Specially, if that contention about Easter were, whether it hath bene euer a custome in the Church of God; for that would bring it within the word custome, here mentioned:
Specially, if that contention about Easter were, whither it hath be ever a custom in the Church of God; for that would bring it within the word custom, Here mentioned:
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Vpon the view, three points giue forth themselues. 1Here are cōtentious: and 2here are customes; and 3 customes, opposed to the contentious. These, the three heads.
Upon the view, three points give forth themselves. 1Here Are contentious: and 2here Are customs; and 3 customs, opposed to the contentious. These, the three Heads.
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To breake them yet further, into certaine Theses or propositions, to proceed by. 1First it should seeme, there were contentions in the Apostles times. 2 Contentions, about what? About matter of circumstance.
To break them yet further, into certain Theses or propositions, to proceed by. 1First it should seem, there were contentions in the Apostles times. 2 Contentions, about what? About matter of circumstance.
So was this here, Whether men were to pray vncouered, and women veiled, or no? 3And that there were, which did not onely contend, but (which is more) were euen contentious about these. 4For those that were so, here is a si quis set vp, If any seeme to be such, what to doe to them.
So was this Here, Whither men were to pray uncovered, and women veiled, or no? 3And that there were, which did not only contend, but (which is more) were even contentious about these. 4For those that were so, Here is a si quis Set up, If any seem to be such, what to do to them.
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First, that the Church hath her customes. 2As she hath them, so she may, and doth alledge them. 3And alledge them finally, (as the Apostie here, wee see, resolueth the whole matter into them,
First, that the Church hath her customs. 2As she hath them, so she may, and does allege them. 3And allege them finally, (as the Apostle Here, we see, resolveth the Whole matter into them,
And let not this moue you, that it seems to be negatiue, Non habemus talem. As, (this time twelue month) Non dabitur nisi (a negatiue in shew) proued an affirmatiue, Dabitur, sed nonnisi: So will this Non habemus talem, prooue to Habemus, sed non talem.
And let not this move you, that it seems to be negative, Non habemus talem. As, (this time twelue Monn) Non dabitur nisi (a negative in show) proved an affirmative, Dabitur, sed nonnisi: So will this Non habemus talem, prove to Habemus, sed non talem.
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That, if one should aske, What Scripture haue you, why Easter may not be laide downe? It may well be answered, Non habemus talem consuetudinem, nec Ecclesiae Dei.
That, if one should ask, What Scripture have you, why Easter may not be laid down? It may well be answered, Non habemus talem consuetudinem, nec Ecclesiae Dei.
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Protesting yet, that wee haue no purpose to waiue Scripture quite, for the keeking of Easter. Saint Augustine is plaine, Hoc ex authoritate diuinarum Scripturarum, per anniuer sarium Pascha celebratur.
Protesting yet, that we have no purpose to waive Scripture quite, for the keeking of Easter. Saint Augustine is plain, Hoc ex authoritate diuinarum Scripturarum, per anniuer sarium Pascha celebratur.
We doe no more, then the Churches of God, then the Apostles haue done before vs. So, our eares shall heare the voice in Esay behinde vs, Haec est via, This is the way:
We do no more, then the Churches of God, then the Apostles have done before us So, our ears shall hear the voice in Isaiah behind us, Haec est via, This is the Way:
That former (abroad) they represent by Ismael and Isaac, and they were of two venters. This latter (at home) by the two twinnes in Rebecca's wombe. (I feare the time:
That former (abroad) they represent by Ishmael and Isaac, and they were of two venters. This latter (At home) by the two twins in Rebecca's womb. (I Fear the time:
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Neither cōtentions, (in this verse.) Nor schismes (in the next, the 18.) Nor haeresies (in the 19. next to that) It is of the fiery triall, S. Peter speakes it (of persecution.) It is as true, of the watery triall (of contention. ) As true it is of the last,
Neither contentions, (in this verse.) Nor schisms (in the next, the 18.) Nor heresies (in the 19. next to that) It is of the fiery trial, S. Peter speaks it (of persecution.) It is as true, of the watery trial (of contention.) As true it is of the last,
as of the first Church: I prooued thee also at the waters of strife. Those waters, the waters of Meriba, will hardly be dreined euer. There were contentions then:
as of the First Church: I proved thee also At the waters of strife. Those waters, the waters of Meribah, will hardly be drained ever. There were contentions then:
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It was not about any the high mysteries, any of the vitall parts of Religion, Preaching, Prayer, the Sacraments: Onely, about the manner, how: the gesture and behauiour, wherewith:
It was not about any the high Mysteres, any of the vital parts of Religion, Preaching, Prayer, the Sacraments: Only, about the manner, how: the gesture and behaviour, wherewith:
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And euen these, euen the meanest things would bee done for the better, not for the worse (saith the Apostle in the next verse) And the more order, the better.
