EI TRADIT IPSE CHRISTUS? Denique tanto devotiùs imtandum nobis est, Dilectissimi, Christi jejunantis exemplum, quan●…o certius est propter nos eum jejunasse, non propter seipsum. Is it not a very unworthy thing, that that should seem burdensome unto us, which the universal Church bears together with us? Hitherto we have fasted alone unto the ninth hour, now together with us even unto the evening there will be found to fast all Kings, and Princes [viz. that are of the Church] Clergy, and people, noble, and common people, the rich and the poor all together. But what speak I of those, which we have companions in this observance of the Fast, as if we had not much more excellent Captains or leaders therein, and consecrators [of this Fast?]— [And after his instance in Moses, Elias and our Lord Jesus he adds] Now if Moses and Elias, who although great, yet are our fellow-servant●…, commemd this Fast, how much more doth our Lord Jesus, who himself also fasted so many days? Of what sort (I say not Monk but) Christian is he, who less devoutly performs this Fast, WHICH CHRIST HIMSELF DELIVERS TO HIM? So much more devoutly ought the example of Christ's fasting to be imitated by us, my Beloved, by how much it is more certain, that Christ fasted not for himself, but for us.  
Arnoldus Carnotens●…s l. de jejunio & tentationibus (inter opera S. Cypriani) n. 4. jejuniis vitiorum semina siecatur, petulantia marcet, concupiscentiae languent, fugitivae abeunt voluptates.— jejunium, si discretione regatur, omnem carnis rebellionem ●…domat, ●…yrannidem gulae speliat & exarmat. jejunium extraordinarios motus in cippo claudit & arctat, & appetitus vagos distringit & ligat. n. 7. Formâ igitur jejuntorum propositâ fixoque exemplo, postquam 40. dierum abstinentiam Dominus consummavit, &c n. 9 SICUT IN IPSIUS (CHRISTI) VOLUNTATE FUIT CONSECRARE JEIUNIA, ita & in potestate suit tempore opportuno sumere cibum.— Et abstinentiae & refectionis penes ipsum erat & arbitrium & saculias.   Within the foresaid primitive Ages I am not ignorant of what I have omitted, and is wont to be alleged by others, as the supposed constitutions Apostolical by Clement in the 5th Book in chap. 13th & 20th: and the supposed Epistle of Ignatius to the Philippians, the dubious Sermons of S. Augustine de Tempore, and many of those which are doubtful among S. Ambrose's Sermons, and other Authors: For that I have produced none, but such, as of whose genuine title, authority, and antiquity I was myself satisfied. The testimonies which I have alleged are such as are direct and simple; others there are of great force, complicated of several truths asserted in the primitive times, from whence would follow our conclusion: Those truths are three: First, that Easter or the night beginning Easter, was ever to the Church a more solemn time of baptising, than others. The second, that generally the Church taught and directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism. Thirdly, that the Catholic Church, or company of Christian Believers did join themselves in the days of fastings and prayers, as with the Penitents, that sought Absolution; so also with the Catechumeni, & Competentes, which sought Baptism. From which Assertions, if proved, it follows, that a Paschal Fast before Easter was ever observed in the Church (as of duty of Repentance for ourselves, so) of duty of Charity towards others. In all which duty, without all doubt the Apostles had not failed to instruct them.  
As to the first of those Propositions, That Easter was ever to the Church a more solemn time of Baptising, Tertullian saith, lib. de Baptismo, ●…. 19 Diem Baptismo solenniorem Pascha praestat; Cum & Passio Domini, in quam tingimur, adimpleta est: nec incongruenter quis adsiguram interpretabitur, quod cum ultimum Pascha Dominus esset acturus, missis discipulis ad praeparandum: Invenietis inquit hominem aquam bajulantem. Paschae celebrandae locum, de signo aquae ostendit. Easter brings a more solemn time for Baptism; when also the Passion of the Lord, into which we are Baptised, is (remembered, as then) fulfilled. Nor incongruously shall any one interpret that to have been done significantly, which our Lord did, when he sent forth his Disciples to prepare for his celebrating the last Passeover. Ye shall find, saith he, a man bearing a pitcher of water [Fellow him.] Designing to them the place of celebrating the Passeover from the token of Water. That reason above of Tertullian, Because we are Baptised into the Death and Passion of our Lord, he seems to have learned from Ignatius in his undoubted Epistle to the Ephesians: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For our God Jesus Christ was conceived,— born, and baptised, that afterwards he might through his Passion purify or sanctify water, [viz. for the use of holy Baptism.] So in the Church the solemnity of Christ's Passion, (which ye have heard from Constantine's Epistle to the Churches, from the Instructions of the Bishops of the Christian world met at Nicaea) was ever celebrated in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the very day on which Christ suffered, and that (Christ himself delivering (it and teaching it to his Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) did accordingly precede the solemn time of Baptising; which that early Age of the Church may be thought probably to have learned from grounds laid by S. Paul, Rom. 6. 3, 4. Know you not that so many of us as were baptised into jesus Christ, were baptised into his Death? therefore we were buried with him by Baptism into Death, that like as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life. And Coloss. 2. v. 12. having been buried with him in Baptism, wherein also ye were raised with him through the faith of the operation of God, who raised him from the Dead, 
a This custom of the first Ages of the Church was also followed in the succeeding Ages, as appears by S. Ambrose, Tractatu de Hortat. ad Virgin. Venit Pascha dies: in toto orbe Baptismi Sacramenta celebrantur, etc. Uno die sine aliquo dolore multos filios & filias solet Ecclesia parturire. The day of Easter is come, the Sacrament or mysteries of Baptism are celebrated in all the world, etc. In one day without any pangs the Church [Virgin, and Mother] is wont to bring forth multitudes of Sons, and daughters. S. Cyril in his Catecheses' at large showeth the same. .  
The 2d Proposition, That generally the Church taught & directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism, as appears by Tertullian in the same place, l▪ de Baptismo, where after he had said (c. 19) Diem Baptismo solenniorem Pascha praestat, cum & Passio Domini in quam ting●…mur adimpleta est: he adds about the beginning of the next chapter (chap. 20.) Ingressuros Baptismum orationibus, crebris jejuniis, & geniculationibus, & pervigiliis orare oportet, & cum confessione omnium retro delictorum. Those which are so about to receive holy Baptism, [viz. on the Feast of Easter before mentioned] it behoves to prepare themselves by frequent prayers, fastings, geniculations and watch, and with confession of all their sins. Which fastings and pervigilias, or whole nights watch before the Pascha are this Paschal Fast; and the great Vigils of the Eve before Good-friday, and the Eve before Easter-day and some others before them. Yea an elder than Tertullian, justin Martyr in his Apology to Antoninus the Emperor: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now after what manner we have consecrated ourselves to God, being renewed or become new creatures through Christ, we will declare.— As many as are persuaded, and do believe, that those things which are taught by us are true, and undertake, that they are able so to live, they are taught WITH FASTING to pray and ask of God pardon of their former sins.— After this they are brought by us, where water is, etc. This custom also of the Primitive Church may be supposed probably to have had for its pattern S. Paul's own fasting three days, wherein he did neither eat nor drink, saith the Text, Act. 9 9 and his prayers, v. 11. before that Ananias was sent of the Lord to baptise him, and that so was he baptised, v. 18. The like in the following chap. the 10th Cornelius his fasting preceding Cornelius' baptism. And the first preacher of Baptism, was before that a preacher of Penance. 
a This custom of the first Ages was continued also in the following Leo the Great, Sermon 4 of Lent, where he calls those days of the Paschal Institution, Dies mysticos & purificandis animis atque corporibus sacrat●…ùs institutos: Mystical days, and of more sacred Instit●…tion for the purifying of souls and bodies. And in his Epistle to the Bishops of Sicily, 〈◊〉 sanctificandi & srequen●…us 〈◊〉 imbu●…ndi [antequam baptizentur.] They are to be sanctified by Fast, and to be instructed by frequent preach [before they are baptised] S. Cyril of jerusalem Catech. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hast thou ●…pent so many years in vain troubling thyself about the world, and wilt thou not attend 40. days for thy own souls sake?— through ascetical exercise of thy heart, pu●…ifie thy vessel, that thou mayest receive the more grace.— If thou labour little; thou receivest little. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yea, Tertullian goeth farther, l. de jejuniis c. 8. Ipse mox Dominus baptisma suum, & in suo omnium jejuniis dedicavit.— Praest●… ui●… [Deminus] exinde jejuniis legem, docuit etiam abversus di●…iora daemonia jejuniis praeliandum. Quid enim mirum, si eâdem operatione spiritus iniquus educitur, quâ sanctus inducitur? The Lord himself dedicated his own Baptism, & in his own the Baptism of all Christians by Fast.— From thence he prescribed the law for Fast, he taught also, that against the fiercer evil spirits, we must combat by fastings. For what wonder, if, by the same operation, the wicked spirit be cast out, through which the Holy Spirit is brought in? Only here we may advertise ourselves, that our Saviour's Fasts went not before his Baptism, because he needed no purifications before, or in his Baptism; but by his holy Body sanctified the waters, as for his illustrious presence elsewhere, the Scripture calls the place the Holy Mount, 2 Pet. 1. 18. But his Fasts followed after his Baptism to teach us the way of performing, what in our Baptism we through his might and grace undertake, viz. of overcoming the Devil, tempting especially Baptised persons by the world and the flesh. So S. Ambrose l. de Eliâ & jejunio c. 1. Certamen nostrum jejunium est— Sed ille ante est praeliatus, ut vinceret, non quòd ipse egeret certamine, sed ut nobis formam bellandi praescriberet, & posteà daret gratiam triumphandi. Fasting is our combat— but he combated before, that he might overcome; not that he needed any fortifying, but that he might prescribe to us a form of fight, and afterwards might give to us the grace of Triumphing.  
The 3d Proposition was: That together with the Catechumeni preparing themselves by fasting for Holy Baptism, the Fideles or company of Christian people, viz. the Church itself did generally join in fasting, as the Mother in bringing forth her children doth it not generally without her own travail and pain, till she being delivered of her children, joy and festivity succeed in the place of sorrow and fasting. So as the same catholic Church also is known to join her fastings and prayers, with the fastings and prayers of penitents that seek for her Absolution; and of candidates that offer themselves to her Ordination. And the former of these is done at this same time of the Fast of Lent, in the beginning whereof they receive the Injunction of their penance, and toward the end whereof, viz. on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called also coena Domini, and Maundy-Thursday, they received Absolution 
a And one of the Church's times of Ordination is always in Lent also. . But to return to our Instance of the Church's Fasts joined with the Fasts of the Catechumen or Competentes, who sought for holy Baptism; according to that rule of St. Paul, teaching her to mourn with them that mourn, Rom. 12. v. 15. and his own practice, who when he had told us, 2 Cor. 11. 20, 27. that he was in fastings often; he adds in the next verse save one, Who is weak and I am not weak? who is offended and I burn not? But my proof hereof from the Primitive practice of the Church in the Age next following the Apostles, shall be that, before cited, of justin Martyr in his 2d Apology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As many as are persuaded and believe, etc. are taught to pray, and to ask of God, with fasting, pardon of their sins past, WE ALSO PRAYING WITH THEM, AND FASTING WITH THEM. Then are they brought by us where water is, etc. and they are regenerated— And the chief of the Minister's officiating the Prayers and the Eucharist, and all the people expressing their consenting suffrage by their Amen, those that are with us called Deacons give unto every one of them that are present to receive of the consecrated Bread, Wine, and Water. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereof it is not lawful for any to be partaker, but he that believeth the things which are taught by us to be true, and that is washed in the Laver of Regeneration for the forgiveness of sins. Now as the time of the Mother's travail with child is not confined to one day only, so neither was the Churches fasting and prayers for the Catechumen's baptising. Witnesses whereof in the first ages are the Asian Churches, who maintained their cause from S. john, and S. Philip; and the Western, who maintained theirs from S. Peter, and S. Paul; and both agreed, that the fasting before Easter was more than of a day. For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on whatsoever day the fastings or fasts are to be ended: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And the other saith thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. on this day we observe, or are wont to end the Paschal Fast, or Fasts: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) This contest and agreement of those Primitive Churches (in the year of our Lord Christ 196) is recorded in Eusebius' Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years, the Collection from them is evident, and certain, that the purest ages of the Church, and nearest to the Apostles, did without any other beginning, then from the universal Teachers of the universal Church, viz. the Apostles, observe a yearly Paschal Fast of certain days before Easter; or that I may express it in Leo's words, not hitherto cited, in his 11th and 12th Sermons de Quadragesimâ. Appropinquante autem sestivitate Paschali, adest maximum sacratissimúmque jejunium, quod observantiam sui universis Fidelibus sine exceptione denuncia●…: (of which he there a little after saith, In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia.) The feast of Easter approaching, there approacheth also [before it] the chiefest and most sacred Fast, which commands the observance of all Believers without exception [viz. at their pleasure, without necessity]— Much is the profit of these heavenly disciplines of the Church, Fast appointed of God. Or in the words of an ancienter Father in the first 300. years, Dionysius Bishop of Alexandria, in his Epistle to Basilides a Bishop, where blaming some, who fasting not at all, till they came to the two last days of the Fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Words which I have not before cited.) These men, saith he, when they come to the two last days, they keep them indeed, and them only wholly in Fasting, viz. the Parasceve and the Saturday, and think they do perform some great and illustrious thing, if they fast then unto the Morning [of Easter-day.] whom I think in no wise to have performed equal Ascetical course of Fasting, with those who have exercised themselves in more days of fasting. In the same Epistle he blaming also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as break off their Fast before the end of the last day of Fasting, he gives the reason before-cited in the same Epistle from the confessed universal Practice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It will be confessed by all agreeably, that [●…o ought they to begin the joy of the day of Easter] as unto that time humbling their souls by Fast.  
If all this persuade not our Brethren, who yet pretend to reverence the Witness of the first 300. years, beside my simple, and complicated Testimonies from the Fathers of the first 300 years, produced at large: I desire to be told, if there were no such universal practice of an Annual Paschal Fast in the whole Primitive Church, whence it could be, that the holy Church of Smyrna in the 66. year after S. John's death, should in her unquestioned Epistle to the Church in Philomelium, and to the holy Catholic Church of all Nations (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) describe to the Churches in every place of the world, the day of the carrying of S. Polycarp to the place of his trial and Martyrdom in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ON THE GREAT SATURDAY, [viz. of the Great week before Easter] except they had known that the Churches in every place of the world understood, in but that one words mention, the celebrity of that day, (which never was celebrated but with fasting?) See all this in Euseb. l. 4. c. 15. Whence also it could be, that Tertullian now become Montanist in his Discourse with and against the Church Catholic, takes it twice for language understood by them, to call the Fast of Friday and Saturday before Easter-day, PASCHA 
a Vos & prae ter Pascha jejunantes, c. 13. l. de I●…juaiis, Sabbatum nunquam nisi in Pascha jejunandum, c. 14. ? (Not the Feast certainly; therefore certain Fasts before Easter) l. de jejuniis c. 13, 14. As that before he became Montanist l. de Oratione c. 14. he calls our Good-friday DIES PASCHAE, (Die Paschae quo communis & quasi publica jejunii Religio est.) THE PASCHAL DAY, (not the great day of the Paschal Feast; therefore certainly the great day of the Paschal Fast,) Whence also otherwise Origen (l. 8. contra Celsum,) and Tertullian (l. de jejuniis c. 14.) and Dionysius Alex. (in Epistolâ ad Basilidem) should call in those first ages, speaking of the Churches Fasting, every yearly Friday before Easter PARASCEVEN? an Appellation, which adhered to it only from our Lord's Passion. (Stationibus 4am am & 6am am Sabbati dicamus & jejuniis Parasceven, saith Tertullian there.) Whence also otherwise that famous Dionysius of Alexandria in the prealleged Epistle should mention in that week 4. other fasting days, while he blames some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which fasted not the 4. days foregoing the Parasceve, and the Eve of Easter? Whence also should the same Father otherwise record in the same Epistle, all the days of that great week by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE SIX DAYS OF FAST? Whence also otherwise should Irenaeus call a certain time before Easter, by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in his Epistle to Victor?) Whence also otherwise should Methodius (l. de Conviv. Virgin. orat. 3.) call that which is with us Good-friday, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE DAY OF PASCHE, AND OF THE FAST? And it is known that the day following these 6. days had in the same Primitive Ages, most honourable Appellations.  
For the Synodical Epistle of the Council held at Antioch against Paulus Samosatenus, written to Dionysius Bishop of Rome, and Maximus of Alexandria, (which were all the holy Pa●…iarchs absent) and to all Provinces, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto all our fellow-Ministers, the Bishops, Priests, and Deacons throughout the earth, and to the whole Catholic Church under heaven. Therefore surely they spoke what they knew was a known appellation in the whole Christian world, when they describe a certain day of the year by this name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ON THE GREAT DAY OF EASTER. (This is found written as about the 168th year after S. john, so also recorded in Eusebius Histor. Eccl. l. 7. c. 13.) Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that which Philo judaeus had expressed in his Book of the Religious (Christians) of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest of the Feasts, and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna (above alleged) the Great Saturday, which is the Eve of Easter. Yea the whole 40 days foregoing, the 69th Canon Apostolical, (made in the same Age, wherein those two Dionysius' lived) calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Quadragesimal Fast; and Origen 
a Homil. 10. in Lev●…. 16.  in the same age Quadraginta aies jejuniis consecratos. Whence I say otherwise should all these Appellations, (which are the Records of things,) be found the Language of the several Churches, in the most famous Bishops and Writers of the first 300 years, when they speak for the most part to the Catholic Church throughout the whole earth; if it had not been within the first. 300 years, a common notion of the universal Church, from one and the same universal Practice (without any other so much as pretended universal cause of its beginning, beside Apostolical teaching) of an honourable, holy, and great solemnity of a Paschal Fast? (that is, the Fast of Lent which I have shown to be in the mother Dialect of our English, but the Fast of Spring, as by the laws of the Church Universal, both this Paschal Fast, and Easter were to be celebrated soon after or about the Vernal Equinox.) This last way of proof I have insisted on, for their sakes, who pretend reverence to the first 300 years, (wherein they know the Records Ecclesiastical are but few comparatively;) and yet are not ashamed against all this evidence to note all recurring set Fasts, and particularly this of the Paschal or Lent fast with the brand of Superstition, or Judaical observance; blindly and at adventure applying thereto that of the Apostle, of the observance of days and months, and times and years. As if the first day of the week, commanded to be observed under peril of sin, and obliging the conscience of all Christians 
b And not the 〈◊〉 day mentioned in the 4th Com.  were not A DAY, (and the observance of the Lords days, the observance of some days) as well as Good-friday, or any other day, or days of Fasts; or had any, Evidenter praeceptum, or express commandment in the N. T. to come in the place of the 7th day, or were not as much liable to some men's ignorant application of Rom. 14. v. 5, 6. One man esteems one day above another, another esteems every day alike. Let every man be fully persuaded in his own mind. He that regards a day regards it to the Lord; and he that regardeth not a day, to the Lord he regards it not. What ever fair Answer they with us (we hope) will give to this Text, as not including any disparagement at all to the Lords day, the same will let 〈◊〉 understand, how rashly they have condemned the observance of other Feasts, and Fasts of the Church, from their own mistaken consequences drawn from Scriptures understood in their own sense, without reverence and regard to the Churches teaching, despising together all those three great instruments of Christian truth and sobriety, which Vincentius Lyrinensis professed to have learned from the greatest lights of the Christian Church in and about the 3d holy General Council of Ephesus, for the avoiding of Heresy and Schism; viz. Antiquity, Universality, or also consent of the generality of the Doctors of the Church.  
Next I proceed to another sort of proof, fetched from the Witness of the Enemies of the Church and Gospel. Where I begin with Lucian the Scoffer, (about the 65. year after S. John's decease:) who appears in his writings so well knowing of Christian affairs, that he is by some thought to have been an Apostate, if ever he were of any Religion. He besides his scoffing at our Saviour as a crucified sophister, 
a In Peregrino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and deriding our swearing by the most High God, and the Son of the Father, and the Spirit proceeding forth from the Father, One of Three, and Three of One 
b As he makes us to speak.  (his words are in Philopatri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) He in the same Philopatr. according as we have heard from S. chrysostom, (Homil. 16. ad populum Antiochenum;) that upon usual enquiry, how many weeks of Lent any Christian had fasted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some would answer two, others perhaps, three, and others all, 
a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day, that is, ten days, as Tertullian witnesseth, l. de jejuniis, and Sozomen l. 7. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others, good and Catholic Christians kept but two weeks (exempting also two days in each week, as S. chrysostom would, that they should do) by reason of their measure of strength▪ that they were not well able to keep more: and these S. chrysostom seems to mean (for he reprehends them not,) by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So Lucian it seems had met with some of the former sort; and thus he speaks in the forementioned Book: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You should be a Christian from your fashion: [for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] They report of themselves, that they continue 10. days fasting, and keep whole night-watches in Hymns and Psalms.— Leave them therefore, adding in the end of their Hymns, that much-used close, beginning from the Father: thus early after S. John's death, [even] the enemies of the Church observed the Christians manner of more than one weeks fasting, and whole-nights watch in Hymns and Doxologies: whereas neither Christians, nor any other Religion in the world, in these Ages, observed a many weeks fast with whole-nights-watching and hym●…odies, but only the Christian Paschal Fast; and this Lucian scoffs at, as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Christians; and hath now found followers amongst the Christians themselves. In the last days there shall come [viz. in more abundance] scoffers, (2 Pet. 3. 3.)  
The next, but more moderate Adversary, is ACESIUS, a Bishop of the Novatian Faction in the time of the first General Council of Nice; which holy Council both mentioning, and supposing as well known to all the Catholic Church, the Fast of Lent, commanding Synods to be held twice a year in every Province, throughout the Church universal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The one BEFORE LENT, that all disquiet of minds being taken away, a pure offering may be offered to God, [viz. at the end of the 40 days, on the day of Christ's Resurrection.] And the same sacred Council also putting an end to the ancient Controversy of the time of Easter, (and consequently of the time of the Paschal Fast) as Theodoret witnesseth l. 4. Hist. Eccl. c. 20. in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It seemed good to the Synod, that all men should celebrate the solemnity of Easter at one and the same time. Constantine the Great, and the happy nursing Father of the Church in that Age, and he, who assembled and patronised that first Council Ecumenical, sent for this Acesius, the Novatian Bishop, demanding whether he assented to the two Decrees of the Council; 1. Concerning the Faith of Christ's Deity, and the 2. concerning the time of the solemnity of Easter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acesius replied, O Emperor, the Council hath determined no new thing; for so have I received from old time, EVEN FROM THE BEGINNING, FROM THE TIMES OF THE APOSTLES, both that definition of Faith, and that time of the solemnity of Easter, (Socrat. l. 1. c. 10.) where still we must remember, that in the language of the Ancients, Pascha includit jejunium, Easter includes the Paschal Fast preceding, as S. Hierom above hath taught us.  
A third Witness of Adversaries, is that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Quartani; (a distinct Sect from the Quartadecimani) For these Constantinus Harmenopulus l. de Sectis, registers in his Catalogue of Heretics for this cause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ (where he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Cyril of Alexan: above so oft, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) These Quartani keep the solemnity of Easter, not dissolving the Fasts, but choose to fast also [i. e. continue their Fast] on Easter-day, as we do on the 4th day of the week, viz. until 3. a clock in the afternoon. This, if not against Apostolical Tradition, could not have entitled them to have place, amongst the Sects Heretical.  
If we would now speak of our nearest friends, and their more welcome testimonies: in a conference held in a Synod in England, Anno Dom. 666. (found in the tomes of the Counsels) where two Kings were present, and Bishops from Scotland and Ireland, in their Debate concerning the Paschal solemnity, (which as I have showed includes the preceding Paschal Fast; as Irenaeus also acknowledges the Differences about the one, to have accompanied the Differences about the other, even long before his time, Euseb. l. 5. c. 24.) the one part thus pleaded, Quod ne cui contemnendum & reprobandum esse videatur, ipsum est quod beatus Evangelista joannes, discipulus Specialiter Domino dilectus cum omnibus quibus praeerat Ecclesiis, celebrâsse legitur.— In quo tanti Apostoli, qui super pectus Domini recumbere dignus fuit, exempla sectamur; cum ipsum sapientissimè vixisse omnis mundus neverit. Which [our manner of Paschal C●…lebration] lest any man should think contemptible and reprovable, we aver it the same, which the blessed Evangelist john, the beloved Disciple of the Lord is read to have observed, together with all the Churches over which he presided.— Herein therefore we follow the example of so great an Apostle, whom the Lord did deign to rest in his Bosom; whom all the world also knows to have lived most wisely. [Which was the same plea in effect, that Polycarp in his time had made to Anicetus, and Polycrates in his time to Victor.] The other part is said thus to have replied, Tunc Wilfrid jubente rege ut diceret, ita exorsus est: Pascha quod facimus, inquit, vidimus Romae, ubi beati Apostoli Petrus & Paulus vixêre, docuere, passi sunt, & sepulti, ab omnibus celebrari: hoc in Italiâ, hoc in Galliâ, quas discendi vel orandi studio pertransivimus, ab omnibus agi conspeximus. 
a And there it follows: Hoc Africam, As●…am & Aegyptum, Graeciam & omnem orbem, quacunque Christi Ecclesia diffusa est per diversas nationes ac linguas uno ac non diverso temporis ordine geri com●…érimus.  Then Wilfrid, the King commanding him to speak, thus began: The Pasche, which we observe, we have seen so celebrated at Rome by all, where the blessed Apostles Peter and Paul lived and taught, were martyred and buried: thus in Italy, thus in France, the same we have found in the same order of time to have been observed in Africa, in Asia, and in Egypt, throughout all Nations and Tongues, wheresoever the Church of Christ is diffused. Neque haec EVANGELICA ET APOSTOLICA TRADITIO legem solvit, sed potius adimplet.— In quam observantiam imitandam, omnes S. joannis successores in Asiâ post obitum ejus, & omnis per orbem Ecclesia conversa est: & hoc esse verum Pascha, hoc solum fidelibus celebrandum, Nicae●…o Concilio non statum noviter, sed confirmatum est.— Unde constat vos, Colmanne, neque joannis (ut autumatis) exempla sectari, neque Petri, cujus traditioni scientes contradicitis; neque legi, neque Evangelio, in observatione vestrae Paschae congruere. Neither doth this EVANGELICAL AND APOSTOLICAL TRADITION break the Law, but rather fulfil it.— Unto the imitation of which observance all the Successors also of S. john in Asia after his death, and all the Church throughout the world conformed: and that this only is the true Paschal Celebrity for all Believers, was not decreed as new by the Nicene Council, but confirmed [as old]— Whence it is manifest, O Coleman, that you neither follow the example of john, (as you think) nor of Peter, whose Tradition you wittingly contradict, nor are ye congruous to Law or Gospel in the observance of your Easter.  
In the Ecclesiastic Laws of King Canutus c. 16. Siquis, etc. celebrandum Quadragesimae violârit jejunium, compensatio in duplum augetur. If any one shall violate the Fast of Lent, which ought to be celebrated, he shall make double satisfaction. Ercombertus, one of our English Kings also, (as Sigebertus in Chronico recordeth) jejunium 40. dierum observari principali Autoritate praecepit, A. D. 640. quae ne facilè à quoquam possit contemni, in transgressores dignas & competentes punitiones proposuit. He commanded the Quadragesimal Fast to be observed by his Royal Authority A. D. 640. which lest any one should lightly contemn, he decreed against the Transgressor's worthy and competent punishments. In Concilio Cloveshoviae under Cuthbertus Archbishop of Canterbury, Can. 18. Statutum est ut— jejuniorum tempora nullus negligere praesumat; sed ante horum initium per singulos annos admoneatur plebs, quatenùs LEGITIMA UNIVERSALIS ECCLESIAE SCIAT & observet jejunia. It is decreed, that none presume to neglect the times of Fast, but that every year the people be advertised before the beginning of them, that so they may know and observe THE RULED FASTS OF THE UNIVERSAL CHURCH. So much for our own Country in ancient Ages.  
I have reserved to the last place of Testimonies (as I began with that of the Churches contest with the Montanists in Tertullian their Patron) that of a Catholic contest in the Church's behalf by S. Augustine with the Manichees in Faustus their Defender. So that beside my 4 Testimonies above produced out of S. Augustine, p. 60.— 63. we add this here (out of its time) for its peculiar fitness to conclude with, l. 30. contra Faustum Manichaeum c. 3,— 5. [Faustus objici●…] Quid verò & de illo dicemus, quod sanè frustrari quis audeat, aut negare; cum constet hoc inter omnes, & aequè per orbem terrarum quo●…annis, omni cum studio celebretur in conventu Catholico? Dico autem Quadragesimam, quam qui inter vos ●…itè observa●…dam putaverit, abstineat necesse est ab omnibus his, etc. Quid ergò &, vos charissimi, ritum hunc Daemoniorum vivitis, cum haec à vobis PASSIONIS CHRISTI celebrantur mysteria, & seductorii spiritûs fraude decipimini, & in hypocrisi loquimini mendacium, & cauteriatam habetis conscientiam vestram? Quod si horum nihil vos; nec nos igitur— Si Quadragesima sine vino & carnibus non superstitiosè à vobis, sed DIVINA LEGE SERVATUR, videte, quaeso, videte, etc. [Augustinus respondet] Audi ergo, etc. quâ ment & confilio hoc adversum vos capitulum proferamus; non quod à carnibus abstineatis: nam hoc, à quibusdam, & primi Patres nostri secerunt, sicut commemoras— CHRISTIANI, NON HAERETICI, SED CATHOLICI, edomandi corporis causâ, PROPTER ANIMAM, ab irrationalibus motibus ampliùs humiliandam, non quod illa ess●… immunda credant, non solum à carnibus, veru●… à quibusdam etiam terrae fructibus abstinent: vel semper, sicut pauci: vel certis diebus atque temporibus, SICUT PER QUADRAGESIMAM FERE OMNES, quanto magis quisque vel mi●…ùs, seu voluerit, seu potuerit. Vos autem ipsam creaturam nega is bonam, & immundam dici●…is, etc.— quâ in re Creatorem earum sine dubio blasphematis. Hoc est quod pertinet ad doctrinam Daemoniorum— Videtis ergò multum interesse inter abstinentes à cibis propter sacratam significationem, vel propter corporis castigationem; & abstinentes a cibis, quos Deus creavit, dicendo quòd eos Deus non creavit; PROINDE ILLA DOCTRINA EST PROPHETARUM ET APOSTOLORUM: haec Daemoniorum mendaciloquorum. Faustus thus objected: what now shall we say to that, which certainly no man can elude or deny, since this is manifest amongst all, and is celebrated in the Catholic Congregation throughout the world, every year, with all carefulness? I speak of Lent, [or the Quadragesimal Fast] which whosoever shall judge, that it is rightly observed amongst you, he must needs abstain from giving us any of these words, etc. What then do you also, O dearly Beloved, live at that time after the manner of Devils, when THESE MYSTERIES OF THE PASSION OF CHRIST are celebrated by you [viz. in the Quadragesimal Fast] and are ye also deceived with the fraud of the seducing spirit? and do ye speak lies in hypocrisy? [which S. Augustine had objected to the Manichees] and have ye also your conscience seared with a hot iron? But if none of this be to be said of you, than neither is it to be said of us.— If a Lent be by you observed with abstinence from wine and flesh, and yet without superstition, yea BY DIVINE LAW: see ye, see, I pray, etc. To this S. Augustine thus Replies c. 5. Hear you therefore, with what meaning and intent we allege against you this chapter [1 Tim. 4. 1,— 6.] not because ye abstain from flesh; for this our first Father's also have done from some sorts of flesh, as you mention.— CHRISTIANS, NOT HERETICS, BUT THE CATHOLICS abstain not only from flesh, but also from certain fruits of the earth, for the keeping under their body, for their souls sake, and the humbling thereof from unreasonable motions, (not because they think those meats unclean.) And this abstinence they observe either all the year, as some few: or on certain days and times, AS ALMOST ALL IN THE TIME OF LENT. For the measure [of more severe, or remiss Fasting] as every one is either willing or able. But you [O Manichees] deny the Creature itself to be good, and pronounce it unclean— wherein without doubt you blaspheme their Creator. This is that which belongs to the doctrine of Devils.— You see then there is much difference 'twixt such as abstain from meats, for a sacred signification [viz. of the Fasters' unworthiness of God's creatures, and of the Humiliation of their souls] or also for the chastisement of their bodies; and those others [the Manichees] who abstain from meats, which God hath created, alleging that God hath not created them. THEREFORE THAT DOCTRINE [OF OURS IS THE DOCTRINE OF THE PROPHETS AND APOSTLES; but this of yours is the Doctrine of Devils speaking lies. Thus fare St. Augustine. 
a 
The same judgement by occasion of the Manichees S. Austin makes l. de moribus Manichaeo●…um c. 13. Vestram à vino & carnibus abstinentiam— Si ergò parsimoniae gratiâ & c●…ërcendae libidinis, quâ es●…is talibus, & potu delectamur & cap●…mur, audio & probo. Sed non ita est. As to your abstinence from flesh and wine— If it be performed for the cause of ●…obriety, and for the 〈◊〉 of lust, whereby we are wont to be taken, and delighted with such me●…ts and drinks, I admit, and approve of it: But yours is not such Idem. l. ad Adiman●…um Manichaei dis●…ipulum, l. 14 Abstinentes à cibis quos Deus creavit. Hos enim propriè designat [Apostolus Paulus] qui non proptere●… temperant à cibis ●…alibus, ut aut concupiscentiam su●…m refranent, aut Infirmita●…i alterius parcant; sed quia ipsas carnes immundas putant, & earum Creatorem Deum esse negant.  
Idem l. de Haeres ad Quod vult Deum Haeres. 82. A Iovinian●… quodam Monacho Haeresis jovinianistarum or●…a est, aeta●…e nostra— Haec docebat etc.— nec aliquid prodesse iejunia, VEL A CIBIS ALIQUIBUS ABSTINENTIAM. There hath ●…isen in our Age from a certain Monk called jovinian, a Heresy of the jovinianists— He taught, etc.— and that neither Fast, OR ABSTINENCE FROM CERTAIN MEATS doth at all profit.   Doth he deny, what Faustus affirmed of the Catholic Churches observance of Lent, throughout the world, as a celebration of the memory of Christ's Passion, [the taking away of the Bridegroom, in those days of his taking away] and that Divinâ lege? Yes, if that be to deny it, when he affirms, that what was objected, was indeed (notwithstanding the misapplied objection of abstaining from meats, etc. and of seducing spirits) Doctrina Prophetarum & Apostolorum 
b The Doctrine of the Prophets and of the Apostles.  The same, which elsewhere this holy Father teaches, (besides the above-cited 2d Epistle to januarius, Quadragesima sanè jejuniorum habet autoritatem & ex Evangelio) in his 2d Book also, de Doctrinâ Christianâ c. 16. 40 diebus jejunare monemur. Hoc lex, cujus persona est in Mose: Hoc prophetia, cujus personam gerit Elias: HOC IPSE DOMINUS MONET, qui tanquam testimonium habens ex lege & prophetis, medius inter illos in mon●…e, 3. discipulis videntibus atque stupentibus claruit. We are admonished to fast 40 days; this the Law, whose person Moses bare; this the Prophets, whose person Elias sustained; this the Lord himself admonisheth us, who as receiving witness from the Law and the Prophets, shone forth in the midst 'twixt those two in the Mount, the 3 Disciples beholding with astonishment. And on Psal. 110. Dies illi Paschales, praeteritis diebus Quadragesimae, quibus ante resurrectionem Dominici corporis, vitae hujus signi●…icatur moeror, solenniter gratâ hilaritate succedunt.— Quadragenario numero, quo & Moses, & Elias, ET IPSE DOMINUS jejunaverunt: PRAECIPITUR ENIM NOBIS & ex lege, & ex prophetis, ET EX IPSO EVANGELIO, quod testimonium habet à lege & prophetis. Those Paschal days do solemnly succeed with welcome Festivity to those lately ended days of Lent, in which before the time of the Lords Resurrection is expressed the sorrow of this life.— In the number of 40. days both Moses, and Elias, AND THE LORD HIMSELF did fast; FOR IT IS COMMANDED UNTO US both from the Law, and from the Prophets, AND FROM THE GOSPEL ITSELF, which receiveth witness from the Law and the Prophets 
a And that by this 40 days fast S. Austin in all these places means the Paschal fast, with reference to the Pascha following it: see it his sense tra●…at. 17. in johannem. Cum labour celebramus Quadragesimam ante Pascha, cum latiti●… verò tanqua●…▪ accep●…●…ercede quinquagesimam post Pascha. .  
Thus considering, that this most worthy and renowned Father S. Augustine is wont to be objected to us in one Period not understood by the Objectors, and above answered by us abundantly, p. 60 & 63, and is with our Brethren in double honour beyond most other Doctors of the Church, we have therefore allotted him (for their more full satisfaction from him) a double place in our Testimonies, of which we have produced 9 from his unquestioned writings.  
Now having encompassed you with so great a cloud of witnesses, you may discern what truth is in the oppositions that are made to this Paschal Fast of Lent. That which passeth with many for most current, is which some Authors after the 800th year of Christ have spoken of Telesphorus the 7th Bishop of Rome, in the 40th year after the Death of S. john. For some being not able to deny such (at least) Antiquity of the Fast of Lent, they were willing to feign it instituted by Telesphorus. The foundation of this error, (that so imposed upon some grave Writers after 800 years,) was a forgery and interpolation practised upon that ancient and renowned Record of Church-history, the Chronicle of Eusebius. Into which in the page 198. ad annum MMCXLVIII, after the story of Chocebas, was thrust in contrary to all the Copies Manuscript, contrary also to the copies of Marianus, Bede, and Isidore, that Telesphorus (viz. in that year) did institute the Fast of Lent. And in pursuance of their forgery they did proceed and devise to thrust into the same Chronicle of Eusebius, ad annum MMCLVIII, contrary unto the Faith of all ancient copies, that Pius the 9th Bishop of Rome did institute the celebration of the Paschal Feast▪ Two opposite sorts of persons drinking down willingly, and sputtering abroad these Reports: the one deeming thereby to honour highly those ancient Bishops of Rome, (though their authority were not such in those Ages, as that from their authority and prescription, such universal customs should be taken up in all places, and following Ages of the Catholic Church) whereas indeed these holy Bishops did themselves but receive, and obey, with the rest of the Church, this Institution of the Paschal Fast, and of Easter, received also before their times, as I have shown. The other, some at home among ourselves, thinking hereby to disparage the Institution of the Paschal Fast, and Easter; as if they came from Rome only, though anciently. To proceed therefore to convict this Forgery, beside the Testimonies of Fact, which I have produced, elder, not only then Eusebius, but also then Pius, or Telesphorus: concerning the copies of that Chronicle of Eusebius, you shall hear what joseph Scaliger, who made it his business to peruse them, and to Comment on the Book, doth witness. First, as to Lent pretended to be instituted by Telesphorus; in the 198. page of his Animadversions upon the Chronicle of Eusebius, ad annum MMCXLVIII. Ad vocem Chocebas: he thus testifies: Post hanc Pericopen [viz. Chocebas dux Iudaicae factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium omnimodis cruciatibus necat. pag. Eusebii 167] intruserunt editores de Quadragesimae jejunio à Telesphoro instituto. Nostrum consilium est scriptorum codicum sidem sequi; QUORUM NULLUS ITA HABET, neque Marianus, neque Beda, neque Isidorus. After this Section concerning Chocebas, they which put forth the Edition of Eusebius' Chronico●…, have thrust in thereunto, that the Fast of Lent was instituted by Telesphorus; but our purpose it is to follow the faith of the Manuscript copies, [from whence all printed editions do pretend to proceed] of which NO ONE HATH THAT THING, nor Marianus, nor Bede, nor Isidore. And as to the Feast of Easter pretended to be instituted on the Lord's day by Pi●…s the first, the same Scaliger in his Animadversions upon the Chronicle of Eusebius, p. 201. ad annum MMCLVIII. thus witnesseth: Quae Pio attribuuntur in Editionibus de Resurrectionis Dominicae die Dominico celebrandae institutione, ea in nullo veterum codicum compárent. Sed Marianus à Bedâ, Beda à libro Hermae apocrypho insua Chronica traduxerunt, & ab illis in Eusebianum textum ab editoribus admissa sunt. Nos ab initio prosessi sumus, nihil nisi ex auctoritate scriptorum codicum hîc inno●…aturos, quod a nobis hactenùs summâ ●…ide & religione observatum suisse, eos, qui Editiones cum libris Scriptis contuleri●…t, judices fer●…▪ That which in the Editions is attributed to Pius, as the institutor of the [annual] Feast of Christ's Resurrection on the Lord's day, that no where appears in any ancient copy: but Marianus had it from Bede, and Bede from the Apocryphal Book of Hermas, whence by some it was taken into the Text of Eusebius. We from the beginning have professed to vary nothing, but by the authority of the Manuscript copies; which that we have performed hitherto, with the greatest faithfulness and religion, I make them my judges, who shall compare the printed Editions with the Manuscript copies. This was to be said, not for the diminishing the honour of those two holy Bishops of Rome Telesphorus and Pius; of the former whereof Irenaeus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Basil l. de Sp. sancto c. 29.) thus writeth, l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Telesphorus succeeded Xystus, and gloriously fulfilled Martyrdom. The same might be shown of Pius, (the next Bishop save one to Telesphorus) who was martyred two years after S. justin Martyr. Yet this honour of such Institutions belongs not to them, as their own successors also acknowledge; viz. that the Institution of the Paschal Fast was from the Apostles delivery; and that of Easter on the Lord's day from the Apostles also, particularly from S. Peter and S. Paul, as Victor himself also Bishop of Rome, and Martyr in the Primitive Ages doth plead: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They did not think it meet to dishonour the Tradition of Peter and Paul, Soz. l. 7. c. 19  
Another conceit by some is taken up, as if the Fast of Lent were not the Paschal Fast, because Tertullian doth not any any where call the Paschal Fast Quadragesima▪ so endeavouring from a negative argument, of one Authors not using that one word, which they call for, to divide those fasts, that they might weaken their forces. But first, it is the Paschal Fast that is prefixed in our proposition, see pag. 24. where secondly, I have shown also, that the Paschal Fast being confessedly by the Laws of the Church, the Spring-fast, to attend the vernal Equinox, as all ancient Books and Rules do witness, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪) the Lent. fast is but the Saxon for that Spring-fast. And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quadragesima, (beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Irenaeus' Epistle to Victor, elder than Tertullian, of which more hereafter, and Origen not many years after Tertullian, his Habemus Quadraginta dies jejuniis consecratos, of which before) that this was by the Ancients delivered, as the same with the Paschal Fast. [I speak not here of a precept unto all of strict fasting 40 days until each evening.] I first allege the 69th Canon Apostolical, the Authors of which Canon call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a Cum labour quadragesimam ante Pascha— quinquagesimam post pascha celebramu●…, S. August. tract. 17. in I●…h.  the holy Quadragesimal Fast of Pasche. The great Athanasius in his Epistle ad Orthodoxos, writeth on this manner: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things were done in the holy Quadragesimal Fast itself about the Pasche, or near Easter, when the Brethren [i. e. the Christians] were in fasting.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Nor did they reverence the Lords day itself of the holy Feast. And he here supposing a great violence offered to the Church's order, thus stirs up the Christians in the same Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Be ye therefore moved also I beseech you— lest after a while both the Canons, and the faith of the Church be destroyed; for both are in danger, except speedily God by you reform the transgressions, and the Church be vindicated. For not now first were the Canons and Rules of the Church delivered, but they have been fairly delivered down and firmly of our Fathers; nor did the Faith now first begin, etc. That therefore those things which have been preserved in the Churches even until our times, from them of old, may not now be lost in our days, etc. Be ye stirred up, Brethren, etc. This I have the rather set down at large, because in that great abundance of 10. witnesses in that one age of the Council of Nice, I have not hitherto alleged aught from Athanasius; and here my chief use of him is, to show, that from the very first beginnings of Christianity, he had received no other Paschal Fast then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fast Quadragesimal; whereof the Great week was indeed a distinctly eminent and principal part, but a part, as appears als●… by all the Paschal Homilies of Cyril of Alexandria, in number 22. by me above alleged. Yea, Socrates himself, who is thought the least friend to this Fast of Lent, [as he is miserably abused in English by false translation, and himself in part mistaken, as we shall show hereafter in the Appendix;] yet l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where he grants, that both those in Rome, and those in Illyrium, and in all Greece, and in Alexandria, kept a Fast of many weeks, [not one only] whether six, or three; and that Fast they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Quadragesimal, and he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Paschal Fast. And a little before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Paschal Fast.  
If happily it be the sense of some words of Epiphanius, that the Quadragesimal Fast, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did determine before the beginning of the Great week of Fast, which is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (although Petavius deny that to be the sense of Epiphanius; I shall not contend; but say, that if such was his sense, he was almost singular therein. And that from his professed value of the Pseudo-Apostolical Constitutions, which have borrowed the name of Clement, as Collector, who never saw them, nor some ages after him; I have reason to suppose, that Epiphanius took up this opinion, from the 5. l. 12. cap. of those Pseudo. Apostolical constitutions, which first broached this conceit. Whereas the sacred 6th Council Ecumenical can. 2. (though giving high honour to the Canons Apostolical) rejected in express terms the Authority of those Constitutions. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Having thus cleared the consent of the Generality of the Fathers, and the great number of undeniable witnesses by me produced, in the first 7. Ages, after the decease of the last of the Apostles, so uniformly witnessing, that the Paschal Fast of Lent was ever observed in the Church, as from the Apostles, and from Evangelical Instruction; I desire to know what is sufficient if this be not, to prove a Tradition Apostolical? if any shall hope to render the use of the Father's useless, as to make any evidence herein; because forsooth they can allege, that some one Father or other hath sometime called somewhat, Tradition Apostolical, which indeed was not: I answer, It was the Generality of the consent of other Fathers to the contrary, (at least the silence of all other Fathers therein, and many of those primitive Ages of the Church knowing nothing thereof) that let's us than know such not to have been Tradition Apostolical; which in our cause is all otherwise. Where (beside the uniform custom, and solemn practice of the Church of all Ages and places, for some Paschal Fast, close upon the Vernal Equinox, which we therefore call the Fast of Lent or Spring) the positive Testimony of those Fathers hath been showed so general and consenting, that perhaps themselves who oppose this, will discern, that they do full ill service to Christianity, if they consider what now I shall propound unto them, for the strength of mine, and weakness of their Allegation. And that in brief is this:  
As the Asseveration of some one or two Fathers of the Church, in the behalf of the Canonical Authority of the Books of the Maccabees, or of the 3d Book of Esdras; (I not needing at this time to name any other) which yet from the generality and consent of the rest of the Fathers, we know notwithstanding sufficiently, not to be Canonical; (yea I add the positive rejection by some one or few Fathers, of the Epistles of S. james, and S. jude; which yet we know from the Generality and consent of the rest of those ancient Writers, certainly to be Canonical) is no bar to the sufficiency of the Testimonies of the Church's Records, to make undoubted evidence, which Books of Scripture are Canonical, and which are not: so as that he who should reject that evidence, would disserve our common Christianity in a very high and dangerous degree: So the Allegation of some one or few Fathers for something as Tradition Apostolical, which yet is not, (yea the possible Rejection by some one Socrates, or other Ecclesiastical writer 
a Vincentius Lirinensis c. 39 Quicquid unus vel alter Patrum, quamvis ille sanctus & doctus, quamvis Episcopus, praeter omnes au●… etiam contra omnes senserit, id inter proprias & occultas & privatas opi●…iunculas, ●… communis, publicae ac generalis sententiae autoritate secre●…um fit: whatsoever one father only (or a second) albeit he be both holy and learned, shall opine beside or against all the rest: that is to be severed among the singular, obscure and private opinions from the authority of the common public and general judgement.  of something from being Tradition Apostolical, which yet is) is no bar or hindrance, but that we may rest assured, that we have made undoubted evidence concerning the Tradition Apostolical of this Paschal Fast of Lent, from such generality and consent of Testimonies of the Fathers of those seven Ages next the Apostles, which we have produced.  
