Works of Hooker, Book 5 (8 of 10)
Of Festival Days, and the Natural cause of their convenient Institution.69. As the Substance of God alone is infinite, and hath no kinde of limitation; so likewise his Continuance is from everlasting to everlasting, and knoweth neither Beginning nor End. Which demonstrable conclusion being presupposed, it followeth necessarily, that, besides him, all things are finite, both in substance and in continuance. If in Substance all things be finite, it cannot be, but that there are bounds without the compass whereof, their substance doth not extend; if in continuance also limited, they all have, it cannot be denied, their set and their certain terms, before which they had no Being at all. This is the reason, why first we do most admire those things which are Greatest; and secondly, those things which are Ancientest, because the one are least distant from the infinite Substance; the other from the infinite Continuance of God. Out of this we gather, that onelyonly God hath true Immortality or Eternity, that is to say, Continuance wherein there groweth no difference by addition of Hereafter unto Now, whereas the noblest and perfectest of all things besides, have continually through continuance, the time of former continuance lengthned; so that they could not heretofore be said to have continued so long as now, neither now so long as hereafter, Gods own Eternity, is the Hand which leadeth Angels in the course of their Perpetuity; their Perpetuity the Hand that draweth out Celestial Motion; the Line of which Motion, and the Thred of Time, are spun together. Now as Nature bringeth forth Time with Motion, so we by Motion have learned how to divide Time, and by the smaller parts of Time, both to measure the greater, and to know how long all things else endure. For, Time, considered in it self, is but the Flux of that very instant, wherein the Motion of the Heaven began; being coupled with other things, it is the quantity of their continuance measured by the distance of two instants: As the time of a man, is a mans continuance from the instant of his first breath, till the instant of his last gasp. Hereupon, some have defined Time to be the Measure of the Motion of Heaven; because the first thing which Time doth measure, is that Motion wherewith it began, and by the help whereof it measureth other things; as when the Prophet David saith, That a mans continuance doth not commonly exceed Threescore and ten years, he useth the help, both of Motion and Number, to measure Time. They which make Time an effect of Motion, and Motion to be in Nature before Time, ought to have considered with themselves, that albeit we should deny, as Melissus did, all Motion, we might notwithstanding acknowledge Time, because Time doth but signifie the quantity of Continuance, which Continuance may be in things that rest, and are never moved. Besides, we may also consider in Rest, both that which is past, and that which is present, and that which is future; yea, farther, even length and shortness in every of these, although we never had conceit of Motion. But to define, without Motion, how long, or how short such Continuance is, were impossible. So that herein we must of necessity use the benefit of Years, Days, Hours, Minutes, which all grow from Celestial Motion. Again, for as much as that Motion is Circular, whereby we make our Divisions of Time, and the Compass of that Circuit such, that the Heavens which are therein continually moved, and keep in their Motions uniform Celerity, must needs touch often the same points, they cannot chuse but bring unto us by equal distances, frequent returns of the same times. Furthermore, whereas Time is nothing but the meer quantity of that Continuance which all things have, that are not as God is, without beginning, that which is proper unto all quantities agreeth also to this kinde; so that Time doth but measure other things, and neither worketh in them any real effect, nor is it self ever capable of any. And therefore when commonly we use to say, That Time doth eat or fret out all things; that Time is the wisest thing in the World, because it bringeth forth all Knowledge; and that nothing is more foolish then Time, which never holdeth any thing long, but whatsoever one day learneth, the same another day forgetteth again; that some men see prosperous and happy days, and that some mens days are miserable: In all these, and the like speeches, that which is uttered of the Time, is not verified of Time it self; but agreeth unto those things which are in Time, and do by means of so near conjunction, either lay their burden upon the back, or set their Crown upon the Head of Time. Yea, the very opportunities which we ascribe to Time,foreign Hipp…. l.qua Praterpro… in …abitur. do in truth cleave to the things themselves, wherewith Time is joyned: As for Time, it neither causeth things, nor opportunities of things, although it comprize and contain both. All things whatsoever having their time, the Works of God have always that time which is seasonablest and fittest for them. His Works are, some ordinary, some more rare; all worthy of observation, but not all of like necessity to be often remembred; they all have their times, but they all do not adde the same estimation and glory to the times wherein they are. For as God by being every where, yet doth not give unto all places, one and the same degree of holiness; so neither one and the same dignity to all times by working in all. For it all, either places or times were in respect of God alike; wherefore was it said unto Moses, by particular designation,Exod. 3. 5. That very place wherein thou standest, is holy ground? Why doth the Prophet David chuse out of all the days of the year, but one, whereof he speaketh by way of principal admiration,Psal. 118 24. This is the day the Lord hath made? No doubt, as Gods extraordinary presence, hath hallowed and sanctified certain places, so they are his extraordinary works, that have truly and worthily advanced certain times; for which cause, they ought to be with all men that honor God, more holy then other days. The Wise man therefore compareth herein, not unfitly the times of God, with the persons of men. If any should ask how it cometh to pass, that one day doth excel another, seeing the light of all the days in the year proceedeth from one Sun, to this he answereth,Ecclus. 33. 5. That the knowledge of the Lord hath parted them asunder, he hath by them disposed the times and solemn Feasts; some he hath chosen out and sanctified, some he hath put among the days, to number: Even as Adam and all other men are of one substance, all created of the Earth: But the Lord hath divided them by great knowledge, and made their ways divers; some he hath blessed and exalted, some he hath sanctified and appropriated unto himself, some he hath cursed, humbled, and put them out of their dignity. So that the cause being natural and necessary, for which there should be a difference in days, the solemn observation whereof, declareth Religious thankfulness towards him, whose works of principal reckoning, we thereby admire and honor, it cometh next to be considered, what kindes of duties and services they are, wherewith such times should be kept holy.
70. The Sanctification of Days and Times, is a token of that Thankfulness,The manner of celebrating Festival Days. and a part of that publick honor which we ow to God for admirable benefits, whereof it doth not suffice, that we keep a secret Kalender, taking thereby our private occasions as we lift our selves, to think how much God hath done for all men; but the days which are chosen out to serve as publick Memorials of such his Mercies, ought to cloathed with those outward Robes of Holiness, whereby their difference from other days, may be made sensible. But because Time in it self, as hath been already proved, can receive no alteration; the hallowing of Festival days, must consist in the shape or countenance, which we put upon the affairs that are incident into those days. This is the day which the Lord hath made, saith the Prophet David, Let us rejoyce and be glad in it. So that generally Offices and Duties ofaGrande vialr…cer octiciurn, seces se choros in pub. licurn endurete vicatim epuia… ebitatem ta…rna …alun …ole … vino luc… cugr…e, catervarim cursirare ad injurias, ad iniurin, ad impu…citias, ad I…bi…inis illecebras. Siccine exprimi… publicum qan…inst per publicum dedecus? Tert. Apol. …p. 35. Dies sellos Majestiri alti…same dedicar…s …ulli. …us voluptati…tes accup…ri. …l 12. tit. 12. lib. 1 foreign Thess. … …ira…. li…i…. Ser. 9. Religious Joy, are that wherein the hallowing of Festival times consisteth. The most Natural Testimonies of our rejoycing in God, are first, his Praises set forth with cheerful alacrity of minde: Secondly, Our comfort and delight expressed by a charitable largeness of somewhat more then common bounty:foreign Philo. lib. de Ab…aba. Thirdly, Sequestration from ordinary labors, the toyls and cares whereof are not meet to be companions of such gladness. Festival solemnity therefore, is nothing but the due mixture, as it were, of these three Elements, Praise, Bounty, and Rest. Touching Praise, for as much as the Jews, who alone knew the way how to magnifie God aright, did commonly (as appeared by their wicked lives) more of custom, and for fashion sake execute the services of their Religion, then with hearty and true devotion (which God especially requireth) he therefore protesteth against their Sabbaths and Solemn Days, as being therewith much offended. Plentiful and liberal expence is required in them that abound, party as a sign of their own joy, in the goodness of God towards them, and partly as a mean, whereby to refresh those poor and needy, who being, especially at these times, made partakers of relaxation and joy with others,Deut. 15. 14. Nehe 8. 9. do the more religiously bless God, whose great Mercies were a cause thereof, and the more contentedly endure the burthen of that hard estate wherein they continue. Rest is the end of all Motion, and the last perfection of all things that labor. Labors in us are journeys, and even in them which feel no weariness by any work; yet they are but ways whereby to come unto that which bringeth not happiness, till it do bring Rest. For as long as any thing which we desire is unattained, we rest not. Let us not here take Rest for Idleness. They are Idle, whom the painfulness of action causeth to avoid those Labors, whereunto both God and Nature bindeth them; they Rest, which either cease from their work, when they have brought it unto perfection, of else give over a meaner labor, because a worthier and better is to be undertaken. God hath created nothing to be idle or ill employed. As therefore, Man doth consist of different and distinct parts, every part endued with manifold abilities, which all have their several ends and actions thereunto referred; so there is in this great variety of duties which belong to men, that dependency and other; by means whereof, the lower sustaining always the more excellent, and the higher perfecting the more base; they are in their times and seasons continued with most exquisite correspondence: Labors of bodily and daily toyl, purchase freedom for actions of Religious Joy, which benefit these actions requite with the gift of desired Rest: A thing most natural and fit to accompany the solemn Festival duties of honor, which are done to God. For if those principal works of God, the memory whereof we use to celebrate at such times, be but certain tastes and …says, as it were, of that final benefit, wherein our perfect felicity and bliss lieth folded up, seeing that the presence of the one, doth direct our cogitations, thoughts and desires towards the other, it giveth surely a kinde of life, and addeth inwardly no small delight to those so comfortable expectations, when the very outward countenance of that we presently do, representeth after a sort that also whereunto we tend,foreign Arist. as Festival Rest doth that Celestial estate whereof the very Heathens themselves which had not the means whereby to apprehend much, did notwithstanding imagine, that it needs must consist in Rest, and have therefore taught, that above the highest moveable sphere, there is nothing which feeleth alteration, motion or change, but all things immutable, unsubject to passion, blest with eternal continuance in a life of the highest perfection, and of that compleat abundant sufficiency within it self, which no possibility of want, maim, or defect can touch. Besides, whereas ordinary labors are both in themselves painful, and base in comparison of Festival Services done to God, doth not the natural difference between them, shew that the one, as it were, by way of submission and homage, should surrender themselves to the other, wherewith they can neither easily concur, because painfulness and joy are opposite, nor decently, because while the minde hath just occasion to make her abode in the House of Gladness, the Weed of ordinary toyl and travel, becometh her not? Wherefore, even Nature hath taught the Heathens, and God the Jews, and Christ us, first, that Festival Solemnities are a part of the publick exercise of Religion: secondly, that Praise, Liberality, and Rest, are as Natural Elements whereof Solemnities consist. But these things the Heathens converted to the honor of their false gods: And, as they failed in the end it self; so neither could they discern rightly what form and measure Religion therein should observe. Whereupon, when the Israelites impiously followed so corrupt example, they are in every degree noted to have done amiss; their Hymns of Songs of Praise, were Idolatry, their Bounty, Excess; and their Rest, wantonness. Therefore the Law of God which appointed them days of Solemnity, taught them likewise in what manner the same should be celebrated: According to the pattern of which Institution, David establishing the state of Religion, ordained Praise to be given unto God in the Sabbaths,1 Chro. 23.30. Moneths, and appointed Times, as their custom had been always before the Lord. Now, besides the times which God himself in the Law of Moses particularly specified, there were, through the Wisdom of the Church, certain other devised by occasion of like occurents to those whereupon the former had risen; as namely, that which Mordecai and Esther did first celebrate,Es…h 9. 