And even these, even the Meanest things would be done for the better, not for the Worse (Says the Apostle in the next verse) And the more order, the better.
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So the Apostle had set order for them, and inter alia, for this too. Other his ordinances (hee sayeth) they remembred well, but not this: This was opposed.
So the Apostle had Set order for them, and inter Alias, for this too. Other his ordinances (he Saith) they remembered well, but not this: This was opposed.
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NONLATINALPHABET, is one that loues it, is giuen to it. Strange, any such should be. But the Apostles if, proues to be no if. We see it dayly in persons,
, is one that loves it, is given to it. Strange, any such should be. But the Apostles if, Proves to be no if. We see it daily in Persons,
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Well, if any such should happen to be, what is to bee done in such a case? What saith the Apostle? Saith he thus? Seeing it is no greater matter, it skilles not greatly whether they doe it or no, couered or bare, sit or kneele, all's one:
Well, if any such should happen to be, what is to be done in such a case? What Says the Apostle? Says he thus? Seeing it is no greater matter, it skills not greatly whither they do it or no, covered or bore, fit or kneel, all's one:
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within a while, (within one verse after) ye shall heare of a schisme, (looke the 18. verse:) And within a little after that, (looke but to the 19.) yee shall haue a flat heresie of it.
within a while, (within one verse After) you shall hear of a Schism, (look the 18. verse:) And within a little After that, (look but to the 19.) ye shall have a flat heresy of it.
and that takes vp the rest of the Chapter. For, when they had sit couered at Prayer a while, they grew euen as vnreuerent, as homely with the Sacrament:
and that Takes up the rest of the Chapter. For, when they had fit covered At Prayer a while, they grew even as unreverent, as homely with the Sacrament:
Eate and drunke there, as if they had beene at home, in triclinio, that the Apostle is faine to tell them (at the 22. verse) They had homes to be homely at:
Eat and drunk there, as if they had been At home, in triclinio, that the Apostle is feign to tell them (At the 22. verse) They had homes to be homely At:
Then, are we to make stay at these lesse matters at first, (as the Apostle doeth) To thinke the wise mans counsell worth the following, Ne sit tibi minimum, non negligere minima, Count it no small matter, not to neglect small matters.
Then, Are we to make stay At these less matters At First, (as the Apostle doth) To think the wise men counsel worth the following, Ne fit tibi minimum, non negligere minima, Count it no small matter, not to neglect small matters.
Opposing then to these, what course takes he? Layes for his ground, this, Non habemus talem. The force of his reason is, If wee, if the Churches of God, had any such custome, it were somewhat;
Opposing then to these, what course Takes he? Lays for his ground, this, Non habemus talem. The force of his reason is, If we, if the Churches of God, had any such custom, it were somewhat;
Euery Societie, beside their Lawes in bookes, haue their customes also in practise: and those, not to be taken vp, or laid down, at euery mans pleasure.
Every Society, beside their Laws in books, have their customs also in practice: and those, not to be taken up, or laid down, At every men pleasure.
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The Ciuill Law sayth this of custome, Imo magnae authoritatis hoc ius habetur: quod in tantum probatum est, vt non fuerit scripto comprehendere necesse.
The Civil Law say this of custom, Imo Great authoritatis hoc Just habetur: quod in Tantum probatum est, vt non fuerit Scripto comprehendere Necessary.
But otherwhere, it is positiuè also, to affirme, and to maintaine a good: And men positiuely referred, to know, what hath beene the vse in former times.
But otherwhere, it is positiuè also, to affirm, and to maintain a good: And men positively referred, to know, what hath been the use in former times.
Why binds not this? 1Because though it may be, it was at Corinth ( Ecclesia Dei, a Church of God, one Church ) yet Ecclesiae Dei, the other Churches of God, had it not;
Why binds not this? 1Because though it may be, it was At Corinth (Ecclesia Dei, a Church of God, one Church) yet Ecclesiae Dei, the other Churches of God, had it not;
and that custome, power to binde her owne children, to it. Prouided, her priuate custome affront not the generall, receiued by all others: for then binds it not.
and that custom, power to bind her own children, to it. Provided, her private custom affront not the general, received by all Others: for then binds it not.
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It sauors of a distemper, a distemper comming of a heat, or humor of pride: For, onely by pride (saith Salomon ) commeth contention. This for the Churches custome.
