Now impossible it is that any such should be publick and to continue and relate to any such fixed and universal cause but this of our Lords Passion through perpetual ages to be remembred by publick memorial fasts which cannot be continual nor accidental therefore by set solemn and recurring fasts so as we have seen that cause the memory of our Lords Passion to have given foundation universally to all ages and parts of the Catholick Church both for her weekly stations Stationum semijejunia on the 4 th and 6 th day of the week till 3. a clock and of her annual Paschal or Lenten Fast about the time of her Lords Crucifixion And whereas our Lord hath said of his Disciples which are or shall be such indeed that in those daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall and will fast what the Church doth and hath done ever since that foretold by the Lord when he said they would then fast must needs be the best interpretation of what the Lord said they would do He said it in those daies they will fast hath the Church done what he said they would or will any say nay Learn we the Churches daies on which she ever since hath and doth and professeth that she will fast and we must needs have the true meaning of this prediction in these words of her Lord who could not be deceived In those daies they will fast 5 ly Be therefore my fifth reason this following Christians will not fast none can expect they will on any publick set solemn daies of fasting which was the thing here call'd for by the Scribes from their own alledged example and that of Iohn's Disciples also except they do agree upon such daies But if every man was to be left to understand what he please by these words The daies when the Bridegroom shall be taken from them as Aerius had his sense of them and Iovinian his and Vigilantius his and none bound to the Churches sense of them we should have no means left us possibly to agree and so to meet on any daies at all by force of these words or any other one universal cause and so should we never meet in any publick solemn fast at all no not for so publick fix'd a cause as the taking away of the Bridegroom once for the sins of the whole world The Churches teaching then her sense of her Lords words by her rules comments and practise must silence these men as her Lords prediction of her practise did silence the Scribes and Pharisees yea and some other better meaning Disciples St. Iohn's also cunningly drawn in as is usual by the enemies of the Lord and his Church to joyn in expostulations cavils and quarrels against them Reason and experience and the direction of all wise men in the Church of God ancient and modern the house of Wisdome Councels Reverend Fathers and Writers and our a Since the Reformation Lib. Canonum Eccles. Anglican Anno 1571. Videbunt ne quid unquam doceant pro concione quod à populo religiose teneri credi velint nisi quod consentanâ—…um â—…it doctrina veteris auâ—… Novi Testament quodque ex illâ—… ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Church in particular have directed and commanded us not to interpret Scripture in things of publick concernment to the Churches rule of believing and doing but as we finde it interpreted by the holy Fathers and Doctors of the Church as they had received it from those before them For that the leaving of every man to make any thing of any Text upon any device out of his own head to the founding any new and strange doctrine or practise as necessary there-from or to the opposing of any constantly received doctrine or practise of the Church Universal for in other matters they may happily with leave quietly abound in their own sense leaves all bold innovators which can but draw away disciples after them to be as much law-givers to the Church by their uncontrolable law-interpreting as any Pope or Enthusiast can or need pretend to be and hath been and ever will be to the end of the world the ground of most Heresies and Schisms brought into the Church by men who departing from the teaching and stable interpretation of the Church in their own instability and science falsely so called pervert the Scriptures to their own and others their obstinate followers destruction Here therefore I first joyn issue that the Church hath observed these daies of the Paschal fast as 't was called in the Ancient Church a Called also by some Antepaschale jejunium meaning the same thing or Lent-fast that is from the Saxon Dialect Spring-fast b lencâ—…en Sax. The Spring 〈◊〉 Lent ever since the times of these children of the Bride-chamber the Apostles of the Lord and ever since the taking away of the Lord the Bridegroom 2. That the Church hath done this hath observ'd this Paschal-fast as from the Apostles grounding their practise upon instruction Evangelical particularly also upon this Text now before us The time shall come when c. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dayes they shall fast 1. For the Churches visible practise from the Apostles times if our Brethren shall say Shew us express example written in the following Scriptures which may interpret this text so or we are at liberty for the sense and practise they must be told what they cannot but freshly remember that so said the Brethren the Anabaptists one express example of baptizing Infants after that Sanction Iohn 3. 5. and Commission Matth. 28. v. 19. whereby to interpret such Sanction and Commission An express command as the Church thinks to baptize all Nations would not hold them So said the Socinians for their no necessity of baptizing at all in the Name of the Father and of the Son and of the Holy Ghost Shew us one example in all the following Scriptures Acts and Letters of the Apostles of that form observed A direct command as we would think it could not bind up their liberty of interpreting it otherwise The history of all the following ages of the Church after the Apostles is little to them compared with the word of God in their own sense All those following were but men and these in their giving out the sense of the Scripture are more For our parts we finding the Bridegroom the Lord himself thus referring us to the practise of his known Disciples the children of the Bride-chamber In those daies they will fast not only they will teach on what daies men should fast and the Bride her self whose cause is most concern'd in it declaring to us her practise and assuring us she had received that her Practise from those friends of her Bridegroom and children of his marriage-chamber the Apostles that Bride also being as we know the Queen standing at his right hand the Mother of us all whose authority is above all mothers
Consider we next as touching the main error it self of the Novatians wherein as he doth pronounce of Novatus himself that he died a Martyr l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatus is Socrates's Martyr and the miracles wrought by his followers as he saith he is diligent in But S. Chrysostome even after his death he thus proceeds to censure because he defended that Repentance was not to be denied to those that fell after Baptism more then once alledging against him an ancient more severe discipline of a Synod of Bishops As if the following Bishops had not power in their times seeing cause to relax such severity of discipline His words of Chrysostome are l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is matter of admiration to me how he Iohn as above he cals him shewing so great a zeal of temperance should in his discourses teach men to despise temperance â—…or repentance being granted by a Synod of Bishops to such as had fallen once after Baptism he was bold to say If thou hast repented a thousand times enter hither Surely not far off from his Lords merciful sense Luk. 17 3 4 5. Take heed to your selves If thy Brother trespass against thee rebuke him and if he repent forgive him And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him And the Apostles said unto the Lord Increase our faith they say not our charity only but our faith Compare this also with Mat. 18. 15 18. Surely this was no argument of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bitterness of Chrysostome whereof Socrates hath accused him But is Socrates more favourable to the more ancient Bishops who opposed Novatus that you may read in his 4 th Book c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where having related Novatus's his Letters he then speaks of Cornelius his contrary Letters who was a holy Bishop and Martyr of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both saith he confirming their opininion from the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as many as were lovers of â—…in laid hold of that concession which was granted viz. by Cornelius the holy and true Bishop of Rome and so for time to come used that Concession for all manner of sin But the manners of the Phrygians appear to be more sober then other nations for they indeed seldome swear With them there is no running after Horse-races nor Theatres WHEREFORE it is as it seems to me that these and those which were so affected inclined rather to the things then written by Novatus FOR fornication is counted with them as a detestable abomination For why you may find the Phrygians and Paphlagonians living more soberly then any other Sect whatsoever AND THERE IS THE SAME REASON I suppose of them also who live about the Western parts and hearken unto or obey Novatus Whoever hath read in Story the sound and Catholick Faith and holy life and Martyrdome of Cornelius S. Cyprians dear friend and hath read in S. Cyprian the lewd and wicked life of Novatus and his factious Schism and Heretical teaching let him judge of these words of Socrates which he would leave behind him in his History to the World Lastly when S. Chrysostome was driven in Banishment he saith thus Others have said that Iohn suffered in his deposition justly because he had taken away many Churches from the Novatians the Quartadecimani and certain others But whether that Abdication of Iohn was just according to the saying of those that had been grieved by him God who knoweth the secrets and the truth it self in that matter is a just Judge These things have I let you hear Socrates speak from himself not to withdraw any due regard to his labours and history except only where in things regarding some part or other of the Novatians singularity and his thence detracting from the holy Catholick Bishops such as Cornelius the Martyr and S. Chrysostome and from the honour of the Churches holy Fasts and Feasts wherein I deem that he ought not to be heard against the consent of the Catholick Doctors and Fathers of all Ages without great Injustice to the Church I conclude this Chapter with this double Item 1. That allowing all that which our brethren the Presbyterians brought out of Socrates for themselves it hath been shewen above that it profits not their cause at all nor hurts ours 2. That all other loose sayings of Socrates removing from the Apostles all care of any such thing as the Feast of Easter or the Fast preceding or other holy daies are but the effects of his Novatian Infection a pursuance of that Canon of Indifferency Socrat. l 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Friends the Novatians assembled in Councel had decreed at Angar in Bithynia CHAP. 8. An Answer to the other Objections of the Presbyterians and to their pretence from an Act of Parliament THe 5th Proposal of our Brethren the Presbyterians as they have published it now themselves in their Grand Debate page 44. was this That nothing should be in the Liturgy which so much as seems to countenance the observation of Lent as a Religious Fast. This by them propunded and desired of the King and Bishops and the Church of England is that nothing may be left even of that which is extant in our publick Liturgy wherein is no one word of the choyce of meats but onely 1. of Prayers and Services to Almighty God at that time before Easter and 2. of such abstinence that our flesh being subdued to the Spirit we may ever obey the Godly motions of the Lord in righteousness and true holiness to his honour and glory and 3. a gratefull remembrance and mention that the Lord for our sakes did fast 40. dayes and 40. nights with a Prayer 4. particularly on the first day of Lent that God would make in us new and contrite hearts that we worthily lamenting our sins and acknowledging our wretchedness may obtain of him the God of all mercy perfect remission and forgiveness through Jesus Christ. And 5. on Passion week and on Good-Friday a holy and humble memory of our Lords being betrayed and given up into the hands of wicked men and to suffer death upon the Cross for his Family the Church with a prayer for the whole body of that Church and for all the enemies thereof all Jewes Turks Infidells and Hereticks on that day on which Christ prayed for his enemies on the Cross. And 6. a narrative that in the Primtive Church there was a godly discipline the restoring whereof the Church desires that at the beginning of Lent such persons as were notorious sinners were put to open penance and punished in this world that their souls might be saved in the day of the Lord and that others admonished by their example might be the more affraid to offend with the reading 7. of the general sentences of Gods
