The Paschal or Lent-Fast, apostolical & perpetual at first deliver'd in a sermon preached before His Majesty in Lent and since enlarged : wherein the judgment of antiquity is laid down : with an appendix containing an answer to the late printed objections of the Presbyterians against the fast of Lent / by Peter Gunning ...
THe Scribes and Pharisees saith St. Luke, St. Iohn 's Disciples saith St. Matthew, St. Iohn 's Disciples and the Pharisees together saith St. Mark, came to our Saviour,
THe Scribes and Pharisees Says Saint Lycia, Saint John is Disciples Says Saint Matthew, Saint John is Disciples and the Pharisees together Says Saint Mark, Come to our Saviour,
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and by way of exception said, Why do the Disciples of John and of the Pharisees fast often, (NONLATINALPHABET) but thine fast not? They did not, because they could not say;
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;
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, &c. I wept and chastened my self with fasting,
His frequent exercise of fasting is witnessed in two mystical Psalms understood of christ, Psalm 69. v. 9, 10. The zeal of thy house hath even eaten me, etc. I wept and chastened my self with fasting,
This Psalm contains the prophesie 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,
This Psalm contains the prophesy of the sufferings of our Lord, where (beside 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 Iesus Christ, whom the zeal of Gods house did eat;
when tempted by the devil, he is bid turn stones into bred, and carried up into a mountain, he is contumeliously tempted to worship the devil. Arnobius also Says, those words Are spoken of our Lord Iesus christ, whom the zeal of God's house did eat;
St. Hierom also upon that Text, bids such as were conversant in fasting to be comforted, Siquidem & Dominus hoc fecit — Non habebat delitias corporis,
Saint Hieronymus also upon that Text, bids such as were conversant in fasting to be comforted, Siquidem & Dominus hoc fecit — Non habebat delitias corporis,
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and Christ delights in such souldiers of his which give themselves unto fasting, because such overcome when they fight ▪ St. Augustine and Bede confirm this interpretation.
and christ delights in such Soldiers of his which give themselves unto fasting, Because such overcome when they fight ▪ Saint Augustine and Bede confirm this Interpretation.
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And here in my Text his Disciples not fasting is turned to his reproach. Why do the Disciples of Iohn fast often, and likewise the Disciples of the Pharisees,
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,
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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 thine eat and drink? Reprehendenda Jejunii jactantia, Says Saint Hieronymus: The answer to them might have been a just reproof for not fasting from vain glory.
But our meek and gracious Lord, NONLATINALPHABET, saith St. Chrysostome upon the words. He gives them no such rebuke as O ye vain-glorious and impertinent persons.
But our meek and gracious Lord,, Says Saint Chrysostom upon the words. He gives them not such rebuke as Oh you vainglorious and impertinent Persons.
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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, &c. 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 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.
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and advanced their example in the first place, and remitting Iohn 's Disciples as it were tacitly to their Master Iohn, to something which they might remember Iohn had said unto them (Joh. 3. 28, 29.) ye your selves bear me witness, that I said I am not the Christ, &c. He that hath the bride is the bridegroom.
and advanced their Exampl in the First place, and remitting John is Disciples as it were tacitly to their Master John, to something which they might Remember John had said unto them (John 3. 28, 29.) the your selves bear me witness, that I said I am not the christ, etc. He that hath the bride is the bridegroom.
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the Prophets of old negotiated, invited, and as it were, wooed, and search'd what, and what manner of time this blessed season and fulness of time should be,
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,
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And he spake this parable, A certain King made a marriage for his son, (Matth. 22. 2, &c.) and he sent forth his servants, (Wisdome sent forth her maidens) not fasting now indeed,
And he spoke this parable, A certain King made a marriage for his son, (Matthew 22. 2, etc.) and he sent forth his Servants, (Wisdom sent forth her maidens) not fasting now indeed,
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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 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,
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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:
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:
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NONLATINALPHABET, saith S. Chrysostom upon the words, By these things our Lord sheweth, that their not fasting then was not an Indulgence to their belly,
, Says S. Chrysostom upon the words, By these things our Lord shows, that their not fasting then was not an Indulgence to their belly,
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But he being returned, and having taken to himself a kingdome, 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,
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,
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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,
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,
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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,
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,
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and a salutary means for the further purifying and adorning of his Spouse, therefore as upon the allegation of Iohn's Disciples Christ taught his Disciples also how to Pray;
and a salutary means for the further purifying and adorning of his Spouse, Therefore as upon the allegation of Iohn's Disciples christ taught his Disciples also how to Pray;
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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, his Apostles, no wonder if he do not,
only in this solemnity of his Espousals and of his Bridechamber, these the principal guests and Friends of the Bridegroom, Sons of the secretest admission, his Apostles, no wonder if he do not,
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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.
Their present joy is above it, and their habitual strength as yet beneath it, and their present assistance from the presence of the Bridegroom himself enables and supports them without it.
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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,
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 unpolished discipline,
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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;
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;
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not that the Lord, less then you, approves of that new wine, but because he provides that such good wine should not be spilled which will drink pleasant when it is old, Ecclus. 9. 10. and shall be preserved throughout all ages of the Church on earth;
not that the Lord, less then you, approves of that new wine, but Because he provides that such good wine should not be spilled which will drink pleasant when it is old, Ecclus 9. 10. and shall be preserved throughout all ages of the Church on earth;
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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:
lest also the bottles should break, and the rend and breach of these garments, instead of being made up, should be made wider by the unseasonableness of this prescription:
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1. A Declaration, or promulgation of somewhat present which they were not aware of. 2. A Prediction of some things to come, which they as little understood. 3. A mixed prescription in part and prediction in p• …, a constitution, counsel,
1. A Declaration, or Promulgation of somewhat present which they were not aware of. 2. A Prediction of Some things to come, which they as little understood. 3. A mixed prescription in part and prediction in p• …, a constitution, counsel,
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I. A Declaration of the present Espousals of Christ, Behold a greater then Solomon is here, a crown weightier then that wherewith his Mother crowned him in the day of his espousals,
I. A Declaration of the present Espousals of christ, Behold a greater then Solomon is Here, a crown Weightier then that wherewith his Mother crowned him in the day of his espousals,
He was sent before to cast up and prepare his way, these the nearest friends and followers NONLATINALPHABET, as those 30 companions brought to be with Samson the Bridegroom, ( Iudges 14. v. 11.) and as the Spouse the Queen of Heaven ( Ps. 45. 15.) hath her virgins that bear her company in the bride-chamber:
He was sent before to cast up and prepare his Way, these the nearest Friends and followers, as those 30 Sodales 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 bridechamber:
as vouchsafed partakers of their Masters joy, and of every heavenly good gift, and of all pleasure, Theophylact on Mat. 9. and this the acceptable year of the Lord, the very time of love, ( Ezek. 16. 8.) so upon the words of the Lord, Mat. 9. Christianus Druthmarus. Quando ista loquebatur, tunc ipsa fiebat conjunctio,
as vouchsafed partakers of their Masters joy, and of every heavenly good gift, and of all pleasure, Theophylact on Mathew 9. and this the acceptable year of the Lord, the very time of love, (Ezekiel 16. 8.) so upon the words of the Lord, Mathew 9. Christian Druthmarus. Quando ista loquebatur, tunc ipsa fiebat Conjunction,
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1. That the time should come when the Bridegroom should be taken from them, Ablatus & oblatus quia voluit, Him the Scribes and Pharisees shall kill and crucifie,
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,
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3. That therefore he must go away, that the Holy Spirit may come, and then shall they be indued with power from above. III. A mixt constitution or Precept in part, and Prediction in part, of what these Scribes and Pharisees came to expostulate with him, The holy duty of Fasting.
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 Come to expostulate with him, The holy duty of Fasting.
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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,
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,
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1. By leaving it under his prescript Law (NONLATINALPHABET) 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.)
1. By leaving it under his prescript Law () they shall fast, (as, thou shalt not steal) (they shall hear my voice, John 10. 16. shall render him the fruits in their seasons, Mathew 21. 41.)
2. His prediction also that the Christian Catholick Church would be willing, forward, and observably eminent in that exercise, (else it had been no answer satisfactory to their alledged visible practise) they will fast, as (NONLATINALPHABET) Him ye will receive, Joh. 5. 43. NONLATINALPHABET, they will fast; as (NONLATINALPHABET) v. 35. the daies will come; both are predictions when the chief servants of his house will see this holy exercise exemplified in set rules of practise.
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 you will receive, John 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. (NONLATINALPHABET) Men must put up this new wine into fitted vessels, saith the Master of the houshold,
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, Says the Master of the household,
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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,
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,
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4. The time or season for this duty of fasting is taught here negatively, 1. Whilest 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 ;
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;
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and because his tender indulgence expos'd them not to great and extraordinary temptations whilest himself was with them: 4. NONLATINALPHABET, not presently, not straightway desirable, v. ult. (NONLATINALPHABET) NONLATINALPHABET.
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. ().
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& longings for this Bridegroom, O that thou wert as my brother that suckt the breasts of my mother, (Cant. 8. 1.) O that thou wouldst rent 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,
& longings for this Bridegroom, Oh that thou Wertenberg as my brother that sucked the breasts of my mother, (Cant 8. 1.) Oh that thou Wouldst rend the heavens and come down, (Isaiah 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,
the Time only of Christs 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;
the Time only of Christ presence on earth, (to whom he was nearly present) was the season of the joy of his Bridechamber, 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 fortifie themselves against all dangers and oppositions in discharge of their work: 3. As having their faith (the root of good works prayer, fasting and alms) confirmed by the Death, Resurrection and Ascension of the Lord 4. As having seen the example of their Masters humiliations and sufferings, patience and fortitude,
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. As having their faith (the root of good works prayer, fasting and alms) confirmed by the Death, Resurrection and Ascension of the Lord 4. As having seen the Exampl of their Masters humiliations and sufferings, patience and fortitude,
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For the understanding whereof, we must first enquire what those other words mean to which they refer, viz. NONLATINALPHABET when the Bridegroom shall be taken from them, Which were set to contain these 4. following senses agreeing well with, and insinuating each other.
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.
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1. In the daies of his death and burial, they shall mourn and fast, according to Ioh. 16. v. 20. a little while and ye shall not see me, ye shall weep and lament, but the world shall rejoyce .
1. In the days of his death and burial, they shall mourn and fast, according to John 16. v. 20. a little while and you shall not see me, you shall weep and lament, but the world shall rejoice.
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2. In the recurring annual memorials of the Bridegrooms taking away, the Churches Paschal Fast of Lent, beside the weekly stations ( Stationum semijejunia ) which the Church ever observed,
2. In the recurring annual memorials of the Bridegrooms taking away, the Churches Paschal Fast of Lent, beside the weekly stations (Stationum semijejunia) which the Church ever observed,
These stations were the 4th and the 6th day of the week, fasted till 3. a clock in the afternoon, according to Cornelius 's fast, Act. 10. But these Sub arbitrio, non ex imperio, of free devotion, not of strict injunction,
These stations were the 4th and the 6th day of the Week, fasted till 3. a clock in the afternoon, according to Cornelius is fast, Act. 10. But these Sub arbitrio, non ex Imperial, of free devotion, not of strict injunction,
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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 Ierusalem lest my soul depart from thee.
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 Oh Ierusalem lest my soul depart from thee.
This same Bridegroom, our Lord, who saith, ( Hosea 2.) I will betroth thee unto me, warneth them also c. 9. v. 12. Wo unto them when I depart from them.
This same Bridegroom, our Lord, who Says, (Hosea 2.) I will betrothed thee unto me, warneth them also c. 9. v. 12. Woe unto them when I depart from them.
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then must we take up a mourning, when our Bridegroom hath withdrawn himself in just displeasure for our sins, (as Wisdome will not abide in a body subject to sin, Wisd. 1. 3.) We must seek his return and favour by fasting, weeping,
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 since, Wisdom 1. 3.) We must seek his return and favour by fasting, weeping,
and so the Greek Father Theophylact understands it of the time after his Ascension So after the history of his Ascension, Acts 1. the Apostles frequent fastings are recorded, Acts 13, & 14. 2 Cor. 6, & 11. chapters.
and so the Greek Father Theophylact understands it of the time After his Ascension So After the history of his Ascension, Acts 1. the Apostles frequent Fastings Are recorded, Acts 13, & 14. 2 Cor. 6, & 11. Chapters.
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After his Passion, Resurrection, and Ascension, the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated,
After his Passion, Resurrection, and Ascension, the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated,
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Of these 4. senses, the 2d only, because it brings with it a recurring duty upon men as constant as the years return, labor actus in orbem; one Aerius, a Iovinian, or Vigilantius in all ages, till of late, hath been found to make exception to.
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.
that the Disciples of the Pharisees, and likewise of Iohn, did fast (NONLATINALPHABET, Mat. 9. & NONLATINALPHABET, Luke 5.) much and often which 'tis known the Pharisees did weekly and annually in fasts by continual frequency recurring; (And so did Iohn 's also;
that the Disciples of the Pharisees, and likewise of John, did fast (, Mathew 9. &, Lycia 5.) much and often which it's known the Pharisees did weekly and annually in fasts by continual frequency recurring; (And so did John is also;
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As to the frequency which they joyned in, to object, though not as to their sincerity, which the Pharisee considered not here) twice in the week, saith the Pharisee, Luke 18. 12. and Epiphanius lib. 1. haeres. 16. tels us what daies those were, NONLATINALPHABET, the second and fifth daies of the week, Mundaies and Thursdaies.
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, Says the Pharisee, Lycia 18. 12. and Epiphanius lib. 1. haeres. 16. tells us what days those were,, the second and fifth days of the Week, Mundaies and Thursdaies.
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and annually also, beside the fasts recorded in the old Testament, (to wit, the fast of the day of Atonement, Levit. 16. and Esthers fast, Esther 9. v. 31. which was on the 13th of the moneth Adar, and the fasts of the 4th, 5th, 7th, and 10th moneths) others also probably which they had received:
and annually also, beside the fasts recorded in the old Testament, (to wit, the fast of the day of Atonement, Levit. 16. and Esthers fast, Esther 9. v. 31. which was on the 13th of the Monn Adar, and the fasts of the 4th, 5th, 7th, and 10th months) Others also probably which they had received:
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and lying in the Grave once, as he died but once, and after that only accidentally, extraordinarily, without any fixed returning, observable solemnity. No:
and lying in the Grave once, as he died but once, and After that only accidentally, extraordinarily, without any fixed returning, observable solemnity. No:
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as the Pharisees therefore say of themselves that they did fast, NONLATINALPHABET, Mat. 9. & Luke 5. so the holy Scripture records the Apostles fasts after the Bridegrooms taking away, in equal terms, (NONLATINALPHABET, 2 Cor. 11. 27.) In fastings often, or many times, in watchings often, & 2 Cor. 6. 4. (NONLATINALPHABET where NONLATINALPHABET, must be repeated) in much or oft watchings and fastings, St. Chrysostome also on S. Matt. 17. v. 19, - 21. saith (NONLATINALPHABET) therefore the Apostles also fasted almost continually;
as the Pharisees Therefore say of themselves that they did fast,, Mathew 9. & Lycia 5. so the holy Scripture records the Apostles fasts After the Bridegrooms taking away, in equal terms, (, 2 Cor. 11. 27.) In Fastings often, or many times, in watchings often, & 2 Cor. 6. 4. (where, must be repeated) in much or oft watchings and Fastings, Saint Chrysostom also on S. Matt. 17. v. 19, - 21. Says () Therefore the Apostles also fasted almost continually;
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yea, touching these certain fasts for the Bridegrooms taking away, we shall hear it witnessed anon, & Apostolos observâsse, that the Apostles also did keep them and S. Paul expects of Christian people,
yea, touching these certain fasts for the Bridegrooms taking away, we shall hear it witnessed anon, & Apostles observâsse, that the Apostles also did keep them and S. Paul expects of Christian people,
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as well Lay, as others, men, and women, as well married persons, as single, that they should at times, NONLATINALPHABET, Vacare jejunio & orationi, Give themselves to attend upon fasting and prayer, and that there is a NONLATINALPHABET 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:
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 Teaches 1 Cor. 7. 5. 2ly For that it is said both in Saint Mark 2. and in Saint Lycia Here:
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not only NONLATINALPHABET, but NONLATINALPHABET, with an article of NONLATINALPHABET, as if you would say, in those same daies As in the Septuagint Greek of Esther cap. 1. v. 2, 3. NONLATINALPHABET, on those same daies on which Ahashuerus had been once inthroned, he (as Herod on his birth-day) made a feast unto all his Princes in the 3d (as in every) year of his reign.
not only, but, with an article of, as if you would say, in those same days As in the septuagint Greek of Esther cap. 1. v. 2, 3., on those same days on which Ahasuerus 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.
when extraordinary occasion and interest of their Lord against his enemy called for them 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.
when extraordinary occasion and Interest of their Lord against his enemy called for them So Mathew 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 (videlicet, casting out the devil) which he told them At the same time, could not be done, but by prayer and fasting.
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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;
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;
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and in those who should believe in him through their word, and of fasts relating to a publick universal cause, the taking away of the Bridegroom in his Passion;
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;
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so as we have seen that cause, the memory of our Lords Passion to have given foundation universally to all ages and parts of the Catholick Church, both for her weekly stations ( Stationum semijejunia ) on the 4th and 6th day of the week till 3. a clock;
so as we have seen that cause, the memory of our lords Passion to have given Foundation universally to all ages and parts of the Catholic Church, both for her weekly stations (Stationum semijejunia) on the 4th and 6th day of the Week till 3. a clock;
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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:
what the Church does 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:
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and doth, and professeth that she will fast, and we must needs have the true meaning of this prediction, in these words of her Lord, who could not be deceived, In those daies they will fast.
and does, and Professes 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.
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5ly Be therefore my fifth reason this following, Christians will not fast (none can expect they will) on any publick, set, solemn daies of fasting, (which was the thing here call'd for by the Scribes from their own alledged example,
5ly 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 Exampl,
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But if every man was to be left to understand what he please by these words, The daies when the Bridegroom shall be taken from them, (as Aerius had his sense of them,
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,
as her Lords prediction of her practise did silence the Scribes and Pharisees, yea and some other better meaning Disciples (St. Iohn 's) also, cunningly drawn in (as is usual) by the enemies of the Lord,
as her lords prediction of her practice did silence the Scribes and Pharisees, yea and Some other better meaning Disciples (Saint John is) also, cunningly drawn in (as is usual) by the enemies of the Lord,
Reason, and experience, and the direction of all wise men in the Church of God (ancient and modern) the house of Wisdome, Councels, Reverend Fathers and Writers,
Reason, and experience, and the direction of all wise men in the Church of God (ancient and modern) the house of Wisdom, Counsels, Reverend Father's and Writers,
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and our Church in particular, have directed and commanded us not to interpret Scripture in things of publick concernment to the Churches rule of believing,
and our Church in particular, have directed and commanded us not to interpret Scripture in things of public concernment to the Churches Rule of believing,
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For that the leaving of every man to make any thing of any Text, upon any device out of his own head, to the founding any new and strange doctrine, or practise, as necessary there-from;
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;
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or to the opposing of any constantly received doctrine, or practise of the Church Universal, (for in other matters they may happily with leave quietly abound in their own sense ▪) leaves all bold innovators (which can but draw away disciples after them) to be as much law-givers to the Church by their uncontrolable law-interpreting,
or to the opposing of any constantly received Doctrine, or practice 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,
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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.
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.
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Here therefore I first joyn issue, that the Church hath observed these daies of the Paschal fast (as 'twas called in the Ancient Church ) or Lent-fast (that is, from the Saxon Dialect, Spring-fast ) ever since the times of these children of the Bride-chamber, the Apostles of the Lord,
Here Therefore I First join issue, that the Church hath observed these days of the Paschal fast (as 'twas called in the Ancient Church) or Lent fast (that is, from the Saxon Dialect, Spring-fast) ever since the times of these children of the Bridechamber, the Apostles of the Lord,
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1. For the Churches visible practise from the Apostles times, if our Brethren shall say, Shew us express example written in the following Scriptures, which may interpret this text so;
1. For the Churches visible practice from the Apostles times, if our Brothers shall say, Show us express Exampl written in the following Scriptures, which may interpret this text so;
one express example of baptizing Infants after that Sanction, Iohn 3. 5. and Commission, Matth. 28. v. 19. whereby to interpret such Sanction and Commission.
one express Exampl of baptizing Infants After that Sanction, John 3. 5. and Commission, Matthew 28. v. 19. whereby to interpret such Sanction and Commission.
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For our parts, we finding the Bridegroom, the Lord himself, thus referring us to the practise of his known Disciples, the children of the Bride-chamber;
For our parts, we finding the Bridegroom, the Lord himself, thus referring us to the practice of his known Disciples, the children of the Bridechamber;
In those daies they will fast, (not only they will teach on what daies men should fast:) and the Bride her self, whose cause is most concern'd in it, declaring to us her practise,
In those days they will fast, (not only they will teach on what days men should fast:) and the Bride her self, whose cause is most concerned in it, declaring to us her practice,
whose authority is above all mothers, (and yet each mother's is from God over her children;) we I say joyning in obedience with all those who have this Church for their Mother, are assured that we obey,
whose Authority is above all mother's, (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,
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As St. Paul hath shewn us by his example, that against contradictors 'tis best to do, 1 Cor. c. 11. v. 15, 16. Let our Brethren therefore either shew some Church or age before their own of yesterday, where this was not the custome of Christian people;
As Saint Paul hath shown us by his Exampl, that against contradictors it's best to do, 1 Cor. c. 11. v. 15, 16. Let our Brothers Therefore either show Some Church or age before their own of yesterday, where this was not the custom of Christian people;
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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 custome of the Churches of God,
or let them acknowledge it an Apostolical note of contentious Persons, (to whom he elsewhere Says belongs tribulation and wrath, Rom. 2. v ▪ 8, 9.) to oppose their interpretations and exceptions against such custom of the Churches of God,
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Now, albeit my premises neither contain, nor need to contain, more then 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,
Now, albeit my premises neither contain, nor need to contain, more then that the Church in all ages observed this Fast of Lent, called Paschale Fasting, and that from the Apostles themselves, their own Evangelical Instructions of her,
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yet in as much as I have occasionally before mentioned, that the Apostles themselves also observed this Paschal Fast, I shall not content my self to bring witness that they delivered it to the following times,
yet in as much as I have occasionally before mentioned, that the Apostles themselves also observed this Paschal Fast, I shall not content my self to bring witness that they Delivered it to the following times,
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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;
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;
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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,
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:) Yet my argument for it shall be, not any logical collection, but a direct testimonial asseveration; premising only first:
or not teach perfectly by their Exampl First:) Yet my argument for it shall be, not any logical collection, but a Direct testimonial asseveration; premising only First:
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and constantly (as well as all ages of the Church after them;) of which yet, besides the first commission (which is not practise,) no 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.
and constantly (as well as all ages of the Church After them;) of which yet, beside the First commission (which is not practice,) not one Exampl 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.
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who died in the 2d year of Trajan, and the Churches Testimony by me to be produced, stands recorded by TERTULLIAN, who lived within 100. years of the Apostle S. Iohn 's departure:
who died in the 2d year of Trajan, and the Churches Testimony by me to be produced, Stands recorded by TERTULLIAN, who lived within 100. Years of the Apostle S. John is departure:
& spiritalem disciplinam ] quòd jejunia propria custodiamus, &c. — Novitatem igitur objectant, de cujus illicito praescribant, aut haeresin judicandum, si humana praesumptio est;
& spiritalem Disciplinam ] quòd Jejunia propria custodiamus, etc. — Novitatem igitur objectant, de cujus illicito praescribant, Or Heresy judicandum, si Humana praesumptio est;
dum qua { que } ex parte anathema audiamus, &c. 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.
dum qua { que } ex part anathema Let us hear, etc. Nam quod ad Jejunia pertineat, Certos dies à God constitutos opponunt — certè in Evangelio Illos dies jejuniis determinatos Putant, in quibus Ablatus est Sponsus, & hos esse jam solos legitimos jejuniorum Christians, abolitis legalibus & propheticis vetustatibus.
Sic & Apostolos observâsse, nullum aliud imponentes jugum certorum & in commune omnibus obeundorum jejuniorum. And c. 13. Praescribitis constituta esse solennia huic fidei, Scripturis, vel traditione majorum;
Sic & Apostles observâsse, nullum Aliud imponentes jugum certorum & in commune omnibus obeundorum jejuniorum. And c. 13. Praescribitis Constituted esse Solennia huic fidei, Scriptures, vel tradition majorum;
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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.
ecce enim Convenio vos & praeter Pascha jejunantes, citra Illos dies quibus Ablatus est Sponsus, & stationum semijejunia interponentes, & mero Interdum pane & aquâ victitants, ut cuique visum est.
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Quale est autem ut tuo arbitrio permittas, quod imperio Dei non das? And c. 14. Si, &c. — Cur Pascha celebramus annuo circulo in mense primo? cur quinquaginta exinde diebus in omni exultatione decurrimus? Cur stationibus quartam & sextam Sabbati dicamus,
Quale est autem ut tuo arbitrio permittas, quod Imperial Dei non das? And c. 14. Si, etc. — Cur Pascha celebramus annuo Circulo in mense primo? cur Quinquaginta From thence diebus in omni exultation decurrimus? Cur stationibus quartam & sextam Sabbath Dicamus,
& jejuniis Parasceuen? Quanquam vos etiam Sabbatum siquando continuatis, nunquam nisi in Pascha jejunandum, secundùm rationem alibi redditam, &c. Thus Tertullian now professing himself a follower of the new Prophet Montanus, quarrels the Church and her children,
& jejuniis Parasceue? Quanquam vos etiam Sabbatum siquando continuatis, Never 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,
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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 Catholicks) accuse us that we observe fasts of our own, peculiar to our selves — They object therefore unto us novelty,
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 our selves — They Object Therefore unto us novelty,
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They surely think, that in the Gospel those daies are determined for fasts, in which the Bridegroom was taken away, and that those daies only are now the legitimate daies 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 mans occasions,
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 men occasions,
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Ye have therefore quit your ground, by exceeding the tradition, while you observe fasts wch are not constituted (or commanded.) And worthily you permit that to your own pleasure, which you yield not to Gods 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 moneth? Why 50 ▪ daies thence forward do we pass in all exultation? Why apply we the 4th,
You 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 Monn? Why 50 ▪ days thence forward do we pass in all exultation? Why apply we the 4th,
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The reason why he singles out Good-Friday for a peculiar fast amongst the rest of the daies of the Bridegrooms taking away, himself renders in his Book of Prayer chap. last,
The reason why he singles out Good friday for a peculiar fast among the rest of the days of the Bridegrooms taking away, himself renders in his Book of Prayer chap. last,
The record is made by PHILO in his Book, NONLATINALPHABET, of the Religious; (& so Gregory Nazianzen cals the Christian believer by the same name, NONLATINALPHABET, 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 daies of Claudius the Emperour.
The record is made by PHILO in his Book,, of the Religious; (& so Gregory Nazianzen calls the Christian believer by the same name,, who must needs have conversed with Saint Mark, and these Religious At Alexandria, and Come, Says Eusebius, into speech with Saint Peter (whose Disciple S. Mark was) At Room, 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 (NONLATINALPHABET,) having not only seen them,
He in that Book of the Religious, Says Eusebius in the forecited place, describes certain Apostolical Persons religious life of the Hebrew Nation (,) having not only seen them,
describing there such their conversation as is to be found in the Christian Religion only, saith Eusebius; and he adds, NONLATINALPHABET, according to the Gospel;
describing there such their Conversation as is to be found in the Christian Religion only, Says 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:
and such religious Fastings, Says the same Eusebius, which have descended down accurately the same even unto our times; which more eminently were exercised:
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NONLATINALPHABET, in fastings, and whole nights watchings, and attentions unto the word of God, at the solemnity of the Passion of our Saviour, NONLATINALPHABET, testifying of them those things which accurately are observed after the same manner with us only, and even until now.
, in Fastings, and Whole nights watchings, 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.
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These religious persons in and about Alexandria, NONLATINALPHABET, 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 Sundaies,
These religious Persons in and about Alexandria,, Are frequent in assembling for the Molle of 7. weeks, (as we now begin our Paschal fast the 7th Week before Easter, that we may exempt the Sundaies,
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for it is preparatory to the greatest feast, which beginneth a solemnity of 50 daies — Mightily they resist at this season the bewitchings of pleasures;
for it is preparatory to the greatest feast, which begins a solemnity of 50 days — Mightily they resist At this season the bewitchings of pleasures;
This annuall solemnity of numberless religious persons through 7. weeks before the high solemnity of Easter (the time of the Bridegrooms taking away & return) is an observance, wch no Essen• … s,
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 not Essen• … s,
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For what Philo saith, NONLATINALPHABET, 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:
For what Philo Says,, their celebration of 7. weeks, their preparation to their greatest feast, this what it is in Philo is 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 NONLATINALPHABET,) NONLATINALPHABET, The one day that is chiefly eminent in all the year.
That which the Hebrews (Says he) in their own language call Easter (or,), The one day that is chiefly eminent in all the year.
but at all times NONLATINALPHABET, they have God in perpe• … ual remembrance — and twice every day (viz. in common, in the publick) they are wont to pray in the morning and the evening.
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.
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but of Eusebius, as you have seen, and of St. Hierome, the piery of those first Christians in Aegypt, and recorded their Paschal Fast, in as evident manner as could be expected a learned writer, himself not a Christian, should commend Christians;
but of Eusebius, as you have seen, and of Saint Jerome, 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;
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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,
My third proof and Authority shall be from Witnesses living partly in the Apostles times, (those children of the Bridechamber) partly soon After their times,
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In that difference, I mean, found first twixt Polycarp the auditor and Disciple of St. Iohn, and by his own hands ordained Bishop of Smyrna, (which Episcopal charge he concluded with a glorious Martyrdome) and together with Thraseas Bishop of Eumēnia, these on the one side,
In that difference, I mean, found First betwixt Polycarp the auditor and Disciple of Saint 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 Eumēnia, these on the one side,
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and Anicetus a Primitive Bishop of Rome and Martyr living at the same time, with other Western Bishops (deriving from St. Peter, as Polycarp from St. Iohn ) on the other side, about whose difference Polycarp came unto Rome to Anicetus, as Irenaeus witnesses;
and Anicetus a Primitive Bishop of Room and Martyr living At the same time, with other Western Bishops (deriving from Saint Peter, as Polycarp from Saint John) on the other side, about whose difference Polycarp Come unto Room to Anicetus, as Irnaeus Witnesses;
Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessours, Xystus, Telesphorus, Hyginus and Pius: and Polycarp professing to follow what St. Iohn and other of the Apostles had practised, NONLATINALPHABET, these are the very words of Irenaeus himself concerning Polycarp, (whom he had seen and heard) That Anicetus could not perswade him to vary from what he had observed ever with Iohn the disciple of our Lord and the rest of the Apostles with whom he had conversed or spent his time.
Anicetus professing to follow the Rule received from Saint Peter and Saint Paul by the instructions of his predecessors, Xystus, Telesphorus, Hyginus and Pius: and Polycarp professing to follow what Saint John and other of the Apostles had practised,, these Are the very words of Irnaeus himself Concerning Polycarp, (whom he had seen and herd) 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.