27. in memory of the Lords most wonderful protection, when Haman had laid his inevitable Plot, to mans thinking, for the utter extirpation of the Jews even in one day. This they call the Feast of Lots, because Haman had cast their life, and their death, as it were, upon the hazard of a Lot. To this may be added, that other also of Dedication, mentioned in the Tenth of St. Iohns Gospel,Joh. 10. 21. 1 Mac. 4. 3…. the institution whereof is declared in the History of the Maccabees. But for as much as their Law by the coming of Christ is changed, and we thereunto no way bound, St. Paul, although it were not his purpose to favor invectives against the special Sanctification of days and times to the Service of God, and to the honor of Jesus Christ, doth notwithstanding bend his forces against that opinion, which imposed on the Gentiles the Yoke of Jewish Legal observations, as if the whole World ought for ever, and that upon pain of condemnation, to keep and observe the same. Such as in this perswasion hallowed those Jewish Sabbaths, the Apostle sharply reproveth, saying,Gal 4. 10. Ye observe days, and moneths, and times, and years; I am in fear of you, lest I have bestowed upon you labor in vain. Howbeit,Si omnem la torum devotionem temporum & dierum & menlium & annorum eralis Apostolus ear P…neta celebramus nanca cire… in mense primo? Cur quinquagi…ta. …xinde …bus in omai exulrainne decu…rimi…? Lib adver. Psyth Aug. de Civir. Dci. lib 10. cap. 4. so far off was Tertullian from imagining how any man could possibly hereupon call in question such days as the Church of Christ doth observe, that the observation of these days, he useth for an Argument whereby to prove, it could not be the Apostles intent and meaning to condemn simply, all observing of such times, Generally therefore touching Feasts in the Church of Christ, they have that profitable use whereof Saint Augustine speaketh, By Festival Solemnities and Set-days, we dedicate and sanctifie to God, the memory of his benefits, lest unthankful forgetfulness thereof, should creep upon us in course of time. And concerning particulars, their Sabbath the Church hath changed into our Lords day, that is, as the one did continually bring to minde the former World finished by Creation; so the other might keep us in perpetual remembrance of a far better World, begun by him which came to restore all things, to make both Heaven and Earth new. For which cause they honored the last day, we the first, in every seven, throughout the year, The rest of the days and times which we celebrate, have relation all unto one head. We begin therefore our Ecclesiastical year,Luk 1. 25. with the glorious Annuntiation of his Birth, by Angelical Embassage. There being hereunto added, his Blessed Nativity it self; the Mystery of his Legal Circumcision,Luk. 2. 21. the Testification of his true Incarnation, by the Purification of her, which brought him in the World, his Resurrection, his Ascension into Heaven, the admirable sending down of his Spirit upon his chosen, and (which consequently ensued) the notice of that incomprehensible Trinity thereby given to the Church of God. Again, for as much as we know, that Christ hath not onelyonly been manifested great in himself, but great in other his Saints also, the days of whose departure out of the World, are to the Church of Christ, as the Birth and Coronation days of Kings or Emperors; therefore especial choice being made of the very flower of all occasions in this kinde, there are annual selected times to meditate of Christ glorified in them, which had the honor to suffer for his sake, before they had age and ability to know him; glorified in them, which knowing him as Stephen, had the sight of that before death, whereinto so acceptable death did lead, glorified in those Sages of the East, that came from far to adore him, and were conducted by strange light; glorified in the second Elias of the World, sent before him to prepare his way, glorified in every of those Apostles, whom it pleased him to use as Founders of his Kingdom here; glorified in the Angels, as in Michael, glorified in all those happy Souls, that are already possessed of Heaven. Over and besides which number not great, the rest be but four other days heretofore annexed to the Feast of Easter and Pentecost, by reason of general Baptism, usual at those two Feasts; which also is the cause why they had not, as other days, any proper name given them. Their first Institution was therefore through necessity, and their present continuance is now for the greater honor of the Principals, whereupon they still attend. If it be then demanded, Whether we observe these times as being thereunto bound by force of Divine Law, or else by the onelyonly Positive Ordinances of the Church; I answer to this, That the very Law of Nature it self, which all men confess to be Gods Law, requireth in general no less the Sanctification of Times, then of Places, Persons and Things, unto Gods honor. For which cause it hath pleased him heretofore, as of the rest; so of times likewise, to exact some parts by way of perpetual homage, never to be dispensed withal, nor remitted: Again To require some other parts of time with as strict exaction, but for less continuance; and of the rest which were left arbibitrary, to accept what the Church shall in due consideration consecrate voluntarily, unto like Religious uses. Of the first kinde, amongst the Jews, was the Sabbath-day; of the second, Those Feasts which are appointed by the Law of Moses; the Feast of Dedication, invented by the Church, standeth in the number of the last kinde. The Moral Law requiring therefore a seventh part throughout the age of the whole World, to be that way employed, although with us the day be changed, in regard of a new Revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in reference to the benefit of Creation, and now much more of Renovation thereunto added by him which was Prince of the World to come; we are bound to accompt the Sanctification of one day in seven, a duty which Gods Immutable Law doth exact for ever. The rest, they say, we ought to abolish, because the continuance of them doth nourish wicked Superstition in the mindes of men; besides, they are all abused by Papists, the enemies of God; yea, certain of them, as Easter and Pentecost, even by the Jews.
Exceptions against our keeping of other Festival days, besides the Sabbath.71. Touching Jews, their Easter and Pentecost have with ours as much affinity, as Philip the Apostle, with Philip the Macedonian King. As for imitation of Papists, and the breeding of Superstition, they are now become such common guests, that no man can think it discourteous to let them go as they came. The next is a rare Observation and Strange; you shall finde, if you mark it (as it doth deserve to be noted well) that many thousands there are, who if they have vertuously during those times behaved themselves,T. C. lib. 6. pag. 151. If they had been never abused, neither by the Papists, nor by the Jews, as they have been, and are daily; yet such making of Holidays, is never without some great danger of bringing in some evil and currupt opinions into the mindes of men. I will use an example in one, and that the chief of Holidays, and most generally, and of longest time observed in the Church, which is the Feast of Easter, which was kept of some more days, of some sewer. How many thousands are there, I will not say of the ignorant Papists, but of those also which profess the Gospel, which when they have celebrated those days with diligent heed taken unto their life; and with some earnest devotion in praying, and hearing the Word of God, do not by and by, think that they have well celebrated the Feast of Easter; and yet have they thus notably deceived themselves. For Saint Paul reacheth, 1 Cor. 5. 8. That the celebrating of the Feast of the Christians Easter, is not, as the Jews was for certain days, but sheweth, That we must keep this Feast all the days of our life in the Unleavened Bread of Sincerity and of Truth. By which we see, that the observing of the Feast of Easter, for certain days in the year, doth pull out of our mindes, ere ever we he aware, the Doctrine of the Gospel, and causeth us to rest in that near consideration of our duties, for the space of a few days, which should be extended in all our life. if their devotion and zeal in Prayer have been fervent, their attention to the Word of God, such as all Christian men should yield, imagine, that herein they have performed a good duty; which notwithstanding to think, is a very dangerous: Error, in as much as the Apostle Saint Paul hath taught, That we ought not to keep our Easter as the Jews did for certain days; but, in the Unleavened Bread of Sincerity and of Truth, to feast continually: Whereas the restraint of Easter to a certain number of days, causeth us to rest for a short space in that near consideration of our duties, which should be extended throughout the course of our whole lives, and so pulleth out of our mindes, the Doctrine of Christs Gospel …re we be aware. The Doctrine of the Gospel, which here they mean, or should mean, is, That Christ having finished the Law, there is no Jewish Paschal Solemnity, nor abstinence from sour Bread, now required at our hands; there is no Leaven which we are bound to cast out, but malice, sin, and wickedness; no Bread but the food of sincere Truth, wherewith we are tied to celebrate our Passover. And seeing no time of sin is granted us, neither any intermission of sound belief, it followeth, That this kinde of feasting ought to endure always. But how are standing Festival Solemnities against this? That which the Gospel of Christ requireth, is the perpetuity of vertuous duties; not perpetuity of exercise or action; but disposition perpetual, and practice as oft as times and opportunities require. Just, valiant, liberal, temperate, and holy men are they, which can whensoever they will, and will whensoever they ought, execute what their several perfections import. If Vertues did always cease to be, when they cease to work, there should be nothing more pernicious to Vertue then Sleep: Neither were it possible that men, as Zachary and Elizabeth, should in all the Commandments of God, walk unreprovable; or that the Chain of our Conversation should contain so many Links of Divine Vertues, as the Apostles in divers places have reckoned up; if in the exercise of each vertue, perpetual continuance were exacted at our hands. Seeing therefore all things are done in time, and many offices are not possible at one and the same time to be discharged; duties of all forms must have necessarily their several successions and seasons: In which respect the School-men have well and soundly determined, That Gods Affirmative Laws and Precepts, the Laws that enjoyn any actual duty, as Prayer, Alms, and the like, do binde us ad semper velle, but not ad semper