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they all with one sentence declared that on the Lords day only Easter day we do observe to end our Paschal Fasts Euseb. l. 5. c. 23. You see both parts agreed in my conclusion that the feast of Easter-day was to conclude certain fasting-daies and all this is witnessed in Eusebius l. 5. c. 23 24. Difference there was 1. About what day should be that Easter-day and conclusion of their fasting-daies they having indeed received different traditions S. Iohn and S. Philip finding it usefull in those parts of Asia where many Jewes inhabited by condescension to observe the Christian Easter on the same day with the Jewish Easter letting them to see that we as festivally remembred Jesus Christ our true Passeover and our deliverance by him as they expected one to come But S. Peter and S. Paul where no such cause was prescribed as meet not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection a Touching this a Councel was held in Palaestina wherein Theophiluâ—… Bishop of Câ—…sarea presided and Narcissus Bishop of Hierusalem another Councel at Rome wherein Victor presided another in Pontus wherein Palma aâ—… the senior Bishop presided another Councel in France wherein Irenaeus was President another in the Province of Osdreëna Euseb. l. 5. c 23. c. 25. Narcissus Theophylus and Cassius Bishop of Tyre and Clarus Bishop of Ptolemais and the Bishops with these assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handled largely of the Tradition of the Paschal season which had come down to them from the Apostles by succession 2. Particular Churches then differ'd none doubting but on Easter-day they were to end their fastings yet about the degree and rigour of the fasts and number of the fasting-daies In which matter different constitutions of bodies and minds in different countreys might call for different allowances from the very first b Socrates recording the divers Customes of observing this Fast in divers Churches saith thus l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advertising us as of sundry customes in divers nations so also of sundry causes of those customes in different nations But which of them once doubted differ'd or disagreed touching this Whether an Easter-day were at all to be kept or Whether any such Paschal Fasts were at all to be observed c As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other such different usages there were about the Synaxes or publick meetings for Communions viz. whether Saturday also Wednesday and Friday as well as the Lords day but yet all agreed of Synaxes that they ought to be yea and that every Lords day at least whose time of ending only was their controversie and yet the time next before Easter still agreed on for the Fasts As they now in our times which vilifie the one vilifie the other also The Antepaschal Fast Paschal Feast were so inseparably conjoyned that in many of the ancients Pascha signifies both as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos praeter Pascha citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes He there expounding Pascha by the days in which the Bridegroom was taken away And C. 14. Nunquam nisi in Pascha jejunandum and so that of Timotheus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare a Ambros l d Eliâ jejunio hoc jejunium Quadragesimâ—… Domini Pascha includit For this cause Irenaeus who saith himself had seen Polycarp S. Iohn's Disciple satisfying Victor in his Epistle to him tells him that not only concerning the day it self of Easter there was controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also touching the manner it self of the Fast therein supposing it without controversie that the Fast it self though some differ'd about the form of it was but was with difference observed long before as well as the day of Easter For so it follows in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such variety in those that observe the fast was not now first in our days but long before in their times who lived before us And yet before that difference also he there records that there preceded an agreement a simple and plain custom viz. for those that had health and strength which some not accurately enough retaining changed into that which followed after His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Irenaeus writ this about the 97 th year after S. Iohn's death That long before his days there had been that difference and before that difference there had preceded a simple and plain custome of the form of fasting which they who brought in the difference changed into what followed Before that difference which was long before the space of 97 years after the Apostles what uniform custom could there precede in the Christian Church and not be from the Apostles own times and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse as there he doth to Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very difference of their fasting commends or establishes the agreement of their faith viz. that yet they all by their several fasting professed to believe on that death and passion of the Bridegroom the memorial whereof their agreeing to fast in the days next before Easter rhough disagreeing about the number of the days or the rigour or the time both of Easter and so of the Fasts did unanimously profess In the Second Century of years after the death of the last of the Apostles the children of the Bride-chamber I alledge first the Canons called Apostolical not so called as made by the Apostles themselves but by Apostolical Bishops not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness THEODORET and others as next or near successors unto the Apostles The first fifty of which Canons are probable to have been made in the foregoing Century and the latter thirty five in this Century Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assumentum corruptly added to the last And all the eighty five confirm'd by the sacred Sixth General Councel Can. 2 d. The eighth and sixtyninth of which Canons command That every Bishop Presbyter and Deacon celebrate after the vernal Equinox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Easter day and that they fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Lent And at other times the 4 th and 6 th day of the week where though the Sanction of spiritual penalties was added by these successors of the Apostles yet that 6 th general Councel in Trullo doubts not but the matter it self pressed they had received from the Apostles and therefore both the first general Councel of Nice Can. 5 th and the 6 th general Councel Can. 55. and the Provincial Councel of Laodicea it self also
confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
not lawful for any to be partaker but he that believeth the things which are taught by us to be true and that is wash'd in the Laver of Regeneration for the forgiveness of sins Now as the time of the Mothers travail with childe is not confin'd to one day only so neither was the Churches fasting and prayers for the Catechumen's baptizing Witnesses whereof in the first ages are the Asian Churches who maintain'd their cause from S. Iohn and S. Philip and the Western who maintain'd theirs from S. Peter and S. Paul and both agreed that the fasting before Easter was more then of a day For so saith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on whatsoever day the fastings or fasts are to be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the other saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day we observe or are wont to end the Paschal Fastings or Fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This contest and agreement of those Primitive Churches in the year of our Lord Christ 196 is recorded in Eusebius's Eccl. Hist. l. 5. c. 23. Thus having proved those three Propositions from undeniable authorities even within the first 300. years the Collection from them is evident and certain that the purest ages of the Church and nearest to the Apostles did without any other beginning then from the universal Teachers of the universal Church viz. the Apostles observe a yearly Paschal Fast of certain daies before Easter or that I may express it in Leo's words not hitherto cited in his 11 th and 12 th Sermons de Quadragesimâ Appropinquante autem sestivitate Paschali adest maximum sacratissimúmque Iejunium quod observantiam sui universis Fidelibus sine exceptione denunciaâ—… of which he there a little after saith In coelestibus Ecclesiae disciplinis multum utilitatis afferunt Divinitùs instituta jejunia The feast of Easter approaching there approacheth also before it the chiefest and most sacred Fast which commands the observance of all Believers without exception viz. at their pleasure without necessity Much is the profit of these heavenly disciplines of the Church Fastings appointed of God Or in the words of an ancienter Father in the first 300. years Dionysius Bishop of Alexandria in his Epistle to Basilides a Bishop where blaming some who fasting not at all till they came to the two last daies of the Fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words which I have not before cited These men saith he when they come to the two last daies they keep them indeed and them only wholly in Fasting viz. the Parasceue and the Saturday and think they do perform some great and illustrious thing if they fast then unto the Morning of Easter-day whom I think in no wise to have perform'd equal Ascetical course of Fasting with those who have exercised themselves in more daies of fasting In the same Epistle he blaming also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as break off their Fast before the end of the last day of Fasting he gives the reason before-cited in the same Epistle from the confessed universal Practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd by all agreeably that â—…o ought they to begin the joy of the day of Easter as unto that time humbling their souls by Fastings If all this perswade not our Brethren who yet pretend to reverence the Witness of the first 300. years beside my simple and complicated Testimonies from the Fathers of the first 300 years produced at large I desire to be told if there were no such universal practise of an Annual Paschal Fast in the whole Primitive Church whence it could be that the holy Church of Smyrna in the 66. year after S. Iohn's death should in her unquestion'd Epistle to the Church in Philomelium and to the holy Catholick Church of all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describe to the Churches in every place of the world the day of the carrying of S. Polycarp to the place of his tryal and Martyrdome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT SATURDAY viz. of the Great week before Easter except they had known that the Churches in every place of the world understood in but that one words mention the celebrity of that day which never was celebrated but with fasting See all this in Euseb. l. 4. c. 15. Whence also it could be that Tertullian now become Montanist in his Discourse with and against the Church Catholick takes it twice for language understood by them to call the Fast of Friday and Saturday before Easter-day PASCHA a Vos prae ter Pascha jejunantes c. 13. l. de Iâ—…juaiis Sabbatum nunquam nisi in Pascha jejunandum c. 14. Not the Feast certainly therefore certain Fasts before Easter l. de Iejuniis c. 13 14. As that before he became Montanist l. de Oratione c. 14. he cals our Good-friday DIES PASCHAE Die Paschae quo communis quasi publica jejunii Religio est THE PASCHAL DAY not the great day of the Paschal Feast therefore certainly the great day of the Paschal Fast Whence also otherwise Origen l. 8. contra Celsum and Tertullian l. de Iejuniis c. 14. and Dionysius Alex. in Epistolâ ad Basilidem should call in those first ages speaking of the Churches Fasting every yearly Friday before Easter PARASCEUEN an Appellation which adher'd to it only from our Lords Passion Stationibus 4 am 6 am Sabbati dicamus jejuniis Parasceuen saith Tertullian there Whence also otherwise that famous Dionysius of Alexandria in the prealledged Epistle should mention in that week 4. other fasting daies while he blames some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fasted not the 4. daies foregoing the Parasceue and the Eve of Easter Whence also should the same Father otherwise record in the same Epistle all the daies of that great week by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE SIX DAIES OF FASTINGS Whence also otherwise should Irenaeus call a certain time before Easter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Epistle to Victor Whence also otherwise should Methodius l. de Conviv Virgin orat 3. call that which is with us Good-friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF PASCHE AND OF THE FAST And it is known that the day following these 6. daies had in the same Primitive Ages most honourable Appellations For the Synodical Epistle of the Councel held at Antioch against Paulus Samosatenus written to Dionysius Bishop of Rome and Maximus of Alexandria which were all the holy Paâ—…iarchs absent and to all Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all our fellow-Ministers the Bishops Priests and Deacons throughout the earth and to the whole Catholick Church under heaven Therefore surely they spake what they knew was a