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The same difference again some years after revived, (about the ninety seventh year after St. Iohns death) but not with equal calmness and amity 'twixt Polycrates Bishop o• … Ephesus, with other Asian Bishops,
The same difference again Some Years After revived, (about the ninety seventh year After Saint Iohns death) but not with equal calmness and amity betwixt Polycrates Bishop o• … Ephesus, with other Asian Bishops,
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and Victor Bishop of Rome, (next successour to Elutherius, unto whom Lucius our first Christian King of Britanny sent letters) with others of the West.
and Victor Bishop of Rome, (next successor to Eleutherius, unto whom Lucius our First Christian King of Brittany sent letters) with Others of the West.
Polycrates pleading the authority of St. Iohn, NONLATINALPHABET (saith he) who had rested on the Lords bosome, and of St. Philip, NONLATINALPHABET, one of the Twelve Apostles, who fell asleep at Hierapolis, also he alledgeth the example of NONLATINALPHABET, of two daughters of St. Philip, Virgins in their old age;
Polycrates pleading the Authority of Saint John, (Says he) who had rested on the lords bosom, and of Saint Philip,, one of the Twelve Apostles, who fell asleep At Hierapolis, also he allegeth the Exampl of, of two daughters of Saint Philip, Virgins in their old age;
And Victor with his on the other side pleading the authority of the tradition of S. Peter & S. Paul (NONLATINALPHABET, Sozom. l. 7. c. 19.) These were the contenders.
And Victor with his on the other side pleading the Authority of the tradition of S. Peter & S. Paul (, Sozomen l. 7. c. 19.) These were the contenders.
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 NONLATINALPHABET. 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 NONLATINALPHABET ▪ That from tradition ancient [ in those early dayes ] they deemed that they ought to observe the feast of the Salutary Pasch (or Easter ) on the fourteenth day of the moneth,
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 Fasting 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 Monn,
No such custome to observe on that manner in the rest of the Churches throughout the whole world, they [ viz. the rest of the Churches throughout the whole world ] observing from Apostolical Tradition, which came down to that time [ viz. about the 97th after S. Iohn ] that only on that day, which should be also the weekly day of the Resurrection of the Lord, they ought to dissolve or end their fastings.
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 Come 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.
S. Iohn and S. Philip finding it usefull in those parts of Asia, where many Jewes inhabited, by condescension to observe the Christian Easter on the same day with the Jewish Easter;
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;
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But S. Peter and S. Paul where no such cause was prescribed, as meet, not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection .
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 resurrection.
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or, Whether any such Paschal Fasts were at all to be observed, whose time of ending only was their controversie? and yet the time next before Easter still agreed on for the Fasts. (As they now in our times which vilifie the one, vilifie the other also).
or, Whither any such Paschal Fasts were At all to be observed, 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).
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as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos & praeter Pascha, citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes.
as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos & praeter Pascha, citra Illos dies quibus Ablatus est Sponsus stationum semijejunia interponentes.
And C. 14. Nunquam nisi in Pascha jejunandum, and so that of Timotheus Alexandrinus, NONLATINALPHABET Pasca jejunare. For this cause Irenaeus (who saith himself had seen Polycarp, S. Iohn 's Disciple) satisfying Victor in his Epistle to him, tells him, that not only concerning the day it self of Easter, there was controversie, NONLATINALPHABET,
And C. 14. Never nisi in Pascha jejunandum, and so that of Timothy Alexandrian, Pascha jejunare. For this cause Irnaeus (who Says himself had seen Polycarp, S. John is Disciple) satisfying Victor in his Epistle to him, tells him, that not only Concerning the day it self of Easter, there was controversy,,
but also touching the manner it self of the Fast, therein supposing it without controversie, that the Fast it self, (though some differ'd about the form of it) was,
but also touching the manner it self of the Fast, therein supposing it without controversy, that the Fast it self, (though Some differed about the from of it) was,
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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, NONLATINALPHABET.
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,.
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That long before his days there had been that difference, and before that difference, there had preceded a simple and plain custome of the form of fasting, which they (who brought in the difference) changed into what followed.
That long before his days there had been that difference, and before that difference, there had preceded a simple and plain custom of the from of fasting, which they (who brought in the difference) changed into what followed.
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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,
Before that difference, which was long before, the Molle 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,
and not be from the Apostles own times? and yet the following difference also agreed to a Paschal Fast. So as Irnaeus had good cause to conclude that his discourse,
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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,
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,
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In the Second Century of years after the death of the last of the Apostles (the children of the Bridechamber) I alledge first the Canons called Apostolical, not so called as made by the Apostles themselves,
In the Second Century of Years After the death of the last of the Apostles (the children of the Bridechamber) I allege First the Canonas called Apostolical, not so called as made by the Apostles themselves,
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and the latter thirty five in this Century. (Excepted only the NONLATINALPHABET, or assumentum corruptly added to the last.) And all the eighty five confirm'd by the sacred Sixth General Councel, Can. 2d. The eighth and sixtyninth of which Canons command, That every Bishop, Presbyter and Deacon, celebrate after the vernal Equinox, NONLATINALPHABET, the holy Easter day; and that they fast, NONLATINALPHABET NONLATINALPHABET, 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;
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 Canonas 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;
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and therefore both the first general Councel of Nice, Can. 5th, and the 6th general Councel, Can. 55. and the Provincial Councel of Laodicea (it self also confirmed in the 4th general Councel) Can. 45. refer themselves to,
and Therefore both the First general Council of Nicaenae, 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,
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and mention the NONLATINALPHABET, or NONLATINALPHABET, The holy Fast of Lent, as a thing known and established before the first of those, in the universal Church,
and mention the, or, The holy Fast of Lent, as a thing known and established before the First of those, in the universal Church,
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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,
and Therefore there being no other universal cause possible to create such a foregoing universal establishment, beside Tradition Apostolical, it must needs, according to Saint Augustine is Rule,
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as well as by the probability of these Apostolical Canons, have come from the Apostles. This is confirm'd in the same age by Origen's manner of mention of this Fast;
as well as by the probability of these Apostolical Canonas, have come from the Apostles. This is confirmed in the same age by Origen's manner of mention of this Fast;
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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.
if objected by Celsus; but also in his tenth Homily upon Leviticus (& sunt Origen's, Says Gerard rightly of these Homilies) thus Witnesseth, Habemus enim Quadragesima dies jeju• … iis consecratos; quartam & sextam septimanae dies; quibus solenniter jejunamus.
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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;
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;
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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,
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,
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 before well towards midnight, break their fast, we blame as regardless, and not Masters of their appetite, giving over the raze a little before the goal — Such indeed who Are much wor• … by the fasts,
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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. daies of fasts, to wit, those of the last week not alike observ'd of all.
and towards the end, as it were saint, we Easily pardon, if they eat sooner. • … and 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.
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In the 3d Century of years after the death of S. IOHN, CONSTANTINE the GREAT, (whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice ) in his Epistle to the Christian Churches (recorded both in Eusebius writing his life, l. 3. c. 17, 18. and Socrates, l. 1. c. 6. and Theodoret, l. 1. c. 10.) he writeth thus:
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 Nicaenae) 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:
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 it self of the Passion of the Lord, [ viz. anno Christi 33. ] until now, the same observation to be continued unto the ages to come also — For our Saviour hath delivered one solemnity, to wit, the day, [ or time ] of his most holy passion, the day of our freedome, and would that his Catholick Church also should be one — A little after he subjoyns the appointed fastings.
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 Pasch — After that order, which we have kept from the First day it self of the Passion of the Lord, [ viz. Anno Christ 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.
and of the South parts of the world do observe, yea, and some also of the Eastern Churches — Neither is it seemly in so great a holiness, [ of observance ] there should be any difference ▪ — And copies of this Letter the Emperour sent to every Province.
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.
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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 ▪ NONLATINALPHABET.
My second witness in this Century is S. BASIL the GREAT, the Archbishop of Caesa• … ea in Cappadocia, in his second Sermon of fasting ▪ videlicet, At the time of the Lent fast ▪.
— Art thou rich? do not contumeliously entertain the fast — nor send it away disgrac'd from thy house — lest it accuse thee before the Law-giver of the Fasts, [ of the fasts he saies not only of fasting, God is the Lawgiver,
— 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,
Suffer affliction as a good Souldier, and strive thou lawfully that thou maist be crowned, this knowing, that every one that striveth for masteries is continent in all things — [ one accusation he recounteth ] that a man should be convinc'd to have cast away the great weapon of fasting:
Suffer affliction as a good Soldier, and strive thou lawfully that thou Mayest 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:
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The Lord who hath brought us unto this revolution of this time, grant unto us as combatants entring upon this beginning, to shew forth the firmness and intention of perseverance, that we may attain unto the day, which is proper for rewards.
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.
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It is the paedagogy of the soul, and the moderation of sensual delight, which is very m• … tly enjoyned us, that what we l• … by not observing that precept of fasting, we may recover again, observing it:
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:
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,
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,
The fourth witness of this age is EPIPHANIUS In expositione fidei Catholicae; NONLATINALPHABET. And also in Compend. fidei c. 22. NONLATINALPHABET. The same Church [ viz. Catholick of which he speaks ] hath been wont to observe Lent, continuing in fastings;
The fourth witness of this age is EPIPHANIUS In exposition fidei Catholic;. 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;
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[ 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 crucifi'd.
[ 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 deliver'd that on these daies fasts should be celebrated, to the fulfilling of that which was spoken, that when the Bridegroom shall be taken from them,
And the Apostles have Delivered that on these days fasts should be celebrated, to the fulfilling of that which was spoken, that when the Bridegroom shall be taken from them,
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And in the daies 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, watchings and fastings:
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, watchings and Fastings:
The fifth witness of this age is the renowned S. AMBROSE Bishop of Millan 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,
The fifth witness of this age is the renowned S. AMBROSE Bishop of Milan in his 4th Book upon S. Luke (S. Ambrose is most undoubted work) Siquis Evangelii gloriam fructumque Resurrectionis Optat adipisci, mystici Jejunii praevaricator esse non debet, quod & in lege Moses,
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,
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,
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— And Sermon the 36. Hunc quadraginarium numerum non ab hominibus constitutum, sed divinitùs consecratum — haec autem non tam sacerdotum praecepta, quam Dei sunt.
— And Sermon the 36. Hunc quadraginarium Numerum non ab hominibus constitutum, sed divinitùs consecratum — haec autem non tam Sacerdotum praecepta, quam Dei sunt.
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.
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.
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And Sermon 25. For the Lord after he had fasted 40. daies overcame the Devil, not but that he could have overcome him also before [ or without ] fastings:
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:
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but that he might shew 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.
but that he might show unto us, that then we can overcome the Devil, when by forty days we have been through fasting victor's over our carnal Desires — For neither, Oh brothers, is it a little fault to break by greediness of the belly, the Lent indicted to Believers, — the consecrated fasts.
or Maximus Episcopus Taurinensis 's, 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.
or Maximus Episcopus Taurinensis is, and the odds is little which it be, for that either of their authorities is great enough.) Sic enim disposuit Dominus, ut sicut His passion in Quadragesima jejuniis contristaremur, ita His resurrection in Quinquagesimae feriis laetaremur.
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,
Whether 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,
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 Iejunio & 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 past through the indicted fasts of Lent,
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 Sermon de Fasting & Helia, thus Preacheth towards the end of Lent, Propitiâ Divinitate ecce jam penè transegimus Quadragesima indicta Jejunia, & praecepta Domini abstinentiae devotion complevimus. Behold, through the mercy of God we have passed through the indicted fasts of Lent,
Eóque omnis impraesentiarum adsumatur labor, 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,
Eóque omnis impraesentiarum adsumatur labour, ut & eos qui Paululum negligentes sunt, & nosmet ipsos aeternae Glory 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:
& hebdomadam Salutaris Passover, quintâ die mensis Pharmuthi, finientésque Jejunia secundum Evangelicas Traditions vespere Sabbath, decimâ die Pharmuthi:
and our selves 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 first-born ] — Therefore Hereticks 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, &c. — And so may we enter the fasts at hand, beginning Lent from the 30th day of the moneth Mechir [ and therein ] the week of the Salutary Pasche on the 5th day of the moneth 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 Lords-day the 11th of the same moneth let us celebrate the feasts;
and our selves 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 Pasch of our Lord be purified by the holy words of the Scriptures — Let us cure the diverse wounds of vices, etc. — And so may we enter the fasts At hand, beginning Lent from the 30th day of the Monn Mechir [ and therein ] the Week of the Salutary Pasch on the 5th day of the Monn 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 Lord's day the 11th of the same Monn let us celebrate the feasts;
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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.
Passover venerabilis die 13. mensis Pharmuthi Fundamenta jacientes; ita duntaxat ut juxta Evangelicas Traditions siniamus Jejunia intempestâ nocte, die 18. supra dicti mensis Pharmuthi — & praehentes nos dignos Communion corporis & Blood Christ.
Having to celebrate Easter, let us begin our Lent from the 8th day of the moneth, which with the Aegyptians is called Pharmenoth; & God giving us strength let us fast more carefully on the Great week,
Having to celebrate Easter, let us begin our Lent from the 8th day of the Monn, which with the egyptians is called Farmenoth; & 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 — Rendring our selves worthy receivers of the communion of the body and bloud of Christ.
howbeit so, that according to the Evangelical Traditions, we end the fasts late At night, on the 18th day of Pharmuth — Rendering our selves worthy Receivers of the communion of the body and blood of christ.
Quotquot sanctum Pascha celebramus, continentiâ atque jejuniis latorem legis amicum nobis esse faciamus — Ornantes nos scientiâ Scripturarum quasi solennibus vestimentis — — fugantes omnem negligentiam,
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;
& rumpentes moram, ut alacri cum discipulis ad Salvatorem Pergamos incessu, dicamusque ei: Ubi vis paremus tibi Pascha? — ad solennitatem properemus atque Dicamus;
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 our selves with the knowledge of the Scriptures as with solemn garments, chasing away all negligence,
As many of us as celebrate the holy Pasch, let us as celebrate the holy Pasch, let us make the Author of the Law, a friend unto us by continency and Fastings — — adorning our selves with the knowledge of the Scriptures as with solemn garments, chasing away all negligence,
A seventh witness is S. HIEROME in his Epistle to Marcella, Nos unam Quadragesimam secundum traditionem Apostolorum toto anno, tempore nobis congruo jejunamus.
A seventh witness is S. JEROME in his Epistle to Marcella, Nos unam Quadragesimam secundum traditionem Apostolorum toto Anno, tempore nobis Congruo jejunamus.
Again in his 2. Book against Iovinian: In foribus Evangelii Anna silia Phanuelis univira inducitur, semperque jejunans. Et Dominum virginem longa castitas longáque jejunia suscepêre.
Again in his 2. Book against Jovinian: In foribus Evangelii Anna silia Phanuelis univira inducitur, semperque jejunans. Et Dominum virginem Longam Castitas longáque Jejunia suscepêre.
— — est Dominus, qui 40 diebus Christianorum jejunium sanctisicavit, qui beatos appellat esurientes & sitientes, [ Luke 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,
— — est Dominus, qui 40 diebus Christians Fasting sanctisicavit, qui Beatos appellate Esurientes & sitientes, [ Luke 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 sanctifi'd the fast of the Christians in 40. daies, who calleth them happy, which hunger and thirst.
and her long purity, and long continued use of Fastings received [ in her arms the Lord, the Virgae — The Lord hath taught us that the fierce 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 calls them happy, which hunger and thirst.
upon Ionah. 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.
upon Jonah. c. 3. Ipse quoque Dominus verus Ionas missus ad praedicationem mundi, jejunavit 40. die, & haereditatem nobis Jejunii derelinquens, ad esum corporis sui, sub hoc numero nostras animas Praeparat.
on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit, ut nobis solennes jejuniorum dies relinqueret. The Lord fasted 40. daies in the wilderness, that he might leave unto us the solemn daies of the fasts.
on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit, ut nobis solemnness 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. CHRYSOSTOME, 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) NONLATINALPHABET NONLATINALPHABET, saith he, we have passed the second week of the fast, (in which time he preach'd to the people day by day) NONLATINALPHABET.
My eighth witness of this age shall be S. CHRYSOSTOM, who in his 3d and 16th Sermons ad Populum Antiochene, (which 16th Sermon, he preached in the 3. Week of Lent) (wherein now we Are), Says he, we have passed the second Week of the fast, (in which time he preached to the people day by day).
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And in his 11th Lent-Sermon upon Genesis, NONLATINALPHABET, [ NONLATINALPHABET ] NONLATINALPHABET. Wherefore in every thing due measure and moderation is best.
And in his 11th Lent-Sermon upon Genesis,, [ ]. Wherefore in every thing due measure and moderation is best.
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and intermitting their labours, they may again set upon their journey — In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly daies [ the Saturday,
and 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,
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NONLATINALPHABET. Set on this journey which leads unto Heaven, this strait and narrow way — Keeping under thy body and bringing it into subjection — And the ground and teacher of all these things, fasting will be unto us;
. Set on this journey which leads unto Heaven, this strait and narrow Way — Keeping under thy body and bringing it into subjection — And the ground and teacher of all these things, fasting will be unto us;
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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.
The night, Says he, was so Far passed that it was now the time of cockcrowing, which gives warning that the Light of the approaching day is At hand.
[ Speaking of the day of Christs Resurrection ] For this cause also at this time, [ viz. far in the night before Easter-day ] and not in the very evening of the Saturday [ but NONLATINALPHABET,
[ Speaking of the day of Christ Resurrection ] For this cause also At this time, [ viz. Far in the night before Easterday ] and not in the very evening of the Saturday [ but,
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and begin the joy, the custom, that obtains withall men, consenting hereto. My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium.
and begin the joy, the custom, that obtains withal men, consenting hereto. My last witness of this age is AURELIUS PRUDENTIUS Hymn Septimo jejunantium.
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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.
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 Christ sectatoribus.
After mention of Elias and Iohn Baptist 's fastings as forerunners of Christ's, he adds, that Iesus also in the time of his flesh, did with a devoted heart fast, separating himself from men in the inhospitable desert,
After mention of Elias and John Baptist is Fastings as forerunners of Christ's, he adds, that Iesus also in the time of his Flesh, did with a devoted heart fast, separating himself from men in the inhospitable desert,
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.
That which thou Oh christ, the Master of our consecrated Religion, didst deliver to thy followers, that let each of us now, according to our several measures of strength, follow.
And because of the difference of mens strength, agreeably to what Ire• … us had said, that there was difference NONLATINALPHABET, about the sort or measure of fasting;
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;
In the fourth Century after the death of S. Iohn the Apostle, I produce first S. AUGUSTINE; who though in his 86. Epistle he say, that he finds no ▪ where written in the Books of the New-testament, any precept of the Lord or the Apostles defining on what daies we ought to fast (albeit he saith, he finds there fasting commanded,) yet he forthwith purposely explains himself in these words, Non in• …, at jam suprà commemoravi, in Evangelicis & Apo• ….
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 Says, he finds there fasting commanded,) yet he forthwith purposely explains himself in these words, Non in• …, At jam suprà commemoravi, in Evangelicis & Apo• ….
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cis literis, &c. 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 expresly,
cis literis, etc. Evidently Precept, 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 Says, he finds not Evidently Precept quibus diebus. No where expressly,
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or evidently prescrib'd, what daies, viz. no such express precept, nor evident text, but what may need against contradictors, the Catholick Churches interpretation, which is the thing we contend for.
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.
Quadragesima sanè jejuniorum HABET AUTHORITATEM & in veteribus libris, & EX EVANGELIO, &c. — 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,
Quadragesima sanè jejuniorum HABET AUTHORITATEM & in veteribus Books, & EX EVANGELIO, etc. — In qu• … ergo parte anni congruentiùs Observatio Quadragesima constitueretur, nisi consini atque contiguâ Dominicae Passioni? The Lent truly of Fastings HATH AUTHORITY both in the old Books,
then in that which is conterminous and next unto the Passion of the Lord? ( viz. the time of the year wherein the Bridegroom was taken away.) And having fetcht the ground and authority of the fast of Lent from the Gospel, he then adds in the following part of the same Epistle, Ut quadraginta illi dies ante Pascha observentur, Ecclesiae consuetudo roboravit, That those forty daies before Easter, be observ'd the custome of the Church hath strengthened or corroborated.
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 then 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.
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Yea, the same S. Augustine in the aforesaid 86. Epistle objected, teaches us the ground of certain other set fasts, to be the daies wherein the Bridegroom was taken away.
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 Iudaei, — Deinde traditus est eâ nocte, quae jam ad sextam sabbati, qui dies passionis ejus manifestus est, pertinebat:
His words Are these, Cur autem quartâ & sextâ feriâ maximè Jejunit Ecclesia [ viz. Catholica ] illa ratio reddi videtur, quòd CONSIDERATO EVANGELIO, ipsâ quart• … Sabbath — concilium reperiantur ad occidendum Dominum To have made Judea, — Deinde traditus est eâ nocte, Quae jam ad sextam Sabbath, qui dies passionis His manifestus est, pertinebat:
Now why the Church [ Catholick ] fasts especially on the 4th and 6th day of the week, that reason or account seems to be rendred, that the Gospel being considered, on the 4th day of the week the Jewes are found to have held a councel for the killing of the Lord.
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 killing of the Lord.
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now for the anniversary solemnity of Christs passion, (which in no place had its solemnity without fasting) We learn from St. Augustine in the 118. Epistle to Ianuarius, that if it was not first constituted by some General Councel (as for certain it was not,
now for the anniversary solemnity of Christ passion, (which in no place had its solemnity without fasting) We Learn from Saint Augustine in the 118. Epistle to January, 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 Councel of Nice, before which there had been no General Councel, save that of the Apostles themselves) then it is retain'd,
but in the Church universally received long before the Council of Nicaenae, before which there had been no General Council, save that of the Apostles themselves) then it is retained,
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,
Illa autem Quae non Scripta, sed tradita custodimus, Quae quidem toto terrarum o• … le observantur, dantur intelligi, vel ab Ipse Apostles, vel plenariis Councils, quorum est in Ecclesiâ saluberrima autoritas, commended atque Statuta retineri, AS QUOD DO MINI PASSIO & Resurrection & Ascension in coelum,
But those things which we keep being not written, but delivered down, which are observed throughout the whole world, are given us to understand, that they are retain'd,
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,
By which testimony also you may perfectly discern, how S. Augustin 's [ Non invenio in literis evidenter praeceptum, I do not find it in the writing of the Gospels or the Apostles, &c. ] is nothing contrary, in S. Augustin 's judgement, to the fast of Lents derivation from the Apostles:
By which testimony also you may perfectly discern, how S. Augustin is [ Non Invenio in literis Evidently Precept, I do not find it in the writing of the Gospels or the Apostles, etc. ] is nothing contrary, in S. Augustin is judgement, to the fast of Lents derivation from the Apostles:
It is the same S. Augustine, who in his roll of Heresies, haeres. 53. hath registred it as one part of the A• … rians superaddition to the Arrian heresie, that they taught, nec statuta solenniter celebranda esse jejunia,
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,
My second witness of this age shall be S. CYRIL the renowned Patriarch of Alexandria, and most eminent member of the third General Councel, (to the Patriarchs of which See, it was entrusted by the first General Councel, that they should yearly signifie before hand to the rest of the Churches (as well as their own) the true time of Easter.
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 Patriarchs 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.
NONLATINALPHABET. Beginning the holy Lent from such a day, and ending the Fasts on the 3d day of the moneth Pharmuthi, on the Saturday evening, ACCORDING TO THE APOSTOLICAL TRADITIONS.
. Beginning the holy Lent from such a day, and ending the Fasts on the 3d day of the Monn Pharmuthi, on the Saturday evening, ACCORDING TO THE APOSTOLICAL TRADITIONS.
Beginning [ this year ] the holy Lent from such a 〈 ◊ 〉, and ending the Fasts on the 7th day of the moneth Pharmuthi, late at night, according to the Traditions Apostolical.
Beginning [ this year ] the holy Lent from such a 〈 ◊ 〉, and ending the Fasts on the 7th day of the Monn Pharmuthi, late At night, according to the Traditions Apostolical.
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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 daies after;
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;
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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. NONLATINALPHABET.
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. Homily 4. de Fest. Paschal..
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Beginning the holy Lent from the 26. day of the moneth Mechir [ as it were our February ] and (within this Lent) beginning the week of the salutary Pasch (or great week before Easter) on the first day of the moneth Pharmuthi (or April ) and ending the Fasts According to the Evangelical Constitutions, on the Saturday evening, which is the 6th day of the same moneth Pharmuthi [ which is punctually 40. daies after the beginning on the 26. of Mechir: the Aegyptians reckoning 30. daies in every moneth ] and keeping the Feast [ viz. Easter day ] on the next day, the dawning Lords day, which is the 7th day of that moneth Pharmuthi: an• … exing immediately after also the seven weeks of the holy 50 daies solemnity.
Beginning the holy Lent from the 26. day of the Monn 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 Monn Pharmuthi (or April) and ending the Fasts According to the Evangelical Constitutions, on the Saturday evening, which is the 6th day of the same Monn Pharmuthi [ which is punctually 40. days After the beginning on the 26. of Mechir: the egyptians reckoning 30. days in every Monn ] and keeping the Feast [ viz. Easter day ] on the next day, the dawning lords day, which is the 7th day of that Monn Pharmuthi: an• … exing immediately After also the seven weeks of the holy 50 days solemnity.
Beginning the holy Lent from, &c. superseding the Fasts on the 11th day of the moneth Pharmuthi on Saturday evening, According to the Evangelical Tradition.
Beginning the holy Lent from, etc. superseding the Fasts on the 11th day of the Monn Pharmuthi on Saturday evening, 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 NONLATINALPHABET. Beginning the holy Lent upon, &c. and ending the Fasts on, &c. [ just forty days after ] late in the evening, According to the Evangelical Preaching.
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.
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& 24, & 30th, you have the same testimony with the 11th, in the same words (in nine other years.) And Homily 22. NONLATINALPHABET. Beginning the holy Lent from, &c. and ending the Fasts on the 19th day of the moneth Phumuthi late at night, According to the Traditions Evangelical.
& 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 Monn Phumuthi late At night, According to the Traditions Evangelical.
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The same testimony in the same words you have Homily the twenty third. And Homily 28th, NONLATINALPHABET. Beginning the holy Lent from, &c. and ending the Fasts on the 11th of Pharmuthi, late on Saturday night, According to the Preachings 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 Preachings Evangelical.
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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,
In all twenty two times, in twenty • … woe Homilies, on twenty two several Years, S. CYRIL the PATRIARCH proclaims to the Church the Fasts of Lent, according to Traditions, Appointments,
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 cogitatione initiatu• …,
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, said Divinitùs Consecratum, neque terrenâ cogitation initiatu• …,
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:
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:
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.
The fifth is LEO the Great, Bishop of Rome, who in his third Sermon of Lent, Says on this wise, Merito Doctrina Spiritûs sa• … li • … c erudition im• … uit Populum Christian, ut ad Paschale Festum Quadraginta Days 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.
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.
And in his sixth Sermon of Lent, Ut Apostolica Institution Quadraginta Days jejuniis impleatur, non ciborum pa• … citate tantummodò, sed privation maximè Vitiorum.
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:
And in his fourth Sermon of Lent, Quia dum carnis • … ragilitate auster• … or observa• … oh • … elaxatur, du• … { que } per va• … ias actiones vitae hujus 〈 ◊ 〉 • … oh dis• … enditur, • … esse est de 〈 ◊ 〉 pulvere • … am R• … ligiosa co• … da s• … descere:
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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;
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 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:
In quibus [ Paschal Jejunii diebus ] Meritò à Sanctis Apostles per Doctrinam Spiritûs Sancti marjoram sunt Ordinary Jejunia, ut per commune consortium Crucis Christ, etiam nos Aliquid in eo, quod propter nos gessit, ageremus, sicut Apostles ait:
In which [ Paschal Fasts ] with good cause severer fastings were Ordain'd 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;
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 Says;
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.
And in his fourth Sermon elsewhere of fasting, Inter omnia, dilectissimi, Apostolic Instituta Doctrine, Quae ex Divinae institutionis • … onte ma• … ârunt, Dubium non es• …, influente in Ecclesiae Princes Spiritu sancto, hanc primù• … ab • … is 〈 ◊ 〉 Fuisse conceptam, ut sancti Observa 〈 ◊ 〉 〈 ◊ 〉 omnium vi• … utum regulas inchoare• … tO.
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 vertues with the observation of holy fasting.
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.
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But I subsume, that if any conceiv'd observance of holy fasting was amongst the Institutions Apostolical, none is by any pretended to be before the Paschal Fast.
But I subsume, that if any conceived observance of holy fasting was among the Institutions Apostolical, none is by any pretended to be before the Paschal Fast.
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,
Quando opportuniùs, dilectissimi, ad Remedy Divine recurrimus, quàm cum ipsa nobis Sacraments redemptionis Nostrae Temporum lege referantur, Quae ut digniùs celebremus, salu• … errimè nos Quadraginta Days 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 our selves with the fast of forty days for the more worthy celebration of them? And in his twelfth Sermon, Appropinquante, dilectissimi, solennitate Paschali,
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 our selves 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:
sic est praecurrenda consuetudo Jejunii, ut nos quadras ginta Days Numerus ad sanctisicationem corporis & mentis exerceat — unde in Coelestibus Ecclesiae disciplines 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 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.
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.
Ecce Tempus, quo miles procedit ad campum, recurrit ad Dei Jejunia Christian, — Quòd quadragesimam jejunamus, Non est Humana Inventio; Autoritas est Divine. Et est Mystic, non praesumptum.
Behold the time, in which the souldier 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.
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.
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— Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur — Attendite fratres quantus sit quadragenarius numerus iste, qui & tunc coelum terris aperuit abluendis,
— Quadraginta diebus ac noctibus expiaturus terram coelestis imber effunditur — Attendite Brothers quantus sit Quadragenarius Numerus iste, qui & tunc coelum terris aperuit abluendis,
Behold the fast of Lent, which with solemn devotion, to morrow, the Universal Church begins — That number of forty days consecrated of ancient ages — In forty days and nights 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;
Behold the fast of Lent, which with solemn devotion, to morrow, the Universal Church begins — That number of forty days consecrated of ancient ages — In forty days and nights rain was poured forth from heaven, to expiate the earth — Consider, brothers, 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 [ 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 now to all the world Opens the Fountain of Baptism [ 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,
In the Fifth Century after the death of S. Iohn 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;
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 Ask vos, Brothers charissimi, in isto legitimo ac sacratissimo Quadragesima tempore, exceptis Dominicis diebus, nullus prandere praesumat;
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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.
sed etiam cum • … imicis pac• … ici, liber• … & securâ conscientiâ ad Alta• … ta Domini accedentes, corpus & sanguinem His, non ad judicium, sed ad Remedium possitis accipere.
I intreat 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.
I entreat you, most dear brothers, that in this commanded and most sacred time of Lent, none presume to dine [ or break the fast ] except on the lords days therein.