It savours of a distemper, a distemper coming of a heat, or humour of pride: For, only by pride (Says Solomon) comes contention. This for the Churches custom.
we haue thē said asmuch, as in this point can be said, asmuch as may content any, that is not contentious, that, is not more wedded to shew his wit, then to seeke the truth:
we have them said as, as in this point can be said, as as may content any, that is not contentious, that, is not more wedded to show his wit, then to seek the truth:
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and more set NONLATINALPHABET, to maintaine his own position, then to regard the Churches peace. For sure, if a custome be to bee esteemed by antiquitie;
and more Set, to maintain his own position, then to regard the Churches peace. For sure, if a custom be to be esteemed by antiquity;
Their example (that is, the Apostles) the Church commended to her children to practise (a better shee could not.) that practise, in time grew to a custome.
Their Exampl (that is, the Apostles) the Church commended to her children to practise (a better she could not.) that practice, in time grew to a custom.
This may be alledged against si quis videtur contentiosus esse, such as are, or at least seeme contentious. Habemus, or Non habemus consuetudinem, is their proper answere.
This may be alleged against si quis videtur contentiosus esse, such as Are, or At least seem contentious. Habemus, or Non habemus consuetudinem, is their proper answer.
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No reasoning with such, it will be to small purpose, they will bee sine fine dicentes. S. Augustine saith well, they cannot distinguish betweene respondere posse, and tacere nolle. They take them, for all one.
No reasoning with such, it will be to small purpose, they will be sine fine Saying. S. Augustine Says well, they cannot distinguish between respondere posse, and tacere nolle. They take them, for all one.
Specially, if the matter be of the nature of this here in the Text, where the question seemed to concerne but matter of circumstance, and outward order;
Specially, if the matter be of the nature of this Here in the Text, where the question seemed to concern but matter of circumstance, and outward order;
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And the Apostle vsed diuers (if that would haue serued) from the signification, at the third verse; from decencie, at the thirteenth; from nature, at the fourteenth.
And the Apostle used diverse (if that would have served) from the signification, At the third verse; from decency, At the thirteenth; from nature, At the fourteenth.
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as hee tooke the right course (we are sure) so hee taught vs by his example, in points of this nature, of ceremonie or circumstance, euer to pitch vpon habemus or non habemus talem consuetudinem. This to be finall.
as he took the right course (we Are sure) so he taught us by his Exampl, in points of this nature, of ceremony or circumstance, ever to pitch upon habemus or non habemus talem consuetudinem. This to be final.
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for euery point of rite that takes him in the head, will hazzard the Churches peace, will not acquiescere, but set himselfe against the Churches custome: he knoweth his doome heere.
for every point of rite that Takes him in the head, will hazard the Churches peace, will not acquiescere, but Set himself against the Churches custom: he Knoweth his doom Here.
it is no good signe, videtur, (saith S. Paul. ) to the Apostle hee seemes so (and he had his eyes in his head.) And what such seemed to him, they may well seeme to vs,
it is no good Signen, videtur, (Says S. Paul.) to the Apostle he seems so (and he had his eyes in his head.) And what such seemed to him, they may well seem to us,
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From thence, for the 400. yeeres following, are for the Churches. Which 400. we may diuide againe, into two euen moities. 200. vnder persecution: 200. vnder peace.
From thence, for the 400. Years following, Are for the Churches. Which 400. we may divide again, into two even moieties. 200. under persecution: 200. under peace.
To proue (then) our habemus consuetudinem: We cannot better beginne, then with this in the Text, the contentions, that from the beginning rose about it. Those very contentions prooue it.
To prove (then) our habemus consuetudinem: We cannot better begin, then with this in the Text, the contentions, that from the beginning rose about it. Those very contentions prove it.
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The censuring of those that tooke them vp, with S. Pauls contentiosus heere, and with somewhat more: (Of Blastus, at Rome in Europe; Of Crescentius in Egypt, for Afrique: Of Audaeus, in Syria, for Asia: ) These were the principalls, these were all written vp in the blacke booke, by those that registred the Hereticks;
The censuring of those that took them up, with S. Paul's contentiosus Here, and with somewhat more: (Of Blastus, At Room in Europe; Of Crescentius in Egypt, for Afrique: Of Audaeus, in Syria, for Asia:) These were the principals, these were all written up in the black book, by those that registered the Heretics;
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The first that it tooke thus in the head, ( Tertullian in the ende of de praescrip, saith) was one Blastus about the dayes of Commodus. He began a schisme.