agere; we are tyed to iterate and resume them when need is, howbeit not to continue them without any intermission. Feasts, whether God himself hath ordained them, or the Church by that Authority which God hath given, they are of Religion such publick services, as neither can, nor ought to be continued otherwise then onelyonly by iteration. Which iteration is a most effectual mean to bring unto full maturity and growth those Seeds of Godliness, that these very men themselves do grant to be sown in the hearts of many Thousands, during the while that such Feasts are present. The constant habit of well-doing, is not gotten, without the custom of doing well, neither can Vertue be made perfect, but by the manifold works of Vertue often practised. Before the powers of our mindes be brought unto some perfection, our first assays and offers towards Vertue, must needs be raw; yet commendable, because they tend unto ripeness. For which cause, and Wisdom of God hath commanded, especially this circumstance amongst others in solemn Feasts, That to Children and Novices in Religion, they minister the first occasion to ask and enquire of God. Whereupon, if there follow but so much Piety as hath been mentioned, let the Church learn to further imbecillity with Prayer. Preserve, Lord, these good and gracious beginnings, that they suddenly dry not up like the morning dew, but may prosper and grow as the Trees, which Rivers of Waters keep always flourishing. Let all mens acclamations be, Grace, Grace unto it, as to that first laid Corner Stone in Zerubbabels Buildings. For who hath despised the day of those things which are small? Or, how dare we take upon us to condemn that very thing which voluntarily we grant, maketh as of nothing, somewhat; seeing all we pretend against it, is onelyonly, that as yet this somewhat, is not much? The days of solemnity which are but few, cannot chuse but soon finish that outward exercise of Godliness, which properly appertaineth to such times; howbeit, mens inward disposition to Vertue, they both augment for the present, and by their often returns, bring also the same at the length unto that perfection which we most desire. So that although by their necessary short continuance, they abridge the present exercise of Piety in some kinde; yet because by repetition they enlarge, strengthen, and confirm the habits of all Vertue; it remaineth, that we honor, observe and keep them as Ordinances, many ways singularly profitable in Gods Church. This Exception being taken against Holidays, for that they restrain the Praises of God unto certain times, another followeth condemning restraint of men, from their ordinary Trades and Labors at those times.
*T. C. lib. 1. Pag. 152. I confess that it is in the power of the Church to appoint so many days in the Week, or in the Year (in the which, the Congregation shall assemble to hear the Word of God, and receive the Sacraments, and offer up Prayers unto God) as it shall …hink s…l according to the Rules which are before alledged. But that it hath power to make so many Holidays as we have, wherein men are commanded to …se from their daily Vocation of… l…ughing, and exercising their Malie…s, … 1 d…ny to be in the power of the Church For proof whereof, I will take the Fourth Commandment and no other interpretation of it, then Mr. Doctor alloweth of, which is. That God lir…o…th and lea…eth it at the liberty of every man, to work six days in the Week, so that he rest the Seventh day. Seeing therefore, that the Lord hath lest it to all Men at Liberty, that they might Labor, if they think good, Six days: I say, the Church nor no Man can take this Liberty away from them, and drive them to a necessary Rest of the …ly. And if it be lawful to abridge the Liberty of the Church in this point; and instead, that the Lord saith, Six days thou …ist labor, if thou wilt to say. Thou shalt not labor Six days: I do not see, why the Church may not as well, whereas the Lord saith, Thou shalt rest the Seventh day, command, That thou shalt not rest the Seventh day. For, if the Church may … strain the Liberty which God hath given them, it may take away the yoke also, which God hath put upon them. And whereas you say, That notwithstanding this Fourth Commandment the Jews has certain other Feast which they observed; indeed, the Lord which gave this General Law, might make as many Exceptions as he thought good, and so long as he thought good. But it followeth not, because the Lord did it, that therefore the Church may do it, unless it hath Commandment and Authority from God so to do. As when there is any General Plague or Judgment of God, either upon the Church, or coming towards it, the Lord commandeth in such a case, Ioel 2. 15. That they should sanctifie a General …a…, and proclaim G…matisa…a…, which sign; fieth a Prohibition, or forbidding of ordinary works; and is the same Hebrew word wherewith those Feasts days are noted in the Law, wherein they should rest. The reason of which Commandment of the Lord was, that they abstained that day as much as might be conveniently from Meats; so they might abstain from their daily works, to the end they might bestow the whole day in hearing the Word of God, and humbling themselves in the Congregation, confessing their faults, and desiring the Lord to turn away from his fierce wrath. In this case the Church having Commandment to make a Holiday, m…y, and ought to do it, as the Church which was in Babylon, did during the time of their Captivity; but where it is destitute of a Commandment, it may not presume by any Decree to restrain that liberty which the Lord hath given.It is not (they say) in the Power of the Church to command Rest, because God hath left it to all men at liberty, that if they think good to bestow Six whole days in labor, they may; neither is it more lawful for the Church to abridge any man of that liberty which God hath granted, then to take away the yoke which God hath laid upon them, and to countermand what he doth expresly enjoyn. They deny not, but in times of publick calamity, that men may the better assemble themselves to fast and pray, the Church, because it hath received Commandment from God, to proclaim a Prohibition from ordinary works, standeth bound to do it, as the Jews afflicted did in Babylon. But without some express Commandment from God, there is no power, they say, under Heaven, which may presume by any Decree to restrain the liberty that God hath given. Which opinion, albeit applied here no farther then to this present cause, shaketh universally the Fabrick of Government, tendeth to Anarchy, and meer confusion, dissolveth Families, dissipateth Colledges, Corporations, Armies; overthroweth Kingdoms, Churches, and whatsoever is now, through the providence of God, by Authority and Power upheld. For whereas God hath foreptized things of the greatest weight, and hath therein precisely defined, as well that which every man must perform, as that which no man may attempt, leaving all sorts of men in the Rest, either to be guided by their own good discretion, if they be free from subjection to others, or else to be ordered by such Commandments and Laws, as proceed from those Superiors under whom they live; the Patrons of Liberty have here made Solemn Proclamation, that all such Laws and Commandments are void, in as much as every man is left to the freedom of his own minde, in such things as are not either exacted or prohibited by the Law of God. And because, onelyonly in these things, the Positive Precepts of men have place; which Precepts cannot possibly be given without some Abridgment of their Liberty, to whom they are given: Therefore if the Father command the Son, or the Husband the Wife; or the Lord the Servant, or the Leader the Soldier, or the Prince the Subject; to go or stand, sleep or wake, at such times, as God himself in particular commandeth neither; they are to stand in defence of the Freedom which God hath granted, and to do as themselves list, knowing, that men may as lawfully command them things utterly forbidden by the Law of God, as tye them to any thing which the Law of God leaveth free. The plain contradictory whereunto is unfallibly certain. Those things which the Law of God leaveth Arbitrary and at Liberty, are all subject to the Positive Laws of Men; which Laws for the common benefit, abridge particular Mens Liberty in such things, as far as the Rules of Equity will suffer. This we must either maintain, or else over-turn the World, and make every man his own Commander. Seeing then that Labor and Rest upon any one day of the Six, throughout the year, are granted free by the Law of God, how exempt we them from the force and power of Ecclesiastical Law, except we deprive the World of Power, to make any Ordinance or Law at all? Besides, Is it probable that God should not onelyonly allow, but command concurrency of Rest, with extraordinary occasions of doleful events, befalling (peradventure) some one certain Church, or not extending unto many, and not as much as permit or licence the like; when Piety, triumphant with Joy and Gladness, maketh solemn commemoration of Gods most rare and unwonted Mercies, such especially as the whole race of mankinde doth or might participate? Of vacation from labor in times of sorrow, the onelyonly cause is, for that the general publick Prayers of the whole Church, and our own private business, cannot both he followed at once; whereas of Rest in the famous solemnities of publick Joy, there is both this consideration the same; and also farther a kinde of natural repugnancy, which maketh labors (as hath been proved) much more unfit to accompany Festival Praises of God, then Offices of Humiliation and Grief. Again, If we sift what they bring for proof and approbation of Rest with Fasting, doth it not in all respects as fully warrant, and as strictly command Rest, whensoever the Church hath equal reason by Feasts, and gladsome solemnities to testifie publick thankfulness towards God? I would know some cause, why those words of the Prophet Ioel, Jo…l 12. 15.Sanctifie a Fast, call a solemn Assembly; which words were uttered to the Jews, in misery and great distress, should more binde the Church to do at all times after the like, Exod. 13 3.in their like perplexities, then the words of Moses, to the same people, in a time of joyful deliverance from misery. Remember this day, may warrant any annual celebration of benefits, no less importing the good of men; and also justifie, as touching the manner and form thereof, what circumstance soever we imitate onelyonly in respect of natural fitness or decency, without any Jewish regard to Ceremonies, such as were properly theirs, and are not by us expedient to be continued.Esib. 9. According to the Rule of which general directions, taken from the Law of God, no less in the one, then the other, the practice of the Church, commended unto us in holy Scripture, doth not onelyonly make for the justification of black and dismal days (as one of the Fathers termeth them) but plainly offereth it self to be followed by such Ordinances (if occasion require) as that which Mordecai did sometimes devise, Esther what lay in her power help forward, and the rest of the Jews establish for perpetuity, namely, That the Fourteenth and fifteenth days of the MonethMonth Adar, should be every year kept throughout all Generations; as days of Feasting and Joy, wherein they would rest from bodily labor, and what by gifts of Charity bestowed upon the poor, what by other liberal signs of Amity and Love; all restifie their thankful mindes towards God, which almost beyond possibility, had delivered them all, when they all were as men dead.T. C. lib. 3. pag 193. The example out of Esther is no sufficient warrant for these Feasts n question. For first, as in other cases, so in this case of days, the estate of Christians, under the Gospel, ought not to be so ceremonious, as was theirs, under the Law. Secondly, That which was done there, was done by a special direction of the Spirit of God, either through the ministry of the Prophets, wh…ch they had, or by some other extraordinary means, which is not to be followed by us. This may appear by another place, Za…h 8. where the Jews changed their Fasts into Feasts, onelyonly by the mouth of the Lord, through the ministry of the Prophet. For further pr…ol whereof, first, I take the …. Verse, where it appeareth, that this was an order to en…ure always, even as long as the other Feast days, which were instituted by the Lord himself. So that what abuses soever were of that Feast, yet as a perpetual Decree of God, it ought to have remained; whereas our Churches can make no such Decree, which may not upon