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] because at other times to fast, it is either a remedy, [ when undertaken as a holy revenge on our selves for sin, ] or else hath its reward, [ when on other pious or charitable occasions:
] Because At other times to fast, it is either a remedy, [ when undertaken as a holy revenge on our selves for since, ] or Else hath its reward, [ when on other pious or charitable occasions:
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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 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 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 Fastings, and being At peace, not only with your Friends, but also your enemies, with a free and quiet conscience you may approach to the Altars of the Lord,
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Whilest this our Author cals 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 cals here Lent legitimum jejunii tempus, as the catholick Church in Tertullian call'd the same daies of the Bridegrooms taking away, DIES LEGITIMOS IEIUNIORUM CHRISTIANORUM (l. de jejuniis c. 2.) declaring her self there to mean the daies commanded by a Law from the Apostles;
Whilst this our Author calls the Fast of Lent, legitimum & sacratissimum Quadragesima • … empus, in which for men that Are able, not to fast, he Says, is a since, 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, DIE LEGITIMOS IEIUNIORUM CHRISTIANS (l. de jejuniis c. 2.) declaring her self there to mean the days commanded by a Law from the Apostles;
] For had Caesarius here intended to have call'd this fast sacratissimum & legi imum in quo non jejunare peccatum est, only as commanded by a Law Ecclesiastical:
] 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:
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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,
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 the second Evagrius. This latter l. 2. c. 8. noteth certain Hereticks of Alexandria NONLATINALPHABET, which shewed not reverence to the time of the solemnity of our Saviours Passeover [ the Christian Pascha ] which included the memorial of his Passion and Resurrection.
And the second Evagrius. This latter l. 2. c. 8. notes certain Heretics of Alexandria, which showed not Reverence to the time of the solemnity of our Saviors Passover [ the Christian Pascha ] which included the memorial of his Passion and Resurrection.
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And l. 6. c. 12. he tels us of Gregory the Bishop, that he did communicate unto the Souldiers the holy Body of Christ on a certain day (of the great week,) For it was saith he, NONLATINALPHABET, a very venerable day, approaching near unto the day of (Christs) holy Passion.
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 Says he,, a very venerable day, approaching near unto the day of (Christ) holy Passion.
and daies of communicating the people for the holiness of the day of Christ's Passion, to which others approaching are held, it seems, also (NONLATINALPHABET) exceeding 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.
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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;
The other Historian Aurelius Cassiodorus l. 9. c. 38. History Tripartite ▪ Writeth thus: Ad Hebraeos idem Apostles dicit, Mutato enim Sacerdotal necessariò Legis Change fuit;
Quapropter quum diligunt homines hujusmodi celebritates [ ab Apostolis dictas Honorandas ] quòd in eis à laboribus requiescant, singuli per provincias, sicuti voluerunt [ viz, pro modo ] memoriam salutaris Passionis antiquitùs ex quadam consuetudine celebraban• ….
Quapropter Whom Love homines hujusmodi celebritates [ ab Apostles dictas Honorandas ] quòd in eis à laboribus Requiescant, Singuli per Provinces, As voluerunt [ videlicet, Pro modo ] memoriam Salutaris Passionis antiquitùs ex Quadam Consuetudine celebraban• ….
as followes here also ] are to be honoured. Wherefore whereas men love such solemnities [ viz. bid by the Apostles to be honour'd of men because in those they have rest from their daily labours:
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:
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Those of each countrey through their several Provinces celebrated as they would viz. for the manner from a certain custome, viz. of each countrey ] the memory of the salutary Passion from the Ancient times.
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 NONLATINALPHABET, its conterminous preceding daies, was in ancient times called Quadragesima, and observed by the most holy Bishops, even such as wrought miracles;
Now this same Cassiodorus does 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;
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for he tels us there of holy Spiridion, who was one of the most eminent of those Bishops, who made a representation as it were of the Apostolical company in the first General Councel of Nice: NONLATINALPHABET.
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 Nicaenae:.
& 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:
& 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 Appears:
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Instante • … 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:
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:
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, &c. What manner of man this Spiridion was,
Cumque virgo dix• … sset, nec Bread esse, nec alphita, Whom rerum Solebant nonnihil habere reconditum propter Fasting, orans primùm veniam, quam petens, fil• … ae suae Jussit ut porcinas carnes, quas At Home salitas habebat, coqueret, etc. What manner of man this Spiridion was,
when now Lent was instant, there came to him a certain stranger weary from his journey on those daies, upon which he with his had been wont to continue their fasts, and to eat after certain daies only, passing the daies betwixt without food:
when now Lent was instant, there Come 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:
and very signally, that we should render, as it were, the tithes of our life [ or time ] these same daies [ viz. of Lent ] and to consecrate them unto God, that so we may be both bless'd in our works,
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,
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For 8. weeks, if you substract from them the Lords daies and the Saturdaies (that one only the vigil of Easter-day excepted, which alone of all the Saturdaies in the year, is kept as a most sacred and honourable fast) make up 40. daies.
For 8. weeks, if you substract from them the lords days and the Saturdaies (that one only the vigil of Easterday excepted, which alone of all the Saturdaies in the year, is kept as a most sacred and honourable fast) make up 40. 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 NONLATINALPHABET,
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,
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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 DAIES, that if any one with diligence and sobriety and humiliation be careful therein to repent, he may be purg'd from his sins of the whole year,
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 DAIES, 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,
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The fifth Authority of this age, shall be that of the Fathers of the Provincial Councel of Agatha, Canon the 12. Placuit etiam ut omnes Ecclesiae Filii (exceptis diebus Dominicis) in Quadragesimâ, etiam die sabbati, sacerdotali ordinatione, & districtionis comminatione jejunent.
The fifth authority of this age, shall be that of the Father's of the Provincial Council of Agatha, Canon the 12. Placuit etiam ut omnes Ecclesiae Sons (exceptis diebus Dominicis) in Quadragesimâ, etiam die Sabbath, Sacerdotal 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-daies, under commination of severity by this our Sacerdotal Decree, even on the Saturdaies also.
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 Saturdaies also.
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and the taking in the Saturdaies to the Fast, probably against their former custome, in compliance with their neighbour, greater Church of Rome; as the Councel of Eliberis in Spain had done before them, Canon the 26.
and the taking in the Saturdaies to the Fast, probably against their former custom, in compliance with their neighbour, greater Church of Room; as the Council of Elvira 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, &c. 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,
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,
dt ord cc ord n1 pp-f d n1, vbz d pp-f fw-la np1 fw-la vmb. crd fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, av cs d pi p-acp dt ord n1 pp-f dt j n1 p-acp n1, r-crq vbz vvn fw-la fw-la, [ c-acp cst dt n1 p-acp d n1 vdd vvi dt j n1 ] vmb xx vvi po31 n1 p-acp dt j n1, n1 vvg dt j n1 vvg p-acp crd dt n1 p-acp dt n1,
In the sixth Century after the death of S. IOHN, 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.
In the sixth Century After the death of S. JOHN, I First produce the witness of ISIDORE Bishop of Seville in Spain l. 6. Originum c. 19. Observatio Quadragesima, Quae in universo orbe INSTITUTION APOSTOLICA observatur circa consinium Dominicae Passionis.
The observation of Lent which is in the whole world observ'd BY INSTITUTION APOSTOLICAL about the times of the solemnity of the Passion of the Lord [ viz. the time of the Bridegrooms taking away.
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.
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, &c. Now what may it mean, that Moses fasted 40. daies? — That number of daies both Moses and Elias, and the Lord himself, did fast,
PRAECIPITUR ENIM NOBIS ex lege & Prophetess, ET EX IPSO EVANGELIO, quod testimonium habet à lege & Prophetess, 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,
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The same he declareth more at large l. 1. de offic. Eccles. c. 36. Iejuniorum 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 IEIUNIUM QUADRAGESIMAE EST, quod à veteribus libris c• … pit, ex jejunio Moysis,
The same he Declareth more At large l. 1. de office. Eccles. c. 36. Jeiuniorum 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 JEJUNIUM QUADRAGESIMA EST, quod à veteribus Books c• … pit, ex Jejunio Moysis,
— 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;
— In quâ quidem parte anni congruentiùs Observatio Quadragesima 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;
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,
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,
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for that so many daies the Lord did fast, shewing that the Gospel did not disagree with the Law and the Prophets — In what part then of the year should the observation of Lent be more congruously plac'd,
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,
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then on that time of the year, which is near and contiguous unto the Lords Passion? The same Isidore in the 6. Book of Derivations chap. 19. Temporum autem, quae legalibus ac Propheticis institutionibus terminatis statuta sunt, ut jejunium 4ti, 5ti, 7i,
then on that time of the year, which is near and contiguous unto the lords Passion? The same Isidore in the 6. Book of Derivations chap. 19. Temporum autem, Quae legalibus ac Propheticis institutionibus terminatis Statuta sunt, ut Fasting 4ti, 5ti, 7i,
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 moneth:
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 Monn:
pp-f dt n2 r-crq vbdr vvn p-acp n2 j cc j, r-crq av vbr vvn, vbdr d, dt n2 pp-f dt ord, ord, ord, cc ord n1:
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.
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.
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43. Haec & alia multa sunt, quae in Ecclesiis Christi geruntur, ex quibus tamen quaedam sunt, quae in Scripturis Canonicis commendantur, quaedam non quidem scripta, sed tamen tradita custodiuntur.
43. Haec & Alias Multa sunt, Quae in Ecclesiis Christ geruntur, ex quibus tamen quaedam sunt, Quae in Scriptures Canonicis commendantur, quaedam non quidem Scripta, sed tamen tradita custodiuntur.
whereof yet some are those, which are recommended in the Canonical Scriptures, and some, which are observ'd not being written, but yet delivered by Tradition.
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.
c-crq av d vbr d, r-crq vbr vvn p-acp dt j n2, cc d, r-crq vbr vvn xx vbg vvn, cc-acp av vvn p-acp n1.
Upon the like words whereto in S. Augustine, I have noted before, that these solemnities are (in the Catholick Church, the city of our Solemnities, Isa. 33. v. 20.) found before any Institution for them in any General Councel:
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, Isaiah 33. v. 20.) found before any Institution for them in any General Council:
Quadragesimae tempus inchoamus, &c. Cur ergò in abstinentiâ Quadragenarius numerus custoditur, nisi quia virtus Decalogi per libros 4. Sancti Evangelii impletur? — Quia Decalogi mandata persicimus, cum profectò 4. libros sancti Evangelii custodimus. — Praecepta autem Dominica per Decalogum sunt accepta.
Quadragesima Tempus inchoamus, etc. Cur ergò in abstinentiâ Quadragenarius Numerus custoditur, nisi quia virtus Decalogue per libros 4. Sancti Evangelii impletur? — Quia Decalogue Commandments persicimus, cum profectò 4. libros sancti Evangelii custodimus. — Praecepta autem Dominica per Decalogue sunt accepta.
We begin the time of Lent, &c. Now why is the number of forty observ'd, [ in this fast ] but because the force of the Decalogue [ or ten words ] is fulfilled by the 4. Books of the holy Gospel? — Because we then perform the commandments of the Decalogue,
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,
because therefore we have contemn'd the commands of the Decalogue through the desires of the flesh, it is meet that we afflict the same flesh by 40 times.
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.
— That we who through the year passed have lived [ too much ] to our selves, should mortifie our selves to our Creator, in the tenth of the year through abstinence.
— That we who through the year passed have lived [ too much ] to our selves, should mortify our selves to our Creator, in the tenth of the year through abstinence.
so contend to offer to him also the tenths of your daies. Let every one as much as his strength serves, macerate his flesh, afflict his appetites, and slay his filthy lusts.
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 Lustiest.
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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;
ideóque oportet Eodem die mysterium Crucis, quod ipse Dominus cunctis annunciandum voluit, praedicari, atque Indulgentiam crimen clarâ voce omnem Populum postulare, ut poenitentiae compunction 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;
corporisque His & Blood sacramentum mundi à Peccato sumamus. Quidam in die ejusdem passionis Dominicae ab horâ nonâ Fasting 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.
& dum sol ipse eâdem die tenebris pallia• … us lumen subduxerit, ipsáque Elementa tur• … ata, moestitiam totius mundi ostenderent, illi Fasting tanti Die polluunt, epulisque inserviunt.
Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore & abstinentiâ peragit, quicunque in eo jejunium praeter parvulos, senes,
Et quia totum eundem diem Universalis Ecclesia propter Passionem Domini in moerore & abstinentiâ peragit, quicunque in eo Fasting praeter Small Children, 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.
& languidos, ante peractas Indulgentiae preces solverit, à Paschali gaudio depellatur, nec in eo Sacramentum Corporis & Blood Domini percipiat, qui diem Passionis His per abstinentiam non Honorat.
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In omnibus praedictis Quadragesimae diebus — opus est s• … etibus ac jejuniis Insistere, corpus cilicio & cinere induere, animum moeroribus dejicere, gaudium in tristitiam vertere;
In omnibus praedictis Quadragesima diebus — opus est s• … etibus ac jejuniis Insist, corpus Cilicio & cinere Indure, animum moeroribus dejicere, gaudium in tristitiam vertere;
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,
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 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 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 the Elements being troubled, shewed forth the sadness of the whole world; they prophane the fasts of so great a day, and serve themselves with feasting.
and the Elements being troubled, showed forth the sadness of the Whole world; they profane the fasts of so great a day, and serve themselves with feasting.
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whosoever on that day, except little children, old men, and the sick, shall break the fast before the supplications for pardon are finished, let him be debarr'd from the Paschal joy,
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,
when first, we must sing Hallelujah with joy, and change our sadness into rejoycing; for that the consent of the Universal Church hath strengthened this observance. [ He saith only:
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 Says only:
Illi tantâ edacitatis improbitate grassantur, ut COELESTIA ET PAENE SUMMA contemnere videantur, etenim cum Quadragesimae dies anni totius decimae depu• … entur, &c. — Illi verò quos aut aetas incurvat, aut languor extenuat, aut necessitas arctat, &c. A horrid gluttony of certain greedy persons is detected, which while it suffers it self not to be held in by the bridle of parsimony, is CONVINC'D TO BE OPPOSITE TO RELIGION.
Illi tantâ edacitatis improbitate grassantur, ut COELESTIA ET PAENE SUMMA contemnere videantur, Etenim cum Quadragesima dies anni totius Decimae depu• … entur, etc. — Illi verò quos Or Aetas incurvat, Or languor extenuat, Or Necessity arctat, etc. A horrid gluttony of certain greedy Persons is detected, which while it suffers it self not to be held in by the bridle of parsimony, is CONVINCED TO BE OPPOSITE TO RELIGION.
or sickness consumes, or necessity streightens [ such the Councel excuses. ] A fifth and last Witness of this Century is IOANNES MOSCHUS IN PRATO SPIRITUALI c. 79. NONLATINALPHABET. He had [ a servant ] named Pisticus, which did communicate with the holy Catholick and Apostolick Church;
or sickness consumes, or necessity streightens [ such the Council excuses. ] A fifth and last Witness of this Century is IOANNES MOSCHUS IN PRATO SPIRITUAL c. 79.. He had [ a servant ] nam Pisticus, which did communicate with the holy Catholic and Apostolic Church;
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this Pisticus received the Communion, (as the custome of the countrey was to receive) on that 5th day of the week, which is called the holy Fifth, [ viz the Thursday of the holy week,
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, [ videlicet the Thursday of the holy Week,
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for so it seems in the language of the Catholick and Apostolick Church it was then call'd and held holy ] Now it came to pass after the holy Easter, that Pisticus, &c.
for so it seems in the language of the Catholic and Apostolic Church it was then called and held holy ] Now it Come to pass After the holy Easter, that Pisticus, etc.
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In the seventh Century, (which is the last I shall now travel through) VENERABLE BEDE our Countrey-man offers himself the first Witness, in his Homilia Aestivalis on Dominica Exaudi; Sicut enim imminentibus solenniis Paschalibus Quadragesimam jejuniorum observantiâ celebravimuus,
In the seventh Century, (which is the last I shall now travel through) VENERABLE BEDE our Countryman offers himself the First Witness, in his Homily Aestivalis on Dominica Exaudi; Sicut enim imminentibus solenniis Paschalibus Quadragesimam jejuniorum observantiâ celebravimuus,
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sic eisdem peractis quinquagesimam non sine certâ causà mysterii, fes• … â devotione agimus — Utramque sanè hanc solennitatem, scilicet & Quadragesimae,
sic eisdem peractis quinquagesimam non sine certâ causà Mystery, fes• … â devotion agimus — Utramque sanè hanc solennitatem, scilicet & Quadragesima,
— Indeed both these solemnities, viz. the Quadragesima and Quinquagesima [ the 40. daies of Lent, and the 50. daies following ] NOT THE AUTHORITY OF ANY MAN,
— 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,
— av d d n2, n1 dt np1 cc np1 [ dt crd n2 pp-f np1, cc dt crd n2 vvg ] xx dt n1 pp-f d n1,
— In quâ autem parte anni congruentiùs observatio Quadragesimae constitueretur, nisi confini atque contiguâ Dominicae passionis? The Fasts of Lent have their authority — also from the Gospel — In what part therefore of the year more agreeably might the observation of Lent be ordain'd,
— In quâ autem parte anni congruentiùs Observatio Quadragesima 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,
— The daies will come, when the Bridegroom shall be taken from them, and then shall they fast — It is evident indeed, that after his taking from them, they submitted themselves to willing fastings. This I here alledge;
— 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;
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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.
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.
[ Even as it appears in Genesis. 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.
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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:
and that of Apocalypse 1. 10. I may conclude the witness of Bede, with what he concluded this Fast, (Hom. in Dominica Palmarum.) Ecce Fasting 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.
quia quanto districtiùs se sanctis his diebus Domino mancipásse Meminit, tanto ampliùs gaudens, sanctum Dominicae R'surrectionis Tempus expedat — Quicunque ergò, Brothers dilectissimi, continentiae armis accincti ab initio jam Quadragesima cum tentatore superbo certare coeperunt, See cautè ne coepta deserant, priusquam host prostrato, ministeriis donentur Angelicis.
every mans conscience bears him witness, that by how much more strictly he remembers that he hath humbled himself before the Lord, on these Holy Daies, 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 fortify'd with the armour of abstinence, encountred the proud tempter, let them now take good heed, that they forsake not what they have enterpris'd, till having vanquisht the enemy, Angels come and minister unto them:
every men 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 Brothers, 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:
Our second Author in this Age is THEODULPHUS Bishop of Orleans (part afterwards of the Councel of Franckford, ) 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,
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 observation custodiri debet, ut Fasting in eâ, praeter dies Dominicos, qui Abstinentiae substracti sunt, nullatenùs resolvatur — Nulla in his Occasion sit resolvendi Jejunii,
& in alio tempore, jejunare praemium abstine• … i acquirere est: in hoc verò praeter insirmos ac parvulos quisquis non jejunaverit, poenam sibi acquirit;
& in Alio tempore, jejunare Premium abstine• … i acquirere est: in hoc verò praeter insirmos ac Small Children quisquis non jejunaverit, poenam sibi acquirit;
The Lent-fast it self ought to be kept with all observance, that therein except the Lords daies, which are substracted from fastings, the Fast be in no wise broken — Let no occasion be taken of violating this Fast;
The Lent fast it self 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;
Ibid. Qui nullatenùs jejunare credendi sunt, si antè manducaverint, antequam vespertinum celebretur ossicium. — Abstinens vero in his diebus omnium deliciarum esse debet.
Ibid Qui nullatenùs jejunare credendi sunt, si antè manducaverint, antequam vespertinum celebretur ossicium. — Abstinens vero in his diebus omnium deliciarum esse debet.
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 daies of the week,
The Aerians Are so called from Aërius Ponticus; he was a Priest, the son of Eustace [ an Arrian Bishop ] who forbids the observation of the fasts of the 4th and 6th days of the Week,
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All these set fasts or feasts he condemns — If so be any one will keep a fast, he denies that that ought to be done by him on any certain or set daies, but when he will.
All these Set fasts or feasts he condemns — If so be any one will keep a fast, he Denies that that ought to be done by him on any certain or Set days, but when he will.
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and author of the Greek School beginning, let him consider beside what I have produc'd above from Epiphanius and S. Augustine, the catalogue of Hereticks made also by Philastrius Bishop of Brixia (about the year of Christ 380) De Paschalis Festi hae• … esi.
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 Brescia (about the year of christ 380) De Paschal Festi hae• … esi.
Asserentes 14â 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.
Asserentes 14â lunâ celebrandum esse Pascha, non sicut Ecclesia Catholica celebrate — Et cum hoc faciunt, diem non Dominicum semper custodiunt Passover, non computantes horas & dies [ die viz. praecedentes ] — Et ex hoc Error non cognoscunt diem Passover Domini Our VERAM ET SALUTAREM, UNAM ORBI TERRARUM STATUTAM, ET CONFIRMATAM A DOMINO.
He reckons certain Hereticks, who affirmed that Easter was to be celebrated, not as the Catholick Church celebrates it — Not alwaies observing the Easter on the Lords day, not computing the hours and daies [ viz. preceding Easter, which are the daies we speak of ] — And from this errour they are ignorant of the true and salutary, only day of Easter, APPOINTED FOR THE WHOLE WORLD, AND CONFIRMED OF THE LORD.
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 lords 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.
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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:
for which as the Triodium of the Greek Church does witness, there was appointed a peculiar solemnity on the 5th day of the 5th Week in Lent, the history whereof is this:
Andreas Hierosolymi• … anus, who in the end of the foregoing Century was sent by Theodore Patriarch of Ierusalem, to assist in the 6th General Councel, became afterwards in this Century the renowned Metropolitan of Crete, and compos'd a holy office, which in this Century he brought into the Greek Church,
Andrew Hierosolymi• … anus, who in the end of the foregoing Century was sent by Theodore Patriarch of Ierusalem, 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 sithence, and had a peculiar day appointed for it, which they call'd the solemnity of the Great Canon, (NONLATINALPHABET) wch they placed on the Thursday seven night before Easter (NONLATINALPHABET) 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 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 drew toward the end, and yet the chief part of it remaining to be perform'd, viz. the Parasceue & Sabbatum of the 5th week, (which they called Lazari praeparatoria, & Sabbatum Lazari ) and the following NONLATINALPHABET, the great and holy week, called anciently by Epiphanius NONLATINALPHABET,
and drew towards 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,
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and more anciently by Dionysius the Patriarch of Alexandria, who sa• … e there Bishop in the year 248. NONLATINALPHABET (NONLATINALPHABET) the 6 principal daies of the Fasts.
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 perform'd, to what remain'd behind, he compos'd, and they have retain'd, and do read and sing, NONLATINALPHABET NONLATINALPHABET.
To encourage them Therefore After so much performed, to what remained behind, he composed, and they have retained, and do read and sing,.
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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 couragiously run forward to the race before them.
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 raze before them.
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Agreeably therefore and fitly is this call'd 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 Aegypt; 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 & sastings, by purity, & holiness.
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 Marry of Egypt; This our Father Andrew, First [ soon After the year of the Lord 700. ] brought into Constantinople — Oh my soul emulate thou zealously holy men in compunction, propitiate christ by Prayers & sastings, by purity, & holiness.
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Christ conversing on earth in our flesh hath left thee, O my soul, his pattern and example — The Lord [ it is ] who fasted 40 daies, — O my soul, be not discouraged,
christ conversing on earth in our Flesh hath left thee, Oh my soul, his pattern and Exampl — The Lord [ it is ] who fasted 40 days, — Oh my soul, be not discouraged,
— 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.
— Give thou unto me, Oh 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 have we passed through the seven first Centuries after the death of S. Iohn (the last of those children of the Bride-chamber) all the Ages not only of the truly called General Councels,
Thus have we passed through the seven First Centuries After the death of S. John (the last of those children of the Bridechamber) all the Ages not only of the truly called General Counsels,
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but of any, that any Church in the world ever pretended to be such, (except the Church of Rome only, which hath more then doubled the number to her self.) so that if this Paschal Fast had so generally pass'd in all ages,
but of any, that any Church in the world ever pretended to be such, (except the Church of Room only, which hath more then doubled the number to her self.) so that if this Paschal Fast had so generally passed in all ages,
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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:
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 is Sermons, and other Authors:
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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:
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:
The second, that generally the Church taught and directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism.
The second, that generally the Church taught and directed the Catechumen to prepare themselves by premitted solemn Fastings for the reception of holy 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 our selves,
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 our selves,
nec incongruenter quis adsiguram interpretabitur, quod cum ultimum Pascha Dominus esset acturus, missis discipulis ad praeparandum: Invenietis inquit hominem aquam bajulantem.
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 Baptized, is (remembred, as then) fulfilled.
Passover celebrandae locum, de Sign Water 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.
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 [ Follow him.
when he sent forth his Disciples to prepare for his celebrating the last Passover. You shall find, Says he, a man bearing a pitcher of water [ Follow him.
That reason above of Tertullian, Because we are Baptized into the Death and Passion of our Lord, he seems to have learnt from Ignatius in his undoubted Epistle to the Ephesians: NONLATINALPHABET.
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 baptized, that afterwards he might through his Passion purifie or sanctifie water, [ viz. for the use of holy Baptism.
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.
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] So in the Church the solemnity of Christs 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, NONLATINALPHABET, from the very day on which Christ suffer'd,
] So in the Church the solemnity of Christ Passion, (which you have herd from Constantine is 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,
which that early Age of the Church may be thought probably to have learnt from grounds laid by S. Paul, Rom. 6. 3, 4. Know you not that so many of us as were baptized into Iesus Christ, were baptized 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,
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 Iesus 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,
And Coloss. 2. v. 12. having been buried with him in Baptism, wherein also ye were rais'd with him through the faith of the operation of God, who rais'd him from the Dead, .
And Coloss. 2. v. 12. having been buried with him in Baptism, wherein also you were raised with him through the faith of the operation of God, who raised him from the Dead,.
The 2d Proposition, That generally the Church taught & directed the Catechumeni to prepare themselves by premitted solemn fastings for the reception of holy Baptism,
The 2d Proposition, That generally the Church taught & directed the Catechumen 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:
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:
Those which are so about to receive holy Baptism, [ viz. on the Feast of Easter before mentioned ] it behooves to prepare themselves by frequent prayers, fastings, geniculations and watchings,
Those which Are so about to receive holy Baptism, [ viz. on the Feast of Easter before mentioned ] it behooves to prepare themselves by frequent Prayers, Fastings, geniculations and watchings,
— After this they are brought by us, where water is, &c. This custome also of the Primitive Church may be supposed probably to have had for its pattern S. Paul 's own fasting three daies, 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 baptize him,
— 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 is own fasting three days, wherein he did neither eat nor drink, Says the Text, Act. 9. 9. and his Prayers, v. 11. before that Ananias was sent of the Lord to baptise him,
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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 our selves, that our Saviours Fasts went not before his Baptism,
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 our selves, that our Saviors Fasts went not before his Baptism,
but by his holy Body sanctified the waters, as for his illustrious presence elsewhere, the Scripture cals 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 Baptized persons by the world and the flesh.
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.
sed ut nobis formam bellandi praescriberet, & posteà daret gratiam triumphandi. Fasting is our combat — but he combated before, that he might overcome;
sed ut nobis formam bellandi praescriberet, & posteà dart gratiam triumphandi. Fasting is our combat — but he combated before, that he might overcome;
That together with the Catechumeni preparing themselves by fasting for Holy Baptism, the Fideles or company of Christian people, viz. the Church it self did generally joyn in fasting,
That together with the Catechumen preparing themselves by fasting for Holy Baptism, the Fideles or company of Christian people, viz. the Church it self 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.
as the Mother in bringing forth her children does 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.
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So as the same catholick Church also is known to joyn her fastings and prayers, with the fastings and prayers of penitents that seek for her Absolution;
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;
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according to that rule of St. Paul, teaching her to mourn with them that mourn, Rom. 12. v. 15. and his own practise, who when he had told us, 2 Cor. 11. 20, 27. that he was in fastings often;
according to that Rule of Saint 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;
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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 practise of the Church in the Age next following the Apostles, shall be that,
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,
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As many as are perswaded and believe, &c. 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.
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.
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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.
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 Bred, Wine, and Water.
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Witnesses whereof in the first ages are the Asian Churches, who maintain'd their cause from S. Iohn, and S. Philip; and the Western, who maintain'd theirs from S. Peter, and S. Paul; and both agreed, that the fasting before Easter was more then of a day.
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 then of a day.
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For so saith the one NONLATINALPHABET, on whatsoever day the fastings or fasts are to be ended: (NONLATINALPHABET, not NONLATINALPHABET.) And the other saith thus: NONLATINALPHABET, and again, NONLATINALPHABET.
For so Says the one, on whatsoever day the Fastings or fasts Are to be ended: (, not.) And the other Says thus:, and again,.
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and NONLATINALPHABET, not NONLATINALPHABET or NONLATINALPHABET.) This contest and agreement of those Primitive Churches (in the year of our Lord Christ 196) is recorded in Eusebius's 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, not or.) This contest and agreement of those Primitive Churches (in the year of our Lord christ 196) is recorded in Eusebius's Ecclesiastes 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,
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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 Iejunium, quod observantiam sui universis Fidelibus sine exceptione denuncia• …:
or that I may express it in Leo is words, not hitherto cited, in his 11th and 12th Sermons the Quadragesimâ. Appropinquante autem sestivitate Paschali, adest maximum sacratissimúmque Fasting, quod observantiam sui universis Fidelibus sine exception denuncia• …:
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(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, Fastings appointed of God.
(of which he there a little After Says, In coelestibus Ecclesiae disciplines multum utilitatis afferunt Divinitùs Instituta Jejunia.) The feast of Easter approaching, there Approaches 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, Fastings 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 daies of the Fast, NONLATINALPHABET. (Words which I have not before cited.) These men, saith he,
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 Come to the two last days of the Fast,. (Words which I have not before cited.) These men, Says he,
In the same Epistle he blaming also, NONLATINALPHABET, 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 Practise, NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET.
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, [ ].
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It will be confess'd by all agreeably, that [ • … o ought they to begin the joy of the day of Easter ] as unto that time humbling their souls by Fastings.
It will be confessed by all agreeably, that [ • … oh ought they to begin the joy of the day of Easter ] as unto that time humbling their Souls by Fastings.
I desire to be told, if there were no such universal practise 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. Iohn 's death, should in her unquestion'd Epistle to the Church in Philomelium, and to the holy Catholick Church of all Nations (NONLATINALPHABET.) describe to the Churches in every place of the world, the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words, NONLATINALPHABET, 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 Catholick, takes it twice for language understood by them, to call the Fast of Friday and Saturday before Easter-day, PASCHA ? (Not the Feast certainly;
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 is 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 Eusebius 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 Easterday, PASCHA? (Not the Feast Certainly;
therefore certain Fasts before Easter) l. de Iejuniis c. 13, 14. As that before he became Montanist l. de Oratione c. 14. he cals our Good-friday DIES PASCHAE, ( Die Paschae quo communis & quasi publica jejunii Religio est.
Therefore certain Fasts before Easter) l. de Iejuniis c. 13, 14. As that before he became Montanist l. the Oration c. 14. he calls our Good friday DIE PASSOVER, (Die Passover quo Communis & quasi Public Jejunii Religio est.
therefore certainly the great day of the Paschal Fast,) Whence also otherwise Origen ( l. 8. contra Celsum, ) and Tertullian ( l. de Iejuniis 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 PARASCEUEN? an Appellation, which adher'd to it only from our Lords Passion. ( Stationibus 4am & 6am Sabbati dicamus & jejuniis Parasceuen, saith Tertullian there.) Whence also otherwise that famous Dionysius of Alexandria in the prealledged Epistle should mention in that week 4. other fasting daies,
Therefore Certainly the great day of the Paschal Fast,) Whence also otherwise Origen (l. 8. contra Celsum,) and Tertullian (l. de Iejuniis c. 14.) and Dionysius Alexander (in Epistolâ ad Basilidem) should call in those First ages, speaking of the Churches Fasting, every yearly Friday before Easter PARASCEUE? an Appellation, which adhered to it only from our lords Passion. (Stationibus 4am & 6am Sabbath Dicamus & jejuniis Parasceue, Says Tertullian there.) Whence also otherwise that famous Dionysius of Alexandria in the prealleged Epistle should mention in that Week 4. other fasting days,
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while he blames some NONLATINALPHABET, which fasted not the 4. daies foregoing the Parasceue, and the Eve of Easter? Whence also should the same Father otherwise record in the same Epistle, all the daies of that great week by the name of NONLATINALPHABET, THE SIX DAIES OF FASTINGS? Whence also otherwise should Irenaeus call a certain time before Easter, by the name of NONLATINALPHABET (in his Epistle to Victor? ) Whence also otherwise should Methodius ( l. de Conviv. Virgin. orat.