known appellation in the whole Christian world when they describe a certain day of the year by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ON THE GREAT DAY OF EASTER This is found written as about the 168 th year after S. Iohn so also recorded in Eusebius Histor. Eccl. l. 7. c. 13. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which Philo Iudaeus had expressed in his Book of the Religious Christians of Alexandria by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest of the Feasts and is answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle of the Church of Smyrna above alledg'd the Great Saturday which is the Eve of Easter Yea the whole 40 daies foregoing the 69 th Canon Apostolical made in the same Age wherein those two Dionysius's liv'd cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Quadragesimal Fast and Origen a Homil. 10. in Levâ—… 16. in the same age Quadraginta aies jejuniis consecratos Whence I say otherwise should all these Appellations which are the Records of things be found the Language of the several Churches in the most famous Bishops and Writers of the first 300 years when they speak for the most part to the Catholick Church throughout the whole earth if it had not been within the first 300 years a common notion of the universal Church from one and the same universal Practise without any other so much as pretended universal cause of its beginning beside Apostolical teaching of an honourable holy and great solemnity of a Paschal Fast that is the Fast of Lent which I have shewn to be in the mother Dialect of our English but the Fast of Spring as by the lawes of the Church Universal both this Paschal Fast and Easter were to be celebrated soone after or about the Vernal Equinox This last way of proof I have insisted on for their sakes who pretend reverence to the first 300 years wherein they know the Records Ecclesiasticall are but few comparatively and yet are not ashamed against all this evidence to note all recurring set Fasts and particularly this of the Paschal or Lent fast with the brand of Superstition or Judaical observance blindly and at adventure applying thereto that of the Apostle of the observance of daies and moneths and times and years As if the first day of the week commanded to be observed under peril of sin and obliging the conscience of all Christians b And not the 〈◊〉 day mentioned in the 4 th Com. were not A DAY and the observance of the Lords daies the observance of some daies as well as Good-friday or any other day or daies of Fasts or had any Evidenter praeceptum or express commandment in the N. T. to come in the place of the 7 th day or were not as much liable to some mens ignorant application of Rom. 14. v. 5 6. One man esteems one day above another another esteems every day alike Let every man be fully perswaded in his own mind He that regards a day regards it to the Lord and he that regardeth not a day to the Lord he regards it not What ever fair Answer they with us we hope will give to this Text as not including any disparagement at all to the Lords day the same will let 〈◊〉 understand how rashly they have condemned the observance of other Feasts and Fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense without reverence and regard to the Churches teaching despising together all those three great instruments of Christian truth and sobriety which Vincentius Lyrinensis professed to have learnt from the greatest lights of the Christian Church in and about the 3 d holy General Councel of Ephesus for the avoiding of Heresie and Schism viz. Antiquity Universality or also consent of the generality of the Doctors of the Church Next I proceed to another sort of proof fetch'd from the Witness of the Enemies of the Church and Gospel Where I begin with Lucian the Scoffer about the 65. year after S. Iohn's decease who appears in his writings so well knowing of Christian affairs that he is by some thought to have been an Apostate if ever he were of any Religion He besides his scoffing at our Saviour as a crucifi'd sophister a In Peregrino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deriding our swearing by the most High God and the Son of the Father and the Spirit proceeding forth from the Father One of Three and Three of One b As he makes us to speak his words are in Philopatri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the same Philopatr according as we have heard from S. Chrysostome Homil. 16. ad populum Antiochenum that upon usual enquiry how many weeks of Lent any Christian had fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would answer two others perhaps three and others all a The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lords day that is ten daies as Tertullian witnesseth l. de jejuniis and Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others good and Catholick Christians kept but two weeks exempting also two daies in each week as S. Chrysostome would that they should do by reason of their measure of strength that they were not well able to keep more and these S. Chrysostome seems to mean for he reprehends them not by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lucian it seems had met with some of the former sort and thus he speaks in the forementioned Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You should be a Christian from your fashion for so many called the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They report of themselves that they continue 10. daies fasting and keep whole night-watches in Hymns and Psalms Leave them therefore adding in the end of their Hymns that much-used close beginning from the Father thus early after S. Iohn's death even the enemies of the Church observed the Christians manner of more then one weeks fasting and whole-nights watchings in Hymns and Doxologies whereas neither Christians nor any other Religion in the world in these Ages observed a many weeks fast with whole-nights-watchings and hymâ—…odies but only the Christian Paschal Fast and this Lucian scoffs at as amongst the Characters of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians and hath now found followers amongst the Christians themselves In the last daies there shall come viz. in more abundance scoffers 2 Pet. 3. 3. The next but more moderate Adversary is ACESIUS a Bishop of the Novatian Faction in the time of the first General Councel of Nice which holy Councel both mentioning and supposing as well known to all the Catholick Church the Fast of Lent commanding Synods to be held twice a year in every Province throughout the Church universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one BEFORE LENT that all disquiet of minds being taken away a pure offering may be offered
to God viz. at the end of the 40 daies on the day of Christs Resurrection And the same sacred Councel also putting an end to the ancient Controversie of the time of Easter and consequently of the time of the Paschal Fast as Theodoret witnesseth l. 4. Hist. Eccl. c. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the Synod that all men should celebrate the solemnity of Easter at one and the same time Constantine the Great and the happy nursing Father of the Church in that Age and he who assembled and patroniz'd that first Councel Oecumenical sent for this Acesius the Novatian Bishop demanding whether he assented to the two Decrees of the Councel 1. Concerning the Faith of Christs Deity and the 2. concerning the time of the solemnity of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acesius replyed O Emperour the Councel hath determin'd no new thing for so have I receiv'd from old time EVEN FROM THE BEGINNING FROM THE TIMES OF THE APOSTLES both that definition of Faith and that time of the solemnity of Easter Socrat. l. 1. c. 10. where still we must remember that in the language of the Ancients Pascha includit Iejunium Easter includes the Paschal Fast preceding as S. Hierom above hath taught us A third Witness of Adversaries is that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quartani a distinct Sect from the Quartadecimani For these Constantinus Harmenopulus l. de Sectis registers in his Catalogue of Hereticks for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexan above so oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Quartani keep the solemnity of Easter not dissolving the Fasts but choose to fast also i. e. continue their Fast on Easter-day as we do on the 4 th day of the week viz. untill 3. a clock in the afternoon This if not against Apostolical Tradition could not have entituled them to have place amongst the Sects Heretical If we would now speak of our nearest friends and their more welcom testimonies in a conference held in a Synod in England Anno Dom. 666. found in the tomes of the Councels where two Kings were present and Bishops from Scotland and Ireland in their Debate concerning the Paschal solemnity which as I have shew'd includes the preceding Paschal Fast as Irenaeus also acknowledges the Differences about the one to have accompanied the Differences about the other even long before his time Euseb. l. 5. c. 24. the one part thus pleaded Quod ne cui contemnendum reprobandum esse videatur ipsum est quod beatus Evangelista Ioannes discipulus Specialiter Domino dilectus cum omnibus quibus praeerat Ecclesiis celebrâsse legitur In quo tanti Apostoli qui super pectus Domini recumbere dignus fuit exempla sectamur cum ipsum sapientissimè vixisse omnis mundus neverit Which our manner of Paschal Câ—…lebration lest any man should think contemptible and reprovable we averre it the same which the blessed Evangelist Iohn the beloved Disciple of the Lord is read to have observed together with all the Churches over which he presided Herein therefore we follow the example of so great an Apostle whom the Lord did deign to rest in his Bosome whom all the world also knows to have liv'd most wisely Which was the same plea in effect that Polycarp in his time had made to Anicetus and Polycrates in his time to Victor The other part is said thus to have reply'd Tunc Wilfrid jubente rege ut diceret ita exorsus est Pascha quod facimus inquit vidimus Romae ubi beati Apostoli Petrus Paulus vixêre docuere passi sunt sepulti ab omnibus celebrari hoc in Italiâ hoc in Galliâ quas discendi vel orandi studio pertransivimus ab omnibus agi conspeximus a And there it followes Hoc Africam Asâ—…am Aegyptum Graeciam omnem orbem quacunque Christi Ecclesia diffusa est per diversas nationes ac linguas uno ac non diverso temporis ordine geri comâ—…érimus Then Wilfrid the King commanding him to speak thus began The Pasche which we observe we have seen so celebrated at Rome by all where the blessed Apostles Peter and Paul liv'd and taught were martyr'd and buried thus in Italy thus in France the same we have found in the same order of time to have been observ'd in Africa in Asia and in Aegypt throughout all Nations and Tongues wheresoever the Church of Christ is diffus'd Neque haec EVANGELICA ET APOSTOLICA TRADITIO legem solvit sed potius adimplet In quam observantiam imitandam omnes S. Ioannis successores in Asiâ post obitum ejus omnis per orbem Ecclesia conversa est hoc esse verum Pascha