change of times, and at her circumstances, be altered. For the other proof hereof. I take the last Verse: For the Prophet contenteth not himself with that, that he had rehearsed the Decree, as he doth sometimes the Decree of propane Kings, but oditeth precisely, that as soon as ever the Decree was made, it was Registred in this Book of Esther, which is one of the B…oks of Canonical Scripture, declaring thereby in what esteem they had it. If it had been of no further Authority, then on Decree, or then a Canon of one of the Councils, it had been presumption to have brought it into the Library of the Holy Ghost. The sum of my Answer is, That this Decree was Divine, and not Ecclesiastical onelyonly. But this Decree, they say, was Divine, not Ecclesiastical, as may appear in that there is another Decree in another Book of Scripture; which Decree is plain, no… to have proceeded from the Churches Authority, but from the mouth of the Prophet onelyonly; and, as a poor simple man sometime was fully perswaded, That it Pontius Pilate had not been a Saint, the Apostles would never have suffered his name to stand in the Creed; so these men have a strong opinion, that because the Book of Esther is Canonical, the Decree of Esther cannot be possibly Ecclesiastical: If it were, they ask how the Jews could binde themselves always to keep it, seeing Ecclesiastical Laws are mutable? As though the purposes of men might never intend constancy in that, the nature whereof is subject to alteration. Doth the Scripture it self make mention of any Divine Commandment? Is the Scripture witness of more, then onelyonly that Mordecai was the Author of this Custom, that by Letters written to his brethren the Jews, throughout all Provinces under Darius, the King of Persia; he gave them charge to celebrate yearly those two days, for perpetual remembrance of Gods miraculous deliverance and mercy; that the Jews hereupon undertook to do it, and made it with general consent, an order for perpetnity; that Esther, secondly, by her Letters confirmed the same which Mordecai had before decreed; and that finally, the Ordinance was written to remain for ever upon Record? Did not the Jews, in Provinces abroad, observe at the first the Fourteenth day, the Jews in Susis the Fifteenth? Were they not all reduced to an uniform order, by means of those two Decrees, and so every where three days kept; the first with fasting, in memory of danger; the rest, in token of deliverance, as festival and joyful days? Was not the first of these three afterwards, the day of sorrow and heaviness, abrogated, when the same Church saw it meet that a better day, a day in memory of like deliverance,2 Mac. 15 34. out of the bloody hancs of Nicanor, should succeed in the room thereof? But for as much as there is no end of answering fruitless oppositions, let it suffice men of sober mindes, to know, that the Law both of God and Nature alloweth generally, days of rest and festival solemnity, to be observed by way of thankful and joyful remembrance, if such miraculous favors be shewed towards mankinde, as require the same; that such Graces, God hath bestowed upon his Church,… Mac. 4. 55. as well in latter, as in former times; that in some particulars, when they have faln out, himself hath demanded his own honor, and in the rest, hath lest it to the Wisdom of the Church, directed by those precedents, and enlightned by other means, always to judge when the like is requisite. About questions therefore, concerning Days and Times, our manner is not to stand at bay with the Church of God, demanding, Wherefore the memory ofaCommemoratio Apostolica passionis, to…las Christianitatis magistra à cunctis jure celebratur. Cod. l.3. ti…. 12.l.7. Paul should be rather kept, then the memory ofbT. C. lib. 1. pag. 153. For so much as the old people did never keep any Feast or Holiday for remembrance, either of Moses, &c. Daniel: We are content to imagine, it may be perhaps true, that the least in the Kingdom of Christ, is greater then the greatest of all the Prophets of God that have gone before: We never yet saw cause to despair, but that thecT. C. lib. 1. pag. 153. The people wh…n it is called St. Pauls day, or the Blessed Virgin Maries day, can understand nothing thereby, but that they are instituted to the honor of St. Paul, or the Virgin Mary, unless they be otherwise taught. And if you say Let them to be taught, I have answered. That the teaching in this Land, cannot by any other which is yet taken, come to the most part of those which have drunk this poyson, &c. simplest of the people might be taught the right construction of as great Mysteries, as thedScilicet ignorant nos nec Christum unquam relinquere, qui pro totius servandorum mundi salu…e passus est, nec alium quempiam colere posse. Nam hunc quidem tanquam Filium Dei a loramus, Martyres verò tanquam Discipulos & Imitatores Domini digne proptet insuperabilem in Regem ipsorum ac Praeceprorem benevolenuam diligismus, quorum & nos consories & dicipulos fieri optamus. Euseb. Hist. Eccles. lib. 4. cap. 15. Name of a Saints day doth comprehend, although the times of the year go on in their wonted course: We had rather glorifie and bless God, for the Fruit we daily behold, reaped by such Ordinances, as his gracious Spirit maketh the ripe Wisdom of this National Church to bring forth, then vainly boast of our own peculiar and private inventions, as if the skill ofeT. C. lib. 1. pag. 153. As for all the Commodities, &c. profitable Regiment had left her publick habitation, to dwell in retired manner with some few men of one Livery: We make not our childishfT. C. lib. 1. pag. 154. appeals, sometimes from our own to Forein Churches, sometime from both unto Churches ancienter then both are, in effect always from all others to our own selves; but, as becometh them that follow with all humility the ways of Peace, we honor, reverence, and obey, in the very next degree unto God, the voice of the Church of God wherein we live. They, whose wits are too glorious to fall to so low an ebb; they which have risen and swoln so high, that the Walls of ordinary Rivers are unable to keep them in; they whose wanton contentions in the cause whereof we have spoken, do make all where they go, a Sea, even they, at their highest float, are constrained both to see andgT. C. lib. 1. pag. 154. We condemn not the Church of England neither in this, nor in other things. Which are meet to be Reformed. For it is one thing to mislike, another thing to condemn; and it is one thing to condemn something in the Church, and another thing to condemn the Church for it. grant, -that what their fancy will not yield to like, their judgment cannot with reason condemn. Such is evermore the final victory of all Truth, that they which have not the hearts to love her, acknowledge, that to hate her, they have no cause. Touching those Festival days therefore which we now observe, their number being no way felthforeign De Clau…io dictum apud Dionys. lib. 50. discommodious to the Commonwealth, and their grounds such as hitherto hath been shewed; what remaineth, but to keep them throughout all generations holy, severed by manifest notes of difference from other times, adorned with that which most may betoken true, vertuous, and celestial joy? To which intent, because surcease from labor is necessary, yet not so necessary, no not on the Sabbath or Seventh day, it self, but that rarer occasions in mens particular affairs, subject to manifest detriment unless they be presently followed, may with very good conscience draw them sometimes aside from the ordinary rule, considering the favorable dispensation which our Lord and Saviour groundeth on this Axiom,Mark 2. 27. Numb. 15.32. Man was not made for the Sabbath, but the Sabbath ordained for Man; so far forth as concerneth Ceremonies annexed to the principal Sanctification thereof, howsoever the rigor of the Law of Moses may be thought to import the contrary; if we regard with what severity the violation of Sabbaths hath been sometime punished, a thing perhaps the more requisite at that instant, both because the Jews by reason of their long abode in a place of continual servile toil, could not suddenly be wained and drawn unto contrary offices, without some strong impression of terror; and also for that there is nothing more needful, then to punish with extremity the first transgressions of those Laws, that require a more exact observation for many ages to come; therefore as the Jews, superstitiously addicted to their Sabbaths rest for a long time, not without danger to themselves, andaHi vacare consueti sunt seprima die, & neque a…ma porta…e in praedictis dieb…s, neque terrae culturam contingere neque alterius cujuspiam curam habere parluntur, sed … templis extenden…es mano… adorare usque ad vesperam solitisunt. Ingrediente verb in civi…a…em Piolem…o Lago …um exerci… & mul…is hominibus, cum custodi…e dobueri…t civi…a…em, ipsis … titiam observantibus, provinci… quidem dominum suscepit amarissimum, Lex verò manifes… ta est, mala… habere solennitatem. Agath…r…bid. apu… Ioseph. lib. 1. co…r. Appi…. Vide & Dionys. lib. 37. obloquy to their very Law, did afterwards perceive and amend wisely their former Error, not doubting, that bodily labors are made byb1 Mac. 2.40. accessity venial, though otherwise especially on that day, rest be more convenient: So at all times, the voluntary scandalous contempt of that rest from labor, wherewith publiclkly God is served, we cannot toocNehe. 13. 15. severely correct and bridle. The Emperor Constantine dCo…. l.3. …. 12.l.3.having with over-great facility licenced Sundays labor in Country Villages, under that pretence, whereof there may justly no doubt sometime consideration be had, namely, left any thing which God by his providence hath bestowed, should miscarry, not being taken in due time, Leo, which afterwards saw that this ground would not bear so general and large indulgence as had been granted, doth by a contrary Edict, both reverse and severely censure his Predecessors remissness, saying,eLeo Consti…, 54. We ordain, according to the true meaning of the Holy Ghost, and of the Apostles thereby directed, That on the Sacred day, wherein our own integrity was restored, all do rest and surcease labor, That neither Husband-man, nor other, on that day, put their hands to forbidden works. For if the Iews did so much reverence their Sabbath, which was but a shaddow of ours, are not we which inhabit the Light and Truth of Grace, bound to honor that day which the Lord himself hath honored, and hath therein delivered us both from dishonor and from death? Are we not bound to keep it singular and inviolble, well contenting our selves with so liberal a grant of the rest, and not incroaching upon that one day, which God hath chosen to his own honor? Were it not wretchless neglect of Religion, to make that very day common, and to think we may do with it as with the rest? Imperial Laws which had such care of hallowing, especially our Lords day, did not omit to provide, thatfT. C. lib. 3. …. …2. Dies ses…o…. other Festival times might be kept with vacation from labor, whether they were days appointed on the sudden, as extraordinary occasions fell out, or days which were celebrated yearly, for Politick and Civil considerations; or finally, such days as Christian Religion hath ordained in Gods Church. The joy that setteth aside labor, disperseth those things which labor gathereth. For gladness doth always rise from a kinde of fruition and happiness, which happiness banisheth the cogitation of all want, it needeth nothing but onelyonly the bestowing of that it hath, in as much as the greatest felicity that felicity hath, is to spred and enlarge it self; it cometh hereby to pass, that the first effect of joyfulness, is to rest, because it seeketh no more; the next, because it aboundeth, to give. The Root of both, is the glorious presence of that joy of minde, which riseth from the manifold considerations of Gods unspeakable Mercy, into which considerations we are led by occasion of Sacred times. For, how could the Jewish Congregations of old, be put in minde by their weekly Sabbaths, what the World reaped through his goodness, which did of nothing create the World; by their yearly Passover, what farewel they took of the Land of Egypt; by their Pentecost, what Ordinances, Laws, and Statutes, their Fathers received at the hands of God; by their Feast of Tabernacles, with what protection they journeyed from place to place, through so many fears and hazards, during the tedious time of forty years travel in the Wildeness; by their Annual solemnity of Lots, how near the whole Seed of Israel was unto utter extirpation, when it pleased that Great God which guideth all things in Heaven and Earth, so to change the counsels and purposes of men, that the same Hand which had signed a Decree in the opinion, both of them that granted, and of them that procured it, irrevocable, for the general massacre of Man, Woman, and Childe, became the Buckler of their preservation, that no one hair of their heads might be touched: The same days which had been set for the pouring out of so much innocent blood, were made the days of their execution, whose malice had contrived the plot thereof; and the self-same persons that should have endured whatsoever violence and rage could offer, were employed in the just revenge of cruelty, to give unto blood-thirsty men the taste of their own Cup; or how can the Church of Christ now endure to be so much called on, and preached unto, by that which everyaMatth. 