Furthermore (if aught further need be said) let us now suppose a while, that no one of the Testimonies above by me collected, made any mention at all, in express terms, that this Paschal Fast of Lent was a Tradition Apostolical; that no one Author of all those had said in any word, That it was from God, or Christ, or the Apostles; but that only they testify, that the universal Church had ever practised it; what force such practice alone, so well witnessed, hath in it to infer my conclusion, That it was from the Apostles, I will now proceed briefly to show.  
S. Augustine is the man, who is brought to say, (but nothing against what we say, nor other than what we have said,) Non invenimus in literis Novi Testamenti evidenter praeceptum of this or any other certain days of necessary fasting; and hereupon, as S. Basil of another matter spoke, (l. d. Sp. Sancto c. 10.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
They clamour and call for Demonstrations from written Testimonies 
a This was the very objection of Socrates, concerning the Fast of Lent, l. 5. c. 22. against both the one side, who pleaded their observance from S. john the Apostle, and the others, who pleaded theirs from the Apostles S. Peter and S. Paul, which when Socrates had recited, he adds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But none of these, saith he, can show a demonstration concerning these things from their writings, or from the written word. So that Socrates his very objection and ground is answered in these following pages.  and send away, (with disgrace) as nothing worth, the unwritten witness of the Fathers: and c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But they cease not, up and down clamouring, that this is not witnessed in any written word of God. Yet the same S. Augustine (beside that he professed to find Authority for it, ex veteribus libris, & ex Evangelio, out of the Old Testament, and out of the Gospel; though not Authoritatem Evidentem Praecepti, yet Habet, saith he, Quadragesima jejuniorum authoritatem, & in V L. & ex Evangelio; had he found it neither evidently, nor obscurely, or at all, in the written word of God; yet he would never have allowed the opposers, to have abused so his words to their conclusion: as shall now appear from his Doctrine, not in one, but many of his undoubted works, never retracted, nor in their Allegations from him contradicted.  
This holy Father thus writeth, speaking of a certain custom of the Church: l. 2. de Baptismo contra Donatistas', c. 7. Quam consuetudinem credo ab Apostolicâ Traditione venientem; (Sicut MULTA QUAE NON INVENIUNTUR IN LITERIS EORUM, neque in conciliis posteriorum, & tamen quia per Universam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur.) Which custom I believe to have come from Tradition of the Apostles; (as▪ MANY THINGS, WHICH ARE NOT FOUND IN THEIR WRITINGS, nor in the Counsels of following times, and yet because they are observed through the Church universal, are believed to have been by them delivered and commended. Ibid. l. 4. c. 6. Illa consuetudo, quam etiam tunc homines sursum versus respicientes, non videbant à posterioribus institutam, rectè ab Apostolis tradita creditur. That custom, which even then men looking back upward, did not observe to have been instituted by any following Ages, is rightly believed to have been delivered from the Apostles. And again, c. 23. Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi Apostolicâ autoritate traditum rectissimè credimus. That which the universal Church observeth, and was not instituted by Counsels, but hath been ever retained, we most rightly believe to have been no other than a Tradition from Apostolical Authority.  
To this his Thesis, if you will subsume his Hypothesis, see it above p. 62. Sicuti quòd Domini Passio, etc. anniversariâ solennitate celebratur. As for example, saith he, that the Passion of the Lord is celebrated in Anniversary solemnity. (Which we have shown not to have been first instituted by any General Council.) Which he there reckons up, Inter illa, quae non scripta, sed Tradita custodimus; quae quidem toto terrarum orbe observantur. Again, that he thought somethings may be non evidenter praecepta ab Apostolis, not evidently commanded by the Apostles, nor yet in their writings at all commanded, and yet commanded by the Apostles, and rightly so believed; see his words, l. 5. de. Baptis. con. Donat. c. 23. Apostoli nihil quidem exinde praeceperunt, sed consuetudo illa ab eorum Traditione exordium sumpsisse credenda est: sicut sunt multa, quae universa tenet Ecclesia, & ob hoc ab Apostolis praecepta benè creduntur, quanquam scripta non reperiantur. The Apostles indeed commanded nothing in this matter, but that custom is to be believed to have taken its beginning from their Tradition: as there are many things, which the universal Church observes, and for this cause are rightly believed to have been commanded by the Apostles, although they be not found written. Here you see commanded by them, and not commanded by them, in several senses; Therefore his otherwhere, non evidenter praeceptum, is by himself reconciled here to himself, in the many other Testimonies above produced. Upon these grounds therefore 
a Epist. ad januarium 118. cap. 5.  S. Augustine elsewhere pronounces, that to dispute against that which the Universal Church observes, Insolentissimae est insaniae. S. Basil perfectly agrees hereto, l. de. Sp. Sancto c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this also is Apostolical: Hold fast the Traditions, which ye have received, whether by word, or by Epistle: [2 Thess. 2. 15. 
b Upon this Text S. Chry. sostome also saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] of which especially this present is one, which they, who from the beginning, did constitute or appoint it, delivered to those that followed after, the usage proceeding on ever together with time, and rooted firmly by long custom in the Churches. Cap. 27. He tells us of certain things received in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a tacit and mystical Tradition; and gives instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; As in Baptism, the [explicit] renouncing, or profession to forsake the Devil and his Angels, or Ministers [and so his works] (in express words at the place of Baptism) from what Scripture is it? Add to these Leo the Great, of near time to S. Augustine, Serm. 2. de jejunio penned. Dubitandum non est, dilectissimi, omnem observantiam Christianam, eruditionis esse Divinae, & quicquid ab Ecclesiâ in consuetudine est Devotionis receptum, de Traditione Apostolicâ, & de Sancti Spiritûs prodire doctrinâ— manifestissimè pa●…et inter cae●…era Dei munera jejuniorum quoque gratiam, etc. It is not to be doubted, O most beloved, but that each observance of Christian people (viz. of the generality of Christians) hath been taught from God, and what ever hath been [so] received by the Church into the practice of her Devotion, doth derive itself from Tradition Apostolical, and from the teaching of the holy Spirit.— It is most manifestly evident, amongst other the gifts of God, the gift also of the Fasts, etc. Again in his Epistle ad Dioscorum Alexandrinum; His, qui consecrandi sunt, jejuniis & jejunantibus sacra benedictio conferantur. Nam praeter autoritatem consuetudinis, QUAM EX APOSTOLICA NOVIMUS VENIRE DOCTRINA etiam sacra, etc. Let the holy Blessing be given to those, which are consecrated, Fasting. For besides the Authority of the [Churches] custom, which we know doth come from Apostolical teaching, the holy doctrine also, etc. Fulgentius Ferrandus Diaconus of the next Age in Paraenetico ad Reginam, regulâ quintâ: Et omnis, qui se ad Ecclesiam pertinere gloriatur, legibus vivat Ecclesiae; Maximè his, quas antiquitas roboravit. Unde etiam consuetudo sine lege, quam tamen Ecclesiae sanctae traditio custodiendam jugiter posteris tradidit, eâdem Reverentiâ videtur custodienda, & nullatenùs amoven●…a, si non est ●…idei verae contraria: And let every one, who glorieth, that he belongs unto the Church, live by the laws of the Church; especially those, which Antiquity hath confirmed. Whence also custom without a law, which yet the Tradition of the holy Church [Universal] hath delivered to be observed by posterity for ever, seems that it ought to be observed with the same Reverence, and at no hand to be laid aside, when it is not contrary to the true Faith. It were easy to add numerous Testimonies from S. Jerome, Epiphanius, Tertullian, chrysostom, and others; but these are sufficient. Only be it here well noted, that neither S. Augustine, S. Basil, Leo, Ferrandus, or others here, do speak of matters of Faith, or of essential duties moral, or of the Essence of Sacraments; all which we are taught indeed by the consent of these same Fathers, to be contained expressly in the holy Scriptures: (and so their Testimonies in that behalf are reconcileable with these:) But of ritual observances, which being visible, and as it were legible in the Universal Churches constant 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 Church's Practice.  
The Hypothesis here to be subsumed, that the Paschal Fast of Lent was ever observed in the Church Universal, I may here well assume to myself, to have sufficiently proved, in the Testimonies already vouched throughout this whole Discourse. To all which 'twas yet much more easy to add numberless proofs of that matter of Fact, and Practise Ecclesiastical, 
a Such as are these, Socrates l. ●…. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amongst the rest, he particularly recounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozomen l. 7. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Palladius Historiâ Lausiacâ cap. 20. concerning Macarius the contemporary ●…f Pachomius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [viz.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cassianus Collat. 21. c. 27. Ait Diverso more. i e. sex, vel septem hebdomadibus per nonnullas provincias Quadragefimam celebrari: SED UNAM RATIONEM. EUNDEMQUE MODUM JEIUNIORUM diversâ hebdomadarum observatione concludi; by enim, (inquit) sibi 6. hebdomadarum observantiam prasixerunt, qui putant die quoque Sabbati jejunandum. Sex ergò in hebdemada jejunia persolvunt, quae eosdem 6 & 30 dies sexies revoluta consummant. His tripartite history also l. 2. c. 12. Epistola synodica: cum omnibus ab Initio Pascha Custodientibus [but jejunium Domini Pascha includit, saith S. Hierome.]  then to have alleged such witnesses, as hath been done already, throughout 7. Ages; which together with the Practice universal have testified, in the Question of Right, as well as Fact, That this observance of the Paschal Fast had its Institution from the Apostles, from Christ, from God, and the Gospel; That it stands by Tradition Apostolical and Evangelical. If many among them have averred not only an Institution and Tradition Apostolical, and Evangelical, but also a Precept from the Apostles, etc. they have done that ex abundante, (by an overflowing measure) to what was the Proposition by me undertaken to be proved; viz. pag. 24. That the Church hath ever observed this Paschal Fast, since the time of the taking away of the Lord, the Bridegroom; and since the times of the Children of the Bride-chamber, the Apostles of the Lord. And 2dly the Church hath done this, hath observed this Paschal Fast, as from the Apostles; grounding their practice upon Instruction Evangelical, Tradition Apostolical. Now how it is a Truth (to be noted also) that so many of the above-alledged witnesses, as do assert it to be a Precept Apostolical or Divine, do not only à fortiore prove my Hypothesis, (as is evident) but also ex abundante assert, that which is more; the Catholic Church in Tertullian's time which he opposed, when he wrote his book de jejuniis, may from what is there set down, have sufficiently instructed us. When as chap. 2d the Church opposes to Tertullian, Certos dies à Deo Constitutos, viz. illos dies in Evangeliis jejuniis determinatos, in quibus allatus est sponsus; & hos esse jam solos legitimos jejuniorum Christianorum. That there are certain days constituted by God; that those days are in the Gospel determined for Fasts, in which the Bridegroom was taken away; and that those only are now the legitimate days of Christian Fasts. And yet the same Church there avoucheth also against Tertullian, that the Stations of the 4th and 6th days of the week, amongst the days dedicated [which also we know to have reference to the Bridegrooms taking away.] Ex Arbitrio agenda, non ex Imperio, cap. 13, 14. are days propounded to be observed by the Christian people's free Devotion, not of Obligation or Precept. And this Tertullian freely acknowledges to be, as they had said, in these words: Quae [stationes] & ipsae suos quidem dies habeant, quartae feriae & sextae; passiuè tamen currant, neque sub lege Praecepti. which [stations] have their days also, the 4th and 6th days of the week; but yet are current only, in being observed generally, but not under a bond of Precept. And this his following Question put to the Church supposes: Quale est autem, ut tuo arbitrio permittas, etc. speaking of those stations. How consistent is it, that you permit to yourselves Liberty in the observance of those days? From all which I collect, that the Church did profess a constitution Evangelical of certain days, which only are legitimate; and yet, at least in some, acknowledged no bond or obligation of Precept. The same Epiphanius seems to have understood in Compend. Doctrine. where he distinguishes the Churches common observances, so as that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by precept or command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recommended, as it were, to be embraced by the free choice of people's Devotion. I inquire not here, which of those two Epiphanius taught the Fast of Lent to be; but only collect from these two Authorities, that there may be some Traditions Apostolical, which may be Traditiones consilii, and not Praecepti. Not intending hereby, to determine, that the Tradition of the Paschal Fast was not of Precept; but to declare, how it is true, which is said, that those many Testimonies among the Authorities above-alledged, which call the Paschal Fast, a Precept, either of God, of Christ, or of the Apostles, observed ever in the Church, do ex abundanti prove my Hypothesis, (the Tradition from the Apostles and perpetual observation in the Church) and more. Whether the opposers bare Denial even so much as of the perpetual practice in the Church, (from which if granted, it cannot be denied but that the other will follow) to be rightly collected from those Testimonies, be sufficient, let Epiphanius be heard, who beside all that I have already alleged from him, having said in his Expositio Fidei Catholicae, cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [Albeit there he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] On the Lords days this holy Catholic Church doth not fast— not at all, no not in the Quadragesimal Fast of Lent itself [of which Lent ne had said, the same Church is wont to observe the Lent persevering in fastings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 6. Paschal days [viz. the 6. last and principal days of fasting] all nations perform in dry, [or stricter] diet. Against the opposers of all this in the 75th Heresy, he makes this rejoinder: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And concerning these 6 Paschal days [viz. of especial Fasting] how they [the Apostles] command, that either nothing at all, or bread and water and salt be received, and in what manner the day is to be observed, and how the Fasts are to end towards the dawning of the Lordsday, is evident. Now whom think we is most knowing of these matters? whether this deceived man [Aerius,] who lived but now, and is as yet surviving, or the Martyrs which have been before us, holding before our time this Tradition in the Church, and they having received it from their Fathers, and their Fathers again having learned it from those which were before their time; as the Church having received it from her Fathers, retaineth the true Faith, and the Traditions even until this time. Let now therefore this man's conceit concerning the Pasche fall again to the ground. In like manner Vincentius Lirinensis, comparing the Martyrs or confessors witness, with Innovators, writeth thus, c. 8, 9 Illud etiam est nobis vel maximè considerandum, quod tunc apud ipsam Ecclesiae vetustatem, non partis alicujus, sed universitatis ab iis [Confessoribus, etc.] est suscepta defensio.— Omnium Sanctae Ecclesiae sacerdotum Apostolicae & Catholicae veritatis haeredum decreta & definita sectantes maluerunt seipsos quàm vetustae Universitatis fidem prodere— Magnum hoc igitur eorundem Beatorum exemplum, planéque Divinum, & veris quibusque Catholicis indefessâ meditatione recolendum, qui in modum septemplicis Candelalri septenâ Sancti Spiritûs luce radiati clarissimam posteris formulam praemonstrârunt, quonam modo deinceps per singula quaeque erroris vaniloquia, sacratae vetustatis autoritate, prophanae novitatis conteratur audacia. And c. 9 Nosque Religionem, non quà vellemus ducere, sed potiùs quâ illa duceret, sequi oportere: id quod esse proprium Christianae modestiae & gravitatis, non sua posteris traducere, sed à majoribus accepta servare. Quis ergo tunc universi negotii exitus est? 1.— Re●…enta est scilicet antiquitas, explosa Novitas. That now is of us to be especially considered, that then in the very Antiquity of the Church, those (Confessors) undertook the Defence not of any part, but of the whole universal Church itself.— When following the Decrees and Definitions of all the Priests (or Bishops) of the holy Church, who were the HEIRS OF THE APOSTOLICAL OR CATHOLIC TRUTH, they chose rather to betray themselves, than the Belief of the Universality of the Church, following Antiquity.— Therefore this great and surely Divine example of those blessed men, is by an unwearied meditation to be remembered of all true Catholics; in as much as they enlightened with the seven fold light of the holy Ghost, after the manner of that Candlestick with its seven Lamps [upon the bowl of it, Zech. 4. 2.] have showed forth a most clear example to Posterity, after what manner for time to come, through all occurring vain doctrines of error, by the Authority of sacred Antiquity, the boldness of profane Novelty may be crushed. And c 9 It is our duty not to lead aside Religion, whither we please, but rather to follow it, whither soever it leads: That being the property of Christian modesty and gravity, not to transmit their own devices to Posterity, but to hold fast the things they have received from their Ancestors. What then was the issue of that whole contention or business?.] viz. Antiquity was retained and Novelty exploded. If therefore, nothing, as is said, had been hitherto proved, but the universal practice of this Fast, without instance of any beginning of its Tradition; of what force it ought to be, that very ancient holy Synod (Synodus Gangrensis) celebrated A. D. 319. a little before the first Ecumenical Council of Nice, and itself confirmed afterwards by the 4th General Council of Chalcedon, and the 6th General Council of C. P. declareth by its sentence Canon 19th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any of the Religious without corporal necessity shall of their pride dissolve the Fasts delivered from Tradition, unto the community [of Christians] (or to be observed by all in common) and which are observed by the Church, by a complete determination of his mind rejecting them, let him be Anathema. The merit of which sentence Hormisdas a holy Bishop about the year 514. in Epistolâ ad fratrem Possessorem, doth thus declare, Quando induit obedientiae Humanitatem opinionibus suis velata superbia? quando acquiescunt paci, contentionum stimulis assueti? sola certamina aventes de Religione captare, & mandata negligere— Una pertinacis cura propositi, rationi velle imperare, non credere. Contemptores auctoritatum veterum, novarum cupidi Quaestionum, solam putantes scientiae rectam viam, quâlibet conceptam facilitate sententiam. Eò usque tumoris elati, ut ad arbitrium suum utriusque orbis putant inclinandum esse judicium. When will pride vailing itself within its own [private] opinions put on the Humanity of Obedience? When will they, which are accustomed to the gallings of contention acquiesce, or submit themselves to peace? who seem desirous to lay hold on nothing of Religion, but occasions therefrom of Contentions, and to neglect commands— The only care of such a a pertinacious purpose is, that it hath a mind to give law unto Reason, not to obey or believe it. such are contemners of the Authorities of the Ancients, desirous of new questions, deeming their opinion, taken up upon any easy ground, the only right way of science; and are lifted up to that swelling of pride, that they think the Judgement of both parts of the world, East and West, is to be bowed to their pleasure and sentence.  
Yet will we not lastly refuse to hear the Pleas even of Novelty and Singularity itself, against this Doctrine of the Churches public times of Fasting. And their first Objection is, that this Paschal Fast (or any like) are set Fasts; and therefore superstitious. Were it some Fast only upon incident and extraordinary occasion, a Providential Fast, as they speak, they could allow it; but a set Fast is a fixed public mark, and constant eyesore to them. To which, our Answer we will frame first from Evangelical Instruction. When that holy pattern of Widows Anna in the Gospel (Luk. 2. 36, 38.) herself a Prophetess, and a Widow about 84 years of age, whereof she lived 7 only with one only Husband from her Virginity, departed not from the Temple, but served God with Fast and Prayers night and day: Were her Fasts only providential, extraordinary and occasional? or were they superstitious? Where they not a regular, set holy Discipline of Fasting? i. e. almost continual, and differing from the Churches set Fast (for the Community) only in the greater frequency? If they shall say, But she prescribed this Fasting to herself: And why may not the Church of God, (a more devout Virgin yet, than she a Widow) prescribe to herself? Thus for good purpose there stand in the very doors of the Gospel the Fasts of Anna, the daughter of Phanuel; 
a Tertullianus l. de jejuniis c. 8. In limine Evangelii Anna Prophetis, filia Phanuelis, quae infantem Deminum & cognovit, & multa super ●…o pradicavit, etc.— post ●…gregium titulum veteris, & univirae viduitatis, jejuniorum quoque testimonio augetur, ostendens in quibus officiis assideri Ecclesiae debeat & à nullis magis intelligi Christum, quàm semel nupti●…, & saepè jejunis. In the entrance or door of the Gospel standeth Anna the Prophetess the Daughter of Phanuel, which both acknowledged her Infant-Lord, and spoke concerning him many things, etc.— After that egregious title of praise from her Widowhood of many years, and one only Husband; she is also magnified by the Testimony of her fastings, showing by what offices we ought to attend the Church, and that Christ is by none sooner understood, then by such as have been wives of one husband, and widows of often fastings. Where 'tis his Debeat only, that ●…avours of Montanism. The like hath S. Hierom of judith in his Epistle ad Furiam, Legimus Viduam confectam jejuniis, & habitu lugubri sordidatam, quae non lugebat mortuum virum, sed squalore corporis spons●… [Christi] quaerebat adventum.— Vincit viros foemina, & castitas truncat libidinem [viz. Holofernem] habitúque repen●…è mutato ad victrices sordes redit, omnibus seculi ●…ultibus mundiores.— Sed & talia frequentiora nostris jejunia sponsi dolebant absentiam, quarebant praesentiam. We read of that Widow (judith) much spent by fastings, and in her mourning habit, neglecting her body, who did not so much mourn for her deceased husband, as by the neglecting of her body seek the Advent of (the Lord) her Bridegroom— A woman overcomes those men [of war] and chastity beheads Just; and then again suddenly changing her habit, she returns to her victorious Fasts, and neglectings of her body, neater ornaments than all the Dresses of the world.  of john Baptist, the son of Zachary, and of our Lord Jesus, the Son of God. Of this our Anna S. Hierom writes to the widow Salvina, de Servandà viduitate: Habes tui ordinis, quas sequaris, judith de Hebraeâ historiâ, & Annam filian Phanuelis de Evangelii claritate, quae diebus & noctibus versabatur in Templo & orationibus atque jejuniis thesaurum pudicitiae conservavit. You have, whom you may imitate, those of your own order, judith from the Hebrew history, and Anna the daughter of Phanuel, from the Clarity of the Gospel, who was conversant nights and days in the Temple, and by Prayers and Fast preserved the treasure of her chastity. S. Ambrose in like manner, l. de Viduis: Vides qualis Vidua praedicetur, unius viri uxor, ae●…atis quoque jam probata processu: vivida Religioni: Cui diversorium in Templo, colloquium in prece, vita 〈◊〉 Ie●…unto: quae dierum noctiúmque temporibus, modestae Devotionis obsequio, cùm corporis agnosceret senectutem, pie. a●…is tamen nesciret aetatem; quae viduitatem NON OCCASIONE TEMPORIS, non imbecillitate corporis, sed virtutis magnanimitate servaverit. You see what manner of Widow here is commended, the Wife of one Husband, tried and approved by the progress of many years, [from youth to a very old age:] yet vivid as to Religion, whose commoration was in the Temple, her Colloquy Prayers, her life spent in Fasting: who by the Obsequious and unwearied Devotions of her nights and days, though she could not but feel the old age of her body, yet her piety was no ways decrepit, or enfeebled: who kept her Widowhood not from any occasion and reason of the time, [as of any instant necessity: and so her Fast not occasional] not from any imbecility of body, but from the Magnanimity of her virtue.  
2. Was not Cornelius in the course of his ordinary piety, (as is most probable) fasting till the 9th hour? Act. 10. Who as he was a devout person, and towards God, (praying as it were continually and rich in almes-giving towards the people; so in the austere sobriety of his own body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was fasting until the ninth hour, and praying at the ninth hour; (an usual hour of prayer with God's people, Act. 3. 1. Dan. 9 2.) because at that hour he was to pray, he was fasting to that hour, our three a clock of the afternoon 
a S. Hieronym. l. 2. adv. jovinian. Cornelius Centurio, ut Spiritum Sandum acciperet antequam Baptisma, eleemosynis meruit crebrisque jejuniis.  (Whence the Church hath measured her stations of Wednesday and Friday's fast) And you have above the Answer of God by his Angel to Cornelius.  
3. Did not St. john Baptist, whose food was such only, as the wilderness set before him, cibi oblati a●… eremo, who came neither eating, nor drinking, fast in his ordinary course of Ascetical discipline, 
b 
Chrysologus de jejunio Quadragesimal. Serm. 13. joannem viderat [Diabolus] urbium deli. ias squalentis erem. habitatione m●…âsse, moll●…iem carnis v●…stis asperitate calcâsse, agresti cibo mundi totam fraenasse luxuriam— Et tamen non ei dixit si Fili●… Dei es. At ubi Dominum vidi●… jugiter j●…junantem, proclamat▪ si Fili●… Dei es. Signum panis petit qui signum jejun●…i pertim●…scit. Signum panis petit, ut jejunii tremendum sibi ●…esugiat signum.  
Tertullian. l. d. Pudicit. c. 6 Onera legis usque ad●…hannem, non Remedia.  
S. Hieronym. l. 2. adv. Iovi●…ian. A diebus Ioannis Baptistae jejunatoris & Virgins, regnum Coelorum vim patitur, & violenti diripiun●… illud. Cyril Alex. Hom. ●…. d. Fest●… Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;   And so his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
4. The Teachers and Prophets at Antioch, Act. 13. were they not first jointly fasting in their ordinary course of their ministry, v. 2. And then afterwards, v. 3 after the especial command received from the Holy Ghost for separating unto Him Barnabas and Paul celebrated another fast upon the arising occasion? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so▪ the Church hath since done in her ordinary course of Fasts before her Ordinations: In fine that some do but vainly pretend to be wiser than the Church in reproving her Set times of fasting, because set and fixed annually, S. Cyril of Alexandria, a far greater Patriarch and wiser person, seems to me to have well proved, Hom. 1. de Festis Pasch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If Solomon were wise, who says there's a time for all things, and a season for every thing, why should we not confess▪ it reasonable▪ that this season [speaking of the Paschal Fast] is the enemy of all wickedness?— Go to therefore, let us call all the Lovers of Godliness to this annual Combat. The Prophet saying, Blow the Trumpet in Zion, sanctify a Fast, etc. Let us lift up the Churches holy Trumpet, etc. And after S. Cyril, S. Augustine in Psal. 21. Quoties Pascha celebratur; nunquid toties Christus moritur? sed tamen anniversaria Recordatio quasi repraesentat quod olim factum est: & sic nos facit moveri tanquam videamus in Cruse pendentem Dominum. As oft as the Paschal (Fast) is celebrated, doth Christ so often die? Nay, But the Anniversary Remembrance, as it were, represents unto us that which long since was done, and makes us to be so affected, as if we saw the Lord hanging on the Cross.  
A second Objection. Even those set Fasts might not displease us, if they were not commanded, but left free. Resp. But how can they be set for, and celebrated by the Public, even the whole Church, how shall they agree on any time and place for all, except they all be by some Prescription overruled? Again for Command, Fasting being confessedly a duty, commanded even in the N. T. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my Text) that the Church hath power to determine as to time and place, themselves acknowledge, even all who allow the Church any Authority at all. They which give her least, grant her this: yea they grant it to themselves, who deny it to the Catholic Church. Was the Fast of the Ninevites less accepted of the King of Heaven, or less powerful for their deliverance from the wrath then impendent, because proclaimed by the decree of the King of Nineveh and his Nobles? jonah 3. 7. So I ask of that commanded by the good King jehoshaphat, 2 Chron. 20. 3. 4. Was the Fast of the Rechabites (jer. 35.) abstaining through so many generations, by a perpetual Fast, from wine (though not where commanded them by God) less approved, yea or rewarded by God's especial promise, because commanded by jonadab their Father? Was the Church of the jews of greater authority over her children, when she obliged her children in feasts and fasts (not appointed by God) (as the feasts of Purin, and Dedication and the Set Fasts of the fifth and seventh months, Zach. 7. 5.) then the Catholic Church now hath over her children 
a Haec sunt sesta 4. ista communissima, quibus Iudaei tempore prophetae Zachariae jejunârunt, & adhuc anni●… fingulis ordinariè summarièque jejunant, Buxtorf. Synagog. Judaic. c. 25. p. 457. ? Is not obedience an addition of another act of virtue to that of Fasting? (viz. of justice as well as abstinence, of humility and gentle tractableness as well as severity to themselves?) Among the causes of fasting, the humbling of our proud hearts being one chief, he that makes this objection; Because 'tis a commanded Fast, hath doubly need of the Fast, to teach him humility 
b S. Hieronym. Epistolâ ad Celantiam, quae est 14a. a. Qui probabiliter ac scienter abstinentiae virtutem ●…enent, eò asst gunt carnem suam, quò animae frangent superbiam ut quasi de quodam fast igio contemptus sui atque arrogantiae descendant, etc. They which retain the virtue of Abstinence according to knowledge, and allowedly, to that end afflict their flesh. that they may break the pride of their soul, that they may come down as from a certain height of their arrogance and contempt (of others).  as well as the denial of his appetites; to teach him to regard both the Bridegroom and the Bride, Christ his Father, and the Church his Mother, Foelix necessitas, quae ad meliora impe●…, saith S. Augustine of it. They have great need to be so commanded, who fast, and fast not, both for debate. You cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make them fast, saith my Text, v. 35. when the Bridegroom is with them. Non potestis facere, vel adigere ad jejunandum, This shows the days would come, when they might be made or obliged to fast; but not by obligation of the old Law given to the jews, which thenceforth was to cease; therefore by Christ's new Law, whereby he bade that new wine should be put into new bottles.  
But thirdly, Saith not S. Paul; Stand fast in the liberty, wherewith Christ hath made you free, Gal. 5. 1. Resp. But then S. Paul subjoins in the same chapter ●…. 13. Only use not yo●… liberty for an occasion to the flesh; and S. Peter enters his Caveat also, 1 Ep. 2. 16. As free, and not using your liberty as a cloak of maliciousness; as it is for certain used, when that liberty, which the Apostle expressly declares to be from the Ceremonial Law, from which Christ hath freed us, is alleged for our freeing ourselves from Christ's own precepts and constitutions, and his Churches, and his Officers, whom he hath empowered under him: see Gal. 5. 1. with v. 2. Stand fast in that liberty, viz. from the yoke of Circumcision and the like, yea from all that would impose fasts upon you, whether Montanist, or other new Heretics, or Consistory, or any other, who is not this Bridegroom, or his Bride the Church, and her Spiritual Governors (who in Tertullian's time, as he acknowledges, indicted Fasts) or Christian Kings and Princes, whom when God hath set to be the nursing fathers of his Church, he hath given to her such to order also her bodily diet and fasting.  
Fourthly, They object, The memory of Christ's Passion (the Bridegrooms taking away) should be perpetual, not annual only, or weekly. True, And so his Resurrection, we trust; yet you have a weekly memorial of it of God's appointment, the Lordsday, yea and Annual also (whether you less like that or no.) But our Faith, not our Fasting, is the best memory of his Passion. True, but 'tis so far from colour of Truth, that these two should be set▪ opposite one to the other, that our Lord argues some of little faith from their no-fasting, upon just cause for the Bridegrooms Interest, see Mat. 17. 20, 21. God saw them both conjoined in Nineveh, and the one flowing from the other. So the people of Nineveh believed God, and proclaimed a Fast, jonah 3. 5.  
The next objection is that of humane nature: The Fast of Lent seems to us a hard task, and a heavy burden laid on men's shoulders. Resp. This objection could not be more improperly laid against any Master, or any Text, or any Interpreter of this Text, then against this our gracious Master, and especially in this his Constitution here prescribed, and the Church's Interpretation of it. How tender, how considering was he of the infirmity and weakness even of his own chosen Apostles? excuses that in them, which john did not in his. He is careful that no bruised reed, no old bottles should be broken by any's zeal, that in the old and attrite garment the rent should not be made worse (nor the Schism in the Church:) Yea therefore is our Lord thus indulgent to his Disciples infirmity in this matter (saith S. chrysostom on Mat. 9) because he would show them example, who were by him to be sent forth for the Masters, Teachers and Spiritual Governors of the whole world; that they should gently lead those which were with young, and drive as all the Flock could go. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things spoke he, giving therein law and rule to them his Disciples, that when they should receive the whole world as their Disciples, they should deal with them with all gentleness and condescension.— And thence S. chrysostom himself for himself thus collecteth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us not therefore in the beginnings exact all things of all men, but according as they are able to bear. Therefore it is, that in every age, the Church and the Successors of these Apostles have had in this matter regard to the weakness of men's bodies, yea and minds also. This shall appear in all her Prescriptions; how careful, in the first express written Law we meet with, that she promulgated for it, Canon Apostol. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If bodily weakness hinder not. S. Basil the great in his Asceticks, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To comprise under one and the same rule all that are exercised in piety, is a thing impossible; one measure is a sufficiency to one, another to another, according to the habit or constitution, or need of the body, for one man hath need of more and stronger food because of his labour, etc. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Rule of Abstinence is best measured according to the power of every one's body. And for minds likewise, the Church well knows, that there will in all ages be some babes in Christ, some young men, some Fathers: some buds, some blossoms, some ripe fruits: some old, some new bottles and garments. Hence it is from the Church's tenderness and condescension, and not from the uncertainty or variety of Tradition, that we read in all Ancient Authors that variety allowed or indulged; so that though it was required of all, who had strength of body, to fast some days, or weeks in those days of the Bridegrooms taking from us, in the Paschal Fast, yet witness Irenaeus and Tertullian, and S. Augustine for the Western Church; Dionysius Bishop of Alexandria, Epiphanius of Cyprus, and Socrates for the East, there are clear Records, how in this Paschal Fast some fasted more days or weeks, some fewer: some within the Abstinence of the 40 days, choosing out 15 days (in the East:) others (in the West) 21 for more strict Fasting. Yet so as that from all, of both Churches, abstinence from pleasures and Feasts, otherwise lawful, was expected, through all the 40 days (in honourable memory of the Bridegrooms own 40 days fast for us;) and some days proper Fasts. Whilst others also (among them) as stronger vessels, held the stronger liquor of 40 days Fast; and generally by all was observed Continentia quadraginta dierum, as Leo the Great speaks, Serm, 3. the Quadrages. Ut ad Paschale Festum quadraginta dierum continentiâ se praepararet populus Christianus, That the Christian people might by some sort of abstinence through the forty days prepare themselves for the Paschal Feast. Which same Author yet in his very next Sermon of Lent, contents himself for his Auditors with three days fast only in the week, through the weeks of Lent. Our Church also prays to him who for our sakes did fast 40 days and 40 nights, that he would give us grace to use such abstinence, that our flesh being subdued to the Spirit, we may ever obey his godly motions, etc. (not such miraculous Fasting as His.) In those days shall they Fast. Our holy and tender Mother, the Church considers her children's strength, as Christ the children of his Bride-chamber: she hath her exceptions, relaxations for the sick, or weak, for children and aged, prisoners and labourers, women with child and travellers, and in her compassion, seems even to bear about another passion, with that of her own fastings of Lent. There are wont to be reckoned four reasons, which excuse from fasting: 1. Impotentia corporis. 2. Ex paupertate, indigentia ordinaria ciborum. 3. Necessitas laboris majoris. 4. Pietas boni melioris, (to which some add, Intempestas caloris, in some regions, for some hotter months of the year.) Three of them the 8th Council of Toledo, Can. 9 recounts, Illi verò quos aut aetas incurvat, aut languor extenuat, aut necessitas arctat, non ante prohibita violare praesumant, quàm à sacerdote permissum percipiant. The 4 Excusations are either bodily infirmity, or ordinary penury of diet from their poverty, or necessity of greater toil and bodily labour, or zeal of some greater good, offering itself upon the dispensing with their Fast. And yet even in such cases take S. Chrysostome's advertisement with you: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For although thou canst not fast, yet canst thou forbear pampering thy body with delicacies, and fullness. Nor is this of little moment, but oft avails to the weakening of the Devils temptations, to whom nothing is so pleasing, as Epicurean diet, and drunkenness— If thou hast a weak body, so that thou canst not continue such fastings, yet happily it is not weak to prayer, nor unable certainly to despise the pleasures of the full belly.  
Yea, perhaps thy body's health requires rather this Fasting, or Abstinence, as well as the Church's Law, and thy souls consideration. Theodoret on Dan. 1. hath well advertised us from the example of the three children, who eating pulse and drinking water (instead of their appointed meat and wine) their countenances appeared fairer and faster in flesh then all the children which did eat the portion of the King's meal, c. 1. 12.— x4. Theodoret thereupon observes, I say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are lessoned that bodily strength and comeliness may gain by the use of fasting. And so Chrysolog. de jejunio Serm. 8. saith, Est jejunium pax corporis, membrorum decus, robur mentium, vigour animarum, castitatis murus, pudicitiae propugnaculum, civitas sanctitatis, magisterii magisterium, disciplinarum disciplina, Ecclesiasticae viae viaticum saelutare. Fasting is peace to the body, the comeliness of limbs, the strength of minds, the vigour of souls, a wall of chastity, a sconce of purity, a city of sanctity, the instruction of instructions, the discipline of disciplines, the salutary provision for the Church's way. Likewise S. chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Will one say, But it doth inflict upon us weakness of body. Resp. Yea rather if thou wouldst exactly search the matter, thou wilt find it the mother of health, or a good habit of body. And if thou believest not my words, ask the sons of the Physicians about it, and they will tell thee these things more clearly.  
Lastly, to Fast is wont to be called in Scripture to afflict the Soul (Leu. 23. 29. Isa. 58. 5.) This being the end of fasting, that such chastening by affliction of the body may afflict the lower sensitive powers of the Soul, that the inferior powers of the Soul being afflicted, a troubled spirit, and a humbled heart thence arising in us may be a sacrifice and burnt-offering unto God. Afflict certainly thy Soul thou mayst, which is the end, if thou art not able to afflict thy body which is the means; since, therefore only, thou mayst not perhaps safely afflict thy body, for that it is already afflicted. Nay this itself, that we are not happily able in body to be susceptible of so salutary a medicine, as fasting, aught and is apt to be one consideration, wherethrough to afflict ourselves. Therefore said God of the day of Expiation to that people, among whom yet, no doubt, there were many sick and infirm in body, as thou art: Levit. 23. 29. Whatsoever Soul it be, that shall not be afflicted in that same day, he shall be cut off from among his people. Certè qui jejunare non potest, non praesumat inducere novitatem: sed ●…ateatur esse fragilitatis propriae, quòd relaxat, & redimat eleemosynis, quod non potest supplere jejuniis, saith Chrysologus Serm. 166. the Quadrages. At least he which cannot fast, let him not presume to introduce novelty: but confess it to be from his own weakness, that he doth relax his fasting, and let him redeem by almsdeeds that which he cannot supply by fastings.  
If any yet look on this duty of fasting in Lent, as disagreeing to their pleasures of Spring, and therefore with sour aversion do receive this meek and gentle law of this Fast, I shall anon evidence the Laws of it to be an easy yoke, and mean while say, that God seems to complain of such refractory stupidity by his Prophet jeremy c. 8. v. 7. Yea, the Stork in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming; but my people know not the judgement of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom (tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) The season of Fasting [Lent] is the spiritual Spring of our souls. And the same in his 2d Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the days of the Fast pleasures do die, and virtues bud forth, and are in their flower, and the most pure beauty of sobriety puts forth itself. Behold the Fast of Lent is at hand, pointing out to thee the spiritual Pool which cures not one sick soul only in each years returning, but a whole people. When God bade his Prophet Ezechiel to bear on his right side the iniquity of the house of judah 40 days: I have appointed thee (saith God) each day for a year, (Ezek. 4. 6.) or as the Hebrew, and your Margin hath it, A day for a year, a day for a year. And behold I will lay bonds upon thee, and thou shalt not turn from that side. It may be to us, for our own sins, possibly each day for a million of years, and we may well be patiented of the bonds then. Add to this that these 40 days on this side Easter of mourning for the Bridegrooms taking from us, are answered by other 40, yea 50 following Easter, of joy for the Bridegroom's presence returned. S. Augustin. tractat. 17. in joan. Cum labore celebramus Quadragesimam ante Pascha: cum laetitiâ verò tanquam acceptâ mercede quinquagesimam post Pascha: With labour let us observe the Quadragesimal or 40 days fast before Easter: But with joy the 50 day's Celebrity after Easter when we receive as it were a reward. 
a Ambros. l. 8. in Luc. Majores tradidere nobis Pentecostes omnes 50. dies ut Pascha celebrandos. Per hos 50. dies jejunium nescit Ecclesia, sicut Dominicâ quâ Dominus resurrexit, & sunt omnes dies tanquam dominic●…. Our Ancestors have delivered unto us all the 50 days ending in Whitsunday to be celebrated as [a continued] Easter. Through these 50. days the Church knows no fasting, as neither on the Lordsday, whereon the Lord risen from the dead; and these (50) are as it were all Lords-days. And in S. Ambros. Ser●…. 60. Sic enim●…disposuit Dominus, u●… sicut ejus passione in Quadragesimae jejuniis contrist aremur, ita ejus resurrectione in Quinqua●…esimae ferii●… l●…taremur. Non igitur jejunamus in hâ▪ Quinquag●…mâ▪ quia in his di●…bus nobis●…um Dominus commoratur, non inquam jejunamus praesente Domino, quia ipse ait: Nunquid possunt filii sponsi jejunare, quamdiu cum illis est sponsus? For, so hath the Lord disposed, that as we are to sorrow in his Passion by the Fasts of Lent, so should we from his Resurrection rejoice in the 50 days following Celebrity. In these therefore we fast not, because in these days the Lord abideth with us. We fast not, I say, the Lord being present, because himself said, Can the children of the Bride-chamber fast, so long as the Bridegroomi●… 〈◊〉?  Forty days Fast, (at least abstinence from pleasures, from full and pleasurable diet) is a number consecrated by God in the Old and New Testament, in the Law by Moses, in the Prophets by Elias, in the Gospel by Christ: Moses the Type of Christ's Mediation, Elias of his Ascension, both the figures of his 40 days Fast, and both they, and only they appear with him in glory at his Transfiguration. Moses by whose mediatory hand the Law was given, yet fasted 40 days, Elias who did not trouble Israel but was jealous for the Lord of hosts, yet fasted 40 days, and troubled his own flesh: The Lord Christ, who knew no sin, yet fasted 40 days, and thou who art a sinner, yet cum Domino penitùs jejunante non observas Quadragesimae moderata jejunia? With the Lord fasting wholly, dost thou not observe the moderate Fasts of Lent? saith S. Ambrose Serm. 34. de Quadragesimâ. We have sinned, and 40 days was the number of days of God's judgement on the old world by waters for sin. Forty days fast the second time Moses undertook, to ask pardon for the people's sin. Forty years the people of Israel bore their iniquities in the wilderness (Num. 14.) Forty days fast like the 40 stripes appointed by God for the offender, (Deut. 25.) Forty days the space which God gave Nineveh to repent in from their sins, and to avert their denounced destruction. The Spies sent by God returned from search of the land of Canaan after 40 days, (Num. 13. 25.) and brought of the fruit of the Land. Now walk we therefore circumspectly, wisely in the land of our pilgrimage. With what fear? with what care? (2 Cor. 7.) Then shall we return with the cluster of grapes, the wine of Angels, the blood of Christ, a happy taste of the fruits of our future Canaan. Chrysologus Serm. 116. thus speaketh, 40 diebus ac noctibus expiaturus terram coelestis Imber effunditur— Attendite, fratres, quantus sit quadragenarius numerus iste, qui & tunc coelum terris aperuit abluendis, & nunc fontem Baptismatis orbi toti pandit: Speaking of the solemn public celebration of Baptism (whereof the Deluge of waters cleansing the earth was a type) at the end of the 40 days of Lent. At the end of 40 days Noah according to God's word opened the window of the Ark, which he had made. At the end of 40 days God opens to us the window of heaven, and sends down the Manna of the holy Eucharist: when we with Moses and Elias have (according to our poor measure) fasted or abstained in some sense 40 days, that at the end we may appear before God (as they) in a meet preparation to the Holy Eucharist; we yet shall need to wrap, with Elias, our faces in our mantles, and to fear before his presence in our approach to his Holy Table.  
Conclude we therefore this of the Quadragesimal Fast with that of S. Bernard Serm. 3. Nunquid non valdè indignum est, ut nobis onerosum sit [Quadragesimale jejunium] quod Ecclesia portat universa nobiscum? Is it not a very unworthy thing, that that should seem burdensome to us, which the whole Church bears with us? And how universal this practice was, that of S. Basil in his 2d Homily of the praise of fasting will tell you: In this time of Lent, there is no Island nor Continent of the earth, no City, nor Nation, no extreme corner of the world, where the Edict of this Fast of Lent was not heard. Yea whatsoever Armies, Merchants, Travellers, or Mariners are abroad, this Fast comes unto them all, and with joy they all receive it.— This composes every house, every city, and every people, in sobriety, and quiet, and concord; this st●…ls the la●…e clamours, contentions, and noises of the town: Let no one therefore exempt himself from the number of Fasters, in which every degree, nation and age almost of men, and all of all dignities whatsoever are engaged.  
And now lest any of the forty day's Spies of this Montanous land should bring up an evil report upon it, and affright you with the men of Anak, with the difficulty of this Forty days Fast; and by reason of some bottles, that do fly, the good liquor should be in some part spilt, and perhaps some bottles perish, and the Religious exercise of Fasting evil spoken of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Schism be made worse; I shall sincerely let you know, how and in what manner the Generality of the Christian Church did in ancient days observe this Fast of Lent; which I doubt not but will be judged by you a light and easy yoke. And as S. Ambrose serm. 34. the Quadrages. calls it, Quotidiana & moderata Quadragesimae jejunia, the daily and moderate Fasts of Lent. This S. Hierom also in his Epistle ad Laetam, doth caution: In perpetuo jejunio hoc praeceptum sit, ut longo itineri vires perpe●…es suppeterent, ne in primâ▪ mansione currentes, in mediis corruamus. In a continued Fast take this precept, that you take care how your strength may last, and supply you for so long a journey. The same S. Hierom Epist. 15. Displicent mihi in teneris maximè aetatibus longa & cimmoderata jejunia, Fasts not only long continued, but also immoderate displease me, especially in young and tender ages. Therefore S. chrysostom also provided, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that in Lent relaxing their Fast on two days together every week, Saturday and the Lordsday, they might take breath as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord hath indulged these two weekly days (Saturday and the Lordsday) like certain stages, inns, or havens, that the body being for a little while relaxed from its labours of the Fasting, and the mind comforted, they may again, when these two days are passed over, afresh set upon the remaining part of the Fast to be travelled through. Basilius Magnus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this I think we ought to take care of, that by no immoderate excess of abstinence we dissolve the strength of the body, and render it unactive, and languishing as to any honest employment and business. For God when he made man, would not, that he should be idle and not stirring, but active, as to things agreeable to his nature, commanding Adam himself in Paradise, to labour and to keep the garden. It is meet therefore, that nothing be innovated contrary to nature and the bounds set us by the gracious Author of our nature; but abiding within them, to maintain our bodies fit for action. In no wise dissolving its strength by immoderate fullness, or fasting. For this I suppose to be the best oeconomy to follow the laws of nature set us, and by no means to consume or enfeeble the body by immoderate spend of it. This also we must provide for, that neither upon pretence of the bodies need we thrust ourselves forth into the service of pleasure. We ought to use both moderate fastings, and yet supply the body with necessary sustentation. Not following the prescriptions of pleasure, but of reason, accurately judging what is needful for us, concerning our viands; consulting right reason, as a knowing Physician, which may take care of the infirmity of our body, by things meet for it, disinteressed from our appetites and passions. It is much better and more behooveful, that our body should be preserved, in its consistent strength, and vigour for good actions, then by our own counsel to render it as it were dissolved and unactive. Thus far S. Basil, one of the most strict Asceticks of the Ancients, to whom agrees also Procopius Gazaeus upon Isa. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He would a Fast, which without ostentation, should bring into subjection our carnal mindedness— But declares it our duty not to extend abstinence from meats, so far, as to weaken or dissolve the vigour of the body, or draw the mind to an inadvertent incogitancy.  
You see how unanimously and tenderly the ancient Doctors of the Church agree on this caution of Observanda, but Moderata Quadr age simae jejunia; The fasts of Lent to be observed, but with just and equitable moderation. How by the Ancients it was moderated we will now say in a few words.  