The First that it took thus in the head, (Tertullian in the end of the Prescribe, Says) was one Blastus about the days of Commodus. He began a Schism.
and began that of the Quartodecimani: to whose manner of keeping it, for the most part, other heretiques did cleaue, leauing the Churches custome of purpose,
and began that of the Quartodecimans: to whose manner of keeping it, for the most part, other Heretics did cleave, leaving the Churches custom of purpose,
But, non habemus calem consuetudinem, would haue beene their answere. For you will easily guesse: if these, for not keeping it at the right time, were scored vp for heretiques;
But, non habemus calem consuetudinem, would have been their answer. For you will Easily guess: if these, for not keeping it At the right time, were scored up for Heretics;
Christ our Passeouer is offered, let vs therefore keepe a feast (sayth S. Paul. ) Let vs therefore keepe none (saith Aërius ) holden for so saying, for little better then crazed.
christ our Passover is offered, let us Therefore keep a feast (say S. Paul.) Let us Therefore keep none (Says Aërius) held for so saying, for little better then crazed.
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Next we auouch the Cycli Paschales (for the keeping it right) which were indeede the Churches yeerely Calender, (which to this day the Greeke Church call their NONLATINALPHABET) made of purpose for the iust keeping it, at the very time.
Next we avouch the Cycles Paschales (for the keeping it right) which were indeed the Churches yearly Calendar, (which to this day the Greek Church call their) made of purpose for the just keeping it, At the very time.
before it was fully setled: (but wee will not passe our bounds:) If no such custome were, what needed all these paines, all this adoe, in these Cycles setting,
before it was Fully settled: (but we will not pass our bounds:) If not such custom were, what needed all these pains, all this ado, in these Cycles setting,
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To the Bishop of Lilybaeum in Sicil. To the Bishop of the Isle Coos. To the Emperour Martian himselfe (and to the Empresse to sollicite him) that he would not faile,
To the Bishop of Lilybaeum in Sicily To the Bishop of the Isle Coos. To the Emperor Martian himself (and to the Empress to solicit him) that he would not fail,
The paschales epistolae, yeerely sent abroad by that See, to this end Leo confesseth to the Emperour, That because, they of Egypt were held for the most skilfull in the Mathematiques, best at calculations;
The Paschales Epistles, yearly sent abroad by that See, to this end Leo Confesses to the Emperor, That Because, they of Egypt were held for the most skilful in the Mathematics, best At calculations;
And it was antiqua consuetudo, saith Cassian, (who liued with Chrysostome, and was his Deacon) that euery yeare, the morrow after their Epiphania, the Bishop of Alexandria sent abroad his paschales epistolae, to warne Easter, ouer the world.
And it was Antiqua consuetudo, Says Cassian, (who lived with Chrysostom, and was his Deacon) that every year, the morrow After their Epiphany, the Bishop of Alexandria sent abroad his Paschales Epistles, to warn Easter, over the world.
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Order was taken anew by the great Councell of Aphrique, that letters for warning Easter should come forth sooner by the 21. of August euery yeere, that so they might haue time to come, whither they were sent soone enought.
Order was taken anew by the great Council of Africa, that letters for warning Easter should come forth sooner by the 21. of August every year, that so they might have time to come, whither they were sent soon enough.
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These Paschales epistolae were euer famous, and of high account, for other good matter conteined in them. Three of them of Theophilus, wee haue extant,
These Paschales Epistles were ever famous, and of high account, for other good matter contained in them. Three of them of Theophilus, we have extant,
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wee shall finde habemus talem consuetudinem, cleere with them for it. 1Those first, that liued after the Churches peace: 2Then those, that during the persecution.
we shall find habemus talem consuetudinem, clear with them for it. 1Those First, that lived After the Churches peace: 2Then those, that during the persecution.
S. Basil, Nazianzen, Chrysostome, Nyssen, Theophilus Alexandrinus, Cyrill, Chrysologus, Leo, &c. And yet I deale not with any of those in Ambrose, Austin, Maximus, now extant, I know they are questioned.
S. Basil, Nazianzen, Chrysostom, Nyssen, Theophilus Alexandrian, Cyril, Chrysologus, Leo, etc. And yet I deal not with any of those in Ambrose, Austin, Maximus, now extant, I know they Are questioned.
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And, in his funerall Sermon for his father, ther, hauing occasion but to name it by the way (for that his father once brought to the last cast in a long sickenesse of his, suddenly, (as it were by miracle) recouered vpon an Easter day morning) It was (saith he) Easter, the great and famous Feast of Easter, the Queene and the Soueraigne of all the dayes in the yeere.
And, in his funeral Sermon for his father, there, having occasion but to name it by the Way (for that his father once brought to the last cast in a long sickness of his, suddenly, (as it were by miracle) recovered upon an Easter day morning) It was (Says he) Easter, the great and famous Feast of Easter, the Queen and the Sovereign of all the days in the year.