28.1. Mark 16.1. Luke 24.1. John 20.1. 1 Cor. 16.2. Apoc. 1.10. Dominical day throughout the year, that which year by year so many Festival times,bApostolis pr…csi…om sui…. …on u… beges de sestis diebus celebr…nd; sancirent; ied u… recte vivendi ca…io… … & pie …bis authores essent. Socra. Hill. lib. cap. 23. if not commanded by the Apostles themselves, whose care at that time was of greater things, yet instituted, either by suchcQuae toto tertarum or he servantur. vel db ips…s Apostolis vel Consilus g…neralibus quorum … rimain in Ecclesia authoritas … stratuts est ;ntelligere lice… Sicu…, qu…d Domini Passio & Resurrectio, & in Coelum Ascensus, & Adventus Spiritus Sancti, anniversaria solemnita…e celebrarenu… August. Epist. 118. Universal Authority, as no Men, or at the least such as we, with no reason, may despise, do as sometime the holy Angels did from Heaven, sing,dLuk 2.14 Glory be unto God on High, Peace on Earth, towards Men good Will, (for this in effect, is the very Song that all Christian Feasts do apply as their several occasions require) how should the days and times continually thus inculcate what God hath done, and we refuse to agnize the benefit of such remembrances; that very benefit which caused Moses to acknowledge those Guides of Day and Night, the Sun and Moon which enlighten the World, not more profitable to nature, by giving all things life, then they are to the Church of God, by occasion of the use they have, in regard of the appointed Festival times? That which the head of all Philosophers hath said of Women, If they be good, the half of the Commonwealth is happy, wherein they are; the same we may fitly apply to times: Well to celebrate these Religious and Sacred days, is, to spend the flower of our time happily. They are the splendor and outward dignity of our Religion, forcible Witnesses of Ancient Truth, provocations to the Exercises of all Piety, shaddows of our endless Felicity in Heaven, on Earth Everlasting Records and Memorials, wherein they which cannot be drawn to hearken unto that we teach, may onelyonly by looking upon that we do, in a manner read whatsoever we believe.
Of Days app…inted as well for ordinary, as for extraordinary Fasts in the Church of God.72. The matching of contrary things together, is a kinde of illustration to both. Having therefore spoken thus much of Festival Days, the next that offer themselves to hand, are days of Pensive Humiliation and Sorrow. Fastings are either of mens own free and voluntary accord, as their particular devotion doth move them thereunto; or else they are publickly enjoyned in the Church, and required at the hands of all men. There are, which altogether disallow not the former kinde; and the latter they greatly commend; so that it be upon extraordinary, occasions onelyonly,T. C. lib. 1. pag. 30. I will not enter now to discuss. whether it were well done to Fast i… a…l places according to the custom of the place. You oppose Ambrose and Augustine, I could oppose Ignatius and Tertullian whereof the one saith, it is aefos, a de…ble thing to Fast upon the Lords Day, the other, That it is to kill the Lord, Tertul… the Coron. il Ignatius: Epist de Phillips. And although Ambese and Augustine, being private men at Rome, would have so done; yet it followeth not, That if they had been Citizens and Ministers there, that they would have done And if they had done so, yet it followeth … but they would hase spoken against that appointment of days, and foreign, of Fasting, whereof Eusebius saith, that Mo… ta… was the first Author. I speak of that which they ought to have done. For otherwise I know, they both thought corruptly of Fastings: when as the one saith, It was a remedy or reward to Fast other days. … in … not in Fast, was in and the others asketh, What Salvation we can obtain, if we blot not our … sins by Fasting, seeing …hat the Scripture saith, That Fasting and Amis, d…th deliv…r from sin; and therefore calleth them new Teachers, they that out the merit of Fastings. August. de Temp. 62. …m. Aub. lib. 10. Epist. and after one certain manner exercised. But Yearly or Weekly Fasts, such as ours in the Church of England, they allow no farther, then as the Temporal State of the Land doth require the same, for the maintenance of Sea-faring-men, and preservation of Cattle, because the decay of the one, and the waste of the other, could not well be prevented but by a Politick Order, appointing some such usual change of Diet as ours is. We are therefore the rather to make it manifest in all mens eyes, That Set-times of Fasting, appointed in Spiritual Considerations to be kept by all sorts of men, took not their beginning, either from Montanus, or any other, whose Heresies may prejudice the credit and due estimation thereof, but have their ground in the Law of Nature, are allowable in Gods sight, were in all ages heretofore, and may till the Worlds end be observed, not without singular use and benefit. Much hurt hath grown to the Church of God, through a false imagination, that Fasting standeth men in no stead for any spiritual respect, but onelyonly to take down the frankness of Nature, and to tame the wildeness of flesh. Whereupon the World being bold to surfeit, doth now blush to fast, supposing, that men when they fast, do rather bewray a Disease, then exercise a Vertue. I much wonder what they, who are thus perswaded, do think, what conceit they have concerning the Fasts of the Patriarks, the Prophets, the Apostles, our Lord Jesus Christ himself. The affections of Joy and Grief are so knit unto all the actions of mans life, that whatsoever we can do, or may be done unto us, the sequel thereof is continually, the one or the other affection. Wherefore considering, that they which grieve and joy as they ought, cannot possibly otherwise live then as they should, the Church of Christ, the most absolute and perfect School of all Vertue, hath by the speciall direction of Gods good Spirit, hitherto always inured men from their infancy; and partly with days of Festival Exercise, for the framing of the one affection; partly with times of a contrary sort, for the perfecting of the other. Howbeit, over and besides this, we must note, that as Resting, so Fasting likewise attendeth sometimes no less upon the Actions of the higher, then upon the Affections of the lower part of the minde. Fasting, saith Tertullian, is a work of reverence towards God. The end thereof, sometimes elevation of minde; sometime the purpose thereof clean contrary. The cause why Moses in the Mount did so long fast, was meer divine Speculation; the cause why David, aTertul. de …ejun. Neque enim c…bi tempus in periculo: Semper inedia mo…ori… sequela est.Humiliation. Our life isbforeign Philo. 1. de Abrah. a mixture of good with evil. When we are partakers of good things, we joy, neither can we but grieve at the contrary. If that befal us which maketh glad, our Festival Solemnities declare our rejoycing to be in him, whose meer undeserved Mercy is the Author of all happiness; if any thing be either imminent or present, which we shun, our Watchings, Fastings, Cryes, and Tears, are unfeigned Testimonies, that our selves we condemn as the onelyonly causes of our own misery, and do all acknowledge him no less inclinable, then able to save. And because as the memory of the one, though past, reneweth gladness; so the other, called again to minde, doth make the wound of our just remorse to bleed anew; which wound needeth often touching the more, for that we are generally more apt to Kalendar Saints, then sinners days, therefore there is in the Church a care, not to iterate the one alone, but to have frequent repetition of the other. Never to seek after God, saving onelyonly when either the Crib or the Whip doth constrain, were brutish servility, and a great derogation to the worth of that which is most predominant in men, if sometime it had not a kinde of voluntary access to God, and of conference, as it were, with God; all these inferior considerations laid aside. In which sequestration, for as much ascJohn 4.31. higher cogitations do naturally drown and bury all inferior cares, the minde may as well forget natural, both food and sleep, by being carried above it self with serious and heavenly Meditation, as by being cast down with heaviness, drowned and swallowed up of sorrow. Albeit therefore, concerning Jewish Abstinence from certain kindes of meats, as being unclean, the Apostle doth reach, That thedRom. 14. 19. Kingdom of Heaven is not meat nor drink, that food commendeth us not unto God, whether we take it, or abstain from it, that if we eat, we are not thereby the more acceptable in his sight, nor the less, if we eat not: His purpose notwithstanding was far from any intent to derogate from that Fasting, which is no such scrupulous Abstinence, as onelyonly refuseth some kindes of meats and drinks, lest they make them unclean that taste them, but an Abstinence whereby we either interrupt, or otherwise abridge the careof our bodily sustenance, to shew by this kinde of outward exercise, the serious intention of our mindes, fixed on Heavenlier and better desires, the earnest hunger and thirst whereof, depriveth the body of those usual contentments, which otherwise are not denied unto it. These being in Nature the first causes that induce fasting, the next thing which followeth to be considered, is the ancient practice thereof amongst the Jews. Touching whose private voluntary Fasts, the Precept which our Saviour gave them, was, When ye fast, look not sour, as Hypocrites: For they dis-figure their faces, that they might seem to men to fast. Matth. 6. 16.Verily, I say unto you, they have their reward. When thou fastest, anoint thy head, and wash thy face, that thou seem not unto men to fast, but unto thy Father which is in secret, and thy Father which seeth in secret, will reward thee openly. Our Lord and Saviour would not teach the manner of doing, much less propose a reward for doing that, which were not both holy and acceptable in Gods sight. The Pharisees weekly bound themselves unto double Fasts, neither are they for this reproval. Often Fasting, which was a vertue in Iohns Disciples, could not in them of it self be a vice; and therefore not the oftenness of their Fasting, but their hypocrisie therein was blamed. Of publick enjoyned Fastsa2 Chro. 20. Jere. 36. Ezra. 8. … Sam. 7., upon causes extraordinary, the examples in Scripture are so far frequent, that they need no particular rehearsal. Publick extraordinary Fastings, were sometimes forbJulg. 20. 26. one onelyonly day, sometimes forc2 Mac 13 11. three, sometimes ford1 Sam. 31. 13. 1 Chro 10. 12. seven. Touching Fasts not appointed for any such extraordinary causes, but either yearly, or monethly, or weekly observed and kept: First, Upon theeLe…it. 1…. Levit. 16. Philo d hujus festit jejuniosra loquitur. foreign Pag. 44…. nineth day of that monethmonth, the tenth whereof was the Feast of Expiation, they were commanded of God, that every Soul, year by year, should afflict it self. Their yearly Fasts every fourth monethmonth, in regard of the City of Ierusalem, entred by the Enemy, every fifth, for the memory of the overthrow of their Temple; every seventh, for the treacherous destruction, and death of Gedaliah, the very last stay which they had to lean unto in their greatest misery; every tenth, in remembrance of the time when siege began first to be laid against them: All these not commanded by God himself, but ordained by a publick Constitution of their own; the ProphetfZach. 8. 