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 DAIES OF FASTINGS? Whence also otherwise should Irnaeus call a certain time before Easter, by the name of (in his Epistle to Victor?) Whence also otherwise should Methodius (l. de Conviv. Virgae. Orat.
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3.) call that which is with us Good-friday, NONLATINALPHABET, THE DAY OF PASCHE, AND OF THE FAST? And it is known that the day following these 6. daies had in the same Primitive Ages, most honourable Appellations.
3.) call that which is with us Good friday,, THE DAY OF PASCH, AND OF THE FAST? And it is known that the day following these 6. days had in the same Primitive Ages, most honourable Appellations.
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For the Synodical Epistle of the Councel 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, (NONLATINALPHABET) NONLATINALPHABET,
For the Synodical Epistle of the Council held At Antioch against Paulus Samosatene, written to Dionysius Bishop of Rome, and Maximus of Alexandria, (which were all the holy Pa• … iarchs absent) and to all Provinces, (),
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when they describe a certain day of the year by this name, NONLATINALPHABET, ON THE GREAT DAY OF EASTER. (This is found written as about the 168th year after S. Iohn, so also recorded in Eusebius Histor. Eccl. l. 7. c. 13.) Which NONLATINALPHABET, is that which Philo Iudaeus had expressed in his Book of the Religious (Christians) of Alexandria by the name of NONLATINALPHABET, the greatest of the Feasts,
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 History Ecclesiastes l. 7. c. 13.) Which, is that which Philo Iudaeus had expressed in his Book of the Religious (Christians) of Alexandria by the name of, the greatest of the Feasts,
Yea the whole 40 daies foregoing, the 69th Canon Apostolical, (made in the same Age, wherein those two Dionysius 's liv'd) cals NONLATINALPHABET, the holy Quadragesimal Fast;
Yea the Whole 40 days foregoing, the 69th Canon Apostolical, (made in the same Age, wherein those two Dionysius is lived) calls, the holy Quadragesimal Fast;
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and Origen 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,
and Origen 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,
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if it had not been within the first. 300 years, a common notion of the universal Church, from one and the same universal Practise (without any other so much as pretended universal cause of its beginning, beside Apostolical teaching) of an honourable, holy,
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,
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for their sakes, who pretend reverence to the first 300 years, (wherein they know the Records Ecclesiasticall are but few comparatively;) and yet are not ashamed against all this evidence to note all recurring set Fasts,
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,
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and obliging the conscience of all Christians were not A DAY, (and the observance of the Lords daies, the observance of some daies) as well as Good-friday,
and obliging the conscience of all Christians were not A DAY, (and the observance of the lords days, the observance of Some days) as well as Good friday,
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or were not as much liable to some mens ignorant application of Rom. 14. v. 5, 6. One man esteems one day above another, another esteems every day alike. Let every man be fully perswaded in his own mind.
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.
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how rashly they have condemned the observance of other Feasts, and Fasts of the Church, from their own mistaken consequences drawn from Scriptures understood in their own sense, without reverence and regard to the Churches teaching, despising together all those three great instruments of Christian truth and sobriety, which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3d holy General Councel of Ephesus, for the avoiding of Heresie and Schism;
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 Lerins 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;
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Where I begin with Lucian the Scoffer, (about the 65. year after S. Iohn 's decease:) who appears in his writings so well knowing of Christian affairs, that he is by some thought to have been an Apostate,
Where I begin with Lucian the Scoffer, (about the 65. year After S. John is decease:) who appears in his writings so well knowing of Christian affairs, that he is by Some Thought to have been an Apostate,
and Three of One (his words are in Philopatri, NONLATINALPHABET;) He in the same Philopatr. according as we have heard from S. Chrysostome, (Homil. 16. ad populum Antiochenum; ) that upon usual enquiry,
and Three of One (his words Are in Philopatri,;) He in the same Philopatr. according as we have herd from S. Chrysostom, (Homily 16. ad Populum Antiochene;) that upon usual enquiry,
thus early after S. Iohn 's death, [ even ] the enemies of the Church observed the Christians manner of more then one weeks fasting, and whole-nights watchings in Hymns and Doxologies:
thus early After S. John is death, [ even ] the enemies of the Church observed the Christians manner of more then one weeks fasting, and whole-nights watchings in Hymns and doxologies:
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whereas neither Christians, nor any other Religion in the world, in these Ages, observed a many weeks fast with whole-nights-watchings and hym• … odies, but only the Christian Paschal Fast;
whereas neither Christians, nor any other Religion in the world, in these Ages, observed a many weeks fast with whole-nights-watchings and hym• … odies, but only the Christian Paschal Fast;
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and this Lucian scoffs at, as amongst the Characters of the NONLATINALPHABET, the Christians; and hath now found followers amongst the Christians themselves.
and this Lucian scoffs At, as among the Characters of the, the Christians; and hath now found followers among the Christians themselves.
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The next, but more moderate Adversary, is ACESIUS, a Bishop of the Novatian Faction in the time of the first General Councel of Nice; which holy Councel both mentioning,
The next, but more moderate Adversary, is ACESIUS, a Bishop of the Novatian Faction in the time of the First General Council of Nicaenae; which holy Council both mentioning,
and supposing as well known to all the Catholick Church, the Fast of Lent, commanding Synods to be held twice a year in every Province, throughout the Church universall, NONLATINALPHABET.
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,.
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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 daies, on the day of Christs Resurrection.
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 Resurrection.
] And the same sacred Councel also putting an end to the ancient Controversie of the time of Easter, (and consequently of the time of the Paschal Fast) as Theodoret witnesseth l. 4. Hist. Eccl. c. 20. in these words:
] 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. Ecclesiastes c. 20. in these words:
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Constantine the Great, and the happy nursing Father of the Church in that Age, and he, who assembled and patroniz'd that first Councel Oecumenical, sent for this Acesius, the Novatian Bishop, demanding whether he assented to the two Decrees of the Councel;
Constantine the Great, and the happy nursing Father of the Church in that Age, and he, who assembled and patronized that First Council Ecumenical, sent for this Acesius, the Novatian Bishop, demanding whither he assented to the two Decrees of the Council;
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and that time of the solemnity of Easter, ( Socrat. l. 1. c. 10.) where still we must remember, that in the language of the Ancients, Pascha includit Iejunium, Easter includes the Paschal Fast preceding,
and that time of the solemnity of Easter, (Socrates l. 1. c. 10.) where still we must Remember, that in the language of the Ancients, Pascha includit Fasting, Easter includes the Paschal Fast preceding,
A third Witness of Adversaries, is that of the NONLATINALPHABET, or Quartani; (a distinct Sect from the Quartadecimani ) For these Constantinus Harmenopulus l. de Sectis, registers in his Catalogue of Hereticks for this cause, NONLATINALPHABET ▪ (where he useth the word NONLATINALPHABET,
A third Witness of Adversaries, is that of the, or Quartani; (a distinct Sect from the Quartodecimans) For these Constantinus Harmenopulus l. de Sectis, registers in his Catalogue of Heretics for this cause, ▪ (where he uses the word,
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even long before his time, Euseb. l. 5. c. 24.) the one part thus pleaded, Quod ne cui contemnendum & reprobandum esse videatur, ipsum est quod beatus Evangelista Ioannes, discipulus Specialiter Domino dilectus cum omnibus quibus praeerat Ecclesiis, celebrâsse legitur.
even long before his time, Eusebius l. 5. c. 24.) the one part thus pleaded, Quod ne cui contemnendum & reprobandum esse Videatur, ipsum est quod beatus Evangelist Ioannes, discipulus Specialiter Domino Beloved cum omnibus quibus praeerat Ecclesiis, celebrâsse legitur.
Which [ our manner of Paschal C• … lebration ] lest any man should think contemptible and reprovable, we averre it the same, which the blessed Evangelist Iohn, the beloved Disciple of the Lord is read to have observed, together with all the Churches over which he presided.
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.
[ Which was the same plea in effect, that Polycarp in his time had made to Anicetus, and Polycrates in his time to Victor. ] The other part is said thus to have reply'd, Tunc Wilfrid jubente rege ut diceret, ita exorsus est:
[ 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:
The Pasche, which we observe, we have seen so celebrated at Rome by all, where the blessed Apostles Peter and Paul liv'd and taught, were martyr'd and buried:
The Pasch, which we observe, we have seen so celebrated At Room by all, where the blessed Apostles Peter and Paul lived and taught, were martyred and buried:
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thus in Italy, thus in France, the same we have found in the same order of time to have been observ'd in Africa, in Asia, and in Aegypt, throughout all Nations and Tongues, wheresoever the Church of Christ is diffus'd.
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.
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neque legi, neque Evangelio, in observatione vestrae Paschae congruere. Neither doth this EVANGELICAL AND APOSTOLICAL TRADITION break the Law, but rather fulfil it.
neque Legi, neque Evangelio, in observation Vestrae Passover congruere. Neither does this EVANGELICAL AND APOSTOLICAL TRADITION break the Law, but rather fulfil it.
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but confirm'd [ as old ] — Whence it is manifest, O Coleman, that you neither follow the example of Iohn, (as you think) nor of Peter, whose Tradition you wittingly contradict,
but confirmed [ as old ] — Whence it is manifest, Oh Coleman, that you neither follow the Exampl of John, (as you think) nor of Peter, whose Tradition you wittingly contradict,
Ercombertus, one of our English Kings also, (as Sigebertus in Chronico recordeth) Iejunium 40. dierum observari principali Autoritate praecepit, A. D. 640. quae ne facilè à quoquam possit contemni, in transgressores dignas & competentes punitiones proposuit.
Ercombertus, one of our English Kings also, (as Sigebertus in Chronico recordeth) Fasting 40. Days observari principali Autoritate praecepit, A. D. 640. Quae ne facilè à quoquam possit contemni, in transgressores dignas & Competentes punitiones proposuit.
He commanded the Quadragesimal Fast to be observed by his Royal Authority A. D. 640. which lest any one should lightly contemn, he decreed against the Transgressors worthy and competent punishments.
He commanded the Quadragesimal Fast to be observed by his Royal authority A. D. 640. which lest any one should lightly contemn, he decreed against the Transgressors worthy and competent punishments.
It is decreed, that none presume to neglect the times of Fastings, but that every year the people be advertis'd before the beginning of them, that so they may know and observe THE RULED FASTS OF THE UNIVERSAL CHURCH.
It is decreed, that none presume to neglect the times of Fastings, 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.
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 Catholick contest in the Churches behalf by S. Augustine with the Manichees in Faustus their Defender.
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 Churches behalf by S. Augustine with the manichees in Faustus their Defender.
So that beside my 4 Testimonies above produc'd 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;
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 Manichaean c. 3, — 5. [ Faustus objici• … ] Quid verò & de illo dicemus, quod sanè frustrari quis audeat, Or 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, &c. Quid ergò &, vos charissimi, ritum hunc Daemoniorum vivitis, cum haec à vobis PASSIONIS CHRISTI celebrantur mysteria,
cum constet hoc inter omnes, & aequè per orbem terrarum quo• … Annis, omni cum study celebretur in conventu Catholico? Dico autem Quadragesimam, quam qui inter vos • … itè observa• … dam putaverit, abstineat Necessary est ab omnibus his, etc. Quid ergò &, vos charissimi, Ritum hunc Daemoniorum vivitis, cum haec à vobis PASSIONIS CHRIST celebrantur Mysteries,
nec nos igitur — Si Quadragesima sine vino & carnibus non superstitiosè à vobis, sed DIVINA LEGE SERVATUR, videte, quaeso, videte, &c. [ Augustinus respondet ] Audi ergo, &c. quâ mente & confilio hoc adversum vos capitulum proferamus; non quod à carnibus abstineatis:
nec nos igitur — Si Quadragesima sine vino & carnibus non superstitiosè à vobis, sed DIVINE LEGE SERVATUR, Videte, quaeso, Videte, etc. [ Augustine Respondet ] Audi ergo, etc. quâ mente & 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:
nam hoc, à Some, & Primi Patres Our secerunt, sicut commemoras — CHRISTIANS, NON HAERETICI, SAID CATHOLICI, edomandi corporis causâ, PROPTER ANIMAM, ab irrationalibus motibus ampliùs humiliandam, non quod illa ess• … Impure Credant, non solum à carnibus, veru• … à Some etiam terrae fructibus abstinent: vel semper, sicut Pauci:
Vos autem ipsam creaturam nega is bonam, & immundam dici• … is, &c. — 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;
Vos autem ipsam creaturam nega is Good, & immundam dici• … is, etc. — quâ in re Creator earum sine dubio blasphematis. Hoc est quod pertinet ad Doctrinam Daemoniorum — Videtis ergò multum Interest 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:
& abstinentes a Cibis, quos Deus Created, dicendo quòd eos Deus non Created; THEREFORE ILLA DOCTRINA EST PROPHETARUM ET APOSTOLORUM: haec Daemoniorum mendaciloquorum. Faustus thus objected:
since this is manifest amongst all, and is celebrated in the Catholick 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, &c. What then do you also, O dearly Beloved, live at that time after the manner of Devils,
since this is manifest among 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 among you, he must needs abstain from giving us any of these words, etc. What then do you also, Oh dearly beloved, live At that time After the manner of Devils,
c-acp d vbz j p-acp d, cc vbz vvn p-acp dt njp n1 p-acp dt n1, d n1, p-acp d n1? pns11 vvb pp-f np1, [ cc dt n1 av-j ] r-crq r-crq vmb vvi, cst pn31 vbz av-jn vvn p-acp pn22, pns31 vmb av vvi p-acp vvg pno12 d pp-f d n2, av q-crq av vdb pn22 av, uh av-jn vvn, vvb p-acp d n1 p-acp dt n1 pp-f n2,
when THESE MYSTERIES OF THE PASSION OF CHRIST are celebrated by you [ viz. in the Quadragesimal Fast ] and are ye also deceiv'd with the fraud of the seducing spirit? and do ye speak lies in hypocrisie? [ which S. Augustine had objected to the Manichees ] and have ye also your conscience sear'd with a hot iron? But if none of this be to be said of you,
when THESE MYSTERES OF THE PASSION OF CHRIST Are celebrated by you [ viz. in the Quadragesimal Fast ] and Are you also deceived with the fraud of the seducing Spirit? and do you speak lies in hypocrisy? [ which S. Augustine had objected to the manichees ] and have you also your conscience seared with a hight iron? But if none of this be to be said of you,
c-crq d n2 pp-f dt n1 pp-f np1 vbr vvn p-acp pn22 [ n1 p-acp dt n1 av-j ] cc vbr pn22 av vvn p-acp dt n1 pp-f dt j-vvg n1? cc vdb pn22 vvi n2 p-acp n1? [ r-crq np1 np1 vhd vvn p-acp dt n2 ] cc vhb pn22 av po22 n1 vvn p-acp dt j n1? p-acp cs pi pp-f d vbb pc-acp vbi vvn pp-f pn22,
see ye, see, I pray, &c. To this S. Augustine thus Replies c. 5. Hear you therefore, with what meaning and intent we alledge against you this chapter [ 1 Tim. 4. 1, — 6. ] not because ye abstain from flesh;
see you, 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 you abstain from Flesh;
vvb pn22, vvb, pns11 vvb, av p-acp d n1 np1 av vvz sy. crd np1 pn22 av, p-acp r-crq n1 cc n1 pns12 vvb p-acp pn22 d n1 [ crd np1 crd crd, — crd ] xx c-acp pn22 vvb p-acp n1;
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:
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:
p-acp dt n-vvg p-acp po32 n1, p-acp po32 n2 n1, cc dt vvg av p-acp j n2, (xx c-acp pns32 vvb d n2 j.) cc d n1 pns32 vvb d d dt n1, c-acp d d:
— You see then there is much difference 'twixt such as abstain from meats, for a sacred signification [ viz. of the Fasters unworthiness of Gods creatures,
— You see then there is much difference betwixt such as abstain from Meats, for a sacred signification [ viz. of the Fasters unworthiness of God's creatures,
— pn22 vvb av pc-acp vbz d n1 p-acp d c-acp vvi p-acp n2, p-acp dt j n1 [ n1 pp-f dt ng1 n1 pp-f npg1 n2,
if that be to deny it, when he affirms, that what was objected, was indeed (notwithstanding the misapplied objection of abstaining from meats, &c. and of seducing spirits) Doctrina Prophetarum & Apostolorum The same, which elsewhere this holy Father teaches, (besides the above-cited 2d Epistle to Ianuarius, 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:
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 The same, which elsewhere this holy Father Teaches, (beside the above-cited 2d Epistle to January, 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:
cs d vbb pc-acp vvi pn31, c-crq pns31 vvz, cst r-crq vbds vvn, vbds av (c-acp dt vvn n1 pp-f vvg p-acp n2, av cc pp-f j-vvg n2) np1 fw-la cc np1 dt d, r-crq av d j n1 vvz, (p-acp dt j crd n1 p-acp np1, np1 fw-la fw-la fw-la fw-la cc fw-la np1) p-acp po31 crd n1 av, fw-fr fw-la fw-la sy. crd crd fw-la fw-la fw-la. fw-la fw-la, fw-la fw-la fw-la p-acp np1:
HOC IPSE DOMINUS MONET, qui tanquam testimonium habens ex lege & prophetis, medius inter illos in mon• … e, 3. discipulis videntibus atque stupentibus claruit.
HOC IPSE DOMINUS MONET, qui tanquam testimonium habens ex lege & Prophetess, medius inter Illos in mon• … e, 3. discipulis videntibus atque stupentibus Claruit.
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.
this the Lord himself Admonisheth us, who as receiving witness from the Law and the prophets, shone forth in the midst betwixt those two in the Mount, the 3 Disciples beholding with astonishment.
d dt n1 px31 vvz pno12, r-crq c-acp vvg n1 p-acp dt n1 cc dt n2, vvd av p-acp dt n1 p-acp d crd p-acp dt n1, dt crd n2 vvg p-acp n1.
And on Psal. 110. Dies illi Paschales, praeteritis diebus Quadragesimae, quibus ante resurrectionem Dominici corporis, vitae hujus signi• … icatur moeror, solenniter gratâ hilaritate succedunt.
And on Psalm 110. Die illi Paschales, praeteritis diebus Quadragesima, quibus ante resurrectionem Dominici corporis, vitae hujus signi• … icatur moeror, solenniter gratâ hilaritate succedunt.
Those Paschal daies do solemnly succeed with welcome Festivity to those lately ended daies of Lent, in which before the time of the Lords Resurrection is express'd the sorrow of this life.
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.
FOR IT IS COMMANDED UNTO US both from the Law, and from the Prophets, AND FROM THE GOSPEL IT SELF, which receiveth witness from the Law and the Prophets .
FOR IT IS COMMANDED UNTO US both from the Law, and from the prophets, AND FROM THE GOSPEL IT SELF, which receives witness from the Law and the prophets.
p-acp pn31 vbz vvn p-acp pno32 d p-acp dt n1, cc p-acp dt n2, cc p-acp dt n1 pn31 n1, r-crq vvz n1 p-acp dt n1 cc dt ng1.
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.
and above answered by us abundantly, p. 60 & 63, and is with our Brothers 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. Iohn. 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 impos'd 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:
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 passes 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 Room did institute the celebration of the Paschal Feast ▪ Two opposite sorts of Persons drinking down willingly, and sputtering abroad these Reports:
av vhg vvn pn22 p-acp av j dt n1 pp-f n2, pn22 vmb vvi r-crq n1 vbz p-acp dt n2 cst vbr vvn p-acp d np1 av-j pp-f np1 d r-crq vvz p-acp d c-acp ds j, vbz q-crq d n2 p-acp dt ord n1 pp-f np1 vhb vvn pp-f np1 dt ord n1 pp-f np1, p-acp dt ord n1 p-acp dt n1 pp-f n1 np1. p-acp d vbg xx j pc-acp vvi d (p-acp ds) n1 pp-f dt av-j pp-f np1, pns32 vbdr j pc-acp vvi pn31 vvn p-acp np1. dt n1 pp-f d n1, (cst av vvn p-acp d j n2 p-acp crd n2,) vbds dt n1 cc n1 vvn p-acp d j cc j-vvn n1 pp-f n1, dt n1 pp-f np1. p-acp r-crq p-acp dt n1 crd fw-la fw-la crd, p-acp dt n1 pp-f np1, vbds vvn p-acp j-jn p-acp d dt n2 n1, j-jn av p-acp dt n2 pp-f np1, np1, cc np1, cst np1 (n1 p-acp d n1) vdd vvi dt av-j pp-f np1 cc p-acp n1 pp-f po32 n1 pns32 vdd vvi cc vvi pc-acp vvi p-acp dt d n1 pp-f np1, fw-la fw-la crd, j-jn p-acp dt n1 pp-f d j n2, cst np1 dt ord n1 pp-f vvb vdd vvi dt n1 pp-f dt np1 n1 ▪ crd j-jn n2 pp-f n2 vvg a-acp av-j, cc j-vvg av d n2:
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 Ioseph Scaliger, who made it his business to peruse them,
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 Ioseph Scaliger, who made it his business to peruse them,
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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:
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.
Post hanc Pericopen [ viz. Chocebas dux Judaic factionis Nolentes sibi Christians adversum Romanum militem Far subsidium omnimodis cruciatibus Necat. page.
After this Section concerning Chocebas, they which put forth the Edition of Eusebius's 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,
After this Section Concerning Chocebas, they which put forth the Edition of Eusebius's 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 Lords day by Pi• … s the first, the same Scaliger in his Animadversions upon the Chronicle of Eusebius, p. 201. ad annum MMCLVIII. thus witnesseth:
nor Marianus, nor Bede, nor Isidore. And as to the Feast of Easter pretended to be instituted on the lords day by Pi• … s the First, the same Scaliger in his Animadversions upon the Chronicle of Eusebius, p. 201. ad annum MMCLVIII. thus Witnesseth:
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 Christs Resurrection on the Lords day, that no where appears in any ancient copy:
Nos ab initio prosessi sumus, nihil nisi ex auctoritate scriptorum codicum hîc inno• … aturos, quod a nobis hactenùs summâ • … idem & Religion observatum suisse, eos, qui Editiones cum Books Scriptis contuleri• … tO, Judges fer• … ▪ That which in the Editions is attributed to Pius, as the institutor of the [ annual ] Feast of Christ Resurrection on the lords 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 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,
which that we have perform'd hitherto, with the greatest faithfulness and religion, I make them my judges, who shall compare the printed Editions with 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 (NONLATINALPHABET, saith S. Basil l. de Sp. sancto c. 29.) thus writeth, l. 3. c. 3. NONLATINALPHABET (NONLATINALPHABET) NONLATINALPHABET ▪ Telesphorus succeeded Xystus, and gloriously fulfilled Martyrdome.
This was to be said, not for the diminishing the honour of those two holy Bishops of Room Telesphorus and Pius; of the former whereof Irnaeus (, Says S. Basil l. de Spa sancto c. 29.) thus Writeth, l. 3. c. 3. () ▪ Telesphorus succeeded Xystus, and gloriously fulfilled Martyrdom.
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The same might be shewn of Pius, (the next Bishop save one to Telesphorus ) who was martyred two years after S. Iustin Martyr. Yet this honour of such Institutions belongs not to them,
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,
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and that of Easter on the Lords day from the Apostles also, particularly from S. Peter and S. Paul, as Victor himself also Bishop of Rome, and Martyr in the Primitive Ages doth plead:
and that of Easter on the lords day from the Apostles also, particularly from S. Peter and S. Paul, as Victor himself also Bishop of Rome, and Martyr in the Primitive Ages does plead:
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because Tertullian doth not any where call the Paschal Fast Quadragesima ▪ so endeavouring from a negative argument, of one Authors not using that one word, which they call for, to divide those fasts, that they might weaken their forces.
Because Tertullian does not any where call the Paschal Fast Quadragesima ▪ so endeavouring from a negative argument, of one Authors not using that one word, which they call for, to divide those fasts, that they might weaken their forces.
c-acp np1 vdz xx d c-crq vvb dt np1 av-j np1 ▪ av vvg p-acp dt j-jn n1, pp-f crd n2 xx vvg cst pi n1, r-crq pns32 vvb p-acp, pc-acp vvi d n2, cst pns32 vmd vvi po32 n2.
But first, it is the Paschal Fast that is prefixed in our proposition, see pag. 24. where secondly, I have shewn also, that the Paschal Fast being confessedly by the Lawes of the Church, the Spring-fast, to attend the vernal Equinox,
But First, it is the Paschal Fast that is prefixed in our proposition, see page. 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, (NONLATINALPHABET ▪) the Lent. fast is but the Saxon for that Spring-fast. And of the word NONLATINALPHABET;
as all ancient Books and Rules do witness, (▪) the Lent. fast is but the Saxon for that Spring-fast. And of the word;
c-acp d j n2 cc n2 vdb vvi, (▪) dt np1 av-j vbz p-acp dt jp p-acp d j. cc pp-f dt n1;
and Origen not many years after Tertullian, his Habemus Quadraginta dies jejuniis consecratos, of which before) that this was by the Ancients delivered,
and Origen not many Years After Tertullian, his Habemus Quadraginta dies jejuniis consecratos, of which before) that this was by the Ancients Delivered,
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And he here supposing a great violence offer'd to the Churches order, thus stirs up the Christians in the same Epistle, NONLATINALPHABET ▪ Be ye therefore mov'd also I beseech you — lest after a while both the Canons,
And he Here supposing a great violence offered to the Churches order, thus stirs up the Christians in the same Epistle, ▪ Be you Therefore moved also I beseech you — lest After a while both the Canonas,
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nor did the Faith now first begin, &c. That therefore those things which have been preserv'd in the Churches even until our times, from them of old, may not now be lost in our daies, &c. Be ye stirred up, Brethren, &c. This I have the rather set down at large,
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 you stirred up, Brothers, etc. This I have the rather Set down At large,
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because in that great abundance of 10. witnesses in that one age of the Councel of Nice, I have not hitherto alledg'd ought from Athanasius; and here my chief use of him is, to shew, that from the very first beginnings of Christianity, he had received no other Paschal Fast then that of NONLATINALPHABET, the Fast Quadragesimal;
Because in that great abundance of 10. Witnesses in that one age of the Council of Nicaenae, I have not hitherto alleged ought 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;
c-acp p-acp cst j n1 pp-f crd n2 p-acp d crd n1 pp-f dt n1 pp-f j, pns11 vhb xx av vvn pi p-acp np1; cc av po11 j-jn n1 pp-f pno31 vbz, pc-acp vvi, cst p-acp dt av ord n2 pp-f np1, pns31 vhd vvn dx j-jn np1 av-j av d pp-f, dt j n1;
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;
Where he grants, that both those in Room, and those in Illyrium, and in all Greece, and in Alexandria, kept a Fast of many weeks, [ not one only ] whither six, or three;
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and that Fast they call'd NONLATINALPHABET, or Quadragesimal, and he called NONLATINALPHABET, the Paschal Fast. And a little before, NONLATINALPHABET, the Paschal Fastings.
and that Fast they called, or Quadragesimal, and he called, the Paschal Fast. And a little before,, the Paschal Fastings.
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or NONLATINALPHABET did determine before the beginning of the Great week of Fastings, which is oft called NONLATINALPHABET, (although Petavius deny that to be the sense of Epiphanius; I shall not contend;
or did determine before the beginning of the Great Week of Fastings, which is oft called, (although Petavius deny that to be the sense of Epiphanius; I shall not contend;
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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;
And that from his professed valve of the Pseudo-Apostolical Constitutions, which have borrowed the name of Clement, as Collector, who never saw them, nor Some ages After him;
Whereas the sacred 6th Councel Oecumenical can. 2. (though giving high honour to the Canons Apostolical) rejected in express terms the Authority of those Constitutions.
Whereas the sacred 6th Council Ecumenical can. 2. (though giving high honour to the Canonas Apostolical) rejected in express terms the authority of those Constitutions.
for some Paschal Fast, close upon the Vernal Equinox, which we therefore call the Fast of Lent or Spring) the positive Testimony of those Fathers hath been shew'd so general and consenting, that perhaps themselves who oppose this, will discern, that they do full ill service to Christianity,
for Some Paschal Fast, close upon the Vernal Equinox, which we Therefore call the Fast of Lent or Spring) the positive Testimony of those Father's hath been showed so general and consenting, that perhaps themselves who oppose this, will discern, that they do full ill service to Christianity,
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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. Iames, and S. Iude; 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 Churches Records, to make undoubted evidence, which Books of Scripture are Canonical, and which are not:
As the Asseveration of Some one or two Father's of the Church, in the behalf of the Canonical authority of the Books of the Maccabees, or of the 3d Book of Ezra; (I not needing At this time to name any other) which yet from the generality and consent of the rest of the Father's, we know notwithstanding sufficiently, not to be Canonical; (yea I add the positive rejection by Some one or few Father's, of the Epistles of S. James, and S. Iude; 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 Churches Records, to make undoubted evidence, which Books of Scripture Are Canonical, and which Are not:
p-acp dt n1 pp-f d crd cc crd n2 pp-f dt n1, p-acp dt n1 pp-f dt j n1 pp-f dt n2 pp-f dt np2, cc pp-f dt crd n1 pp-f np1; (pns11 xx vvg p-acp d n1 pc-acp vvi d n-jn) r-crq av p-acp dt n1 cc n1 pp-f dt n1 pp-f dt n2, pns12 vvb a-acp av-j, xx pc-acp vbi j; (uh pns11 vvb dt j n1 p-acp d crd cc d n2, pp-f dt n2 pp-f n1 np1, cc np1 np1; r-crq av pns12 vvb p-acp dt n1 cc n1 pp-f dt n1 pp-f d j n2, av-j pc-acp vbi j) vbz dx n1 p-acp dt n1 pp-f dt n2 pp-f dt n2 n2, pc-acp vvi j n1, r-crq n2 pp-f n1 vbr j, cc q-crq vbr xx:
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 of something from being Tradition Apostolical, which yet is) is no bar or hinderance,
So the Allegation of Some one or few Father's for something as Tradition Apostolical, which yet is not, (yea the possible Rejection by Some one Socrates, or other Ecclesiastical writer of something from being Tradition Apostolical, which yet is) is no bar or hindrance,
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but that we may rest assur'd, 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 produc'd.
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 Father's of those seven Ages next the Apostles, which we have produced.
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Furthermore (if ought 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;
Furthermore (if ought 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;
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what force such practise alone, so well witnessed, hath in it to infer my conclusion, That it was from the Apostles, I will now proceed briefly to shew.
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.