3. By their writings. 1Some of them in their Commentaries (as S. Hierom, ) and namely on the Galatians, and on that place (ye obserue dayes) If that be a fault (saith he) we Christians doe incurre that fault, all.
3. By their writings. 1Some of them in their Commentaries (as S. Hieronymus,) and namely on the Galatians, and on that place (you observe days) If that be a fault (Says he) we Christians do incur that fault, all.
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For weekeepe (by name) Easter, but not the Iewes Easter, of vnleauened bread (which the Apostle excepts to) but the Christian Easter, of the Resurrection of Christ.
For weekeepe (by name) Easter, but not the Iewes Easter, of unleavened bred (which the Apostle excepts to) but the Christian Easter, of the Resurrection of christ.
S. Austin 118. 119. set Epistles concerning questions about it. 3Some, by their NONLATINALPHABET, As Epiphanius (the Treasure of antiquitie) in his 50 70. & 75. heresie, ad oppositum. Positiuely in his Cōpendiū of the true Churches orders, at the end of his Panarium, whereof one is NONLATINALPHABET.
S. Austin 118. 119. Set Epistles Concerning questions about it. 3Some, by their, As Epiphanius (the Treasure of antiquity) in his 50 70. & 75. heresy, ad oppositum. Positively in his Cōpendiū of the true Churches order, At the end of his Panarium, whereof one is.
as Eusebius, who wrote a booke of the whole Order of the Churches Seruice then, dedicated it to Constantine, was by the Emperour highly commended for it.
as Eusebius, who wrote a book of the Whole Order of the Churches Service then, dedicated it to Constantine, was by the Emperor highly commended for it.
As Athanasius, who being accused to Constantius the Emperour, for keeping the Feast of Easter in the great Church at Alexandria (then but newly finished,
As Athanasius, who being accused to Constantius the Emperor, for keeping the Feast of Easter in the great Church At Alexandria (then but newly finished,
and as yet not dedicate) hee layes the blame frō himselfe vpon the people, that would haue it kept there, doe what he could, the other Churches were so narrow,
and as yet not dedicate) he lays the blame from himself upon the people, that would have it kept there, do what he could, the other Churches were so narrow,
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Aboue all, that not only they did those outrages, but did them (of all dayes) vpon Easter day, Et ne ipsum quidem dominicum diem sanctissimi Festi vllâ in reuerentiâ habuere, And had not in any reuerence, not the very Sunday of that most holy Feast.
Above all, that not only they did those outrages, but did them (of all days) upon Easter day, Et ne ipsum quidem Dominicum diem sanctissimi Festi vllâ in reuerentiâ habuere, And had not in any Reverence, not the very Sunday of that most holy Feast.
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For the Latine Church, plaine, by Saint Austine de ciuitate Dei. 22. In 3um Festi diem. For the Greeke, by Nyssen, who expresly termeth it, NONLATINALPHABET.
For the Latin Church, plain, by Saint Augustine de ciuitate Dei. 22. In 3um Festi diem. For the Greek, by Nyssen, who expressly termeth it,.
and among them they make vp a full proofe, of this habemus consuetudinem. From the Fathers, I passe to the Councils, and plead it by all the foure. The Nicene first.
and among them they make up a full proof, of this habemus consuetudinem. From the Father's, I pass to the Councils, and plead it by all the foure. The Nicene First.
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and that was set streight, against Crescētius. And, the Deitie of the Sonne of God was questioned, and that was put into the Nicene Creed, against Arrius. You haue the Councels Epistle for the setling it:
and that was Set straight, against Crescētius. And, the Deity of the Son of God was questioned, and that was put into the Nicene Creed, against Arius. You have the Counsels Epistle for the settling it:
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His Law remaines, whereby he prouided, that for 15. dayes, from the Sunday before the day, till the Sunday after, no processe should go forth, none should be arrested, a generall cessation of all both processes and proceedings, in honour of the High Feast.
His Law remains, whereby he provided, that for 15. days, from the Sunday before the day, till the Sunday After, no process should go forth, none should be arrested, a general cessation of all both Processes and proceedings, in honour of the High Feast.
3. At the third of Ephesus, there haue you in the 2. Tom. c. 32. Rudius, Hesychius, and Ruffin, three Quartodecimani heretiks, publikely in the face of the Councel recanting their errour, subscribing,
3. At the third of Ephesus, there have you in the 2. Tom. c. 32. Rudius, Hesychius, and Ruffian, three Quartodecimans Heretics, publicly in the face of the Council recanting their error, subscribing,
And at the fourth of Chalcedon, the sixt Session (the Emperour being there then present in person) the whole Councell with one voice made this acclamation, Vnum Pascha orbi terrarum: Thankes be to God, One Easter now,
And At the fourth of Chalcedon, the sixt Session (the Emperor being there then present in person) the Whole Council with one voice made this acclamation, One Pascha Orbi terrarum: Thanks be to God, One Easter now,
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they say, there was then a Poeme of venerable Sedulius (who had the addition of Scotus for his nation) which they doe insigni laude praeferre, (that is) very highly commend.
they say, there was then a Poem of venerable Sedulius (who had the addition of Scotus for his Nation) which they do insigni laud praeferre, (that is) very highly commend.