hoc solum fidelibus celebrandum Nicaeâ—…o Concilio non statum noviter sed confirmatum est Unde constat vos Colmanne neque Ioannis ut autumatis exempla sectari neque Petri cujus traditioni scientes contradicitis neque legi neque Evangelio in observatione vestrae Paschae congruere Neither doth this EVANGELICAL AND APOSTOLICAL TRADITION break the Law but rather fulfil it Unto the imitation of which observance all the Successors also of S. Iohn in Asia after his death and all the Church throughout the world conformed and that this only is the true Paschal Celebrity for all Believers was not decreed as new by the Nicene Councel but confirm'd as old Whence it is manifest O Coleman that you neither follow the example of Iohn as you think nor of Peter whose Tradition you wittingly contradict nor are ye congruous to Law or Gospel in the observance of your Easter In the Ecclesiastick Lawes of King Canutus c. 16. Siquis c. celebrandum Quadragesimae violârit jejunium compensatio in duplum augetur If any one shall violate the Fast of Lent which ought to be celebrated he shall make double satisfaction Ercombertus one of our English Kings also as Sigebertus in Chronico recordeth Iejunium 40. dierum observari principali Autoritate praecepit A. D. 640. quae ne facilè à quoquam possit contemni in transgressores dignas competentes punitiones proposuit He commanded the Quadragesimal Fast to be observed by his Royal Authority A. D. 640. which lest any one should lightly contemn he decreed against the Transgressors worthy and competent punishments In Concilio Cloveshoviae under Cuthbertus Archbishop of Canterbury Can. 18. Statutum est ut jejuniorum tempora nullus negligere praesumat sed ante horum initium per singulos annos admoneatur plebs quatenùs LEGITIMA UNIVERSALIS ECCLESIAE SCIAT observet jejunia It is decreed that none presume to neglect the times of Fastings but that every year the people be advertis'd before the beginning of them that so they may know and observe THE RULED FASTS OF THE UNIVERSAL CHURCH So much for our own Countrey in ancient Ages I have reserved
the Manuscript copies This was to be said not for the diminishing the honour of those two holy Bishops of Rome Telesphorus and Pius of the former whereof Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil l. de Sp. sancto c. 29. thus writeth l. 3. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesphorus succeeded Xystus and gloriously fulfilled Martyrdome The same might be shewn of Pius the next Bishop save one to Telesphorus who was martyred two years after S. Iustin Martyr Yet this honour of such Institutions belongs not to them as their own successors also acknowledge viz. that the Institution of the Paschal Fast was from the Apostles delivery and that of Easter on the Lords day from the Apostles also particularly from S. Peter and S. Paul as Victor himself also Bishop of Rome and Martyr in the Primitive Ages doth plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not think it meet to dishonour the Tradition of Peter and Paul Soz. l. 7. c. 19. Another conceit by some is taken up as if the Fast of Lent were not the Paschal Fast because Tertullian doth not any where call the Paschal Fast Quadragesima so endeavouring from a negative argument of one Authors not using that one word which they call for to divide those fasts that they might weaken their forces But first it is the Paschal Fast that is prefixed in our proposition see pag. 24. where secondly I have shewn also that the Paschal Fast being confessedly by the Lawes of the Church the Spring-fast to attend the vernal Equinox as all ancient Books and Rules do witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lent fast is but the Saxon for that Spring-fast And of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Irenaeus's Epistle to Victor elder then Tertullian of which more hereafter and Origen not many years after Tertullian his Habemus Quadraginta dies jejuniis consecratos of which before that this was by the Ancients delivered as the same with the Paschal Fast. I speak not here of a precept unto all of strict fasting 40 daies untill each evening I first alledge the 69 th Canon Apostolical the Authors of w ch Canon call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cum labore quadragesimam ante Pascha quinquagesimam post pascha celebramuâ—… S. August tract 17. in Iâ—…h the holy Quadragesimal Fast of Pasche The great Athanasius in his Epistle ad Orthodoxos writeth on this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things were done in the holy Quadragesimal Fast it self about the Pasche or near Easter when the Brethren i. e. the Christians were in fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did they reverence the Lords day it self of the holy Feast And he here supposing a great violence offer'd to the Churches order thus stirs up the Christians in the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye therefore mov'd also I beseech you lest after a while both the Canons and the faith of the Church be destroy'd for both are in danger except speedily God by you reform the transgressions and the Church be vindicated For not now first were the Canons and Rules of the Church delivered but they have been fairly delivered down and firmly of our Fathers nor did the Faith now first begin c. That therefore those things which have been preserv'd in the Churches even until our times from them of old may not now be lost in our daies c. Be ye stirred up Brethren c. This I have the rather set down at large because in that great abundance of 10. witnesses in that one age of the Councel of Nice I have not hitherto alledg'd ought from Athanasius and here my chief use of him is to shew that from the very first beginnings of Christianity he had received no other Paschal Fast then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fast Quadragesimal whereof the Great week was indeed a distinctly eminent and principal part but a part as appears alsâ—… by all the Paschal Homilies of Cyril of Alexandria in number 22. by me above alledg'd Yea Socrates himself who is thought the least friend to this Fast of Lent as he is miserably abus'd in English by false translation and himself in part mistaken as we shall shew hereafter in the Appendix yet l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he grants that both those in Rome and those in Illyrium and in all Greece and in Alexandria kept a Fast of many weeks not one only whether six or three and that Fast they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesimal and he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fast. And a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paschal Fastings If happily it be the sense of some words of Epiphanius that the Quadragesimal Fast or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did determine before the beginning of the Great week of Fastings which is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Petavius deny that to be the sense of Epiphanius I shall not contend but say that if such was his sense he was almost singular therein And that from his professed value of the Pseudo-Apostolical Constitutions which have borrowed the name of Clement as Collector who never saw them nor some ages after him I have reason to suppose that Epiphanius took up this opinion from the 5. l. 12. cap. of those Pseudo Apostolical constitutions which first broach'd this conceit Whereas the sacred 6 th Councel Oecumenical can 2. though giving high honour to the Canons Apostolical rejected in express terms the Authority of those Constitutions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having thus clear'd the consent of the Generality of the Fathers and the great number of undeniable witnesses by me produc'd in the first 7. Ages after the decease of the last of the Apostles so uniformly witnessing that the Paschal Fast of Lent was ever observed in the Church as from the Apostles and from Evangelical Instruction I desire to know what is sufficient if this be not to prove a Tradition Apostolical if any shall hope to render the use of the Fathers useless as to make any evidence herein because forsooth they can alledge that some one Father or other hath sometime call'd somewhat Tradition Apostolical which indeed was not I answer It was the Generality of the consent of other Fathers to the contrary at least the silence of all other Fathers therein and many of those primitive Ages of the Church knowing nothing thereof that let 's us then know such not to have been Tradition Apostolical which in our cause is all otherwise Where beside the uniform custome and solemn practise of the Church of all Ages and places for some Paschal Fast close upon the Vernal Equinox which we therefore call the Fast of Lent or Spring the positive Testimony of those Fathers hath been shew'd so general and consenting that perhaps themselves who
quanquam scripta non reperiantur The Apostles indeed commanded nothing in this matter but that custome is to be believed to have taken its beginning from their Tradition as there are many things which the universal Church observes and for this cause are rightly believ'd to have been commanded by the Apostles although they be not found written Here you see commanded by them and not commanded by them in several senses Therefore his otherwhere non evidenter praeceptum is by himself reconciled here to himself in the many other Testimonies above produced Upon these grounds therefore a Epist. ad Ianuarium 118. cap. 5. S. Augustine elsewhere pronounces that to dispute against that which the Universal Church observes Insolentissimae est insaniae S. Basil perfectly agrees hereto l. de Sp. Sancto c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this also is Apostolical Hold fast the Traditions which ye have received whether by word or by Epistle 2 Thess. 2. 15. b Upon this Text S. Chry. sostome also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which especially this present is one which they who from the beginning did constitute or appoint it delivered to those that followed after the usage proceeding on ever together with time and rooted firmly by long custome in the Churches Cap. 27. He tels us of certain things received in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a tacit and mystical Tradition and gives instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in Baptism the explicit renouncing or profession to forsake the Devil and his Angels or Ministers and so his works in express words at the place of Baptism from what Scripture is it Add to these Leo the Great of near time to S. Augustine Serm. 2. de jejunio pent Dubitandum non est dilectissimi omnem observantiam Christianam eruditionis esse Divinae quicquid ab Ecclesiâ in consuetudine est Devotionis receptum de Traditione Apostolicâ de Sancti Spiritûs prodire doctrinâ manifestissimè paâ—…et inter caeâ—…era Dei munera jejuniorum quoque gratiam c. It is not to be doubted O most beloved but that each observance of Christian people viz. of the generality of Christians hath been taught from God and what ever hath been so received by the Church into the practise of her Devotion doth derive it self from Tradition Apostolical and from the teaching of the holy Spirit It is most manifestly evident amongst other the gifts of God the gift also of the Fasts c. Again in his Epistle ad Dioscorum Alexandrinum His qui consecrandi sunt jejuniis jejunantibus sacra benedictio conferantur Nam praeter autoritatem consuetudinis QUAM EX APOSTOLICA NOVIMUS VENIRE DOCTRINA etiam sacra c. Let the holy Blessing be given to those which are consecrated Fasting For besides the Authority of the Churches custome which we know doth come from Apostolical teaching the holy doctrine also c. Fulgentius Ferrandus Diaconus of the next Age in Paraenetico ad Reginam regulâ quintâ Et omnis qui se ad Ecclesiam pertinere gloriatur legibus vivat Ecclesiae Maximè his quas antiquitas roboravit Unde etiam consuetudo sine lege quam tamen Ecclesiae sanctae traditio custodiendam jugiter posteris tradidit eâdem Reverentiâ videtur custodienda nullatenùs amovenâ—…a si non est â—…idei verae contraria And let every one who glorieth that he belongs unto the Church live by the lawes of the Church especially those which Antiquity hath confirm'd Whence also custome without a law w ch yet the Tradition of the holy Church Universal hath delivered to be observ'd by posterity for ever seems that it ought to be observed with the same Reverence and at no hand to be laid aside when it is not contrary to the true Faith It were easie to add numerous Testimonies from S. Ierome Epiphanius Tertullian Chrysostome and others but these are sufficient Only be it here well noted that neither S. Augustine S. Basil Leo Ferrandus or others here do speak of matters of Faith or of essential duties moral or of the Essence of Sacraments all which we are taught indeed by the consent of these same Fathers to be contain'd expresly in the holy Scriptures and so their Testimonies in that behalf are reconcileable with these But of ritual observances which being visible and as it were legible in the Universal Churches constant practise needed not to be set down in her written rule Or those which are therein set down not necessarily so evidently but that they might need the Interpretation of such the Churches Practise The Hypothesis here to be subsumed that the Paschal Fast of Lent was ever observ'd in the Church Universal I may here well assume to my self to have sufficiently prov'd in the Testimonies already vouched throughout this whole Discourse To all which 't was yet much more easie to add numberless proofs of that matter of Fact and Practise Ecclesiastical a Such as are these Socrates l. â—… c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the rest he particularly recounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen l. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palladius Historiâ Lausiacâ cap. 20. concerning Macarius the contemporary â—…f Pachomius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassianus Collat. 21. c. 27. Ait Diverso more i. e. sex vel septem hebdomadibus per nonnullas provincias Quadragefimam celebrari SED UNAM RATIONEM EUNDEMQUE MODUM IEIUNIORUM diversâ hebdomadarum observatione concludi bi enim inquit sibi 6. hebdomadarum observantiam prasixerunt qui putant die quoque Sabbati jejunandum Sex ergò in hebdemada jejunia persolvunt quae eosdem 6 30 dies sexies revoluta consummant His tripartite history also l. 2. c. 12. Epistola synodica cum omnibus ab Initio Pascha Custodientibus but Iejunium Domini Pascha includit saith S. Hierome then to have alledg'd such witnesses as hath been done already throughout 7. Ages which together with the Practise universal have testifi'd in the Question of Right as well as Fact That this observance of the Paschal Fast had its Institution from the Apostles from Christ from God and the Gospel That it stands by Tradition Apostolical and Evangelical If many among them have averred not only an Institution and Tradition Apostolical and Evangelical but also a Precept from the Apostles c. they have done that ex abundante by an overflowing measure to what was the Proposition by me undertaken to be proved viz. pag. 24. That the Church hath ever observed this Paschal Fast since the time of the taking away of the Lord the Bridegroom and since the times of the Children of the Bride-chamber the Apostles of the Lord. And 2 dly the Church hath done this hath observed this Paschal Fast as from the Apostles grounding their practise upon Instruction Evangelical Tradition Apostolical Now how it is
to be forborn the plea of both their traditions met in this that on Easter-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the decrees of their several Synods also concluded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the day of the Lords resurrection So that the Paschal fast according to them and their pleaded traditions Apostolical on al hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fasts or fasting dayes that were to end in Easter not the fasting day The Church in like manner in Tertullian opposed to the Montanists quod ad jejunia pertineat certos dies à Deo constitutos certe in Evangelio illos dies jejuniis determinatos in quibus ablatus est sponsus That there were certain dayes appointed by God for fastings that in the Gospel those dayes were determined for fastings on which the bridegroom was taken away Certain dayes not day those dayes not only that day so Dionysius of Alexandria Epistolâ ad Basilidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By all it will be confessed that we must humble our souls with FASTINGS until the feast of Easter To this adde that the 24 Paschal Epistles or Sermons of Theophilus and Cyril Patriarchs of Alexandria each of them do conclude that according to Evangelical or Apostolical traditions constitutions or teachings they should end or dissolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is still plurally the Fasts on Easter Eve The 45 Canon of the Laodicaean Councel confirmed in general Councel tell us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy fasts not fasting day of Lent St. Ambrose thought more commanded by God to Christians of an ordinary strength then the fast of a day in Lent when he said l. de jejunio Ecclesiâ propitiâ divinitate ecce jam penè transegimus Quadragesimae indicta jejunia praecepta Domini abstinentiae devotione complevimus Where he calls the many fasts indicted in one Lent the precepts of God 2. Irenaeus by his recital that some thought they ought to fast two days and no more and others more cannot be understood as if Irenaeus approved that number which Dionysius his words the Patriarch of Alexandria within a few years after disparaged greatly even when performed with greatest severity of superposition or fasting to cock-crowing as if they thought they did some great matter saith he the question which Christians were wont to propound one to another in St. Chrysostomes time homil 16 ad popul Antiochen was not how many hours nor how many days they had fasted of that Lent but how many weeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye might hear them answer none of them one but some two some three some all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore there was a Known all which all know to have been so many as contain 40 days and that two or three weeks were not all much less two or three dayes all the days But the question may be put against that ancient glosse that they who fasted 40 hours did it an hour for a day How that can be when no mention is of 40 days no nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Irenaeus's time To this though it be an argument drawn only negatively from testimony as silent which speaks nothing to any proof especially so far off when they might speak out and we not hear of it and in an age whereof so few monuments are left remaining yet it may be said that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found then 40 days for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly signifies it being purely an Ecclesiastical word surely the Churches use and interpretation of that word where ever any thing distinct can certainly be known as it may in a thousand places must needs be a better Lexicon to us then our own interessed conjectures from the origination common to both Now let one Ecclesiastical record be shewn where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie a fast of forty hours for though here is such a fast in Irenaeus yet no such name here and we will produce numberless ancient monuments of the Church where it is impossible to be forty hours but must be many weeks such as the 45 50 and 51 Canons of Laodicea yea where it must needs signifie the fast of forty days precisely as where they are precisely reckoned up as in most of the 24 Epistles Paschal of Theophilus and St. Cyril and what the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadragesima soon after Irenaeus signified in the Church is most considerable as to this enquiry Now when it is in Origen hom 10. in Levit. c. 16. Nos habemus quadragesimae dies jejuniis consecratos we have the days of quadragesima consecrated to Fasts it cannot be meant of one fast or of fortie hours only but of days it is and that 's the nearest to Irenaeus's time which can be shewn Now hear we the whole entire passage of Irenaeus which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the reading whereof or punctation and about rendring of the former part of it we shall easily agree Neither is the controversie only about the day of Easter but also concerning the form it self of the fast for some think that they ought to fast one day some two others also more and some by forty houres of day-time and of night commensurate their day And such variety of those that keep the fast c. Hitherto we have little difference with our brethren but as to that which follows just cause of great complaint of the abuse of the Author and of the Reader and of the fast For those following words we say our brethren in the 66 Page of their grand debate have translated amiss to their own advantage for the disparagement of the Paschal fast in these words With our Ancestors who as is most like propagated to posterity a custome which they retained as brought in by a certain simplicity and private will instead of those words from the Greek with our Ancestors who less accurately as is most like retaining the form of the fast above mentioned have changed the simple and plain custome or the custome which was after a simple and plain manner of speaking into that which followed after For 4. words our brethren put in which are not in the Greek either formally or virtually viz. brought in say they that their English reader might think that Irenaeus had said that even that which Irenaeus's Ancestors retained and not then devised the custome of the fast was brought in by a certain simplicity and private will Tell us now I pray what one word is there in your Author which ye pretend to translate that signifies brought in or brought in by a certain simplicity and private will but if there be no word of bringing in by a certain simplicity c. but only of changing
that simple vulgar manner which was before then you have not dealt truly in a matter of main concern to the question As if those long before Irenaeus's time had retained what was before their time and propagated to posterity a custome at first brought in by a certain simplicity and private will Whereas there is not one word of all that in the Text neither of propagating to posterity nor of brought in nor of private will nor of a certain For secondly tell us you what word is there for propagating to posterity It is not you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any copy you pretend not that nor can you and then how can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie propagating to posterity since there is nothing in the Greek that signifies either propagating or posterity no more like then changing is to propagating and the thing changed or made another thing or another manner is to posterity Thirdly how can any sincerely render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propagating to posterity the custome which they retain as brought in by a certain simplicity and private will For beside nothing of propagating nothing of posterity nothing of brought in why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to be rendred a private will 4. what Irenaeus spake in praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity that you that you might pretend it was brought in and amiss too render by a certain simplicity so changing by your additament of a certain Simplicity that which was the praise of that custome which should have been still retained into dispraise by a certain Artifice Howbeit Hesychius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus's word in the concrete the Prince of Grammarians renders not-oblique which you here would have the ground of an obliquity brought in Phavorinus and Suidas out of Polybius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the custome according to simplicity will be the custome that was from the first he adds there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavorinus gives the same rendring and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is said to be simple or according to simplicity which is not a thing that one fashions or forms after his own device not of various and busie humour Thus much you have put in now see what you have left out a main thing which was against you viz. these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which there is no English at all in your Version for it had wholly marred your cause the Author thus saying if he be truly rendred And such variety of those that keep this Fast hath not been made or begun now in our age but very long before with our Ancestors who as is meet to believe NOT ACCURATELY RETAINING the manner of the Fast above mentioned have changed the custome which was simple and plain into that which was afterwards thereby plainly intimating that all those Instances of definite numbers