First, Then a Quadragesima all called it, as in which though they could not hope to imitate the miraculons 40. days fast, of Moses, Elias, and Christ our Lord: yet in all those 40. days they could abstain, and they abstained from pleasures, and bread of delight, from public joyances, and private unnecessary indulgences. And as many as whose health could bear it (without experience, or just fear of sickness, or weakness) from flesh and wine also: but as to the abstaining from all food till the evening, the generality of the pious Christians both of the East and Western Church sought out within that 40 day's space, for their pattern some example of mere man, as themselves were, and that one unassisted with miraculous power (as Moses and Elias were) viz. Daniel his 3 weeks fast, Dan. 10. 2, 3. Whereupon I assure myself, that both the Western Church, even Rome itself singled out to themselves among their 40 days of abstinence (as Leo fitly calls it) 21 days, or 3 weeks for full fasts until the evening: the Eastern Church likewise 3 weeks, in which they reckoned but 15 days, (as appears from Socrates) as reckoning the weeks without the Sunday, and Saturday, on which the Eastern Church fasted not, except only one Saturday in the year, the Vigil of Easter day. As to the Western Church, where was the fast of Lent more strictly observed, then in Ancient Rome? Yet hear Leo the great, and first Bishop of that name in that See, thus instructing the Christian people of Rome, in his 4th Sermon of Lent. Ut omni immunditi â à penetralibus cordis exclusâ, sanctificetur jejunium nostrum [Quadrage simale]— Secundâ igitur & quartâ, & sexta Feriâ jejunemus, Sabbato autem apud B. Petrum Apostolum vigilias celebremus. That all uncleanness being shut out from the inmost of our heart, our [Lent] fast may be sanctified.— Let us therefore fast on the 2d, 4th and 6th day of the week, and on saturday keep a watch apud B. Petrum. Apostolum. These 3 days of each week in their 6 weeks fast of Lent from Quadragesima-Sunday made up 18 days, which with Ash-wednesday, and the friday following Ash-wednesday, and Easters-eve made up just their 21 days Fast: which Epiphanius and the Tripartite History (l. 9 c. 38.) relate that the Romans fasted (i. e. with this full fasting unto the evening) the space of 3 weeks before Easter. The same saith Socrates twice of the Eastern Churches 15 days fast, which they also measured for 3 weeks (exempting the Lordsday, and the Sabbath-day, as hath been said.) Thus great an agreement there was to observe both the Lords 40 days Fast by their abstinence from pleasures, flesh, and wine, and if able, by stricter fasting, Daniel's 3 weeks. Which they had great reason thus to emulate; 1. For that his only was done, as mere man contenting himself with the measure of a man, after he had seen Moses, and Elias' more glorious, but miraculous, example. 2dly Because Daniel himself did undertake that 3 weeks Fast upon his foreseeing in Spirit, the taking away of this our Bridegroom, the cutting off of Messiah the Prince, but not for himself. Compare the end of Daniel c. 9 v. 24, 26. with the beginning of c. 10. 2, 3. 3dly This Fast was kept by him (saith the Text v. 4.) in the first month of the year, answering to our March; the time wherein the Messiah was to be cut off, wherein the Christian Church would afterward celebrate their Paschal Fast for his Passion. 4thly For the great acceptation with God, that this three-weeks Fast of Daniel found. Compare c. 10. v. 2, 3. with v. 12. In those days I Daniel was mourning three full weeks: I eaten no pleasant bread, neither came flesh nor wiae in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. V 12. Then said he unto me: Fear not Daniel: For from the first day, that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Thus we read when 40 days were indicted by God for Ninevehs destruction, a three-days Fast of jonah in the Whale's belly was accepted for him, And the Whale vomited up Jonah upon the dry land. And a three-days Fast of the city Nineveh, a city of three day's journey to pass through, was accepted of God for their deliverance. (See jonah 3. according to the Lxx.) And God repent of the evil he had pronounced against them, and he did it not. On which saith S. chrysostom tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Drunkenness and gluttony shook the city of Nineveh, when it stood fair and flourishing, but the Fast [of three days] when it shook, and was about to fall, established its standing. For forthwith you might see them all run unto fasting, both men and women, servants, and masters, Rulers, and people, children, and old men; nor was even the irrational nature of beasts privileged from this service. Every where was seen sackcloth, every where ashes, every where lamentation and mourning. And a strange sight it was to see, what the Purple and Diadem could not do, that Sackcloth and Ashes prevailed to do— And delivered the city from their dangers. Fear not therefore— when ye hear of the Fast; for that is not terrible to us [which delivers us from fearful judgements.] But it is terrible to the Devils— Since it is therefore so terrible to the enemies of our life, we ought to love, and embrace, and not to fear it. S. chrysostom had learned this from that of our Lord (to whom every knee of things beneath the earth also do bow) Mat. 17. 20, 21. This kind goes not out, but by Prayer and Fasting. You have seen the gracious Acceptance which the Ninevites Fast sound with God Almighty. But lest any of us should undergo like labour, and miss of like acceptance, how far in the next place directions for the truly Religious manner of performance of this duty of fasting will be necessary, S. chrysostom will tell you upon the occasion of this Ninevites Fast, in his 3d Homily ad pop. Antiochen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the nature of fasting, saith he, sufficeth not to free those which are exercised therewith; except it be performed according to a meet rule, or law. For he that striveth for masteries, is not crowned, except he strive lawfully. Lest therefore we undergoing the pain of fasting, fall short of the crown and reward thereof, let us learn how, and after what manner we ought to perform the thing. For otherwise we know, the Pharisee also fasted, but after his fast, he went away empty and void of the fruits of fasting. Yea the Publican, who fasted not, was preferred before him that fasted, that you may learn, how there is no benefit of the fast, except all other requisits also do accompany it. The Ninevites fasted, and drew down upon themselves the favour of God. The jews also fasted, and were never the nearer, but went away accused. Since therefore there is so great danger of the fast, to those, who know not how they ought to fast, LETUS LEARN THE LAWS OF FASTING, that we run not uncertainly, nor beat the air, nor be as such cuffers who fight as it were with their shadow. Fasting is a medicine; but physic, although it be never so good, that is prescribed, oftimes becomes unprofitable, by reason of the imprudence of him that useth it. For that he ought well to know, both the season of taking it, and the quantity, and the constitution of the body, that receives it, and the air or region, and the season of the year, and what diet is to be taken with it, and many other rules; of which he that shall oversee any mars the whole course of physic; which he had entered upon. Let us then now come to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which St. Chrysostom says we are to learn, the rules and laws of this fast, especially of Lent; that it may be such a fast, as God hath chosen. I will name eight. 1. That our fasting be as the Church at first designed it, a great instrument of our great work of repentance from our sins, of judging ourselves, that we be not judged of the Lord; of more instant mortifying all sinful lusts and affections, (as it is a special season of memory of Christ's death and passion) forasmuch as Christ hath suffered for us, and we, if with him we suffer in the flesh, must cease from sin, as we learn from St. Peter. 2dly. That our 
●… Pet. 4. 1.  fast be truly fasting, not a commutation only of our usual di●…t for other delightful fullness, refections, and pleasures. 3dly. That fasting be not severed from its ancient company of watch, hard-lying, sorrowings, sequestration of ornaments, and public joyances. 4thly. That in our fasting our bowels relent from all hard oppression of others to all works of justice, the fast which God hath chosen to undo heavy burdens, and to break every yoke. 5thly. That it abound in works of 
Isa. 58.  mercy; the fast commanded us by God, to deal our bread, from which we fast, to those who not of choice, but by necessity do hunger. 6thly. To make our fastings subservient to our more instant prayers, as our bodies to our Souls; for a time, as St. Paul speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving ourselves to attend on fasting and prayer, (1 Cor. 7.) as also to more frequent hearing of God's word; as the Church at this season provides more frequent sermons, that while the outward man fasts, the inward man may be filled daily. 7 thly. More particularly take we care in this time of the abstinence of Lent to prepare ourselves for the Lords Holy Table at Easter, to which it is instituted as a preparation. Lastly. That all this your good be not leavened with the leaven of vainglory and hypocrisy, when ye fast be not as the hypocrites are. These the Ancient Doctors did join together in their injunctions; as may be seen, especially throughout St. Chrysostoms' Homilies on Lent. Thus Caesarius Bishop of Arles. A. D. 508. in his 2d Homily of Lent. Rogo vos, 〈◊〉 charissimi, ut in isto legitimo ac sacratissimo Quadragesimae tempore— etiam quod vos facere credo, charitatis contemplatione commo●…eo; ut p●…r totam Quadragesimam, & usque ad finem paschae castitatem, Deo auxiliante, servantes in illâ sacrosanctâ solemnitate paschae, castitatis luce ves●…iti, eleemosynis dealbati, orationibus, vigiliis, & jejuniis velut quibusdam coeleslibus & spiritualibus margaritis ornati, non solum cum amicis, sed etiam cum i●…imicis pacisici, liberâ & securâ conscientiâ ad altaria Domini accedentes, corpus & sanguinem ejus non ●…d judicium, sed ad Remedium possitis accipere. I beseech you, most dear Brethren, that in this ordained and most sacred time of Lent &c— And of love I admonish you (that which I trust you also do) that through the whole Lent unto Easter, keeping yourselves through Gods help in purity; in that holy Solemnity of Easter, you being clothed with the light of purity, and made clean and white by Alms, and adorned with Prayers, Watch, and Fast, as with certain heavenly and Spiritual Pearls; and being at peace not only with your friends, but also with your enemies, approaching with a free and quiet conscience to the Altars of the Lord, may receive his Body and Blood, not to judgement, but for your Spiritual Remedy and healing. Hath not our Lord Christ prepared and mingled as it were all these together in one part of his Sermon on the mount, Prayer, Alms, and Fasting, and charitable forgiving, and putting far from us hypocrisy (in those) & Repentance? Ma●…. 6. & 7. c. to v. 5. And these are indeed all linked together in their own nature; when our fasting helping forward, and witnessing our Humiliation and Repentance, enabling us also the better to watching, and both giving us opportunity to Prayer, and enabling us at least out of what by Fasting we spare from our own bodies, to feed and relieve the poor; and therefore much more doing justice to others, in all things performing sincere obedience to God and his Church without hypocrisy, in love of our brethren and neighbours, and purity of our bodies, and meet preparation of our souls, we approach at the end of the fast, to the Holy Table, and heavenly feast of Christ's most holy, purifying, and sanctifying Body and Blood. S. Austin somewhere compares the Faith of Christians to the lamp, Alms to the oil in the lamp, Fasting and Watching to the golden snuffers of the Sanctuary, Prayer to the Incense, Justice and Obedience to the Sacrifice. But of those eight, let us proceed distinctly to speak somewhat to each. 1. That Fasting be joined with Repentance; Ut corpus & anima simul jejunent; corpus à cibis, Anima ab omni re malâ, saith S. Hierom ad Rusticum. That the soul and body be joined in the Fast, the Body commanded to fast from food, and the soul from every evil thing. Quale est enim (saith S. Austin) propter pecca●…um jejunare, & in peccatis volutare? For what do we mean to fast for sin, and yet to wallow in sin? Before them both, Origen had so advised, Hom. 10. in Levit. 16. jejunans debes adire Ponti●…icem tuum Christum— Et per ipsum offerre hostiam Deo. Vis tibi ostendam, quale te oportet jejunare jejunium? jejuna ab omni peccato; nullum c●…bum sumas malitiae, nullas capias epulas voluptatis, nullo vino luxuriae concalescas, etc. Nec hoc tamen ideò dicimus, ut abstinentiae Christianae fraena laxemus; Habemus enim Quadragesimae dies jejuniis consecratos, etc. Will you, that I show you what manner of Fast you ought to fast? Fast from all sin, feed not any way your malice, feast not yourself with any pleasures, nor warm yourself with any luxury, etc. Yet this we speak not to let lose the reins of Christian abstinence; For we have the days of Lent consecrated to Fast, etc. S. chrysostom speaking also of Lent, makes the same judgement of Fasting, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man may undergo the labour of fasting, and not receive the reward thereof, [of which reward our Lord spoke, Mat. 6.] How? When we abstain from meats, but not from sins: when we eat no flesh, but devour the houses of the poor: when we drink not our fill of wine, but are drunk with evil concupiscence: when thou deniest thy body its ordinary repasts, and feedest thy soul with unlawful food: when thou fastest with thy body, and hast eyes full of adultery. The same Father in his 3. Homil. ad pop. Aatioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. * The fast I speak of is not that of the vulgar, but the accurate fasting; not the abstinence from meats only, but from sins. See we what it is, that dissolved that indeclinable wrath [gone out against the Ninevites] was it fasting ONLY and sackcloth? That cannot be said. But the change of their whole life— And God saw their works. What works? that they fasted? that they were clothed with sackcloth? neither of these doth he mention; but saith, that every one returned from his evil ways, and God repent of the evil, that he had said he would do unto them. Seest thou, that not fasting delivered them from their danger, but the change of their life rendered God propitious to those Barbarians? This I have said, not that we might dishonour fasting, but that we might honour it. For the honour of fasting is not the abstinence from meats, but the separating ourselves from our sins, so that he who defines fasting, by abstinence from meats ONLY, he it is who especially dishonours Fasting. Dost thou fast? show it me by thy works. What works wilt thou say? If thou seest the poor, show him mercy. If thou seest thine enemy, be reconciled to him. If thou seest thy friend in honour, envy him not— Let not thy mouth ONLY fast, but also thine eye, thine ear, thy feet, thy hands, and all the members of thy body. Let thy hands fast from rapine and injury, let thy feet fast from running to unlawful spectacles, let thine eyes fast from busy beholding beauties belonging to others; for beholding with the eyes is as it were the food of the eyes; which if it be forbidden food, mars our fast— Let the fast of the hearing be, not willingly to take up accusations and slanders. With this Patriarch of Constantinople agrees S. Cyril Patriarch of Alexandria in his first Hom. de Fest. Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suprà nominatas] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in no wise may we find the truer grace of fasting in ONLY abstinence from food, but let us send away, and free ourselves from fornication, uncleanness, inordinate affection, and evil concupiscence; for the remedy whereof this medicine of fasting was found out— Feed not therefore your mind with the pleasures of intemperance, mortify the fury of fornication, free your mind from inordinate affection, ●…ee the fellowship of unclean persons. It is good therefore in season to abstain from needless meats, and to withdraw from an exquisite table, least filling ourselves with superfluous food, we awaken the sin, that dwells and sleeps in us: for the flesh waxing fat, and living in pleasure becomes difficult and hard to be mastered by the motions and desires of the Spirit— Let therefore evil be evacuated in us, and all delicacy of food pass beside us— Let sober fasting enter in unto us, which is the enemy of all sin. But it is troublesome. Resp. If refusing to endure a little we shall fall into greater and sorer sufferings— I would gladly ask those that are so affected, whether they will say it is troublesome to fast, or to be punished for ever. 
a Viz. Which might be prevented by fasting after a right manner, (1 Cor. 9 ult.) I Keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway. — Let us love therefore the fast, as being the mother of all good and of all cheerfulness— Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. For so, ●…o, I say, shall we perform a pure fast unto the Lord, beginning the H. Lent from the 15 day of the month of February [so it fell that year.] And that you may understand S. Chrysostom's negative above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be spoken, as not excluding Fasting from repentance in the deliverance of the Ninevites, but as pronouncing Fasting ineffectual with exclusion of repentance; and where they were both, Repentance to have been the principal, and the other for its sake, but for its sake to be assumed; both his own words there following teach us, and more clearly S. Cyril here in this Homily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What was it that saved the Ninevites from that great commination? For the Prophet proclaimed; Yet three [others read 40] day's, and Nineveh shall be overthrown. They betaking themselves to Fasting, as to an impregnable hold, by importunity pacified the divine anger, and were delivered from the impendent evils. Where Cyrils Fasting must be understood likewise according to his words above, as including also the more principal work, Repentance. You have heard how these two renowned Patriarches have defined the true Fasting; the rest are long.  
Hear we now therefore our own Church's definition of it, in her Homily of Fasting, that as Fasting (in the outward part of it) is a withholding of meat and drink, and all natural food from the body, for the determined time of fasting; so also (saith the 2d part of the Homily) The inward Fast of the mind is a sorrowfulness of heart, detesting and bewailing our sinful do. A larger description if you require, you may take it thus: Fasting is a denying ourselves lawful refreshments, for having not denied ourselves in unlawful desires; a real judging ourselves worthy to be punished, that we be not judged, and afflicting or punishing ourselves, (Ezra 8. 21.) judging ourselves also worthy (and executing on ourselves, for sometime, that judgement) of the wont blessings created of God for man to enjoy, for our former inordinate enjoyments of them, and our other offences against God. Illicitorum veniam postulantem oportet etiam illicitis abstinere, saith Halidgarius lib. d. Ordin. Poenitent. c. 5. [sed multo magis ab illiciis] Tertullian Anciently in his book of Repentance c. 9 Plerunque vero jejuniis preces alere, ingemiscere etc. [oportet.] In quantum non peperceris tibi, in tantum tibi Deus (crede) parcet. We ought frequently to feed our prayers with fastings, and with groans to utter them etc. By how much thou sparest not thyself, God will spare thee. Which Caesarius of Arles in Hom. 1. de Quadrages. thus dilates upon: jejunia ac vigiliae & sanctae afflictiones humilitate corpora macerant, maculata corda purificant— ac sic mortificatione praesenti futura mortis sententia praevenitur, & dum culpae autor humiliatur, culpa consumitur, dumque exterior afflictio voluntariae districtionis infertur, tremendi judicii offensa sedatur, & ingentia debita labor solvit exiguus, quae vix consumpturus erat ardor aeternus. Fast and watch, and holy afflictions macerate the body in humiliation, and purify the heart from its stains— And so by present mortification the future sentence of death is prevented. And while the author of the sin is humbled, the sin is consumed; and while the outward affliction of voluntary severity is inflicted, the offence of the dreadful judgement is appeased, and a little labour dissolveth great debts, which eternal burning scarce would eat out.  
Thus Fasting avails, much joined with repentance; repentance also is best performed in conjunction with Fasting. S. Basil the great in his 1. Sermon of Fasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Repentance without Fasting, is scarce set on work— Fasting is the initiatory discipline of repentance— the restraint of anger, the separating from concupiscences. So see we in the example of whole communities, that Gentile city of the Ninevites (jonah 3.) and the jews the people of God (joel 2.) How it serves to the perfecting of the imperfect Proselytes, in the instance of Cornelius (Act. 10. 9) How in conversion of single sinners, in the instance of Saul, anon S. Paul (Act. 9 9) The reason is rendered by Chrysologus in his 7th Sermon on Mat. 6. Agricola si non impresserit cultrum, si sulcum non defoderit, si non exciderit sentes, si gramina non evuiserit, si in tuto semina non locârit, sibi mentitur, non terrae; nec terrae facit damnum, sed sibi non facit frudum; & ita se vacuat, ita decipit, impugnat ita, qui terrae manu fallaci mentitur. Expounding himself further within a few lines thus. Premens jejunii aratrum, & abscindens gulae gramina, atque eradicans luxuriae sentes. The husbandman, if he break not up the ground with the plough of fasting, if he cut not, dig not the surrow, if he cut not up the thorns of luxury, if he pluck not up the rank grass of superfluous plenty, if he place not the feed in safety, he is false to himself, not to the earth, brings no damage to the ground, but reaps▪ no fruit to himself; and so deceives himself, who deals so with a deceitful hand about his ground. According to that of the Prophet, jer. 4. 3. Break up your fallow-ground, and sow not among thorns. And jer. 10. 12, 13. Sow to yourselves in righteousness, reap in mercy, break up your fallow-ground: for it is time to seek the Lord, till he come and rain righteousness upon you. Now for as much as Fasting is so useful an instrument of contrition 
a S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad Stelechium de Compunctione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Even as it is hard, yea rather impossible, to mingle fire with water; so I deem, that fullness of delicacy, and compunction cannot be found together— for this is the mother of tears and watching, the other of laughter and extravagancy.  and Repentance, most wisely in the Church is there appointed a yearly public season of joint Fasting and penance; wherein not only public offenders, but secret also, even the whole Congregation join in humiliation for their sins: according to that of Leo the Great Serm. 4 de Quadrages. Dum per varias actiones vitae hujus sollicitudo distenditur, necesse est de mundano pulvere etiam Religiosa corda sordescere: Ideò magnâ divinae institutionis salubritate provisum est, ut ad reparandam mentium puritatem 40 nobis dierum exercitatio mederetur, in quibus aliorum temporum culpas, & pia opera redimerent, & jejunia casta decoquerent. Which I have englished above. But to the same sense I may allege that of S. Austin. l. 1. c. 169. Quaest super Genes. Which is to be added to the 7 Testimonies for Lent, which I have out of him already produced. Non enim frustra 40. dies jejuniorum sunt constituti, quibus Moses, & Elias, & ipse Dominus jejunavit, & Ecclesia praecipuâ observatione jejuniorum, Quadragesimam vocat. Unde & in Hebraeo de Ninevitis apud jonam Prophetam scriptum pe●…hibent, Quadraginta dies, & Nineveh subvertetur; ut per tot dies poenitentium humiliationi accommodatos, intelligatur in jejuniis sua deflevisse peccata etc. For it was not in vain, that 40. days were constituted, in which Moses, and Elias, and the Lord himself fasted, and the Church with special observance of fastings, calleth Lent. Whence also concerning the Ninevites in the Prophet jonah, it is said to be written in the Hebrew: Yet 40 days, and Nineveh shall be destroyed; that through so many days accommodated to the humiliation of penitents, they may be understood to have bewailed their sins in fastings.  
For this cause S. Hierom also thinks, that not only john the Baptist, a preacher of repentance, was so remarkable for fasting, but that our Lord also, who began to preach and to say, Repent (Mat. 4. 17.) entered upon his office of preaching with the preparation of the fast of 40 days: Ipse quoque Dominus, verus jonas, missus ad praedicationem mundi, jejunavit 40 dies, & haereditatem nobis jejunii relinquens. The Lord himself the true jonas sent to preach (Repentance) to the world, fasted 40 days, leaving to us also the inheritance of fasting. S. Cyril of jerusalem in his 1 Catech. Thou hast given unto thee the penance of 40 days (speaking of Lent) which 40 days Leo also calls in his 4 serm of Lent, Dies mysticos, & purificandis animis atque corporibus sacratiùs institutos. Days of mystical meaning, instituted & dedicated to the purifying of our souls and bodies. Theodulphus Bishop of Orleans Anno Christi. 843. in his Epistle num. 36, 37, Quadragesima cum summâ observatione custodiri debet— Ipsos dies cum omni religione & sanctitate transigere debemus— Hebdomadâ unâ ante initium Quadragesimae, confessiones sacerdotibus dandae sunt, poenitentia accipienda, discordantes reconciliandi, & omnia jurgia sedanda, & dimittere debent debita invicem de cordibus suis etc. 
a As S. chrysostom before had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. Regio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The day of fasting, the day of composed gravity, the day of brotherly love.  Et sic ingredientes in Beatae Quadragesimae tempus, mundis & purificatis mentibus, ad Sanctum Pascha accedant, etc. Lent itself ought to be kept with all observance, and those days to be passed with all religion and sanctity, and one week before the beginning of Lent, confessions are to be made to the Priests [viz. by such as need advice and relief to their conscience] penance is to be received, persons fallen into difference to be reconciled, and all strifes taken up, and men ought to forgive each other from their hearts etc. And so entering into the blessed time of Lent with clean and purified minds, they may arrive to the Holy Pasche (or Easter.)  
The 2d rule was, that our Fast be truly fasting; (where the body is well and truly able) not an exchange only of our usual diet for other delightful fullness and refections: For if Fasting be any thing, to which God hath promised any reward (as he hath Mat. 6. 16.) Be Fasting how little a thing soever, yet it is no small danger to mock God, who sees both in secret, and otherwise, and observeth, that to which he hath promised to render a reward openly. It is a fearful thing, even in bodily things, yea and happily such as were in our own power, before they were pretended to, to lie to the holy Ghost. The 2d Council of Chalon. ●…. 35. complains of some men's fasting. Et si carnium & vini usus eis interdictus est, mutatâ non voluntate, sed ejusdem cibi aut po●…ús perceptione in tantum deliciis suis indulgent, ut deliciosiùs, his int●…rdictis, aliorum ciborum vel potionum appetitu vi●…e cognoscantur. Spiritalis autem abstinentia, quae in poe●…itentibus vigere potissimùm debet, & quorundam ciborum ac potionum perceptiones, & desiderium sugere debet— sibi non solum quarundam rerum perceptione, sed delectatione corporis penitùs interdicit. Although the use of flesh and wine be precluded them, yet changing not their will, but only the kind of meat and drink, they so far indulge their pleasures, that those being interdicted them, they are known to live more deliciously, after their appetite of other meats and drinks. But the spiritual abstinence, which ought to be eminent in penitents, should both fly the enjoyment of certain meats and drinks, and also wholly interdict to them corporal delights. S. Austin also, or whoever else was the Author of 157th Sermon, which is of the time of Lent, tells us, that which is too true whosoever said it) Sunt quidam observatores Quadragesimae deliciosi potiùs quam religiosi, exquirentes novas suavitates, magis quàm veteres concupiscentias castigantes; qui pretiosis copios●…sque apparatibus fructuum diversorum quorumlibet varietat●…s & sapores superare contendunt. Vasa in quibus coctae sunt ●…arnes t●…quam immunda f●…rmidant, & in carne su●… ventris & gutturis luxuriam non reformidant; jejunant, non ut solitam temperando minuant edacitatem, sed ut immoderatam differendo augeant aviditatem. Nam ubi tempus resiciendi advenerit, optimis mensis tanquam pecora praesepibus irruunt, ventresque distendunt, artisiciosis & peregrinis condimentorum diversitatibus, tantum capiunt manducando, quantum digerere non sussiciunt jejunando.— tanquam non sit Quadragesima piae humiliationis observatio, sed novae voluptatis occasio, etc. There are certain observers of Lent, followers of delicacy more than of Religion, that hunt out new delights of the belly, rather than correct the concupiscences of the old man; Who by costly and rich provisions, and manner of cooking, strive to outdo the variety of natural tastes, of whatsoever several fruits of the earth. They are afraid of any vessels in which any flesh hath been boiled, as unclean; and yet in their own flesh fear not to admit the luxury of the throat and belly. These fast, not that they may by moderating themselves diminish their wont full-feeding, but that by deferring a meal, they may increase their intemperate greediness of the belly; for when the time of Refection comes, they rush to their tables, as beasts to their full mangers, and distending their bellies through diversities of artificial and strange sauces, take in so much by devouring, as they are not able again to digest by fasting.— as if Lent were not the observation of a pious humiliation, but an occasion of seeking out new pleasures. A like complaint makes Theophilus Patriarch of Alexandria, of some in the Churches under his care. Epistolâ Paschali 3. Qui autem legum praecepta custodiunt, ignorant vinum in jejuniis, carnium ●…sum repudiant, & insatiabilem avaritiam Dei timore compescunt.— Non possunt suscipere Correctionem, qui luxuriae oblectatione capiuntur, neque ventris ingluviem ratione & consiliis refraenare, amore jejunii, qui desideria & periturâ cito voluptate studium virtutis infamant, non erubescentes vinum clam bibere, & avidis faucibus arbitros declinantes, in cubiculis mulsa potare, ut inediam & jejunia quae ultrò adpetere debebant, jejuniorum tempore, luxuriâ & ebrietate commutent: nescientes quòd, etiamsi hominum conscientiam fugiant, & clausis parietibus vescantur carnibus, atque aves altiles diebus Quadragesimae, & propinquante Pascha immundis manibus lacerent, tristi vultu forìs jejunia promittentes; corripiat hujusmodi— Dominus, etc. Such as observe the rules of Laws, know no wine in their Fasts, refuse eating of flesh, and correct insatiable greediness with the fear of God.— They refuse to receive correction, who are taken with the delights of luxury, nor know they to bridle with the love of fasting, the greediness of the belly, by reason and counsel, who defame the profession and study of virtue through perishing pleasures: being not ashamed secretly to drink wine, and in their chambers declining witnesses who may observe them, greedily fill themselves with sweet wine, that they may commute their fasts and abstinence, (in the time of Fast) with luxury and drunkenness; not considering, although they fly the conscience of men, and (their doors shut about them) in the days of Lent feed themselves with flesh; and even Easter drawing near, with hands not clean tear their fatted fowls, and yet outwardly with a sad countenance professing fastings; that such God reproves, etc. This yet they would have thought Religious Fasting. Some make such satisfaction afterwards to their belly, their God, for some few hours preceding emptiness (of which Tertullian said, Spernitur jejunium, quod vespere deliciis compensatur. Not God only, but the man himself despises his own fast of the day, which in the evening he recompenses with delicacies:) as others by laying in store before, provide against the siege of the Fast: both which sorts of fasting S. Chrysostom warned his hearers of, tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let not drunken riot usher in so grave a Matron as Fasting, nor let us kick down the meal which we have given, by more than recompensing the meal which we have forgone. The very same Admonition is S. Basil's (in his 1. Homily of Fasting) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let not Drunkenness initiate thee into the Fast— He who is to combat, exercises himself before; He that enters upon the Fast, must practise temperance before, not avenging the fasting days, not dealing deceitfully with the Lawgiver— Why invitest thou the enemy to possess beforehand thy strong holds? In the day of Fasting, the Ancients simplicity required a deferring of the hour, a diminution of the quantity, a lessening of the number (if more than one) and an abatement of the quality of our usual daily refections; upon the fore-alledged example of Daniel c. 10. v. 2, 3. In those days I Daniel was mourning three full weaks; I eaten no pleasant bread, (or bread of desires, as 'tis in the Text, from which abstaining, he is himself by the Angel called a man of desires, c. 9 23.) neither came flesh, nor nine in my mouth; nor did I anoint myself at all, till three whole weeks were fulfilled: S. Hierom thus Comments: Hoc docemur exemplo, tempore jejunii à cibis delicatioribus abstinere (quod ego puto nunc dici panem desiderabilem) nec carnem comedere, nec vinum bibere. We are taught by this example, in the time of our Fast to abstain from more delicate food (which here I suppose to be meant, by pleasant bread) nor to eat flesh [he means, where the consideration of health can agree thereto] nor drink wine, [He might have added: Nor use other delicacies, as Daniel abstained from anointing himself at all, a delicacy of those countries'.] From each of which Eusebius relates in his Ecclesiastical History, that S. james the Brother of our Lord, did all his time perfectly abstain. 
a Eusebius l. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But Daniel in the three weeks of his Fast, and the generality of the Christian Church in her seven weeks Fast, They judged it not agreeable to the time of their humbling and afflicting their souls, and chastening themselves (as offenders) and bringing into subjection their bodies (as servants,) by Fasting, to indulge them such meats and drinks as either were delicate and pleasurable in themselves, or were full of high nourishment to the flesh, or provoked to any carnal appetites or desires, or enkindled the blood, and spirits. And because I see few, either of the Roman or the opposite Persuasion, that in practice or rule admit this of abstinence from wine, as any part of the Fast; I shall only say, besides that it was, and was noted by the Spirit of God, in Daniel. c. 10. 3. and in john Baptist, Luk. 1. 15. beside the many Canons of the Church prescribing it, it may more move some to hear from S. chrysostom the general practice of the Christian people in his age, Hom. 6. ad Pop. Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Fast of Lent is come, although any one would entreat a man ten thousand times, although he would by vexation enforce one to take his part of drinking wine, or any other thing forbidden to be tasted on the Fasts, he would choose to suffer all, rather than to meddle with such forbidden nourishment. And although we liked well enough, of the pleasure of such Refection, yet for the accustoming of our conscience, we bear all generously, and persist in mourning. And as to Daniel's not anointing himself, which is by Synecdoche put for other external delicacies also, our Church's Homily hath told us, That Fasting is an abstinence from all meat and drink, and all natural food, yea and from all delicious pleasures, and delectations worldly. I comprise in this 2d Rule the instructions both of Epiphanius and of Dorotheus the Archimandrite: of Epiphanius in Heresy 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the days before Easter, when with us are practised lyings on the ground, purities, self-affiictings, dry-diets, prayers, watch, and fastings etc. [those he instructs us were the Churches practices] then they [the Aerians] from the morning fill themselves with flesh and wine, loading their veins, laugh, deride and mock at such as perform this holy service of the Paschal-week. Of Dorotheus Archimandrita, about the year 692, in his 15th Doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Holy Apostles have by their suffrage sanctified to us these 7 weeks of fasting— Each one therefore who is willing to be cleansed of his sins of the whole year, is willing through these days, 1 to keep himself from indifference of meats, 2 next he is willing also not to dissolve his fast [before the set hour] without great necessity. 3 not to seek out pleasurable food. 4 not at any time to burden, or load himself with fullness of meats or drinks. 
a Antiochus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Now for that this difference of meats, meets with most eager opposition, it shall be useful to recall to your mind, that in Canonical authority Daniel's clear example above, makes the objection of superstition to be itself impious boldness. And S. Augustine's defence among the Writers of the Church, against the Manichees objecting it, shames the objectors for ever. His words at large I cited above p. 120. Where he says, Such abstinence from flesh and wine was in the time of Lent observed by almost all Catholics and Christians, for the souls humbling, and the bodies chastening. And this he says was doctrine (he saith not praeceptum) Prophetarum & Apostolorum. I conclude this with that of Theophilus Patriarch of Alexandria in his 3d Paschal Epist. Nequaquam diebus Quadragesimae (sicut luxuriosi divites solent) vini poculum suspiremus, neque in praelio, ubi labour & sudor est necessarius, carnium edulio delectemur. Let us by no means in the days of Lent, as is the manner of luxurious rich men, pant after drinking of wine; nor yet in this our spiritual combat, where our labour and sweat is necessary, be delighted with feeding on flesh.  
The 3d rule was, that fasting be not divorced from its primitive society of watch, humi-cubations, sorrowings, putting away ornaments, and public jollities. Thus these children of the Bride chamber, of whom the Lord said, the days would come when they should fast, did in those days with their fastings join watch, and sorrowings. 2 Cor. 6. 5, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in watch, in fastings, as sorrowing, yet always rejoicing. And c. 11. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In watch often, in fastings often, in weariness and painfulness. All, is a sort of fasting, or containing ourselves either from meat and drink, or from sleep, (which also is given to nourish and refresh the body) from mirth, from ease, and from ornaments. The use which Watch have joined with Fasting for Mortification, we hear from Palladius in historiä Lausiacâ c. 145. concerning Candida. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I knew this Generous [Candida] wont to labour and toil throughout the whole night— for the taking down the force of her body; declaring herself, that whereas Fasting did not suffice, I add [saith she] thereto, this laborious auxiliary watching. In Vigiliis saepè, nam Vigiliae honestatis macerant carnes, saith Primasius in 2 Cor. 6. In watch often, For honest and sober watch do macerate and abate the flesh. And S. Hierom Epist. 19 ad Fur. de viduitate servandâ. Ardentes Diaboli sagittae jejuniorum & vigiliarum rigore restinguendae. The fiery darts of Satan are to be quenched and deadened by the rigour of watch and Fast. Our Lord's example I have reserved unto the last, which take in the words of Gregory Nazianzen in his 16th Oration: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Good is it to keep under the body, Let Paul persuade thee that; who still chastened himself, and striking terror through those of Israel 
a 1 Cor. 9 20, 23, 27.  into all such as confide in themselves, and indulge their body: And Jesus himself, who fasted & was tempted, and overcame the tempter! Good is prayer and watching, even let [the Lord our] God himself persuade thee, watching and praying before his Passion. Next also, Tertullian conjoins, Castigationem victûs, atque cultûs l. de Poenitent, c. 11. Denying to ourselves superfluity of ornaments, as well as of food. Thus God (Exod. 33. 5, 6.) commanded the children of Israel, when they had sinned, to put off their ornaments from them, and they stripped themselves of their ornaments by the mount Horeb. For Humi-cubation, we have David's example, 2 Sam. 12. 16. And David fasted a fast, and went in, and lay all night upon the earth. And the jews generally, Esth. 4. 3. adding to their fasting, weeping and wailing, and lying in sackcloth and ashes. I conclude this 3d Rule with that of the 4th Council of Toledo c. 5. In omnibus praedictis Quadragesimae diebus— opus est 1. fletibus, ac 2. jejuniis insistere, corpus 3. cilicio & cinere endure, 4. animum moeroribus dejicere, gaudium in tristitiam vertere; Quousque veniat tempus resurrectionis Christi, quando oporteat jam Allelujah in laetitiâ canere, & moerorem in gaudium commutare. Hoc enim Ecelesiae universalis consensio in cunctis terrarum partibus roboravit. In all the foresaid days of Lent we ought to insist on 1. fasting, and 2. mourning, to cover the body with 3. sackcloth and ashes, 4. to humble our mind with mournings, to change our joy into heaviness, until the time of the Resurrection of Christ, when we are with joy to sing Allelujah, and turn our heaviness into gladness. For this the consent of the universal Church in all the parts of the earth hath confirmed.  
The 4th Rule, the Prophet Isaiah gives us, concerning joining justice with our Fasting, (which is the acknowledgement of our unrighteousness) in these words (c. 58. 6.) Is not this the Fast that I have chosen? To lose the bands of wickedness, to und●…e the havey burdens, and to let the oppressed go free, and that ye break every yoke? Not with the Pharisees fasting twice a week outwardly, and within [all the week] full of extortion and excess, Mat. 23. 25. Not with Iezabels fast, (in the Old Testament) robbing and murdering innocent Naboth; not bearing witness by their holy fasting to their wicked false accusing. Not fasting for strife and debate, and to smite with the fist of wickedness: the fast of the bloody Covenanting conspirators against the life of S. Paul in the New Testament, Act. 23. 21. Many such Fasts and Humiliation-days from jezabel the late Schism and Seditious conspiracy, her demure and bloody zeal, this poor Nation hath seen lately acted upon the stage. Nunquid membra tua rectè domas, qui Christi membra dilanias? saith S. Austin l. de Utilitate jejunii; Dost thou rightly mortify thine own members, who butcherest the members of Christ? who r●…ntest the bowels of thy mother, the Church and Country that bore thee? Such fasters I cannot better resemble, then to the ancient bloodthirsty Tyrants, who commanded their Lions to be kept some days fasting and hungry, that they might with uglier greediness devour the meek condemned Christians.  
The 5 Rule was, That (as our feasts, so) our fasts be inseparably conjoined with alms and mercy to the poor. Is not this the fast that I have chosen (saith God) is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, etc. Then shalt thou call, and the Lord shall answer, Isa. 58. 79. This is properly to forget to eat our bread (with David) and not forget or hid ourselves from our own flesh. One fasting joined with many works of mercy, feeding with our bread, covering with our garments, and bringing into our house. This is righteousness going before thee, making thee friends of unrighteous Mammon, that may receive thee. This makes thy fasting assuredly health; and these two together fail not to obtain, that the 3d, thy prayers miss not to be heard and answered of the Lord. Thus much the Prophet. I was fasting, saith Cornelius of himself unto this hour; (the 9th.) But the Angel of God said unto him; Thy prayers and thy alms are come up for a memorial before God. And S. Luke saith of him, He gave much alms to the people, and prayed to God always, Act. 10. 2. 4. 30. After whose example Leo (in his 3d serm. de jejunio Pentecostes) directs our fast: (●…m sanctas continentiae delicias appetentes aliquantulum nobis de terrenorum ciborum abundantiâ subtrahamus, ita proficiat eleemosynis, quod non impendit r mensis. Tum enim demùm ad animae curationem proficit medicina jejunii, cùm abstinentia jejunantis esuriem resicit indigentis. When we desirous of the holy delights of abstinence subtract from ourselves something of the abundance of our earthly viands, that what is not expended upon our tables, may bring us in great gain, by being laid out on our alms. For than doth the medicine of fasting work to the curing of the Soul, when the abstinence of him that fasts, refreshes the indigence of him that hungers. That Ancient writer Origen speaking of Lent-fast, and the weekly stations, tells us of a certain saying of the Apostles, which had come down to him, Hom. 10. in Levit. 16. Habemus enim Quadragesimae dies jejuniis consecratos; habemus quartam & sextam septimanae dies, quibus solenniter jejunamus— est & alia adhuc religiosa [jejunandi ratio] cujus laus quorundam Apostolorum literis praedicatur. Invenimus enim in quodam libello ab Apostolis dictum, Beatus est qui etiam jejunat, pro eo ut alat pauperes. Hujus jejunium valdè acceptum est apud Deum. We have the days of Lent consecrated to fastings, we have the 4th and 6th days of the week, whereon we solemnly fast— there is also yet another Religious way of fasting, whose praise is set forth in writing from certain of the Apostles; for we find in a certain book, that it was said by the Apostles; Blessed is he, who fasts also for that end, that he may relieve the poor. This man's fast is much accepted with God. Misericordia & pietas [eleemosynae & orationes] jejuniis sunt alae, per quas tollitur & portatur ad coelum, sine quibus jacet & volutatur in terrâ, saith Chrysolog. serm. 8. the jejun. Alms and prayers are the wings of fasting, by which 'tis carried up to Heaven, [as was Cornelius'] without which it lies dead and spiritless upon the earth. Idem ibid. jejunantes ergo, fratres, prandium nostrum reponamus in manu pauperis, ut servet nobis manus pauperis, quod venter nobis fuerat perditurus— Manus pauperis est gazophylacium Christi— Pauperi qui non jejunat, Deo singit.— jejunium sine misericordiâ simulachrum famis est— sine pietate jejunium, occasio est avaritiae. Quia parcitas ista, quantùm siccatur in corpore, tantùm tumescit in sacculo. Let us therefore, O my brethren, when we fast deposit our dinner in the hand of the poor, that that hand may preserve for us, what our belly would lose to us— The hand of the poor is the treasury of Christ— He that fasts not to the poor, doth but feign a fast to God— fasting without works of mercy, is but an empty image of hunger.— Without pity to others 'tis but an occasion taken of covetousness▪ Because by such sparing, what is taken 〈◊〉 in the flesh, swells in the bag. And in his 7th sermon on Mat. 6. Sciat ille sustinere 〈◊〉 incassum, se nihil habiturum, qui premens jeju●…▪ aratrum, & abscindens gulae gramina, atque ●…adicans luxuriae sentes, misericordiae semina nulla jactaverit. Let him know that he suffers pain i●… vain, and shall receive nothing, who ●…ing up his fallow with the plough of fasting, and roo●…ng up gluttony, and the thorns of luxury, yet casteth into the furrow no seed-corn of the works of mercy. As thine own use of meat and drink, and other blessings, so also thy fast itself (wherewith thou wouldst purify and cleanse thy heart) hath need, being not without mixture of sinful infirmities, of that method wherewith to be purified, prescribed by our lord Give alms of such things, as you have; and behold all things are clean unto you, Luke 11. 41. Imple commiserationis officia, & jejunia sanctificâsti, saith S. Austin.  
The 6th Rule: by these premised duties there is now room made for thy fervent prayers, which together with more frequent hearing of God's word, and other works of Devotion are the 6t necessary company of the fast. As in the examples of Moses, Daniel, and Cornelius, and infinite more, might be shown; for Moses, Deut. 9 18, 25. I fell down before the Lord, as at the first 40 days, and 40 nights; I did neither eat bread, nor drink water because of all your sins etc. But the Lord harkened unto me at that time also— Thus I fell down before the Lord 40 days, and 40 nights, as I fell down at the first. I prayed therefore unto the Lord and said. And in the New Testament not only the Apostles have coupled them together, 1 Cor. 7. 5. For a season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A season of vacant attendance on fasting and prayer, of which none so common, so fixed, so holy, as this of Lent; But also our Lord himself concerning what was most difficult even to the Disciples themselves, gives this singular prescription, This kind goes not out but by prayer and fasting. Upon which words S. chrysostom thus comments: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that prays with fasting, hath two wings, and those lighter than the winds themselves; for such a one doth not stretch himself, or yawn, or is drowsy in his prayer— He that fasteth is light and winged, and prays with vigilancy, and extinguishes his own evil lusts, and renders God propitious to himself, and humbles his own soul, that was lift up. For this cause also the Apostles were almost always in fasting,— Fasting with faith, brings into the soul a great force, and much Philosophy, and makes of a man an Angel, and helps him to fight with incorporeal powers— Howbeit Fasting by itself alone doth not thus avail; but it hath need of prayer also; and first of prayer. [As in nature the soul is before the body; and in the Gospel our Saviour said, By Prayer and Fasting; where he placeth prayer first; but shows them their prayers then proved ineffectual, because they had not annexed jointly Fasting; For as the same Father S. Chrysostom elsewhere says (viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex M. S. R▪) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fasting is the source of Sobriety, the guardian of piety or Devotion, nursed up with S●…ts, and having its habitation among Angels. By reason of it both pleasures and Devils fly from us, concupiscence is mortified, and passions are quieted: The force of prayer and fasting together, we read experienced against one of the first enemies of God's Church and people. In Exodo adversùs Amelech oratione Moysis, & totius populi usque ad vesperam jejunio depugnatum est. In Exodus the fight was managed against Amelech by the prayer of Moses, and the Fast of all the people unto the evening. These three holy sisters, Prayer, Alms, and Fasting, are happiest when all three meet together, (as Mat. 6. Act. 10.) But of these three, the 1. Prayer, the eldest daughter of Faith, (Rom. 10.) must always be present; And therefore never is out of our power, (oral, or virtual, or mental Prayer, at least.) They which cannot give alms, may fast the more; they which cannot fast, should give the more alms; and if any can neither fast, nor give alms, yet all can pray. Fasting disarms the flesh, Alms win friends and auxiliaries, Prayer fights, as Moses' hands lift up against Amalek, through the might of the Spirit. Alms jades the ship with precious substance, sent before into another country; Fasting in any swelling of the seas or storm, lightens the vessel, and casts out the unprofitable burden of the ship; Faithful Prayer tugs hard in rowing to bring to the shore: Fasting takes from ones own flesh, that he may in alms give to the poor to supply his wants: and prayer from the riches of God derives grace and strength upon ourselves, to supply our own wants. Fasting treads under foot and leaves the earth; Charity and Alms take our Brother by the hand, and raises him up; Prayer pierces the clouds and enters into heaven. S. Ambrose Serm. 23. de Quadragesimâ: Ego testificor vobis— hoc esse tempus coelestis quodammodo medicinae— nunc languidus aegritudinis suae invenit medicinam, si cum solicitudine medici mandata servaverit— Istud autem praeceptum ejus est primum, ut his 40 diebus, jejuniis, orationibus, vigiliis operam commodemus. jejuniis enim lascivia corporis castigatur, orationibus devota saginatur anima: Vigiliis diaboli insidiae depelluntur. I testify unto you— that this is the time as it were of the heavenly course of Physic, when the sick person findeth medicine for his malady, if he with all carefulness shall observe the prescriptions of his Physician— Now this is a chief prescription of his, that in these 40 days we give diligence to fastings, prayers, and watch. For by fastings the lasciviousness of the flesh is chastised, by prayers the devout soul is replenished, by watch the ambushes of Satan are [discovered and] beaten off. In Lent, with the Devotion of prayers and fastings, the Church hath ever annexed other works of Devotion also, as more frequent hearing and preaching God's word, attending on Sermons, repairing to Church, and the like. S. Chrysostom Hom. 11. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 'tis not this only that is required of us, that we be present here every day [of the Lent] and continually hear concerning the same things [of ghostly concernment] and be in fastings all the Lent; For except we shall gain something by our continual coming hither, and by the [daily] exhortation here; except we bring home something profitable to our own soul, from this season of this Fast, these things shall not only profit us nothing, but shall be an occasion of our greater condemnation: when so great care having been taken of us, we continue still the same. Thus S. Chrysostom, who in his 1. Serm. also of Anna, mentioning how the fast of Lent had then abidden 40 days among them, mentions as argument of great pleasure to himself and his Auditors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the days of the fast, and their assemblies, and common meetings, and their good things which they had enjoyed by the fast— Now although, saith he, we have passed over its labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us not lay aside the pleasant memory and desire of it. And indeed very many of his golden Homilies, (as likewise of others of the Fathers) were Sermons preached day by day in Lent to the people. Of Philip the Roman Emperor about 136 years after S. John's death, Georgius Syncellus (Contemporary to the 2d Council of Nice) thus writeth, ad An. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip so far was joined to the Faith of Christ: that he gladly consessed his sins, and joined with the people in the Church's prayers, in the night, or vigil of the feast of Easter, when and where the word of God was with▪ greater and opener freedom preached forth.  