Sedulius intitles it, his Opus Paschale, and begins it, with Paschales quicunque dapes — as it were inuiting his Readers (his countreymen, I dare say, specially,
Sedulius entitles it, his Opus Paschale, and begins it, with Paschales quicunque dapes — as it were inviting his Readers (his countrymen, I Dare say, specially,
But for both, none so worthy a witnesse, as the Emperours Constantine, who in his rescript about Easter, directed to all Churches, expresly nameth this Isle, the isle of Britannie, among those places, where this custome was duly and orderly obserued.
But for both, none so worthy a witness, as the emperors Constantine, who in his rescript about Easter, directed to all Churches, expressly names this Isle, the Isle of Britannia, among those places, where this custom was duly and orderly observed.
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1 Lactantius, the most part of his life, liued vnder the persecution, but died in the Churches peace. 2So did Pierius of Alexandria (for his excellent learning, called Origen the yonger.) In Lactantius 7. booke 19 Chapter, there is a plaine testimony for the solemne keeping of Easter Eue.
1 Lactantius, the most part of his life, lived under the persecution, but died in the Churches peace. 2So did Pierius of Alexandria (for his excellent learning, called Origen the younger.) In Lactantius 7. book 19 Chapter, there is a plain testimony for the solemn keeping of Easter Eue.
1. Now in the midst of the persecution, there fell out a speciall case of Philip the Emperour, (supposed to haue giuen his owne and his sonnes name to the Christian profession,
1. Now in the midst of the persecution, there fell out a special case of Philip the Emperor, (supposed to have given his own and his Sons name to the Christian profession,
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yet were the Christians, euen then, so carefull not to breake this custome, as they kept their Easter, some in woods, some on shipboard, some in barnes and stables;
yet were the Christians, even then, so careful not to break this custom, as they kept their Easter, Some in woods, Some on shipboard, Some in Barns and stables;
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Onely one I cite, in the 14. chap. de Iejunio: Quod si omnem in totum deuotionem dierum erasit Apostolus, cur Pascha celebramus annuo circulo? If it were the Apostles minde, to raze out all deuout obseruing of dayes quite,
Only one I Cite, in the 14. chap. de Fasting: Quod si omnem in totum deuotionem Days erasit Apostles, cur Pascha celebramus annuo Circulo? If it were the Apostles mind, to raze out all devout observing of days quite,
to Victor, and to many more (saith Eusebius ) about that question, (vnderstand still the question of the time, not of the Feast.) A booke also we finde he wrote de Paschate in the 115. quest.
to Victor, and to many more (Says Eusebius) about that question, (understand still the question of the time, not of the Feast.) A book also we find he wrote de Pasch in the 115. quest.
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7. And it is strange, euen during the persecution, how many bookes wee finde written, to deduce the custome by. 1Beside that of Irenaeus, 2One by Anatolius the great learned Bishop of Laodicea: 3By Theophilus Bishop of Caesarea, and 4by Bacchyllus Bishop of Corinth, either of them one.
7. And it is strange, even during the persecution, how many books we find written, to deduce the custom by. 1Beside that of Irnaeus, 2One by Anatolius the great learned Bishop of Laodicea: 3By Theophilus Bishop of Caesarea, and 4by Bacchylus Bishop of Corinth, either of them one.
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Yet 6another, by Clemens Alexandrinus. And last, which indeed was first in time of all, two bookes 7by the holy Martyr and Prophet Melito Bishop of Sardis, (in the next Age to the Apostles themselues) set forth by him (as he saith) at the time of the Feast,
Yet 6another, by Clemens Alexandrian. And last, which indeed was First in time of all, two books 7by the holy Martyr and Prophet Melito Bishop of Sardis, (in the next Age to the Apostles themselves) Set forth by him (as he Says) At the time of the Feast,
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First, that it was a a custome Apostolique and so taken, Saint Augustine is direct in his 118. Epistle to Ianuarius, who had purposely sent to him, to know his opinion touching certaine questions, all of them about Easter. Thus saith he there.