above mentioned by him were so many deviations for want OF NOT ACCURATE OBSERVING the former plain and simple manner If you have at all rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us Yet nevertheless Irenaeus and the Church charitably tolerating what he said was beside that which was at first beside what in accurateness ought to have been the plain and simple manner all these both those which he expresly named and those which are here implied such as did keep the Fast accurately lived peaceably together and we are in peace saith he but what he thought of such as should refuse to keep the Feast or the fast at all he doth not there tell us none in that age giving occasion of that If you think there is no such cause now why we should thus complain of your Translation is it not in Earnest hard that to the advantage of your cause and the hurt of the honour of the Churches anniversary publick Fast you should change put in and leave out of the words of the Author whom your selves produce and not that only but contrary to true Translation even of our own former learned Writers whose error if any might have been corrected by you but not their faithful Translation blotted out Thus before our time Musculus rendred the place Qui ante nos praeter accuratam diligentiam ut verosimile est rerum habenis potiti simplicem ac vulgatam consuetudinem posthabuerunt ac mutarunt that which he renders have postponed and changed the simple and vulgar custome you read have propagated to posterity the custome which they retain as brought in by a certain simplicity and private will But Russinus also and He one of the Ancients reads with Musculus and Us in the main against you thus Qui non simpliciter quod ab initio traditum est tenentes in alium morem vel per negligentiam vel per imperitiam postmodùm decidêre What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we all know and no unconcerned Interpreter that had not somewhat of your cause to maintain ever so palpably omitted those words before you and being not omitted they charge the Authors of those varieties with want of careful keeping to the former rule All which is indeed against the service of your Hypothesis to take notice of Now what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here means is to be discerned partly from the import of the word it self and partly by the company with which it is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sirmonis forma è vulgo sumpta apud Dionysium Longinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and Suidas out of Thucydides vulgar and genuine Citizens Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas toward strangers and toward the native and proper Citizens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgata consuctudo saith Musculus c. here in this place especially being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is surely to be rendred the Custome which was simple and plain or which was after simplicity and plainness Not with the mystery of 40 hours for 40 daies nor because 't was pascha therefore to be shrunk up into one day or two That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to propagate to those that come after but to change into what came after is evident by the words in themselves and by the like manner of speech in that Language Incertum amicorum statum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides to make it of uncertain before now certain Now the Reader hath Irenaeus's words and their true Rendring His sense I shall lay down briefly First That Irenaeus as he wrote against the Asian custome of keeping Easter in his own name and the name of the rest of the Bishops of France and maintained that Victor's judgement was the right concerning the day of Easter yet exhorted Victor to mutual tolerance peace and love so here his applauding peaceableness with these various observers of the Fast is no approving of the variations and differences which he recites Yea secondly he recites them
some too forwardly pressed even throughout all the forty daies and as a duty for so the words must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether we follow this reading or the other all the definite numbers as there managed are recited by Irenaeus as deviations from the plain and simple manner and both readings suppose the use of forty daies Absâ—…inence as being before in the Church To the rest of your Allegations answer shall as fully be made in the 8. chapter only here because you bid us in your 66th pagE read the rest of the Chapter we have so done but finde nothing that favours your cause but still against you more then enough for in the following part of the Chapter Irenaeus tells Victor that Anieâ—…tus his predecessour could not perswade Polycarp whom above he calls the blessed Polycarp not to keep Easter according to the tradition in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As which he had ever kept or observed with St. Iohn the Disciple of our Lord and the rest of the Apostles with whom he had conversed Here if the blessed and holy martyr Polycarp be to be believed as he is by all sober Christians in the world it is undeniably certain that St. Iohn the Apostle and other Apostles and Polycarp with St. Iohn the Apostle and with those other Apostles with whom he had conversed did constantly keep an Annual set feast of Easter And now I leave it to you to tell us who they are that have taught the Sectaries to condemn the observation of such Anniversary set feasts and particularly that Anniversary day of Easter as superstitious and not agreeable to the purity of the best Christians Against whom I enter this charge even against all that so at any time teach Christian people that they are undeniably found condemners of St. Iohn the Apostle and of other Apostles of the Lord I adde even in that wherein Saint Iohn and those other Apostles of the Lord agreed with St. Peter and St. Paul in that wherein Polycarp and Anicetus agreed Polycrates and Victor agreed were all of one accord had one custome both those Apostles which towards their later end abode in Europe and those which so abode in Asia and the Bishops their successors in the West and in the East the first and second age before and after St. Iohn's death until Polycarp yea until Victors time and 't is known even until our time also For their time so much was pleaded as may be seen by comparing this of Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Sozomen l. 7. 19. Now how sure a witness this Holy Polycarp was in what he said of the Apostles and said he knew by conversing with them Irenaeus whom you have produced shall tell you l. 3 c. 3. his own Greek words we have in Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp was not only the Disciple of the Apostles and had conversed with many that had seen Christ but was by the Apostles constituted Bishop in Asia of the Church of Smyrna whom also we have seen He gloriously and most remarkably suffering martyrdome departed out of this life having alwayes taught those things which he had learned of the Apostles which also the Church doth deliver and which only are true And all the Churches in Asia do bear him this record And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them and of what he had done and done constantly with them or else the Apostles did observe some Anniversary set holy day and this particularly and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves This is the charge let it not be forgot to be wiped off And since you bid us to read on we read on still but to the very next words after your direction and behold the Bishops Narcissus Theophilus Cassius and Clarus of the same time with Irenaeus and others with them assembled in Palestina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their writing or decree discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession and the fast confessedly on all hands was to preceed the feast of Easter and so in cap. 23. we read of an Apostolical tradition received and practised also in more then three parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Fasts should be ended on no other day of the week then the Sunday the day of the Lords resurrection And therefore fasts were to have their place and being as well as their ending before the day of that Feast according to Apostolical tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome begun from Apostolical tradition and obtaining even until now And those fewer Churches which did not so end their fasts as making Easter-day only Sunday yet pleaded tradition also no less ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the dissolutions of the Fasts ought to be at Easter for ending the Fasts at Easter-day nevertheless on whatsoever day of the week that were So that the tradition of all the world was for ending certain fasting-days at Easter And for more then three parts of the world it was pleaded in that very place that it was from Apostolical tradition that they observed such custome of so ending their Fasts CHAP. VI. In what regard the Forty dayes of the Quadragesima were of Apostolical recommendation and in what regard of Ecclesiastical Constitution THat some Paschal or Lent i. e. Spring-fast before Easter was ever from the Apostles time and of Apostolical tradition and constitution hath been sufficiently evidenced both in the whole body of the discourse above and also in the whole fourth Chapter of this Appendage We proceed now to the consideration of the forty days and to the declaration how the observance thereof was ever in the Christian Church as a special time of spiritual exercise and abstinence for the generality of Christian people from recommendation Apostolical a Ab Apostolis Traditum Commendatum Howbeit the precept of such forty dayes abstinence and much more the precept of forty dayes fast as also of other Ecclesiastical discipline and Ecclesiastical Administrations respecting Penitents or Catechumens respecting publick Penances Absolutions Catechizings solelmn Baptisme Synods of Bishops and other the like specially affixed and determined to that time may well be allowed to be of Ecclesiastical constitution But it is meet to begin with that which is even in this of forty daies also of Apostolical Recommendation For the proof whereof I might permit it to the judgement of any Reader whether a great and sufficient number of the Authorities by me above produced though brought only to prove some Paschal or Lentenâ—…ast before Easter to have been of Tradition and Institution Apostolical have not evidenced
since GENERALLY commanded as may appear by the 50 51 52. Canons of the Councel of Laodicaea and those Canons ratified in the fourth and sixth general Councels Which Canons of Laodicaea provide not only for the keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that men should beware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dishonour the fast of forty days Yet though such abstinence of forty days were not commanded by the Apostles but by the Church we have shewn notwithstanding that it was of Apostolical recommendation And who is there not almost since the writings of Christian Bishops came to be more frequent and to be better preserved unto our hands viz. since the days of Constantine which doth not witness so much at least We have but even now recited St. Austin and St. Hierom. Briefly there is not one of the twenty four indubitable Paschal Epistles or Homilies of Theophilus and St. Cyril of Alexandria which doth not witness the abstinence of forty dayes before Easter to have descended from the Apostles or from instruction Evangelical from the Lord which also was not taught the world but by the Apostles For the several testimonies of St. Ambrose in Millan Leo in Rome of Basil and Gregory Nazianzen in the East of Chrysologus Caesarius and others I rather refer you to the preceding discourse from p. 46. and forward then here repeat them It remains now to shew in what sense the observance of the forty days was of constitution only Ecclesiastical And such it was first if we respect the precept of fasting forty days secondly if we respect the several sanctions of Ecclesiastical penalties which the Governours of the Church did and might justly as they saw cause decree thirdly in respect of some particular kinds of meats prohibited with the allowance of others because such distinction generally may be profitable to the ends of fasting within the compass yet of which law and of the letter of it men may for so may any humane law be abused chuse to themselves such of the meats allowed as may be but an exchange of pleasures and in no wise less contrary to the ends of fasting then the meats forbidden Which argues as the shifting wickedness of sensuality so also the imperfection of any law that can by men be set about matters in themselves so various and infinite unless it meet with such as obey the laws of their superiours for conscience sake and in their conscience bearing honest and faithful regard to the end of the law this will be found true whether we consider the rules of the Ancients concerning their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the more modern prohibitions of all flesh but the flesh of Fish or in other places also of lacticinia milk-meats or elsewhere also of some fruits a St. Aust. l. 30. con Faust. Manich cap. 3. 