7thly And yet more particularly this Fast of Lent, was in the Institution purposely designed as a preparation to partaking either of holy Baptism, by the Catechumen, on the Vigil of Easter-day, or of Absolution, by the penitents on Maundy-Thursday: or of the Holy Communion of the Body and Blood of Christ by the Believers on Easter-day, or lastly of two of these by the same persons, as of Baptism and the Eucharist (with the intervention of Confirmation) on the night and morning of Easter-day: or of Absolution and the Holy Eucharist on the Thursday before, and on Easter-day. No fit season to be baptised into the death of Christ, and buried with him in Baptism, and therein also quickened together with him and raised up; no fit season to be absolved and quitted from our sins, by his Death and Resurrection; no meeter time to be made partakers of his Holy Body, which was broken, and Blood, which was shed for us for the Remission of our sins, then at this holy time of sacred memory of Christ's Death and Passion, Burial, and Resurrection. And for these holy memories, and holy partake of Absolution, Baptism, Confirmation, and the holy Eucharist, what 40 days, what repentances and fastings can be thought more than needful? S. Paul hath taught us, that purging out from ourselves the old leaven, that we may be a new lump, as we are unleavened, is necessary to our keeping the Feast of Christ our Pass-over sacrificed for us (1 Cor. 5. 7, 8.) that judging of ourselves [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] discerning of ourselves aright, upon our examining ourselves, is necessary to our [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to our discerning the Lords body, to our worthy receiving; that we be not condemned, or if not that (upon our after-Repentance;) yet chastened of the Lord. Thus that Primitive Patriarch Dionysius of Alexandria, in his Epistle to the Bishop Basilides: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Humbling our souls with Fafting until the season of the Resurrection of our Lord— But unto the Holy, and unto the Holy of Holies, [so I suppose he calls the Baptism and the Holy Eucharist of that season] he which is not altogether clean in soul and body, should be forbid to approach. Both Lent, and other Preparatories' next before Lent, were both designed to fit us for those holy things of ●…r: so the sacred first ecumenical Council of Nice cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let there be held Synods, one before Lent, that all peevishness being taken away, a pure gift [or oblation] may be offered unto God; and a 2d about the time of gathering the fruits. S. Hierom in his comment upon jonas is most express: Ipse quoque Dominus, verus Ionas, missus ad praedicationem mundi, jejunavit 40 dies, & haereditatem nobis jejunii derelinquens, ad esum corporis sui, sub hoc numero, nostras animas praeparat. The Lord himself being sent, as the true jonas, to preach unto the world, fasted 40 days, and leaving to us the inheritance of the fast, under this same number prepares our souls to the eating of his body. So Leo also the great in his 5th sermon of Lent: Ut digniùs celebremus [sacramenta Redemptionis nostrae] saluberrimè nos 40 dierum jejunio praeparemus. The words I englished above p. 70. And the same Leo in his 10th sermon of Lent. Cognoscimus ad celebrandum Paschae diem meritò nos 40 dierum jejunio praeparari, ut dignè possimus divinis interesse mysteriis. We know that with great reason, by the fast of 40 days we are prepared to celebrate the day of Easter, that we may worthily participate of the Divine mysteries [or sacrament.] And so Caesarius of Arles above p. 72, and Dorotheus p. 79. Where he saith that the Holy Apostles sanctified or set apart for our repentance the 7 weeks fast of Lent, that we may partake of the Holy mysteries, not to condemnation, [but to life.] The import and advantage you see answers your labour, as S. Cyril also of Jerusalem tells us. Cateches. 1▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra Nominatâ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do you not give yourself to prayer?— purify your vessel [by exercise of fasting also] that you may receive the more grace— if thou labour little, thou receivest little: I add, thou understandest little. When first in the Law and the Prophets, Moses and Elias took up this 40 days Fast, it was the better to prepare them for their appearance then before the presence of God. To this effect S. Chrysostom instructs us, tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both Moses and Elias themselves, the towers among the Prophets of the old Testament, although otherwise so illustrious and great, and having great boldness towards God, yet when they would approach and draw near to speak unto God, as far as unto man it was possible to do, they betook themselves unto this work of fasting, and by her hands offered themselves unto God. At the end of this 40 days fast of Lent, at the feast of Easter (as always one of the 3 times) he who approached not to God's Holy table to receive the Holy Eucharist, was not deemed worthy of the name of a Catholic, saith the Council of Eliberis (elder then that of Nice) thrice in the year at least, say they, (whereof this time always one) and punctually so, saith our Church. Once in the year only, saith the Church of Rome (which would be the only Catholics) Not once necessarily, in the year, say some among us. At the end of Lent, besides Easter morn itself, the more religious did generally receive also on that day, which is called Coena Domini; (on which that mystery was instituted:) and very many, of the Clergy especially, communicated every day of that great week. And what preparation is sufficient for these Holy things?  
The eighth and last rule of fasting is: When ye fast be not ye as the Hypocrites are, (Mat. 6. 16.) Si vult, quare tristis? si non vult, jejunus quare? saith Chrysologus upon that place. And upon the same words S. Chrysostom (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If willing to fast, why sad? if not willing, why fasting? Rejoice in fasting, and be not of a sad countenance as the Hypocrites are 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Father speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom. 6. . Non voluptuosos (Dominus) indulget aspectus, sed vultus qui simulantur excludit. The Lord doth not indulge us in wanton aspects, but excludes the simulation of affected looks. Disfigure not the fast, nor disfigure thy face. Fast not to appear unto men, appear unto God to fast; and appear not to God, or men to break the fast; (except where God and man have indulged to humanity) 
b Dionys. Alexandr. Epistolâ ad Basilidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pestilentia hypocriseos (saith Chrysologus in his 7th Sermon on Mat. 6.) Fugienda, quae de remediis creat morbos, conficit de medicina languorem, sanctitatem vertit in crimen▪ placationem facit re●…um, generat de propitiatione disc●…men— Hypocrisis crudeli arte virtutes truncat mucrone virtutum, jejunium jejunio perimit, oratione orationem evacuat, misericordiam miseratione prosternit— Hypocrisis dum cupit captivare oculos, oculis fit ipsa captiva. Fly the pestilence of hypocrisy, which of remedies themselves, creates diseases, of medicine sickness, which turns holiness into a crime, propitiation into guilt— Hypocrisy by a cruel art cuts asunder virtues by the edge of virtues, slays fasting by fasting, evacuates prayer by prayer, beateth down almsgiving by alms-deeds— Hypocrisy while it seeks to captivate the eyes of men, is itselfled captive by the eyes. That odds there doth arise from being like, or unlike Hypocrites when we fast: That to the great honour of the Church S. Austin shows thence, how the Church Christian fasting twice a week doth it Religiously, albeit the Pharisees did the same thing wickedly, August▪ epistolâ ad Casulan. Sic & bis in sabbato jejunare in homine, qualis fuerat Pharisaeus, infructuosum est; in homine autem humili●…èr fideli, vel fidelitèr humili, religiosum est. Fasting twice in the week in a man like the Pharisee, is unprofitable; but in a man humbly faithful, and faithfully humble, it is Religious. Conclude we this: neither fast thou so as the Hypocrites, nor fast not as the Hypocrites; who pretend such set and Ancient fasts of the Church to be superstitious, and themselves too holy to join with their Brethren in them.  
All these eight requisites of right performing of this Fast, we find together in the Church's practice, and by her care prescribed at this time of Lent to her children. In S. Chrysostom's time, according to his irrefragable witness (Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ viz. tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supra nominatis:] & ibidem recenset etiam 40 dierum illorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For what cause, therefore, some may say, do we keep the fast of these 40 days?— that in these days all of us being (8) perfectly purified, together by (6) prayers, and by (5) alms, and by (2) fasting, and by (3) whole nights watch, and (1) by tears, and by confession, and by all other things, we may so according to our power with a (4) pure conscience (7) come unto the holy Mysteries [the Sacrament:] and in the same place he recounts also as part of the exercise of those 40 days, (6) hearing Gods word, attending on Sermons and Synods. Theophilus' Bishop of Alexandria in his 1. Paschal Epistle sets all these guests at one table likewise: Si Adhaerentes studio virtutum animarum vitia purgare, [volumus] & quicquid in nobis sordium est jugi scripturarum meditatione diluere, quasi sub sudo apertam doctrinarum scientiam contemplantes, festinemus supernae laetitiae festa celebrare, & jungere nos Angelorum choris— Eóque ●…mnis impraesentiarum adsumatur labour, ut & eos qui paululum negligentes sunt, & nosmetipsos, aeternae gloriae praep●…remus— & homines provocantur (terrarum humilia dese, entes) cum Ecclesiâ primitivorum Dominicae Passionis festa celebrare— Priusquam slemus ante tribunal Christi, praeterita peccata poenitentiâ corrigamus, praesenti fletu redimamus futura gaudia— Curemus diversa vitiorum vulnera, & rapinas divitum, quibus vel maximè hoc hominum capitur genus, crebris commonitionibus reprimamus. Et sic poterimus imminentium jejuniorum iter carpere, incipientes Quadragesimam, à tricesimâ die mensis Mechir,— ut juxta Evangelicas traditiones siniamus jejunia intempeslâ nocte, die 18. supradicti mensis Pharmuthi.— praebentes nos dignos communione corporis & sanguinis Christi. If adhering to the study of virtues, we desire to purge away the vices of our souls, and wash away, whatever of filth is in us, by (6) continual meditation of the Scriptures, contemplating, as it were, in the open and serene heaven the knowledge of doctrine, let us make haste to celebrate the solemnities of the Heavenly joy, and join ourselves to the Quires of Angels.— Let us take upon us (3) labour at present, that we may prepare both (5) those which are somewhat negligent, and ourselves, unto eternal glory— Hereby men are provoked, forsaking the low things of the earth, (8) to celebrate with the Church of the firstborn, the holy days of the Lords Passion— ere we come to stand before Christ's Tribunal, let us correct our sins passed by (1) repentance, let us by present mournings redeem to ourselves future joys— Let us cure the sundry wounds of our vices; and the (4) rapines, wherewith rich men are delighted, let us repress (6) with frequent admonitions; so may we enter the (2) journey of the Impendent Fasts, beginning our Lent from the 30th day of the month Mechir— But so (Epistle 2d) that we end the Fast according to Evangelical Traditions, late at night on the 18th day of the month Pharmuth.— presenting ourselves worthy Communicants of the Body and Blood of Christ. Having thus guarded and secured the duty of Fasting by its necessary qualifications and conditions, it cannot be unsafe or unseasonable to admit now unto audience, some strictures of the Eulogies, which the Ancient Fathers give of this duty of Fasting: As that God prescribed some sort of Fasting to man, so soon almost as he was created; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Bafil. Ser. 1. de jejunio. (ut suprà.)  as a guard to innocence itself, and the first trial of man's obedience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Chrysostom; Of these thou mayest eat, of this thou shalt not eat, was a sort of Fast prescribed. Which being not observed, because thou hast harkened, saith God, unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it, cursed is the ground for thy sake: In sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee.— In the sweat of thy face shalt thou eat bread, till thou return to the ground. (Gen. 3. 17, 19) The earth of his flesh also bringing forth troublesome thorns and thistles, not to be kept down, but by laborious sorrowful fasting, nor consumed but by the spirit of judgement and burning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Chrysostom tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Fasting was necessary in Paradise, much more out of Paradise. If this Physic was useful before our wound, much more after it. If whilst yet there was no war of lusts raised within us, this armour was yet of use, much more after so great a fight, from lusts within, from Devils without, this auxiliary force of Fasting is necessary.  
Come we to the Law; S. Basil tells us in his 1 Sermon of Fasting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Fasting above [in the Mount] prepared Moses to receive the Law; but fullness amongst the people below, caused them to run mad after idolatry; for the people sat down to eat and to drink, and risen up to play.— The tables then, which fasting had received written by the finger of God, the drunkenness [of the people] caused to be broken; The Prophet judging it not meet that a people drinking drunk with wine, [with the wine of spiritual fornication, which is Idolatry, also jer. 51. 7.] should receive the Law from God.— Also Moses for his 2d receiving of the Law, needed a 2d Fast. After him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the same fatherthere) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He thinks that as S. Paul is usually said to be the fruit of S. Stephen's Martyrdom and prayer, so the holy Prophet Samuel was more the fruit of his mother Hannah's fasting and prayer, then of her womb. He than proceeds to Samson, of whom he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With Fasting he was conceived in his mother's womb: Fasting brought him forth, and fasting nursed him; Fasting brought him up to manhood, that fast which the Angel commanded his mother; Whatsoever comes of the vine thou shalt not eat; nor drink wine, nor strong drink. Fasting begets Prophets, strengthens mighty men, makes wise Lawgivers: God prescribed both Samson an order of fasting, before he was born, and to his mother a fast for his sake, while he should be in her womb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (id. ibid.) But neither wise Daniel had seen the visions (of God) had not fasting rendered his soul bright and pure.— That man of desires, who fasting full three weeks, etc. taught even the Lions to fast. With Daniel let us join the three Children as companions, of whom S. Cyril thus writes, Hom. 1. de Festis Paschal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Fasting, the three Children also were found dreadful, and inexpugnable by the Babylonians, who when they might have partaken of King Nebuchadnezars table, and of his famous feasts, besought that they might be nourished with pulse [and water] letting the Babylonians enjoy the fullness and lusts of the flesh, and embracing a slender and nothing-superfluous dyer. But see the fruit hereof: They were vouchsafed divine visions, they appeared stronger than the fire itself, etc. In the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the same S. Basil (ubi suprà.) John's whole life was one fast, of whom much hath been said before. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the same Father in the same place of our Lord jesus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Lord having by fasting sortified the flesh, which he took for our sakes, so received the assaults of the Devil in it, instructing us by fastings to anoint and exercise ourselves unto the combats of temptations 
a S. Chrysostom agrees hereunto upon Psal. 110. vers. 8. speaking of Christ our Lord, he describes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Theodoret. in Ps. 109. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of his Apostles S. chrysostom also is witness on Ma●…. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostles were continual as it were fasting. And Bede in the western Church, ad Psal. 66. Genua mea jejunio infirmata sunt, h. e. Apostoli infirmati sunt à jejunio, i. e. propter absentiam meam in quo prius resiciebantur qui per mortem eis ablatus sum. My knees are weak through fasting: that is, My Apostles are weak through fasting, to wit, by reason of my Absence, in whom, before they were refreshed; who by death was taken from them. Thus have you had a bri●…f of what some few only of the Fathers had observed throughout the Old & N. Testament. Now for the ●…orce of it: Vitia extinguunt ista [jejunium oratio & eleemosyna]— Haec reddunt casta corpora, corda pura; haec pacem membris, mentibus quietem. Per haec in templum Dei pectora humana consurgunt. Haec hominem praestant Angelum; per haec Elias nescit mortem, relinquit terras, commoratur Angelis, convivit Deo; & terrenus hospes supernas possidet mansiones— jejunium illum levavit ad coelum; & purificato sic corpori ignei currûs addixit obsequium— jejunium, fratres, scimus esse Dei arcem, Christi castra, murum spiritûs, vexillum sidei, castitatis signum, sanctitatis trophaeum, saith Chrysologus, (Ser. 12, 43, & 166.) These things [Fasting, Alms, and Prayer] extinguish vices, render bodies chaste, and hearts pure; peace to the members, and quiet to minds. By these humane breasts are raised into a temple of God. These render the man an Angel;, by these Elias knows not death, leaves the earth abides with Angels, lives with God; and a stranger come from earth possesses the mansions above— Fasting lifted him up to heaven, and to his body so purified offered the service of a fiery chariot— Fasting, my brethren, we know to be the Watchtower of God, the Camp of Christ, the Bulwark of the Spirit, the Ensign of Faith, the Colours of Chastity, the Trophy of Sanctity 
a Tertullian. lib. de Patientiâ c. 10. Imprimis afflictatio carnis, hostia Domino placatoria per humiliationis sacrificium— Haec patientia corporis precationes commendat, deprecationes affirmat, haec aures Christi aperit, severitatem dispergit, clementiam elicit.— Quod de virtute animi venit in carne perficitur. Et S. Ambrose l. de jejunio & Eliâ c. 3. jejunium Refectio Animae, cibus mentis, vita Angelorum, culpae mors. It is (saith S. Ephrem de jejunio c. 9) Vehiculum ad coelum sut Eliae elim] bonae animae custodia [malae medicina] prophetas suscitat, tentationes retundit [ad certamen inungit.]  Like say hath S. Ambrose in his 25th Sermon. Castra enim nobis sunt nostra jejunia, quae nos à diabolicâ oppugnatione defendunt. Denique stationes vocantur, quòd stantes & commorantes in eyes inimicos insidiantes repellamus. Castra planè sunt jejunia, à quibus si quis aberraverit, à spirituali Pharaone invaditur, aut peccatorum solitudine devoratur— Luxuriosum oppugnat inimicus; ubi autem jejunum viderit, fugit, metuit, pertimescit, terretur pallore ejus, debilitatur inediâ, infirmitate prosternitur— Tunc est fortis infirmitas, quando caro tabescit jejuniis, anim●… puritate pinguescit.— Tunc enim magis de Deo cogitat, tunc judicium metuit, tunc vincit inimicum: Ait enim Salvator de Diabolo: Hoc genus non ejicitur nisi in jejunio & orationibus.— Videte ergò quae jejunii virtus sit, quantam homini suo praestat gratiam, quod tantam praestet alteri medicinam: quemadmodum proprium sanctifieet hominem, quod ita purificet alienum. Fasting is our Camp and works, out of which if any man wander abroad, he is set upon by the spiritual Pharaoh, and devoured by the beasts of the wilderness. [Satan] the enemy fights the luxurious man, but when he discerns him fasting, he flies, and fears, and trembles; he is terrified by his paleness, his hands are weakened by His feeble knees, he is beat down by His infirmity.— Then is weakness strong, when the flesh is lessened by fastings, and the soul fattened with purity— Then doth he more think of God, then fears he his judgements, then overcomes his enemy; for our Saviour hath said concerning the Devil: This kind is not cast out but by fasting, and prayer.— Behold what virtue fasting hath, what salutary grace it obtains to the man himself, which affords such remedy and medicine to another. How doth it sanctify its proper subject, which so purifieth another [by its pity made its object]. But here we are to be remembered, that when such force is ascribed to fasting, against the Devil, it is then only verified, when it is joined (as here you may discern) with fight, and striving against sin, with ceasing from sins, the works of the Devil; for otherwise it renders us but more like the Devil; For he watches perpetually, hath his stations, and whole night-vigils, he riots not, he eats not, he drinks not, but he ceaseth not to sin from the beginning; and that is his meat and drink for him and his. After S. Ambrose I subjoin Leo, another Holy Bishop in his (sermons of fasting.) Praesidia militiae Christianae (sc. jejunia) etc. dilectissimi, sanctificandis mentibus nostris atque corporibus divini▪ tùs instituta, ideò cum dierum temporúmque curriculis, sine cessatione reparantur: ut infirmitatum nostrarum ipsa nos medicina commoneat.— His autem conversionibus & omnes bonae voluntatis affectus ad maturitatem totius virtutis enutriunt. The garrisons of Christian warfare (fastings &c) my Beloved, were instituted of God, for the sanctifying of our minds and bodies, which therefore are to be repaired with the course and returns of days and seasons, that our remedy itself may put us in mind of our infirmities.— To these conversions (wherethrough they which had been defiled by unchastity have shined in purity) through the providence of God's grace holy fasts have been added, which on certain days should require of the universal Church the devotion of general observance; for although it be lovely and laudable, that the single several members of Christ's body adorn themselves by their own [private] offices, yet it is a matter of more excellent performance, and of more sacred force, when the hearts of the community of the Godly people concur in one proposed duty, that the Devil, to whom our sanctification is a torment, be overcome not only by a part, but also by the entire body together.— For it behooveth not only the chief Prelates, or the Priests of the 2d order, nor only the ministers of the sacraments [or Deacons] but also the whole body of the Church be purged and cleansed.— It appears most manifestly, that among other the gifts of God the grace also of fastings was given [to the Church] among all the institutions of Apostolical teaching, which have flowed forth from the fountain of divine institution, there is no doubt but that through the Holy Ghost influencing the Princes of the Church, this observance was by them at first conceived, that the rules of all virtues, should be, begun from the observance of Holy fasting.— Whilst through temperance, the pleasure of the outward man is diminished, the wisdom of the inward man is strengthened; for neither is there the same vigour of heart under a load of meat, which is under the lightness of fasting; nor can fullness generate the same sense, which abstinence doth. For when the flesh lusting against the spirit, is overcome by the spirits lusting against the flesh, the freedom of ghostly, health, and the soundness of freedom is obtained; that both the flesh may be governed by the judgement of the mind, and the mind by the help [and grace] of God.— For fasting hath ever been the diet of virtue; from abstinence do proceed chaste thoughts, reasonable wills, salutary counsels; and by voluntary afflictions the flesh dies unto lusts, and the spirit is renewed unto virtue.— Fast give victory against concupiscence, repel temptations, take down pride, mitigate anger, and nourish the affections of every good will unto the maturity of entire virtue. Thus much from a few of the Latins. Nor are the Greek Fathers short of the other. We will begin with S. Basil the Great, in his 1st and 2d Sermon of Fasting; who thus writes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fasting is the symmetry of reason, the purity of the heart, the mother of health, the Schoolmaster of youth, the ornament of the elder.— An excellent preservative of the soul, the body's armour-bearer, the weapon of gallant men, the exercise of spiritual wrestlers, the decency of the city, the quiet of the courts, the peace of the house— There are Angels which in every Church write all those that fast, neither dares the Insolence of Devils ought against such as fast:— and the Angels, the guardians of our life, do with more studious labour abide with such, which have purified their souls with fasting.— Fasting makes the young man sober-minded, the old man grave and reverend, the most fit dress of women, a bridle for those who are in the flower of their age, the custody of marriage, the nurse of virginity.— Fasting is our assimulation unto Angels. It transforms on a sudden all the city, and all the people into a well ordered appearance— It quiets the noise, it pacifieth the brawl; it coërceth the trouble and tumult of the city. In the time of the Fast, what lascivious company can have allowance? Filthy songs, and outrageous dances, suddenly departed the city; being chased thence by fasting, as by an austere judge 
a Idem S. Basilius ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In like manner S. Cyril of Alexandria in his 20. Hom. de Fest Paschal. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in his 1. Serm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (as S. Chrysostom hath called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Let us receive that truly chaste and holy Fasting, the nurse of all good order, the mother of sanctity, and the harbinger of a good will from above.— Doth not fasting bring forth to us the Idea of all virtue? Fasting the Imitation of Angelical conversation, the fountain of temperance, the beginning of continence, the paring off of lasciviousness, the calm and serenity of our souls: which was S. Chrysostom's word.  
To conclude this: Fasting seems the flower of Temperance, the chastisement of intemperance, the exercise of corrective justice on ourselves, the cutting off of occasion of injustice towards others, the understandings clearness, the wills emendation, it is the body of piety, which serves the soul and spirit of inward godliness; Beati qui lugent, Mat. 5. Blessed are they that mourn. After all this it shall happily be demanded, what reasons can be assigned of these so great Encomiastic praises of the work of Fasting, even rightly performed: I answer 1st. negatively, such afflicting of ourselves by fastings, watch, lying on the ground, or in sackcloth, or the like, are not to be thought to be given to God, for satisfaction to his Justice, in lieu of eternal punishment; That Christ only could and did satisfy for; that is a debt which the Bridegroom alone could and did discharge for his spouse, and for the children of his Bride-chamber, and all who are called to the marriage-supper of the Lamb; he hath done it alone and of the people there was none with him. When there was none to help, none besides to save, his own arm brought salvation, and He hath trodden the winepress alone (Isai. 63.) 2dly Not for satisfaction to the divine Justice, as if such self-afflictions were adequate to the temporal punishments, either which God might, or happily would otherwise have laid on us, if impenitent, or laid on us, even in some true degree penitent: for that he well may, and hath sometimes inflicted even death itself, even on his children themselves truly penitent. For this cause many are sick and infirm among you, and many are fallen asleep, (1 Cor. 11. 30.) But when we are judged, we are chastened of the Lord, that we should not be condemned with the world V. 32. 3d lie Such will ever differ from temporal afflictions, which are part of the curse of God upon the wicked, Christ having redeemed and freed us from the whole curse, both eternal and temporal, and ●…arn turned whatsoever remains 〈◊〉 affliction ●…r ●…hastisement unto blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…. 4. 〈◊〉 qu●…●…am 〈◊〉, Luk ●… 2●… Thus 〈…〉 me, I will not bring the evil in his dates, 1 King. 21. 27-29. (that I mention not now Gods command in his Law: c. 16▪ 29-31. Ye shall afflict your souls— Ye shall afflict your souls ●…y a statute for ever. And c. 23. 27-29, 32. Ye shall afflict your souls on the ninth day of the mon●…h at even, from even unto even shall ye celebrate your rest— Whatsoever soul it be that shall not ●…e afflicted in that same day, he shall ●…e cut off from among his people.) Come we to the New Testament, I shall need to allege but S. Paul, and S. james: S. Paul to the Corinthians 1 Epist. 9 v. ul. so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should become a castaway. And c. 11. 31. For if we would judge ourselves, we should not be judged. 2 Epist. 7. 11. This selfsame thing, that ye forrowed according unto God, what carefulness it wrought in you; yea what clearing of yourselves, yea what indignation, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yea what fear, yea what vehement desire, yea what zeal, yea what revenge! (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) In all things ye have approved yourselves pure in this matter. S. james also c. 4. 8, 9, 10. Draw nigh to God— Purify your hearts— Be afflicted, and mourn, and weep; Let your laughter be turned into mourning, and your joy into heaviness: Humble yourselves in the sight of the Lord, and he shall lift you up. Of the Ancient Doctor's Interpretation of such Texts▪ I shall allege one clear one for many: S. Basil Hom. in Psal. 114. brings in David, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What then did I do to be healed? For as much as I found out affliction and sorrow, that which is wrought by repentance; for I devised (against myself) such afflicting of myself from true repentance, as might bear some proportion to the greatness of my sin: so waxed I bold to call on the Name of the Lord. But I am to remember that our enquiry was of the reasons and cause (and not only of the proof and truth) of God's acceptance of this poor service. Such I humbly conceive to be these following: 1st For the honour of the divine holiness of God our Father, who is a God of most pure eyes, who without respect of persons will judge every man that judgeth not himself. We therefore necessarily so judge ourselves by such self-afflictions and real acknowledgements, that his not judging us may not possibly be by any thought, his accepting our persons to the favouring of our sin; It is a stopping of the mouth of Blasphemy in the enemies of God, when they shall see the sins of God's children so condemned, punished, and persecuted by the offenders themselves, and that in order to regain the favour of God, and his sparing of them. And therefore surely those sins much more condemned by God (for if our own hearts judge us so worthy to be punished, God is greater and holier than our hearts.) But because also he is most faithful in his promises of mercy (and his ways higher than man's ways) we judging ourselves, he will not judge us: we abhorring ourselves in dust and ashes, he will not abhor us.  
2dly Though not for satisfying of God's justice, yet for the satisfying of his gracious will, who will accept much less, of corrective chastisements, when so voluntarily by ourselves adjudged, and inflicted on ourselves, than otherwise, 1 Cor. 7. 11. 30-32. For this cause many are sick, and infirm among you, and many sleep; for if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned by the world.  
3dly Therefore for the preventing of the hand of God executing his anger against our sins in temporal judgements; So (beside the example which▪ S. Paul told his Corinthians that they might have experienced; and the experience which Ahab had, both above remembered,) David who knew as much of this matter as any now, knew it to be possible, knew nothing, but it might to him then be, that God's hand might be prevented by his self-affliction, 2 Sam. 12. 22. While the child was yet alive, I fasted and wept; For I said, who can tell whether God will be gracious to me, that the child may live? Or yet for preventing the hand of God chastising; in part, when the whole cannot be prevented by us, 2 Chron. 12. 7-9. The princes of Israel and the King humbled themselves; and they said, the Lord is righteous; and when the Lord saw, that they humbled themselves, the word of the Lord came to Shemaiah saying: They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance, and my wrath shall not be poured out upon jerusalem by the hand of Shishak; nevertheless they shall be his servants, that they may know my service, and the service of the Kingdoms of the countries'. So Shishak King of Egypt came up against jerusalem, and took away the treasures of the house of the Lord, and the treasures of the King's house: He took all, he carried away also, etc. Yea even when that cannot be prevented, neither in whole, nor in part, yet even so shall this return into our bosom, for greater reward hereafter; (Thy Father shall reward thee openly, Mat. 6. 18.) or happily in this world also, upon such our humiliation and through-submission to the recommended medicines of our purgation, both by our own voluntary afflicting ourselves, and by his hand also punishing, to which we cheerfully submit, so Moses said, Deut. 8. 16. Who fed thee in the wilderness with Manna, which thy Fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end.  
4thly It is a great help and degree, and external part of our Contrition, (proceeding from the inward) which consists of four holy passions in one compound, viz. a holy sorrow for what is past, a holy anger and indignation at ourselves, a holy fear of God's judgements, a holy hatred or detestation of our sins: now all these four are exercised, as well as witnessed in these self-afflictions, it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that wise indignation, and only lawful revenge of a private Christian, mentioned by S. Paul, 2 Cor. 7. (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is a work of justice corrective upon ourselves.  
5thly As it is a wholesome degree of our contrition, so is it also of our Confession; It is not a verbal, but a real practical Confession in deeds, an humble acknowledgement more than by words only, that we are by our sins unworthy of Gods good creatures, and of his blessings (by denying unto ourselves even food, and pleasures, and rest, and ornaments; in fastings, watch, lyings on the ground in sackcloth, etc. and worthy of his judgements, 1 Sam. 7. 6. It is also a due Confession, that we suffer justly, what we do otherwise also perhaps suffer from Gods own hand. 2 Chron. 12. 5-7. They humbled themselves, and said, the Lord is righteous.  
6thly It is for our future emendation, and securing us from return to the same sin again, which hath caused us so to smart; the pleasure whereof we have been enforced to avenge on ourselves by so severe sharpness of pain, or affliction for mortification of the flesh.  
7 thly Beside the fear of a repeated smart, otherwise also available it is, for the better taking off our hearts from the love of the world, while we stand so long by our own counsel sequestered from the contents, enjoyments, and blandishments of the world, and flesh. And so the mind hath better leisure, and temper, and serenity to make a truer judgement, and estimate of the excellency of heavenly things, and of the true bread from heaven, which endureth unto everlasting life: That the things which are seen, are eaten▪ and drunken, that please the eye, or touch, or taste, are temporal; but the things which are not seen, nor touched, nor tasted by the palate are eternal, its true what S. Austin saith, Major voluptas cordis, quàm carnis, and what Leo the Great, Agnoscat rationalis animus majores delitias menti datas esse, quam carni (Serm. 4. the jejun. pentecost.) Greater is the pleasure of the heart then of the flesh. Let the reasonable soul (of man) acknowledge, that greater delights are by God given to the mind of man, then to his body [to his understanding and will, then to his senses and appetites] that a little time of being withheld, sequestered, as it were, and intercepted from the continued drunkeness and hurry, and bewitching of the deceitful pleasure of sin (by a retired day, or days of fasting, meditation, and considering with ourselves where we are, what will be our end, whither we are hasting) will help us easily to understand, that far greater and sweeter, and more satisfying and delighting are the pleasures of the Father's kiss, the robe, the ring, the fatted calf, the mirth (of Saints and Angels) in our Father's house; not only then the husks, which drove the prodigal to consider; but also then the riotous living, and the vomit, and mire (filthier than the swine which he afterwards fed) then the noise, and the harlots with whom he devoured himself, his flesh, and his substance.  
8 thly With God who hath promised to give grace to the humble, these humiliations, for the very humility thereof, and there from, are a powerful means to obtain his inward grace, and guidance, Ezra 8. 21. 23.  
9 thly By them we may procure deliverances and blessings to others also, some way concerned with us (or more than us perhaps) in the dread of some judgement of God upon sin, (as 2 Sam▪ 12. 16. Dan. 9 3. Mat. 17. 21. Psal. 35. 13, 14, Esther. 4. 16. Nehem. 1. 4, 6.)  
Thus have you heard the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is true religious Fasting: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of due moderation in Fasting: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that being rightly performed, it is a work which the Scripture hath directed us to, the Church of the Saints ever practised, and God hath chosen, and will reward openly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those days: lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reasons, why it is so accepted of God, and profitable unto ourselves: Ye have tasted, I trust, in some measure, that this new wine which Christ would have preserved, (that you may be preserved thereby,) is excellent and meet for our Master's house, and for your use; and will drink pleasant, when kept, and you by habit acquainted with it. I know that there will be still, who say, as the Pharisees and objectors did in this place before my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the business of Fasting is no part of Christianity; that reduce the profit of it first to little (mistaking the place 
1 Tim. 4. 8.  of S. Paul, which speaks not of fasting, but of another matter,) (as shall hereafter be shown) and then to nothing.) First to be of no pleasing, unto God, nor pleasing, or profitable to ourselves; and then to be hurtful, because Superstitious; if it return too constant upon us, and be prescribed by others then by ourselves, or such guides, as we have heaped up to ourselves. To all which I oppose in short the word and example of our Lord and Master; his word of promise to this mean and least duty of Fasting, thy Father shall reward thee, Mat. 6. 18. even openly, when thou dost it secretly. His direction, this kind comes not out but by prayer and fasting. His command and prediction in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this wine must be put up: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall, they will fast. And this Text thus interpreted of the Churches Set Fasts, (and principally of this Set Fast of Lent) by the Church itself in Tertullian (suprà pag. 28.) by Petrus Archbishop of Alexandria and Martyr, by S. Austin, by S. Chrysostom, by Innocentius primus, by Epiphanius, by Isidore Hispalensis, by Venerable Bede, by Theophylact, and others. With what meekness, gentleness, and loving care our Lord doth here provide for the preservation of the vessels, old, and new, and of the wine both old, and new, you may perceive.  
For first it is to be observed, that our gracious Lord who first fasted himself his Quadragesimal fast, and that for his people, the Church, which had sins past to be fasted for, and need of arms and strength against temptations to come, yet he would not command his Church any other times of fasting, than such only as her own regard and affection towards her dear spouse in his absence, and the memory of his dear love in his fasting, Agony, death, and passion should command her. An express command, if S. Austin, and Socrates say, they read not; it needed not; she will do it; In those days they will fast.  
2dly The duty of fasting our Lord compares it but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a piece to mend up. If our own garment were not worn and rend, there would have been no need of peicing, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; If men had continued in innocency and original Righteousness, the work of painful fasting had been nothing useful at all; but we are waxen old in our sins, and not forthwith capable perhaps, even of our remedies, lest our rent be made worse. Yea our Lord comparing it to new wine, gives sentence that the old is better, that commandment which is both new, and old, which you had from the beginning, and which is new in him, That ye love one another. But both are to be preserved: our pieced garments also are to be worn in our bridegrooms absence, although not in his presence.  
3dly Observe that as all the Churches set, solemn, unchangeable fasts, her weekly Stations, and her yearly Paschal fast of Lent (and if any will add the Rogation-fasts also before his departure from her at the Ascension) are from the taking away the Bridegroom from her: so from the presence of the Bridegroom with her, or to her, are all the Church's Feasts (as those of Christ's Incarnation, Nativity, Resurrection, or his entering into Heaven to appear in the presence of God for her, and to prepare a place for her living in his presence, at his Ascension,) or from the friends of the Bridegroom, their being brought into his presence in the days of their several martyrdoms.  
Yea and 4thly all the times prohibited by her, as to any set, or public fasts, are only therefore prohibited as times of something of her Bridegroom's presence; as the Lordsday no fasting-day, for the return of his presence at his Resurrection; yea and wheresoever in the Christian world saturday was a time also exempted from being a fasting day, (except one only in the year) as it was exempted generally in all the Oriental Churches, and in many places, and the first ages of the Western likewise: it was not as some have thought from condescension to the jeus, but from the joy of that day after our Lord's descent into, and return from hell, at the long expected presence of Christ the Bridegroom, theirs and ours, to the souls of all those that had departed out of this world (through so many ages) in true repentance and faith; with whom the Church on earth hath and holds a communion of Saints, and a part in their joy from that joyful time. And S. Austin thinks for another reason also by him assigned, for the joyous signification of our eternal rest by that day of rest, and of the rest of our flesh in hope after death, as Christ's did that day rest.  
5thly I have myself above noted to you, that Fasting is not the principle, but an Annex, (yet annexed by the advice of God's Spirit) in the words of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an additament, a piece of a new garment to make up, and help the defect of our infirmity, in due place, time and measure. Quod Deo non pro justitiâ, sed cum justitiâ offerimus. 
I. Power.   
6thly I have in this Discourse shown the necessary conjunction of Prayers with our Fast, as in the context of my Text they are by the objectors themselves connected, Why do John's Disciples fast often and make Supplications? I have showed you this new wine of Fasting, now by long continuance in the Christian Church to be waxen old; so that now the bottles, that are broken, and fly rather than they will contain this good wine, do but pretend either more weakness or tenderness of Conscience, than they have, or for the time ought to have; or more perfection and strength than they have in them (or thus are likely to have;) as if they needed it not; their impotent refusal is not now from the newness of the wine, nor always from the oldness of the bottles, but from the cunning simulation of some Impostors, who take with them for pretence, according to the crafty wile of the Gibeonites, wine-bottles old, and rend, and bound up, old garments upon them, and clouted shoes upon their feet; crying out, [weak and tender consciences;] and so desire to make a cunning League with the Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This comes not from the nature of the wine, saith Theophylact upon my Text. And I may say [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nor from the oldness of the bottles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as then in our Saviour's instance at that time, and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Schism, which is resolved by any arts to make itself worse; 'tis not from the weakness or tenderness, but the stiffness and hardness of the neck; that shakes the yoke to cast it off. They cannot submit to the two words of our Lords command of this duty in my Text. 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this new wine must be put up, where it must be preserved: 2dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those days they shall Fast. They are angry at the Stewards, or governor's of the house of God, who are by their office especially to take care, and do take care of our Saviour's good will and pleasure in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that both be preserved; the duty of Fasting, and the Vessels of Honour, that should contain this precious liquor, of which our Lord takes this care. These are not the men, it seems, of whom our Lord in my Text foretells, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will Fast. I have declared at large, even of the 7 first ages of the Church; when the wine was newer than now it is, (and of the following ages, the opposers of this Fast of Lent, not only confess their observance of it, but complain of their diligence therein:) I have declared, I say, that the custom of the Bride herself, i. e. the Catholic Church of Christ, in this time of her preparation of herself to be brought to the Consummate Nuptials of the Lamb, hath ever observed this Paschal Fast of Lent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In those day's] which what they are, I have not given you mine own sense, but have, as we are bid, enquired of the former days, and prepared myself, and you to the search of our Fathers, (as we are directed job 8. 8.) For that both we and our opponents are but of yesterday. The days will come, said Christ; Are they already come? or are they not come, which Christ said should come? And if not yet come; who can show us with any colour, that ever they shall come? But if they are come, they are to be found in the Churches practise surely through 15 Ages. The taking away of the Bridegroom once for the sins of the whole world, is certainly not now to come. And do not almost all the Testimonies by me produced, found and settle the Paschal Fast on that Basis, of the annual, solemn memory of Christ's Death and Passion; the Bridegrooms taking away so precious to his Bride, the Church? 
a S. Austin l. 4. de Baptismo. Co. Denatist. c. 23. Cum. Whatsoever observance was not first instituted by any plenary Council, as this was not, (let any one go about to show it, if they think it was o●… can be shown) yet observed 〈◊〉 by the whole Catholic Church, came at 〈◊〉 from the 〈◊〉 ●…n St Aust●… judgement. 〈◊〉 (saith he) 〈◊〉 〈◊〉 P●…ssio▪ & 〈◊〉, & 〈◊〉 ●… 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 Spiritûs Sanc●… ANNIVERSARIA SOLENN●…TATE celebra●…: Et siquid aliud 〈◊〉 ●…ccurrit, quod servatur ab universa, quacunque se 〈◊〉 Ecclesia. As that THE PASSION OF THE LORD, his Resu●…rection and Ascension, and the coming of the Holy Ghost from Heaven, are celebrated by an anniversary so●…mnity; And if there occur any other ●…ch thing, (saith he) which is observed ●…y the Universal Church, 〈◊〉 ever it is d●…ffused S●…quid 〈◊〉 ●…ta per orbem 〈◊〉 〈◊〉. N●…m ●…c qu●…n ●…ta ●…ciendum sit 〈◊〉, 〈◊〉 ●… insantae est, If any of 〈◊〉 〈◊〉 the Church, the whole Church through the world 〈◊〉 〈◊〉 the 〈◊〉 of (viz through the many ages of it) to d●…spure against the doing of that, is the part ●… 〈◊〉 insolent madness.  But perhaps we should not thus expostulate with the frowardness appearing in many, (I speak of the many late sects of this lately most unhappy Nation.) For Theophilus the renowned Patriarch of Alexandria, in his 1. Paschal Epistle hath foretold as much; when speaking of this Paschal Fast (as above) Provocantur homines cum Ecclesiâ Primitivorum Dominicae Passionis Festa celebrare, Men are invited to keep the celebrity of the Lords Passion with the Church of the Primitive Saints, He adds; Non est, non est Haereticorum ulla solennitas: It is not (saith he) it is not the guise of Heretics to keep any of the Church's solemnities. There is therefore one part of the context of my Text (Luke 5. 30.) which I do not pretend ever to be able to satisfy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Pharisees murmured against the Disciples of Christ. It were enough for the Jews this to oppose; But though there was no such Paschal Fast, before the Pasch of the Jews, yet for all that we know there was authority sufficient, in and under the New Testament to add this observance: Our Lord calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An additament of a new garment. I have showed you the substance and circumstance of the duty here prescribed; I have given you an account of the Fasting of john, and his Disciples, of Christ our Lord, and his Disciples; of the Scribes and Pharisees also (with their Disciples;) which are all the persons that en●…red the dram of this Text: I have cautioned you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That we fast not in hypocrisy liker unto the Pharisees; but I know none excused from the Duty itself, but such only whom those words of Christ may in some sense reach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cannot fast. Of all other good Christians he hath said, In those days they shall fast, they will fast. He said it, I say, who both could command them what should be their duty to do, and could foresee what faithfully and certainly they would do. Those days what they were, they could know; what they took themselves to be commanded to do, and by whom, and on what days; and what they have done, ye have heard. That this precious new-wine (even for the more precious old wines sake) may not be poured out, spilt, or lost: for that cause I have made this profusion of sand and labour; that no vessels old, or new may perish, is my hearts desire and prayer.  
FINIS.  
Deo Gloria.   

The Appendix.  

CHAP. I. Of the Church's Fasts in General.  
AS Almighty God in the beginning created Man to glorify and serve him, both in his body, with the bodily appetites and senses thereof, and in his spirit, with its intellectual knowledge and will, both which are Gods, (1 Cor. 6. ult. and c. 7. 34. and james 2. ult.) and Man soon departed from God in his first Fall by a Rebellion in both those, br●…king his first express Command, both to gratify his own bodily appetite and sense, and his inordinate desire of being made wise to know good and evil; (as it is written Gen. 3. 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat.) And as in men's personal acquired corruptions men farther departed from God, by pleasing, obeying, and fulfilling both the lusts of their flesh, (lusting against the Spirit of God) and the vanity of their own blinded, fleshly and corrupt minds, there through bo●…h bearing enmity with God, by their carnality, or law in their members, leading them captive to the law of sin, (so as that they obey it in the lusts thereof) and also alienated, and enemies in their mind by wicked works: (Col. 1. 21.) So in our Recurning unto our heavenly Father, we cannot hope for reconciliation or peace with him, but by being renewed both in the spirit of our minds, by a new and contrite heart and spirit, and also by the mortification and subduing of our flesh, crucifying it with the sensuality, affections and lusts thereof. Agreeable hereto the holy Church of Christ in her begetting and bearing Children unto God, hath according to the wisdom taught her from God, conjoined together, both the earnest Preach of Repentance, (which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change of the mind, or renewing of the spirit or inward man) and bodily fastings, or mortifications. And because the mind or spirit of man cannot always be in its exaltation, nor continually in its troubled state of contrite sorrowfulness; nor yet the flesh, or body bear either continual feasts of fullness, nor (if we speak of the greater sort of Christian people) perpetual fastings and severities: Therefore the Church, the common Mother of us all, hath (as she hath been taught by the Holy Ghost) in all Ages prescribed to her Children set times of feasts and fastings. Of her fasts we are now farther to entreat: Fasting or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is commonly contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hunger, (2 Cor. 11. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In hunger and thirst, in fastings often; and chap ●…. vers. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In necessities and distresses,— in labours, in watch, in fastings.) In this acception of the word Fasting is a voluntary denying ourselves our wont lawful refections and pleasures of the body. But yet neither are all Fasts religious Fasts, nor all religious Fasts Ecclesiastical or the Church's Fasts. Religious Fasting is a voluntary denying ourselves as to some measure of time, quantity, or quality, (or rather all these together) our wont, lawful, bodily refections and pleasures, and other worldly delights, for better humiliation of the soul, and mortification, and subduing of the flesh to the spirit, toward the obtaining mercy & favour from God in some evil deprecated, or some spiritual, or temporal good thing sought. But these religious Fasts are either private, of private Christians devotion, or the joint public 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 enjoined 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 God's service:) shall bind over the soul and body to danger of God's 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 public Congregation (as many as conveniently can) doth join. 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 jejunio decimi mensis. Excellentioris tamen est actionis, sacratiorisque virtutis, [jejunium, etc.] come 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, etc.] 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 only 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 armed with all those pieces of Armour.   