First, that it was a a custom Apostolic and so taken, Saint Augustine is Direct in his 118. Epistle to January, who had purposely sent to him, to know his opinion touching certain questions, all of them about Easter. Thus Says he there.
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For such things as come to vs not by writing, but by practise (and yet such as are obserued quite through the world) we are giuen to vnderstand, they come commended to vs,
For such things as come to us not by writing, but by practice (and yet such as Are observed quite through the world) we Are given to understand, they come commended to us,
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and were instituted either by the Apostles themselues, or by generall Councels, whose authoritie hath euer beene accounted of as wholesome in the Church.
and were instituted either by the Apostles themselves, or by general Counsels, whose Authority hath ever been accounted of as wholesome in the Church.
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that the Passion, the Resurrection, the Ascension of Christ, and the comming of the holy Ghost from heauen, anniuersariâ solennitate celebrantur, are yeerely in solemne maner celebrated.
that the Passion, the Resurrection, the Ascension of christ, and the coming of the holy Ghost from heaven, anniuersariâ solennitate celebrantur, Are yearly in solemn manner celebrated.
Then, that it must either by the Apostles be institute, or by some Councel. Not by any Councell: Many met about the time: about the Feast neuer any: that, not questioned at all:
Then, that it must either by the Apostles be institute, or by Some Council. Not by any Council: Many met about the time: about the Feast never any: that, not questioned At all:
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24.) If the whole Church obserue any thing, not hauing beene ordained by some generall Councell, rectissimè creditur we are to beleeue, rectissimè, by as good right as any can be, right in the superlatiue, that it came to vs, nonnisi ab Apostolis, from the Apostles,
24.) If the Whole Church observe any thing, not having been ordained by Some general Council, rectissimè creditur we Are to believe, rectissimè, by as good right as any can be, right in the superlative, that it Come to us, nonnisi ab Apostles, from the Apostles,
A hundred yeeres before him, Constantine is as direct in his Epistle ad omnes Ecclesias. Many remarkeable things there are in that Epistle. 1 The most holy Feast of Easter, foure times he calleth it.
A hundred Years before him, Constantine is as Direct in his Epistle ad omnes Ecclesiastes. Many remarkable things there Are in that Epistle. 1 The most holy Feast of Easter, foure times he calls it.
That is the good Emperours style. 2 In so great a matter, in so High a feast of our Religion to disagree NONLATINALPHABET vtterly vnlawfull. And 3 NONLATINALPHABET;
That is the good emperors style. 2 In so great a matter, in so High a feast of our Religion to disagree utterly unlawful. And 3;
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what more honest? what more seemely, then that this Feast should be inuiolably kept, by which, we hold our hopes of immortalitie? (Marke that reason well.) But, for Apostolique:
what more honest? what more seemly, then that this Feast should be inviolably kept, by which, we hold our hope's of immortality? (Mark that reason well.) But, for Apostolic:
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Bee it lawfull for vs Christians (sayth he) reiecting the Iewish manner, That day NONLATINALPHABET, which day euer since the very first day of his passion, we haue to this present kept;
be it lawful for us Christians (say he) rejecting the Jewish manner, That day, which day ever since the very First day of his passion, we have to this present kept;
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3And yet againe, which our Sauiour deliuered to vs. And concludes, that 4accordingly, when he came among them, hee and they would keepe their Easter together.
3And yet again, which our Saviour Delivered to us And concludes, that 4accordingly, when he Come among them, he and they would keep their Easter together.
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Thus. Of himselfe Irenaeus writeth, that he was brought vp in Asia vnder Polycarpus; and that hee (yong though he were) obserued and remembred well all his course of life.
Thus. Of himself Irnaeus Writeth, that he was brought up in Asia under Polycarp; and that he (young though he were) observed and remembered well all his course of life.
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And namely, how comming to Rome in Anicetus time, he kept his Easter there. Not when Anicetus kept it, but keepe it he did though. In the keeping they agreed: in the time they differed. Either held his owne. Polycarpus then kept Easter.
And namely, how coming to Room in Anicetus time, he kept his Easter there. Not when Anicetus kept it, but keep it he did though. In the keeping they agreed: in the time they differed. Either held his own. Polycarp then kept Easter.
Now Polycarpus, had liued and conuersed with the Apostles, was made Bishop by them, Bishop of Smyrna, ( Irenaeus and Tertullian say it directly) and hee is supposed to be the Angel of the Church of Smyrna, Reuel. 2.8.
Now Polycarp, had lived and conversed with the Apostles, was made Bishop by them, Bishop of Smyrna, (Irnaeus and Tertullian say it directly) and he is supposed to be the Angel of the Church of Smyrna, Revel. 2.8.