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nor other then what we have said,) Non invenimus in literis Novi Testamenti evidenter praeceptum of this or any other certain daies of necessary fasting;
nor other then what we have said,) Non Invenimus in literis Novi Testamenti Evidently Precept of this or any other certain days of necessary fasting;
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They clamour and call for Demonstrations from written Testimonies and send away, (with disgrace) as nothing worth, the unwritten witness of the Fathers:
They clamour and call for Demonstrations from written Testimonies and send away, (with disgrace) as nothing worth, the unwritten witness of the Father's:
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;
Yet the same S. Augustine (beside that he professed to find authority for it, ex veteribus Books, & ex Evangelio, out of the Old Testament, and out of the Gospel;
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& tamen quia per Universam custodiuntur Ecclesiam, non nisi ab ipsis tradita & commendata creduntur. ) Which custome I believe to have come from Tradition of the Apostles;
& tamen quia per Universam custodiuntur Church, non nisi ab Ipse tradita & commended creduntur.) Which custom I believe to have come from Tradition of the Apostles;
Ibid. l. 4. c. 6. Illa consuetudo, quam etiam tunc homines sursum versus respicientes, non videbant à posterioribus institutam, rectè ab Apostolis tradita creditur.
Ibid l. 4. c. 6. Illa consuetudo, quam etiam tunc homines Sursum versus respicientes, non videbant à posterioribus institutam, rectè ab Apostles tradita creditur.
That custome, which even then men looking back upward, did not observe to have been instituted by any following Ages, is rightly believ'd to have been delivered from the Apostles.
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.
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And again, c. 23. Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi Apostolicâ autoritate traditum rectissimè credimus.
And again, c. 23. Quod universa tenet Ecclesia, nec Councils institutum, sed semper retentum est, non nisi Apostolicâ autoritate traditum rectissimè Credimus.
That which the universal Church observeth, and was not instituted by Councels, but hath been ever retained, we most rightly believe to have been no other then a Tradition from Apostolical Authority.
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 then a Tradition from Apostolical authority.
As for example, saith he, that the Passion of the Lord is celebrated in Anniversary solemnity. (Which we have shewn not to have been first instituted by any General Councel.) Which he there reckons up, Inter illa, quae non scripta, sed Tradita custodimus;
As for Exampl, Says 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;
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:
see his words, l. 5. de. Baptism. con. Donat. c. 23. Apostles nihil quidem From thence praeceperunt, sed consuetudo illa ab Their Tradition 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,
sicut sunt Multa, Quae universa tenet Ecclesia, & ob hoc ab Apostles praecepta benè creduntur, quanquam Scripta non reperiantur. The Apostles indeed commanded nothing in this matter,
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Upon these grounds therefore 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. NONLATINALPHABET. But this also is Apostolical:
Upon these grounds Therefore S. Augustine elsewhere pronounces, that to dispute against that which the Universal Church observes, Insolentissimae est Insanity. S. Basil perfectly agrees hereto, l. de. Spa Sancto c. 29.. But this also is Apostolical:
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[ 2 Thess. 2. 15. ] 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,
[ 2 Thess 2. 15. ] 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,
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Cap. 27. He tels us of certain things received in the Church, NONLATINALPHABET, from a tacit and mystical Tradition; and gives instance, NONLATINALPHABET;
Cap. 27. He tells us of certain things received in the Church,, from a tacit and mystical Tradition; and gives instance,;
or Ministers [ and so his works ] (in express words at the place of Baptism) from what Scripture is it? Add to these Leo the Great, of near time to S. Augustine, Serm. 2. de jejunio pent. Dubitandum non est, dilectissimi, omnem observantiam Christianam, eruditionis esse Divinae,
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, Sermon 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, &c. It is not to be doubted, O most beloved,
& quicquid ab Ecclesiâ in Consuetudine est Devotionis receptum, de Tradition Apostolicâ, & de Sancti Spiritûs prodire doctrinâ — manifestissimè pa• … et inter cae• … era Dei Munera jejuniorum quoque gratiam, etc. It is not to be doubted, Oh most Beloved,
— It is most manifestly evident, amongst other the gifts of God, the gift also of the Fasts, &c. Again in his Epistle ad Dioscorum Alexandrinum; His, qui consecrandi sunt, jejuniis & jejunantibus sacra benedictio conferantur.
— It is most manifestly evident, among other the Gifts of God, the gift also of the Fasts, etc. Again in his Epistle and Dioscorum Alexandrinum; His, qui Consecrandi sunt, jejuniis & jejunantibus sacra Benediction conferantur.
— pn31 vbz av-ds av-j j, p-acp j-jn dt n2 pp-f np1, dt n1 av pp-f dt n2, av av p-acp po31 n1 cc np1 np1; po31, fw-la fw-la fw-la, fw-la cc fw-la fw-la fw-la fw-la.
Nam praeter autoritatem consuetudinis, QUAM EX APOSTOLICA NOVIMUS VENIRE DOCTRINA etiam sacra, &c. Let the holy Blessing be given to those, which are consecrated, Fasting.
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 ] custome, which we know doth come from Apostolical teaching, the holy doctrine also, &c. Fulgentius Ferrandus Diaconus of the next Age in Paraenetico ad Reginam, regulâ quintâ:
For beside the authority of the [ Churches ] custom, which we know does come from Apostolical teaching, the holy Doctrine also, etc. Fulgentius Ferrandus Deacon of the next Age in Paraenetic ad Regina, regulâ quintâ:
Whence also custome without a law, wch yet the Tradition of the holy Church [ Universal ] hath delivered to be observ'd by posterity for ever, seems that it ought to be observed with the same Reverence,
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,
all which we are taught indeed by the consent of these same Fathers, to be contain'd expresly in the holy Scriptures: (and so their Testimonies in that behalf are reconcileable with these:) But of ritual observances, which being visible,
all which we Are taught indeed by the consent of these same Father's, to be contained expressly in the holy Scriptures: (and so their Testimonies in that behalf Are reconcilable with these:) But of ritual observances, which being visible,
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The Hypothesis here to be subsumed, that the Paschal Fast of Lent was ever observ'd in the Church Universal, I may here well assume to my self, to have sufficiently prov'd, in the Testimonies already vouched throughout this whole Discourse.
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 my self, to have sufficiently proved, in the Testimonies already vouched throughout this Whole Discourse.
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which together with the Practise universal have testifi'd, in the Question of Right, as well as Fact, That this observance of the Paschal Fast had its Institution from the Apostles, from Christ, from God, and the Gospel;
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;
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That it stands by Tradition Apostolical and Evangelical. If many among them have averred not only an Institution and Tradition Apostolical, and Evangelical,
That it Stands by Tradition Apostolical and Evangelical. If many among them have averred not only an Institution and Tradition Apostolical, and Evangelical,
cst pn31 vvz p-acp n1 j cc np1. cs d p-acp pno32 vhb vvn xx av-j dt n1 cc n1 j, cc np1,
but also a Precept from the Apostles, &c. they have done that ex abundante, (by an overflowing measure) to what was the Proposition by me undertaken to be proved;
but also a Precept from the Apostles, etc. they have done that ex abundant, (by an overflowing measure) to what was the Proposition by me undertaken to be proved;
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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;
as doe assert it to be a Precept Apostolical or Divine, do not only à Fortiori prove my Hypothesis, (as is evident) but also ex abundant assert, that which is more;
the Catholick Church in Tertullian 's time which he opposed, when he wrote his book de Iejuniis, may from what is there set down, have sufficiently instructed us.
the Catholic Church in Tertullian is time which he opposed, when he wrote his book de Iejuniis, 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;
When as chap. 2d the Church opposes to Tertullian, Certos dies à God Constitutos, viz. Illos die in Evangeliis jejuniis determinatos, in quibus allatus est Sponsus;
And yet the same Church there avoucheth also against Tertullian, that the Stations of the 4th and 6th daies of the week, amongst the daies dedicated [ wch also we know to have reference to the Bridegrooms taking away.
And yet the same Church there avoucheth also against Tertullian, that the Stations of the 4th and 6th days of the Week, among the days dedicated [ which also we know to have Referente to the Bridegrooms taking away.
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And this Tertullian freely acknowledges to be, as they had said, in these words: Quae [ stationes ] & ipsae suos quidem dies habeant, quartae feriae & sextae;
And this Tertullian freely acknowledges to be, as they had said, in these words: Quae [ Stationes ] & ipsae suos quidem dies habeant, quartae feriae & sextae;
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How consistent is it, that you permit to your selves Liberty in the observance of those daies? From all which I collect, that the Church did profess a constitution Evangelical of certain daies, which only are legitimate;
How consistent is it, that you permit to your selves 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;
so as that some were NONLATINALPHABET, by precept or command, NONLATINALPHABET, recommended, as it were, to be imbraced by the free choice of peoples Devotion.
so as that Some were, by precept or command,, recommended, as it were, to be embraced by the free choice of peoples Devotion.
av c-acp cst d vbdr, p-acp n1 cc n1,, vvn, c-acp pn31 vbdr, pc-acp vbi vvn p-acp dt j n1 pp-f ng1 n1.
but to declare, how it is true, which is said, that those many Testimonies among the Authorities above-alledg'd, which call the Paschal Fast, a Precept, either of God, of Christ,
but to declare, how it is true, which is said, that those many Testimonies among the Authorities above-alleged, 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.
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.
cc pp-f dt n2, vvd av p-acp dt n1, vdb fw-la fw-la vvb po11 n1, (dt n1 p-acp dt n2 cc j n1 p-acp dt n1) cc n1.
Whether the opposers bare Denial even so much as of the perpetual practise in the Church, (from which if granted, it cannot be deny'd 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 alledged from him, having said in his Expositio Fidei Catholicae, cap. 22. NONLATINALPHABET. [ Albeit there he saith, NONLATINALPHABET.
Whither the opposers bore 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 herd, who beside all that I have already alleged from him, having said in his Exposition Fidei Catholic, cap. 22.. [ Albeit there he Says,.
] On the Lords daies this holy Catholick 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.
] On the lords days this holy Catholic Church does 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.
] p-acp dt n2 n2 d j njp n1 vdz xx vvi — xx p-acp d, uh-dx xx p-acp dt n1 av-j pp-f np1 px31 [ pp-f r-crq fw-la fw-la vhn vvn, dt d n1 vbz j pc-acp vvi dt vvn j p-acp n2-vvg.
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,
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, &c. ] 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,
sed universitatis ab iis [ Confessoribus, etc. ] est suscepta Defense. — Omnium Sanctae Ecclesiae Sacerdotum Apostolic & Catholic veritatis haeredum decreta & definita sectantes maluerunt seipsos quàm vetustae Universitatis fidem prodere — Magnum hoc igitur eorundem Beatorum exemplum, planeque Divinum,
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,
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,
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— When following the Decrees and Definitions of all the Priests (or Bishops) of the holy Church, who were the HEIRS OF THE APOSTOLICAL OR CATHOLIQUE TRUTH, they chose rather to betray themselves,
— 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 chosen rather to betray themselves,
after what manner for time to come, through all occurring vain doctrines of error, by the Authority of sacred Antiquity, the boldness of prophane Novelty may be crushed.
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.
If therefore, nothing, as is said, had been hitherto proved, but the universal practise of this Fast, without instance of any beginning of its Tradition;
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;
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of what force it ought to be, that very ancient holy Synod ( Synodus Gangrensis ) celebrated A. D. 319. a little before the first Oecumenical Councel of Nice, and it self confirmed afterwards by the 4th General Councel of Chalcedon, and the 6th General Councel of C. P. declareth by its sentence Canon 19th NONLATINALPHABET.
of what force it ought to be, that very ancient holy Synod (Synod Gangrensis) celebrated A. D. 319. a little before the First Ecumenical Council of Nicaenae, and it self confirmed afterwards by the 4th General Council of Chalcedon, and the 6th General Council of C. P. Declareth by its sentence Canon 19th.
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unto the community [ of Christians ] (or to be observed by all in common) and which are observed by the Church, by a compleat determination of his mind rejecting them, let him be Anathema.
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,
The merit of which sentence Hormisdas a holy Bishop about the year 514. in Epistolâ ad fratrem Possessorem, does thus declare, Quando induit obedientiae Humanitatem opinionibus suis velata superbia? quando acquiescunt paci, contentionum stimulis assueti? sola certamina aventes de Religion Capture,
Eò usque tumoris elati, ut ad arbitrium suum utriusque orbis putant inclinandum esse judicium. When will pride vailing it self within its own [ private ] opinions put on the Humanity of Obedience? When will they, which are accustomed to the gallings of contention acquiesce,
Eò usque tumoris elati, ut ad Arbitrium suum utriusque Orbis Putant inclinandum esse judicium. When will pride vailing it self within its own [ private ] opinions put on the Humanity of obedience? When will they, which Are accustomed to the gallings of contention acquiesce,
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.
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.
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such are contemners of the Authorities of the Ancients, desirous of new questions, deeming their opinion, taken up upon any easie ground, the only right way of science;
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 Judgment of both parts of the world, East and West, is to be bowed to their pleasure and sentence.
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.
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Yet will we not lastly refuse to hear the Pleas even of Novelty and Singularity it self, against this Doctrine of the Churches publick times of Fasting.
Yet will we not lastly refuse to hear the Pleasant even of Novelty and Singularity it self, against this Doctrine of the Churches public times of Fasting.
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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,
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,
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And why may not the Church of God, (a more devout Virgin yet, then she a Widow) prescribe to her self? Thus for good purpose there stand in the very doors of the Gospel the Fasts of Anna, the daughter of Phanuel; of Iohn Baptist, the son of Zachary, and of our Lord Jesus, the Son of God.
And why may not the Church of God, (a more devout Virgae yet, then she a Widow) prescribe to her self? Thus for good purpose there stand in the very doors of the Gospel the Fasts of Anna, the daughter of Phanuel; of John Baptist, the son of Zachary, and of our Lord jesus, the Son of God.
Habes tui ordinis, quas sequaris, Iudith de Hebraeâ historiâ, & Annam filian Phanuelis de Evangelii claritate, quae diebus & noctibus versabatur in Templo & orationibus atque jejuniis thesaurum pudicitiae conservavit.
Habes tui Order, quas sequaris, Iudith de Hebraeâ historiâ, & Annam filian Phanuelis de Evangelii claritate, Quae diebus & noctibus versabatur in Templo & orationibus atque jejuniis Thesaurum pudicitiae conservavit.
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Cui diversorium in Templo, colloquium in prece, vita 〈 ◊ 〉 Ie• … unto: quae dierum noctiúmque temporibus, modestae Devotionis obsequio, cùm corporis agnosceret senectutem, pie.
Cui diversorium in Templo, colloquium in prece, vita 〈 ◊ 〉 Ie• … unto: Quae Days noctiúmque temporibus, modestae Devotionis Obsequio, cùm corporis agnosceret senectutem, pie.
You see what manner of Widow here is commended, the Wife of one Husband, tryed and approved by the progress of many years, [ from youth to a very old age:
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:
and praying at the ninth hour; (an usual hour of prayer with Gods 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 (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.
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 (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.
4. The Teachers and Prophets at Antioch, Act. 13. were they not first joyntly fasting in their ordinary course of their ministery, 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? NONLATINALPHABET.
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?.
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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. NONLATINALPHABET, &c. If Solomon were wise, who sayes there's a time for all things,
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,
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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 Combate.
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.
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The Prophet saying, Blow the Trumpet in Sion, sanctifie a Fast, &c. Let us lift up the Churches holy Trumpet, &c. 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:
The Prophet saying, Blow the Trumpet in Sion, sanctify a Fast, etc. Let us lift up the Churches holy Trumpet, etc. And After S. Cyril, S. Augustine in Psalm 21. How often Pascha celebratur; Nuqquid Twice Christus moritur? sed tamen anniversaria Recordatio quasi Represents quod Once factum est:
how shall they agree on any time and place for all, except they all be by some Prescription over-ruled? Again for Command, Fasting being confessedly a duty, commanded even in the N. T. (NONLATINALPHABET saith my Text) that the Church hath power to determine as to time and place, themselves acknowledge,
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. (Says my Text) that the Church hath power to determine as to time and place, themselves acknowledge,
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because proclaimed by the decree of the King of Nineveh and his Nobles? Ionah 3. 7. So I ask of that commanded by the good King Iehoshaphat, 2 Chron. 20. 3. 4. Was the Fast of the Rechabites ( Ier. 35.) abstaining through so many generations, by a perpetual Fast, from wine (though no where commanded them by God) less approved,
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 Chronicles 20. 3. 4. Was the Fast of the Rechabites (Jeremiah 35.) abstaining through so many generations, by a perpetual Fast, from wine (though no where commanded them by God) less approved,
yea or rewarded by Gods especial promise, because commanded by Ionadab their Father? Was the Church of the Iewes of greater authority over her children,
yea or rewarded by God's especial promise, Because commanded by Ionadab their Father? Was the Church of the Iewes 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 moneths, Zach. 7. 5.) then the Catholick Church now hath over her children ? Is not obedience an addition of another act of vertue 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;
when she obliged her children in feasts and fasts (not appointed by God) (as the feasts of Purim, and Dedication and the Set Fasts of the fifth and seventh months, Zach 7. 5.) then the Catholic Church now hath over her children? 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;
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to teach him to regard both the Bride-groom and the Bride, Christ his Father, and the Church his Mother, Foelix necessitas, quae ad meliora impe• …, saith S. Augustine of it.
to teach him to regard both the Bridegroom and the Bride, christ his Father, and the Church his Mother, Felix Necessity, Quae ad Meliora impe• …, Says S. Augustine of it.
But thirdly, Saith not S. Paul; Stand fast in the liberty, wherewith Christ hath made you free, Gal. 5. 1. Resp. But then S. Paul subjoyns in the same chapter • …. 13. Only use not yo• … liberty for an occasion to the flesh;
But Thirdly, Says 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;
as it is for certain used, when that liberty, which the Apostle expresly declares to be from the Ceremonial Law, from which Christ hath freed us, is alledged for our freeing our selves from Christs own precepts and constitutions,
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 our selves from Christ own Precepts and constitutions,
yea from all that would impose fasts upon you, whether Montanist, or other new Hereticks, or Consistory, or any other, who is not this Bride-groom, or his Bride the Church,
yea from all that would impose fasts upon you, whither Montanist, or other new Heretics, or Consistory, or any other, who is not this Bridegroom, or his Bride the Church,
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and her Spiritual Governours (who in Tertullian 's time, as he acknowledges, indicted Fasts) or Christian Kings and Princes, whom when God hath set to be the nursing fathers of his Church, he hath given to her such to order also her bodily dyet and fasting.
and her Spiritual Governors (who in Tertullian is time, as he acknowledges, indicted Fasts) or Christian Kings and Princes, whom when God hath Set to be the nursing Father's of his Church, he hath given to her such to order also her bodily diet and fasting.
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yet you have a weekly memorial of it of Gods 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.
yet you have a weekly memorial of it of God's appointment, the Lord's day, yea and Annual also (whither you less like that or no.) But our Faith, not our Fasting, is the best memory of his Passion.
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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 Bride-grooms Interest, see Mat. 17. 20, 21. God saw them both conjoyned in Nineveh, and the one flowing from the other.
True, but it's 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 Mathew 17. 20, 21. God saw them both conjoined in Nineveh, and the one flowing from the other.
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He is careful that no bruised reed, no old bottles should be broken by any's zeal, that in the old and attrite garment the rent should not be made worse (nor the Schism in the Church:) Yea therefore is our Lord thus indulgent to his Disciples infirmity in this matter (saith S. Chrysostome on Mat. 9.) because he would shew them example, who were by him to be sent forth for the Masters, Teachers and Spiritual Governours of the whole world;
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 rend 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 (Says S. Chrysostom on Mathew 9.) Because he would show them Exampl, who were by him to be sent forth for the Masters, Teachers and Spiritual Governors of the Whole world;
NONLATINALPHABET. These things spake he, giving therein law and rule to them his Disciples, that when they should receive the whole world as their Disciples, they should deal with them with all gentleness and condescension.
. 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.
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Therefore it is, that in every age, the Church and the Successors of these Apostles have had in this matter regard to the weakness of mens bodies, yea and minds also.
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.
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how careful, in the first express written Law we meet with, that she promulgated for it, Canon Apostol. 69 NONLATINALPHABET. If bodily weakness hinder not.
how careful, in the First express written Law we meet with, that she promulgated for it, Canon Apostle. 69. If bodily weakness hinder not.
S. Basil the great in his Asceticks, ad NONLATINALPHABET ▪ ad NONLATINALPHABET, &c. To comprise under one and the same rule all that are exercised in piety, is a thing impossible;
S. Basil the great in his Ascetics, and ▪ and, etc. To comprise under one and the same Rule all that Are exercised in piety, is a thing impossible;
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Hence it is from the Churches tenderness and condescension, and not from the uncertainty or variety of Tradition, that we read in all Ancient Authors that variety allowed or indulged;
Hence it is from the Churches tenderness and condescension, and not from the uncertainty or variety of Tradition, that we read in all Ancient Authors that variety allowed or indulged;
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or weeks in those daies of the Bride-grooms taking from us, in the Paschal Fast, yet witness Irenaeus and Tertullian, and S. Augustine for the Western Church;
or weeks in those days of the Bridegrooms taking from us, in the Paschal Fast, yet witness Irnaeus and Tertullian, and S. Augustine for the Western Church;
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Yet so as that from all, of both Churches, abstinence from pleasures and Feasts, otherwise lawful, was expected, through all the 40 daies (in honourable memory of the Bride-grooms own 40 daies fast for us;) and some daies proper Fasts.
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.
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and generally by all was observed Continentia quadraginta dierum, as Leo the Great speaks, Serm, 3. de Quadrages. Ut ad Paschale Festum quadraginta dierum continentiâ se praepararet populus Christianus, That the Christian people might by some sort of abstinence through the forty daies prepare themselves for the Paschal Feast.
and generally by all was observed Continence Quadraginta Days, as Leo the Great speaks, Sermon, 3. de Quadrages. Ut ad Paschale Festum Quadraginta Days continentiâ se praepararet populus Christian, 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 daies fast only in the week, through the weeks of Lent. Our Church also prays to him who for our sakes did fast 40 daies 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, &c. (not such miraculous Fasting as His.) In those daies shall they Fast.
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.
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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.
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. Impotence corporis. 2. Ex paupertate, Poverty Ordinaria ciborum.
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for some hotter moneths of the year.) Three of them the 8th Councel 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.
for Some hotter months of the year.) Three of them the 8th Council of Toledo, Can. 9. recounts, Illi verò quos Or Aetas incurvat, Or languor extenuat, Or Necessity arctat, non ante Prohibita Violare praesumant, quàm à Sacerdote permissum percipiant.
And yet even in such cases take S. Chrysostome 's advertisement with you: NONLATINALPHABET. For although thou canst not fast, yet canst thou forbear pampering thy body with delicacies, and fulness.
And yet even in such cases take S. Chrysostom is advertisement with you:. For although thou Canst not fast, yet Canst thou forbear pampering thy body with delicacies, and fullness.
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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 Kings meal, c. 1. 12. — x4. Theodoret thereupon observes, I say, NONLATINALPHABET.
Theodoret on Dan. 1. hath well advertised us from the Exampl 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 Kings meal, c. 1. 12. — x4. Theodoret thereupon observes, I say,.
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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 Churches way. Likewise S. Chrysostome NONLATINALPHABET tom. 6. NONLATINALPHABET. Will one say, But it doth inflict upon us weakness of body.
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 Churches Way. Likewise S. Chrysostom tom. 6.. Will one say, But it does inflict upon us weakness of body.
Lastly, to Fast is wont to be call'd in Scripture to afflict the Soul ( Lev. 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 inferiour powers of the Soul being afflicted, a troubled spirit,
Lastly, to Fast is wont to be called in Scripture to afflict the Soul (Lev. 23. 29. Isaiah 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,
& redimat eleemosynis, quod non potest supplere jejuniis, saith Chrysologus Serm. 166. de Quadrages. At least he which cannot fast, let him not presume to introduce novelty:
& redimat Eleemosynary, quod non potest supplere jejuniis, Says Chrysologus Sermon 166. de Quadrages. At least he which cannot fast, let him not presume to introduce novelty:
but confesse it to be from his own weaknesse, that he doth relaxe his fasting, and let him redeem by almes-deeds that which he cannot supply by fastings.
but confess it to be from his own weakness, that he does relax his fasting, and let him Redeem by almsdeeds that which he cannot supply by Fastings.
and mean while say, that God seems to complain of such refractory stupidity by his Prophet Ieremy c. 8. v. 7. Yea, the Stork in the heaven knoweth her appointed times,
and mean while say, that God seems to complain of such refractory stupidity by his Prophet Ieremy c. 8. v. 7. Yea, the Stork in the heaven Knoweth her appointed times,
NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET, saith Chrysostom ( tom. 5. NONLATINALPHABET.) The season of Fasting [ Lent ] is the spiritual Spring of our souls.
[ ], Says Chrysostom (tom. 5..) The season of Fasting [ Lent ] is the spiritual Spring of our Souls.
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.
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.
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Add to this that these 40 daies 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.
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 Ioan. Cum labore celebramus Quadragesimam ante Pascha: cum laetitiâ verò tanquam acceptâ mercede quinquagesimam post Pascha:
S. Augustin. Tractate. 17. in Ioan. Cum labour celebramus Quadragesimam ante Pascha: cum laetitiâ verò tanquam acceptâ mercede quinquagesimam post Pascha:
Forty daies Fast, (at least abstinence from pleasures, from full and pleasurable dyet) 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 Christs Mediation, Elias of his Ascension, both the figures of his 40 daies Fast,
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 Mediation, Elias of his Ascension, both the figures of his 40 days Fast,
Moses by whose mediatory hand the Law was given, yet fasted 40 dayes, Elias who did not trouble Israel but was jealous for the Lord of hosts, yet fasted 40 daies, and troubled his own flesh:
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:
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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,
yet cum Domino penitùs jejunante non observas Quadragesima Moderata Jejunia? With the Lord fasting wholly, dost thou not observe the moderate Fasts of Lent? Says S. Ambrose Sermon 34. de Quadragesimâ. We have sinned,
and 40 daies was the number of daies of Gods judgement on the old world by waters for sin. Forty daies fast the second time Moses undertook, to ask pardon for the peoples sin. Forty years the people of Israel bare their iniquities in the wilderness ( Num. 14.) Forty daies fast like the 40 stripes appointed by God for the offender, ( Deut. 25.) Forty daies the space which God gave Nineveh to repent in from their sins,
and 40 days was the number of days of God's judgement on the old world by waters for since. Forty days fast the second time Moses undertook, to ask pardon for the peoples since. 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, (Deuteronomy 25.) Forty days the Molle which God gave Nineveh to Repent in from their Sins,
The Spies sent by God returned from search of the land of Canaan after 40 daies, ( Num. 13. 25.) and brought of the fruit of the Land. Now walk we therefore circumspectly, wisely in the land of our pilgrimage.
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,
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 Sermon 116. thus speaks, 40 diebus ac noctibus expiaturus terram coelestis Imber effunditur — Attendite, Brothers, quantus sit Quadragenarius Numerus iste, qui & tunc coelum terris aperuit abluendis,
Speaking of the solemn publick celebration of Baptism (whereof the Deluge of waters cleansing the earth was a type) at the end of the 40 daies of Lent. At the end of 40 daies Noah according to Gods word opened the window of the Ark, which he had made.
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.
when we with Moses and Elias have (according to our poor measure) fasted or abstained in some sense 40 daies, that at the end we may appear before God (as they) in a meet preparation to 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;
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 practise was, that of S. Basil in his 2d Homily of the praise of fasting will tell you:
Conclude we Therefore this of the Quadragesimal Fast with that of S. Bernard Sermon 3. Whether non valdè indignum est, ut nobis Onerous sit [ Quadragesimale Fasting ] 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:
And as S. Ambrose serm. 34. de Quadrages. cals it, Quotidiana & moderata Quadragesimae jejunia, the daily and moderate Fasts of Lent. This S. Hierom also in his Epistle ad Laetam, doth caution:
And as S. Ambrose sermon. 34. de Quadrages. calls it, Quotidian & Moderata Quadragesima Jejunia, the daily and moderate Fasts of Lent. This S. Hieronymus also in his Epistle ad Laetam, does caution:
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Therefore S. Chrysostome also provided, (NONLATINALPHABET) that in Lent relaxing their Fast on two daies together every week, Saturday and the Lords-day, they might take breath as it were, NONLATINALPHABET.
Therefore S. Chrysostom also provided, () that in Lent relaxing their Fast on two days together every Week, Saturday and the Lord's day, they might take breath as it were,.
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and the mind comforted, they may again, when these two daies are passed over, afresh set upon the remaining part of the Fast to be travell'd through. Basilius Magnus, NONLATINALPHABET NONLATINALPHABET.
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 traveled through. Basil Magnus,.
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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.
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 passion.
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,
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,
First, Then a Quadragesima all call'd it, as in which though they could not hope to imitate the miraculons 40. dayes fast, of Moses, Elias, and Christ our Lord:
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:
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yet in all those 40. dayes they could abstain, and they abstained from pleasures, and bread of delight, from publick joyances, and private unnecessary indulgences.
yet in all those 40. days they could abstain, and they abstained from pleasures, and bred of delight, from public joyances, and private unnecessary Indulgences.
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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 dayes space,
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 days Molle,
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for their pattern some example of meer 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 my self, that both the Western Church,
for their pattern Some Exampl 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 my self, that both the Western Church,
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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,
and First Bishop of that name in that See, thus instructing the Christian people of Room, in his 4th Sermon of Lent. Ut omni immunditi â à penetralibus Cordis exclusâ, sanctificetur Fasting nostrum [ Quadrage simale ] — Secundâ igitur & quartâ,
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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.
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 Molle of 3 weeks before Easter.
and the Sabbath-day, as hath been said.) Thus great an agreement there was to observe both the Lords 40 daies Fast by their abstinence from pleasures, flesh,
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,
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after he had seen Moses, and Elias 's 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 Messias the Prince, but not for himself.
After he had seen Moses, and Elias is more glorious, but miraculous, Exampl. 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 Messias the Prince, but not for himself.
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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 moneth of the year, answering to our March; the time wherein the Messias 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 the end of daniel c. 9. v. 24, 26. with the beginning of c. 10. 2, 3. 3dly This Fast was kept by him (Says the Text v. 4.) in the First Monn of the year, answering to our March; the time wherein the Messias was to be Cut off, wherein the Christian Church would afterwards celebrate their Paschal Fast for his Passion. 4thly For the great acceptation with God, that this three-weeks Fast of daniel found.
I ate no pleasant bread, neither came flesh nor wiae in my mouth, neither did I anoint my self at all, till three whole weeks were fulfilled. V. 12. Then said he unto me: Fear not Daniel:
I ate no pleasant bred, neither Come Flesh nor wiae in my Mouth, neither did I anoint my self At all, till three Whole weeks were fulfilled. V. 12. Then said he unto me: fear not daniel:
Thus we read when 40 daies were indicted by God for Nineveh 's destruction, a three-daies Fast of Ionah in the Whales belly was accepted for him, And the Whale vomited up Jonah upon the dry land. And a three-daies Fast of the city Nineveh, a city of three daies journey to pass through, was accepted of God for their deliverance. (See Ionah 3. according to the Lxx.) And God repented of the evil he had pronounced against them, and he did it not.
Thus we read when 40 days were indicted by God for Nineveh is 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 days journey to pass through, was accepted of God for their deliverance. (See Jonah 3. according to the Lxx.) And God repented of the evil he had pronounced against them, and he did it not.
And a strange sight it was to see, what the Purple and Diadem could not do, that Sack-cloth and Ashes prevailed to do — And delivered the city from their dangers.
And a strange sighed 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.
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S. Chrysostome 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.