CHAP. II. The distribution of the Fasts of the Church into their several kinds 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 Successors 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 enjoin 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 acknowledged) what yet they granted to their Bishops, he thus beareth witness to the truth of the Churches so ancient practice lib de jejuniis cap. 13. Quale est autem, ut tuo arbitrio permi●…tas, quod imperio Dei [sc. per Montanum Prophetam ●…jus] non das?— Benè aut●…m quod & Episcopi universae pl●…bi mandare jejunia assol●…nt, n●…n dico de industri●… stipium conferendarum, ut vestrae capturae est, s●…d interdum & ●…x aliquâ solicitudinis Ecclesiasticae cau●…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 enjoin Fasts to all the people, that I say not now, how that is done on the purpose for making Collections of a●…ntage to themselves, as it is a common craft with you, [so did he standerously calumniate the charitable Collections ●…r the Poor on 〈◊〉 days] but sometimes also from so●…e cause of care and so●…tude of the Church's occasions moving them thereto▪ If therefore even from a man's edict you all meet together in a joint 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-day●… you m●…y see Sid 〈◊〉 l ●…. Epist 〈◊〉 ●…. 〈◊〉 〈◊〉 ●…. Concil. Aurelion. c. 29. as it is in Gratian. c. Rogation●…s d●… Consecrat, Distinct. 3▪ 〈◊〉 〈◊〉 〈◊〉 of the 1●…3 Sermon d●… tempore in Saint 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 holidays, which upon inconvenience found in the more ancient Night-service, and Watches, (by reason of the wickedness of later times) were by the Church's wisdom, converted (first in the Council of Eliberis) from proper Vigils into 〈◊〉 jejunia, or lesser Fasts. Of these Eves ●…ept Fasts the first mention that ●… meet with is in St. Gregory Nazianzen in his Ora●… upon the Festival day of St. Cyprian, where he wils the people to bring to Church with them on the morning of that Holiday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emptiness of the body [viz. from the Eves Fast] the elevation of their souls, and virgins the contempt of their flesh. Next Inn●…ntius ad Epis●…pum Braccarensem. Omnium Apostolorum vigiliae sunt in observatione jejunii celebrandae, praeter vigilias Philippi & Iac●…bi, & I●…nnis Evang●…listae, Sanctorum quoqu●… vigiliae, etc. The Vigils of a●…l the Apostles are to be celebrated with the observance of Fasting, except the Vigils of Philip and james [because it always falls within the fifty days of the Churches solemn rejoicing] and of St. john the Evangelist, because always with Christmas, and St. Stephen's day next before it. The Eves of Saints days also Fasts, etc. These were brought in i●… imitation of the one more ancient and most solemn Vigil of the Eve before Easter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in imitation whereof also the Churches of Spain first of all (for where is it to be read of before the Council of Eliberis in Spain, Can. 21.?) And afterward the Roman and others converted the every-weeks Vigil of the Lords day, viz. Saturday, (as Leo often witnesseth in his Sermon, that Saturday was observed in his time as a Vigil only, and not a Fast) into a weekly Fastingday, in the place of the Wednesday, or fourth day of the Week, which from the beginning had been that. But our main purpose is to inquire of such of the Church's Fasts, as were in their Original Apostolical, and from the beginning, of universal practice. They are of two sorts, either such as were delivered to the Church by Tradition of Precept, as from the Apostles; or by Tradition of counsel and recommendation only from the Apostles to the free devotion of Christians. Those of Tradition of Precept first, whether for some determined time of the year, as the Paschal Fast of Lent, the Spring-fast next before the Feast of Easter, which Easter was celebrated annuo circulo in mense primo, saith Tertullian, lib. de jejun. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as others witness, annually in the first month close upon the Vernal Aequinox, and so much only [the Spring-fast] by Lent-fast is signified, or other oft recurring Fasts for the substance, from the Apostles to be observed constantly, though without a time determined by them. As the Fasts of the Church before her public solemn Ordinations, though for the times of the year, wherein both those Fasts and Ordinations should be kept, the Church was left to determine herself; which she hath wisely distributed into four Seasons of the Year, so sanctifying to herself both her hopes and partake of the fruits of the earth, and more principally her Spiritual labourers sent forth into Christ's harvest. Of such solemn calling on God preparatory to Ordination, we have the example, first of Christ our Lord himself in the Gospel, Luk. 6. 12, 13. where we read, that in the Eve or Vigil before the day, which he designed for choosing out of his Disciples twelve, which he would name Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day he called unto him his Disciples: and of them he chose twelve, whom also he named Apostles. This grand example of the Lord, the Apostles of the Lord also are recorded in holy Scripture to have followed, Act. 14. 23. And when they, the Apostles Barnabas and Paul v. 14. had ordained them ●…lders in every Church having prayed with fastings, they commended them unto God, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with fastings plurally, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, & having so prayed and Fasted before the Ordination, as the words may well be understood; The same was also practised by the Prophets and Teachers of the Church at Antioch, before that, Act. 13. 1— 3. Then having Fasted and Prayed, and having laid on their hands, they sent them away. If now the Church shall witness, that she hath also received this order of Fasting before her Ordinations, from the Apostles, and their times, the very examples but now alleged above may render it not difficult for us to believe it. Leo the first and Great Serm. 2. de jujunio Pent. Dubitandum non est, Dilectissimi, omnem observantiam Christianam eruditionis esse Divinae, & quicquid ab Ecclesiâ in Consuetudinem est Devotionis receptum, de Traditione Apostolicâ, & de Sancti Spiritûs prodire dictrinâ— Manifestissimè patet inter caetera Dei munera jejuniorum quoque gratiam, quae hodiernam Festivitatem indivisa subsequitur, tunc fuisse donatam— Ideò, dilectissimi, secundùm eruditionem Spiritûs Sancti per quem Ecclesiae Dei omnium virtutum collata sunt dona, suscipiamus alacri fide solenne jejunium. It is not to be doubted, most beloved, but that all the Church's observance is of Gods teaching, and whatever hath been received by the Church, [viz. Universal] in the custom, [viz. constant & perpetual] of her Devotion cometh from Tradition Apostolical, and from the teaching of the holy Ghost.— It most evidently appears, that amongst the rest of the gifts of God the Grace also of fastings, which immediately followeth this present Festivity, [viz. of Pentecost] as doth the second Ember-week in the year] was then, [viz. at the sending down of the holy Ghost upon the Apostles] given to the Church.— Therefore, my dearly Beloved, according to the teaching of the holy Ghost, by whom the gifts of all virtues are conferred upon the Church of God, let us undertake with cheerful Faith the solemn Fast. And again Serm. 4. upon the fast of the same Ember-week: Inter omnia dilectissimi, Apostolicae instituta doctrinae quae ex divinae institutionis fonte manârunt, dubium non est, inst●…uente in Ecclesiae principes Spiritu Sancto hanc primùm ab eis observantiam fuisse conceptam, ut Sancti observatione jejunii omnium virtutum regulas inchoarent. Amongst all the Institutes of Apostolical teaching, which have flowed forth from the fountain of Divine Institution, there is no doubt, o most beloved, but that this observance was first conceived by those Princes of the Church, the holy Ghost influencing them, that they should begin the regulations of all virtues which the observation of holy Fasting. And in his seventh Serm. on the Fast of the tenth Month (another of the Ember-weeks) he thus speaketh: Praesidia militiae Christianae (sc. jejunia, etc.) delectissimi, sanctificandis mentibus nostris atque corporibus divinitùs instituta, ideò cum dierum temporúmque curriculis sine cessatione reparantur; ut infirmitatum nostrarum ipsa nos medicina commoneat. These guards of our Christian warfare, (viz. Fast, etc.) [as he spoke of the Fast of the Ember-week.] were Instituted of God, for the sanctifying our minds and bodies; therefore are they renewed incessantly with the course of days & times, that the medicine itself [recurring] may admonish us of our infirmities. So in the eighth Serm. Hujus observantiae utilitas, dilectissimi, in Ecclesiasticis praecipuè est constituta jejuniis, quae ex doctrinâ Spiritûs Sancti, ita per totius anni circulum distributa sunt, ut lex abstinentiae omnibus sit ascripta temporibus: siquidem jejunium vernum in Quadrage simà, aestivum in Pentecoste, Autumnale in mense septimo, hyemale autem in hoc, qui est decimus, celebramus; The utility of this observance, my Beloved, is especially seated in Ecclesiastical Fasts; which by the teaching of the holy Ghost are so distributed through the circle of the whole year, that there is a law of abstinence affix▪ d to all the four seasons: Forsomuch as the Spring-fast we keep in Lent, the Summer-fast in Whitsunweek, the Autumn-fast in the month of September, the Winter-fast in this month of December. So that punctually the same four Ember-weeks, or fasts, and also the following solemn Ordinations are in those four selfsame seasons, and appointed times, in this Church of England, which were in the Church more than 1200 years since. In the same place he adds of those Fa●…s before the Ordinations. Intelligentes divinis nihil vacuum esse praecept●…s, understanding that nothing, [viz. of such things] is left devoid of the Divine precepts. But as I above yielded, though the Church be guided always by the Spirit of God in some se●…se, yet the a●…ing of those Fasts and Ordinations to those determinate times, 〈◊〉 be thought, was not of Apostolical Tradition, (as the Fasts to be ●…fore the Ordinations were,) ●…or after all this said by Leo, we sh●…●…inde him also confess as much in his fifth Serm. de jejun. d●…mi ●…ensis: Huic autem operi, dilectissimi, cùm ja●… opp●…rtuna sint tempora, h●…c nunc praecipuè aptum est atque conveniens, in quo S. Patres, n●…tri divinitùs inspira●…i d●…cimi ●…nsis sauxère ●…unium, ut omniu●…●…ructuum collectione conclus●… 〈◊〉 Deo abstinenti●… 〈◊〉. For this work, my Beloved, as all times are opportune, 〈◊〉 is this most agreeable and fit; in which our holy Fathers inspired from God have ●…ecreed the Fast of the tenth month to be, that the g●…ing of all the fruits being concluded, a reasonable abstinence [by us] should be dedicated to God.  
Before Leo the Great's time, Athanasius the Great in his Apology for his flight mentions, how the people in the Week after the holy Pentecost, having finished their Fasts went to pray, etc.  
We proceed now to such Fasts of Tradition Apostolical, as are by Tradition of Counsel only, and recommendation, not of Precept: such as are, first, those which were ever in the Christian Church from the Apostles times, the Stations of the fourth and sixth day of the Week, (Wednesdays and Fridays) want to be Fasted unto the ninth hour, our three a Clock in the Afternoon; after the example of Cornelius' Fast, called Stationum semi-plena jejunia. And secondly such is some degree of the extent of the Fast of Lent, as the Abstinence to be continued throughout forty days: the proper Fast of somewhat like the measure of three weeks, in Imitation of Daniel's Fast: the stricter and more rigorous Fast of all the six days in the last Great Week; all which seems to have been ever in the Church from the Apostles times, as Tradition Apostolical, but ex arbitrio, non ex praecepto Apostolorum praestanda▪ as shall be shown in the seventh Chapter. Here we will speak of the former, the stations of the fourth and sixth days of the Week; For which (omitting that of Ignatius ad Philippenses.) I first allege the Church's practice in Tertullian's time, which he contending with her witnesseth, and takes as a thing confessed by her to argue from▪ lib. de jejuniis c. 13. Ecce enim convenio vos, & praeter Pascha jejunantes citra illos dies, quibus ablatus est sponsus, & Stationum semi-jejunia interponentes, & verò interdum pane & aquâ victitantes, ut cuique visum est. Denique respondetis haec ex Arbitrio agenda, non ex Imperio, And c. 10. Aequè stationes nostras, ut indictas [h. e. praecepto omnibus praestitutas] quasdam verò & in serum constitutas novitatis nomine accusant. Hoc quoque munus & ex Arbitrio obeundum esse dicentes, & non ultra nonam detinendum, [viz. publicè in Ecclesiâ] the suo sc. more. Non quasi respuamus nonam, cui & quartâ sabbati, & sextâ, plurimum fungimur— Venit enim horae nonae observatio de exitu Domini. Itaque in eam usque horam celebranda pressura est, in quâ à sextâ contenebratus orbis de●…uncto Domino lugubre fecit officium, ut tunc & nos revertamur ad jucunditatem, cum & mundus recepit claritatem. And c. 2. Quae & ipsae [stationes] suos quidem dies habeant, quartae feriae, & sextae, passiuè tamen currant, neque sub lege praecepti. From which witness we observe these confessed truths; 1. That both the Church, and the Montanists did then, and had before observed these stations of the fourth and sixth day; 2. That the Church answered so to his Accusation of her; that those stations she did indeed, and would still recommend to her Children, but ex Arbitrio, non ex Imperio agenda, ut passiuè currentia, non ut sub lege●… praecepti, as matter of Counsel, not of Precept, which they that do not observe, sin not, but they do better, that observe: And therefore she accused Tertullian and the Montanists of Novelty, for enjoining them by Precept; as well as for producing them to the evening beyond the three a clock in the Afternoon, as by Tradition they both had received.  
3ly. That her days of public Fasts were constituted and prescribed unto her already by God in the Gospel, viz. these in which the Bridegroom was taken away, & hos esse jam solos legitimos jejuniorum Christianorum [dies] that Tertullian objected, to the Church, that she, who stood upon it, that she had received those, and no other days or ●…asts from the Apostles, but those only, 1. On which the Bridegroom was taken away, (for the Church had replied, c. 2. Apostolos nullum aliud imponentes jugum certorum, & in common omnibus obeundorum jejuniorum.) And that she yet observed those stations, which Tertullian thought in no sense were the days, on which the Bridegroom was taken away. When yet both the days themselves did, & the hour of breaking up the Fast did, in Tertullian's own acknowledgement, derive its observation from the Bridegrooms taking away; ●…or so are his words, c. 10. Not as if we refuse the ninth hour; for the observation of that hour comes from the Lords departure out of the world, or giving up of the Ghost. Therefore they were in sadness till that hour, and then did partake of the Refection; as the world was in darkness from the sixth hour to the ninth, and then light returned. Not many years after Tertullian, Clemens of Alexandria in his seventh book of Str●…mata thus speaketh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows the mysteries also of the Fasts of these days, of the fourth day of the week, and of the day before the Sabbath [which are called Wednesday and Friday.] Now the riddle or mysteries of those days which he mentions is but the reference to the Bridegroom's taking away; as S. Augustin and Epiphanius will anon tell us. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the same sense spoken, as S. Ambrose above calls the days of Lent, dies Mysticos, days of mystical meaning; soon after that Clement Origen, hom. 10, in Leu. 16. Nec hoc tamen dicimus, ut abstinentiae Christianae fraena laxemus; Habemus enim Quadragesimae dies jejuniis consecratos, habemus quartam, & sextam septimanae dies, quibus solenniter, jejunamus. We have, saith he, after the forty days Fast of Lent, the fourth and sixth days of the week, on which we solemnly Fast, and those he recounts not as prescribed by this, or that Church, or of this, or that Age, but as part of the Christian Abstinence. Then Peter also the Archbishop of Alexandria in his 15 Can. ratified by the sixth General Council, thus declareth the Churches Fast: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor can any accuse us for observing the fourth and sixth day of the week, in which we had been with great reason commanded to Fast, according to Tradition; on the fourth day, by reason of the Council held by the jews for the betraying of the Lord, etc. What Tradition, what command he means, you shall now hear; The Tradition, Epiphanius will tell us, was from the Apostles, and the Command from the Successors of the Apostles, the 69. Can. Apostolic▪ made by Primitive Bishops, the early Successors of the Apostles, doth witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any Bishop, Priest, or Deacon, any Reader, or Singer Fast not the Holy Lent, or Fast not the fourth or sixth day of the week, let him be deprived, except he were hindered by weakness of body. And if a laic, let him be separated; a Canon, which might concern their times only. Now whence the Tradition of those days came, we shall hear from Epiphanius, in his book the Expositione Fidei, c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On the Wednesday and Eve of Saturday, we are in fasting unto the ninth hour.— And the Apostles have delivered that on these day's Fasts be performed, and that which is written be fulfilled, that when the Bridegroom shall be taken from them, then shall they Fast in those days, And in his Haeres. 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Sequitur ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & in expos. fidei the same Epiphanius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who is there, that doth not confess and agree in all the climates of the world, that the fourth day and the Eve of Saturday is a defined Fast in the Church? Only, saith he, elsewhere in the end of his third book of Haeres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the day of the manifestation of Christ in the flesh, when the Lord was born, it is not lawful to Fast, though it fall out on the fourth or sixth day of the week. S. Hierom shall be our next witness in his preface upon the rule of S. Pachomius: Bis in hebdomadâ quartâ & sextâ sabbati ab omnibus jejunatur, exceptâ Pentecoste. The Fast is observed by all twice in the week, on the fourth and sixth day thereof, except within the solemn fifty days. Their Exceptions both are to be put together. The same ground of the Fast with Epiphanius, S. Austin gives us Epist. 86. ad Casulanum. Cur autem quartâ & sextâ feriâ maximè jejunet Ecclesia, illa ratio reddi videtur, quòd considerato Evangelio, ipsa quarta Sabbati, quam vulgò quartam feriam vocant, concilium reperiuntur ad occidendum Dominum fecisse judaei— Deinde traditus est ●…â nocte, quae jam ad sextam Sabbati, qui dies Passionis ejus manifestus est, p●…rtinebat. Now why the Church especially Fasts on the fourth, and sixth days of the week, that reason seems to be rendered, that the Gospel being considered, on the fourth day of the week the jews are found to have held a council for the slaying of the Lord Who was afterwards delivered up, on that night which belongs to the sixth day of the week, which manifestly was the day of his Passion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Epiphanius, Ratio reddi videtur considerato, Evangelio, saith S, Austin. 
a Apolloniu●… ap●…d Gra●…ianum Distinct. 4. cap. 32. jejunia vero legitima. i e. quartâ & sextâ feriâ non sunt selvenda, nisi g●…andis al●… que necessi●…s fuer●…. qu●…d quartâ feriâ jadas de Traditione Domini cogitave●…it, & feriâ sextâ 〈◊〉 est Salvator. The two weekly days of the jews were the second, and fifth: of the Manichees, were the first, and second▪ of the Christians, were the fourth, and sixth days of the week.  These are the several Fasts of the Church according to their several Originals and Institutions.   

CHAP. III. Of the several Fasts of the Church, (or also other Religious Fasts) as to their measure of Time.  
THe extension of the Fast, as to the persons performing it, was either a Fast of the whole Catholic Church, as it were at one time performed by all Christian people, or particular Fasts of particular Churches; or individual Fasts of single persons: But the extension of Fasts as to the time, (forsomuch as the flesh which needeth that medicine, is not able to bear it continued perpetually, or for a very long time; if we speak of the ordinary strength of Christians) hath been in divers proportions bounded out. There is first the semi-jejunium stationum, as Tertullian calls it, Cornelius' Fast till three a clock in the afternoon; such is called in Typico S. Sabae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Venit enim horae nonae observatio de exitu Domini, as we heard Tertullian grant to the Church but now. There is secondly a proper, entire Fast of one day unto the Evening, 2 Sam. 1. 12. 1 Sam. 7. 6. and judges 20. 26. And all the Children of Israel, and all the People went up, and came into the house of God, and wept, and abode there before the Lord, and fasted that day until the Evening, and offered Burnt-offerings and Peace-offerings before the Lord. According to which Pattern the Christian Church, in the Fasts of Lent, in those days when they fasted until the Evening, celebrated their commemorative Sacrifice, viz. of the holy Eucharist, in the Evening, next before their Officium vespertinum, ' betwixt three a clock and six at night; (as on the other Fasts of their stations, which they broke up at three a clock, they offered up their commemorative Sacrifice next also before their Evening Service, but betwixt the hours of twelve and three) Such was also Daniel's Fast conjoined with supplications, sackcloth and ashes, and continued until the time of the Evening Oblation, Dan. 9 3. 21. The Angel of God putting this period of the Evening to his Fast, as an Angel of God did at the ninth hour unto Cornelius' Fast, Acts 10. Amongst the set Fasts of the Church, certain, especially in Lent, and those also before the Ordinations, (which as appears by the Sermons of Leo, were wont then to be kept but two days, the fourth and sixth of the week) were then extended unto the Evening. A third sort of fasts, as to the extent of time, is that which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Superpositio, when they added to the day the night following also, or at least the time unto the Cock-crowing: So holy David, 2 Sam. 12. 16. He fasted a Fast, and went in, and lay all night upon the earth; and as the words of the Text may import, pernoctavit in jejunio. As the Syr. and Arab. did read the Hebrew in their Copy. 
a jejunevit jejunium in quo & pernoctavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Fourthly, there is a fast of two days continued, such as it seems was in the Church by some used at their Paschal fast, saith Irenaeus, and Dionysius, The two days of the Disciples sorrow, when their Master was taken from them. Of which, as the Prophet Hosea seems to have given before some intimation, chap. 6. 2. After two days he will revive us, and the third day he will raise us up, and we shall live in his sight. Then shall we know, etc. His going forth is prepared as the morning; So Tertullian also describeth the Churches more instant exercise of fasting on those two days of our Saviour's remaining in death, lib. de jejun. cap. 14. Cur jejuniis Parasceven? Quanquam vos etiam sabbatum, si quando continuatis, nunquam nisi in Pascha jejunandum, secundum rationem alibi redditam. But more expressly Dionysius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor do all keep the six days of the fasts [viz. those of the great Week] equally or alike; but some indeed pass them all over continuing without food [either wholly, or on each day to the next Cock-crowing] But others, two, [viz. Good-Friday, and Easter-Eve] again others three [the Wednesday, Friday, and Saturday] and others four [adding Thursday] The two or three days fast we meet with in St. Hierom in his fifteenth Epistle (ad Marcellum) of Asella a very holy Virgin, Cùm per omnem aetatem jugi jejunio pasceretur, biduo, triduó que sic permanens, tum verò in quadrage simâ navigii sui vela tendebat. As in all her life, she almost continually fasted, abiding so sometimes two, sometimes three days fasting: so especially in Lent, etc.  
Fifthly, a three days fast in Old and New Testament is renowned, Esther 4. 16, 17. Go, gather together all the jews, which are found in Shushan, and fast ye for me, and neither eat nor drink three days, night nor day. I also and my Maidens will fast likewise, etc. So Mordecai went his way, and did according to all that Esther had commanded him. Such (as is supposed) was also the Ninevites fast; and such was St. Paul's fast at his Conversion, Acts 9 9 And he was three days without sight, and did neither eat nor drink. The same fast of three days we have in the History of godly judas Maccabaeus, 2 Mac. 13. 10-12. That two days, and this three days fast is by some religiously also emulated, who not able to continue so long fasting join together so many several days of fasts; though taking some food each Evening.  
Sixthly, we often meet with the mention of a five days fast, and such each weeks fast in Lent, as St. Chrysostom for Constantinople, and St. Basil for Caesarea doth witness, (besides that which Socrates mentions of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three five days fasts with interval of many days betwixt.) St. Basil in his first Sermon of fasting days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fifth fast proclaimed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lay not in before hand five days riot, as if you would avenge before hand the days of the fast.  
Seventhly, the next honourable fast is that of seven days, as that of the men of jabesh Gilead, for Saul and his sons, they fasted seven days, 1 Sam. ult. ult. Like Ioseph's mourning for his father seven days, Gen. 5. 10. Like as Ezechiel also sat with them of the Captivity, and remained astonished amongst them seven days; And it came to pass at the end of the seven days, that the Word of the Lord came unto him, Chap. 3. 15, 16. So as also Jobs three friends having rend every one his Mantle, and sprinkled dust upon their heads, sat down with him upon the ground seven days and seven nights, and none spoke a word unto him, job 2. ult. Yea the Lord said unto Moses of Miriam, Num. 12. 14. If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the Camp seven days. This seven days fast is answered by the Christians whole weeks fast, in their great week, except in that the festival day of Easter (yea even every weekly Lordsday) hath a greater privilege of exemption from fasting, than the Jewish-sabbath than had. Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, six days of the Fasts, mentioned by Dionysius of Alexandria, above in Epistolâ ad Basilidem, are to the Christians instead of a seven days Fast. So measured they their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eighthly, Daniel's three weeks fast was, as I said, divers ways emulated by the Christians in Lent; some after that example, amongst the forty days of Abstinence more strictly fasting the three week's next before Easter, (excepting the Lords days, or also two of the Saturdays) some selecting to themselves one and twenty days dispersedly throughout the Lent, (as Leo 
a Serm de jejun. Quadrages.  mentions the second, the fourth, the sixth of each week) some fifteen days interpreting the three weeks with their abatement of two in each, (Saturday and Sunday) of this we have Sozomen's testimony lib. 7. cap. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some others fast three weeks of days here and there selected within the compass of the six or seven weeks fast of Lent; but others join for their fast three weeks of days together next before the feast of Easter; others fasting two weeks, as the followers of Montanus, [besides some others.] For so much we may take Socrates' witness also, (because in this agreeing with others) lib. 5. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some in Rome fast three weeks before Easter conjoined together, excepting the Sabbath and Lords day in each week, (though Leo gives us in his time their three week's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. every other day, or three days in each of almost seven weeks) Others beginning their fast seven weeks before the Feast, fast only three several five-days spaces with a week's interval betwixt each: And this they meant also a three weeks fast. St. Chrysostom also is a witness beyond exception in his sixteenth Homily ad populum Antiochen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the manner of all to ask touching Lent, how many weeks any one kept the 〈◊〉, and you may hear some say two, [viz. beginning their fasts from Passion-Sunday] but some three weeks, and some answering that they have fasted all the weeks. All the 15, or 18, or ●…1 days in emulation of holy Daniel's fast in some sort or other.  
Ninthly, the most renowned number was the forty days fast, of which we have entreated at large; which most did aim at, either in strict fasting, as those in Illyricum, and all Greece and Alexandria, as the last cited Author in the same Chapter witnesseth, or at least in continual abstinence, though not so long fasting; as Leo supposes in the Romans in his time, and St. Ambrose in the Christian people at Milan.  
Tenthly, all days, but few festival days only excepted; such was Iudith's fast, who fasted all the days of her widowhood, except the Sabbaths, New-moons, Feasts, and solemn days, with their Eves that then were observed by the House of Israel, chap. 8. 6. and some such we may suppose was that other religious Widow Anna's fast in the Gospel, Luc. 2. 37.  
Eleventhly, a continual uninterrupted fast, though not from all Meats, but from all Bread of delight, and to a very small proportion; such was john Baptist's Fast, and many Christian Anachorites.   

CHAP. IU. How the Paschal or Lent-fast is, as hath been shown, Apostolical.  
THere are that bear the world in hand, that the Observation of any set, and oft-recurring day, beside the Lord's day, is superstitious, and contrary to the Gospel's freedom, and at best but of humane Tradition. Who requiring of us an express written precept for any such day or days, and having been lately by many of the Sectaries convicted, as unable to produce any such express written precept of God's in the New Testament for changing the seventh day of the old, into the first day of the week, which we now observe, they have given them occasion to cast off the observance of the first day of the week also. The Church's interpretation of some Texts, (which are not evident and express Precepts) and her witness of the Apostolical Tradition concerning the same, and the Churches universal and perpetual practice, all this together they have taught the Sectaries to be an unsufficient Warrant for the determination of any day, or days. But we are not afraid to say, that upon those grounds above said, we hold all obliged, as to the determination of the weekly first day, for the Churches more public Assemblies; so also for an annual (beside the weekly) memorial-day of Christ's Resurrection, called Pascha, or Easter day. (And so our Paschal or Lent-fast preceding is not the only observance, that need's the Church's interpretation and Tradition Apostolical) And touching this ●…east of Easter, we desire them to tell us their minds. We shall content ourselves at present, till that feast particularly be denied, to remind them of one only Record, even out of their own Author Socrates, so often vouched by them against the set feasts and fasts of the Church; whose witness here, where he agrees in express terms with Eusebius, l. 3. de vit. Constantin. cap. 7, 18. and Theodoret lib. 1. cap. 10. two sufficient witnesses of themselves, may better be believed, than in what he reports contrary to them, as it happens when the Opposers of our ●…ast do vouch him. The Record is in Socrates, lib. 1. c. 6. where he tells us, and truly, that in the Imperial public Letters of Constantine, which were sent by him to the Churches in all the Provinces throughout the whole Empire, the Emperor to the Churches thus wrote upon the Result of all, or at least the greater part of the Bishops (invited from all parts, and then assembled in that first and most sacred Ecumenical Council at Nice; and that touching the most holy day of the Feast of Easter, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) We have received, saith he, from our Saviour another way of observing Easter, than that of the jews.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…or the course of observing Easter, which is propounded to our most holy Religion, is the legitimate and becoming course, which he calls afterward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The truer order which we (i. e. the Christian Church) have kept from the first day, wherein Christ our Lord who is our Pass-over suffered [viz. ever since Christ's very suffering] until this present year; the same observance also to be extended unto the Ages to come, [the Passion and Resurrection of our Lord being close together, as it were one Season and Solemnity, and coming under the one name of Pascha; therefore also of the principal day of our Paschal-fast, nearly preceding the feast of Easter] He proceeds in the same Imperial Letter to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For our Saviour hath delivered one Solemnity, viz. the day [or time] of his most holy passion, the day of our freedom, [viz. together with the day of his Resurrection] and would that his Catholic Church should be one. And this there he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So great a matter, and such a feast of our Religion. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most holy day of Easter, the feast from which we have received the hope of immortality. And that before this feast there did precede not only the fast of Good Friday, but more fasts, more set and appointed fasting days, (which make up our Paschal, or Lent fast) you may see in the following part of that Imperial Epistle, where twice he adds of something preceding that feast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and within few lines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vacant attendance upon fasts, and determinate fasts. Thus far Constantine (Socrates' himself recording it) from the Bishops assembled in the first general Council, as the Representative of the Pastors of the whole Christian world. In this Question therefore now, betwixt us and our Brethren, Whether our Lord himself did, or did not, deliver to the Church the Annual Memorial of his Passion and Resurrection, in the set fast and feast appointed therefore? Whether this order and way the Church had, or had not, received from our Saviour that she should observe the Paschal Solemnity in a different manner from the jews? Whether that order they had, or had not, kept from the very year itself of our Saviour's Passion, and Resurrection, u●…o the time of that Council to be transmitted to all posterity? Whom shall we believe? a few men of this or yesterdays Age (laying hold ●…pon some saying of Socrates, against the agreement of him with all other Historians) or those three hundred and eighteen most renowned Fathers of the first and most sacred Ecumenical Council, that ever was held? If now their own Socrates (though in conjunction with Eusebius and Theodoret) displease them, they should yet consider, that the matter of fact and Tradition from the Apostles times above related concerning the annual set feast of Easter was not denied but freely consented to, by the very Novatians; the adversaries of the Church, that then lived; Acesius the great Novatian Bishop freely acknowledging to Constantine, (as the same Socrates also acknowledges) that what the Council had defined concerning the time of the Feast of Easter, was not any new thing, but what himself had received from the elder time, and even from the beginning, from the times of the Apostles: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrat. l. 1. c. 10. If neither the holy Fathers of that first Council, from whom Constantine learned 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 pretence 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 gins: The Church of God which inhabiteth in, and about Smyrna to the Church in Philomilium, and to all the Dioceses of the holy Catholic Church in every place Mercy, peace, and the love of God the Father, and of our Lord Jesus Christ be multiplied. 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. john the Apostles own hands] to the place of his Trial, 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 supposed to understand the name of one set day in the year called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 ●…asting-day and vigil, and the close of the Paschal Fast. And yet our Brethren must be believed, that the first pure and primitive ages knew nothing of annual set days for Fast▪ or Feast, excepting only the Lordsday. 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 Birthday 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-days for particular Saints and Martyrs. Thus much for annual, set, recurring days; 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 near 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. the Iejun. l. 1, 2, 13, 14.) certè in Evangelio illos dies jejuniis determinatos, in quibus ablatus est sponsus— sic & Apostolos obseruâsse, nullum aliud imponentes jugum certorum, & in common 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 days for Fast were determined in the Gospel, the days in which the Bridegroom was taken away▪ that so the Apostles had observed or kept [those days] imposing no other yoke of set Fasts to be performed 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 Saviour's 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 observed or kept by the Bride herself, 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 Catholics. 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 only Tertullian, but the rest of the pretended pure and Spiritual heretics of that age were wont so by contempt to miscall the true Catholics, 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 mere 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 show themselves fierce against us, who keep ourselves 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 welldoing is necessary for us, that thereby we may come unto the place of mediocrity; but in no wise necessary unto them as being spiritual, and called perfect ones.— And anon: They teach that that which is spiritual is the first-fruits; but that we, i. e. the Church of the Psychici, are the lump. Who they were therefore, who opposing Tertullian and the Montanists, were by him called Psychici, and what, they said, they had received from God, and from the Apostles, ye have heard. Now what Tertullian saith of them there follows: viz. c. 4, 13. That they, the Psychici, (which were the Church) did Pascha jejunare, illos dies, quibus ablatus est sponsus; & stationum semi-jejunia interponere: that they did fast the Paschal Fast, those days wherein the Bridegroom was taken away, and also the half-fasts of the Stations: and sometimes did as each man saw good, live on bread and water. And c. 14. that they did, as well as Tertullian and the Montanists, Pascha celebrare annuo circulo in mense primo; and thence, 50 diebus in omni exultatione decurr●…re; that they did Stationibus quartam & sextam Sabbati dicare, & jejuniis Parasceven. And c. 2. that they did bid Anathema to the Montanists introducing Novelty, in the matter of fasting; that they did keep Easter in a yearly circle, in the first month, and thence observe 50. days in all exultation; that they did appropriate the 4th and 6th days of the week to stations, and the Friday before Easter to Fast, [viz. solemn:] as on which, saith he, l. de Orat. c. 14. Communis & quasi publica jejunii religio est: A joint, and, as it were, public Religion of a fast is observed. What can be required more than the witness both of the Church and of her enemies, in the contest, and otherwise; that a Paschal Fast was and ought to be observed, as being the days on which the Bridegroom was taken away? Whether other days also of fasting beside those [the Stations, and the Pascal Fast] were also by God appointed to be kept, was the controversy betwixt them then; the Church insisting, that nothing of Novelty ought by them, under pain of the Church's Anathema, to be introduced, and laid as a yoke upon Christians, but what they had received from God, and from the Apostles, what the Apostles themselves had observed, and had enjoined the Church, as the only fasts of necessary observation by all Christians, [viz. that were able] but the other the followers of Montanus, were, as Eusebius in his description of them notes, wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Euseb. l. 5. c. 15.) to be in sudden rapture of fury, and to begin to prate and utter new and strange things contrary to what the custom of the Church according to Tradition, and according to succession thereof derived from the beginning, had received. And as Apollonius a Catholic Writer of the Church, who lived in Tertullia's time witnesseth, (ap. Euseb. l. 5. c. 18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Montanus a new Master, this is he who taught dissolving of marriages, and made new Laws of fasting. There also he declares how his two chief Prophetesses Priscilla and Maximilla, pretending Inspiration, left their husbands, painted their faces, and died their hair, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Played at dice, and put out their money to use; and these were the contemners of the Apostolical Tradition. Now among the Apostles, to whom the Church referred the Tradition of a Paschal Fast, that Polycarp and Polycrates vouched S. john and other Apostles, S. Philip by name, that Anicetus and Victor alleged S. Peter, and S. Paul, and that both agreed, for the ending of certain Fasts before Easter, I have shown above. (p. 35, 36, 37. of the Sermon,) That following Heretics for a long time denied not such Tradition Apostolical, but only understood and kept it amiss, may be seen in Theodoret l. 3. haereticarum fabularum c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Understanding amiss the APOSTOLICAL TRADITION, they celebrate in their Assemblies the memory of the Passion [blindly] as it happens. Having thus farther shown the strength of the Church's Testimony in Tertullian, referring the Paschal Fast to an Institution from God, and from the Apostles: I shall remind the Reader only, that answerably to the Church's Testimony there in Tertullian: Sic & Apostolos observasse, nullum aliud imponentes jugum, etc. Et in Evangelio Determinatos dies. We have also produced Theophilus Bishop of Alexandria, and S. Cyril of the same See, so frequently; S. Hierom, and S. Austin, and Theodoret, Leo so often, and Isidore Bishop of Sevil, Dorotheus Archimandrita, and Rabanus Maurus (beside others) all these expressly avowing some Paschal or Lent-Fast to be of Apostolical Institution or Tradition: and answerably to the Churches, certos Dies à Deo constitutos, & in Evangelio Dies illos jejuniis determinatos, (in Tertullian) I have produced S. Austin, S. Cyril of Alexandria, S. Gregory Nazianzen, S. Ambrose, S. Hierom, Maximus Taurinensis, Leo, and Chrysologus, Isidore, Dorotheus, and Bede (beside others referring this Pascal Fast to the Authority of God's Institution, and the Gospels. If yet you may surmise, that these say it but seldom times (though they be not a few Authors:) How often doth Leo repeat and press the same truth? and the two great Patriarches of Alexandria (successively,) Theophilus and S. Cyril, two great Lights of the Christian Church in their times, no less than 24 times in 24▪ Paschal Epistles or Sermons read of most Churches, avowed the ending of certain Antepaschal or Paschal Fasts, to be the night before the Feast of Easter, according to Traditions, Constitutions or Instructions, Evangelical or Apostolical (which comes to the same in effect, the Gospel being sounded forth, and explained by the Apostles first to all nations.) All this being already made good, I shall here add and enlarge on but two or three chief Authorities more. The first shall be the late Edition (in that renowned work of the Biblia Polyglotta) of the simple and Ancient Version of the Syriack New Testament. Which simple Syriack Translation, how ancient it is confessed to be by most learned men, you may read in the Prolegomena before that Oriental Bible; there may you see it, the judgement not only of that late Reverend, Prudent, and most Laborious Prelate, Bishop Walton, but also of Tremellius, Widmanstadius, Trostius, Gesner, and also the constant and uninterrupted Tradition of the Eastern Churches of the Maronites and Syrians themselves, that that simple Syriack Version was done by Thaddaeus (whom S. Thomas the Apostle sent to King Abgar) and by other Apostolical persons; but also the Editor avowing, that beside all this, Ex Insitis Argumentis probari in ipsâ Versione quae magnam ejus Antiquitatem testantur: And for the copy of that simple Version which they followed, they professed, Omnia ●…n Editione nostrâ supplere conati sumus, secundum exemplaria MSS. quorum quaedam Antiquissima, Reliqua ex Authenicis apud Syrios Codd▪ descripta sunt. Now if that Syriack simple Version be a Version made by the Apostles own Disciples (some going higher) in the days of that King Abgarus, who lived in the days of Christ's flesh upon earth, and the edition thereof in our Bible be from Copies so most Ancient and Authentical: what I find there (especially agreeing with so many other most ancient Records, as have been produced) I shall not doubt to be of the first primitive Authority, and in fair probability, in use of the times, nearest the Apostles.  
Now in the Edition of that simple Ancient Syriack Version, you have the apportioning such and such portions of the New Testament to several times and days of the year, and that I trouble you not to travel through the whole book; cast but your eye upon S. Matthew's Gospel, and in the Syriack thus you read, at Mat. 4. v. 1. Dominica Introitûs jejunii, & ad oblationem Quadragesimae: For the Sunday that enters before the Fast, and at the oblation in Lent. At the 6 c. v. 1. Matutinis quartae feriiae septimanae primae Quadragesimae: for morning service on the Wednesday of the first week in Lent: and at v. 25. Feria tertia septimanae primae Quadragesimae: for Tuesday of the first week in Lent. At c. 7. v 13. Matutinis dici veneris hebdomadae primae Quadragesimae: for morning service on the Friday of the first week in Lent. At c. 8. 14. Lectio ad oblationem sabbati primi Quadragesimae: the Gospel for the first Sabbath or Saturday in Lent. At cap 20. 29. The Gospel for the fifth Saturday of the fast (or Lent.) At cap. 21. 28. Nocturno secundo, secundae noctis passionis: for the second Nocturn of the second night of Passion-week. At cap. 22. 15. Ad vesperam feriae tertiae septimanae passionis: for evening service on the third day of Passion-week. At cap. 23. 29. Officio secundo noctis tertiae passionis: for the second office of the third night in passion-week. At cap. 26. 31. Ad noctem Parasceues Crucifixionis: for the night of Good-friday or the parasceve on which Christ was crucified. At cap. 28. 1. Ad Vesperam Dominicae Resurrectionis▪ for the evening service of the Sunday of Christ's Resurrection. All this in one Gospel; see the other Gospels every where so distinguished, as it were. And at Ast. 7. 30. Matutinis Dominicae Osanarum: for morning service on the Sunday of Hosannas (or Palm sunday as 'tis called also at 1 joh. 2. 7.) At Act. 24. 1. Mediâ parasceve Crucifixionis: for Good-friday noon. At Hebr. 4. 14. Secundâ statione noctis parasceues crucifixionis: in the second station of Good-friday night. At Heb. 9 11. Statione tertiâ noctis parasceues crucifixionis: for the third station of Good-friday night. At Hebr. 13. 9 Horâ nonâ parasceues crucifixionis: at the ninth hour (or three a clock after noon) of Good-friday, or the day of Christ's crucifixion.  
Beside the practice of the Christian Religion in Egypt in Philo's days (who had seen S. Peter) above made most probable; and Eusebius, and S. Hierome's judgement thereon above shown; I shall here not omit (which above was omitted) Eusebius Caesareensis his own judgement upon the whole matter of the Paschal 〈◊〉 of Lent, in his Ecclesiastical History l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where among that recapitulation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as sometimes he names others there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Customs delivered in the beginning from the Apostles (or as others he there names, Apostolical men) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customs and rules of the Church, kept even until now, unto, and in our times: he recounts these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those Ascetical performances observed even until now among us: which more eminently we are wont to perform about the solemnity of our Saviour's Passion, in fastings and whole-night-watches, in attentions to the Word of God, which accurately, etc.— and especially the whole-night-watches of the great Solemnity, and the Ascetical usages therein they taste no wine at all, nor aught that hath blood, [or sensitive life] (as Bede upon Fxod. 1. 41. (a testimony not yet recited) Ut aviditatem nostram tanquàm jejunio temperantiae refraenemus— Quadragenario enim numero & Moses, & Elias, & ipse Dominus jejunaverunt. Praecipitur enim nobis ex lege & ex prophetis & ipso Evangelio, etc.   

CHAP. V Of that much agitated T. of Irenaeus' Epistle to Victor, its true Import, and an Answer to the Presbyterians pretence of advantage from this place.  