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And Polycarpus (as sayth Irenaeus ) kept Easter with S. Iohn, and with the rest of the Apostles, totidem verbis. Euseb. l. 5. c. 26. Polycrates in his Epistle there (in Eusebius ) expresly saith, that S. Philip the Apostle kept it.
And Polycarp (as say Irnaeus) kept Easter with S. John, and with the rest of the Apostles, totidem verbis. Eusebius l. 5. c. 26. Polycrates in his Epistle there (in Eusebius) expressly Says, that S. Philip the Apostle kept it.
For how came it to be the Lords day? but that, as it is in the Psalme, the Lord made it? And why made he it? but because on it, the Stone cast aside (that is CHRIST) was made the Head stone of the corner? that is,
For how Come it to be the lords day? but that, as it is in the Psalm, the Lord made it? And why made he it? but Because on it, the Stone cast aside (that is CHRIST) was made the Head stone of the corner? that is,
Now, what a thing were it, that all the Sundayes in the yere that are but abstracts (as it were) of this day (the very day of the Resurrection) that they should be kept:
Now, what a thing were it, that all the Sundayes in the year that Are but abstracts (as it were) of this day (the very day of the Resurrection) that they should be kept:
and the day in the moneth it selfe, and returne of the yeere, we should not keepe? Euen of very congruitie, it is to be as they, and somewhat more. Take example by our selues.
and the day in the Monn it self, and return of the year, we should not keep? Eve of very congruity, it is to be as they, and somewhat more. Take Exampl by our selves.
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For His Maiesties deliuerance the fift of August: for His Maiesties, and ours the fift of Nouember (being Tuesday both) for these a kind of remembrance we keepe, on Tuesday euery weeke in the yeere.
For His Majesties deliverance the fift of August: for His Majesties, and ours the fift of November (being Tuesday both) for these a kind of remembrance we keep, on Tuesday every Week in the year.
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shal we not? do we not celebrate them in much more solemne maner? what question is there? weigh them well, you will finde the case alike. One cannot be,
shall we not? do we not celebrate them in much more solemn manner? what question is there? weigh them well, you will find the case alike. One cannot be,
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2 The vse of the keyes, at that time specially. Then, were the censures inflicted: then were they released. 1Inflicted: Against that time, did S. Paul cut off the incestuous person, that a litle leuen might not swore them all.
2 The use of the keys, At that time specially. Then, were the censures inflicted: then were they released. 1Inflicted: Against that time, did S. Paul Cut off the incestuous person, that a little Leven might not swore them all.
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So you shall finde the Councell of Ancyra (elder then that of Nice ) order, the censures should determine all, endure no longer then the Great Day (so in their common speech they termed Easter) and then, all to be restored.
So you shall find the Council of Ancyra (elder then that of Nicaenae) order, the censures should determine all, endure no longer then the Great Day (so in their Common speech they termed Easter) and then, all to be restored.
that by it all quarels being taken vp, and all things set streight, they might be in better case, to come with their oblation at Easter, to the Sacrament.
that by it all quarrels being taken up, and all things Set straight, they might be in better case, to come with their oblation At Easter, to the Sacrament.
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They had no Manna on theirs: (The Passeouer was eaten in Egypt, Manna came not till they were in the wildernesse:) But we (saith he) we neuer keepe our Passeouer,
They had no Manna on theirs: (The Passover was eaten in Egypt, Manna Come not till they were in the Wilderness:) But we (Says he) we never keep our Passover,
(hee might well all three.) Paschalis quippe solennitatis hoc est proprium, This is a peculiar that Easter day hath, vt in eâ tota Ecclesia, remissione gaudeat peccatorum:
(he might well all three.) Paschal quip solennitatis hoc est proprium, This is a peculiar that Easter day hath, vt in eâ tota Ecclesia, remission Gaudeat peccatorum:
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That on it, all the whole Church obtaineth remission of their sinnes. One part, qui sacro Baptismate renascuntur, by vertue of the solemne Baptisme then ministred:
That on it, all the Whole Church obtaineth remission of their Sins. One part, qui Sacred Baptismate renascuntur, by virtue of the solemn Baptism then ministered:
I will conclude all, with the words which Saint Ambrose concludes his 83. (his Paschall Epistle, with,) to the Bishops of Aemilia: Ergo, cum tot veritatis indicia concurrant, iuxta maiorum exemplum, Festum hoc publicae salutis, laeti exultantesque celebremus.
I will conclude all, with the words which Saint Ambrose concludes his 83. (his Paschal Epistle, with,) to the Bishops of Emilia: Ergo, cum tot veritatis indicia concurrant, Next Maiorum exemplum, Festum hoc publicae Salutis, laeti exultantesque celebremus.