1…. Exod. 32. Numh. 14. Zachary expresly toucheth. That St. Ierome, following the Tradition of the Hebrews, doth make the first, a memorial of the breaking of those Two Tables, when Moses descended from Mount Senai; the second, a memorial as well of Gods indignation, condemning them to forty years travel in the Desart, as of his wrath, in permitting Chaldeans to waste, burn and destroy their City; the last, a memorial of heavy tydings, brought out of Iury to Ezekiel and the rest, which lived as Captives in foreign parts; the difference is not of any moment, considering, that each time of sorrow, is naturally evermore a Register of all such grievous events as have hapned, either in, or near about the same time. To these I might addgVide Riber. lib. 5. cap. 11. Dan. 10. 23. sundry other Fasts, above twenty in number, ordained amongst them by like occasions, and observed in like manner, besides their weekly Abstinence, Mundays and Thursdays, throughout the whole year. When men fasted, it was not always after one and same sort; but either by depriving themselves wholly of all food, during the time that their Fasts continued, or by abating both the quantity and kinde of Diet. We have of the one, a plain example in the Ninivites Fasting, and as plain a president for the other in the Prophet Daniel, I was (saith he) in heaviness for three weeks of days; I eat no pleasant Bread, neither tasted Flash nor Wine. Their Tables, when they gave themselves to fasting, had not that usual furniture of such Dishes as do cherish blood with blood; buthPuram & sine animalibus coenam. Apu…. in Aselep. in sine. Pastum & potum pura nosse. non ventris scilicet sed animae cause. Tertul. de Poenit. Vide Phil. lib. de veta contempl. Rom. 14. 2. Hieron. lib. …. cont…. Ievinian. Judith 8 6. A. …os. in …isne. Tora. lib. 3. Quiest de tempor. cap. de S…b. & cap. de Je…us. for food, they had Bread; for suppage, Salt; and for sawce, Herbs. Whereunto the Apostle may be thought to allude saying, One believeth he may eat all things, another which is weak (and maketh a conscience of keeping those Customs which the Jews observe) eateth Herbs. This austere repast they took in the Evening, after Abstinence the whole day: For, to forfeit a Noons meal, and then to recompence themselves at night, was not their use. Nor did they ever accustom themselves on Sabbaths, or Festivals days to fast. And yet it may be a question, whether in some sort they did not always fast the Sabbath. Their Fastings were partly in token of Penitency, Humiliation, Grief, and Sorrow, partly in sign of devotion and reverence towards God. Which second consideration (I dare not peremptorily and boldy affirm any thing) might induce to abstain till noon, as their manner was on Fasting days, to do till night. May it not very well he thought, that hereunto the SacredaNeh. 8. 3. 12. Hora si… …a qu… … tis nos… is ad prandium voca…e soler, supervenit. Ioseph. lib. de vira …. Scripture doth give some secret kinde of Testimony? Iosephus is plain, That the sixth hour (the day they divided into twelve) was wont on the Sabbath, always to call them home unto meat. Neither is it improbable, but that thebSabbat… Juda…oram à Mose in umne x…um jejunio dicara. Iusti…. lib. 35. Ne ju…aus quidem, mi T… …eri, …om libenter Sabbat… … junium i…a quàm eg… hostie …e… ravi. Sueton. in Octav. c. 76. Heathens did therefore so often upbraid them with Fasting on that day. Besides, they which found so great fault with our Lords Disciples, for rubbing a few Ears of Corn in their hands on the Sabbath day, are not unlikely to have aimed also at the same mark. For neither was the bodily pain so great, that it should offend them in that respect, and the very manner of defence which our Saviour there useth, is more direct and literal to justifie the breach of the Jewish custom in Fasting, then in working at that time. Finally, the Apostles afterwards themselves, when God first gave them the gift of Tongues, whereas some in disdain and spight, termed Grace, Drunkenness, it being then the day of Pentecost, and but onelyonly a fourth part of the day spent, they use this as an argument against the other cavil,cAct… 2. 5. These men, saith Peter, are not drunk as you suppose, since as yet the third hour of the day is not over-past. Howbeit, leaving this in suspence, as a thing not altogether certainly known, and to come from Jews to Christians, we finde that of private voluntarily Fastings, the Apostle Saint Paul speakethd1 Cor. 7 …. 2 Cor. 6 … & 11. 27. Col. 4 4. more then once. And (saith Tertullian) they are sometime commanded throughout the Church, Ex aliqua sellicitudinis Ecclesiastica causa, the care and fear of the Church so requiring. It doth not appear, that the Apostles ordained any set and certain days to be generally kept of all. Notwithstanding, for as much as Christ hath fore-signified, that wher. himself should be taken from them, his absence would soon make them apt to fast, it seemeth, that even as the first Festival day appointed to be kept of the Church, was the day of our Lords return from the dead; so the first sorrowful and mourning day, was, That which we now observe in memory of his departure o…t of this World. And because there could be no abatement of grief, till they saw him raised, whose death was the occasion of their heaviness; therefore the day he lay in the Sepulchre hath been also kept and observed as a weeping day. The Custom of Fasting these two days before Easter, is undoubtedly most ancient; in so much,Ignat. Epist. ad Philip. that Ignatius not thinking him a Catholick Christian man which did not abhor, and (as the state of the Church was then) avoid fasting on the Jews Sabbath, doth notwithstanding except for ever, that one Sabbath or Saturday which falleth out to be the Easter-Eve, as with us it always doth, and did sometimes also with them which kept at that time their Easter the Fourteenth day of March, as the custom of the Jews was. It came afterward to be an order, that even as the day of Christs Resurrection, so the other two, in memory of his death and burial, were weekly. But this, when Saint Ambrose lived, had not as yet taken place throughout all Churches, no not in Millan, where himself was Bishop. And for that can…, he saith, that although at Rome he observed the Saturdays fast, because such was then the custom in Rome, nevertheless in his own Church at home he did otherwise. The Churches which did not observe that day, had another instead thereof, which was the Wednesday, for that when they judged it meet to have weekly a day of Humiliation, besides that whereon our Saviour suffered death, it seemed best to make their choice of that day especially, whereon the Jews are thought to have first contrived their treason together with Iudas against Christ. So that the instituting and ordaining both of these, and of all other times of like exercise, is as the Church shall judge expedient for mens good. And concerning every Christians mans duty herein, surely that which Augustine and Ambrose are before alledged to have done, is such, as all men favoring Equity, must needs allow, and follow, if they affect peace. As for their specified Errors, I will not in this place dispute, whether voluntarily Fasting with a vertuous purpose of minde, be any medicinable remedy of evil, or a duty acceptable unto God, and in the World to come even rewardable, as other offices are which proceed from Christian Piety; whether wilfully to break and despise the wholesome laws of the Church herein, be a thing which offendeth God; whether truly it may not be said, that penitent both weaping and fasting, are means to blot out sin, means whereby through Gods unspeakable and undeserved mercy, we obtain or procure to our selves pardon; which attainment unto any gracious benefit by him bestowed, the phrase of Antiquity useth to express by the name of Merit; but if either Saint Augustine, or Saint Ambrose, have taught any wrong opinion, seeing they which reprove them are not altogether free from Error; I hope they will think it no error in us so to censure mens smaller faults, that their vertues be not thereby generally prejudiced. And if in Churches abroad, where we are not subject to Power or Jurisdiction, discretion should teach us for Peace and Quietness sake, to frame our selves to other mens example, Is it meet that at home where our freedom is less, our boldness should be more? Is it our duty to oppugn, in the Churches whereof we are Ministers, the Rites and Customs which in Foreign Churches Piety and Modesty did teach us, as strangers not to oppugn, but to keep without shew of contradiction or dislike? Why oppose they the name of a Minister in this case, unto the state of a private man? Doth their order exempt them from obedience to Laws? That which their Office and place requireth, is to shew themselves patterns of reverend subjection, not Authors and Masters of contempt towards Ordinances, the strength whereof, when they seek to weaken, they do but in truth discover to the World their own imbecillities, which a great deal wiselier they might conceal. But the practice of the Church of Christ, we shall by so much the better, both understand and love, if to that which hitherto hath been spoken, there be somewhat added for more particular declaration, how Hereticks have partly abused Fasts, and partly bent themselves against the lawful use thereof in the Church of God. Whereas therefore Ignatius hath said, If any keep Sundays or Saturdays Fasts (one onelyonly Saturday in the year excepted) that man is no better then a murtherer of Christ;foreign Epist. ad. Philip. the cause of such his earnestness at that time, was the impiety of certain Hereticks, which thought*Vide Ire…. lib. 1. cap. 20, 21. …9. 23. 24. 25. Epiph. …aeres. 21. 2. 23, 24, 27… 28. &c. 41. 42. that this World being corruptible, could not be made but a very evil Author. And therefore as the Jews did by the Festival Solemnity of their Sabbath, rejoyce in the God that created the World, as in the Author of all Goodness; so those Hereticks in hatred of the Maker of the World, sorrowed, wept, and fasted on that day, as being the birth-day of all evil. And as Christian men of sound belief, did solemnize the Sunday, in joyful memory of Christs Resurrection, so likewise at the self-same time such Hereticks as denied his Resurrection, did the contrary to them which held it: When the one sort rejoyced,Vide Canon. Ap…st. 55. the other fasted. Against those Hereticks which have urged perpetual abstinence from certain Meats, as being in their very nature unclean, the Church hath still bent herself as an enemy; Saint Paul giving charge to take heed of them, which under any such opinion, should utterly forbid the use of Meats or Drinks. The Apostles themselves forbad some, as the order taken at Ierusalem declareth. But the cause of their so doing, we all know. Again, when Tertullian, together with such as were his followers, began to Montanize, and pretending to perfect the severity of Christian Discipline, brought in sundry unaccustomed days of Fasting, continued their Fasts a great deal longer, and made them more rigorous then the use of the Church had been; the mindes of men being somewhat moved at so great, and so sudden novelty, the cause was presently inquired into. After notice taken how the Montanists held these Additions to be Supplements of the Gospel, whereunto the Spirit of Prophesie did now mean to put, as it were, the last hand, and was therefore newly descended upon Montanus, whose orders all Christian men were no less to obey, then the Laws of the Apostles themselves; this Abstinence the Church abhorred likewise, and that justly. Whereupon Tertullian proclaiming even open War of the Church, maintained Montanism, wrote a Book in defence of the new Fast, and intituled the same; A Treatise of Fasting against the opinion of the Carnal sort. In which Treatise nevertheless, because so much is sound and good, as doth either generally concern the use, or in particular, declare the Custom of the Churches Fasting in those times, men are not to reject whatsoever is alledged out of that Book, for confirmation of the Truth. His error discloseth it self in those places, where he defendeth Fasts to be duties necessary for the whole Church of Christ to observe as commanded by the Holy Ghost, and that with the same authority from whence all other Apostolical Ordinances came, both being the Laws of God himself, without any other distinction or difference, saving onelyonly, that he which before had declared his will by Paul and Peter, did now farther reveal the same by Montanus also. Against us ye pretend, saith Tertullian, that the Publick Orders which Christianity is bound to keep, were delivered at the first, and that no new thing is to be added thereunto. Stand if you can upon this point; for behold, I challenge you for Fasting more then at Easter your selves. But in fine ye