NOw from that ancient Writer Irenaeus (seeing we have already out of him helped ourselves to understand the Church in Tertullian) whom Eusebius declares (lib. 5. cap. 19, 20.) to have testified of himself in his Book de Ogdoade, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he lived in the first succession from the Apostles, and that he had seen Polycarp (whom St. john had ordained) let it be judged whither it appear not, that there was some Paschal fast in the Christian Church from the beginning. When there was, saith Eusebius lib. 5. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. no small question arisen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Salutary-feast of Easter; and whither or no they ought on the very fourteenth day of the Moon, on whatsoever day of the week it should happen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put an end to the Fast, [which next preceded Easter] they on the one side alleging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even from S. john (according to the Gospel) chap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A custom that had held from Apostolic Tradition until that time: But still the controversy equally proceeding of the time of ending the Fasts (thrice mentioned in that one short Chapter) as of the Feast of Easter itself; not whither such a Feast of Easter, or whither such Fasts before Easter were always observed by both parts, and aught to be observed, according to Tradition from the Apostles; for that was not once doubted by any one of either contenders; but the controversy of the time of the Feast, and so (say they) of the ending of the Fasts, exercising much then the Church, and several Councils then held about it; and Victor Bishop of Rome proceeding to that extremity, so as to go about to excommunicate the Asian Bishops, and their Churches, who differed not with him at all about an Easter to be kept, and the Fasts to be ended at Easter, but only about the time of the Feast, and of the ending of those Fasts: This Irenaeus▪ peaceable in his nature, according to his name, who began to live soon after St. John's death, and wrote about the fourscore and seventeenth year after his death, seeing both sides careful to retain what they had received from the Apostles themselves by a near Tradition, in succession, that could not be doubted of, on either side (the Apostles directing several distant Countries, to different times and circumstances of the same Feast and Fast, as there were or were not, in the respective Countries, new convert- jews to be condescended to in the very Quartadecimâ Lunae) seeing also that the Apostolical Tradition of the Feast itself of Easter and of the Fasts to be ended at Easter, to be safe, unshaken and agreed upon by both sides, yea and contended for (for else what needed all that ado about a circumstance of it?) Himself (Irenaeus) first writes, that the Mystery of Christ's Resurrection ought to be celebrated [viz. in the Feast of Easter] not on the fourteenth day of the Moon, whatsoever day of the week it fell upon; but only on the weekly memory of Christ's Resurrection, viz. on the Lord's day: And also earnestly exhorts Victor that he would not cut off whole Churches of God for following their Tradition (in their Countries) of ancient time. For that there had been in fore time difference not only about the time or day of Easter, (and so of ending of the Fasts) but even concerning the manner or form of the Fast itself (the Apostles themselves having left both an allowance of condescension to the jews, in some countries' touching the day of the Feast; and also to some infirm or weaker than others, in the form or manner of the Fast to be extended to more or fewer days: and this condescension having been abused also by some, to take up with very little time for the fast) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the difference▪ for some think they ought to fast one day, some two, some also more, and some measure their day (viz. such as would have one day suffice) yet by 40 hours, reckoning in the hours of night and day, viz. as may be most reasonably thought, from the beginning of Christ's sufferings, His Agony on Thursday night, onward 40 hours, which should enclose all the Parasceve or Good-Friday, and keep some resemblance of our Saviour's 40 days fast, accounting to themselves (because the other they could not reach) an hour for a day: and some resemblance also of the Churches wont 40 days abstinence, from which they made this discession and innovation of 40 hours in the stead of the ancients simple and plain custom of 40 days: and lastly, some memory of the 40 hours in which Christ did abide given up to death; these their forty hours probably they begun, I say with the beginning of his bloody Sweat and Agony, from about eight a clock of the night before he was crucified, until about noon on Saturday, which is the just number of forty hours. Now this I am the rather induced to believe to be the meaning of Irenaeus' words, and of their practice of forty hours fast (comprising within the account the hours of day and of night) because I find in ancient Authors a frequent custom of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whole nights-watch on the night preceding Good Friday, as on which Christ our Lord rested not at all, but passed from his Agony to his Apprehension, and thence to Anna's first, (john 18. 13. & 24.) and thence to Cajaphas (the High Priest that year) where the Scribes and the Elders were assembled, (Matth. 26. 57) where false Witnesses were sought for against the Lord, and examined, where he was accused, spit upon, blindfolded, buffeted, and smitten with the palms of their hands, denied by his own Disciple Peter, about the time of the Cock-crowing; held on still by those who most impiously did, & blasphemously spoke many things against him; and by the first Light appearing (which he had created)▪ led by the Elders of the people, and the chief Priests and Scribes into their Council to a fresh Examination, (Luc. 22. 66.) and thence early in the morning to Pilat's Judgement-Hall, etc. (john 18. 28.) Upon the consideration of this whole nights most indign suffering of our Lord from his own People the jews, and their malicious Rulers, many Religions had in use that which▪ they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole nights-watch of Christ's sufferings, as the Greeks have it. This Epiphanius in Exposit. Fidei in express words thus recordeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in some places at the end of the fifth day (or Thursday) they watch unto the daylight of Good Friday, as also the night before Easter morning, these two [whole nights] only. The same I take to be the meaning of john of Jerusalem (Catech. 18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of the labour which you have lately born, both from the extended fast of Good Friday, and from the Vigil or watching thereof, [viz. of the night that leads unto it] Wherefore St. Hierom also in his Book against Vigilantius, by way of Sarcasme thus collects what Vigilantius would have. Non vigilemus itaque diebus Pascha. Let us leave off then to watch on the days of the Pasch, viz. especially the two Eves of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Eusebius lib. 6. cap. 9 I acknowledge to be the latter. But that there were more than one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole-night-watches near the day of our Lord's Passion, Eusebius himself hath left recorded, lib. 2. cap. 15, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & rursùs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances which are even still until now with us accustomably exercised, which more eminently we are wont to perform at the Solemnity of the Passion of our Saviour in Fast and whole nightswatches and attentions unto the Word of God, and again the whole night-watches of the great Solemnity, and the Ascetical performancestherein. Well therefore might the hours of that first whole-nights-watch begin the first part of their forty hours, which they extended, it seems, to Saturday noon (for that they which kept but one day in fasting (as Irenaeus and Dionysius say some did, though neither approve that pittance in persons of ordinary strength)▪ did not fast Saturday, as Tertullian also saith, Quanquam vos etiam sabbatum siquando continuatis, etc. Of those therefore whom here Irenaeus mentions and tolerates, but approves not, some kept one day imitating as to the time, the one only fast-day (the day of Atonement) at first by God in the Law appointed to the jews, (a ground unsufficient to warrant in any now no more.) Others two days, Good Friday, and the great Sabbath; because on those two days the Apostles were in special sadness, and our Lord was given up to death for us: Quanquam vos etiam sabbatum siquando continuatis, nunquam nisi in Pascha jejunandum. Others also more, whether three, adding the Wednesday wherein the Council was held, and Money was given, and taken, for the taking away our Lord; Or four, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Dionysius Bishop of Alexandria in his Epistle to Basilides records, some fasted with superposition or continuance to the Cock-crowing, two days, some three, some four, and others all the six of that great week:) others fasting forty hours of day and night so measure their one day, (for the reasons above given, especially relating to forty days, an hour for a day, whether of Christ's fast, the remembrance whereof they would with the Church honour; or of the Church's abstinence, with which they would, according to the allowance they gave themselves, so far comply: and remembering also those our Lord's forty days of Fast, equalled now by his forty hours being given up to death:) but still an hour for a day. Doth all this now give any colour, that there was no Paschal or Lent (that is Spring) fast, derived from the Apostles? or that forty days were not then at all in the Church's observance? or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first so called from forty hours? Nothing so. To the clearing whereof, I lay down first the words of Irenaeus, and then the gloss of an ancient Record thereon; for the former part of them first Irenaeus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This I acknowledge probable to be the true reading, and punctation, (as our Brethren also contend) and to be rendered thus: For some indeed think they ought to fast one day, and some two, and some also more, and some by forty hours of daytime and of night commensurate their day. These words which have given puzzle to so many Antiquaries, and have been several ways pointed and interpreted, Beatus Rhenanus in his Preface to Ruffinus (as my very learned and worthy Friend Mr. Thorndick hath already advertised us) thus helps us to understand, Incidi nuperrimè (saith Beatus Rhenanus) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam cùm evolverem, occurrerunt fortè fortunâ Irenaei verba quae Eusebius cap. 23. lib. 5. citat Graecè sic habentia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I light upon a Synopsis of Evangelical History, where by chance I met with the words of Irenaeus cited by Eusebius thus, For some fast one day only, and some two, and some more, and some fast forty hours only of daytime and of night, fasting an hour for a day. This ancient Author (living nearer unto, and so more knowing of, the Primitive Church's practice (by which often the obscurer say of Authors are best interpreted) is much in this inquiry to be regarded; and yet I may easily grant the words of his Synopsis to be only a Gloss, or Metaphrase, wherein he explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these words [and some by forty hours of daytime and of night commensurate their day] he thus explains [and some fast forty hours only, of daytime and of night, fasting an hour for a day] so that, as to Ezekiel, forty days were appointed, each day for a year: so these had set themselves a fast of forty hours, an hour for a day. Now sure this ancient Gloss (except any one would rather it should be the ancient true reading of Irenaeus] finds Irenaeus presupposing in the Church, the simple and plain manner of forty days Fast (before Easter) before such change had been made into forty hours; which change had been made by some men's unaccurate walking, long before Irenaeus and Victor's days. So that in some (sew perhaps) 40 hours were elder than Irenaeus' days, but 40 days elder than these devised hours: & this change in some was helped on perhaps by the bodily infirmity of a fewer number (amongst those few) who could not perform more in honour to our Saviour's forty days fast for us, than a fast of forty hours, handsomely accommodated 
a Therefore Irenaeus' word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also to the 40 hours of our Lords being given up unto death (which was from about nine or ten on Good-Friday, to the hours of one or two on Sunday morning: which yet I think could not be the bounds of their fast; for than should not the morning of Good-Friday have been any part of their Paschal fast, which never was heard of, nor would any admit.) On this accommodation others who had no such bodily infirmity, yet gladly (as is likely) laid hold, till it became at length a noted different way of fasting the Paschal fast: and is now again in our age advanced to give check to the elder, simple & plain manner of forty days abstinence of fasting. But that Irenaeus should recite those pittances of one, or two days, or forty hours, as approved by him, or as indifferent and equally good and regular with the former simple and plain custom, no man can imagine, that either considers what Ancient Books have wrote of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of that fast, or so much as what Irenaeus writes▪ as his censure in the very next following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Through those who not accurately holding the [former] form of the fast, have changed the custom which [was] after simplicity and plainness, into that which [followed] after. Of which words more hereafter. But first, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some one day, which if it were regular, would yet join with the rest in condemning those among us, who are for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for never an one, as Dionysius of Alexandria noted some in their practice to be. (Epistolâ ad Basilidem.) It is manifest indeed, that one day there was in the year of the more solemn united public Fast of the whole congregation meeting both young and old in the Church after Nocturns at the morning hour, when our Lord was carried from the Council of the Elders, chief Priests, and Scribes to pilate's judgement-hall. Again, at the third hour, when the Lord was lifted up upon his cross; at the sixth hour when the Sun was darkened; and at the ninth hour, when our Lord gave up the Ghost, as may be seen in the distribution of portions of Scriptures (in that ancient Syriack-Bible) to be read in the Church at all these hours of the Parasceve crucifixionis, or Good-Friday. There was one day saith Tertullian, while yet no Montanist, l. de oratione c. 14 Dies Paschae [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quo communis & quasi publica jejunii religio est— nihil curantes de occultando quod cum omnibus faciamns. The Pasch (of Good-Friday) in which the religion of the fast is common to all, and in a sort public— we not caring then to hid that, which we do in common withal: but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paschal fast of the single private Christians of ordinary strength should be regularly but one day, is far from the meaning of Irenaeus, or any other ancient Ecclesiastical writer, which may appear, as from Irenaeus' censure of these variations, so also from the 23d. chapter (the third before this) where the plea and pretence of both contending parts being recited, and tradition Apostolical alleged upon the part (that Irenaeus was of:) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a tradition as ancient as from S. john Sozomen tells us) was alleged upon the other part (which Irenaeus would have to be forborn) the plea of both their traditions met in this, that on Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the decrees of their several Synods also concluded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the Lords resurrection. So that the Paschal fast according to them and their pleaded traditions Apostolical on all hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fasts or fasting days that were to end in Easter & not the fasting day. The Church in like manner in Tertullian opposed to the Montanists; quod ad jejunia pertineat, certos dies à Deo constitutos— certe in Evangelio illos dies jejuniis determinatos, in quibus ablatus est sponsus. That there were certain days appointed by God for fastings— that in the Gospel those days were determined for fastings, on which the bridegroom was taken away. Certain days, not day [those days] not only [that day] so Dionysius of Alexandria (Epistolâ ad Basilidem) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By all it will be confessed, that we must humble our souls with FAST until the feast of Easter. To this add that the 24 Paschal Epistles or Sermons of Theophilus and Cyril, Patriarches of Alexandria, each of them do conclude, that according to Evangelical or Apostolical traditions, constitutions, or teachings, they should end or dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ('tis still plurally) the Fasts on Easter Eve. The 45 Canon of the Laodicaean Council confirmed in general Council, tell us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy fasts, not fasting day of Lent. St. Ambrose thought more commanded by God to Christians of an ordinary strength, than the fast of a day, in Lent, when he said (l. de jejunio & Ecclesiâ) propitiâ divinitate ecce jam penè transegimus Quadragesimae indicta jejunia, & praecepta Domini abstinentiae devotione complevimus. Where he calls the many fasts indicted in one Lent the precepts of God. 2. Irenaeus by his recital, that some thought they ought to fast two days (and no more) and others more, cannot be understood as if Irenaeus approved that number, which Dionysius his words (the Patriarch of Alexandria within a few years after) disparaged greatly, even when performed with greatest severity of superposition or fasting to cock-crowing, as if they thought they did some great matter: saith he, the question which Christians were wont to propound one to another in St. Chrysostom's time (homil. 16 ad popul. Antiochen.) was not how many hours, nor how many days they had fasted of that Lent, but how many weeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and ye might hear them answer (none of them one, but,) some two, some three, & some all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore there was a Known [all] (which all know to have been so many as contain 40 days) and that two or three weeks were not all, much less two or three days all the days. But the question may be put against that ancient gloss, [that they who fasted 40 hours did it an hour for a day.] How that can be when no mention is of 40 days, no nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Irenaeus' time? To this (though it be an argument drawn only negatively from testimony, as silent, which speaks nothing to any proof; especially so far off (when they might speak out, and we not hear of it: and in an age, whereof so few monuments are left remaining) yet it may be said, that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found; then 40 days▪ for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly signifies (it being purely an Ecclesiastical word) surely the Church's use and interpretation of that word, where ever any thing distinct can certainly be known (as it may in a thousand places) must needs be a better Lexicon to us, than our own interessed conjectures from the origination common to both. Now let one Ecclesiastical record be shown where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify a fast of forty hours; for though here is such a fast in Irenaeus, yet no such name here; and we will produce numberless ancient monuments of the Church, where it is impossible to be forty hours, but must be many weeks, such as the 45, 50 and 51 Canons of Laodicea; yea where it must needs signify the fast of forty days precisely, as where they are precisely reckoned up, as in most of the 24 Epistles Paschal of Theophilus and St. Cyril, and what the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quadragesima, soon after Irenaeus, signified in the Church, is most considerable as to this enquiry. Now when it is in Origen hom. 10. in Levit. c. 16. Nos habemus quadragesimae dies jejuniis consecratos, we have the days of quadragesima consecrated to Fasts, it cannot be meant of one fast, or of forty hours only, but of days it is: and that's the nearest to Irenaeus' time which can be shown. Now hear we the whole entire passage of Irenaeus, which is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. About the reading whereof or punctation, and about rendering of the former part of it, we shall easily agree. Neither is the controversy only about the day [of Easter] but also concerning the form itself of the fast; for some think that they ought to fast one day, some two, others also more, and some by forty hours of daytime, and of night, commensurate their day. And such variety of those that keep (the fast) etc. Hitherto we have little difference with our brethren; but as to that which follows just cause of great complaint of the abuse of the Author, and of the Reader, and of the fast. For those following words we say our brethren in the 66 Page of their grand debate, have translated amiss to their own advantage, for the disparagement of the Paschal fast in these words [With our Ancestors, who, as is most like, propagated to posterity a custom which they retained, as brought in by a certain simplicity and private will] instead of those words from the Greek [with our Ancestors, who less accurately, as is most like, retaining (the form of the fast, above mentioned) have changed the simple and plain custom, or the custom which was after a simple and plain manner of speaking, into that which followed after. For 4. words our brethren put in which are not in the Greek either formally or virtually, viz. [brought in] say they, that their English reader might think that Irenaeus had said; that even that which Irenaeus' Ancestors retained (and not then devised) the custom of the fast, was brought in by a certain simplicity and private will. Tell us now I pray what one word is there in your Author, which ye pretend to translate, that signifies [brought in, or brought in by a certain simplicity and private will?] but if there be no word of bringing in by a certain simplicity, etc. but only of changing that simple vulgar manner which was before, than you have not dealt truly in a matter of main concern to the question. As if those long before Irenaeus' time had retained what was before their time, and propagated to posterity a custom at first brought in by a certain simplicity and private will. Whereas there is not one word of all that in the Text, neither of [propagating to posterity] nor of [brought in] nor of [private will] nor of [a certain.] For secondly, tell us you, what word is there for propagating to posterity? It is not (you see) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any copy, you pretend not that, nor can you; and then how can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify propagating to posterity, since there is nothing in the Greek that signifies either propagating, or posterity? no more like then changing is to propagating, and the thing changed or made another thing, or another manner, is to posterity. Thirdly, how can any sincerely render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propagating to posterity the custom which they retain as brought in by a certain simplicity and private will? For beside nothing of [propagating] nothing of [posterity] nothing of [brought in] why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to be rendered a private will? 4. what Irenaeus spoke in praise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in simplicity, that you, that you might pretend it was brought in, and amiss too, render by [a certain simplicity] so changing by your additament of [a certain] Simplicity, that which was the praise of that custom which should have been still retained, into dispraise by a certain Artifice. Howbeit Hesychius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Irenaeus' word (in the concrete) the Prince of Grammarians renders, [not-oblique] which you here would have the ground of an obliquity brought in. Phavorinus and Suidas out of Polybius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the custom according to simplicity will be the custom that was from the first: he adds there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phavorinus gives the same rendering: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said to be simple, or according to simplicity, which is not a thing that one fashions or forms after his own device; not of various and busy humour. Thus much you have put in, now see what you have left out, a main thing which was against you, viz. these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for which there is no English at all in your Version; for it had wholly marred your cause: the Author thus saying, if he be truly rendered: [And such variety of those that keep (this Fast) hath not been made or begun now in our age, but very long before with our Ancestors, who, as is meet to believe, NOT ACCURATELY RETAINING, (the manner of the Fast above mentioned) have changed the custom which was simple, and plain, into that which was afterwards] thereby plainly intimating, that all those Instances of definite numbers above mentioned by him, were so many deviations for want OF NOT ACCURATE OBSERVING the former plain and simple manner. If you have at all rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell us. Yet nevertheless Irenaeus and the Church charitably tolerating what he said was beside that which was at first (beside what in accurateness ought to have been,) the plain and simple manner: all these, both those which he expressly named, and those which are here implied, such as did keep the Fast accurately, lived peaceably together, and we are in peace, saith he; [but what he thought of such as should refuse to keep the Feast, or the fast at all, he doth not there tell us, none in that age giving occasion of that.] If you think there is no such cause now, why we should thus complain of your Translation: is it not, in Earnest, hard, that to the advantage of your cause, and the hurt of the honour of the Church's anniversary public Fast, you should change, put in, and leave out of the words of the Author, whom yourselves produce? and not that only, but contrary to true Translation even of our own former learned Writers; whose error, if any, might have been corrected by you, but not their faithful Translation blotted out. Thus before our time Musculus rendered the place [Qui ante nos praeter accuratam diligentiam, ut verosimile est, rerum habenis potiti, simplicem ac vulgatam consuetudinem posthabuerunt ac mutarunt] that which he renders [have postponed and changed the simple and vulgar custom,] you read [have propagated to posterity the custom which they retain, as brought in by a certain simplicity and private will.] But Russinus also, and He one of the Ancients, reads with Musculus and Us, in the main, against you thus: [Qui non simpliciter quod ab initio traditum est tenentes in alium morem vel per negligentiam, vel per imperitiam postmodùm decidêre.]  
What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, we all know; and no unconcerned Interpreter that had not somewhat of your cause to maintain, ever so palpably omitted those words, before you; and being not omitted, they charge the Authors of those varieties, with want of careful keeping to the former rule. All which is indeed against the service of your Hypothesis to take notice of.  
Now what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here means, is to be discerned partly from the import of the word itself, and partly by the company with which it is joined.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sirmonis forma è vulgo sumpta apud Dionysium Longinum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, and Suidas out of Thucydides vulgar and genuine Citizens. Aristophanes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suidas, toward strangers, and toward the native and proper Citizens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgata consuctudo, saith Musculus, etc. here in this place especially, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is surely to be rendered, the Custom which was simple and plain, or which was after simplicity and plainness. Not with the mystery of 40 hours for 40 days: nor because 'twas pascha, therefore to be shrunk up into one day or two. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies, not to propagate to those that come after, but to change into what came after, is evident by the words in themselves, and by the like manner of speech in that Language, Incertum amicorum statum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Thucydides, to make it of uncertain before, now certain.  
Now the Reader hath Irenaeus' words, and their true Rendering: His sense I shall lay down briefly. First, That Irenaeus as he wrote against the Asian custom of keeping Easter, in his own name, and the name of the rest of the Bishops of France, and maintained that Victor's judgement was the right concerning the day of Easter, yet exhorted Victor to mutual tolerance, peace and love: so here his applauding peaceableness with these various observers of the Fast, is no approving of the variations and differences which he recites. Yea secondly he recites them, because not approved by him: for his scope was at that time to set down only no other definite numbers but such as were so many sundry deviations from the right rule, which yet ought not to break the communion, (at least whilst it was evident that all retained, and honoured the Feast itself, and the Fast itself.) For that he might persuade Victor, that the Asians error now in continuing a peculiar custom indulged to the former Infancy of the weak new converted Jews amongst them of Asia, against the general custom of the rest of the Christian world, which stood free from those particular encumbrances, yet was to be born with: He useth this argument, That the difference which was not now first, but of old, found, about the keeping of the Paschal Fast also, and had been introduced by a less accurate observance, and want of keeping to the first plain and simple Tradition, yet had not heretofore, nor ought now to break the peace 'twixt such less accurate observers of the manner of the Fast, and the others more careful and faithful preservers of the Church's Rule (amongst which he seems to account Victor and himself deservedly in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All they were nevertheless at peace with the rell, and we with them. So ought it therefore to be about the day of the Feast of Easter. Thirdly, therefore also neither one day of Fasting, nor two days, or somewhat more; nor forty hours are the Accurate insisting on the first simple and plain Tradition of observing that Paschal Fast, according to Irenaeus. Fourthly, from Irenaeus' his words, any one may well collect, that there was even on all hands confessed a Fast kept, and to be kept before the Feast of Easter; and that before Irenaeus' time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very long before his days (for which you may allow fairly at least about sixty years) such differences had been, and variety, about the degree and rigour of keeping that Paschal Fast, less, or longer time. And yet that before such differences and variety there had proceeded an Agreement, a plain and simple custom (which should have been still, but was not by some accurately observed; but changed into that which in some men's practice after followed.) To which preceding custom, if you shall allow but about thirty or forty years, the least that can entitle it to so known and famous a custom, you have brought it up to the Apostles own days (S. john living within 98 years of Irenaeus' writing this) and yet still all those alleged following varieties and differences agreed accurately in this, that they had observed, and would and ought all to observe a Paschal Fast, and Feast: that there were certain fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ended yearly at Easter. That the celebration of the Pasch was a thing worthy of their great care and faithfulness: and the very less circumstances of it worthy of peaceable enquiry at the least, and persuading one the other, if they could. Which the sacred first General Council of Nice thought worthy the second place in their care: and which they then established by joint decree; and here whiles yet they could not agree, all sides acknowledged Apostolical Tradition in both Churches of East and West; and an Agreeing Tradition ever in the Church touching certain Fasts to be ended at Easter, whensoever that was to be. Thus the Text of Irenaeus by you produced, is not against us, but for us. Though I allow (as I do) their reading and punctation to be (as it is) very probable: yet here before we part with that Text, I must tell you, that there is another reading with other punctation, which is very probable also, and hath seemed the true reading to many learned men (it being certain that in the old Greek MSS. of the age of Irenaeus, there were no accents or points usually and distinctly added.) The reading is that which Ruffinus of ancient time, and our late Learned Sir Henry Savil, with the Reverend and Learned Bishop Montague, (and Christophorson also in part) do follow; and it is thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for some think they ought to fast one day, and some two, and some also more, and some forty: and [withal] measure their day by the hours of the day, and also of the night. That is, deeming that they ought to measure out each of their number of forty days, by all the hours of the day, and most also of the night following, at least unto the Cock-crowing; so that they relaxed their fast, and began to refresh themselves also with sleep, not but then, which was an excess of rigour on the one hand; as those pittances of one or two days, were in extreme on the other hand of defect, and contracting or shrinking up the Fast. All which variety came from those who long before Irenaeus' days, retaining not accurately (as is probable) the manner of the fast [at first delivered] had changed the simple and plain manner, into that which followed. Ruffinus' reading of the former part of the words is thus: [alii uno tantùm die putant observari debere jejunium, alii duobus, alii verò tribus, nonnulli etiam 40; etiam ut horas diurnas nocturnasque computantes diem statuant: only here we are to remember, that Irenaeus saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
a Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Or 40 times 24 hours, for than must they have eat nothing in 40 days: but 40 days; computing in to their day, not only all the hours of the day, but the night hours also, sc. unto Cock-crowing, h. e. 40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or superpositions, such as Dionysius of Alexandria in his Epistle to Basilides describeth some: and this reading is made the more probable, both in regard that there doth not occur (that ever I could learn of) any other record (beside this controverted one) of any 40 hours fast, either in Irenaeus time, or before, or after: and for that on the other hand, Dionysius of Alexandria living not long after Irenaeus, mentions (and that with praise, and no note of excess) in the forecited Epistle, some that passed the whole great week, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as fasting every day, taking in the hours of day and of night also, until the Cock-crowing at the least, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius also in Compendio fidei Catholicae & Apostolicae Ecclesiae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole Church is wont to keep the Lent continuing in Fast— but the six days of the Pasch [or Paschal-week] all the people continue in dry or hard diet: and even all the week unto the Cock-crowing of the Lordsday dawning, they continue in Watches. Eusebius also l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. doth testify of the Christian manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were wont to spend more eminently the days near the solemnity of our Saviour's passion in fastings, in whole-night-watches, and attention to the word of God. This it seems some too forwardly pressed even throughout all the forty days, 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 day's Abs●…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 find nothing that favours your cause; but still against you more then enough: for in the following part of the Chapter Irenaeus tells Victor, that Anie●…tus his predecessor could not persuade 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. john 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. john the Apostle, and other Apostles, and Polycarp with St. john 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. john the Apostle, and of other Apostles of the Lord, I add even in that wherein Saint john 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 custom, 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. John's death until Polycarp, yea until Victor's time; and 'tis 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 martyrdom departed out of this life: having always 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 preceded the feast of Easter) and so in cap. 23. we read of an Apostolical tradition received and practised also in more than 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 custom (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 than three parts of the world it was pleaded in that very place, that it was from Apostolical tradition, that they observed such custom of so ending their Fasts.   

CHAP. VI In what regard the Forty days 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 day's abstinence, and much more the precept of forty days fast, as also of other Ecclesiastical discipline, and Ecclesiastical Administrations respecting Penitents, or Catechumen, respecting public Penances, Absolutions, Catechizing, solelmn Baptism, 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 days 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 Lenten●…ast before Easter, to have been of Tradition and Institution Apostolical) have not evidenced, that forty-daies-abstinence, within which also we might best choose to us days for proper fasting, according to the measure of our bodily strength, and Devotion of our minds, comes unto us fairly recommended from Tradition Apostolical. In a word this is proved from every Author, that hath given in Testimony of the Original Apostolical of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Quadragesima; which I have showed, never was understood in the Church, of forty hours; and yet was for certain an aiming at least at some number of forty; within which Christian Abstinence should especially be exercised. But if not forty hours, there is nothing next that can be imagined less, nor indeed was it more, than forty days. Amongst such Testimonies already produced there need be nothing asked for, elder than the practice of the Religious in St. Mark's time, witnessed by Philo, who saw them, and lived among them; by Eusebius, who saw, and citys many ancient records; and monuments Ecclesiastical, which now are not where extant; and by S. Hierom, who made most curious search into the Ascetical observances of the primitive religious Christians in Egypt, and wrote exactly the lives of many of the chief of them. All these three, (Philo in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eusebius in l. 2. Histor. Ecclesiast. c. 16, 17. S. Hierom. in l. 2. advers. jovinian. c. 39 
a Add to these Sozomen l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) do together make up this complete Testimony, that far within the times of the Apostles, whiles yet S john, yea S. Peter, and S. Paul were alive, in the Church, where S. Mark was set Bishop by S. Peter, the Religious Christians did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the space of about seven weeks, (speaking popularly) exercise special abstinence, and devotions; not of precept indeed to all Christians; (for we speak not now of that) but of recommendation certainly from their spiritual guides, which were Apostolical persons, sent to them from the Apostles. And particularly, S. Mark a Teacher inspired of God. For the time, Philo's words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These assemble themselves especially by the space of seven weeks.— Wine in those days is not brought in unto their tables.— And their table hath not any thing of that, which had [sensitive life, or] blood, but bread for their food, and salt for that which they eat with their bread.— Some for the space of three days receive no food: and scarce [sometimes] by the space of six days, did they refresh themselves with their natural food.— A week they observed by a pure, and holy virginal observance; which was preparatory to the greatest feast, (which with Philo and Eusebius, in the Jews and Christians language was known to be the feast of Easter.) Which was followed with the 50 day's solemnity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole space with them from morning unto evening is [a spiritual] exercise, for being intent on the Holy Scriptures, etc.— Making one Choir they sing Eucharistical Hymns to God their Saviour.— Ever they have God in perpetual remembrance. This Philo wrote, who in the days of Claudius came to speech with S. Peter in Rome; and he wrote of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only whom he had seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also setting forth, admiring and reverencing the Apostolical men of the Hebrew nation [which lived there where S. Mark did] s aith Eusebius, who writeth farther on this wise: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Philo we deem to be manifestly, and undeniably meant concerning those which are of us [Christians]; which if any shall be so hardy to deny, let him yield to these clear demonstrations (and cease to be hard of belief) viz. of such things, as are not to be found with any but in the Religion of Christians only, according to the Gospel.— Even such Ascetical abstinences, which are of custom performed amongst us even until now, which more eminently are observed about the solemnity of our Saviour's Passion in fastings, and whole-night-watches, etc.— Which accurately after the same manner are performed even until now, and with us Christians only. The vigils and abstinences belonging to that great solemnity.— And even such customs hath Philo (there) written, which were delivered in the beginning from the Apostles. The time Philo tells us, was about the space of seven weeks before that Feast, (which was Easter.) That space of time, exempting one day in every seven, which Philo there saith they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold as very sacred, and festival; gives us the forty days with two only, (as with us) preparatory to the forty. And this being before the number of forty mentioned by Irenaeus, 
a Euseb. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the matter of the Fa●…, adds reason to the authority of that ancient Record, which B. Rhenanus light on, that interpreted the forty hours, which Irenaeus noted as a change from the former, plain, and simple custom, to have been a substitution of forty hours for forty days. Or else to that reading of some's fasting forty days, and those so many superpositions, such observance of seven weeks, that is (with such exemption as above) forty days, being, as Eusebius there pronounces, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which was the Proposition here undertaken; that forty-days observance was (though not of precept; wherefore variations therefrom were born withal by the Church, saith Irenaeus, yet) from Apostolical Recommendation. Here I shall esteem it no bar to what hath been said, if any shall observe with me in those new-converted zealous Christians, being Philo's countrymen, of the Nation of the jews, (which dwelled in and about Alexandria, in the greatest numbers, with Philo the jew himself) some part of zeal left in them towards something of their ancient Judaical rites, which in new-converted Iewes the Apostles themselves did bear with: This is no more than Eusebius and Sozomen themselves (who magnify their Christianity) did observe in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is sufficient that these their observances of fastings, and watch, and devotions by the space of seven weeks before Easter, were no part of their Judaical rites. Let any show us any such observance of any Sect of the jews, or of any other Religion in the world, before Christianity brought in this: so far therefore was this from any thing of Judaical rite, that from this itself Eusebius collects (as from one of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) their indubitable Christianity. Next I may here be allowed to suppose, that I have already shown in the foregoing chapter, a fair intimation of forty day's abstinence, or fasting, in Irenaeus his Epistle to Victor (Euseb. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) as the plain and simple manner of keeping the Paschal Fast; as long before his time, as the Apostles were. They which are so confident, that no mention of forty days, that no such number of days was at first observed, or can be shown so early, as in Irenaeus' days, should consider, whether what S. Austin wrote in his 2d Book de Doctrinâ Christianâ c. 16. Quadraginta diebus jejunare monemur. Hoc lex, cujus persona est in Mose; hoc prophetia, cujus personam gerit Elias: Hoc ipse Dominus monet, qui tanquàm testimonium habens ex lege & prophetis, medius inter illos in monte, 3 Discipulis videntibus atque stupentibus claruit: We are admonished to fast forty days, this the Law whose person Moses bare; this the Prophets, whose person Elias sustained; this the Lord himself admonisheth us, who as receiving witness from the Law and the Prophets, shone forth in the midst 'twixt those two in the mount, the three Disciples beholding with astonishment. And what St. Hierome writes in l. 2 advers. jovinian. Est Dominus, qui Quadraginta diebus Christianorum jejunium sanctificavit. And on jona 3. Ipse quoque Dominus— jejunavit 40 dies, & haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero animas nostras praeparat. And on Isa. 58 Dominus quadraginta diebus in solitudine jejunavit, ut nobis solennes jejuniorum dies relinqueret. The Lord fasted forty days in the wilderness, and hath thereby sanctified the Christians fast, and left to us the solemn days of fastings, leaving to us that inheritance of the fast, and preparing our souls to the eating of his body under this number of forty. They should consider, whether, I say, Irenaeus himself can not where be found (beside if in that Epistle) to have given some such fair intimation. I shall produce a passage from him at large, because I have not seen it by any observed to this purpose: it is in his fifth book against heresies, c. 18. Primò quidem diebus 40 jejunus [Dominus] similiter ut Moses & Helias posteà esuriit, ut hominem eum verum & firmum intelligamus; proprium enim est hominis jejunantis esurire. Deinde autem ut baberet Adversarius ubi congrederetur. Quoniam enim in principio per escam non esurientem hominem seduxit transgredi praeceptum Dei, in fine esurientem non potuit dissuadere eam, quae à Deo esset, sustinere escam.— Quae ergo suit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quae fuit in hoc mundo indigentiam [seu inediam]— Quoniam enim initio homini suasit transgredi praeceptum factoris, & ideò eum habuit in suâ potestate; potestas autem est transgressio & Apostasia, & his colligavit hominem [lapsum.] Per hominem ipsum [Christum] iterùm oportebat victum eum contrariò colligari iisdem vinculis, quibus alligavit hominem; ut homo [qui lapsus fuerat & colligatus] solutus revertatur ad suum Dominuns, illa vincula relinquens [gulae inter caetera] per quae ipse fuerat alligatus, i. e. transgressionis— NOS AUTEM SOLUTOS PER IPSUM PRAECEPTUM DOCUIT ESURIENTES QUIDEM SUSTINERE EAM, QUAE A DEO DATUR, ESCAM. First of all (the Lord) fasting forty days, like as Moses and Elias had done, was afterwards an hungered, that we might know him to be true and undoubted man; for that it properly belongs to man when he fasts to be an hungered. Next also that Satan might have a field to fight in and encounter him: for because in the beginning the Devil seduced man by food to transgress the precepts of God, while he consented not to abstain; therefore in the end the Devil was not able to dissuade [the man Christ Jesus] from waiting for that food, which is given of God— The repletion therefore of man which was in Paradise by the double tasting [viz. of Adam and Eve] was dissolved through that abstinence, which [Christ] exercised in the world: for in as much as in the beginning [Satan] persuaded man to transgress the precept of his Maker; and therefore had man delivered into his own power. (which his power over man lay in man's transgression and apostasy, wherewith he held man fast bound) therefore it was needful, that he should by man himself [the Man Christ Jesus] be himself again overcome, and be in contrary manner himself bound fast in the same bonds, wherewith he had bound man: [viz. in the trial of eating and abstinence] that man who had been bound being now loosed [by Christ] might return to his own Lord, leaving those bonds [viz. of being led by the belly to obey Satan] wherewith he had been held fast bound, the bonds of his transgression.— FOR HE HATH TAUGHT US (NOW LOOSED BY HIS COMMAND ITSELF) THAT HUNGERING, OR FASTING, WE SHOULD SO WAIT FOR THAT FOOD, WHICH IS GIVEN OF GOD. [viz. I understand the holy food of his body and blood then wont most solemnly to be received by all Christian people at Easter, after their fastings; as appears by the Allegations in Irenaeus his time of such fasts ending in the feast of Easter, according to traditions and customs much elder than Irenaeus, and delivered from the Apostles. And he must be much ignorant of Christianity, who can doubt, whether the most solemn Christian festival in the year were, or not, a solemn time of receiving the Holy Sacrament. If forty-days abstinence were not in public use in Irenaeus' time, it must be more than strange, how Origen living so near his time, should in the name of Christians say: Habemus enim Quadragesimae dies jejuniis consecratos. And those there by him remembered, as his first instance of abstinentia Christiana; Not that we may, saith he, let lose the reins of Christian abstinence; hom. 10 in Levit. These Homilies are Origens' own, saith Gerard, and these fasts of the Quadragesima are the Christians own, saith Origen. Who it cannot be wondered should mention the Quadragesima in his Homilies, who in his eighth book against Celsus, acknowledges and defends egainst Celsus the common manner of all Christians in observance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Of which Tertullian before had said, speaking of a custom common to the Catholics with his Montanists: Cur Pascha celebramus annuo circulo?— Curio dicamus & jejuniis Parasceven?) For we have the days of Quadragesima [or the forty days] consecrated to fastings. [viz. a consecrated chief part of the Christian abstinence] About this time might that Canon be made, the 68th. among the Apostolical Canons (confirmed in the second Canon of the sixth general Council in Trullo) under severe penalty censuring either Bishop, or Priest, or other Clergy, or Lay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any should not fast the holy Quadragesima, or space of forty, which precedes the Pasch, or Easter. Which as to the sanction of penalty and strictness of precept we yield not to be from the Apostles, but from the successors of the Apostles, in their respective times to the Churches governed by them. A precept Ecclesiastical only as to the commanded number of forty, which yet was, if not then, in the ages of the Church since, GENERALLY commanded, as may appear by the 50, 51, 52. Canons of the Council of Laodicaea, and those Canons ratified in the fourth and sixth general Counsels. Which Canons of Laodicaea provide, not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dishonour the fast of forty days. Yet though such abstinence of forty days were not commanded by the Apostles, but by the Church, we have shown notwithstanding, that it was of Apostolical recommendation. And who is there not almost since the writings of Christian Bishops came to be more frequent, and to be better preserved unto our hands (viz. since the days of Constantine) which doth not witness so much at lest? We have but even now recited St. Austin and St. Hierom. Briefly, there is not one of the twenty four indubitable Paschal Epistles, or Homilies of Theophilus, and St. Cyril of Alexandria, which doth not witness the abstinence of forty days before Easter, to have descended from the Apostles, or from instruction Evangelical from the Lord, (which also was not taught the world, but by the Apostles.) For the several testimonies of St. Ambrose in Milan, Leo in Rome, of Basil, and Gregory Nazianzen in the East, of Chrysologus, Caesarius and others, I rather refer you to the preceding discourse from p. 46. and forward, then here repeat them. It remains now to show in what sense the observance of the forty days was of constitution only Ecclesiastical. And such it was first, if we respect the precept of fasting forty days: secondly, if we respect the several sanctions of Ecclesiastical penalties, which the Governors of the Church did, and might justly, as they saw cause, decree: thirdly, in respect of some particular kinds of meats prohibited with the allowance of others (because such distinction generally may be profitable to the ends of fasting) within the compass yet of which law, and of the letter of it, men may (for so may any humane law be abused) choose to themselves such of the meats allowed, as may be but an exchange of pleasures, and in no wise less contrary to the ends of fasting, than the meats forbidden. Which argues, as the shifting wickedness of sensuality, so also the imperfection of any law, that can by men be set about matters in themselves so various and infinite, unless it meet with such, as obey the laws of their superiors for conscience sake, and in their conscience bearing honest and faithful regard to the end of the law; this will be found true, whether we consider the rules of the Ancients, concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the more modern prohibitions of all flesh, but the flesh of Fish, or in other places also of lacticinia, milk-meats, or elsewhere also of some fruits. 
a St. Aust. l. 30. con. Faust. Manich. cap. 3.- 5.  And yet may there be chosen such dry meats, or such fish, or such unforbidden fruits, or even such panis deliciarum, bread of delight; as no man can pretend that any Apostle ever thought better of, for the mortifying the flesh, or humbling the soul, then of some sort of food by the Church forbidden. And yet the law may to the generality be profitable; and when it is a law (undispensed with) must be obeyed, and when it is abused by the devices of fleshly minds, the fault is theirs.  
Fourthly, The observation of forty days is a constitution Ecclesiastical also, as to some purposes of the Church, such as are those above mentioned; which will best appear by the words of such ancient authors, as sometimes have called the observance of forty days a constitution of the Church. We will begin with that most remarkable one in St. Chrysostom's hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have prescribed, delineated, set a stamp up on, figured ou●…, or copied unto us 40 days of Fast, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Many of old have been wont to come to the mysteries, or Sacrament indifferently▪ and at adventure [as if simply to come only, and eat were sufficient] especially at this season [of Easter, or the great week] on which Christ delivered it. The Fathers therefore knowing well, and ware of the harm which proceeds from such careless coming to the Sacrament, meeting together have prescribed forty days of Fasting, of prayers, of hearing of the word, of Synods [for correction of evil manners and abuses] that all of us together being in these days, purified with all diligent care, both by prayers, and by alms, and by fasting, and by whole-nights-watches, and by tears, and by confession [or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances, and satisfaction to the Church] and by all other means, might so come to the Sacrament with a pure conscience; so far as is possible to us. And that they have wrought great reformation and good, working us to a habit and custom of fasting, is manifest. Where first we are to observe, that even laws also Apostolical in some sort, may by the Church's Governors be reinforced, pressed, and envigorated in new Canons, Sanctions, and Decrees, where they shall see it needful. Secondly, Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical, for some times, and places. Thirdly, That the Appropriation of such season of forty days to some such purposes, as by this our Author here are named, viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known; their Confessions, and satisfactions to the Church, for public hearing of Sermons, for public night-watches and constant fastings, for Synods of Bishops (designed to the correction of evil manners, and abuses) may be properly by an order, rule, and application Ecclesiastical; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church; and yet the Recommendation of those forty days to especial abstinence and Devotion, (especially unto the generality of Christians, who do not, 
This exception Cassianus makes above.  as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Religious, exercise themselves in fastings, as it were all the year long) be Apostolical. For even S. Chrysostom who wrote this: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] yet in Hom. 11. on Genesis, speaking of the forty days observed by that Church in about eight weeks, with exemption of each Saturday and Sunday, tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the holy time of Lent, to such as undertake this course of fasting THE LORD HATH INDULGED these two [weekly] day's, like certain stages, or inns, shores, or havens, that both the body may be a little relaxed from its labours of the fasting, etc. Where by saying the Lord hath indulged those days, he at least implies, that the Lord hath directed, and recommended the other. And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
A second Authority, is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae Sabbati, parasceves, dici Dominicae, jejunii Quadragesimae, & Festivitatis Paschae, ac Pentecostes, Of the fourth day of the week, and of Friday, of the Lordsday, and of the Fast of the Quadragesima, or forty days of Lent, and of the Festivities of Easter and Pentecost, which some might object against, as the observation of days, and months, and times: He answers, Ad quod qui simpliciter respondebit, dicet, non eosdem iudaicae observationis dies esse, quos nostros— Et ne inordinata congregatio populi fidem minueret in Christo, proptereà dies aliqui constituti sunt, ut in unum omnes pariter veniremus: Non quò celebrior sit dies illa▪ quâ convenimus▪ sed quò quâcunque die conveniendum sit, ex conspectu mutuo laetitia major oriatur. Qui verò oppositae quaestioni acutiùs respondere conatur, illud affirmat, Omnes dies aequales esse; n●…c per Parasceven tantùm Christum Cruci●…igi, & die Dominicâ resurgere; sed semper sanctum Resurrectionis esse diem, 
A like answer Origen makes to Celsus l. 8. Quòd 〈◊〉 qu●… nobis ex advers●… regerat nostras Domin●…ces, parasceuásque, aut Pascha, aut Pentecosten recurrentes solenniter. Respondendum est & ad hoc: quòd qui persectus est Ratione, operihus, cogitationibus▪ perpetuò haerens D●… & verbo naturali nostro Domino, semper ●…git Dies Domini, (seu Dominico●…) & nunquam non habet Diem Dominicum.  & semper eum carne vesci Dominicâ: ●…junia autem & congregationes inter dies, propter ●…os, & A VIRIS PRUDENTIBUS CONSTITUTOS, qui magis seculo vacant quàm Deo: n●…c possunt, imò nolunt, toto in Ecclesiâ vitae suae tempore congregari, & ante humanos actus Deo orationum suarum offerre sacrificium.— Itaque sicut nobis licet vel jejunare semper, vel semper orar●…, & diem Dominicam accepto Domini corpore indesinentèr celebrare gaudentibus: Non ita & Iudaeis ●…as est omni tempore immolare agnum, etc. To which, he which will answer simply, shall say, that the days of Judaical observance are not the same, which are ours.— And le●…t the inordinate congregation of the people should lessen their faith in Christ; therefore certain days are appointed, that we might all meet together in one. Not that such day wherein we meet is more excellent, but that on whatsoever day we meet, a greater joy may arise unto us from seeing each other. Howbeit, he who endeavours more acutely to satisfy the Objection opposed, affirms that all days are equal, that neither Christ is only crucified on Good-friday, nor riseth again only on the Lordsday, but that the Holy Day of his Resurrection is always, and that he always feeds on the flesh of the Lord. But that Fasts and Congregations on certain days were appointed by wise men, for their sakes, who are more employed in the world, then towards God; who neither can, yea nor will assemble themselves in the Church, the whole time of their life, and offer up the sacrifice of their prayers unto God before humane actions—— Therefore not as it is lawful unto us, either to fast always, or to pray always, and receiving the Lords body with joy incessantly to celebrate a Lords day; not so I say, was it lawful to the Jews, on every day to offer up the [Paschal] Lamb, etc. Here first we are to observe, that both the Objection and the Answer of S. Hierom in express terms proceed equally of the Lordsday, as of the Fast of Lent, or of the Stations, or of the Feast of Easter: So as that the Opposers of this Paschal Fast, if they will with us own the Lordsday to have been delivered to us from the Lord, and from the Apostles, are with us concerned, to give a fair and just interpretation unto S. Hierom's words. Secondly, that all days are in themselves equal. Thirdly, that the Difference betwixt the Jews observation of days, and times, and months from the Christians, is, that many of their chief services of God, as their offering the Paschal Lamb, or the Sacrifice of Atonement, and the like, might not by them be performed, but on such days only, to which by God they were restrained. But there is no such high service of Christianity, (as the Holy Eucharist, Public Confessions of sins, and Praises, the service of public Prayers, and of Preaching, and Hearing God's Word) which may not upon just occasion be performed unto Almighty God acceptably on any day. Fourthly, That the great benefits and mercies given us by God, such as are His Son's Birth, and Dying for us, and Resurrection, His Ascension, and sending down the Holy Ghost, are of us always to be remembered. Fifthly, that notwithstanding it is needful to the Ghostly health of the Generality of Christian people, and profitable to all, that a weekly Lordsday should be, as there is, prescribed unto all from God, and Christ, and taught us by his Apostles, on the day of his Resurrection, the first day of the week, and not any other, weekly day to be the Lordsday; and also annual days, for the memory of Christ's Passion, Resurrection, etc. which we have been taught also from the same Apostles, as the same Catholic Church practices, and witnesses in all ages. Sixthly, That to look on the perfection of some few, who are daily, and as it were, continual in Fast, in Prayers, in receiving the Holy Eucharist, in Hearing God's Word, etc. and not to look on or regard the imperfection and weakness of the generality of Christian people; which neither can, as S. Hierom says, and much more will not; (such is the imperfect disposition of their minds) assemble themselves daily, is a great want of the perfection of charity and wisdom, which shines in the Church of God. Seventhly, That therefore certain days for Fasts, and for Congregations for the sake of God's people have been appointed by wisdom given from God. Eighthly, That whereas S. Hierom says, such days have been appointed by wise men, we trust that since it was a wisdom needful in all ages, and as well in the Apostles times, (especially in some distance of time after the great measures of the Spirit had been given in the Descent of the Holy Ghost at jerusalem) in some degree, as in aftertimes, which appears by the Apostles complaint of his Corinthians, and Galatians, and of the Hebrews forsaking the assembling of themselves together, cap. 10 We trust, I say, they will allow the Apostles to have been filled with the Holy Ghost, the Spirit of Wisdom for that purpose, that they should be for the Churches present and perpetual good, men wise in their constitutions principally; that as S. Paul said of himself, in some of his written Constitutions, 1 Cor. 7. 12. To the rest speak I, not the Lord, (viz. not by express word, when he was upon earth, as he had that of vers. 10. 11.) and vers. 40. She is happier after my judgement; and yet in both those he thought, and we think also, that he had the Spirit of God: so some things are said to be constituted by men, and not the Lord, (which yet is more than S. Hierom said in this case) when not expressly commanded by the Lords own mouth on earth, though they be constituted by such men, as were constituted by God, to guide his Church infallibly: By those, we mean the Apostles of the Lord. And so constituted was the Lordsday, and the Paschal-Fast of Lent, and the Feast of Easter, etc. certainly according to S. Hierom's meaning; as appears by his own express words: Nos unam Quadragesimam toto anno tempore nobis congruo secundùm Traditionem Apostolorum jejunamus: We fast one Lent within the compass of the whole year, [not three, as the Montainsts] in a fit season, according to the Tradition of the Apostles. And yet thrice he says, that the Fast of the forty days was sanctified by the Lord, was left as an inheritance from the Lord, l. 2. Con. jovin. and on jon. 3. & Isa. 58.  
But it may well be from the Lord, and from the Apostles, (as above declared and proved) and yet from the Church [from wise men and Governors in the Church] as to the inviting, occasioning thereby and compelling such, as S. Hierom there describes, qui nolunt, which otherwise would not assemble themselves in the Church, as to the Congregationes inter dies, which he mentions.  
A third Author, which is produced, is Victor. Antiochenus, (living in the same Age with St. Hierom,) on Mark 2. where he thus writes; Enimverò inter eos qui in Moyse, & eos rursum, qui in lege gratiae jejuniis dant operam, hoc praeter caetera interest; quod illi quidem jejunia à Deo praefinita habebant, quae proinde modis omnibus explere obligabantur, etiamsi aliàs noluissent. Hi verò virtutis amore, liberaque voluntatis electione jejunant veriùs, quam ullâ omninò legis coactione. Quòd si verò Quadragesimale, vel aliud quodc unque jejunium definitum habemus, propter ignavoes & negligentes, quò nimirùm two quoque officium faciant, praefinitum habemus. Studio●…i namque pietat●…que dediti certo animi consilio, propensâque voluntate jejunium illud persolvunt, magis quàm ullâ omninò legis aut praecepti vi compulsi. Betwixt those truly, which fast under the Law of Moses, and those again which fall under the Law of Christ, there is this difference beside others, that they indeed had their Fasts predefined by God, [viz. by his express written Law for the number, manner, and rigour thereof] which they were by all means obliged to fulfil, although otherwise they would not. But these fast more truly from the love of virtue, and free choice of will, than by any coaction at all of Law. And if we have a Quadragesimal Fast, or any other defined, it is for the slothful and negligent, that they to wit may do their duty, that we have it so predefined. For they which are studious, and virtuous, and devoted to piety do pay that Fast by a certain purpose of of their mind, and ready will, rather than compelled by any force at all of Law or Precept. Here you are first to remember, that I have above laid down this concession, that the Precept or Law of Fasting forty days is of Constitution Ecclesiastical only. Albeit even forty days abstinence we have showed to be of Apostolical recommendation. To this Victor's words here agree, concerning the Fast Quadragesimal, or of forty days; which (if we abstract from Law Ecclesiastical) Christians perform veriùs virtutis amore, quam ullâ omninò legis coactione. Or as also he said a little before, Non quòd aliquâ legis necessitate ad hoc adigentur;— sed quòd hoc medium veluti salutare, & opportunum ad virtutis, perfection●…sque studium suo posteà tempore, adhibituri sint. Which agrees with what we have observed from our Lord's words Luke 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that they are partly a Prediction, In those days they will fast, by a certain Law of gratitude, which the Apostles would practise and teach the Church, more truly, than by any coaction of Law, as Victor here says. Such coaction of Law Victor declares himself here to mean, as was the coaction of fear, compelling them to fulfil those Fasts, Quae modis omnibus explore obligabantur, etiamsi aliàs noluissent. Though otherwise they would not. Not as the Christians from the force of love, and by the Law of gratitude, and of a ready mind: Quòd hoc medium veluti salutare & opportunum suo posted tempore adhibituri sint. Secondly, we are to observe, that Victor here doth not deny, but rather grant some sort of Law, and constitution for, some time and season of fasting given to Christians; while he saith, Quòd si verò Quadragesimale, vel aliud quodc unque jejunium definitum habemus; and forthwith adds [habemus praefinitum] We have such Fast prescribed. And a little after, jejunium illud persolvunt, they pay that Fast; therefore that Fast was their duty; though that duty they performed magis propensâ voluntate, quàm ullâ legis vi compulsi; veriùs amore virtutis, liberâque voluntatis electione, (choosing the things that please God) quàm ullâ omninò coactione legis. This being from the law of the spirit of bondage, the other from no less a true law of the Spirit of Love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will, and shall fast. Where though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not expressed, yet it is as well included in the word, as when he saith, john 19 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And they shall, they will hear my voice. And Matth. 21. 41. They shall, they will render unto him the fruits of the vineyard. Thirdly, when Victor saith, Propter ignavoes & negligentes jejunium praefinitum habemus, that we have a law (if any saith he) of the Quadragesimal Fast prefined or prescribed by reason of the slothful and negligent. Of which sort there are and ever will be many in the Church amongst the generality of Christians, whose consideration must not be contemned, but ever was ground sufficient for the prefinition of some law▪ of fasting to be given in general: which being given, all must obey, as well those which yet equally would do it without a law, as others who need such a law. The strong this way also bearing the infirmities of the weak. Of this see more in our Interpretation last given to St. Hierom's words. Fourthly, the entire occasion and ground of Victor's words was his scope to show, that the judaical Fasts did not now oblige the Apostles or Christian people, as appears by his preceding words: Cùm enim Apostoli novi T. praecones & doctores sint instituti, non debent nunc veterem caeremoniarum, & observationum legibus obstringi. Vos itaque [O Pharisaei] qui priscis illis ritibus & consuetudinibus etiamnum addicti, obstrictique haereticis, Mosaica jejunia meritò observatis. Isti verò qui ut nova antéque inaudita praecepta & leges hominibus tradant designati sunt, ad vestras jejunationes hoc tempore compelli non debent, nec jure quoque valent. At suis nihilominus locis unà cum caeteris virtutibus, jejunii quoque observam iam & Religionem ostensuri sunt. Non quod aliquà legis necessitate [h. e. legis terrore] ad haec adigentur, aut quòd vestro more, aut sensu, veteribus ritibus adhuc insistendum arbitrabuntur. For since the Apostles are appointed Preachers and Teachers of the New Testament, they ought not now to be bound by the laws of the old Ceremonies and observances. You therefore [O Pharisees, viz. those that came to the Lord, Mar. 2.] who as yet addict yourselves to those old rites & customs, and are bound up by Heretics, 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 Fast 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 terror 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 expressly 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 public 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 jews 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, expressly 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 days, (if ye abstract from law Ecclesiastical) was of Tradition, but that of recommendation, Apostolical. For there were as I have shown 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: jejunium 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 forty 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 hoist up sails to her abstinence, and lay lose 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 jerusalem Catech. 1. You have the space of penance or repentance, the forty days, you have a large opportunity both for putting off [the old garments] and washing yourself clean, and of putting on [the wedding garments] and of entering 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 itself of humane bodies and minds 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 men's 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 Christ's 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 days; 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 days; 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 expressly 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 speeches occur much more seldom, 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 enjoineth. It is easy to show, that some seldom times we are to allow authors to use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mandatum, praescriptum, and jussio, or the like, not in their whole rigour. It is St. Austin who is wont to be objected, against not only the forty days, but any time of Paschal fast; for those his words: Praecepto Domini, vel Apostolorum non invenio definitum, in his Epistle 86. ad Casulanum▪ Yet the same St. Austin elsewhere on Psal. 110. seems to press on the other hand as far: Quadragenario numero, quo & Moses, & Elias, & ipse Dominus jejunaverunt: Praecipitur enim nobis & ex lege, & ex Prophetis, & ex ipso Evangelio, etc. Candour must reconcile these his say to one another: But if men will not be candid, he himself interposes: Non invenimus in Evangelicis & Apostolieis literis evidenter praeceptum. This temper is needful to his words, as to the Paschal fast itself, and as to the extent, and degree of it, betwixt his praecipitur nobis [above] numero quadragenario; and that other sentence of his, l. 3. contr. Faustum c. 5. vel certis diebus atque temporibus, (sicut per Quadragesimam ferè omnes) quanto magis quisque vel minùs, seu voluerit, seu potuerit. It is evident, that something he thought of precept, and something of counsel left unto free devotion therein.   

