point 1 IF any. This (if) I take it, is no idle if, no vaine supposition; to say, if there bee any; where there were none. No: contentions there were. I Contentions in the Apostles time.When? when (wee:) who be they? S. Paul and his [Page 7]fellow Apostles, when they liued. And the Churches: what Churches? the Churches vnder them, of their times. In the very prime of the Primitiue Church, then were there Contentions.

And those not with an enemie with­out (Iew or Gentile) that were [...] warre abroad: this is [...], but a iarre at home, among themselues. That former (abroad) they represent by Ismael and Isaac, and they were of two venters. Gal. 4.29. This latter (at home) by the two twinnes in Rebecca's wombe.Gen. 25.23. (I feare the time: else could I let you see this strife, in euery Church of them.)

This I note first, that we may not [...] (to vse S. Peters terme) thinke it strange, 1. Pet. 4.12. it there be contentions in our times. They shal be no strangers with vs, in ours: They were not with them in theirs. Neither cō ­tentions, (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, as of the first Church: I prooued thee also at the waters of strife. Psal. 81.7. Those waters, the waters [Page 8]of Meriba, will hardly be dreined euer.

2. Contentions a­bout matter of circum­stance.There were contentions then: About what? For, though peace be precious, yet of such moment may the matters bee, as they are to be contended for, yea, euen to the death. For what then were these? for nothing, but a matter of Rite. Men pray­ing, whether they should be vncouered; wo­men, whether veiled or no.Verse 4, 5. For a Hat and a Veile was all this adoe. 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: in what sort, to cary themselues, at Preaching, Prayer, the Sacraments: about matter of circumstance meerely, and no­thing else.

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. So the A­postle had set order for them, and inter alia, for this too. Other his ordinances (hee sayeth)Verse 2. they remembred well, but not this: This was opposed. For, with some,[Page 9]all is not worth a rush, if they see not fur­ther then their fellowes, nay, their betters, then: It they finde not somewhat to finde fault with, if it bee but a ceremonie. And to picke a quarrell with a ceremonie, is easie. A plausible theame, not to burthen the Church with ceremonies: the Church to be free: which hath almost freed the Church of all decencie.

3. Yea, contenti­ousnesse, which is more then contention.About such points as these, were there, that did not onely contend, but that grew contentious. [...] is one thing, to contend: [...] another, to bee contentious. The A­postle saith not, If any contend: but, si quis contentiosus. And (osus) is full. [...], 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, but meanly qualified (God wote) yet so per­emptorie, as if the word of God had come, if not from them, yet to them only, and to none besides. 1. Cor. 14.26. Good Lord! why should any loue to bee contentious? why? It is the way to be some­body. In time of peace, what reckoning is there of Wat Tiler, or Iacke Straw? make a se­dition, and they will beare a braine with [Page 10]the best. Primianus and Maximianus were the heads of the two factions of Donatists in S. Augustines time. He saith it was wel for them, that faction fell out: Else, Primi­anus might haue beene Postremianus, and Maximianus been Minimianus, well enough. But now, in schisme, either of them was a iolly fellow, head of a party. This makes, we shall neuer want contentious persons, and they will take order, wee shall neuer want contentions.

4 Such conten­tion not to be neglected.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: sets it light, and lets it goe. No: but calls them backe to the custome of the Church, will not haue them swarue from that; makes a matter of it. For wee see, hee presses the point hard; spends many wordes, many verses, euen halfe the Chapter about it.

Not any con­tention.Why doth he so? For two reasons. ¹First, he likes not contention at all. Why? If it be not taken at the first: within a while,[Page 11](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. The one drawes on the other: if the contentious humor be not let out, it wil fester streight, and prooue to an aposteme.

No, not in these small matters. ²Nor, he likes not the matter, wherfore; (though it seeme but smal) S. Paul knew Sa­thans methode well: he seemes somewhat shamefast at first, askes but some small trifle: Giue him but that, he will be ready for greater points. If he win ground in the Ceremonies, then haue at the Sacrament: If hee can disgrace the one, it will not be long, but hee shall heare of him at the o­ther.

For from Ce­remonies to Sacraments.Speake I beside the booke? was it not so here? At the very next verse, there he falls in hand with an abuse of the Sacrament, 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: Eate and drunke there, as if they had beene at home, in triclinio, that the Apostle is faine to tell[Page 12]them (at the 22. verse) They had homes to be homely at: the Church, the House of God, they were to be vsed with greater re­uerence. He did not commend them for this their rude cariage, at the Sacrament. Did not commend them? you know what that meaneth (minus dicitur, plus intelligitur) He blamed them much for it.

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. What so small as an haire? when these small haires were gone from Samson, his strength left him.Iudg. 16.19. In it selfe, in his owne nature, a Rite is not so much: This is much; that by it, they learne to breake the Churches orders; and that thereby they are fleshed, to goe on to greater matters.

point 2 Opposing then to these, what course takes he?To these con­tentions the Church custome opposeth. 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; that were war­rant [Page 13]enough, for a Rite. But now, we and they both, haue none such; nay, wee and they, haue the quite contrary: therefore, let vs heare no more of it.