5. And yet may there be chosen such dry meats or such fish or such unforbidden fruits or even such panis deliciarum bread of delight as no man can pretend that any Apostle ever thought better of for the mortifying the flesh or humbling the soul then of some sort of food by the Church forbidden And yet the law may to the generality be profitable and when it is a law undispensed with must be obeyed and when it is abused by the devices of fleshly mindes the fault is theirs Fourthly The observation of forty days is a constitution Ecclesiastical also as to some purposes of the Church such as are those above mentioned which will best appear by the words of such ancient authors as sometimes have call'd the observance of forty dayes a constitution of the Church We will begin with that most remarkable one in St. Chrysostomes hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have prescrib'd delineated set a stamp up on figured ouâ—… or copied unto us 40 daies of Fast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many of old have been wont to come to the mysteries or Sacrament indifferently and at adventure as if simply to come only and eat were sufficient especially at this season of Easter or the great week on which Christ deliver'd it The Fathers therefore knowing well and aware of the harm which proceeds from such careless coming to the Sacrament meeting together have prescribed forty daies of Fasting of prayers of hearing of the word of Synods for correction of evil manners and abuses that all of us together being in these daies purified with all diligent care both by prayers and by alms and by fasting and by whole-nights-watches and by tears and by confession or the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of penances and satisfaction to the Church and by all other means might so come to the Sacrament with a pure conscience so far as is possible to us And that they have wrought great reformation and good working us to a habit and custome of fasting is manifest Where first we are to observe that even laws also Apostolical in some sort may by the Churches Governours be reinforc'd pressed and envigorated in new Canons Sanctions and Decrees where they shall see it needful Secondly Much more things which descend from Recommendation Apostolical may upon some appearing emergent need be by them made laws Ecclesiastical for some times and places Thirdly That the Appropriation of such season of forty daies to some such purposes as by this our Author here are named viz. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of offenders any way made known their Confessions and satisfactions to the Church for publick hearing of Sermons for publick night-watches and constant fastings for Synods of Bishops designed to the correction of evil manners and abuses may be properly by an order rule and application Ecclesiastical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Fathers of the Church and yet the Recommendation of those forty daies to especial abstinence and Devotion especially unto the generality of Christians who do not This exception Cassianus makes above as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious exercise themselves in fastings as it were all the year long be Apostolical For even S. Chrysostom who wrote this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Hom. 11. on Genesis speaking of the forty daies observed by that Church in about eight weeks with exemption of each Saturday and Sunday tells his Auditors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the holy time of Lent to such as undertake this course of fasting THE LORD HATH INDULGED these two weekly daies like certain stages or inns shores or havens that both the body may be a little relaxed from its labours of the fasting c. Where by saying the Lord hath indulged those daies he at least implies that the Lord hath directed and recommended the other And he uses the same word in that place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Authority is that of S. Hierom upon Galat. 4. where having recorded together the observation quartae
to be fasted untill Even but especially on the six days of the great week as Dionysius Alexandr in the place by you alledged expresly witnesseth and more especially yet on the day of our Lord's crucifixion as your selves also alledged from Tertullian Dicatam jejuniis Parasceuen cap. 14. of his Book of Prayer Sic die Paschae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo communis quasi publica jejunii Religio est Come we therefore in the last place to Socrates out of whom you have brought two Testimonies and might have I freely acknowledge brought more and he is by us the more to be considered because all that of late have written against the obligation of the Religious Fast of Lent at home or abroad have fetcht their chief armour from Socrates yet sometimes wronging him by most unjust and purposely false translation of their Authour as in an English Pamphlet of last year who may seem himself enough to have wronged or loosened the Churches Fasts and Festivals for causes which shall presently be shewn But here we shall first shew that none of our Exceptions against Socrates are needfull to our Refutation of our Brethren the Presbyterians their Exceptions out of Socrates against the Religious â—…ast of Lent as it is appointed to be observed in our Common-Prayer-Book For first as to the variety in several Countreys about the number of the days viz. of their stricter fasting as Dionysius Alexand. whom you here joyn with Socrates hath shewn you I have answered above shewing that it hurts us nothing but no Countrey had a custome of keeping none or pretended conscience against the substance of the Paschal or Lent fast that they might therein be allowed to differ from all the body of the Catholick Church that then lived or had lived throughout the world as our brethren now would obtrude upon their own Countrey and the Church that bare them If Socrates admire that so many Countreys differing about the number of the days yet that all agreed to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima or the Fast of forty days and so your selves alledge Sozomen and Nicephorus also witnessing this is an evident testimony that all the Countreys every where had received a Tradition of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadragesima or Fast of forty days elder than their differences about the number of days as hath been shewed above at large in my fifth Chapter that whatever variety of Indulgences several Countreys upon whatsoever pretence of their fainter Regions or hotter stomachs or less plentifull provisions throughout all the year or the perpetual toil of their manner of living or the like had allowed themselves therein yet so universal and consenting was their acknowledgment of something in common received by them all which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesima that it makes manifest evidence that they all had received ab antiquissimis temporibus traditum commeâ—…datum A Tradition and Recommendation universal of fortie daies abstinence with an allowance of variation in their number of their stricter fasting daies and in their rigour of their abstinence and that varietie which Socrates notes Socrates himself acknowledgeth there had various causes as it were reasonable grounds of some such varieties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there are beside in other divers Countries ten thousand causes or reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. three weeks of stricter fastings after the example of Daniel for otherwise that Rome had from the first of all the custome of fortie daies abstinence or fasting more largely taken St. Hierome himself a Priest of Rome who could know better than Socrates though Socrates also doth not here denie it witnesseth who tells us what he means by his Nos unam Quadragesimam secundùm Traditionem Apostolorum jejunamus We fast one Lent accordâ—…ing to Tradition Apostolical Epist. ad Marcellam by what he writes on Ionah 3. Ipse Dominus jejunavit quadraginta dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself fasted fortie daies and leaving to us the Inheritance of the Fast prepares our souls under this number of fortie daies â—…o the eating of his Bodie and on Isai 58. Dominus quadraginta diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted fortie daies that he might leave us the solemn daies of the fastings And farther for Rome also Leo the great himself Bishop of Rome Serm. 12. Appropinquante dilectissimi solennitate Paschali sic est praecurrenda consuetudo jejunii ut nos quadraginta dierum numerus ad sanctificationem corporis mentis exerceat unde in coelestibus Ecclesiae disciplinis multùm utilitatis afferunt Divinitùs instituta jejunia The solemnitie of Easter now approaching my beloved the custome of the Fast is so to be premitted that the number of fortie daies may exercise us for the sanctification of our bodie and minde so as that in the heavenly disciplines of the Church the Fasts instituted by God bring unto us much advantage The same in his fourth Sermon Magnâ Divinae Institutionis salubritate provisum est ut ad reparandam mentium puritatem quadraginta nobis dierum exercitatio mederetur And yet the same Leo in the same his fourth Sermon of the Fast of Quadragesima chooseth out for the people of Rome the number of daies amounting to and a little exceeding the number of the daies of Socrates's three weeks which he assigns to Rome to wit three daies in each of six weeks secundam quartam sextam which are one and twentie daies So that fortie daies and yet the number of one and twentie daies for stricter sasting may well consist together and still the Lent be called of all Quadragesima as Socrates and Sozomen note therefore Leo when he mentions fortie daies as from God he doth more often call the Quadragesima quadraginta dierum continentiam as Sermon third THE ABSTINENCE of fortie daies and quadraginta dierum EXERCITATIONEM Sâ—…rm 4th the exercise of fortie daies than quadraginta dierum jejunia If Leo could for the practise of Rome in one and the same Sermon of Lent direct his Auditors to fortie daies exercise and one and twentie daies Fast as are six times three then Socrates sinding at Rome as he saith three weeks fast though all together yet needed not to wonder how they call'd it there and in all Countries Quadragesima That some observation of fortie daies was kept at Rome Gregory the Great another godly Bishop of Rome doth witness Homil. 16. In Evangelia Quadragesimae tempus inchoamus c. Cur ergò in Abstinentiâ Quadragenarius numerus custoditur nisi quia c. Now begin we the time of Lent c. why then is the Number of Fortie observed in our Abstinence but because c. à praesenti etenim die usque ad Paschalis solennitatis gaudia sex hebdomadae veniunt ut