CHAP. VII. An Answer to the Objections of the Presbyterians from pretence of some ancient Ecclesiastical Writers, in the 65, 66, and 67. pages of their Grand Debate in 4o. 0  
HEre first is published by our brethren the sum of their desires: It is desired that nothing should be in the Liturgy, which so much as seems to countenance the observation of Lent, as a Religious fast, i. e. It is desired, that what hath been part of the Religious observance of this renowned Church of Christ, the Church of Britain, as is most probable, ever since it was a Christian Church, from the days of the Apostles unto this present time (except if at any time Christianity itself hath for some years here been overrun with Paganism) both before the corruption of Popery, and under it, and ever since the Reformation, should now at their instance, as men that have brought unto us new light, be wholly expunged. That whereas there stands now in this Churches public service of God, no less than twenty five leaves relating to the Religious observance of Lent; care now be taken, that nothing should be left, which may continue, yea or countenance, (they add also) or so much as seem to countenance that part of our Church's service of God. As for the testimonies cited by us, they pronounce them to be to little purpose; for that they deny not, that the custom of observing Lent, either fewer days, or more, to have been as ancient as those Authors, viz. St. chrysostom, St. Cyril, St. Austin, and St. Hierome. Nor do they deny it so anciently by St. Hierome there cited to that purpose, to have been witnessed a tradition Apostolical; and by how many more, they may if they please, see in this Treatise. What exceptions now against Lent, are made in their own conceptions and words we (esteeming such of less weight, therefore) shall speak to, but in the second place. We begin first to examine, what they lay pretence to in Antiquity; where first they begin with Tertullian de jejun. c. 14. Si omnem in totum devotionem temporum & dierum, & mensium, & annorum, erasit Apostolus, cur Pascha celebramus annuo circulo in mense primo? Cur quadraginta inde diebus in omni exultatione decurrimus? Cur stationibus quartam & sextam Sabbati dicamus? Et jejuniis Parasceven? Quanquam vosetiam Sabbatum siquando continuatis; nunquam nisi in Paschâ jejunandum, etc. And c. 15. [Excusing that rigour of their fasts] Quantula est apud nos interdictio ciborum duas in anno hebdomadas Xerophagiarum, nec totas, exceptis soil. Sabbatis, & dominicis offerimus Deo. Which words of your Author, for so much as you english not to your Reader, (as neither any that follow) we shall not trouble ourselves to do it, by syllables. Out of the same Author c. 2. you subjoin: Neque de caetero differenter jejunandum, ex arbitrio, non ex imperio novae disciplinae, pro temporibus, & causis uniuscujusque; sic & Apostolos observasse, nullum aliud imponentes jugum certorum, & in common omnibus obeundorum jejuniorum. This is your strength from Tertullian. Now beside much, which you omit in those Chapters, which is for the Paschal fast against you; what one word is there in what you cite for you against the Paschal fast of Lent? By Lent we understand that which is mentioned in the Common-Prayer-Book; for that only your request mentions, and desires to be removed. Now Lent, as there you may discern by our prayer to God, and services, is indeed a Religious fast, properly so called, an Anniversary fast, forerunning in our Common-Prayer-Book, and in our observance, the feast of Easter. Now what word can any man discern in all this of Tertullian, that can make aught against such anniversary, religious fast before Easter? If any thing could have been made, either you or your Printer, we cannot tell which, would have done it, by changing as we see a very material word: [itaque jejunandum] into [neque jejunandum.] But let that be the Printers mistake, yours are greater, to think any of that, which you do produce from Tertullian, helps your cause. For you here granting us what cannot be denied, that the Psychici here with Tertullian are the Catholics; then Tertullian here mentions first as a practice common to the Catholics, and the Montanists, that they did both celebrate annually Easter: and that forty days after, (Tertullian says fifty) the Church spent in a holy joy, or exultation, (viz from Easter to Whitsuntide.) Secondly, That the Church did observe two weekly stations, Wednesday, and Friday (on which the Church of England hath her public Litanies enjoined in all Churches.) Thirdly, that the Catholics did especially exercise on Good Friday fasting; and sometimes at least, continued on Saturday. Fourthly, that other fasts were not to be prescribed by new Schismatical teachers, (whereof Montanus was then head.) And fifthly, as for the [nullum aliud, etc.] ye have wholly left out that, to which it refers: certos dies â Deo constitutos. Which you would not let your Reader know, that the Catholics (as you confess they were, that spoke) did plead that they had certain days of fastings appointed by God; that no other yoke (viz. by teachers only such as Montanus was) was to be imposed of fasts in common to be observed; (for as to their Governors Tertullian doth acknowledge in the Chapt. before what you cite, that it was received in custom with the Catholics, that they which had the rule over them, did beside those fasts constituted by God, indict occasional fasts. Sixthly, that the Montanists, & Tertull. society, as to their fasting, took to a singular way themselves different from the Church and Catholics, for which they were here contested with; and that new way was of two weeks chosen at their own pleasure, and kept in their Montanist congregations, observed in dry or hard diet. Seventhly, that this new way being taught by Montanus, as a doctrine from God, different from the certain days appointed the Church by God (as the Catholics there contend) was justly chargeable with that which St. Paul blames in the Galatians: Observing days and times; viz. besides what was appointed by God, as the Lordsday and those they mentioned, Certos dies à Deo constitutos. These are all the Propositions, which are contained in all you cite from Tertullian. Now what one word is here against the Religious Fast of Lent before Easter, as observed in our Common prayer-book? One would think the whole allegation had been gathered by some one of your Adversaries, for the Church of England against you. For tell us we pray you, that we may run through all the seven; First, Is it your society, or the Church of England, that observes annually the Feast of Easter? and 50 days after from that Feast unto Whitsunday in exultation and joy, [viz. spiritual] for Christ's Resurrection and Ascension? Secondly, Are the weekly Wednesda●…es and Fridays by you, or by the Church of England rather regarded? Let her Litanies on both days, and her customary Fasts on Fridays witness. Thirdly, Fasting specially exercised on Good-fridays; is this the thing which you allege for yourselves against the Common-Prayer-Book of the Church of England, and against the Religious▪ Fast of Lent before Easter? Fourthly, Is the Church of England's public observance of the Fast of Lent, the prescription of fasts by private Schismatical Teachers, such as▪ Montanus was? whose authority in requiring fasts, is more like Montanus', the Church of England's, or any private men's within her? Fifthly, As to the Nullum aliud; viz. praeter certos dies à Deo constitutos, & in Evangelio determinatos, illos in quibus ablatus est sponsus) whose prescribed fasting-days, the Church of England's religious Fast of Lent, or other men's indicted fasts, are more likely to be meant by the Catholics in Tertullian, saying that they had certain days constituted by God, and determined in the Gospel, those, viz. in which the Bridegroom was taken away? Sixthly, Whether doth the Church of England in her observing the Religious Fast of Lent, or others in separating from the observance of that Fast, more resemble the Montanists different singular ways? Seventhly, the certain days appointed by God, in which the Bridegroom was taken away; beside which, for teachers to press a fixed annual Fast, any other, without the authority of lawful Governors, was charged by the Church as observing of days, and times, and months, and years; are, I say, those days more likely to be the public religious fasts before Easter, which the Church of England observes, or some other you can show us? This is all you have, but much more you might have brought from Tertullian to the same sense; as that the Catholics objected to those new teachers, Novitatem, de cujus illicito praescribunt, c. 1. They object to them Novelty against the unlawfulness whereof they prescribe. They the Catholics, prescribe also against the Montanists, Constituta esse solennia huic fidei Scriptures, vel Traditione majorum; nihilque observationis amplius adjiciendum ob illicitum innovationis. The next Author you allege, is a fragment of Irenaeus' Epistle in Euseb. l. 5. c. 6. which how much it makes against you, and for the religious Paschal-Fast of Lent, I have shown you through the whole 5. chapter of this Appendix; where I have considered, that passage of Irenaeus, both in itself, and in relation to you; whither I refer you, and the reader. To Socrates (with Sozomen, and Nicephorus,) we shall speak in the last place, because there is much laid on him. And now consider the rest of your helps to expound S. Hierom, who calls the Fast of Lent a Tradition Apostolical. To this you say, citing Regaltius a modern Critic, that S. Hierom, and others calling it an Apostolical Tradition, did it with respect to Christ's forty days; and what then we pray you? Is that against the religious observation of the Fast of Lent in our Common-Prayer-Book? where our Church thus prays: O Lord, which for our sakes didst fast forty days, and forty nights, give us grace to use such abstinence, that our flesh being subdued unto the spirit, etc. So that what S. Hierom and the other Fathers you say did respect, the same doth our Church and our Common-Prayer-Book respect, viz. Christ's forty days fast. And how is your objection against the Common-Prayer-Book helped by that? To what you say, that they did not intent themselves any such thing, as any fast of forty days, how apparently false that is found to be, you may read, for S. Hierom in the 54, and 55. pages of this Discourse; and for the rest in the rest of the discourse. Next you teach us how to expound S. Hierom, by that in his Epistle ad Lucin. Unaquaeque provincia abundet in suo sensu, & praecepta majorum leges Apostolicas arbitretur. If this were as you mean, whether do the observers of the Religious Fast of Lent, or you who dissent, defer more to Praecepta majorum, the Precepts of our Ancestors? Secondly, S. Hierom doth not here say, that such precepts in several provinces were to be held pro Traditionibus Apostolicis. To the obedience of wholesome customs Ecclesiastical, whiles they are not retracted by those, who rule over us, (and of such only S. Hierom speaks) we are by Laws Apostolical obliged▪ and yet such customs or Laws are not, nor yet are called by S. Hierom, Traditions Apostolical. It is a Catholic rule given by Ferrandus Diaconus in Paraenetico ad Reginam, regulâ quintâ. Et omnis, qui se ad Ecclesiam pertinere gloriatur, legibus vivat Ecclesiae; maximè his, quas Antiquitas roboravit. Next to what you object out of S. Austin, Epistle 86. if you had not withheld from us his own Explication, which he adds in the same place, professed by him as an Explication, [saying, Ut suprà commemoravi] it had been in the whole thus: In Evangelicis & Apostolicis literis, totóque Instrumento quòd appellatur Testamentum Novum, animo id revolvens, video praeceptum esse jejunium. Quibus autem diebus non oportet jejunare, & quibus oporteat, praecepto Domini vel Apostolorum non invenio definitum. Hoc est, non invenimus evidenter praeceptum. Now though there be no express, evident written precept in the New Testament, yet for all that, it may be Traditio Apostolica; as, lest we should so mistake him, so as here you have done, himself hath told you of some l. 2. the Baptism. contr. Donatist. c. 7. Quam consuetudinem credo ab Apostolica Traditione venientem; (Sicut multa quae non inveniuntur in literis eorum, neque in Conciliis posteriorum, & tamen quiâ per universam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur.) Yea and of the particular Paschal Fast itself, kept as it is also, in memory of Christ's Passion, he tells us, Illa autem quae non scripta, sed tradita custodimus, quae quidem toto terrarum orbe observantur, dantur intelligi, vel ab ipsis Apostolis, vel plenariis Conciliis, quorum est in Ecclesiâ saluberrima autoritas, commendata atque statuta retineri; sicuti quòd Domini Passio & Resurrectio, & Ascensio in exlum, & Adventus de coelo Spiritûs Sancti anniversariâ solennitate celebrantur. Now than this Paschal Fast of Lent being observed in all the world (then when he wrote that at least; and indeed ever since, till the present age of this controversy, or thereabouts) and yet not pretended by the observers thereof to have been appointed, or instituted by any General Council: (the very first of those Ecumenical Counsels mentioning it only in the 5th Canon as a thing famously known long before in all the world.) It remains therefore, that according to S. Austin's rule, It was delivered from the Apostles. If all this convince you not, that you have produced St. Austin to a purpose evidently against his own meaning, it is yet more manifest, how the same St. Austin, who saith, In Evangelicis literis non invenio evidenter praeceptum; yet saith also in his hundred and nineteenth Epistle which is to januarius, Quadragesima sanè jejuniorum habet autoritatem & in veteribus libris, & ex Evangelio, etc. The Lent truly of Fast hath authority both in the old Books, and out of the Gospel. And Psal. 110th. Quadragenario numero, quo & Moses, & Elias, & ipse Dominus jejunaverunt: Praecipitur enim nobis & ex Lege, & ex Prophetis, & ex ipso Evangelio, quod testimonium habet à Lege & Prophetis. In the number o●… forty days both Moses and Elias, and the Lord himself did fast; for it is commanded unto us both from the Law, and from the Prophets; and from the Gospel itself, which receiveth witness from the Law and the Prophets Now proceed we to your next Testimony, and that from St. Austin also; and make trial, whether you have any better success therein. The place is lib. 30. contra Faustum Manichaeum cap. 5. Quantò magis quisque vel minùs voluerit, vel potuerit. Thence you would conclude, that Christian abstinence in Lent was voluntary; when as St. Austin speaks only of the degrees of the rigour of that abstinence. For he doth not say, Si fortè aliquis voluerit, & potuerit, but Quanto magis quisque vel minùs seu voluerit, seu potuerit. But because you give us his words so imperfect, we will set them down here a little more at large: The Manichean Heretic objecting thus against St. Austin and the Catholics; Quidergo & vos, cùm haec à vobis Passionis Christi celebrantur mysteria?— Si quadragesima sine vino & carnibus, non superstitiosè ●… vobis, sed divinâ lege servatur, videte quaeso, videte, etc. St. Austin answers, Christiani non haeretici, sed catholici, edomandi corporis causâ, propter animam, ab irrationalibus motibus ampliùs humiliandam, non quòd illa esse immunda credant, non solùm à carnibus, verùm à quibusdam etiam terrae fructibus abstinent: vel semper, sicut pauci: vel certis diebus atque temporibus, sicut per Quadragesimam ferè omnes, quantò magis quisque vel minùs, seu voluerit, seu potuerit. Vos autem ipsam creaturam negatis bonam, etc.— Videtis ergò multum interesse inter abstinentes a cibis propter sacratam significationem, vel propter corporis castigationem, & abstinentes à cibis, quos Deus cr●…avit, dicendo, quòd ●…os Deus non creavit; Proinde illa doctrina est Prophetarum & Apostolorum: haec Daemoniorum mendaciloquorum. You see that what you cite, was spoken, not of the substance of the Paschal Fast, but of a certain manner, or rather one part of the manner of their keeping it; and that not permitted to their will, save as to the degree of the rigour of it. And concerning that very manner he speaketh greater words than the Common-Prayer-Book which ye would have corrected, or the Church of England any where hath expressed herself in. Your next Testimony (Socrates being reserved) is from Prosper, you say lib. de vit. contemplate 2. cap. 24. But you should have been advised by learned Protestant Writers, who would tell you that that Book was not St. Prosper's, but put upon him. The next therefore is that of Cassian lib. 2 col. 21. cap. 30. In primitiuâ Ecclesiâ aequale fuisse jejunium per totum annum: Ac frigescente devotione, cùm negligerentur jejunia, inductam Quadragesimam à sacerdotibus. To omit many exceptions that lay against Cassian in this point; give us any such Age, wherein, with the generality of Christians, (for whose sake Constitutions are framed for the Church, whether by the Apostles, or others) an equal Fast was kept through the whole year, as it was perhaps by some Anchorets or Religious, whom Cassian especially had in his eye; and we will easily grant the command of forty days fast to be superfluous then. But that Cassian doth not say ever came to pass, even in the most primitive times: per totum annum, he saith, but not per totum orbem Christianum. Secondly, no man can ever show an Age of the Church, wherein she was without the Paschal fast, or any following Age, wherein it was brought in by Bishops or Priests, though it might be oft reinforced and urged into more diligent practice, and whetted upon Christian people as in the Council of Laodicaea in many of its Canons, and in the general Council of Trullo Can. 9●…. and this some may call a being brought in. And yet if Cassian mean, as he may, (speaking not of abstinence only, but of stricter proper sal●…ing) that the precept and necessity of so fasting forty days, was only of Constitution Ecclesiastical, he speaks nothing for you against the Common-Prayer-Book. As for the difference about the manner, or number of days; of stricter fasting, mentioned by Dionysius of Alexandria, Sozomen and Nicephorus, it matters nothing. Since there were always forty days of abstinence notwithstanding recommended (as I have proved) to all that were able: tradita & commendata ab Apostolis, or commanded them also, by their Rulers and Governors (as in most Churches and Ages of the World, after the waxing cold of Devotion needed such commands, which may further also interpret Cassian.) Within such time moreover, either the devout Christians themselves did choose out for themselves, or those that had the rule and government over them did choose out for them (as we read that Leo did Serm. 4. de Quadragesimâ) some number of days either continued, or with interval, more, or fewer, to be fasted until Even, but especially on the six days of the great week, as Dionysius Alexandr. in the place by you alleged expressly witnesseth, and more especially yet on the day of our Lord's crucifixion, as yourselves also alleged from Tertullian, Dicatam jejuniis Parasceven. & cap. 14. of his Book of Prayer, Sic & die Paschae [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quo communis & quasi publica jejunii Religio est.  
Come we therefore in the last place to Socrates, out of whom you have brought two Testimonies, and might have (I freely acknowledge) brought more, and he is by us the more to be considered, because all that of late have written against the obligation of the Religious Fast of Lent at home or abroad, have fetched their chief armour from Socrates; yet sometimes wronging him by most unjust and purposely false translation of their Author, (as in an English Pamphlet of last year) who may seem himself enough to have wronged or loosened the Church's Fasts and Festivals, for causes which shall presently be shown. But here we shall first show, that none of our Exceptions against Socrates are needful to our Refutation of our Brethren (the Presbyterians,) their Exceptions out of Socrates against the Religious ●…ast of Lent, as it is appointed to be observed in our Common-Prayer-Book. For first as to the variety in several Countries about the number of the days (viz. of their stricter fasting, as Dionysius Alexand. whom you here join with Socrates, hath shown you) I have answered above, showing that it hurts us nothing; but no Country had a custom of keeping none, or pretended conscience against the substance of the Paschal or Lent fast, that they might therein be allowed to differ from all the body of the Catholic Church, (that then lived or had lived) throughout the world; as our brethren now would obtrude upon their own Country and the Church that bore them If Socrates admire that so many countries' differing about the number of the days, yet that all agreed to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quadragesima, or the Fast of forty days (and so yourselves allege Sozomen and Nicephorus also witnessing) this is an evident testimony that all the countries' every where had received a Tradition of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quadragesima, or Fast of forty days, elder than their differences about the number of days, (as hath been showed above at large in my fifth Chapter) that whatever variety of Indulgences several Countries (upon whatsoever pretence of their fainter Regions, or hotter stomaches, or less plentiful provisions throughout all the year, or the perpetual toil of their manner of living, or the like) had allowed themselves therein; yet so universal and consenting was their acknowledgement of something in common received by them all, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Quadragesima, that it makes manifest evidence that they all had received ab antiquissimis temporibus traditum & comme●…datum, A Tradition and Recommendation universal of forty day's abstinence, with an allowance of variation in their number of their stricter fasting days, and in their rigour of their abstinence: and that variety which Socrates notes, Socrates himself acknowledgeth there, had various causes [as it were reasonable grounds] of some such varieties, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there are beside (in other divers Countries ten thousand causes or reasons.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [viz. three weeks of stricter fastings after the example of Daniel; for otherwise that Rome had from the first of all the custom of forty day's abstinence, or fasting more largely taken, St. Hierome himself a Priest of Rome, who could know better than Socrates, (though Socrates also doth not here deny it) witnesseth, who tells us what he means by his [Nos unam Quadragesimam secundùm Traditionem Apostolorum jejunamus] We fast one Lent accord●…ing to Tradition Apostolical, Epist. ad Marcellam, by what he writes on jonah 3. Ipse Dominus jejunavit quadraginta dies, & haereditatem nobis jejunii derelinquens, ad esum corporis sui sub hoc numero nostras animas praeparat. The Lord himself fasted forty days and leaving to us the Inheritance of the Fast, prepares our souls under this number of (forty days) ●…o the eating of his Body, and on Isai 58. Dominus quadraginta diebus in solitudine jejunavit, ut nobis solennes jejuniorum dies relinqueret. The Lord fasted forty days, that he might leave us the solemn days of the fastings. And farther for Rome also Leo the great himself Bishop of Rome, Serm. 12. Appropinquante, dilectissimi, solennitate Paschali, sic est praecurrenda consuetudo jejunii, ut nos quadraginta dierum numerus, ad sanctificationem corporis & mentis exerceat— unde in coelestibus Ecclesiae disciplinis multùm utilitatis afferunt Divinitùs instituta jejunia. The solemnity of Easter now approaching (my beloved) the custom of the Fast is so to be premitted, that the number of forty days may exercise us for the sanctification of our body and mind— so as that in the heavenly disciplines of the Church the Fasts instituted by God bring [unto us] much advantage. The same in his fourth Sermon, Magnâ Divinae Institutionis salubritate provisum est, ut ad reparandam mentium puritatem, quadraginta nobis dierum exercitatio mederetur. And yet the same Leo in the same his fourth Sermon of the Fast of Quadragesima chooseth out for the people of Rome the number of days amounting to (and a little exceeding) the number of the days of Socrates' three weeks which he assigns to Rome, to wit, three days in each of six weeks (secundam, quartam, & sextam) which are one and twenty days. So that forty days, and yet the number of one and twenty days for stricter sasting may well consist together, and still the Lent be called of all Quadragesima, (as Socrates and Sozomen note) therefore Leo when he mentions forty days as from God, he doth more often call the Quadragesima, quadraginta dierum continentiam (as Sermon third) THE ABSTINENCE of forty days, and quadraginta dierum EXERCITATIONEM, (S●…rm. 4th.) the exercise of forty days, than quadraginta dierum jejunia. If Leo could for the practice of Rome in one and the same Sermon of Lent direct his Auditors to forty day's exercise, and one and twenty days Fast, (as are six times three) then Socrates finding at Rome, as he saith, three weeks fast (though all together) yet needed not to wonder how they called it there and in all Country's Quadragesima. That some observation of forty days was kept at Rome, Gregory the Great another godly Bishop of Rome doth witness, Homil. 16. In Evangelia; Quadragesimae tempus inchoamus, etc. Curio ergò in Abstinentiâ Quadragenarius numerus custoditur, nisi quia, & c.? Now begin we the time of Lent, etc. why then is the Number of Forty observed in (our) Abstinence, but because, & c.?— à praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt— ut nos per abstinentiam mortificemus Forty days of ABSTINCE he requires, though as for the degrees of that Abstinence, and as to stricter Fast, he adds, Unusquisque in quantum virtus suppetit, carnem maceret, ejusque desideria affligat, etc. Thus much be said to what your Socrates writes of Rome. But when he tells you there how those in Illyricum, and all Greece, and Alexandria fast their Paschal-fast, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) six weeks before Easter, and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: how others begin their Lent 7 weeks before the Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how well doth this variety that you allege out of Socrates yet agree upon the matter with the Religious Fast of Lent in the Church of England, which she gins betwixt the sixth and seventh weeks before her Feast of Easter. And to your second citation out of Socrates; if he say that there is no express written Precept for Lent, as he says indeed more than once of such Rites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
* St. Basil l. de Spiritu▪ Sancto, c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They clamour and call for demonstrations from written testimonies, and send away, (with disgrace) as nothing worth, the unwritten witness of the Fathers. And cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But they cease not, up and down clamouring, that this is not witnessed in any written Word of God.  No written DEMONSTRATIVE Institution, or Precept. St. Austin (we grant) hath said; and we have ever yielded as much: Non evidenter praeceptum in literis Evangelicis, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet St. Augustin could (whatsoever Socrates saw, or not) derive its authority ex Evangelio, as he saith. Nor is any variety about the number of days alleged from Socrates or others, any bar to that which St. Austin and others say of the Apostolical Original of the Paschal-fast before the Feast of Easter. Nothing more than when the same Socrates in the same Chapter by you cited recounts the varieties and differences of several Churches about the days and number of days of the Churches public Synaxes, or Celebrations of the holy Eucharist, is any bar to the divine Original of the Synaxis, or holy Eucharists administration, and that also on the Lord's days▪ For what though some added Saturdays, as Socrates says most Churches than did, yet they at Rome, and Alexandria from a certain Tradition did not. And what though others added the days of the stations, and some every day of the week for the holy Eucharist also, and others not; yet the Lords day was always held proper for that service. Socrates' words are: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, Whereas you cite Socrates, as saying, Perspicuum esse Apostolos liberam potestatem in eâdem cujusque menti ac arbitrio permisisse: That it is perspicuous, that the Apostles left a free power in the same to every man's mind and arbitrement. These words either you would have your reader believe that Socrates spoke of the religious fast of Lent, which is set forth in our Common-Prayer-Book, or of some other matter, or circumstance: If this latter, to what purpose is it here by you alleged? But if the former be by you pretended, (as evidently it is,) as if Socrates had said that to be the Apostles mind concerning the religious fast of Lent, (which only our Common-Prayer-Book sets forth) as if it were to be left to every one's mind and will. This is a great untruth, and a great abuse of your Reader; Socrates speaking these words of the Apostles permission and judgement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not of the religious fast of Lent itself, NOR OF THE NUMBER OF DAYS, MORE, OR FEWER: But having last mentioned the matter of abstinence from some meats, and shown it not to be alike in all countries'; for that some abstained from all creatures that have sensitive life, others but from some, allowing themselves to partake of fish (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and others together with fish, allowing themselves the flesh of birds, how others also abstained from some fruits and eggs; and some lived only on dry bread, and others not that, and others fast till three a clock in the afternoon [perhaps on the days of their abstinence, and not of their stricter fasts] and then used a freer refection; of which variety he shows there have been various causes: he immediately subjoins the words by you cited, which in his own Greek we will let the Reader see. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he says, de hâc re; of this thing, not of whatsoever you please to extend it to; therefore not at all necessarily of the number of days, more or less; much less of the Paschal fast itself. But here you produce this saying of Socrates, against the Religious fast of Lent (as set forth in our Common-Prayer-Book) which was spoken of variety of abstinence, from flesh, also in some places from fish, from some fruits, from eggs, and of others even at three a clock entertaining themselves more plentifully. Of this Socrates says; and of this who doubts to affirm, that we have no written precept? Of this who doubts to say, that as for any thing left from the Apostles (if ye abstract from Laws Ecclesiastical) a free power thereof is permitted to every man's choice and will. But here you begin your citation out of Socrates with a Relative without an Antecedent, either expressed, or intimated by you; on which Antecedent yet lay all the controversy, of what it was that Socrates spoke. Thus you begin: Ac quoniam nemo de eâ re praeceptum literarum monumentis, etc. And again, Apostolos liberam potestatem in eâdem re, etc. But quae ea res, there, sirs, lay all the strength of your argument, and all the concern of the cause. And in that the Reader is left probably to think, that Socrates and the Apostles (according to Socrates) in those words had made that judgement of the Religious fast of Lent, whereas the speech there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of some choices of some meats, and the more or less plentiful refection, at three a clock or otherwise. And it is observable, that Socrates there calls even some forbearing of some meats by choice, for the exercise of fasting (as we read in Daniel so also chastening himself, as that he doth record: I eaten no pleasant bread, neither came flesh nor wine into my mouth three full weeks; & that for the chastening of himself before his God, Dan. 10. 2, 3, 12.) that Socrates I say, in the very words by you produced doth call even that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working that which is good. Nothing now surely needs to be added, but to advertise you, that in many things, (as to any law from the Apostles) permitted by them to every man's will and choice, we yet may be, and are, lawfully and profitably bound up by godly Ecclesiastical constitutions; and that in the matter of fasting. I have before alleged the evident and received Canons of the Council of Laodicaea. Kings and States Christian, and where such are not, Churches and Bishops may make such binding Laws or Canons. You may perceive by what hath been said, that as to aught produced by you from Socrates, we need not acquaint the Reader, how in some things Socrates▪ long ere now hath been censured: of which now we will say a little, that others may not please themselves in something which have been alleged out of Socrates. I think not worth regarding such English nameless Pamphlets from some of the Faction, having Socrates' name prefixed, cast abroad by false translatours, and true maligners of the Religious fast of Lent. Whose honest dealing that I may once for all warn the English Reader how ever to trust again, I shall set down some part of their abuse of Socrates, and of the fasts and feasts of the Church, and of the Reader. Socrates having said in that Chapter by them published; (I speak not now of our Brethren) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suprà nominat.] which in English is this. But [the Apostle and the Gospels] left the feast of Easter, and other feasts to the ingenuity or good will of gratitude 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rend●…ed by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of those who had received the benefits, to HONOUR. This they give the English Reader thus: but left the remembrance of the feast of Easter, and observation of other holy days to their free choice and discretion, which have been benefited by such days. Omitting all mentioning of Socrates' word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or HONOUR; which it seems they envied, and perverted the benefits, which Socrates meant of the fundamental benefits of Christ's Resurrection, and the like, to the benefits which any may have received by such days: And rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the good will or ingenuity of gratitude, by [their free choice and discretion] who if the matter come once to their free choice and election, have already shown their will, and ingratitude. A second instance we will give: whereas Socrates had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which in English is this: The things already laid down are sufficient for to prove, that the feast of Easter hath had from custom different HONOUR in several countries'. This they render thus: Thus much already laid down may seem a sufficient treatise for to prove, that the celebration of the feast of Easter began every where more of custom, then by Commandment, either of Christ or any Apostle. Whereas in this their rendering, here is again no mention of HONOUR, which was according to Socrates, in the several countries'. And in the words of Socrates there was no mention of the beginning of Easter, much less of its being begun every everie where more of custom, then of any Commandment of Christ, or any Apostle; there being nothing in the Greek of [beginning, of custom] nothing of these words [more then by Commandment] nothing of these words [either of Christ or any Apostle.] And this was last year a sufficient confutation of the Paschal fast.  
A third instance shall be here in Socrates' recital of Constantine's letter; wherein the Pamphleter deeming that Constantine spoke too great things of that comely Order (which saith he) all the Churches of the West, and South, and North parts of the world observe, and some of the East likewise: [and the rest dissenting only about the time:] the Translator of his own head introduces Constantine thus prefacing of himself. In my simple judgement a notable custom, etc. which for Constantine to have said of himself had been but humility; but when neither Constantine there said so, (for he spoke of that he was more sure of, then of his own judgement) nor yet Socrates, for men to cry Socrates, and put into the good Emperor's mouth, that what he spoke was but so [in his simple judgement] and forthwith rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a comely order by other words [a notable custom] which it might be, though it were neither order, nor comely, but wicked. And what the Emperor Constantine concluded: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But even, as this is most holy for all in common to wish, etc. the Pamphleter tells you, he Translates Socrates and Constantine, and yet leaves out every where such words as he envies, as here he leaves out wholly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, MOST HOLY [viz. for all in common to will.] Surely this is injuring all that come in our way; Socrates, Constantine, and the Church's Order; that our Puritanical novelties may borrow some pretence, though false, from some one man of some Antiquity. For perfect novelty in Religion is odious in its own eyes.  
A fourth instance, where Socrates had said, that the feast of Easter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was observed of custom rather by all persons of old, then by law, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the other words he leaves out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all persons; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. where the Author saith, that the feast of Easter of a certain custom had a peculiar observation [viz. in several Countries] he renders it thus [of a certain private custom and observation.] Thus much time I have spent in vindicating Socrates from the Pamphleter, and from our English Sectaries that abused him. The holy Rites of the Catholic Church concerning the feast of Easter, and the fast before, and other solemn feasts of the Church, which is called the city of our solemnities (Isa. 33. 20.) declared so (as throughout this whole book I have made appear) from Antiquity, Universality of reception, and consent of testimonies of the generality (the three golden rules of Vincentius Lirinensis.) If these shall now suffer any contradiction from Socrates any where, or any other single Author, or twain, we are first to say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That no single writer's authority, when it stands alone, no nor any two, or three in contradiction to the testimony of the generality, can warrant our following any new doctrine, or practice, nor be any material exception to any Catholic doctrine or practice. Secondly, that an Historian, though a diligent writer, in what dogmatical censures, or judgements he shall mingle with history of fact, is therein less to be regarded, then in what he relates as an Historian. Thirdly, that none ought to think it much, if Socrates be contradicted in that wherein he is found to contradict others more, and more ancient, and more renowned Writers of Ecclesiastical History, or other such Fathers (to whom himself oft appeals, as l. 5. c. 22.) For that both parts of a contradiction cannot be true, and there is scarce any thing so strange of this nature, which some one Author (perhaps as great as Socrates) hath not been found to say. And therefore to this consent which I have shown, whosoever shall reply, by alleging one or two Authors, wherein some men think they do some great matter, I shall not think it at all considerable. When any one speaketh, whosoever he be, yea two or three, the rest are to judge. The spirits of the Prophets are subject to the Prophets; if that be true of Prophets, much more of Ecclesiastical Doctor's o●… Historians. God is the God of order and peace, as in all Churches, and not of confusion. Which must needs follow, if the witness of one or two be to be accepted against the Community. An excellent way it is for every man to believe what he list, and that from countenance too of authority, because almost what ever he list he may find said by some one Author. But we are assured that God hath otherwise promised his assistance to the succession of Pastors, than he hath to any one writer or preacher, Ephes. 4. 11-14. Mat. 28. 19 20. Fourthly, who can imagine Socrates may not be contradicted, who in one and the same Chapter, even that which our brethren cite as for them, so apparently contradicts himself. I here set down the very words, l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 697. A. (Edit. Colon. 1612.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For they indeed in Rome fast three weeks together before Easter, excepting the Saturday and Lords day. In the same Chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Rome they fast every Saturday, p. 698. E. In both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same then present time. Fifthly, Albeit, for some even great errors in judgement men may not candidly refuse all faith to a diligent Historian, yet when such Historians shall be found to differ from the Community of Catholic Writers in that which any way favours such error, which he is known to patronise, if especially in that his history he declare such his error, he then may justly be held suspected in such narration, as is singular & looks toward the favouring of that error: for example, if Philostorgius an Arrian historian shall declare aught singular, & contrary to the consent of other Authors in the favour of his fellow▪ Arrians, it may well be judged, that Partiality hath caused him to turn aside from the Truth. This whither it tends I shall now declare, albeit in matters of less moment, than the Prime Article of our Faith. That the followers of Novatus his Errors, such of them as did inhabit Phrygia, did (contrary to Novatus' own practice) change the Churches received time of celebrating Easter, even after it had been established by the Holy Council at Nice, and acknowledged Apostolical by their own Acesius; and turned themselves in the Synod of Pazus to observe the Feast of Easter at the same time with the jews and Quartadecimani, (others of them yet more famous Bishops at the same time resisting them.) By means whereof, the Church of the Novatians was at that time divided. Socrates himself relates l. 4. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Quartadecimani, and the Novatians in great part being now joined together, the Renowned Patriarch S. chrysostom proceeded to deprive them both together of their Churches, as Socrates himself also witnesseth l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Novatians part of them thinking that they ought to agree with the Church about the keeping of Easter, and the last before Easter; and part judging that they ought to follow the Judaical time of the 14. day of the Moon, for their Easter, & for the ending of their fast: at length both part of these Novatians assembled in Council together at Angar in Bythinia, made a decree Conciliaritèr (agreeing to their occasions) which Socrates himself relates l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that (notwithstanding the peaceable end of the Controversy of Easter in the Council of Nice, and the universal Churches receiving of one way therein) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth a Canon concerning the Feast of Easter, and called it, The Adiaphoron, or Canon of Indifferency: saying, that the difference of the Feast was not a sufficient cause to divide [their] Church— they having devised such things at large, they decree their Canon of Indifferency concerning Easter: so as that every one might keep Easter according to the custom which he had taken up before, if it pleased him— this decree being confirmed by them, Sabbatius— so oft as it happened that their times of keeping Easter differed, would by himself before hand FAST, and keep THE WATCH, and then keep Easter on [his] wont Sabbath-day. Here we see the Novatian Church, or Sect, owning openly an Indifference of the time of the Eeast of Easter, and so of the precurring Fast. For so here Sabbatius keeping by himself afore hand the Feast of Easter, kept also by himself aforehand the Fast and the Watch, which was to precede. It was now serviceable to the Novatians, that their friends and favourers, according to the tenor of this Council and Canon, should plead the small import and indifferency of such matters; such, suppose a while, was Socrates, who liked rather of the Catholic Order, yet pleaded for mutual tolerance, even after the establishment of that matter throughout the Christian Church, by the sacred Council of Nice, as well as had been (with good cause) before. To this purpose plea was made for them, as we read in this Chapter of Socrates: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And some other such say, with a keen anger at the Bishops, are found in him. Now whether Socrates, if he were indeed a favourer of the Novatians, in their main error, may not be thought to have written these things to gratify the Novatians, for the reconciling of them one to another in this lesser matter, and reconciling them both to the Church herein, let the Prudent judge. I shall proceed to examine, whether Socrates were so indeed, a favourer of their main error: Wherein I shall not content myself to receive others Accusations of him; such as the learned Greek Patriarch, Photius; who makes this judgement of Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But shall rather hear himself, what he saith, whom you may read much displeased with the holy & famous Patriarch of Constantinople, S. john Chrysostom lib. 6. cap. 11. Where he relating of Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took away many of the Churches from the Novatians, and the Tessarescaidecatitae, he saith of that holy man in the same Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he imputes unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a subdolous, and secretly exulcerate mind; he says that for his favour to an insolent person one Serapion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. relating S. Chrysostom's death, he leaves this mark upon him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john (as he calls him) died the 14th day of November, a man, as I said before, by reason of his zeal of temperance, giving way more to wrath then to modesty. Consider we next as touching the main error itself of the Novatians, wherein as he doth pronounce of Novatus himself, that he died a Martyr (l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Novatus is Socrates' Martyr (and the miracles wrought by his followers, as he saith, he is diligent in.) But S. chrysostom even after his death, he thus proceeds to censure, because he defended that Repentance was not to be denied to those that fell after Baptism more than once, alleging against him an ancient more severe discipline of a Synod of Bishops. (As if the following Bishops had not power in their times seeing cause to relax such severity of discipline.) His words of chrysostom are l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is matter of admiration to me, how he [john] (as above he calls him) showing so great a zeal of temperance, should in his discourses teach men to despise temperance. ●…or repentance being granted by a Synod of Bishops to such as had fallen once after Baptism, he was bold to say, If thou hast repent a thousand times enter hither. Surely not far off from his Lords merciful sense, Luk. 17, 3, 4, 5. Take heed to yourselves: If thy Brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. And the Apostles said unto the Lord, Increase our faith: (they say not our charity only, but our faith:) Compare this also with Mat. 18. 15- 18.▪ Surely this was no argument of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or bitterness of chrysostom, whereof Socrates hath accused him. But is Socrates more favourable to the more ancient Bishops, who opposed Novatus? that you may read in his 4th Book c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where having related Novatus' his Letters, he than speaks of Cornelius his contrary Letters, (who was a holy Bishop and Martyr of Rome) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both, saith he, confirming their opininion from the holy Scriptures: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as many, as were lovers of ●…in, laid hold of that concession, which was granted, [viz. by Cornelius the holy and true Bishop of Rome] and so for time to come, used that Concession for all manner of sin. But the manners of the Phrygians appear to be more sober, than other nations; for they indeed seldom swear— With them there is no running after Horse-races, nor Theatres. WHEREFORE it is, as it seems to me, that these▪ and those which were so affected, inclined rather to the things then written by Novatus. FOR fornication is counted with them as a detestable abomination. For why? you may find the Phrygians and Paphlagonians living more soberly, than any other Sect whatsoever. AND THERE IS THE SAME REASON, I suppose of them also, who live about the Western parts, and hearken unto, or obey Novatus. Whoever hath read in Story the sound and Catholic Faith, and holy life, and Martyrdom of Cornelius, S. Cyprians dear friend; and hath read in S. Cyprian the lewd and wicked life of Novatus, and his factious Schism, and Heretical teaching, let him judge of these words of Socrates, which he would leave behind him in his History to the World. Lastly, when S. chrysostom was driven in Banishment, he saith thus; Others have said, that john suffered in his deposition justly, because he had taken away many Churches from the Novatians, & the Quartadecimani, and certain others. But whether that Abdication of john was just, according to the saying of those that had been grieved by him, God, who knoweth the secrets and the truth itself in that matter is a just Judge. These things have I let you hear Socrates speak from himself, not to withdraw any due regard to his labours and history, except only where, in things regarding some part or other of the Novatians singularity, and his thence detracting from the holy Catholic Bishops, such as Cornelius the Martyr, and S. chrysostom, and from the honour of the Churches holy Fasts, and Feasts: wherein I deem that he ought not to be heard against the consent of the Catholic Doctors, and Fathers of all Ages, without great Injustice to the Church. I conclude this Chapter, with this double Item. 1. That allowing all that which our brethren the Presbyterians brought out of Socrates for themselves, it hath been shown above, that it profits not their cause at all, nor hurts ours. 2. That all other lose say of Socrates removing from the Apostles all care of any such thing as the Feast of Easter, or the Fast preceding, or other holy days, are but the effects of his Novatian Infection, a pursuance of that Canon of Indifferency (Socrat. l 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) which his Friends the Novatians assembled in Council, had decreed at Angar in Bythinia.   

CHAP. 8. An Answer to the other Objections of the Presbyterians, and to their pretence from an Act of Parliament.  
THe 5th. Proposal of our Brethren the! Presbyterians, as they have published it now themselves in their Grand Debate page 44. was this, [That nothing should be in the Liturgy, which so much as seems to countenance the observation of Lent as a Religious Fast.] This by them propunded and desired of the King and Bishops and the Church of England is, that nothing may be left even of that which is extant in our public Liturgy; wherein is no one word of the choice of meats, but only 1. of Prayers and Services to Almighty God at that time before Easter. and 2. of such abstinence, that our flesh being subdued to the Spirit, we may ever obey the Godly motions of the Lord in righteousness, and true holiness, to his honour and glory; and 3. a grateful remembrance and mention that the Lord for our sakes did fast 40. days, and 40. nights, with a Prayer 4. particularly on the first day of Lent, that God would make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of him the God of all mercy, perfect remission and forgiveness through Jesus Christ. And 5. on Passion week, and on Good-Friday, a holy and humble memory of our Lords being betrayed, and given up into the hands of wicked men, and to suffer death upon the Cross for his Family [the Church] with a prayer for the whole body of that Church, and for all the enemies thereof, all Jews, Turks, Infidels, and Heretics (on that day on which Christ prayed for his enemies on the Cross.) And 6. a narrative that in the Primtive Church there was a godly discipline; (the restoring whereof the Church desires) that at the beginning of Lent, such persons as were notorious sinners, were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others admonished by their example, might be the more afraid to offend; with the reading 7. of the general sentences of Gods cursing against impenitent sinners (the people being required to give after the several sentences, an acknowledgement with their own mouths, that the curse of God is so due to impenitent sinners; and 8. a following godly earnest exhortation to repentance, and David's 51 Psalms of Repentance, with some h●…ly penitential Prayers following Beside these eight things, let them show us if they can, any thing that is of Lent in our Common-prayer Book: In all and every of these 8. things, it is manifest, that the Church of England doth exercise some part of her Religion in the Fast of Lent, wherein she prays also unto God that she may exercise religious abstinence. Not were their propounded desires (they well know) to meddle with aught else than what is in the Common-prayer Book, as themselves give all the world to understand by their own now printing his Majesty's Commission (given to them with others) in the beginning of their Book. Not they, nor others then by that Commission, were to propound, advise, answer, or reply, any thing touching Lent, but what was in the said Common-prayer book, and your proposal being framed accordingly [that nothing be in the Liturgy, which so much as seems to countenance the observation of Lent as a Religious Fast] I having summed up all that is in the said Liturgy touching the Religious Fast of Lent; It now abides upon your part, because you have brought it in to public view, to say now before all the world if you can, 1. Whether there be aught in the Liturgy that so much as seems to countenance the observation of Lent as a Religious Fast: beside either all these 8. rehearsals which I have summed up, or something of, or in, some one or more of these branches. And if there be nothing else, as 'tis sure there is not, than it now remains your part which you are challenged to do, to give one instance, if you can, in any thing of all those eight contents of the matters concerning Lent, in our Liturgy, with which any Christian can find just fault; i. e. to name any one thing unblamable, or not godly among all those things whereof you propound, and desire that no one thing may be left in the Liturgy. Nothing, say you; that may countenance, or so much as seem to countenance the observation of Lent in the Liturgy, as a religious Fast. Surely where things of Religion are desired to be left out, there your Religion will oblige you, if you can, to show us something of those things, which is evil, at lest which is not Religious.  