answer, That these things are to be done as established by the voluntary appointment of men, and not by vertue or force of any Divine Commandment. Well then (he addeth) Ye have removed your first footing, and gone beyond that which was delivered, by doing more then was at the first imposed upon you. You say, you must do that which your own judgments have allowed: We require your obedience to that which God himself doth institute. Is it not strange, that men to their own will, should yield that, which to Gods Commandment they will not grant? Shall the pleasure of men prevail more with you, then the power of God himself? These places of Tertullian for Fasting, have worthily been put to silence. And as worthily Aerius condemned for opposition against Fasting. The one endeavored to bring in such Fasts as the Church ought not to receive; the other, to overthrow such as already it had received and did observe: The one was plausible unto many, by seeming to hate carnal loosness, and riotous excess, much more then the rest of the World did; the other drew hearers, by pretending the maintenance of Christian Liberty: The one thought his cause very strongly upheld by making invective declamations with a pale and a withered countenance against the Church, by filling the ears of his starved hearers with speech suitable to such mens humors, and by telling them, no doubt, to their marvellous contentment and liking, Our new Prophesies are refused, they are despised. It is because Montanus doth Preach some other God, or dissolve the Gospel of Iesus Christ, or overthrow any Canon of Faith and Hope? No, our crime is, We teach that men ought to Fast more often then Marry; the best Feast-maker is with them the perfectest Saint, they are assuredly meer Spirit; and therefore these our corporal devotions please them not: Thus the one for Montanus and his Superstition. The other in a clean contrary tune against the Religion of the Church. These Set-fasts away with them, for they are Iewish, and bring men under the yoke of servitude: Epiph. …res. 75.If I will fast, let me chuse my time, that Christian Liberty be not abridged. Hereupon their glory was to fast especially upon the Sunday, because the order of the Church was on that day not to Fast. On Church Fasting days, and especially the Week before Easter, when with us (saith Epiphanius) Custom admitteth nothing but lying down upon the Earth, abstinence from fleshly delights and pleasures, sorrowfulness, dry and unsavory Diet, Prayer, Watching, Fasting, all the Medicines which holy Affections can minister; they are up be times to take in of the strongest for the belly; and when their veins are well swoln, they make themselves mirth with laughter at this our service, wherein we are perswaded we please God. By this of Epiphanius, it doth appear, not onelyonly what Fastings the Church of Christ in those times used, but also what other parts of Discipline were together therewith in force, according to the ancient use and custom of bringing all men at certain times, to a due consideration, and an open Humiliation of themselves. Two kindes there were of Publick Penitency; the one belonging to notorious offenders, whose open wickedness had been scandalous; the other appertaining to the whole Church, and unto every several person whom the same containeth. It will be answered. That touching this latter kinde, it may be exercised well enough by men in private. No doubt, but Penitency is as Prayer, a thing acceptable unto God, be it in publick or in secret. Howbeit, as in the one, if men were wholly left to their own voluntary Meditations in their Closets, and not drawn by Laws and Orders unto the open Assemblies of the Church, that there they may joyn with others in Prayer; it may be soon conjectured, what Christian devotion that way would come unto in a short time: Even so in the other, We are by sufficient experience taught, how little it booreth, to tell men of washing away their sins with tears of Repentance, and so to leave them altogether unto themselves. O Lord, what heaps of grievous transgressions have we committed, the best, the perfectest, the most righteous amongst us all; and yet clean pass them over unsorrowed fo…, and unrepented of, onelyonly because the Church hath forgotten utterly how to bestow her wonted times of Discipline wherein the publick example of all was unto every particular person, a most effectual mean to put them often in minde, and even in a manner to draw them to that which now we all quite and clean forget, as if Penitency were no part of a Christian mans duty. Again, besides our private offences which ought not thus loosly to be overslipt; suppose we the Body and Corporation of the Church so just, that at no time it needeth to shew it self openly cast down, in regard of those Faults and Transgressions; which though they do not properly belong unto any one, had notwithstanding a special Sacrifice appointed for them in the Law of Moses, and being common to the whole Society which containeth all, must needs so far concern every man in particular, as at some time in solemn manner to require acknowledgment, with more then daily and ordinary testifications of grief. There could not hereunto a fitter preamble be devised, then that memorable Commination set down in the Book of Common Prayer, if our practice in the rest were suitable. The Head already so well drawn, doth but wish a proportionable Body, And by the Preface to that very part of the English Liturgy, it may appear, how at the first setting down thereof, no less was intended. For so we are to interpret the meaning of those words, wherein restitution of the Primitive Church Discipline is greatly wished for, touching the manner of publick penance in time of Lent. Wherewith some being not much acquainted, but having framed in their mindes, the conceit of a new Discipline, far unlike to that of old, they make themselves believe, it is undoubtedly this their Discipline, which at the first was so much desired. They have long pretended, that the whole Scripture is plain for them. If now the Communion Book make for them too (I well think the one doth as much as the other) it may be hoped, that being found such a well-willer unto their cause, they will more favor it then they have done. Having therefore hitherto spoken, both of Festival days, and so much of solemn Fasts, as may reasonably serve to shew the ground thereof in the Law of Nature; the practice partly appointed, and partly allowed of God in the Jewish Church, the like continued in the Church of Christ; together with the sinister oppositions, either of Hereticks erroneously abusing the same, or of others thereat quarrelling without cause, we will onelyonly collect the chiefest points as well of resemblance, as of difference between them, and so end. First, In this they agree, that because Nature is the general Root of both; therefore both have been always common to the Church with Infidels and Heathen men. Secondly, They also herein accord, that as oft as joy is the cause of the one,Con. Land. c. …. 52. Vetot N…tali…ia Mar…su a in Qua…agesima cei bro…. and grief the Well-spring of the other, they are incompatible. A third degree of affinity between them, is, That neither being acceptable to God of it self, but both tokens of that which is acceptable, their approbation with him, must necessarily depend on that which they ought to import and signifie: So that if herein the minde dispose no it self aright, whether wea… o… 1. 13. rest orbIsai. 58 3. fast we offend. A fourth thing common unto them, is, that the greatest part of the World hath always grosly and palpably offended in both; Infidels, because they did all in relation to false gods; godless, sensual, and careless mindes, for that there is in them no constant, true, and sincere affection towards those things which are pretended by such exercise; yea, certain flattering over-sights there are, wherewith sundry, and they not of the worst sort, may be easily in these cases led awry, even through abundance of love and liking to that which must be imbraced by all means, but with caution, in as much as the very admiration of Saints, Whether we celebrate their glory, or follow them in humility; whether we laugh or weep, mourn or rejoyce with them, is, (as in all things, the affection of Love) apt to deceive; and doth therefore need the more to be directed by a watchful guide, seeing there is manifestly both ways, even in them whom we honor, that which we are to observe and shun. The best have not still been sufficiently mindful, that Gods very Angels in Heaven, are but Angels; and that bodily exercise, consideredc1 Tim. 4. 8. in it self, is no great matter. Finally, Seeing that both are Ordinances were devised for the good of Man, and yet not Man created purposely for them, as fordEccles. 12. 13. I…ai, …. 6,7. Rom. 14. …7. Sam. 1. 27. Heb. 12 14. …. 24 other Offices of Vertue, whereunto Gods immutable Law for ever tieth; it is but equity to wish or admonish that, where, by uniform order, they are not as yet received, the example ofe…useb. Eccle. …. … lib. 5. … 23 Victors extremity in the one, and offMatth. …. 14. Iohns Disciples curiosity in the other, be not followed; yea, where they are appointed by Law,Col. 8. 15. that notwithstanding we avoid Judaism: and, as in Festival days, mens necessities for matter of labour, so in times of Fasting, regard be had to their imbecillities, lest they should suffer harm, doing good. Thus therefore we see how these two Customes are in divers respects equal. But of Fasting the use and exercise, though less pleasant,Mat. 6. 4. Eccles. 7. 4. is by so much more requisite than the other, as grief of necessity is a more familiar guest then the contrary passion of mind, albeit gladness to all men be naturally more welcome. For first, We our selves do many …o things amiss than well, and the fruit of our own ill doing is remorse, because nature is conscious to it self that it should do the contrary. Again, forasmuch as the world over-aboundeth with malice, and few are delighted in doing good unto other men; there is no man so seldom crost as pleasured at the hands of others; whereupon it cannot be chosen, but every mans Woes must double in that respect the number and measure of his delights. Besides, concerning the very choice which oftentimes we are to make, our corrupt inclination well considered, there is cause why our Saviour should account them the happiest that do most mourn, and why Solomon might judge it better to frequent mourning then Feasting-houses; not better simply and in it self (for then would Nature that way incline) but in regard of us and our common weakness better.Job 1. 5. Iob was not ignorant that his Childrens Banquets, though te…dīg to amity, needed Sacrifice. Neither doth any of us all need to be taught that in things which delight,foreignArist. Eth. 2. cap. 13. we easily swerve from mediocrity, and are not easily led by a right direct line. On the other side, the Sores and Diseases of mind which inordinante pleasure breedeth, are by Dolour and Grief cured. For which cause as all offences use to seduce by pleasing, so all punishments endeavour by vexing to reform transgressions. We are of our own accord apt enough to give entertainment to things delectable, but patiently to lack what flesh and blood doth desire, and by Vertue to forbear, what by Nature we covet; this no man attaineth unto, but with labour and long practice. From hence it riseth that, in former Ages, abstinence and Fasting more then ordinary was always a special branch of their praise, in whom it could be observed and known, were they such as continually gave themselves to austere life, of men that took often occasions in private vertuous respects to lay Solomons counsel aside,Eccles. 9.7. Psal. 35. 