nos per abstinentiam mortificemus Fortie daies of ABSTINCE he requires though as for the degrees of that Abstinence and as to stricter Fastings he adds Unusquisque in quantum virtus suppetit carnem maceret ejusque desideria affligat c. Thus much be said to what your Socrates writes of Rome But when he tells you there how those in Illyricum and all Greece and Alexandria fast their Paschal-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six weeks before Easter and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how others begin their Lent 7 weeks before the Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how well doth this varietie that you alledge out of Socrates yet agree upon the matter with the Religious Fast of Lent in the Church of England which she begins betwixt the sixth and seventh weeks before her Feast of Easter And to your second citation out of Socrates if he say that there is no express written Precept for Lent as he saies indeed more than once of such Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * St. Basil l. de Spiritu Sancto c. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They clamour and call for demonstrations from written testimonies and send away with disgrace as nothing worth the unwritten witness of the Fathers And cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But they cease not up and down clamouring that this is not witnessed in any written Word of God No written DEMONSTRATIVE Institution or Precept St. Austin we grant hath said and we have ever yielded as much Non evidenter praeceptum in literis Evangelicis c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet St. Augustin could whatsoever Socrates saw or not derive its authoritie ex Evangelio as he saith Nor is any varietie about the number of daies alledged from Socrates or others any barre to that which St. Austin and others say of the Apostolical Original of the Paschal-fast before the Feast of Easter Nothing more than when the same Socrates in the same Chapter by you cited recounts the varieties and differences of several Churches about the daies and number of daies of the Churches publick Synaxes or Celebrations of the holy Eucharist is any barre to the divine Original of the Synaxis or holy Eucharists administration and that also on the Lord's daies For what though some added Saturdaies as Socrates saies most Churches then did yet they at Rome and Alexandria from a certain Tradition did not And what though others added the days of the stations and some everie day of the week for the holy Eucharist also and others not yet the Lords day was always held proper for that service Socrates words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Whereas you cite Socrates as saying Perspicuum esse Apostolos liberam potestatem in eâdem cujusque menti ac arbitrio permisisse That it is perspicuous that the Apostles left a free power in the same to every mans mind and arbitrement These words either you would have your reader believe that Socrates spake of the religious fast of Lent which is set forth in our Common-Prayer-Book or of some other matter or circumstance If this latter to what purpose is it here by you alledged But if the former be by you pretended as evidently it is as if Socrates had said that to be the Apostles minde concerning the religious fast of Lent which only our Common-Prayer-Book sets forth as if it were to be left to every ones minde and will This is a great untruth and a great abuse of your Reader Socrates speaking these words of the Apostles permission and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the religious fast of Lent it self NOR OF THE NUMBER OF DAYES MORE OR FEWER But having last mention'd the matter of abstinence from some meats and shewn it not to be alike in all Countreys for that some abstained from all creatures that have sensitive life others but from some allowing themselves to partake of fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others together with fish allowing themselves the flesh of birds how others also abstained from some fruits and eggs and some lived only on dry bread and others not that and others fast till three a clock in the afternoon perhaps on the days of their abstinence and not of their stricter fasts and then used a freer refection of which varietie he shews there have been various causes he immediately subjoyns the words by you cited which in his own Greek we will let the Reader see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he says de hâc re of this thing not of whatsoever you please to extend it to therefore not at all necessarily of the number of dayes more or less much less of the Paschal fast it self But here you produce this saying of Socrates against the Religious fast of Lent as set forth in our Common-Prayer-Book which was spoken of varietie of abstinence from flesh also in some places from fish from some fruits from eggs and of others even at three a clock entertaining themselves more plentifully Of this Socrates says and of this who doubts to affirm that we have no written precept Of this who doubts to say that as for any thing left from the Apostles if ye abstract from Laws Ecclesiastical a free power thereof is permitted to everie mans choice and will But here you begin your citation out of Socrates with a Relative without an Antecedent either expressed or intimated by you on which Antecedent yet lay all the controversie of what it was that Socrates spake Thus you begin Ac quoniam nemo de eâ re praeceptum literarum monumentis c. And again Apostolos liberam potestatem in eâdem re c. But quae ea res there sirs lay all the strength of your argument and all the concern of the cause And in that the Reader is left probably to think that Socrates and the Apostles according to Socrates in those words had made that judgement of the Religious fast of Lent whereas the speech there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some choices of some meats and the more or less plentiful refection at three a clock or otherwise And it is observable that Socrates there calls even some forbearing of some meats by choice for the exercise of fasting as we read in Daniel so also chastening himself as that he doth record I ate no pleasant bread neither came flesh nor wine into my mouth three full weeks that for the chastening of himself before his God Dan. 10. 2 3 12. that Socrates I say in the very words by you produced doth call even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working that which is good Nothing now surely needs to be added but to advertise you that in many things as to any law from the Apostles permitted by them to everie mans will and choice we yet may be and are lawfully and profitably bound up by godly Ecclesiastical constitutions and that in the matter of fasting I have
which I have shewn whosoever shall reply by alledging one or two Authors wherein some men think they do some great matter I shall not think it at all considerable When any one speaketh whosoever he be yea two or three the rest are to judge The spirits of the Prophets are subject to the Prophets if that be true of Prophets much more of Ecclesiastical Doctors oâ—… Historians God is the God of order and peace as in all Churches and not of confusion Which must needs follow if the witness of one or two be to be accepted against the Communitie An excellent way it is for everie man to believe what he list and that from countenance too of authoritie because almost what ever he list he may finde said by some one Author But we are assured that God hath otherwise promised his assistance to the succession of Pastors then he hath to any one writer or preacher Ephes. 4. 11-14 Mat. 28. 19. 20. Fourthly who can imagine Socrates may not be contradicted who in one and the same Chapter even that which our brethren cite as for them so apparently contradicts himself I here set down the very words l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 697. A. Edit Colon. 1612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they indeed in Rome fast three weeks together before Easter excepting the Saturday and Lords day In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rome they fast everie Saturday p. 698. E. In both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same then present time Fifthly Albeit for some even great errors in judgement men may not candidly refuse all faith to a diligent Historian yet when such Historians shall be found to differ from the Communitie of Catholick Writers in that which any way favours such errour which he is known to patronize if especially in that his history he declare such his errour he then may justly be held suspected in such narration as is singular looks toward the favouring of that error for example if Philostorgius an Arrian historian shall declare ought singular contrary to the consent of other Authors in the favour of his fellow Arrians it may well be judged that Partiality hath caused him to turn aside from the Truth This whither it tends I shall now declare albeit in matters of less moment then the Prime Article of our Faith That the followers of Novatus his Errors such of them as did inhabit Phrygia did contrary to Novatus's own practice change the Churches received time of celebrating Easter even after it had been established by the Holy Councel at Nice and acknowledged Apostolical by their own Acesius and turn'd themselves in the Synod of Pazus to observe the Feast of Easter at the same time with the Iewes and Quartadecimani others of them yet more famous Bishops at the same time resisting them By means whereof the Church of the Novatians was at that time divided Socrates himself relates l. 4. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quartadecimani and the Novatians in great part being now joyned together the Renowned Patriarch S. Chrysostome proceeded to deprive them both together of their Churches as Socrates himself also witnesseth l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Novatians part of them thinking that they ought to agree with the Church about the keeping of Easter and the last before Easter and part judging that they ought to follow the Judaical time of the 14. day of the Moon for their Easter for the ending of their fast at length both part of these Novatians assembled in Councel together at Angar in Bithynia made a decree Conciliaritèr agreeing to their occasions which Socrates himself relates l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that notwithstanding the peaceable end of the Controversie of Easter in the Councel of Nice and the universal Churches receiving of one way therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth a Canon concerning the Feast of Easter and call'd it The Adiaphoron or Canon of Indifferency saying that the difference of the Feast was not a sufficient cause to divide their Church they having devised such things at large they decree their Canon of Indifferency concerning Easter so as that every one might keep Easter according to the custome which he had taken up before if it pleased him this decree being confirmed by them Sabbatius so oft as it happened that their times of keeping Easter differed would by himself before hand FAST and keep THE WATCH and then keep Easter on his wonted Sabbath-day Here we see the Novatian Church or Sect owning openly an Indifference of the time of the Eeast of Easter and so of the precurring Fast. For so here Sabbatius keeping by himself afore hand the Feast of Easter kept also by himself aforehand the Fast and the Watch which was to precede It was now serviceable to the Novatians that their friends and favourers according to the tenour of this Councel and Canon should plead the small import and indifferency of such matters such suppose a while was Socrates who liked rather of the Catholick Order yet pleaded for mutual tolerance even after the establishment of that matter throughout the Christian Church by the sacred Councel of Nice as well as had been with good cause before To this purpose plea was made for them as we read in this Chapter of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some other such sayings with a keen anger at the Bishops are found in him Now whether Socrates if he were indeed a favourer of the Novatians in their main error may not be thought to have written these things to gratifie the Novatians for the reconciling of them one to another in this lesser matter and reconciling them both to the Church herein let the Prudent judge I shall proceed to examine whether Socrates were so indeed a favourer of their main error Wherein I shall not content my self to receive others Accusations of him such as the learned Greek Patriarch Photius who makes this judgement of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shall rather hear himself what he saith whom you may read much displeased with the holy famous Patriarch of Constantinople S. Iohn Chrysostom lib. 6. cap. 11. Where he relating of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took away many of the Churches from the Novatians and the Tessarescaidecatitae he saith of that holy man in the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he imputes unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subdolous and secretly exulcerate minde he saies that for his favour to an insolent person one Serapion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. relating S. Chrysostom's death he leaves this mark upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn as he calls him died the 14 th day of November a man as I said before by reason of his zeal of temperance giving way more to wrath then to modesty