In the account you have given of your own Proposal first and last, pag. 4▪ 70, 71, 72, 73, 74, 75. wherein is every word you speak of this matter, you have not touched so much as any one thing contained in all the Common-Prayer-Book; (except perhaps one, and that mistaken, as shall be shown.) But in stead of doing of that which was most reasonable for you to have done, you give us, where you make your Proposal, only two Reasons of your own, in three names; where you pass from Christ to Moses, and from Moses forthwith to the Act of Parliament 5 Elizabethae; and that's all. First, you say, That nothing be in the Liturgy, which may seem to countenance the observation of Lent as a Religious Fast; the Example of Christ's Fasting forty days and nights being no more imitable, nor intended for the imitations of Christians, than any other of his miraculous works were, or then Moses forty days fast was for the Jews. Here you would seem to remove the ground which we have for this Religious Fast: But, Sirs, tell us, we pray you, may there not be some other sufficient Grounds, if this were none? If you know not, than we shall tell you another, and a more principal Reason, viz. The Holy Memory of our Blessed Saviour's Death and Passion about that time of the year, as all acknowledge; and the memory of, and compunction for our own sins, which cost the Son of God his own precious Blood: The looking upon Him whom we have pierced. Nor shall it suffice you to say, That we ought always to remember that; for so we ought always to remember his Resurrection for our Justification: Yet God hath taught us, That what ought always to be remembered, yet may with great spiritual profit be by certain stationary and recurring days more especially and certainly be brought to the remembrance of all of us generally and jointly. And if Christ's Resurrection have a weekly Feast of remembrance, how is the Catholic Church of all Ages to be taxed as superstitious for one recurring Religious Fast in the year, the memorial of his Passion? This hath been done in all Ages, even the purest; and this Fast for this reason, and for this reason principally, the memory of our Lord's Death and Passion, the taking away of the Bridegroom: In those days they have fasted. And this reason they have given; and this the Church herself hath given in her contest with Heretics, and that in that very Chap of Tertullian, which afterwards you cite; where the Psychici, i. e. the Catholics, as you acknowledge, give this account of their Fast before Easter: Quod ad jejunia pertineat, certos dies à Deo constitutos opponunt.— Certè in Evangelio illos dies je●…uniis determinatos, in quibus ablatus est sponsus.— Et hos esse jam solos legitimos jejuniorum Christianorum, abolitis le alibus & propheticis vetustatibus.— Sic & Apostolos obseruâsse, vullum aliud imponentes ●…ugum▪ And when the Bishops of the Christian world met together in the First and most sacred General Council, and did therein unite the differences that had been about the proper time of that Feast of Easter, and the Fast preceding; Constantine having had perfect knowledge from those Bishops, in his Imperial Letters to the Christian Churches acquaints them with what the Bishops had decreed, and writeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Sirs you see another reason alleged by the Catholics, and taught by the Bishops of the Catholic Church, as that which had been the reason of observing it, ever from the day of our Saviour's Passion unto that present year. And that the Lord had delivered to them the Pasche to be remembered, of which also Constantine again in the same Epistle adds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus hath the Church fulfilled the Prophecy of God by his Prophet Zachary, wherein he promised to pour upon her the Spirit of Grace and Supplications. And they shall look upon me, saith he, whom they have pierced, and they shall mourn, etc. Zech. 12. 10. Thus you see, you have done nothing to overthrow the Religious Fast of Lent, though you had removed that which you mentioned, and any other ground, whilst you forgot the principal. But now return we to examine, whether ye have, as ye endeavour, overthrown all imitation of Christ in this Fast; and so something in the Common-Prayer-Book. Where there is no more than once, but that a just and pious mention of it, viz. in the Collect of the first Sunday: O Lord which for our sake didst fast forty days and forty nights: give us Grace to use such abstinence, that our flesh being subdued to the Spirit, etc. Where we doubt not but all Churches in the world will both consent to this Prayer, and praise the modest humility of Christ's handmaid this Church of England, except only some of her own Children. For 1. She doth not so much as pray, that the Lord would give her grace to use such Fasts, as he had done; but thankfully acknowledging what he had done for her, (viz. fasted forty days and forty nights) she prays, That she may use such abstinence, (calling her own rather abstinence, than Fasts) that our flesh being subdued to the Spirit, we may ever obey his godly motions: Not that she may be glorious in a miracle of fasting, but humbled in an exercise of mortifying▪ That she may obey his godly motions, not emulate the Divine power of his Miracle. Tell us out, we pray you, whether our Church praying thus, and thus far only, for Imitation of Christ in some abstinence (according to our poor measures) doth offend you? And if not this; where in the Common-prayer-Book is there ought of that which you accuse? But again, why we pray you, because it is not possible for us to imitate Christ's miraculous eating nothing at all through all the time of forty days; therefore Christians may not, what you cannot deny to be possible, use some special abstinence through forty days, for the mortifying of those sins, for which Christ suffered hunger and thirst, and afterward Crucfixion and death, lest that by any means, when we have known all this done for us, ourselves should become Castaways? May not some pious charitable Physician go about, according to his skill which God hath given him, and without taking any thing, use the means of healing the poor sick, and lame, in imitation of Christ's great pity, who went about healing all manner of diseases, because he cannot cure miraculously, infallibly, and universally as Christ did? May not some man that hath but ability, after the example of our Saviour's compassion, pity a multitude that abide three days, having nothing to eat, and feed them, because he cannot miraculously multiply loaves? May we not be bid to be holy and perfect as our Lord is holy and perfect, though no miracle can lift us up to equal or come near his holiness or perfection? What a lame Exception therefore have you given against the Churches excellent Prayer? But if the Church moreover in this Prayer, and in this Fast, and in some lowly degree of petitioned imitation of her Saviour, hath but imitated the piety, and followed the Doctrine of the Ancient Fathers of the Church, and been a follower of them as they were followers of Christ; then bless we God, who hath given us such a Mother, and God send her more dutiful Children. And if ye ask us, who those Ancient Fathers were, First, S. Austin, l. 2. de Doctrinâ Christianâ, c. 16. Quadraginta diebus jejunare monemur; hoc lex cujus persona est in Mose, hoc prophetia cujus personam gerit Elias, hoc IPSE DOMINUS monet, qui tanquam testimonium habens ex lege & prophetis, medius inter illos in monte, 3. discipulis videntibus atque stupentibus claruit. We are admonished to fast forty days; this the Law, whose person Moses bare; this the Prophets, whose person Elias sustained; this the Lord himself admonisheth us, who as receiving witness from the Law and the Prophets, shone forth in the midst 'twixt those two in the Mount, etc. The same S. Austin, l. ●…. c. 169. Qu●…st. super Genes. Non enim frustrà quadriginta dies jejuniorum sunt constituti, quibus Moses, & Elias, & ipse Dominus jejunavit, & Ecclesia precipuâ observatione jejumorum▪ Quadrage simam vocat. S. A●…stin again in Psal. 110. Dies i●…i Paschales praeteritis diebus Quadragesimae, etc.— Quadragenario numero, quo & Moses, & Elias, & ipse Dominus jejunaverunt. Precipitur enim nobis & ex lege, & ex prophetis, & ex ipso Evangelio, etc. S. Hierome on Jon. 3. Ipse quoque Dominus verus Ionas missus ad praedicationem mundi jejunavit quadragint a dies, & haereditatem nobis jejunii derelinquens ad esum corporis sui, sub hoc numero nostras animas preparat. S. Ambrose, Serm. 25. Dominus enim Diabolum posteaquam 40 dies jejunavit; evicit; non quod non & a●…te jejunia cum vincere potuisset, sed ut ostenderet ●…obis tunc nos Diaboli posse esse victores, cum quadraginta dies victores jejunando desideriorum carnalium fuissemus.— Ille qui peccatum non habebat, Quadragesimam jejunavit: ●…u nonvis Quadragesimam jejunare, qui peccas? ille inquam peccatum non habebat, sed pro nostris jejunavit peccatis. 'Twere easy to add of the Latines many more; Theodulphus Aurelianensis, Bede, and others. Now hear we the holy Oriental Bishops. S. Basil the Great, Hom. 1. de Jejunio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Gregory Nazianz. in Orat. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Where the Father answers your Objection punctually, that though we cannot fast forty days as he; for he was God: yet we can proportionate our abstinence to our power. Magnus' Canon Andreae Cretensis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By this time we think, the Church's Reasons, and her Authority, and Authorities, which she follows, to come 〈◊〉 to the Reason of your Papers, and the Authority of your Persons. Your Act of Parliament shall be considered in the end of your reply, where you are larger in it. In which Reply, to begin first with matters of our own Function, because you declare yourselves ready in a modest challenge, to prove the truth in an equal Conference, that you may no●… wan●…ome Propositions to prove, we will set down some manifest untruths of your own in the two leaves of that reply, (besides the Fathers, of which every one how ye have mistaken, I have showed you above, Chap. 5. & 7.) Your 〈◊〉 untruth, or false Proposition is this: (which contains three in it) viz. That adoring God not kneeling on the Lords days, and using the white garment, and milk and honey after Baptism, had more pretence of Apostolical Tradition, and were generally used more anciently then Lent. This you being never able to prove, in your insinuation that the Church may as well be called contentious for her not using those things, as you for not using Lent, we do indeed (according to your own words) think ye have wronged the Church, and that greatly. 2. That the Church hath shown you any such example of changing so the Fast of Lent, as that you may be allowed by that example not to continue it a Religious Fast, is another untruth. Upon which let Tertullian ask you the Question, l. de Coron●… Militis, c. 2. Quale est autem, ut tunc quis in quaestionem provocet observationem, cum ab eâ desiit? A third untruth, That Lent was not known or kept in the second or third Ages. And we have seen, as you bid, what follows, and find the direct contrary from those very Fathers which there follow. Upon so many untruths, any one may build as many others, as are there collected in your Reply. Other things there are, which you know not, and should know. You know not, you say, of any such things as General Councils, except ye retract afterwards your words by a correction that none but yourselves gave you occasion of. For we believe the tradition and practice of the Paschal or Lent-Fast to be elder than all General Councils: And do find it in the first General Council, not institued, or commanded, where it needed not; but in plain words there supposed as a thing long before known throughout the Christian world. And so all your following discourse of the Commands of General Councils, or of a Council of the Bishops of one Empire, is wholly impertinent. To show you now the odds betwixt the Apostolical Tradition of the Paschal Fast of Lent, and those you mention, that the three mentioned by you had not as you say more pretence, no●… equal, shall appear, if you can now be entreated to go about to prove any one, or all of those three from the like antiquity, universality of practice, and consent of Testimony; with which I yet pretend to have proved this of the Paschal or Lenten Fast. 2. Since our Controversy is about a binding Apostolical▪ Tradition, and no other, one certain mark of such binding Apostolical Tradition is▪, when the Universal Church which always shall continue Apostolical (because always built upon the rock and foundation which the Apostles have laid) hath never generally by di●…use in any age laid it aside, This we defend of the Paschal or Lent-Fast; tell us now, whether you are ready to maintain the like of all those three? But whether you will do that or no; if that be but at all true, what you now say that the Churches changing is an argument of a thing not binding, and therefore not Apostolical and perpetual: Those of the three which you do not prove never to have been by the Church changed, may not by you be pretended to be a binding Apostolical Tradition. Of the very first of them yourselves when you needed for an argument below, do prove that it was laid by, without any repeal by following Counsels. Now show us if you can when the Paschal Fast of Lent was laid by at any time, or when it began (if not from the Apostles) or when 'twas not (though you cannot tell us the beginning.) but if you can neither, and yet can't be silent, consider the Rule of St. Augustine so oft by him pressed against the Donatists, that such things which ever have been continued in the Church Universal, nor were at first brought in with any plenary Council, are to be believed to have come from the Apostles: and tell us whether St. Austin did therein insufficiently, blindly and superstitiously oppose the Donatists; to what you say of St. Hierom's Ep. ad Lucin. Unaquaeque provincia abundet in suo sensu & praecepta majorum leges Apostolicas arbitretur. I answer, he saith not Traditiones Apostolorum arbitretur. The Apostles Law binds us to observe the Customs of the Churches of God (whiles the Governors of the Church continue them to be such) and so by authority Apostolical they are to be obeyed. 2. There may have been truly different Traditions also Apostolical in divers Countries, as in the very first Ages: Primitive Bishops and Martyrs have witnessed, such as Policarp. Anicetus, etc. You are charged by your Opponents, that according to the Apostles rule, if you shall oppose yourselves against the custom of the Churches of God, your are among the number of contentious persons according to St. Paul, 1 Cor. 11. 16. And far be from you the portion which abides contentious persons, which yet you may read Rom. 2. 8, 9 You reply, that you are not contentious, for not following both the purer times of the Church; and the latter times, in that wherein they are to one another contrary; But it is the greatest height of the spirit of Contention, not only to follow (neither, the former and purer times, nor the latter) bu●… also to set at contention or contrariety the former and latter times of the Church, in that wherein they agree; viz. in the substance of some Paschal, or Lent-Fast. So that they were so many superfluous questions which you asked, What Churches, or what ages you must conform to? till you find us some age in the Church, wherein the Church (in its generality) may not be said to have observed this Religious Fast of Lent. 2. Why ye are not tied (when no body says ye are not tied) rather to imitate the purer ages, than the more corrupt? Our answer is, that such open opposition of the Catholic Churches Custom in that point, is a corrupt degeneration of this Age. Next when you ask where God hath commanded you to follow the greater number; surely nowhere, if you speak of the greater number of the world; But if you speak of the Church Universal, and of her prescribed Canons, and ●…niversal rule of her Pastors; how come the Presbyterians to give that privilege to a Classis of the Presbytery, which they deny to the Church Universal? For either in such Classis you give your presiding Presbyter a power to himself, with the minor part to determine against the Major; which is to be more than a Bishop in your account; or else the Major part may determine against the Minor, or ye can never determine any thing, if but one or two do dissent. If God hath made the Church Universal a body, as sure he hath, 1 Cor. 12. tell us whether there is not a power in every body over its ordinary members, and what power can that be, if upon difference the greater part doth not stand for the Community? But we speak of such obligation as binds to acquiescence, or silence at least. When God ba●…e that two or three should speak, and the rest should judge (1 Cor. 14.) Whether did the fewer judge the more, or the more judge the fewer? And if that be true even in Prophets, that the r●…st shall judge the two or three, it will be surely as true, where none hath infallibility, but being gathered together in the name of Christ, they have such power, as a Church, that Christ saith, they ought to be heard. If you say they are fallible, so say I; and if you infer, What obedience then can you own them? if you please, this implies that you need not obey any Governors at all, but such as are infallible; and so none now upon earth, because all such may err; and if you judge they err, there is no sin in disobeying them, lest you should err with them. And as to the writings of the Apostles 〈◊〉 〈◊〉: you acknowledging none over you in the interpretation of t●…ose Scriptures also; we ●…ee what hath followed, we know 〈◊〉 ●…ll follow; even the following of your own will for a law, to you●… sel●…es, and to others (that please to depend upon your Interpretati●…▪) It hath ●…een sufficiently tried in the late confusion of our Church and State; that give men ●…ut leave to be uncontrolled ●…nterpreters of the Law, and they need not care what written laws be called their rule to judge by. Next whereas you say, that after Christ (who speak●… infallibly by his inspired Apostle (a●… you kn●… no true head of the Church Universal so) also you know no 〈◊〉 Church of Christ, but either such as are the King's Subjects, or a 〈◊〉 Church: It m●…st needs be 〈◊〉 in your judgement, that since the Catholic Church 〈◊〉 is not in the whole body of it, the King's Subjects, that it is 〈◊〉 and 〈◊〉 〈◊〉 to you, and so you to it, or else you know no Catholic ●…hurch a●… all. But that there is a Catholic Church, which in the whole body of it, is not the King's Subjects, nor yet any forr●…ign Church, we thus demonstrate; Because our most 〈◊〉 Sovereign blessed be God for him) is a part, and a Highly Honourable par●… 〈◊〉 he ●…atholick Church; and yet no part of any foreign Church, nor ●…ject to himself; therefore there is som●… Catholic Church, (viz. that whereof His Excellent Majesty is a part) which is 〈◊〉 〈◊〉 〈◊〉 Church, ●…or yet only the King's Subjects. We who are so, are twice happy; for that ●…is most Excellent M●…eeps himself firmly to the usag●…s of ●…he H. Catholic and Apostolic Church of Christ, whiles you either doubt, whither there be ●…ny such thing as the Catholic Church, (for you speak here very suspiciousl●…) or certainly would 〈◊〉 aside our m●…st Gracious Sovereign, and 〈◊〉 Church, and Nation▪ if you were harkened to) from due regard to the Catholic Church, which is the mother o●… u●… all. To 〈◊〉 〈◊〉, y●… say, That the Article of the Church of England, 〈◊〉 all human●… Laws about Rites and Ceremonies of the Church unchangeable; (sure you mean changeable) by each particular National Church 〈◊〉, That A 〈◊〉 〈◊〉 Binding Traditions are not mere humane ●…ws, th●…gh humane L●…ws are ●…iously by Christians Kings and Magistrates made to enforce them also. But if you ask, Which are they? I will give you inst●…ces, 〈◊〉 make you your best of them. Such is, F●…rst, The Anniversary Feast of Easter (that I may omit in this place, to make instance 〈◊〉 〈◊〉 ought the in Point controverted) Secondly, The Power of Priests, and not Deacons from the beginning to consecrate the H. Eucharist. Thirdly, Such is the Precept or Law from the beginning of changing the seventh day into the first day of the week for the Churches solemn public Assemblies. Such is, Fourthly, The Testimony, whereby any one comes certainly to know concerning any controverted Chapter or Verse, or larger piece of a Chapter, (to say nothing now of a Book) whither it be Canonical Scripture, or not.  
Thus liberally you see we deal with you: But at last you earnestly beseech us, that we would be cautious how we obtrude upon you a foreign Power under the name of Christ's Church. I answer, First, We assure you, that we your Brethren having by our Oath (according to what was our Judgement and Duty otherwise) renounced utterly all foreign Jurisdictions, Powers, Superiorities and Authorities) have kept inviolably our Oaths of Allegiance and Supremacy not turning aside after Absalon, nor Adoni●…ah within, nor Rome or Geneva without, and therefore may hope to be believed for the time to come. Secondly, We fear lest you be in much more danger of that, than we; for you professing a Catholic Church in the Creed you were baptised into, and in your Writings, and yet professing now to know none, but either a foreign Church, or the King's Subjects, which Subjects of our gracious Sovereign you know to be only a part of the Catholic Church: upon the whole matter you acknowledge a Catholic Church, and yet acknowledge no other, but some foreign Church. Again you reply, If it be said, That the Church hath Authority to command, We desire to know what Church that is, and where to be found and heard, & c? And a little after you tell us, (rightly supposing indeed that we do not mean any pretended head of the Church Universal) You can find no Church of Christ, but either the National Church of England, which are the King's Subjects, or some foreign Church, and you not know therefore what we mean; then hear you St. Austin speak our meaning, when he neither spoke of the National Church whereof he was a part, nor of any foreign Church, yet pronounces, that to dispute against that which the Universal Church practiseth, Insolentissimae est insaniae, (Epist. 119.) Again the same St. Austin, l. 2 the Baptism. Co. Donatist. c. 7. Quam consuetudinem credo ab Apostolica Traditione venientem; (sicut multa que non inveniuntur in literi●… eorum, neque in conciliis posteriorum, & tamen quia per universam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur) Which custom I believe to have come from Tradition of the Apostles; (as many things which are not found in their Writings, nor in the Counsels of following times; and yet because they are observed through the Church Universal, are believed to have been by them delivered and commended. If you understand St. Austin's meaning, you understand ours: If you know the Church he spoke of, you know the Church we speak of. But whatsoever we mean, you say, we seem to contradict the forecited Article of the Church of England. But why? Doth i●… follow at all, that because it is not necessary, that Ceremonies or Traditions be in all places one, or utterly alike, that therefore there is no one Tradition, (no not as to the substance of it, though not utterly as to the manner or circumstances) common to all the Church? for example, that of the Feast of Easter?  
As to your exception against what was said of St. Peter's Fast till noon, you should before your declamation have well considered that Fast of St. Peter mentioned Acts 10. 9, 10 Four things are in the Text observable, as at least sufficiently employed. 1. That it was about the sixth hour, (i. e. it may be something after) when others usually, according to our custom are ending their meal; that was the time, I say, that St. Peter went up upon the house top to pray, Verse 9 Then it follows, Verse 10. And he became exceeding hungry, viz. after his Prayer: Therefore this, yet more after the point of noon; thence continued he fasting while they made ready for him: But yet before he eat, he falls into a trance, in which a vision was presented to him, wherein to him, being hungry, several Creatures were offered, Arise, Peter, s●…ay, and eat. The mystical signification of this Vision we all know. but evidently the Providence of God disposed him to that Vision by something a longer delayed and increased hunger. In all this some time is spent beyond Noon, and a hunger raised beyond ordinary. However popularly speaking, since it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it might be called St. Peter's Fast till Noon. Here you mentioning yourselves, and your temperance, and something of Princes, and Students, and some Tradesmen, (not all surely) seem to forget that the Fast of Lent, as St. Bernard may have taught us, was intended ordinarily for the generality of all Christians, in ordinary strength of years and body (when not in the accident of extraordinary labour) so that the ordinary labourers are herein included, 
〈◊〉 〈◊〉. S. 〈◊〉. B●…shop Mo●… 〈◊〉 Appea●…, p. 310 l. 2. c. 24 The Romanists free all ●…der twenty years of age, etc. and whosoever are employed in bodily 〈◊〉. The Protestants charge all Christians to fast some time, so far as the ●…ndifferent ●…bility of Nature permits.  who are known necessarily to require their morning's repast, (as our Saviour in his morning-Travel, Mat. 21. 18, 19) Now forasmuch as Fasting is properly a voluntary substraction of food in such a degree, as may afflict the body, let any judge whither if the ordinary labourers are to bear some part in the Churches common Fast, (though not in that degree that sedentary men and the like are) and if they shall extend their Fast but to St. Peter's time of eating in that Text, Acts 10. whither it shall not be to them a Fast, A greater voluntary Affliction of their body, than other men's abstaining till night? And so St. Peter's Fast in respect of some in the Church concerned in her Fast (for aught you have said) needed not to be an occasion of your magnifying your temperance▪ or fear of bringing the Clergy under suspicion of intemperance, by calling your ordinary wholesome temperance by the name of Peter's Fast. 
* B●…sh. Andrew's Se●…m. 5 of 〈◊〉▪ 〈◊〉 and Fasting, page 225. Pet●…rs Fast they find, and that is the lowest: he was fasting till past the sixth hour: till then. Thus in●… [●…he ●…he Church] is, for thes●… are not without example in Scripture, we see, not unknown to 〈◊〉.  When daniel's Fast is described, Chap. 10. for aught we can perceive, the abstinence in quality of his Diet, that neither flesh nor wine came into his m●…uth, and that he eaten no pleasant bread, etc. till three full weeks were fulfilled, (with diminution of his food, no doubt) without any mention of his food delayed till evening, is there called the chastening of his body.  
Lastly, We come to the Act of Parliament, concerning which you thus begin your Reply, If when the express words of a Statute, etc. are cited,) Who would not herein think, that our Brethren had brought some part of a Statute, wherein the religious Fast of Lent, as contained in our Common-Prayer-Book, were expressed? But there is no such matter. Whereas your Answerers had produced an express Act of 1. Eliz. made on purpose to confirm their Common-Prayer-Book, and every part of it, and so to be sure the twenty five leaves thereof, that contain all things whatsoever the Common-Prayer-Book hath of the Religious Fast of Lent. That Act adding severe Penalties against any person, or persons whatsoever, that shall by any open words declare, or speak any thing in derogation of the same Book, or any thing therein contained, or any part thereof: Such as the twenty five leaves, concerning the Religious Fast of Lent undeniably is, and your very proposal supposes. On the other side, the Act by you mentioned, speaks not any word of any thing mentioned in any part of the Common-Prayer-Book. Except you think, that when the Church preys [that we may use such god●…y abstinence, that the flesh may be ●…ubdued to the Spirit, &c.▪ that such godly abstinence cannot be but b●… the difference of fish and flesh, [the only thing 〈◊〉 there which were a superstition grosser than the Papists are gu●… of; so that we have a whole Act standing in force on purpose mad●… 〈◊〉 defend, amongst other parts of our Liturgy, the religious Fast of 〈◊〉, as it is in the Common Prayer-Book contained: and the 〈◊〉 〈◊〉, 5. Eliz. relating only to the difference of fish and flesh, of wh●… there is no word in the common-Prayer, you must now confe●…s to be wholly nothing to our question, unless you meddled beyond your commi●…ion touching Lent, besides what it is set forth as a religious Fast in the Common-Prayer-Book.  
But now because by this your discourse you have wronged the piety of our Laws and Acts of Parliament, I proceed to make good against you, that according to the Statutes of this Realm, the comm●…nd in Lent made (not by the Common-Prayer-Book, b●…t) by the Statutes to fo●…bear Flesh, is declared by Acts of Parliament now in force, to be partly for the subduing of the flesh to the Spirit, and as a means to virtue, and that in the Statute by you produced there is nothing to the contrary: which that it may appear, look over your Law again, consult the Statute, 5 Eliz. 5 and you shall find, That there is nothing as to fasting in that Statute, but these two things: 1. The superaddition of Wednesday to the former Fish-days, which part of the Statute stands repealed, 3. Car. (c. 4.) 2. The increase of the penalty only upon any transgressors of the former Acts concerning Fish-days. Both these that Statute declares to be only for political ends, as other Politic Laws are, and be, viz. both the superaddition of Wednesday, (wherein they gave leave to have flesh also at Table, so that the wont fish were there served up also) and also the augmented penalty to be only in favour to the political concernment; and who, think you, believes, that any forbearing of flesh, or eating of fish mentioned in that Statute, is of any necessity for the saving of the soul of man? and yet that mentioned in the preamble of the 2. and 3. Edwardi 6. c. 19 may be, and is a mean to virtue, and to subdue the flesh unto the Spirit, which is not at all mentioned in this of 5. Eliz. 5. as to the constituting and enacting part, but only as to another penalty upon the other, the politic end: Ask the learned in the Law, whither that of the 2. and 3. Edward. 6. c. 19 were repealed by this; but of that you were wise to take no notice at all. 3. No Act did not repeal in any word any part of that 2. and 3. Edvardi 6. c. 19 But in all Acts touching days of Abstinence, as 5 and 6. Edward. 6. c. 3. great regard is had by a special clause that none should mistake, as if the present Act did extend to abrogate, or take away the Abstinence in L●…nt commanded in the Act of 2. and 3. Edward. 6. c. 19  
Now therefore hear you the words of the Statute, 2. and 3. Edwar. 6. c. 19 Albeit the King's Subjects now having a more perfect and clear light of the Gospel, and true word of God through the infinite mercy and clemency of Almighty God, by the hands of the King's Majesty, and his most noble Father of famous memory, promulgate, shewe●…, declared, and opened, and thereby perceiving that one day, or one meat of itself is not more holy, more pure, or more clean than another, for that all days, and all meats be of their nature of one equal purity, cleanness and holiness; and that all men should by them live to the glory of God, and at all times, and for all meats, give thanks unto him; of which meats none can defile 〈◊〉 men, or make them unclean at any time, to whom all mea●…s be l●…wfull and pure, so that they be not used in disobedience or vice; yet for ●…smuch a dive●… of the King's Subjects, turning their knowledge therein to satisfy their sensuality, when they should thereby ere case in virtue, have of late time, more than in times past, broken and contemned such Abstinence which hath been used in th●… Re●…lm upon the Friday and Saturday, the Embring days, and other days, commonly c●…lled V●…gils, and in the time commonly call●… 〈◊〉, and ●…her accustomed times; the King's Majesty considering. Th●… due and godly 〈◊〉 is a mean to virtue, and to subdue men's bodies to their soul and spirit; and considering also that Fishers, and men using the Tra●… of living by Fishing in the Sea, may thereby the rather be set on work, and that by eating of Fish, much flesh shall be saved, and encre●…ed, and also for divers other considerations and commodities of this Realm, doth Ordain and Enact, with the assent of the Lords Spiritual and Temporal, and the Common 〈◊〉 this present Parliament assembled, and by the Authority of the same,—— That not person, or persons of what 〈◊〉, degree 〈◊〉 condition he or they be, shall at any time after the fist day of May, in the year of our Lord God 1549. willingly and wittingly eat any manner of flesh, after what manner of kind or sort soever it shall be ordered, dressed or used, upon any Fridy or Saturday, or the Embring days, or in any day in the time commonly called Lent, etc. The scope▪ and reason, and motive of which Law, if it be considered according to the principal end of it, subduing the flesh to the Soul and Spirit, (for there is added another end also which was political) may well admonish us (though it was hard to contain the particulars in a Law) to abstain also at such times of Mortification from whatsoever food else is, more delicate, costly, of hotter nature, and of higher nourishment. The formers of that Law (which is now the Law of out Land) had no doubt before their eyes the approbation of God, and his gracious answer to Daniel so chastening himself, as in the holy Scripture is described: I eaten no pleasant bread, neither came flesh nor wine in my mouth, Dan, 10. 2, 3, 12. which that Ministers of God's Word should not as well have before their eyes, as our civil Magistrate, is a great shame. But if you look back to the Common-Prayer-Book, (which was the matter of your Commission, and of your grand debate (as you call it) and of your Proposal; there if you think the Act of Parliament ratifying and establishing the Common-Prayer-Book, and therein the religious Fast of Lent designed the end to be the service of God no otherwise then as other Political Laws are, and be, you should evidently contradict that Act of Parliament which professes there and then an establishment of the order of the public and divine service, and should imagine the prayer for the first Sunday of Lent to have the suspicion of such a sense as this, O Lord, who for our sakes didst fast forty days and forty nights, give us grace to use such abstinence, that our seafaring men and Mariners, and young Cattle, and the like may be maintained, how worthy a conceit were this? To conclude this Chapter: for the substance of the Paschal or Lent-Fast we have heard. (To name no more now then S. Austin) Habet Authoritatem, & in veteribus libris, & ex Evangelio, (Epist 119.) praecipitur enim nobis, & ex lege, & ex Prophetis, & ex ipso Evangelio, (idem ad Psal. 110.) and the same also. l. 30. con. Faustum, (c. 3— 5.) avowing Abstinence from some sort of meats, (of Delicacy and higher nourishment, Flesh, etc.) Edomandi corporis ●…usa, propter corporis castigationem, sicut, saith he, per Quadragesimam fere omnes) to be commanded from the Apostles and the Prophets, you have tried it now as to the kind of flesh, or fish by our Law, and let the Reader judge of the Issue.   

CHAP. 9 The judgement which the Ancient Fathers made of such as opposed the Churches set Fasts or Feasts, and particularly this Paschal, or Lent-Fast.  
SAint Augustine in his Book of Heresies, n. 53. writing of the Aërians thus saith; Aëriani ab Aerio quodam sunt nominati, qui— in Arrianorum haeresim lapsus, propria quoque dogmata addi●…isse nonnulla [fertur] dicens— nec statuta solenniter celebranda esse jejunia▪ sed cùm quisque voluerit jejunandum, ne videatur esse sub lege, dicebat etiam Presbyterum ab Episcopo nullâ differentiâ debere discerni. That is, the Aërians are named from one Aërius, who having fallen into the Heresy of the Arrians, did add thereto some opinions of his own, affirming that the solemn set Fasts were not to be observed; but that every man was to fast when he pleased, lest he should seem to be under the law. He also said, that there was no difference to be put between a Priest and a Bishop.  
And n. 82. of the same Book, he thus saith of the jovinianists; A joviniano quodam monach●… illa haeresis orta est aetate nostrâ cum adhuc juvenes essemus— dicebat non aliquid prodesse jejunia, vel a cibis aliquibus abstinentiam.— cito tamen illa haeresis oppressa & extincta est, nec usque ad d●…eptionem aliquorum sacerdotum potuit pervenire. That is, the Heresy of the Jovinianists in my time, when I was young, sprang from one jovinian A MONK— who said, that fasting and abstinence from certain meats was not at all profitable▪— But this heresy was soon extinct, and proceeded not so far as to deceive any Priests.  
johannes Damascenus in his 6. Book of Heresies, writeth thus of the Aërians or Eustachians; Aëriani ab Aërio Pontico: fuit autem sacerdos Eustachii Episcopi [Arriani] filius ejus [Eustachij.] qui jejunium feriâ quartâ, & sexta, & quadraginta diebus servari, & pascha celebrari prohibet. Stata haec damnat omnia— quod si quis jejunium servare velit, id ab eo certis statisque diebus servari negat oportere, sed quando volet, negat enim se lege teneri: negat etiam quicquam inter Presbyterum & Episcopum interest. That is, the Aërians were named of Aerius of Pontus, who was a Priest to Eustachius, [an Arrian] Bishop, and son of that same Eustachius, who did fordid fasting on Wednesdays, and Fridays, and in LENT, and the observation of the Pasch. He condemns these set solemnities— saying, that if any one would keep a Fast, he ought not to observe ●…t upon certain set days, but when he pleaseth; for he denies that he is bound to it by a Law: He also denies that there is any difference between a Priest and a Bishop.  
Epiphanius in his 75. Heresy, which is the Aerians: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards ●…e saith, what is the Pasch which is performed with you? Do you adhere again to Jewish fables? For saith he, ye ought not to perform the Pasch; for Christ our Passeover is slain— for there is to be no set Fast: For these things are Judaical, and under the yoke of bondage.— But it I fast at all, I fast what day I please for my own liberty; whence they commonly affect to fast upon the Lordsday, but on Wednesday and Friday, etc. And Theophilus of Alexandria in his first Paschal Epistle saith, Homines provocantur (terturum humilia deserentes) cum Ecclesiâ primitivorum Dominicae Paessionis sesta celebrare— Non est ergo, non est haereticorum ulla solennitas, nec qui in errore decepti sunt, illius possunt communione laetari Men are provoked (forsaking the low things of the earth) to celebrate the solemnities of the Lord's Passion with the Church of the Primitive ones.— There is not therefore, there is not any solemnity that Heretics will keep, nor can those which are deceived with error, be delighted with the communion thereof.  
Synodus Gangrensis can 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the Religious without any bodily necessity shall proudly contemn and break the Fasts delivered in common, and observed of the Church, a perfect deliberation in him rejecting them, let him be an Anathema. Epistola Synodica Patrum Synodi Gangrensis a Haereticis quibusdam Eustathianis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concillium Moguntinum sub Carolo ●…agn. Can. 35. Siquis indictum jejunium Superbiendo contempserit, & observare cum caeteris Christianis noluerit, etc. Anathema sit, nisi se emendare statuerit. Evagrius l. 2. c. 8. noteth certain Heretic; of Alexandria; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not reverencing the time of the Celebration of the salutary Pasch.   

CHAP. 10. The judgement of the Right R. Fathers in God, Lancelot Andrews Bishop of Winchester, and John Cousin the present Lord Bishop of Durham; also (in some measure) of the most Reverend Father in God Archbishop Whitgift, and Bishop Montague.  
BIshop Andrews in his fifth Sermon of Repentance, p. 216. saith, He [Christ] that in this place [St. Mat. 6. 16.] saith, Cum jejunatis, when ye fast; saith in another, Tum jejunabunt, than they shall fast; and that amounts to a Precept (I trow) And p. 217. They that were under Grace, went far beyond them under the Law in their Cùm, and in their jejunatis both. And in the 223. and 224. p. of the same Sermon, speaking of the yearly recurrent fast of Lent, he saith, It is a custom of the Church, while it was à Christo recens, yet fresh and warm from Christ, the Church which was the mother of the Apostles themselves, at all times kept; everywhere observed then, and ever since. Some to resist it, frame to themselves a fear of (I wots not what) Superstition▪ where no fear is. Before any Superstition was stirring, any Popery hatched, it was, this Fast was. Lex abstinendi in quadragesim semper fuit in Ecclesia (saith the Oracle of Antiquity, Theophilus Alexandrinus) Lent was ever in the Church; Nos unam quadragesimam secundum traditionem Apostolorum: We have but one Lent, (the Montanists had three) but that one was delivered us by the Apostles (saith St. Jerome) why should I weary you with reckoning them up? what one more ancient Writer than other is there, but you shall find it in him expressly, even up to Ignatius, who lived with the Apostles themselves? Apostolic then it is; and for such St. Hierome avowss it; and when that is said, enough is said for it I think, yet it is good (you know it) the Fast so delivered, and by the Church ever, and everywhere so kept; the Council of Gangra hath laid an Anathema on them that keep it not, avoid it how they can that keep it not.— every man (so we would have it) to be left to himself, for Prayer, Fasting, Sacrament; nay for Religion too (now) and all? for God's sake let it not be so— let us have our days appointed, and our h●…ures set for it. If all were left to us, God knows, I durst not promise, what should become of Prayer itself: the like I say for the Sacrament— and so for Fasting. Fast privately in God's Name; but hear you; let not the Church trust to that; nor she hath not held it wisdom so to do: but, as in both them (Prayer and the Sacrament) so in this, hold us to our order of days and times established. Them if we keep, so it is; otherwise, were it not for the Church's times, I doubt there would be taken scarce any time at all. Now yet somewhat is done; but leave it once at liberty, liberty hath lost us some already, and will lose us the rest, if it be not looked to in time. Pag. 2▪ 5. this Fast is called jejunium. paschalo; for Easter and ●…ent stand up on one base; both stand, and fall together. Last of all, pag. 224. REMEMBER IT CAME FROM THE APOSTLES: that is it that binds us; that is it that sets us fast: Thus far Bishop Andrew's.  
And the R. Reverend Father in God the Lord Bishop of Durham, in his Collection of Private Devotions in the Practice of the Ancient Church, after many Citations out of the Holy Fathers, of the Greek and Latin Church concerning Lent, thus saith, All which being put together, will abundantly prove, That the Lent which we now keep, IS, AND EVER HATH BEEN AN APOSTOLICAL CONSTITUTION, as S. Hierome said in his Epistle to Marcelia, Nos unam Quadragesimam secundùm Traditionem. Apostolorum tempore nobis congruo ●…ejunamus: That is, We observe a Lent Fast of forty days, as we have been taught to do by the Apoin a fit and seasonable time of the year. To which he adds the Testimony of S. Augustine, and Chrysologus.  
The most Reverend Father in God Archbishop Whitgift, in his Defence of the Answer, etc. p. 104. I know no reason why the Apostles many not be said to be the Authors of celebrating the day of the Passion, &c▪ neither yet do I understand any cause why the Church may not still observe the same: sure I am, that they were not the Authors of the Superstitions and Errors used in them by the Papist; neither doth S. Austin say so: For thi●… is no good Argument, to say, The Apostles appointed these days to be celebrated: Ergo, They appointed the manner of celebrating used by the Papists. The days may be with more Godliness, and profit to the Church, observed, (being cleansed from Superstition and erroneous Doctrine) then abrogated. The place of S. Austin is in his Epistle ad januar: 118. Illa à quae non scripta, sed tradita custodimus, etc.  
And for Recommendation Divine of the forty days Fast, the Reverend Father in God Richard Montague Bishop of Norwich, Origin. Eccles▪ pars 2. n. 81. Numerum hunc mysticum [dierum 40.] & sacrum, 〈◊〉 Scriptures multa sunt quae decent testimonia— Certè erat aliquid in▪ eo, cur dicb●…os continuis 40, apertis coeli catarectis & abyssi 〈◊〉 bus resolutis▪ invalescerent aquae super terram. Quòd annos 40 ex Aegypto redu●… Israel eremi erroribus destinebantur— erat certè dispensatorius, & pluries quàm unâ vice Christi Domini actionibus consecra●…us.— Certè fortuitò non fiebat, quod toties in Scriptures numerus ille per Deum consecrabatur— Mihi rectè opinatus videtur Augustinus, qui numerum quadragenarium totum praesentis vitae cursum significare diceba●…, tempus, nimirum jejuniis, orationibus, poenitentiae, peccatorumque expiationi destinatum. Et, si per Novatores liceret illud adderem, Ut ECCLESIAE QUADRAGESIMAM COMMENDARET.  
And even such Learned Protestants, who writ its Original not Apostolical, or from Christ, yet prove it themselves from Antiquity to have been in the Church observed, both by Clergy and Laity, before his time, who was a Bishop in the Church about 38 years after S. John's death, (who himself 'tis probable was born much about S. John's death, or a little after) so Zanchius l. 1. in 4. Praeceptum, p. 695. certè Telesphorus, qui fuit septimus Romanae Ecclesia Episcopus & martyr, circa Annum Domini 139. hujus [temporis Quadragesimalis supranominati●…] mentionem facit, tanquam ante se in Ecclesiâ observati. Ad●…ecit enim aliquot dies, quos volebat à Clericis ac Sacerdotibus, ampliùs quàm à ●…aicis observabantur, observari.— Statuimus, inquit, ut septem hebdomadas plenas ante sanctum Pascha omnes Clerici, i. e. in sortem Domini vocati à carne jejunent: quia sicut discreta debet esse vita Clericorum à Laicorum conversatione, ita & in jejunio debet esse discretio.  
These Learned Authors (especially the four Revered Bishops of our own Church above) I have produced, not that I think there may not perhaps more than double the number be alleged of modern Authors, differing in judgement from what I have asserted; But by whomsoever they shall be alleged, if they shall stand by themselves alone, and my Replyer shall not first produce, as I have done, according to Vincentius Lirinensis' Golden Rule, 1. Antiquity, 2. Universality of practice, (generally speaking,) 3. The Consent of the generality of Learned Ecclesiastical Writers, at least through the first 600. or 700. years, (the time wherein lawful General Counsels were, who with Authority noted Heretical Writers,) (and then, if he please, and not but then, give us the Judgement of any Holy and Learned men:) Otherwise, I here prescribe against any number of Moderns of one smaller part of the Christian world, and of one or two Ages farthest removed from Antiquity, (except where Authority of our own Church, to which we have subscribed, doth interpose;) such testimonies, I say, standing alone by themselves, Antiquity that app●…oaches nearer the Fountain not being first heard, both to interpret Scripture, and testify of Tradition (where that is part of the Controversy;) All such weak and trifling process of Arguments from Testimony, I take to be but tyranny over men's Judgements, who are bound to none but to God's Word, who is Truth, and the Churches Witness, whom he hath set to be the Pillar of Truth; whose witness is best learned from Antiquity, and Universality of practice, and consent of her Pastors of the Ages required; and to submission of acquiescence to their own Church in such matters.  
But why then have I brought those Five worthy Witnesses? I answer, 1. Because I had first in legitimate order premised such Antiquity, Universality, and Consent; (and so my Adversaries Testimonies ever shall be welcome.) 2. To show, that any the most faithful Sons of the Church of England may be allowed to defend what I in this maintain. 3. To prevent such Replyers, who are wont to supply with railing, what they want in weight of Argument or Testimony: forasmuch as the World sees, that so Reverend, Zealous, and Learned Protestants, and such as have done as much service against the Papists a●… all the Presbyterians put together in their Writings and Sermons have done, have thus written. Howbeit I deny not, that many Reverend and Learned men, and far from Presbyterians, are herein of a different Judgement, and have done very good service against the Papists in their gross Errors.   
FINIS.   

A TABLE of the Names of the Sundays and other Chief Days of LENT, and of some following, in the Eastern and Western Churches.  
Septuagesima, The ninth Sunday before Easter-day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Filii Prodigi. Memoria 70 Annorum qui in significationem fuerunt exilii nostri à Domino (Augustin. l. 3. d. Doctr. Christ) And Memory of the 70 week's Dan. 9 26. in the end of which Messiah the Prince was to be cut off, but not for himself.  Sexagesima, The eighth Sunday before Easter day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .  Quinquagesima, The seventh Sunday before Easter-day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominica Ingress●…s seu Introitûs Jejunii. 
Hi●…c 〈◊〉 〈◊〉 〈◊〉 ●…sse Cl●…is 〈◊〉 sui 〈◊〉. .  Quadragesima, The sixth Sunday before Easter-day. Memoria Jejunii Domini. Ord. Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hâc 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (propter gulam.) Dominica Invocavit. The whole week the Greeks called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Shrove-tuesday. 
Fastness Tuesday.  Ash-Wednesday. 
Caput Jejunii. Dies ●…inerum.  Second Sunday in Lent. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Reminiscere.  Third▪ Sunday in Lent. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Oculi.  Fourth Sunday in Lent. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Refectionis. Dominica de Panibus. Dominica Laetare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Fifth Sunday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Passionis, (propterquod Dominus praedixit c●… di●… de instanti Passione suâ.) ●…ive Judica  Friday in this week. 
Praeparatorium Lazari.  Saturday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sabbatum Lazari.  Sixth Sunday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominica Osannarum. Dominica Palmarum, Palm-Sunday. The whole week was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sancta hebdomada. Septimana Passionis. Hebdomas Xerophagia●…um. Hebdomada poenosa. The great week. 
Hâc hebdomada 〈◊〉 (sicut & 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   Monday in this week. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Feria Secunda Passionis.  Tuesday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Feria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feria tertia Passionis.  Wednesday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feria quarta in Proditione Judae. Feria quarta Passionis. Tenable Wednesday. And these four days before Easter called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thursday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feria quinta Passionis. Coena Domini. Feria quinta in Coena Domini. Feria mysterio●…um. ●…avipedium. Dies mandati, Maundy Thursday, Sheer Thursday.  Good Friday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dies Paschae Parascheue Crucifixionis. Dies sanctus Passionis Domini. Pascha quo passus est Dominus. (Augustin. ep. 119.) 
●…cclesia Smy●…ensis Ep. de 〈◊〉 Polycarp.   Saturday, or Easter-Eve. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sabbatum Sanctum. Vigilia Paschalis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Greg. Nazianz▪)  Easter-day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Nazianz. (Orat. in Pasch.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Con●…. Ancyr. c. 5.) Dominica Magna Resurrectionis. The day which the Lord hath made. Psal. 118. 24.  Monday in Easter-week. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Greg. Nazianz.) Feria 2da. Resurrectionis Domini. Secundus Dies Festi.  Tuesday. 
Feria 3 jam. Resurrectionis Domini. Tertius dies Festi. (S. Aug. d. Civ. D. l. 22. c. 8.)  Wednesday. 
Feria 4a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Candidatorum.  Thursday. 
Feria 5a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Candidatorum.  Sunday after Easter. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Gregor. Nazianz.) Dominica quasimodogeniti. Dominica in Albis. Octava Paschalis, Low-Sunday, Low-Easter-day, or the Octaves of Easter.  The 2. Sunday after Easter. Wednesday after. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The 3. Sunday from Easter. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The 25 day of the fifty.  Dies Disputationis Christi cum Doctoribus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sunday before Ascension. 
Dominica Rogationum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ascension-day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Thursday.  Sunday after Ascension. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica Expectationis. Dominica hebdomadae Expectationis.  Whitsunday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Evagr. l. 1. c. 3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Festum Pentecostes. Wied-Sunday.  Wh. Monday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae dicitur ●…tiam Graecis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wh. Tuesday. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wednesday, Friday, etc. 
jejunium Pentecostes.   
The four Ember weeks of Fasting are called jejunia quatuor temporum, quae & imbrem vocat Concil. Aenhamens●… can. 16 

jejunium primi mensis.  
jejunium Pentecostes.  
jejunium septimi mensis.  
jejunium decimi mensis.    
Anciently the Wednesday and Friday, (saith L●…) but since, the Wednesday, Friday and Saturday next A Cruse, post Cineres, post Pentecos, atque Luciae.  
The weekly lesser Fasting-days of Wednesday and Friday are called Stationes, Stationum semijejunia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Fasting-Eves before certain holidays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteferiales Vigiliae.  
FINIS.   

Some Errata of the Press to be thus amended.  
PAg. 33. lin. 12. pro Eusebius, lege Philo. p. 48. l. 11. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, league 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 165. l. ult. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, league 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 219. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, league 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 226. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ p. 453. l. 20. deal 2. & pro l. 1. lege c. 1. p. 463. league Relig●…ous 〈◊〉 religions. p. 475. l. 26. lege quidam, pro alii. ibid. l. 28. lege plurib●…s, pro ●…ibus. ita, pro etiam. ibid. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Table, pro Fastness Tuesday, league Fastens eve.