S. Chrysostom had learned this from that of our Lord (to whom every knee of things beneath the earth also do bow) Mathew 17. 20, 21. This kind Goes not out, but by Prayer and Fasting.
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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. Chrysostome will tell you upon the occasion of this Ninevites Fast, in his 3d Homily ad pop. Antiochen. NONLATINALPHABET.
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 and pop. Antioch..
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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,
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,
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and what dyet is to be taken with it, and many other rules; of which he that shall oversee any marres the whole course of physick; which he had enter'd upon.
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.
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I will name eight. 1. That our fasting be as the Church at first design'd it, a great instrument of our great work of repentance from our sins, of judging our selves, that we be not judged of the Lord;
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 our selves, 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 Christs death and passion) forasmuch as Christ hath suffer'd for us,
of more instant mortifying all sinful Lustiest and affections, (as it is a special season of memory of Christ death and passion) forasmuch as christ hath suffered for us,
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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 undoe heavy burdens,
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,
for a time, as St. Paul speaks, NONLATINALPHABET, giving ourselves to attend on fasting and prayer, (1 Cor. 7.) as also to more frequent hearing of Gods word;
for a time, as Saint 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 dayly. 7thly. 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.
as the Church At this season provides more frequent Sermons, that while the outward man fasts, the inward man may be filled daily. 7thly. 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.
as may be seen, especially throughout St. Chrysostoms Homilies on Lent. Thus Caesarius Bishop of Arles. A. D. 508. in his 2d Homilie of Lent. Rogo vos, 〈 ◊ 〉 charissimi, ut in isto legitimo ac sacratissimo Quadragesimae tempore — etiam quod vos facere credo, charitatis contemplatione commo• … eo;
as may be seen, especially throughout Saint Chrysostom Homilies on Lent. Thus Caesarius Bishop of Arles. A. D. 508. in his 2d Homily of Lent. Ask vos, 〈 ◊ 〉 charissimi, ut in isto legitimo ac sacratissimo Quadragesima tempore — etiam quod vos facere credo, charitatis contemplation 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,
ut p• … r Whole Quadragesimam, & usque ad finem Passover castitatem, God auxiliante, Servants in illâ sacrosanctâ solemnitate Passover, castitatis luce ves• … iti, Eleemosynary 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.
& jejuniis velut Some coeleslibus & Spiritualibus Margaritis ornati, non solum cum amicis, sed etiam cum i• … imicis pacisici, liberâ & securâ conscientiâ ad Altars Domini accedentes, corpus & sanguinem His non • … worser judicium, sed ad Remedium possitis accipere.
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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;
I beseech you, most dear Brothers, that in this ordained and most sacred time of Lent etc. — And of love I admonish you (that which I trust you also do) that through the Whole Lent unto Easter, keeping yourselves through God's help in purity;
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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,
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,
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and Fasting, and charitable forgiving, and putting far from us hypocrisie (in those) & Repentance? Ma• …. 6. & 7. c. to v. 5. And these are indeed all link'd together in their own nature;
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;
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and therefore much more doing justice to others, in all things performing sincere obedience to God and his Church without hypocrisie, in love of our brethren and neighbours,
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 brothers and neighbours,
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S. Austin somewhere compares the Faith of Christians to the lamp, Alms to the oyl in the lamp, Fasting and Watching to the golden snuffers of the Sanctuary, Prayer to the Incense, Justice and Obedience to the Sacrifice.
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.
corpus à cibis, Anima ab omni re malâ, saith S. Hierom ad Rusticum. That the soul and body be joyn'd in the Fast, the Body commanded to fast from food,
corpus à Cibis, Anima ab omni re malâ, Says S. Hieronymus and Rusticum. That the soul and body be joined in the Fast, the Body commanded to fast from food,
and yet to wallow in sin? Before them both, Origen had so advised, Hom. 10. in Levit. 16. Iejunans debes adire Ponti• … icem tuum Christum — Et per ipsum offerre hostiam Deo. Vis tibi ostendam, quale te oportet jejunare jejunium? Iejuna ab omni peccato;
and yet to wallow in since? Before them both, Origen had so advised, Hom. 10. in Levit. 16. Iejunans Debes Adire Ponti• … icem tuum Christ — Et per ipsum offer hostiam God Vis tibi ostendam, quale te oportet jejunare Fasting? Iejuna ab omni Peccato;
nullum c• … bum sumas malitiae, nullas capias epulas voluptatis, nullo vino luxuriae concalescas, &c. Nec hoc tamen ideò dicimus, ut abstinentiae Christianae fraena laxemus;
nullum c• … bum sumas malitiae, nullas capias Epulas voluptatis, nullo vino Luxuriae concalescas, etc. Nec hoc tamen ideò dicimus, ut abstinentiae Christian fraena laxemus;
Habemus enim Quadragesimae dies jejuniis consecratos, &c. Will you, that I shew you what manner of Fast you ought to fast? Fast from all sin, feed not any way your malice, feast not your self with any pleasures,
Habemus enim Quadragesima dies jejuniis consecratos, etc. Will you, that I show you what manner of Fast you ought to fast? Fast from all since, feed not any Way your malice, feast not your self with any pleasures,
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For we have the daies of Lent consecrated to Fastings, &c. S. Chrysostome speaking also of Lent, makes the same judgement of Fasting, (NONLATINALPHABET) NONLATINALPHABET.
For we have the days of Lent consecrated to Fastings, etc. S. Chrysostom speaking also of Lent, makes the same judgement of Fasting, ().
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A man may undergoe the labour of fasting, and not receive the reward thereof, [ of which reward our Lord spake, Mat. 6. ] How? When we abstain from meats, but not from sins:
A man may undergo the labour of fasting, and not receive the reward thereof, [ of which reward our Lord spoke, Mathew 6. ] How? When we abstain from Meats, but not from Sins:
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.
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.
Seest thou, that not fasting deliver'd them from their danger, but the change of their life rendred God propitious to those Barbarians? This I have said, not that we might dishonour fasting,
See 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,
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Let thy hands fast from rapin and injury, let thy feet fast from running to unlawful spectacles, let thine eyes fast from busy beholding beauties belonging to others;
Let thy hands fast from rapin and injury, let thy feet fast from running to unlawful spectacles, let thine eyes fast from busy beholding beauty's belonging to Others;
With this Patriarch of Constantinople agrees S. Cyril Patriarch of Alexandria in his first Hom. de Fest. Paschal. NONLATINALPHABET [ NONLATINALPHABET suprà nominatas ] NONLATINALPHABET NONLATINALPHABET.
With this Patriarch of Constantinople agrees S. Cyril Patriarch of Alexandria in his First Hom. de Fest. Paschal. [ suprà nominatas ].
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.
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 dwels and sleeps in us:
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 since, that dwells and sleeps in us:
for the flesh waxing fat, and living in pleasure becomes difficult and hard to be master'd by the motions and desires of the Spirit — Let therefore evil be evacuated 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,
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— Let us love therefore the fast, as being the mother of all good and of all cheerfulness — Let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
— Let us love Therefore the fast, as being the mother of all good and of all cheerfulness — Let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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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.
For so, • … oh, I say, shall we perform a pure fast unto the Lord, beginning the H. Lent from the 15 day of the Monn of february [ so it fell that year.
] And that you may understand S. Chrysostomes negative above, NONLATINALPHABET, 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 that you may understand S. Chrysostomes 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;
Hear we now therefore our own Churches definition of it, in her Homily of Fasting, that as Fasting (in the outward part of it) is a withholding of meat and drink,
Hear we now Therefore our own Churches definition of it, in her Homily of Fasting, that as Fasting (in the outward part of it) is a withholding of meat and drink,
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a real judging our selves worthy to be punished, that we be not judged, and afflicting or punishing our selves, ( Ezra 8. 21.) judging our selves also worthy (and executing on ourselves,
a real judging our selves worthy to be punished, that we be not judged, and afflicting or punishing our selves, (Ezra 8. 21.) judging our selves also worthy (and executing on ourselves,
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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 Antiently in his book of Repentance c. 9. Plerunque vero jejuniis preces alere, ingemiscere &c. [ oportet. ] In quantum non peperceris tibi, in tantum tibi Deus (crede) parcet.
for our former inordinate enjoyments of them, and our other offences against God. Illicitorum veniam postulantem oportet etiam illicitis abstinere, Says Halidgarius lib. worser. Ordain. Penitent. c. 5. [ sed Much 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.
Iejunia ac vigiliae & sanctae afflictiones humilitate corpora macerant, maculata corda purificant — ac sic mortificatione praesenti futura mortis sententia praevenitur,
Jejunia ac Vigil & sanctae afflictiones humilitate corpora macerant, maculata Corda purificant — ac sic mortification praesenti futura mortis sententia praevenitur,
Fastings and watchings, 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.
Fastings and watchings, 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.
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Repentance without Fasting, is scarce set on work — Fasting is the initiatory discipline of repentance — the restraint of anger, the separating from concupiscences.
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 ( Ionah 3.) and the Iews the people of God ( Ioel 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 rendred 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;
So see we in the Exampl of Whole communities, that Gentile City of the Ninevites (Jonah 3.) and the Iews 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 Mathew 6. Agricola si non impresserit cultrum, si sulcum non defoderit, si non exciderit sentes, si gramina non evuiserit, si in Tutor semina non locârit, sibi mentitur, non terrae;
Now for as much as Fasting is so useful an instrument of contrition and Repentance, most wisely in the Church is there appointed a yearly publick season of joynt Fasting and penance;
Now for as much as Fasting is so useful an Instrument of contrition and Repentance, most wisely in the Church is there appointed a yearly public season of joint Fasting and penance;
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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:
according to that of Leo the Great Sermon 4 de Quadrages. Dum per Various actiones vitae hujus sollicitudo distenditur, Necessary 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,
Ideò magnâ Divinae institutionis salubritate provisum est, ut ad reparandam mentium puritatem 40 nobis Days exercitatio mederetur, in quibus Aliorum Temporum culpas,
But to the same sense I may alledge 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 produc'd.
But to the same sense I may allege that of S. Austin. l. 1. c. 169. Question super Genesis. Which is to be added to the 7 Testimonies for Lent, which I have out of him already produced.
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Non enim frustra 40. dies jejuniorum sunt constituti, quibus Moses, & Elias, & ipse Dominus jejunavit, & Ecclesia praecipuâ observatione jejuniorum, Quadragesimam vocat.
Non enim frustra 40. dies jejuniorum sunt constituti, quibus Moses, & Elias, & ipse Dominus jejunavit, & Ecclesia praecipuâ observation jejuniorum, Quadragesimam vocat.
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ut per tot dies poenitentium humiliationi accommodatos, intelligatur in jejuniis sua deflevisse peccata &c. For it was not in vain, that 40. daies 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 Ionah, it is said to be written in the Hebrew: Yet 40 daies, and Nineveh shall be destroyed;
ut per tot dies Penitence 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, calls 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;
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but that our Lord also, who began to preach and to say, Repent ( Mat. 4. 17.) entred upon his office of preaching with the preparation of the fast of 40 dayes:
but that our Lord also, who began to preach and to say, repent (Mathew 4. 17.) entered upon his office of preaching with the preparation of the fast of 40 days:
S. Cyril of Ierusalem in his 1 Catech. Thou hast given unto thee the penance of 40 dayes (speaking of Lent) which 40 dayes Leo also cals in his 4 serm of Lent, Dies mysticos, & purificandis animis atque corporibus sacratiùs institutos.
S. Cyril of Ierusalem in his 1 Catechism Thou hast given unto thee the penance of 40 days (speaking of Lent) which 40 days Leo also calls in his 4 sermon of Lent, Die mysticos, & purificandis animis atque corporibus sacratiùs institutos.
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,
Theodulphus Bishop of Orleans Anno Christ. 843. in his Epistle num. 36, 37, Quadragesima cum summâ observation custodiri debet — Ipsos dies cum omni Religion & Sanctitude transigere debemus — Hebdomadâ unâ ante Initium Quadragesima, confessiones sacerdotibus dandae sunt, Penitence accipienda, discordantes reconciliandi,
& omnia jurgia sedanda, & dimittere debent debita invicem de cordibus suis &c. Et sic ingredientes in Beatae Quadragesimae tempus, mundis & purificatis mentibus, ad Sanctum Pascha accedant, &c. Lent itself ought to be kept with all observance,
& omnia jurgia sedanda, & Dimittere debent Debita invicem de cordibus suis etc. Et sic ingredients in Beatae Quadragesima Tempus, mundis & purificatis mentibus, ad Sanctum Pascha accedant, etc. Lent itself ought to be kept with all observance,
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and those daies to be pass'd 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 reconcil'd,
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,
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and all strifes taken up, and men ought to forgive each other from their hearts &c. And so entring into the blessed time of Lent with clean and purify'd minds, they may arrive to the Holy Pasche (or Easter.)
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 Pasch (or Easter.)
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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 dyet for other delightful fulness and refections:
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:
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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.
Et si Carnium & Wine usus eis interdictus est, mutatâ non voluntate, sed ejusdem cibi Or po• … ús perceptione in Tantum delicious suis indulgent, ut deliciosiùs, his int• … rdictis, Aliorum ciborum vel potionum appetitu vi• … e cognoscantur.
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;
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 Quadragesima deliciosi potiùs quam religiosi, exquirentes novas suavitates, magis quàm veteres Concupiscences castigantes;
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.
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, &c. There are certain observers of Lent, followers of delicacy more then of Religion, that hunt out new delights of the belly, rather then correct the concupiscences of the old man;
— tanquam non sit Quadragesima Pious humiliationis Observatio, sed novae voluptatis Occasion, etc. There Are certain observers of Lent, followers of delicacy more then of Religion, that hunt out new delights of the belly, rather then correct the concupiscences of the old man;
These fast, not that they may by moderating themselves diminish their wonted full-feeding, but that by deferring a meal, they may increase their intemperate greediness of the belly;
These fast, not that they may by moderating themselves diminish their wonted full-feeding, but that by deferring a meal, they may increase their intemperate greediness of the belly;
— 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,
— Non possunt suscipere Correctionem, qui Luxuriae oblectatione capiuntur, neque Ventricle ingluviem ratione & Concilis refraenare, amore Jejunii, qui Desire & periturâ Quick voluptate studium virtue infamant, non erubescentes vinum clam bibere,
— 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 vertue through perishing pleasures:
— 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 asham'd 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 Fastings) with luxury and drunkenness;
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 Fastings) with luxury and Drunkenness;
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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.
some make such satisfaction afterwards to their belly, their God, for Some few hours preceding emptiness (of which Tertullian said, Spernitur Fasting, quod vespere delicious compensatur.
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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:
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 warn'd his hearers of, tom. 6. NONLATINALPHABET. 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 then recompensing the meal which we have forgone.
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 then recompensing the meal which we have forgone.
He that enters upon the Fast, must practise temperance before, not avenging the fasting daies, not dealing deceitfully with the Law-giver — 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 then one) and an abatement of the quality of our usual daily refections;
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 then one) and an abatement of the quality of our usual daily refections;
I ate no pleasant bread, (or bread of desires, as 'tis in the Text, from which abstaining, he is himself by the Angel call'd a man of desires, c. 9. 23.) neither came flesh, nor nine in my mouth;
I ate no pleasant bred, (or bred of Desires, as it's in the Text, from which abstaining, he is himself by the Angel called a man of Desires, c. 9. 23.) neither Come Flesh, nor nine in my Mouth;
Hoc docemur exemplo, tempore jejunii à cibis delicatioribus abstinere (quod ego puto nunc dici panem desiderabilem) nec carnem comedere, nec vinum bibere.
Hoc docemur exemplo, tempore Jejunii à Cibis delicatioribus abstinere (quod ego puto nunc dici Bread 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:
We Are taught by this Exampl, in the time of our Fast to abstain from more delicate food (which Here I suppose to be meant, by pleasant bred) nor to eat Flesh [ he means, where the consideration of health can agree thereto ] nor drink wine, [ He might have added:
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,
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 chastning 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,
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,
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I shall only say, besides that it was, and was noted by the Spirit of God, in Daniel. c. 10. 3. and in Iohn Baptist, Luk. 1. 15. beside the many Canons of the Church prescribing it, it may more move some to hear from S. Chrysostome the general practice of the Christian people in his age, Hom. 6. ad Pop. Antioch. NONLATINALPHABET [ sc. NONLATINALPHABET ] NONLATINALPHABET.
I shall only say, beside 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 Canonas 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. and Pop. Antioch. [ sc. ].
although he would by vexation enforce one to take his part of drinking wine, or any other thing forbid to be tasted on the Fasts, he would choose to suffer all, rather then to meddle with such forbidden nourishment.
although he would by vexation enforce one to take his part of drinking wine, or any other thing forbid to be tasted on the Fasts, he would choose to suffer all, rather then to meddle with such forbidden nourishment.
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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 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.
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And as to Daniel 's not anointing himself, which is by Synecdoche put for other external delicacies also, our Churches Homily hath told us, That Fasting is an abstinence from all meat and drink,
And as to daniel is not anointing himself, which is by Synecdoche put for other external delicacies also, our Churches Homily hath told us, That Fasting is an abstinence from all meat and drink,
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I comprise in this 2d Rule the instructions both of Epiphanius and of Dorotheus the Archimandrite: of Epiphanius in Heresie 75. NONLATINALPHABET. In the daies before Easter, when with us are practised lyings on the ground, purities, self-affiictings, dry-diets, prayers, watchings, and fastings &c. [ those he instructs us were the Churches practises ] 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.
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, watchings, and Fastings etc. [ those he instructs us were the Churches practises ] 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.
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The Holy Apostles have by their suffrage sanctify'd 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 daies, 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,
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,
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Now for that this difference of meats, meets with most eager opposition, it shall be useful to recal to your mind, that in Canonical authority Daniel 's clear example above, makes the objection of superstition to be itself impious boldnesse.
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 is clear Exampl above, makes the objection of Superstition to be itself impious boldness.
His words at large I cited above p. 120. Where he sayes, Such abstinence from flesh and wine was in the time of Lent observ'd by almost all Catholiques and Christians,
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,
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And this he sayes 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 labor & sudor est necessarius, carnium edulio delectemur.
And this he Says was Doctrine (he Says not Precept) Prophetarum & Apostolorum. I conclude this with that of Theophilus Patriarch of Alexandria in his 3d Paschal Epistle Nequaquam diebus Quadragesima (sicut luxuriosi divites solent) Wine poculum suspiremus, neque in Praelio, ubi labour & sudor est Necessary, Carnium edulio delectemur.
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The 3d rule was, that fasting be not divorc'd from its primitive society of watchings, humicubations, sorrowings, putting away ornaments, and publick jollities.
The 3d Rule was, that fasting be not divorced from its primitive society of watchings, humicubations, sorrowings, putting away Ornament, and public Jollities.
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Thus these children of the Bride chamber, of whom the Lord said, the daies would come when they should fast, did in those daies with their fastings joyn watchings,
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 watchings,
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and sorrowings. 2 Cor. 6. 5, 10. NONLATINALPHABET, in watchings, in fastings, as sorrowing, yet alwayes rejoycing. And c. 11. 27. NONLATINALPHABET. In watchings often, in fastings often, in weariness and painfulness.
and sorrowings. 2 Cor. 6. 5, 10., in watchings, in Fastings, as sorrowing, yet always rejoicing. And c. 11. 27.. In watchings often, in Fastings often, in weariness and painfulness.
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The use which Watchings have joyn'd with Fasting for Mortification, we hear from Palladius iu historiä Lausiacâ c. 145. concerning Candida. NONLATINALPHABET.
The use which Watchings have joined with Fasting for Mortification, we hear from Palladius ju historiä Lausiacâ c. 145. Concerning Candida..
Next also, Tertullian conjoyns, Castigationem victûs, atque cultûs l. de Poenitent, c. 11. Denying to our selves superfluity of ornaments, as well as of food.
Next also, Tertullian conjoins, Castigationem victûs, atque cultûs l. de Penitent, c. 11. Denying to our selves superfluity of Ornament, as well as of food.
and they stript themselves of ther 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 they stripped themselves of their Ornament by the mount Horeb. For Humicubation, we have David is Exampl, 2 Sam. 12. 16. And David fasted a fast, and went in,
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I conclude this 3d Rule with that of the 4th Councel of Toledo c. 5. In omnibus praedictis Quadragesimae diebus — opus est 1. fletibus, ac 2. jejuniis insistere, corpus 3. cilicio & cinere induere, 4. animum moeroribus dejicere, gaudium in tristitiam vertere;
I conclude this 3d Rule with that of the 4th Council of Toledo c. 5. In omnibus praedictis Quadragesima diebus — opus est 1. fletibus, ac 2. jejuniis Insist, corpus 3. Cilicio & cinere Indure, 4. animum moeroribus dejicere, gaudium in tristitiam vertere;
In all the foresaid daies of Lent we ought to insist on 1. fasting, and 2. mourning, to cover the body with 3. sack-cloth and ashes, 4. to humble our minde with mournings, to change our joy into heaviness,
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,
The 4th Rule, the Prophet Isaiah gives us, concerning joyning 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 loose the bands of wickedness, to und• … e the havey burdens,
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 bans of wickedness, to und• … e the havey burdens,
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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.
and within [ all the Week ] full of extortion and excess, Mathew 23. 25. Not with Jezebel's fast, (in the Old Testament) robbing and murdering innocent Naboth; not bearing witness by their holy fasting to their wicked false accusing.
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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-daies from Iezabel the late Schism and Seditious conspiracy, her demure and bloody zeal, this poor Nation hath seen lately acted upon the stage.
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 Jezebel the late Schism and Seditious Conspiracy, her demure and bloody zeal, this poor nation hath seen lately acted upon the stage.
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Dost thou rightly mortifie thine own members, who butcherest the members of Christ? who r• … ntest the bowels of thy mother, the Church and Countrey that bare thee? Such fasters I cannot better resemble,
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 blood-thirsty Tyrants, who commanded their Lions to be kept some daies fasting and hungry, that they might with uglier greediness devour the meek condemned Christians.
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.
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and the Lord shall answer, Isa. 58. 79. This is properly to forget to eat our bread (with David ) and not forget or hide ourselves from our own flesh. One fasting joyn'd with many works of mercy, feeding with our bread, covering with our garments, and bringing into our house.
and the Lord shall answer, Isaiah 58. 79. This is properly to forget to eat our bred (with David) and not forget or hide ourselves from our own Flesh. One fasting joined with many works of mercy, feeding with our bred, covering with our garments, and bringing into our house.
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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.
de Jejunio Pentecosts) directs our fast: (• … m sanctas continentiae Delicias appetentes Aliquantulum nobis de terrenorum ciborum abundantiâ subtrahamus, ita proficiat Eleemosynary, quod non impendit r mensis.
When we desirous of the holy delights of abstinence substract from ourselves something of the abundance of our earthly viands, that what is not expended upon our tables, may bring us in great gain, by being laid out on our alms.
When we desirous of the holy delights of abstinence substract from ourselves something of the abundance of our earthly viands, that what is not expended upon our tables, may bring us in great gain, by being laid out on our alms.
For then doth the medicine of fasting work to the curing of the Soul, when the abstinence of him that fasts, refreshes the indigence of him that hungers.
For then does the medicine of fasting work to the curing of the Soul, when the abstinence of him that fasts, Refreshes the indigence of him that hunger's.
That Antient writer Origen speaking of Lent-fast, and the weekly stations, tels us of a certain saying of the Apostles, which had come down to him, Hom. 10. in Levit. 16. Habemus enim Quadragesimae dies jejuniis consecratos;
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 Quadragesima dies jejuniis consecratos;
habemus quartam & sextam septimanae dies, quibus solenniter jejunamus — est & alia adhuc religiosa [ jejunandi ratio ] cujus laus quorundam Apostolorum literis praedicatur.
habemus quartam & sextam septimanae dies, quibus solenniter jejunamus — est & Alias Adhoc religiosa [ jejunandi ratio ] cujus laus quorundam Apostolorum literis praedicatur.
We have the dayes of Lent consecrated to fastings, we have the 4th and 6th dayes of the week, whereon we solemnly fast — there is also yet another Religious way of fasting, whose praise is set forth in writing from certain of the Apostles;
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;
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serm. 8. de jejun. Alms and prayers are the wings of fasting, by which 'tis carried up to Heaven, [ as was Cornelius 's ] without which it lies dead and spiritless upon the earth.
sermon. 8. de jejun. Alms and Prayers Are the wings of fasting, by which it's carried up to Heaven, [ as was Cornelius is ] without which it lies dead and spiritless upon the earth.
Idem ibid. Iejunantes ergo, fratres, prandium nostrum reponamus in manu pauperis, ut servet nobis manus pauperis, quod venter nobis fuerat perditurus — Manus pauperis est gazophylacium Christi — Pauperi qui non jejunat, Deo singit.
Idem Ibid. Jejunantes ergo, Brothers, prandium nostrum reponamus in manu pauperis, ut servet nobis manus pauperis, quod venture nobis fuerat perditurus — Manus pauperis est gazophylacium Christ — Pauperi qui non Jejunit, God singit.
— Iejunium sine misericordiâ simulachrum famis est — sine pietate jejunium, occasio est avaritiae. Quia parcitas ista, quantùm siccatur in corpore, tantùm tumescit in sacculo.
— Fasting sine misericordiâ Simulacrum famis est — sine Piate Fasting, Occasion 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.
Let us Therefore, Oh my brothers, when we fast deposit our dinner in the hand of the poor, that that hand may preserve for us, what our belly would loose to us — The hand of the poor is the treasury of christ — He that fasts not to the poor, does but feign a fast to God — fasting without works of mercy, is but an empty image of hunger.
As thine own use of meat and drink, and other blessings, so also thy fast itself (wherewith thou wouldst purify and cleanse thy heart) hath need, being not without mixture of sinful infirmities, of that method wherewith to be purify'd, prescrib'd by our Lord.
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.
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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 shewn;
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;
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nor drink water because of all your sins &c. But the Lord hearkned unto me at that time also — Thus I fell down before the Lord 40 daies, and 40 nights, as I fell down at the first.
nor drink water Because of all your Sins etc. But the Lord hearkened 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.
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And in the New Testament not only the Apostles have coupled them together, 1 Cor. 7. 5. For a season, NONLATINALPHABET, A season of vacant attendance on fasting and prayer, of which none so common,
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,
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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.
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.
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Upon which words S. Chrysostome thus comments: NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET. He that prays with fasting, hath two wings, and those lighter then the winds themselves;
Upon which words S. Chrysostom thus comments: [ ] [ ]. He that prays with fasting, hath two wings, and those lighter then the winds themselves;
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and much Philosophy, and makes of a man an Angel, and helps him to fight with incorporeal powers — Howbeit Fasting by it self alone doth not thus avail;
and much Philosophy, and makes of a man an Angel, and helps him to fight with incorporeal Powers — Howbeit Fasting by it self alone does not thus avail;
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but shewes them their prayers then prov'd ineffectual, because they had not annexed joyntly Fasting; For as the same Father S. Chrysostom elsewhere sayes ( viz NONLATINALPHABET NONLATINALPHABET.
but shows them their Prayers then proved ineffectual, Because they had not annexed jointly Fasting; For as the same Father S. Chrysostom elsewhere Says (videlicet.
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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 alwaies be present;
These three holy Sisters, Prayer, Alms, and Fasting, Are Happiest when all three meet together, (as Mathew 6. Act. 10.) But of these three, the 1. Prayer, the eldest daughter of Faith, (Rom. 10.) must always be present;
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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.
S. Ambrose Sermon 23. de Quadragesimâ: Ego testificor vobis — hoc esse Tempus coelestis quodammodo medicinae — nunc languidus aegritudinis suae invenit medicinam, si cum solicitudine medici Commandments servaverit — Istud autem Precept His est primum, ut his 40 diebus, jejuniis, orationibus, vigiliis Operam commodemus.
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 daies we give diligence to fastings, prayers, and watchings.
when the sick person finds 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 watchings.
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For by fastings the lasciviousness of the flesh is chastis'd, by prayers the devout soul is replenish'd, by watchings the ambushes of Satan are [ discovered and ] beaten off.
For by Fastings the lasciviousness of the Flesh is chastised, by Prayers the devout soul is replenished, by watchings the Ambushes of Satan Are [ discovered and ] beaten off.
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 it's not this only that is required of us, that we be present Here every day [ of thee Lent ] and continually hear Concerning the same things [ of ghostly concernment ] and be in Fastings all the Lent;
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Thus S. Chrysostom, who in his 1. Serm. also of Anna, mentioning how the fast of Lent had then abidden 40 daies among them, mentions as argument of great pleasure to himself and his Auditors, NONLATINALPHABET, the daies of the fast,
Thus S. Chrysostom, who in his 1. Sermon 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,
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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, NONLATINALPHABET.
and their assemblies, and Common meetings, and their good things which they had enjoyed by the fast — Now although, Says he, we have passed over its labour,.
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Of Philip the Roman Emperour about 136 years after S. Iohn 's death, Georgius Syncellus (Contemporary to the 2d Councel of Nice ) thus writeth, ad An. 237. NONLATINALPHABET. Philip so far was joyned to the Faith of Christ:
Of Philip the Roman Emperor about 136 Years After S. John is death, George Syncellus (Contemporary to the 2d Council of Nicaenae) thus Writeth, and Nias 237.. Philip so Far was joined to the Faith of christ:
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 Catechumens, on the Vigil of Easter-day,
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 Catechumens, on the Vigil of Easterday,
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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 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 Easterday:
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And for these holy memories, and holy partakings of Absolution, Baptism, Confirmation, and the holy Eucharist, what 40 daies, what repentances and fastings can be thought more then needful? S. Paul hath taught us, that purging out from our selves 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 our selves [ NONLATINALPHABET ] discerning of our selves aright, upon our examining our selves, is necessary to our [ NONLATINALPHABET ] to our discerning the Lords body, to our worthy receiving;
And for these holy memories, and holy partakings of Absolution, Baptism, Confirmation, and the holy Eucharist, what 40 days, what repentances and Fastings can be Thought more then needful? S. Paul hath taught us, that purging out from our selves the old leaven, that we may be a new lump, as we Are unleavened, is necessary to our keeping the Feast of christ our Passover sacrificed for us (1 Cor. 5. 7, 8.) that judging of our selves [ ] discerning of our selves aright, upon our examining our selves, is necessary to our [ ] to our discerning the lords body, to our worthy receiving;
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.
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.
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so the sacred first oecumenical Councel of Nice cap. 5. NONLATINALPHABET NONLATINALPHABET. Let there be held Synods, one before Lent, that all peevishness being taken away, a pure gift [ or oblation ] may be offer'd unto God;
so the sacred First ecumenical Council of Nicaenae 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;
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Ipse quoque Dominus, verus Jonas, missus ad praedicationem mundi, jejunavit 40 dies, & haereditatem nobis jejunii derelinquens, ad esum corporis sui, sub hoc numero, nostras animas praeparat.
Ipse quoque Dominus, verus Jonah, missus ad praedicationem mundi, jejunavit 40 die, & haereditatem nobis Jejunii derelinquens, ad esum corporis sui, sub hoc numero, nostras animas Praeparat.
Ut digniùs celebremus [ sacramenta Redemptionis nostrae ] saluberrimè nos 40 dierum jejunio praeparemus. The words I english'd 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.
Ut digniùs celebremus [ Sacraments Redemptionis Nostrae ] saluberrimè nos 40 Days Jejunio praeparemus. The words I englished above p. 70. And the same Leo in his 10th sermon of Lent. Cognoscimus ad celebrandum Passover diem meritò nos 40 Days Jejunio praeparari, ut dignè possimus divinis Interest mysteriis.
