A. From the Dispute that was very early in the Church concerning the Observation of Eafter, one Point whereof was, concerning the ending of the Ante-pafchal Faft, which both Sides determined upon the Day they kept the Festival; which is fufficient to let us know that there was then fuch a Fast kept by both Sides, and had been, in all Probability, as anciently kept, as the Feast of the Refurrection. And Ire-Eufeb. næus, who lived but ninety Years from the Death Hist.lib.5. of St. John, and converfed familiarly with St. c. 24. Polycarp, as Polycarp had with St. John and other Apoftles, hath happened to let us know, though incidentally, that, as it was obferved in his Time, fo it was in that of his Predeceffors, but with great Variety as to the Length of it. And there being no Church to be found anciently, wherein there was not a folemn Faft obferved before Eafter, is a fufficient Argument to derive it from the Practice of the first Christians; for otherwife it cannot be conceived how it fhould fo univerfally prevail in all Countries where Chriftianity was planted. Q. Why was the folemn Seafon of Humiliation limited to forty Days? 4. The Church had, I fuppofe, a Refpect to forty Days, as what was efteemed a proper Penitential Seafon; which feems very anciently to have been appropriated to Humiliation. For, not Gen. 7. 4. to reckon up the forty Days in which God Numb. drowned the World; or the forty Years in which 14 34the Children of Ifrael did penance in the Wil- 3. dernefs; or the forty Stripes by which Malefac-9. 9. tors were to be corrected; whcever confiders 9. 25. that Mofes did not once only faft this Number of Kings Days; that Elias alfo fafted in the Wilderness 19. 8. the Deut. 25 4. Mat. 4. 2. Jonah 3. the fame Space of Time; that the Ninevites had precisely as many Days allowed for their Repentance; and that our bleffed Saviour himself, when he was pleased to fast, obferved the fame Length of Time; whoever confiders thefe Fafts, cannot but think that this Number of Days was used by them all as the common folemn Number belonging to extraordinary Humiliation; and that those were accustomed to afflict themselves. forty Days, who would deprecate any great and heavy Judgment. Q. What was the End and Defign of the Fast of Lent? A. That it fhould be fet apart as a proper Seafon for Mortification, and the Exercife of Self-denial. To humble and afflict ourselves for our Sins by frequent Faftings; and to punish our too often Abufes of God's Creatures, by Abftinence, and by forbearing the lawful Enjoyment of them. To form and fettle firm Purpofes of holy Obedience. To pray frequently to God both in private and publick for Pardon, and his holy Spirit. To put us in Mind of that fore Trial and Temptation, which Chrift then endured for our Sakes; particularly to perpetuate the Memory of our Saviour's Sufferings, and to make as it were a publick Confeflion of our Belief, that he died for our Salvation. And confequently for fitting ourselves to receive the Tokens and Pledges of his Love, with greater Joy and Gladness; because with fuller Affurance that God is reconciled to us through the Death and Paffion of Jefus Chrift. Q. Is it the Defign of the Church to oblige her Members to fast the whole forty Days? A. I think not, because in the ancient Church this lib. this Seafon was obferved with great Variety; which arofe from the various Customs of different Churches, as well as from the Devotion Socrates of feveral People, who all united in the folemn Hift. Eccl and religious Exercifes of this Season, though 22. they differed in the Manner of their Fafting. And none but the Licentious, who love no Reftraint, or those whom Prejudice hath made inconfiderate, can think fit to blame an Inftitution fo well framed to promote Piety and Devotion; especially when it is enjoined with fo much Moderation. Q. After what Manner did the Primitive Chriftians obferve their Fafts in Lent? A. There was a Variety in their Manner of Fafting as well as in the Number of their Days. In the Holy Week, they that were strict would eat nothing but Bread and Water, and Salt, or Nuts and Almonds, or fuch like Fruits, which was called the dry Diet. In the reft of Lent fome abftained from Flefh and Wine; and others forbore all Fish likewife as well as Flesh, which was the Cuftom of the Greeks. Some contented themfelves with Eggs and Fruits, others forbore both, and lived upon Bread, Herbs, and Roots; and in this Variety they agreed in one thing, which was, not to eat till the Evening, and then fuch Food as was leaft delicate. Q. How did the Primitive Church treat notorious Offenders in this holy Seafon? A. Such Perfons as ftood convicted of notori- Sozom. ous Sins were put to open Penance, and punished Hift. Eccl. in this World, that their Souls might be faved lib. 7. c. in the Day of the Lord; and that others, admonished by their Example, might be the more a 16. fraid of offending; the whole Church fupplicated God in their Behalf; that he would be pleased to grant them Repentance and perfect Remiffion and Forgiveness of their Sins. Q. But, fince the Life of a Chriftian ought always to be governed by the Rules of our holy Religion, is it not fuperftitious to fet apart any fuch particular Time as Lent for this Purpose? 1. It is certain it ought to be the conftant Endeavour of a Chriftian in all Times and in all Places, to have his Duty in his Eye, and to have always a great Regard to what God requires from him. But, confidering the great Corruption of the World, and the Frailty of our Natures, and how often we tranfgrefs the Bounds of our Duty, and how backward we are to cross our flefhly Appetites, it is very happy we have fuch a folemn Scafon stated for Recollection and the Exercise of Repentance; when the Command of our Superiors, and the Provifion of fit Means to affift us, and the Practice of devout Chriftians in all Ages, call loudly upon us to reform our Lives. For that which is a Duty at all Times, when our Follies make it necessary, cannot be lefs fo when we are required to give outward Proofs and Demonftrations of it. Q. How does it become a devout Chriftian to Spend his Time during the holy Seafon of Lent? A. Some Part ought to be fpent in Fafting; more in Abftinence, according to the Circumftances of his Health, and outward Condition in the World; and this with a Defign to deny and punish himself, and to express his Humiliation before God for his paft Tranfgreffions. The Ornament of Attire may be laid afide, as improper improper to exprefs the Senfe of Mourners, and the Frequency of receiving and paying Vifits may be interrupted, as unfeafonable when our Minds are oppreffed with Sorrow. Publick Affemblies for Pleasure and Diverfion fhould be avoided, as Enemies to that Seriousness we now profefs. Our Retirements fhould be filled with reading pious Difcourfes, and with frequent Prayer, and with examining the State of our Minds. The Publick Devotion fhould be conftantly attended, and thofe inftructing Exhortations from the Pulpit, which are fo generally eftablished in many Churches in this Seafon. We fhould be liberal in our Alms, and very ready to employ ourselves in all Opportunities of relieving either the temporal or fpiritual Wants of our Neighbours. And we fhould frequently exercife ourfelves in the Meditation of divine Subjects, the best Means to make all Difcourfes from the Prefs and the Pulpit effectual to our Salvation. Q. What do you mean by Meditation in a religious Senje? A. Such a ferious Application of the Mind to the Confideration of any divine Subject, whether any Mystery of the Gofpel Inftitution, or any Truth or Virtue of the Chriftian Religion, as may difpofe it firmly to believe and embrace it, and ftir up all the Faculties of the Soul to a vigorous Profecution of it. And it is this Exercise of the Will and Affections that diflinguishes Meditation from what we call Study. Q. How ought we to prepare ourselves for the Exercife of this Duty? A. By remembring that we are in the Prefence of God, who knoweth all our Thoughts, and fearcheth out all our Ways; that we are unworthy G g |