15…. Eat thy bread with joy, and to be followers of Davids Example, which saith, I humbled my soul with fasting; or but they who otherwise worthy of no great commendation, have made of hunger, some their Gain, some their Physick, some their Art, that by mastering sensual Appetites without constraint, they might grow able to endure hardness whensoever need should require: For the body accustomed to emptiness pineth not away so soon as having still used to fill it self. Many singular Effects there are which should make Fasting even in publick Considerations the rather to be accepted. For I presume we are not altogether without experience how great their advantage is in martial Enterprizes, that lead Armies of men trained in a School of Abstinence. It is therefore noted at this day in some, that patience of hunger and thirst hath given them many Victories; in others, that because if they want, there is no man able to rule them, not they in plenty to moderate themselves; he which can either bring them to hunger or overcharge them, is sure to make them their own overthrow. What Nation soever doth feel these dangerous inconveniences, may know that sloth and fulness in peaceable times at home is the cause thereof, and the remedy a strict Observation of that part of Christian Discipline, which teacheth men in practice of Ghostly warfare against themselves, those things that afterwards may help them, justly assaulting or standing in lawful defence of themselves against others. The very purpose of the Church of God, both in the number and in the order of her Fasts, hath been not only to preserve thereby throughout all Ages, the remembrance of miseries heretofore sustained, and of the causes in our selves out of which they have risen, that men considering the one, might fear the other the more, but farther also to temper the mind, lest contrary affections coming in place should make it too profuse and dissolute, in which respect it seemeth that Fasts have been set as Ushers of Festival days, for prevention of those disorders, as much as might be; wherein, notwithstanding, the World always will deserve,dValde absurdum est nimia sito…itate …el…e honora re mar…ytem quem scias Deo placuisse jejunus, Hier. Epist. ad Eust. as it hath done, blame; because such evils being not possible to be rooted out, the most we can do, is in keeping them low; and (which is chiefly the fruit we look for) to create in the minds of men a love towards a frugal and severe life, to undermine the Palaces of wantonness, to plant Parsimony as Nature, where Riotousness hath been studied; to harden whom pleasure would melt; and to help the tumours which always Fulness breedeth, that Children, as it were in the Wool of their Infancy dyed with hardness, may never afterwards change colour; that the poor whose perpetual Fasts are of Necessity, may with better contentment endure the hunger which Vertue causeth others so often to chuse, and by advice of Religion it self so far to esteem above the contrary, that they which for the most part do lead sensual and easie lives; they which, as the Prophet David describeth them,Psal. …3. 5… are not plagued like other men, may by the publick spectacle of all be still put in mind what themselves are; Finally, that every man may be every mans daily guide and example, as well by fasting to declare humility, as by praise to express joy in the sight of God, although it have herein befallen the Church, as sometimes David; so that the speech of the one may be truly the voice of the other, My soul fasted, and even that was also turned to my reproof.Psal. 69. 10.
The celebration of Matrimony. T.C.l. 1. p. 199.73. In this world there can be no Society durable, otherwise then only by propagation. Albeit therefore single Life be a thing more Angelical and Divine, yet sith the replenishing first of Earth with blessed Inhabitants, and then of Heaven with Saints everlastingly praising God, did depend upon conjunction of Man and Woman, he which made all things compleat and perfect, saw it could not be good to leave men without any Helper, unto the sore-alledged end: In things which some farther and doth cause to be desired, choice seeketh rather proportion, then absolute perfection of goodness. So that Woman being created for mans sake to be his Helper, in regard of the end before mentioned; namely, the having and bringing up of Children, whereunto it was not possible they could concur, unless there were subalternation between them, which subalternation is naturally grounded upon inequality, because things equall in every respect are never willingly directed one by another. Woman therefore was even in her first estate framed by Nature, not only after in time, but inferiour in excellency also unto Man, howbeit in so due and sweet proportion, as being presented before our eyes, might be sooner perceived then defined. And even herein doth lie the Reason why that kind of love which is the perfectest ground of Wedlock is seldome able to yield any reason of it self. Now, that which is born of Man must be nourished with far more travel, as being of greater price in Nature, and of slower pace to perfection, then the Off-spring of any other Creature besides. Man and Woman being therefore to joyn themselves for such a purpose, they were of necessity to be linked with some straight and insoluble knot. The bond of Wedlock hath been always more or less esteemed of, as a thing Religious and Sacred. The Title which the very Heathens themselves do thereunto oftentimes give,aTus foreign Dionys. a…. l. 2. is, Holy. Those Rites and Orders which were instituted in the Solemnization of Marriage, the Hebrews term by the Name of ConjugalbKi…l…oshin. in Ri…uili Heb. de benedictio. …e nuptiarum Eccles. 3. 1. Joel 2. 16. 1 Cor. 7. …. Sanctification. Amongst our selves, because sundry things appertaining unto the Publick Order of Matrimony, are called in Question by such as know not from whence those Customs did first grow, to shew briefly some true and sufficient Reason of them shall not be superfluous; although we do not hereby intend, to yield so far unto Enemies of all Church-Orders saving their own, as though every thing were unlawful, the true Cause and Reason whereof at the first might hardly perhaps be now rendred. Wherefore, to begin with the times wherein the liberty of Marriage is restrained; There is, saith Solomon, a time for all things; a time to laugh, and a time to mourn. That duties belonging unto Marriage, and Offices appertaining to Pennance, are things unsuitable and unfit to be matched together, the Prophets and Apostles themselves do witness. Upon which ground, as we might right well think it marvellous absurd to see in a Church a Wedding on the day of a publick Fast, so likewise in the self-same consideration, our Predecessors thought it not amiss to take away the common liberty of Marriages, during the time which was appointed for preparation unto, and for exercise of General Humiliation by Fasting and praying, weeping for sins. As for the delivering up of the woman either by her Father, or by some other, we must note that in ancient times,aMulieres antiquo jure tutela perpetua continebat. Recedebant vero & tutoris potestate, quae in manum, convenissent. Boet. in Topic. Ci…. all women which had not Husbands nor Fathers to govern them, had their Tutors,bNullam eo privatam quidem rem foeminas sine auctore agere, majores nost…i voluerunt. Liv. l. 4. The reason yielded by Tully this, Propter infirmitatem consilii. Cic. pro Mur. Vide leg. Saxon. tit. 6. & 17. without whose Authority there was no act which they did, warrantable: And for this cause, they were in Marriage, delivered unto their Husbands by others. Which custome retained, hath still this use, that it putteth Women in mind of a duty, whereunto the very imbecillity of their nature and Sex doth bind them; namely, to be always directed, guided, and ordered by others, although our Positive Laws do not tie them now as Pupils. The custome of laying down Money seemeth to have been derived from the Saxons, whose manner was to buy their Wives. But, seeing there is not any great cause wherefore the memory of that custome should remain, it skilleth not much, although we suffer it to lie dead, even as we see it in a manner already worn out. The Ring hath been always used as an especial pledge of Faith and Fidelity: Nothing more fit to serve as a token of our purposed endless continuance in that which we never ought to revoke. This is the cause wherefore the Heathens themselves did in such cases use the Ring, whereunto Tertullian alluding, saith; That in ancient times,cAurum nulla norat praeter unico digiro quem sponsus oppignorasset pro nubo annulo Tertul. Apol. c. 6. No Woman was permitted to wear gold, saving only upon one finger, which her Husband had fastened unto himself, with that Ring which was usually given for assurance of future Marriage. The cause why the Christians use it, as some of the Fathers think, isdIsidor. de. Eccles. Offic, l. 2. c. 19. either to testifie mutual love, or rather to serve for a pledge of conjunction in heart and mind agreed upon between them. But what right and custome is there so harmless, wherein the wit of man bending it self to derision may not easily find out somewhat to scorn and jest at? He that should have beheld the Jews when they stood witheElias Thesb. in dict. Hupha. a four-cornered Garment, spread over the heads of Espoused Couples, while their Espousals were in making: He that should have beheld theirfIn Ritual. de benedict. nuptiarum. praying over a Cup, and their delivering the same at the Marriage-feast, with set Forms of Benediction, as the Order amongst them was, might being lewdly affected, take thereat as just occasion of scornful cavil, as at the use of the Ring in Wedlock amongst Christians. But of all things the most hardly taken, is the uttering of these words, With my body I thee worship; In which words when once they are understood, there will appear as little cause as in the rest, for any wise man to be offended. First, therefore, inasmuch as unlawful copulation doth pollute andgRom. 1. 24. 1 Cor. 7. 4. dishonour both parties, this Protestation that we do worship and honour another with our bodies, may import a denial of all such Lets and Impediments to our knowledge, as might cause any stain, blemish, or disgrace that way; which kind of construction being probable, would easily approve that speech to a peaceable and quiet mind. Secondly, in that the Apostle doth so expresly affirm, that parties unmarried have not any longer entire power over themselves, but each hath interest in others person, it cannot be thought an absurd construction to say, that worshipping with the body, is the imparting of that interest in the body unto another,hL. penul…, de concub. which none before had, save only our selves. But if this were the natural meaning, the words should perhaps be as requisite to be used on the one side as on the other; and therefore a third sense there is, which I rather rely upon. Apparent it is, that the ancient difference between a lawful Wife and a Concubine was only in the different purpose of man betaking himself to the one or the other. If his purpose were only fellowship, there grew to the Woman by this means no worship at all, but the contrary. In professing that his intent was to add by his person honour and worship unto hers, he took her plainly and cleerly to Wife. This is it which the Civil Law doth mean, when it maketh a Wife to differ from a Concubine iniL. item legato sect. penult. D de leg. 3. dignity; a Wife to be taken wherejL. Donationes D. donationibus. Conjugal honour and affection do go before. The worship that grew unto her being taken with declaration of this intent, was, that her children became by this mean legitimate and free; her self was made a Mother over his Family: Last of all, she received such advancement of state, as things annexed unto his person might augment her with; yea, a right of participation was thereby given her both in him, and even in all things which were his. This doth somewhat the more-plainly appear, by adding also that other Clause, With all my worldy goods I thee endow. *foreign Dionys. Hal. Anriq. lib. 2. Tertul. lib. 2. ad lixorem.The former branch having granted the principal, the latter granteth that which is annexed thereunto. To end the Publick Solemnity of Marriage, with receiving the Blessed Sacrament, is a Custom so Religious, and so holy; that, if the Church of England be blameable in this respect, it is not for suffering it to be so much, but rather for not providing that it may be more put in Me. The Laws of Romulus concerning Marriage, are therefore extolled above the rest amongst the Heathens which were before, in that they established the use of certain special Solemnities, whereby the mindes of men were drawn to make the greater conscience of Wedlock, and to esteem the Bond thereof, a thing which could not be without impiety dissolved. If there be any thing in Christian Religion, strong and effectual to like purpose, it is the Sacrament of the holy Eucharist; in regard of the force whereof, Tertullian breaketh out into these words, concerning Matrimony therewith sealed, Unde sufficiam ad enarrandam faelicitatem ejus Matrimonii quod Ecclesia conciliat & confirmat Oblatio? I know not which way I should be able to shew the happiness of that Wedlock, the knot whereof the Church doth fasten, and the Sacrament of the Church confirm. Touching Marriage therefore, let thus much be sufficient.