We know that with great reason, by the fast of 40 daies we are prepared to celebrate the day of Easter, that we may worthily participate of the Divine mysteries [ or sacrament.
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 Mysteres [ or sacrament.
] And so Caesarius of Arles above p. 72, and Dorotheus p. 79. Where he saith that the Holy Apostles sanctifyed 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.
] And so Caesarius of Arles above p. 72, and Dorotheus p. 79. Where he Says that the Holy Apostles sanctified or Set apart for our Repentance the 7 weeks fast of Lent, that we may partake of the Holy Mysteres, not to condemnation, [ but to life.
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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.
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 daies Fast, it was the better to prepare them for their appearance then before the presence of God.
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.
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At the end of this 40 dayes fast of Lent, at the feast of Easter (as alwayes one of the 3 times) he who approached not to Gods Holy table to receive the Holy Eucharist, was not deem'd worthy of the name of a Catholique, saith the Councel of Eliberis (elder then that of Nice ) thrice in the year at least, say they, (whereof this time alwayes one) and punctually so, saith our Church.
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, Says the Council of Elvira (elder then that of Nicaenae) thrice in the year At least, say they, (whereof this time always one) and punctually so, Says our Church.
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At the end of Lent, besides Easter morn it self, 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.
At the end of Lent, beside Easter morn it self, 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.
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and appear not to God, or men to break the fast; (except where God and man have indulged to humanity) 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.
and appear not to God, or men to break the fast; (except where God and man have indulged to humanity) Pestilence hypocriseos (Says Chrysologus in his 7th Sermon on Mathew 6.) Fugienda, Quae de remediis create Morbos, conficit de medicina languorem, sanctitatem Vertit in crimen ▪ placationem facit re• … um, generate de propitiatione disc• … men — Hypocrisis crudeli arte Virtues truncat mucrone Virtues, Fasting Jejunio perimit, oration orationem evacuate, misericordiam miseration prosternit — Hypocrisis dum Cupit captivare Eyes, oculis fit ipsa Captiva.
Fly the pestilence of hypocrisy, which of remedies themselves, creates diseases, of medicine sicknesse, which turns holiness into a crime, propitiation into guilt — Hypocrisy by a cruel art cuts asunder vertues by the edge of vertues, slaies fasting by fasting, evacuates prayer by prayer, beateth down alms-giving by alms-deeds — Hypocrisy while it seeks to captivate the eyes of men, is itselfled captive by the eyes.
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, beats down almsgiving by almsdeeds — Hypocrisy while it seeks to captivate the eyes of men, is itselfled captive by the eyes.
albeit the Pharisees did the same thing wickedly, August ▪ epistolâ ad Casulan. Sic & bis in sabbato jejunare in homine, qualis fuerat Pharisaeus, infructuosum est;
albeit the Pharisees did the same thing wickedly, August ▪ epistolâ ad Casulan. Sic & bis in Sabbath jejunare in homine, qualis fuerat Pharisees, infructuosum est;
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;
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;
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In S. Chrysostom 's time, according to his irrefragable witness ( Homil. NONLATINALPHABET NONLATINALPHABET ▪ viz. tom. 6. NONLATINALPHABET.) NONLATINALPHABET [ NONLATINALPHABET, supra nominatis: ] & ibidem recenset etiam 40 dierum illorum NONLATINALPHABET.
In S. Chrysostom is time, according to his irrefragable witness (Homily ▪ viz. tom. 6..) [, supra nominatis: ] & ibidem recenset etiam 40 Days Illorum.
For what cause, therefore, some may say, do we keep the fast of these 40 daies? — that in these daies all of us being (8) perfectly purified, together by (6) prayers,
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,
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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 by Confessi, and by all other things, we may so according to our power with a (4) pure conscience (7) come unto the holy Mysteres [ the Sacrament:
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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,
Si Adhaerentes study Virtues animarum Vices Purgare, [ volumus ] & quicquid in nobis sordium est jugi scripturarum meditation diluere, quasi sub sudo apertam Doctrinarum scientiam contemplantes, Hasten supernae laetitiae festa celebrare,
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.
Et sic poterimus imminentium jejuniorum iter carpere, Incipientes Quadragesimam, à tricesimâ die mensis Mechir, — ut juxta Evangelicas Traditions siniamus Jejunia intempeslâ nocte, die 18. supradicti mensis Pharmuthi. — praebentes nos dignos communion corporis & Blood Christ.
and our selves, unto eternal glory — Hereby men are provoked, forsaking the low things of the earth, (8) to celebrate with the Church of the first-born, the holy daies of the Lords Passion — ere we come to stand before Christs Tribunal, let us correct our sins past by (1) repentance, let us by present mournings redeem to our selves future joyes — Let us cure the sundry wounds of our vices;
and our selves, 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 Tribunal, let us correct our Sins passed by (1) Repentance, let us by present mournings Redeem to our selves future Joys — Let us cure the sundry wounds of our vices;
so may we enter the (2) journey of the Impendent Fasts, beginning our Lent from the 30th day of the moneth Mechir — But so (Epistle 2d) that we end the Fast according to Evangelical Traditions, late at night on the 18th day of the moneth Pharmuth. — presenting our selves worthy Communicants of the Body and Bloud of Christ.
so may we enter the (2) journey of the Impendent Fasts, beginning our Lent from the 30th day of the Monn Mechir — But so (Epistle 2d) that we end the Fast according to Evangelical Traditions, late At night on the 18th day of the Monn Pharmuth. — presenting our selves 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 Elogies, which the Ancient Fathers give of this duty of Fasting:
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 Father's give of this duty of Fasting:
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— 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 keept down,
— In the sweat of thy face shalt thou eat bred, 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,
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but by laborious sorrowful fasting, nor consum'd but by the spirit of judgment and burning. NONLATINALPHABET NONLATINALPHABET, saith S. Chrysostom tom. 6. NONLATINALPHABET.
but by laborious sorrowful fasting, nor consumed but by the Spirit of judgement and burning., Says S. Chrysostom tom. 6..
If whilest yet there was no war of lusts rais'd 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;
If whilst yet there was no war of Lustiest raised within us, this armour was yet of use, much more After so great a fight, from Lustiest within, from Devils without, this auxiliary force of Fasting is necessary. Come we to the Law;
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He then proceeds to Samson, of whom he saith, NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET. With Fasting he was conceived in his mothers womb:
He then proceeds to samson, of whom he Says, [ ]. With Fasting he was conceived in his mother's womb:
Whatsoever comes of the vine thou shalt not eat; nor drink wine, nor strong drink. Fasting begets Prophets, strengthens mighty men, makes wise Law-givers:
Whatsoever comes of the vine thou shalt not eat; nor drink wine, nor strong drink. Fasting begets prophets, strengthens mighty men, makes wise Lawgivers:
NONLATINALPHABET, &c. NONLATINALPHABET ( id. ibid. ) But neither wise Daniel had seen the visions (of God) had not fasting rendred his soul bright and pure.
, etc. (id. Ibid.) But neither wise daniel had seen the visions (of God) had not fasting rendered his soul bright and pure.
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With Daniel let us joyn the three Children as companions, of whom S. Cyril thus writes, Hom. 1. de Festis Paschal. NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET.
With daniel let us join the three Children as Sodales, 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 Nebuchadnezzars table,
By Fasting, the three Children also were found dreadful, and inexpugnable by the Babylonians, who when they might have partaken of King Nebuchadnezar's table,
and of his famous feasts, besought that they might be nourished with pulse [ and water ] letting the Babylonians enjoy the fulness and lusts of the flesh,
and of his famous feasts, besought that they might be nourished with pulse [ and water ] letting the Babylonians enjoy the fullness and Lustiest of the Flesh,
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They were vouchsafed divine visions, they appeared stronger then the fire it self, &c. In the New Testament, NONLATINALPHABET, saith the same S. Basil (ubi suprà. ) Iohn 's whole life was one fast, of whom much hath been said before.
They were vouchsafed divine visions, they appeared Stronger then the fire it self, etc. In the New Testament,, Says the same S. Basil (ubi suprà.) John is Whole life was one fast, of whom much hath been said before.
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Our Lord having by fasting sortifi'd 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 our selves unto the combats of temptations Of his Apostles S. Chrysostome also is witness on Ma• …. 17. NONLATINALPHABET. The Apostles were continual as it were fasting.
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 our selves unto the combats of temptations Of his Apostles S. Chrysostom also is witness on Ma• …. 17.. The Apostles were continual as it were fasting.
Per haec in templum Dei pectora humana consurgunt. Haec hominem praestant Angelum; per haec Elias nescit mortem, relinquit terras, commoratur Angelis, convivit Deo;
Per haec in Templum Dei pectora Humana consurgunt. Haec hominem praestant Angelum; per haec Elias nescit mortem, relinquit terras, commoratur Angels, convivit God;
and to his body so purify'd offered the service of a fiery chariot — Fasting, my brethren, we know to be the Watch-tower of God, the Camp of Christ, the Bulwark of the Spirit, the Ensign of Faith, the Colours of Chastity, the Trophee of Sanctity Like sayings hath S. Ambrose in his 25th Sermon.
and to his body so purified offered the service of a fiery chariot — Fasting, my brothers, 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 Like sayings 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 eis inimicos insidiantes repellamus.
Castles enim nobis sunt nostra Jejunia, Quae nos à diabolicâ oppugnatione defendunt. Denique Stationes vocantur, quòd stantes & commorantes in eis inimicos insidiantes repellamus.
Castra planè sunt jejunia, à quibus si quis aberraverit, à spirituali Pharaone invaditur, aut peccatorum solitudine devoratur — Luxuriosum oppugnat inimicus;
Castles planè sunt Jejunia, à quibus si quis aberraverit, à Spiritual Pharaoh invaditur, Or peccatorum solitudine devoratur — Luxuriosum Oppugnatus 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.
ubi autem jejunum viderit, Fugitive, metuit, pertimescit, terretur pallore His, debilitatur inediâ, Infirmity prosternitur — Tunc est fortis Infirmitas, quando Caro tabescit jejuniis, anim• … puritate pinguescit.
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.
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.
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— Then is weakness strong, when the flesh is lessened by fastings, and the soul fatned with purity — Then doth he more think of God, then fears he his judgments, then overcomes his enemy;
— Then is weakness strong, when the Flesh is lessened by Fastings, and the soul fattened with purity — Then does he more think of God, then fears he his Judgments, then overcomes his enemy;
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jejunia) &c. dilectissimi, sanctificandis mentibus nostris atque corporibus divini ▪ tùs instituta, ideò cum dierum temporúmque curriculis, sine cessatione reparantur:
Jejunia) etc. dilectissimi, sanctificandis mentibus nostris atque corporibus Divine ▪ tùs Instituta, ideò cum Days temporúmque curriculis, sine cessation reparantur:
for the sanctifying of our minds and bodies, which therefore are to be repaired with the course and returns of dayes and seasons, that our remedy itself may put us in mind of our infirmities.
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.
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— To these conversions (wherethrough they which had been defil'd by unchastity have shin'd in purity) through the providence of Gods grace holy fasts have been added, which on certain dayes should require of the universal Church the devotion of general observance;
— 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;
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,
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,
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— 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.
— 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.
— Fastings 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.
— Fastings 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.
NONLATINALPHABET NONLATINALPHABET. Fasting is the symmetry of reason, the purity of the heart, the mother of health, the Schoolmaster of youth, the ornament of the elder.
. 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 bodies armourbearer, 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,
— an excellent preservative of the soul, the bodies Armor-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,
— 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 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.
And in his 1. Serm. NONLATINALPHABET. (as S. Chrysostom hath call'd it, NONLATINALPHABET.) Let us receive that truly chaste and holy Fasting, the nurse of all good order, the mother of sanctity,
And in his 1. Sermon. (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,
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— Doth not fasting bring forth to us the Idea of all vertue? 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:
— Does 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 Cam and serenity of our Souls:
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Fasting seems the flower of Temperance, the chastisement of intemperance, the exercise of corrective justice on our selves, 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;
Fasting seems the flower of Temperance, the chastisement of intemperance, the exercise of corrective Justice on our selves, 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;
After all this it shall happily be demanded, what reasons can be assigned of these so great Encomiastick praises of the work of Fasting, even rightly perform'd: I answer 1st.
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.
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For this cause many are sick and infirm among you, and many are fallen asleep, (1 Cor. 11. 30.) But when we are judg'd, we are chasten'd of the Lord, that we should not be condemn'd with the world V. 32. 3d ly Such will ever differ from temporal afflictions, which are part of the curse of God upon the wicked, Christ having redeem'd and freed us from the whole curse, both eternal and temporal, and • … arn turn'd whatsoever remains 〈 ◊ 〉 affliction • … r • … hastisement unto blessing, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉.
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, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉.
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• …. 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.
• …. 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 God's command in his Law: c. 16 ▪ 29-31. You shall afflict your Souls — You shall afflict your Souls • … y a statute for ever.
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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.
And c. 23. 27-29, 32. You shall afflict your Souls on the ninth day of the mon• … h At even, from even unto even shall you 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.
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) Come we to the New Testament, I shall need to alledge but S. Paul, and S. Iames: S. Paul to the Corinthians 1 Epist. 9. v. ul. so fight I, not as one that beateth the air;
) Come we to the New Testament, I shall need to allege but S. Paul, and S. James: S. Paul to the Corinthians 1 Epistle 9. v. ul. so fight I, not as one that beats the air;
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And c. 11. 31. For if we would judge our selves, we should not be judged. 2 Epist. 7. 11. This self-same thing, that ye forrowed according unto God, what carefulness it wrought in you;
And c. 11. 31. For if we would judge our selves, we should not be judged. 2 Epistle 7. 11. This selfsame thing, that you forrowed according unto God, what carefulness it wrought in you;
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.
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.
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We therefore necessarily so judge our selves by such self-afflictions and reall acknowledgments, that his not judging us may not possibly be by any thought, his accepting our persons to the favouring of our sin;
We Therefore necessarily so judge our selves by such selfafflictions and real acknowledgments, that his not judging us may not possibly be by any Thought, his accepting our Persons to the favouring of our since;
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And therefore surely those sins much more condemn'd by God (for if our own hearts judge us so worthy to be punished, God is greater and holier then our hearts.) But because also he is most faithful in his promises of mercy (and his waies higher then mans waies) we judging our selves, he will not judge us:
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 then our hearts.) But Because also he is most faithful in his promises of mercy (and his ways higher then men ways) we judging our selves, he will not judge us:
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but it might to him then be, that Gods hand might be prevented by his self-affliction, 2 Sam. 12. 22. While the child was yet alive, I fasted and wept;
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;
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therefore I will not destroy them, but I will grant them some deliverance, and my wrath shall not be powred out upon Ierusalem by the hand of Shishak; nevertheless they shall be his servants, that they may know my service,
Therefore I will not destroy them, but I will grant them Some deliverance, and my wrath shall not be poured out upon Ierusalem by the hand of shishak; nevertheless they shall be his Servants, that they may know my service,
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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 our selves,
for greater reward hereafter; (Thy Father shall reward thee openly, Mathew 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 our selves,
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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 by his hand also punishing, to which we cheerfully submit, so Moses said, Deuteronomy 8. 16. Who fed thee in the Wilderness with Manna, which thy Father's knew not, that he might humble thee,
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 our selves, a holy fear of Gods judgements, a holy hatred or detestation of our sins:
4thly It is a great help and degree, and external part of our Contrition, (proceeding from the inward) which consists of four holy passion in one compound, viz. a holy sorrow for what is past, a holy anger and Indignation At our selves, a holy Fear of God's Judgments, 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 NONLATINALPHABET, that NONLATINALPHABET, that wise indignation,
now all these four Are exercised, as well as witnessed in these selfafflictions, it is that, that, that wise Indignation,
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and only lawful revenge of a private Christian, mentioned by S. Paul, 2 Cor. 7. (and NONLATINALPHABET contains in it NONLATINALPHABET) it is a work of justice corrective upon our selves.
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 our selves.
It is not a verbal, but a real practical Confession in deeds, an humble acknowledgement more then by words only, that we are by our sins unworthy of Gods good creatures,
It is not a verbal, but a real practical Confessi in Deeds, an humble acknowledgement more then by words only, that we Are by our Sins unworthy of God's good creatures,
in fastings, watchings, lyings on the ground in sack-cloth, &c. 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.
in Fastings, watchings, lyings on the ground in Sackcloth, etc. and worthy of his Judgments, 1 Sam. 7. 6. It is also a due Confessi, that we suffer justly, what we do otherwise also perhaps suffer from God's own hand. 2 Chronicles 12. 5-7. They humbled themselves, and said, the Lord is righteous.
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but the things which are not seen, nor toucht, 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. de jejun. pentecost. ) Greater is the pleasure of the heart then of the flesh.
but the things which Are not seen, nor touched, nor tasted by the palate Are Eternal, its true what S. Austin Says, Major voluptas Cordis, quàm carnis, and what Leo the Great, Agnoscat rationalis animus Majores delitias menti datas esse, quam Carni (Sermon 4. de jejun. Pentecost.) Greater is the pleasure of the heart then of the Flesh.
or dayes 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,
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 Sweeten,
and more satisfying and delighting are the pleasures of the Fathers kiss, the robe, the ring, the fatted calf, the mirth (of Saints and Angels) in our Fathers house;
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;
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9thly By them we may procure deliverances and blessings to others also, some way concerned with us (or more then 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.)
9thly By them we may procure Deliverances and blessings to Others also, Some Way concerned with us (or more then us perhaps) in the dread of Some judgement of God upon since, (as 2 Sam ▪ 12. 16. Dan. 9. 3. Mathew 17. 21. Psalm 35. 13, 14, Esther. 4. 16. Nehemiah 1. 4, 6.)
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 Masters house, and for your use;
You 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 Masters house, and for your use;
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I know that there will be still, who say, as the Pharisees and objectors did in this place before my Text, NONLATINALPHABET, the business of Fasting is no part of Christianity;
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;
And this Text thus interpreted of the Churches Set Fasts, (and principally of this Set Fast of Lent) by the Church it self 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.
And this Text thus interpreted of the Churches Set Fasts, (and principally of this Set Fast of Lent) by the Church it self in Tertullian (suprà page. 28.) by Peter 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.
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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 adde the Rogation-fasts also before his departure from her at the Ascension) are from the taking away the Bride-groom from her:
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:
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or his entring 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 Bride-groom, their being brought into his presence in the dayes of their several martyrdoms.
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 publick fasts, are only therefore prohibited as times of something of her Bridegrooms presence;
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 Bridegrooms presence;
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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,
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,
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and return from hell, at the long expected presence of Christ the Bride-groom, 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;
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;
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as in the context of my Text they are by the objectors themselves connected, Why do Iohn 's Disciples fast often and make Supplications? I have shew'd you this new wine of Fasting,
as in the context of my Text they Are by the objectors themselves connected, Why do John is Disciples fast often and make Supplications? I have showed you this new wine of Fasting,
so that now the bottles, that are broken, and fly rather then they will contain this good wine, do but pretend either more weaknesse or tenderness of Conscience,
so that now the bottles, that Are broken, and fly rather then they will contain this good wine, do but pretend either more weakness or tenderness of Conscience,
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NONLATINALPHABET. This comes not from the nature of the wine, saith Theophylact upon my Text. And I may say [ NONLATINALPHABET ] nor from the oldness of the bottles, NONLATINALPHABET,
. This comes not from the nature of the wine, Says Theophylact upon my Text. And I may say [ ] nor from the oldness of the bottles,,
They cannot submit to the two words of our Lords command of this duty in my Text. 1st NONLATINALPHABET, this new wine must be put up, where it must be preserved: 2dly NONLATINALPHABET, in those daies they shall Fast. They are angry at the Stewards,
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,
but complain of their diligence therein:) I have declar'd, I say, that the custome of the Bride her self, i. e. the Catholique Church of Christ, in this time of her preparation of her self to be brought to the Consummate Nuptials of the Lamb, hath ever observ'd this Paschal Fast of Lent.
but complain of their diligence therein:) I have declared, I say, that the custom of the Bride her self, i. e. the Catholic Church of christ, in this time of her preparation of her self to be brought to the Consummate Nuptials of the Lamb, hath ever observed this Paschal Fast of Lent.
who can shew 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.
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.
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 Christs Death and Passion;
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 Death and Passion;
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the Bridegrooms taking away so precious to his Bride, the Church? 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 Patriark of Alexandria, in his 1. Paschal Epistle hath foretold as much;
the Bridegrooms taking away so precious to his Bride, the Church? 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;
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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 addes;
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;
There is therefore one part of the context of my Text ( Luke 5. 30.) which I do not pretend ever to be able to satisfie. NONLATINALPHABET (NONLATINALPHABET) NONLATINALPHABET.
There is Therefore one part of the context of my Text (Lycia 5. 30.) which I do not pretend ever to be able to satisfy. ().
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But though there was no such Paschal Fast, before the Pasch of the Jewes, yet for all that we know there was authority sufficient, in and under the New Testament to add this observance:
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:
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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.
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. God Gloria.
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But without a parable spake he not unto them (the multitude ▪) and when they were alone, he expounded all things to his Disciples Mar. 4. 34. & v. 10, 11. and when they were alone, they that were about him with the Twelve asked of him the parable, and he said unto them, Unto you it is given to know, &c. but unto them that are without, all these things are done in parables.
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.
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NONLATINALPHABET some regenerate persons are here (v. 37.) so called for their but begun and imperfect renovation, as some babes in Christ are called carnal, (NONLATINALPHABET ▪) 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 ▪ NONLATINALPHABET ▪
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 Jeremiah 13. 12, 13. Psa. 31. 12. Jer. 43. 12. Epicharmus Comicus ▪ ▪
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for NONLATINALPHABET, saith S. Basil in his first Sermon of Fasting. Fasting is an ancient Gift, elder then the Law — it is a jewel of the ancient Fathers — reverence its gray hairs, it is coaetaneous with mankind. NONLATINALPHABET fullones etiam veteres vestes ac sordidatas renovant ac repurgant, saith Erasmus ▪ in Mat. 9. yea Hesychius NONLATINALPHABET.
for, Says S. Basil in his First Sermon of Fasting. Fasting is an ancient Gift, elder then the Law — it is a jewel of the ancient Father's — Reverence its grey hairs, it is Coetaneous with mankind. fullones etiam veteres vestes ac sordidatas renovant ac repurgant, Says Erasmus ▪ in Mathew 9. yea Hesychius.
S. Chrysostom on these words Mat. 9. NONLATINALPHABET. My Disciples are not yet become strong, but as yet need much condescention, and it is not meet to impose a load of injunctions on persons so aflected.
S. Chrysostom on these words Mathew 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 Affected.
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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, NONLATINALPHABET, &c. NONLATINALPHABET.
christ by this parable, signified, Says 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..
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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, &c.
Saint Hieronymus in Mathew 9. Donec — per passionem meam novum Hominem Indutus, non potest severiora Jejunii & continentiae Sustain praecepta ▪ ne per austeritatem nimiam, etiam credulitatem, quam nunc habere videtur, amittat. Christian 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, & Disciples, etc.
The ancient Translations, Ne tandem novum vetus trahat, ne robore suo • … rahat illa vestem infirmam; (NONLATINALPHABET quaedam & Divisio in mente discipuli recentis & infirmi: aut schisma & separatio à reliquis fratribus.)
The ancient Translations, Ne tandem novum Vetus trahat, ne robore Sue • … rahat illa Vestment infirmam; (quaedam & Divisio in mente Disciples recentis & infirmi: Or schisma & Separation à reliquis fratribus.)
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The bottles perish, & that by the very wine it self put into them, (a restoring wine in it self) and the wine perisheth ▪ and that • … y the vessels which were meant to contain and preserve it.
The bottles perish, & that by the very wine it self put into them, (a restoring wine in it self) and the wine Perishes ▪ and that • … y the vessels which were meant to contain and preserve it.
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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, &c.
Innocentius 1. Epistol• … ad Eugubinum Bishop. Nam Utique constat Apostles biduo isto & in marore Fuisse, & propter metum Iud• … orum se occuluisse: quod Utique non Dubium est in Tantum • … os jejunaste bidu• … memorat• …, ut, etc.
Theophylact in Luc. 5. NONLATINALPHABET. Idem in Matthaei cap. 9. v. 15. viz. on the same words, NONLATINALPHABET. 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, shewes 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 Churches mourning and longing for his first or second coming. The time only of his conversing upon earth among men, the priviledged time of the Churches joy on earth His words are these, Notandum verò, &c. We must note that this mourning for the Bridegrooms 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 Christs 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. Ne { que } 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.
Theophylact in Luke 5.. Idem in Matthew cap. 9. v. 15. viz. on the same words,. Christian Druthmarus on the same words Mathew 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 Churches mourning and longing for his First or second coming. The time only of his conversing upon earth among men, the privileged time of the Churches joy on earth His words Are these, Notandum verò, etc. We must note that this mourning for the Bridegrooms 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 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. Ne { que } hic defiderabilis [ defiderii ] Ecclesiae Luctus Requievit aliquantum, nisi quandiu hic cum Discipulis in Carnem 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.
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NONLATINALPHABET, saith Hesychius. NONLATINALPHABET densum, frequentatum, NONLATINALPHABET assiduè crebrò. NONLATINALPHABET densa, assidua, NONLATINALPHABET frequento, saith Glossarium vetus Cyrilli: all which shewes they alledged their very frequent, diligent, and as it were continuall fastings.
, Says Hesychius. densum, frequentatum, assiduè crebrò. densa, assidua, frequento, Says Glossarium Vetus Cyril: all which shows they alleged their very frequent, diligent, and as it were continual Fastings.
Upon which Text S. Chrysostome saith, by these words S. P. signified his labours, how he laboured going up and down and working (with his hands) and the nights in which he taught, or also his working in the nights ▪ NONLATINALPHABET. and with all these labours, neither did he neglect to fast.
Upon which Text S. Chrysostom Says, 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.
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Nor in this matter is this Article NONLATINALPHABET any where omitted, but where NONLATINALPHABET 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, NONLATINALPHABET, which reading they which follow, (as I do not) may well refer it to the day of Christs Death and Passion.
Nor in this matter is this Article any where omitted, but where is omitted also, as in Saint 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 Death and Passion.
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For he whom Satan had bound, &c. might well by prayer and fasting be loosed and delivered, even within the time of the festival joy of Christs Espousals, and that by these children of the bride-chamber.
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 Espousals, and that by these children of the bridechamber.
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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 ▪ quod { que } ex ill• … ipsâ doctrinâ Catholici Patres & veteres Episcopi collegerint.
Since the Reformation Lib. Canons Eccles. Anglican ▪ Anno 1571. — Videbunt ne quid unquam doceant Pro Consorting quod à populo religiose teneri & credi velint nisi quod consentan• … um • … it Doctrina veteris au• … Novi Testament ▪ quod { que } ex ill• … ipsâ doctrinâ Catholici Patres & veteres Bishops collegerint.
For as it was said of the Lord, Act. 1. 1. all things which Iesus 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 our selves to you for an example to follow us. Yea these very disciples of the Pharisees, and of Iohn, not only alledged first their own example of frequent fastings, but even S. Mark saith of them, c. 2. 18. NONLATINALPHABET, they were at this time fasting, when they came to the Lord and made this exception to his Disciples, for their not so fasting.
For as it was said of the Lord, Act. 1. 1. all things which Iesus began both to do and to teach, (as he did in the exercise of fasting) so also the Apostle Says 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 Says, be you followers of us, and mark them that walk so, as you have us for an Exampl, c. 3. 17, 19. & 2 Thess 3. 9. that we might give our selves to you for an Exampl to follow us. Yea these very Disciples of the Pharisees, and of John, not only alleged First their own Exampl of frequent Fastings, but even S. Mark Says of them, c. 2. 18., they were At this time fasting, when they Come to the Lord and made this exception to his Disciples, for their not so fasting.
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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 ( de Compend. fid. c. 22.) and S. Augustin also ( epist. 86.) do build them on.
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 (de Compend. fid. c. 22.) and S. Augustin also (Epistle. 86.) do built them on.
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Isidorus Hispalensis. l. offic. c. 42. Shewes that the weekly observance of those daies 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.
Isidorus Hispalensis. l. office. 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 Legitimate jejuniorum Tempora ▪ omni sex• … • … erid propter Passionem Domini à Some jejunatur.
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 Saviours Passion. NONLATINALPHABET And this is that NONLATINALPHABET 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. NONLATINALPHABET, On the Fast-day of Christs Passion [ who is our Passeover ] it is forbidden us at all to remember the provision of food. S. Cyril of Hierusalem in his 18. Catechism, mentions his auditors weary labour, by the intention of the Fast of the parasceue [ or Good Friday ] and the following watch.
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 Saviors 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 Virgae. Orat 3., On the Fast-day of Christ Passion [ who is our Passover ] 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.
NONLATINALPHABET ▪ And they all with one sentence declared — that on the Lords day only (Easter day) we do observe to end our Paschal Fasts. Euseb. l. 5. c. 23.
▪ And they all with one sentence declared — that on the lords day only (Easter day) we do observe to end our Paschal Fasts. Eusebius l. 5. c. 23.
Touching this a Councel was held in Palaestina, wherein Theophilu• … Bishop of C• … sarea presided, and Narcissus Bishop of Hierusalem: another Councel at Rome wherein Victor presided: another in Pontus, wherein Palma a• … the senior Bishop presided: another Councel in France, wherein Irenaeus was President: another in the Province of Osdreëna. Euseb. l. 5. c 23. &c. 25. Narcissus, Theophylus, and Cassius Bishop of Tyre, and Clarus Bishop of Ptolemais, and the Bishops with these assembled, NONLATINALPHABET, handled largely of the Tradition of the Paschal season, which had come down to them from the Apostles by succession.
Touching this a Council was held in Palestine, wherein Theophilu• … Bishop of C• … sarea presided, and Narcissus Bishop of Jerusalem: Another Council At Room wherein Victor presided: Another in Pontus, wherein Palma a• … the senior Bishop presided: Another Council in France, wherein Irnaeus was President: Another in the Province of Osdreëna. Eusebius l. 5. c 23. etc. 25. Narcissus, Theophilus, and Cassius Bishop of Tyre, and Clear 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.
Socrates recording the divers Customes of observing this Fast in divers Churches, saith thus, l. 5. c 22. NONLATINALPHABET ▪ Advertising us as of sundry customes in divers nations, so also of sundry causes of those customes in different nations.
Socrates recording the diverse Customs of observing this Fast in diverse Churches, Says thus, l. 5. c 22. ▪ Advertising us as of sundry customs in diverse Nations, so also of sundry Causes of those customs in different Nations.
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As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast; adds, NONLATINALPHABET ▪ other such different usages there were about the Synaxes, (or publick 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 Lords day at least.
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. whither 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 lords day At least.
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This S. Gregory Nazianzen his 74. Epistle written to Celeusius the Iudge, who (as it may seem by this Epistle) in the time of the Churches publick fastings, in stead of Fasting propounded obs• … ene shewes to delight the people. NONLATINALPHABET [ NONLATINALPHABET, so the sense requires, and so Billius, who had the use of MSS. R interp ets it, qui non jejunes ] NONLATINALPHABET 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 Lawes 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 shewes, is to publish your self 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 counsell.
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 Interpretation ets it, qui non jejunes ] Now I will speak the things which become our friendship, and this season, [ viz. of fasting ] you Oh 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 your self upon the stage. The sum is, Oh Judge, know, that you Are to be judged, and you will offend less. I had nothing better to give you then this counsel.
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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. NONLATINALPHABET, not NONLATINALPHABET, Ps. 69. 10.
And S. Augustine again in the 〈 ◊ 〉 86. Epistle: Passu• … est Domi• …, quod nullus ambigit, sext• … sabbat• …, quapropter & ipsa Sexta rectè Jejunio deputatur: Jejunia quip 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.
Now in the solemn lastings before admis• … ion of the Catechumeni, competentes unto Baptism, S. Iustin Marty• … even in his tlme, about fifty years after S. Iohn 's death, witnesseth that the Church was w• … nt to joyn with the persons to be baptized, in the lasting, NONLATINALPHABET. 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 our selves were before regenerated, Iustin Martyr, Apolog. 2. pro Christianis.
Now in the solemn lastings before admis• … ion of the Catechumen, Competentes unto Baptism, S. Justin Marty• … even in his tlme, about fifty Years After S. John is 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 our selves were before regenerated, Justin Martyr, Apology 2. Pro Christianis.
And this appears to be and have been the language of the Eastern Church, as you may see in their NONLATINALPHABET, and in the ancient Liturgy called S. Chrysostome 's NONLATINALPHABET &c. NONLATINALPHABET, &c. And again, NONLATINALPHABET. O Lord Almighty, who &c. who of thine unspeakable providence, and great goodness, hast brought us to thes• … very venerable daies for the purifying of our souls and bodies, for the continence of our sensitive passions, for the expectation of the resurrection, who through forty daies, &c. Grant unto us also of thy goodness, to fight this good fight, to finish this course of this fast, &c. to break the heads of the invisible dragons, and to stand up victors over sin, and to arrive to adore the Holy Resurrection irreprovably — And again: O Lord our God, who hast brought us to these very venerable daies, &c.
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. Chrysostom is 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 passion, 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 victor's over since, and to arrive to adore the Holy Resurrection irreprovably — And again: Oh Lord our God, who hast brought us to these very venerable days, etc.
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Such as are the Testimonies of Rabunus Mauru• …, Archbishop of Meniz about the year 847. l. 2. de 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 Iustitution 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 &c. convenerunt in unum adversus Dominum, & adversus Christum ejus. Siquidem convenere simul sceleratum in Dominum confilium agitantes, &c. Veterator Iudas, &c. Idem Catechetic. 71. appellat feriam sextam ante NONLATINALPHABET, Lazari praeparatoriam, quia Parascue est ante Lazari resuscitati memoriam. S. Bernard in his first Sermon of Lent, Hodiè, dilectissimi, sacrum Quadragesimae tempus ingredimur, &c. 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 pleasureable? If it be so, we prove our selves 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. NONLATINALPHABET 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 duces, immò & consecratores? [ Moysen, Eliam, & Iesum Dominum adducit ] jam verò si commendant jejunium praesens Moyses & 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? Deni { que } 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 burthensome 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 daies? 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. Iejuniis vitiorum semina siecatur, petulantia marcet, concupiscentiae languent, fugitivae abeunt voluptates. — Iejunium, si discretione regatur, omnem carnis rebellionem • … domat, • … yrannidem gulae speliat & exarmat. Iejunium 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 IEIUNIA, ita & in potestate suit tempore opportuno sumere cibum. — Et abstinentiae & refectionis penes ipsum erat & arbitrium & saculias.
Such as Are the Testimonies of Rabunus Mauru• …, Archbishop of Meniz about the year 847. l. 2. de Institution Clericorum c. 18. Observatio Quadragefima, Quae in Universo orbe INSTITUTION APOSTOLICA servatur, circa confinia Dominica Passionis The observation of Lent, which is kept in all the world from Iustitution 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, Brothers Patrésque, Sacer est hodiernus dies atque venerandus: Etenim hinc auspicatur Herus Pro nobis supplicia Sustain crucis, ut fert hoc Davidicum dictum, Quare fremuerunt gentes etc. convenerunt in Unum Adversus Dominum, & Adversus Christ His. Siquidem convenere simul sceleratum in Dominum confilium agitantes, etc. Veterator Iudas, etc. Idem Catechetic. 71. appellate feriam sextam ante, Lazari praeparatoriam, quia Parascue est ante Lazari resuscitati memoriam. S. Bernard in his First Sermon of Lent, Hodiè, dilectissimi, sacrum Quadragesima Tempus ingredimur, etc. Non nobis singularis est haec Observatio; una omnium est, quicunque in eandem fidei conveniunt unitatem. Quidni commune sit Christ Fasting omnibus Christianis? an respuere Tristia volumus, & communicare jucundis? Si ita est, indignos nos cap• … is hujus participation probamus. Qualis est iste CHRISTIAN, qui minùs devotè suscipit j• … junium, QUOD TRADIDIT IPSE CHRISTUS. To day, Oh 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 pleasureable? If it be so, we prove our selves 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, Ask vos, Brothers dilectissimi, totâ devotion suscipite Quadragesimale Fasting, quod non sola Abstinentia commendat, sed Much magis Sacramentum. [ Scilicet ut Fetrus Chrysologus Ravennatium episcopus hom. 11a appellate Fasting non praesumptum, sed Mystic, & Clemens Alexander Nam si devotè usque modò jejunavimus, Utique sancto hoc tempore jejunandum nobis est Much devotiùs: Si quid enim additur ad solitum abstinentiae modum, Whether non valdè indignum est, ut nobis Onerous sit, quod Ecclesia Portat Universa nobiscum? Hactenus usque ad nonam jejunavimus soli: nunc usque ad vesperam jejunabunt nobiscum Universi Reges & Princes, Cle• … us & populus, nobiles & ignobiles, simul in Unum dives, & pauper. Said quid de his Loquor, quos habemus in hâc jejuni• … observation consorts; quasi non Much excellentiores habeamus in eâ duces, immò & consecratores? [ Moses, Eliam, & Jesus Dominum adducit ] jam verò si commendant Fasting Praesens Moses & Elias, Quamvis magni, tamen conservi Our, quantum commendat illud Iesus Dominus Noster, qui & ipse diebus totidem jejunavit? Qualis Isle est non dicam Monachus, said Christian, qui minùs devotè jijunium suscipit, QUOD EI TRADIT IPSE CHRISTUS? Deni { que } tanto devotiùs imtandum nobis est, Dilectissimi, Christ jejunantis exemplum, quan• … oh 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 Sodales 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 does 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 Exampl 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. Cyprian) n. 4. Iejuniis Vitiorum semina siecatur, petulantia Marcet, concupiscentiae languent, fugitivae abeunt pleasures. — Fasting, si discretion regatur, omnem carnis rebellionem • … domat, • … yrannidem gulae speliat & exarmat. Fasting extraordinarios motus in cippo Claudit & arctat, & Appetitus vagos distringit & Lies. n. 7. Formâ igitur jejuntorum propositâ fixoque exemplo, Postquam 40. Days abstinentiam Dominus consummavit, etc. n. 9. SICUT IN HIMSELF (CHRIST) VOLUNTATE FUIT CONSECRATE IEUNIA, ita & in potestate suit tempore opportuno Sumere Food. — Et abstinentiae & refectionis penes ipsum erat & Arbitrium & saculias.
This custome 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, &c. 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, &c. 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 sheweth the same.
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 Virgae. Venit Pascha dies: in toto orbe Baptism Sacraments celebrantur, etc. Uno die sine Aliquo dolore multos Sons & filias Solent Ecclesia parturire. The day of Easter is come, the Sacrament or Mysteres of Baptism Are celebrated in all the world, etc. In one day without any pangs the Church [ Virgae, and Mother ] is wont to bring forth Multitudes of Sons, and daughters. S. Cyril in his Catecheses At large shows the same.
d n1 pp-f dt ord n2 pp-f dt n1 vbds av vvn p-acp dt j-vvg n2, c-acp vvz p-acp n1 np1, fw-la fw-fr np1. fw-la n1. fw-la np1 fw-la: p-acp fw-la fw-la np1 fw-la fw-la, av np1 vvb fw-la fw-la fw-mi fw-la n2 cc av n1 np1 fw-fr. dt n1 pp-f n1 vbz vvn, dt n1 cc n2 pp-f n1 vbr vvn p-acp d dt n1, av p-acp crd n1 p-acp d n2 dt n1 [ n1, cc n1 ] vbz j pc-acp vvi av n2 pp-f n2, cc n2. np1 np1 p-acp po31 n2 p-acp j vvz dt d.
This custome of the first Ages was continued also in the following Leo the Great, Sermon 4 of Lent, where he cals those daies of the Paschal Institution, Dies mysticos & purificandis animis atque corporibus sacrat• … ùs institutos: Mystical daies, 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 Fastings, and to be instructed by frequent preachings [ before they are baptiz'd ] S. Cyril of Ierusalem Catech. 1. NONLATINALPHABET. Hast thou • … pent so many years in vain troubling thy self about the world, and wilt thou not attend 40. daies for thy own souls sake? — through ascetical exercise of thy heart, pu• … ifie thy vessel, that thou maiest receive the more grace. — If thou labour little; thou receivest little. ibid. NONLATINALPHABET.
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, Die mysticos & purificandis animis atque corporibus sacrat• … ùs institutos: Mystical days, and of more sacred Instit• … cion 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 Fastings, and to be instructed by frequent preachings [ before they Are baptized ] S. Cyril of Ierusalem Catechism 1.. Hast thou • … penned so many Years in vain troubling thy self 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..
d n1 pp-f dt ord n2 vbds vvn av p-acp dt vvg np1 dt j, n1 crd pp-f np1, c-crq pns31 vvz d n2 pp-f dt np1 n1, vvz vvi cc fw-la fw-la fw-la fw-la n1 … vbz fw-la: j n2, cc pp-f dc j np1 … n1 p-acp dt n-vvg pp-f n2 cc n2. cc p-acp po31 n1 p-acp dt n2 pp-f np1, 〈 sy 〉 fw-la cc n1 … pno12 〈 sy 〉 n1 … fw-la [ fw-la fw-la. ] pns32 vbr pc-acp vbi vvn p-acp n2-vvg, cc pc-acp vbi vvn p-acp j n2-vvg [ c-acp pns32 vbr vvn ] fw-la np1 pp-f np1 np1 crd. vh2 pns21 • … j-vvn av d n2 p-acp j vvg po21 n1 p-acp dt n1, cc vm2 pns21 xx vvi crd n2 p-acp po21 d n2 n1? — p-acp j n1 pp-f po21 n1, n1 … vvi po21 n1, cst pns21 vm2 vvi dt av-dc n1. — cs pns21 vvb j; pns21 vv2 j. fw-la..
The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day, that is, ten daies, as Tertullian witnesseth, l. de jejuniis, and Sozomen l. 7. c. 19. NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET and others, good and Catholick Christians kept but two weeks (exempting also two daies in each week, as S. Chrysostome would, that they should do) by reason of their measure of strength ▪ that they were not well able to keep more: and these S. Chrysostome seems to mean (for he reprehends them not,) by his NONLATINALPHABET.
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.
dt n2 av-j vvn pc-acp vvi crd n2 pp-f j-vvg vvg dt np1 cc dt n2 n1, cst vbz, crd n2, c-acp np1 vvz, n1 fw-la fw-la, cc n2 n1 crd sy. crd [ ] cc n2-jn, j cc njp njpg2 vvn p-acp crd n2 (vvg av crd n2 p-acp d n1, c-acp np1 np1 vmd, cst pns32 vmd vdi) p-acp n1 pp-f po32 n1 pp-f n1 ▪ cst pns32 vbdr xx av j pc-acp vvi av-dc: cc d n1 np1 vvz pc-acp vvi (c-acp pns31 vvz pno32 xx,) p-acp po31.
And there it followes: 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.
And there it follows: Hoc Africam, As• … am & Egyptum, Graeciam & omnem orbem, quacunque Christ Ecclesia diffusa est per diversas Nations ac linguas Uno ac non diverso Temporis Order geri com• … érimus.
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 perform'd 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 Iovinianistarum or• … a est, aeta• … e nostra — Haec docebat &c. — nec aliquid prodesse iejunia, VEL A CIBIS ALIQUIBUS ABSTINENTIAM. There hath • … isen in our Age from a certain Monk called Iovinian, a Heresie of the Iovinianists — He taught, &c. — and that neither Fastings, OR ABSTINENCE FROM CERTAIN MEATS doth at all profit.
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. Said 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 Created. Hos enim propriè designat [ Apostles Paulus ] qui non proptere• … temperant à Cibis • … alibus, ut Or concupiscentiam su• … m refranent, Or Infirmita• … i alterius parcant; sed quia Itself carnes immundas Putant, & earum Creator God esse negant. Idem l. de Haeres ad Quod vult God Haeres. 82. A Iovinian• … Quodam Monacho Heresy Iovinianistarum or• … a est, aeta• … e nostra — Haec docebat etc. — nec Aliquid Profits Jejunia, 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 Fastings, OR ABSTINENCE FROM CERTAIN MEATS does At all profit.
dt d n1 p-acp n1 pp-f dt n2 np1 np1 vvz n1 fw-la fw-la np1 … pno32 sy. crd fw-la fw-fr fw-la cc fw-la fw-la — fw-mi fw-la fw-la fw-la cc n1 … fw-la fw-la, fw-la n1 … vbz fw-la, cc fw-la fw-la cc n1 … fw-la, fw-la cc fw-la. j-vvn fw-la fw-la fw-la. c-acp p-acp po22 n1 p-acp n1 cc n1 — cs pn31 vbb vvn p-acp dt n1 pp-f • … n1, cc p-acp dt 〈 sy 〉 pp-f n1, c-crq pns12 vbr j pc-acp vbi vvn, cc vvd p-acp d n1 … n2-vm cc vvz, pns11 vvb, cc vvi pp-f pn31: cc-acp png22 vbz xx d fw-la. n1 fw-la np1 … pno32 np1 n1 … fw-la, n1 crd fw-la fw-fr fw-la fw-la fw-la fw-la. np1 fw-la fw-fr fw-la [ np1 npg1 ] fw-fr fw-fr n1 … j fw-fr fw-la • … fw-la, fw-la fw-la fw-la n1 … sy fw-la, fw-la np1 … sy fw-la j; fw-la fw-la fw-la zz fw-la n1, cc fw-la fw-la fw-la fw-la fw-la. fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la. crd dt np1 … n1 fw-la np1 fw-la n1 … dt fw-la, n1 … sy fw-la — fw-la fw-la av — fw-la j n1 fw-la, fw-la dt fw-la fw-la fw-la. a-acp vhz • … vvn p-acp po12 n1 p-acp dt j n1 vvn jp, dt n1 pp-f dt n2 — pns31 vvd, av — cc cst d n2-vvg, cc n1 p-acp j n2 vdz p-acp d n1.
And that by this 40 daies 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 Iohannem. Cum labore celebramus Quadragesimam ante Pascha, cum latiti• … verò tanqua• … ▪ accep• … • … ercede quinquagesimam post Pascha.
And that by this 40 days fast S. Austin in all these places means the Paschal fast, with Referente to the Pascha following it: see it his sense tra• … At. 17. in John. Cum labour celebramus Quadragesimam ante Pascha, cum latiti• … verò tanqua• … ▪ accep• … • … ercede quinquagesimam post Pascha.
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 publick and general judgement.
Vincentius Lirinensis c. 39. Quicquid Unus vel alter Patrum, Quamvis Isle 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.
np1 np1 sy. crd fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la, fw-la fw-la, fw-la fw-la n1 … fw-la fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la cc fw-la n1 … fw-la, • … fw-la, fw-la fw-la fw-la fw-la fw-la n1 … pno32 j: r-crq crd n1 av-j (cc dt ord) cs pns31 vbb d j cc j, vmb n1 a-acp cc p-acp d dt n1: cst vbz pc-acp vbi vvn p-acp dt j, j cc j n2 p-acp dt n1 pp-f dt j j cc j n1.
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. Iohn the Apostle, and the others, who pleaded theirs from the Apostles S. Peter and S. Paul, which when Socrates had recited, he adds: NONLATINALPHABET. But none of these, saith he, can shew a demonstration concerning these things from their writings, or from the written word. So that Socrates his very objection and ground is answer'd in these following pages.
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, Says 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.
d vbds dt j n1 pp-f np1, vvg dt av-j pp-f np1, n1 crd sy. crd p-acp d dt crd n1, r-crq vvd po32 n1 p-acp n1 np1 dt n1, cc dt n2-jn, r-crq vvd png32 p-acp dt n2 np1 np1 cc np1 np1, r-crq c-crq npg1 vhd vvn, pns31 vvz:. p-acp pix pp-f d, vvz pns31, vmb vvi dt n1 vvg d n2 p-acp po32 n2, cc p-acp dt j-vvn n1. av cst npg1 po31 j n1 cc n1 vbz vvn p-acp d j-vvg n2.
Such as are these, Socrates l. • …. c. 22. NONLATINALPHABET. Amongst the rest, he particularly recounts NONLATINALPHABET. Sozomen l. 7. c. 19. NONLATINALPHABET. Palladius Historiâ Lausiacâ cap. 20. concerning Macarius the contemporary • … f Pachomius, NONLATINALPHABET [ viz. ] NONLATINALPHABET [ NONLATINALPHABET, ] NONLATINALPHABET. Cassianus Collat. 21. c. 27. Ait Diverso more. i. e. sex, vel septem hebdomadibus per nonnullas provincias Quadragefimam celebrari: SED UNAM RATIONEM. EUNDEMQUE MODUM IEIUNIORUM diversâ hebdomadarum observatione concludi; bi enim, (inquit) sibi 6. hebdomadarum observantiam prasixerunt, qui putant die quoque Sabbati jejunandum. Sex ergò in hebdemada jejunia persolvunt, quae eosdem 6 & 30 dies sexies revoluta consummant. His tripartite history also l. 2. c. 12. Epistola synodica: cum omnibus ab Initio Pascha Custodientibus [ but Iejunium Domini Pascha includit, saith S. Hierome. ]
Such as Are these, Socrates l. • …. c. 22.. among the rest, he particularly recounts. Sozomen l. 7. c. 19.. Palladius Historiâ Lausiacâ cap. 20. Concerning Macarius the contemporary • … f Pachomius, [ viz. ] [, ]. Cassian Collat. 21. c. 27. Ait Diverso more. i. e. sex, vel September hebdomadibus per nonnullas Provinces Quadragefimam celebrari: said UNAM RATIONEM. EUNDEMQUE MODUM IEIUNIORUM diversâ hebdomadarum observation concludi; by enim, (inquit) sibi 6. hebdomadarum observantiam prasixerunt, qui Putant die quoque Sabbath jejunandum. Sex ergò in hebdemada Jejunia persolvunt, Quae eosdem 6 & 30 die sexies revoluta consummant. His tripartite history also l. 2. c. 12. Epistle synodica: cum omnibus ab Initio Pascha Custodientibus [ but Fasting Domini Pascha includit, Says S. Jerome. ]
Tertullianus l. de Iejuniis c. 8. In limine Evangelii Anna Prophetis, filia Phanuelis, quae infantem Deminum & cognovit, & multa super • … o pradicavit, &c. — 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 acknowledg'd her Infant-Lord, and spake concerning him many things, &c. — After that egregious title of praise from her Widowhood of many years, and one only Husband; she is also magnifi'd by the Testimony of her fastings, shewing 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 Iudith 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 ( Iudith ) 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 Iust; and then again suddenly changing her habit, she returns to her victorious Fasts, and neglectings of her body, neater ornaments then all the Dresses of the world.
Tertullian l. de Iejuniis c. 8. In limine Evangelii Anna Prophetess, filia Phanuelis, Quae infantem Deminum & cognovit, & Multa super • … oh pradicavit, etc. — post • … gregium Titulum veteris, & univirae viduitatis, jejuniorum quoque Testimony augetur, ostendens in quibus Offices assideri Ecclesiae debeat & à nullis magis intelligi Christ, quàm semel nupti• …, & saepè jejunis. In the Entrance or door of the Gospel Stands 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 it's his Debeat only, that • … avours of Montanism. The like hath S. Hieronymus of Iudith in his Epistle and Fury, Legimus Viduam confectam jejuniis, & habitu lugubri sordidatam, Quae non lugebat mortuum virum, sed squalore corporis spons• … [ Christ ] quaerebat adventum. — Vincit viros foemina, & Castitas truncat libidinem [ viz. Holofernem ] habituque repen• … è Mutato ad victrices sordes Redeem, omnibus Seculi • … ultibus mundiores. — Said & Talia frequentiora nostris Jejunia sponsi dolebant absentiam, quarebant praesentiam. We read of that Widow (Iudith) 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 Ornament then all the Dresses of the world.
np1 n1 fw-la fw-la sy. crd p-acp n1 np1 np1 fw-la, fw-la fw-la, fw-la fw-la fw-la cc fw-la, cc fw-la fw-la • … sy fw-la, av — n1 • … fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la fw-la np1 fw-la cc fw-fr fw-la fw-la fw-la np1, fw-la fw-la n1 …, cc fw-la fw-la. p-acp dt n1 cc n1 pp-f dt n1 vvz np1 dt n1 dt n1 pp-f np1, r-crq d vvn po31 n1, cc vvd vvg pno31 d n2, av — p-acp d j n1 pp-f n1 p-acp po31 n1 pp-f d n2, cc crd j n1; pns31 vbz av vvn p-acp dt n1 pp-f po31 n2-vvg, vvg p-acp r-crq n2 pns12 vmd pc-acp vvi dt n1, cc cst np1 vbz p-acp pi av-c vvn, av p-acp d c-acp vhb vbn n2 pp-f crd n1, cc n2 pp-f av n2-vvg. c-crq pn31|vbz po31 fw-la av-j, cst • … n2 pp-f np1. dt j vhz n1 np1 pp-f np1 p-acp po31 n1 cc np1, np1 fw-la fw-la fw-la, cc fw-la n1 fw-la, fw-la fw-fr fw-la fw-la fw-la, fw-la n1 fw-la n1 … [ fw-la ] fw-la fw-la. — fw-la fw-la fw-la, cc fw-la fw-la fw-la [ n1 fw-la ] j n1 … fw-it fw-la fw-la n2 n2 vvi, fw-la fw-la • … fw-la fw-la. — j-vvn cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la. pns12 vvb pp-f d n1 (np1) d vvn p-acp n2-vvg, cc p-acp po31 j-vvg n1, vvg po31 n1, r-crq vdd xx av av-d vvi p-acp po31 j-vvn n1, c-acp p-acp dt vvg pp-f po31 n1 vvi dt n1 pp-f (dt n1) po31 n1 — dt n1 vvz d n2 [ pp-f n1 ] cc n1 vvz av; cc av av av-j vvg po31 n1, pns31 vvz p-acp po31 j n2, cc n2 pp-f po31 n1, jc n2 cs d dt n2 pp-f dt n1.
Chrysologus de Iejunio Quadragesimal. Serm. 13. Ioannem 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 & Virginis, regnum Coelorum vim patitur, & violenti diripiun• … illud. Cyril Alex. Hom. • …. d. Fest• … Paschal. NONLATINALPHABET;
Chrysologus de Fasting Quadragesimal. Sermon 13. Ioannem viderat [ Diabolus ] urbium deli. ias squalentis Hermit. habitation m• … âsse, moll• … iem carnis v• … stis asperitate calcâsse, agresti Cibo mundi Whole fraenasse luxuriam — Et tamen non ei dixit si Fili• … Dei es. At ubi Dominum vidi• … Jugiter j• … junantem, Proclaim ▪ si Fili• … Dei es. Signum Paris petit qui signum jejun• … i pertim• … scit. Signum Paris petit, ut Jejunii tremendum sibi • … esugiat signum. Tertullian. l. d. Pudicit. c. 6 Onera Legis usque ad• … hannem, non Remedy. S. Jerome. l. 2. Advantage. Iovi• … Jan. A diebus John Baptistae jejunatoris & Virginis, Kingdom Coelorum vim patitur, & violenti diripiun• … illud. Cyril Alexander Hom. • …. worser. Fest• … Paschal.;
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.
Haec sunt sesta 4. ista communissima, quibus Judea tempore Prophets Zachariah jejunârunt, & Adhoc anni• … fingulis ordinariè summarièque jejunant, Buxtorf. Synagogue. Judaic. c. 25. p. 457.
S. Hieronym. Epistolâ ad Celantiam, quae est 14a. 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, &c. They which retain the vertue of Abstinence according to knowledge, and allowedly, to that end afflict their flesh. that they may break the pride of their soul, that they may come down as from a certain height of their arrogance and contempt (of others).
S. Jerome. Epistolâ ad Celantiam, Quae est 14a. Qui probabiliter ac scienter abstinentiae virtutem • … enent, eò asst gunt Carnem suam, quò Spirits 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).
Ambros. l. 8. in Luc. Majores tradidere nobis Pentecostes omnes 50. dies ut Pascha celebrandos. Per hos 50. dies jejunium nescit Ecclesia, ficut Dominicâ quâ Dominus resurrexit, & sunt omnes dies tanquam dominic• …. Our Ancestors have deliver'd unto us all the 50 dayes ending in Whitsunday to be celebrated as [ a continued ] Easter. Through these 50. dayes the Church knows no fasting, as neither on the Lords-day, whereon the Lord rose 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 rejoyce in the 50 daies following Celebrity. In these therefore we fast not, because in these daies 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• … 〈 ◊ 〉?
Ambos l. 8. in Luke Majores tradidere nobis Pentecost omnes 50. dies ut Pascha celebrandos. Per hos 50. dies Fasting nescit Ecclesia, ficut 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 Lord's day, whereon the Lord rose from the dead; and these (50) Are as it were all Lords' days. And in S. Ambos Ser• …. 60. Sic enim• … disposuit Dominus, u• … sicut His passion in Quadragesima jejuniis contrist aremur, ita His resurrection in Quinqua• … esimae ferii• … l• … taremur. Non igitur jejunamus in would ▪ Quinquag• … mâ ▪ quia in his di• … bus nobis• … um Dominus commoratur, non inquam jejunamus present Domino, quia ipse ait: Whether possunt Sons 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 Bridechamber fast, so long as the Bridegroomi• … 〈 ◊ 〉?
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 my self should be a cast-away.
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 my self should be a castaway.
S. Chrysostome, NONLATINALPHABET. ad Stelechium de Compunctione, NONLATINALPHABET, Even as it is hard, yea rather impossible, to mingle fire with water; so I deem, that fulness of delicacy, and compunction cannot be found together — for this is the mother of tears and watching, the other of laughter and extravagancy.
S. Chrysostom,. and Stelechium de Compunction,, 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.
np1 np1,. cc np1 fw-fr n1,, av-j c-acp pn31 vbz j, uh av-c j, pc-acp vvi n1 p-acp n1; av pns11 vvb, cst n1 pp-f n1, cc n1 vmbx vbi vvn av — p-acp d vbz dt n1 pp-f n2 cc vvg, dt n-jn pp-f n1 cc n1.
As S. Chrysostome before had said, NONLATINALPHABET ex M. S. Regio. NONLATINALPHABET. The day of fasting, the day of composed gravity, the day of brotherly love.
As S. Chrysostom before had said, ex M. S. Regio.. The day of fasting, the day of composed gravity, the day of brotherly love.
S. Chrysostom agrees hereunto upon Psal. 110. vers. 8. speaking of Christ our Lord, he describes, NONLATINALPHABET. And Theodoret. in Ps. 109. v. 24. NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET.
S. Chrysostom agrees hereunto upon Psalm 110. vers. 8. speaking of christ our Lord, he describes,. And Theodoret in Ps. 109. v. 24. [ ].
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. Iejunium 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. ]
Tertullian. lib. de Patientiâ c. 10. Imprimis afflictatio carnis, Hostia Domino placatoria per humiliationis Sacrificium — Haec patientia corporis precationes commendat, deprecationes Affirmative, haec aures Christ Aperitif, severitatem dispergit, clementiam elicit. — Quod de virtute animi venit in Carnem perficitur. Et S. Ambrose l. de Jejunio & Eliâ c. 3. Fasting Refectio Spirits, cibus mentis, vita Angels, Culpae mors. It is (Says S. Ephrem de Jejunio c. 9) Vehiculum ad coelum Suit Elias elim ] bonae Spirits Custodia [ Malae medicina ] Prophets suscitat, temptations retundit [ ad certamen inungit. ]
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 shewn) yet observed 〈 ◊ 〉 by the whole Catholick Church, came at 〈 ◊ 〉 from the 〈 ◊ 〉 • … n St Aust• … judgment. 〈 ◊ 〉 (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 Ascention, 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.
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, Come At 〈 ◊ 〉 from the 〈 ◊ 〉 • … n Saint Aust• … judgement. 〈 ◊ 〉 (Says he) 〈 ◊ 〉 〈 ◊ 〉 P• … ssio ▪ & 〈 ◊ 〉, & 〈 ◊ 〉 • … 〈 ◊ 〉, & 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Spiritûs Sanc• … ANNIVERSARIA SOLENN• … TATE celebra• …: Et Seced 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 • … changed thing, (Says 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 fit 〈 ◊ 〉, 〈 ◊ 〉 • … insantae est, If any of 〈 ◊ 〉 〈 ◊ 〉 the Church, the Whole Church through the world 〈 ◊ 〉 〈 ◊ 〉 the 〈 ◊ 〉 of (videlicet through the many ages of it) to d• … spure against the doing of that, is the part • … 〈 ◊ 〉 insolent madness.
n1 np1 n1 crd fw-fr fw-la. np1 n1. sy. crd fw-la. r-crq n1 vbds xx ord vvn p-acp d j-jn n1, c-acp d vbds xx, (vvb d crd vvb a-acp pc-acp vvi pn31, cs pns32 vvb pn31 vbds n1 … vmb vbi vvn) av vvd 〈 sy 〉 p-acp dt j-jn njp n1, vvd p-acp 〈 sy 〉 p-acp dt 〈 sy 〉 • … wd zz np1 … n1. 〈 sy 〉 (vvz pns31) 〈 sy 〉 〈 sy 〉 np1 … fw-la ▪ cc 〈 sy 〉, cc 〈 sy 〉 • … 〈 sy 〉, cc 〈 sy 〉 〈 sy 〉 〈 sy 〉 vbz np1 … fw-la np1 … np1 n1 …: fw-fr j-jn vvn 〈 sy 〉 • … vvi, fw-la fw-la fw-la fw-la, fw-la fw-mi 〈 sy 〉 np1. p-acp cst dt n1 pp-f dt n1, po31 np1 … n1 cc n1, cc dt n-vvg pp-f dt j n1 p-acp n1, vbr vvn p-acp dt n1 n1 … n1; cc cs pc-acp vvi d n-jn • … vvn n1, (vvz pns31) r-crq vbz vvn • … wd dt j-u n1, 〈 sy 〉 av pn31 vbz n1 … j-vvn np1 … fw-la 〈 sy 〉 • … uh fw-la fw-la 〈 sy 〉 〈 sy 〉. np1 … sy • … sy n1 … wd • … uh • … fw-la vvb 〈 sy 〉, 〈 sy 〉 • … fw-gr fw-la, cs d pp-f 〈 sy 〉 〈 sy 〉 dt n1, dt j-jn n1 p-acp dt n1 〈 sy 〉 〈 sy 〉 dt 〈 sy 〉 pp-f (av p-acp dt d n2 pp-f pn31) p-acp n1 … j p-acp dt vdg pp-f d, vbz dt n1 • … 〈 sy 〉 j n1.