1. The Church hath her cu­stomes.Where, it is plaine, the Apostle is for the Church customes. ¹And first, that she hath them. 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. The Ciuill Law sayth this of custome, Imo magnae authori­tatis hoc ius habetur: quod in tantum probatum est, vt non fuerit scripto comprehendere ne­cesse. Pand. 1. Tit. 3. de legib. 35. Men (it seemes) had a great good li­king to their customes, that they remem­bred them without booke, that they neuer needed to be put in writing, as their Lawes and Statutes did. Now, as euery Societie: so the Church, besides her habemus legem, hath her habemus consuetudinem too. There is such a thing, as mos populi Dei.

And feare not traditions a whit. Those respect credenda, points of doctrine: These, but agenda, matter of practise: And that, not in points of substance; reach onely to [Page 14]matter of circumstance, goe no further. Nor doe we euen them with, much lesse oppose them to, that which is written. Neuer any custome, against that: No cu­stome, that comes from the will or wit of man, against Scripture, which comes from the wisedome and will of God. But, haec oportet facere, & illa non omittere. Mat. 23.23. Onely so.

The Apostles and their Churches had their cu­stomes.The Church then, hath her customs. I adde, these (wee) heere, (that is) the Apostles had them; and the Churches vnder them, had theirs. It was but early day then, yet had they their customes, euen then. At the writing of this Epistle, it was not at the most 30. yeeres from Christs ascension. If that were time enough, to make a custome: Now after these 20. times 30. yeeres, and 30. times 30. yeeres, and a 100. yeeres to spare, shall it not be a custome now, by much better right? A custome is suscep­tible of more and lesse: The further it go­eth, the longer it runneth: the more strength it gathereth, the more gray haires it getteth, the more venerable it is: for in­deede, the more a custome it is.

[Page 15] 2. The Church alledgeth her customes.Now then, as the Church hath them, so shee stands vpon them: feares not (we see) to alledge them, to say habemus, or non ha­bemus. Habemus, to vphold an ancient good one: Non habemus, to lay downe an euill one, new taken vp.

In the Nega­tiue.Heere, negatiuè, Non habemus talem. As our Sauiour likewise, A principio non fuit sic. Mat. 19.8. And yet, by implication, this here is, One wee haue, but not such a one. And our Saui­ours there, A way there was from the begin­ning, but this was not it.

In the Affir­matiue.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.

Hath euer so alledged. Moses.Higher then Moses we cannot goe. Mo­ses as a Law-giuer, one would think, would be all for Law. Hee is positiue full, for cu­stome too. Enquire (saith hee) of the dayes that be past, how it hath gone: since the day God created the earth. Deut. 4.12. (And that, in the second edition, or setting forth of the Law.)

Iob is for it too. Iob 8.8. Enquire, I pray you, of the former Age, and set your selues to aske af­ter the Fathers (for wee are but of yesterday)[Page 16]shall not they tell you, thus, and thus it was, in their times?

The Pro­phets.And, say not the Prophets the same? Stand vpon the wayes (it is Ieremie) and there looke for the good olde way, an that way take, it is the onely way to finde rest for your soules. Ier. 6.16.

The Fathers.To all which, agreeable is that, where­with I will shut vp this point; which all the Fathers in the first Nicene Councill tooke vp, and which, euer since, hath been the Churches cry, [...]: Mos anti­quus obtineat. Let olde customes preuaile, let them cary it. By this you see, Habemus consuetudinem, hath beene counted a sound allegation, not onely from the Apostles, but euen from Moses time.

3. The Badges of a right cu­stome, two.And now, for the talem. For, it is not the habemus that binds, but the talem. Not, because we haue it, but because it is so qua­lified. It is not euery custome, hand ouer head, we may stand on. 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; the word is plurall. ²Be­cause, though it hath liked some, not long [Page 17]since, to like well of it: yet the Apostles neuer knew it. or (the other way) if it haue liked them to dislike it, and lay it downe; yet the Apostles liked it well enough.

Nontalem (saith the Apostle) none such. Qualem then? How shall we doe to knowe the right talem? Thus. Non talem is heere opposed, to two: To the Churches of God: To nos (that is) the Apostles.

If it be Eclesia­rum Dei.If it be but of some one Church, but at Corinth alone, it is too narrow, not large, not generall enough. If it be but taken vp by some of our masters of late, it is too fresh, it is not ancient enough: Non talem. No such.

But, by these two, wee know our right qualem. If it be Ecclesiarum (that is) if it bee Generall. If nos come to it (that is) the A­postles, if it bee ancient: then it is rightly qualified; then it is as it should bee; then it may be alleadged, and stood vpon, then it will binde: and then, if any oppose, videtur contentiosus esse.

I begin with the Churches (in the plu­rall.) Euery Church hath power to begin a custome; and that custome, power to [Page 18]binde her owne children, to it. Prouided, her priuate custome affront not the gene­rall, receiued by all others: for then binds it not. By the Rule in the Mathematiques, euer, Totum est parte maius: And by the rule in the Morals, Euer turpis pars omnis, toti non congrua.

As neither is any particular Church, bound to the priuate custome of another, like particular, as it selfe is. But if the other Churches custome, haue also bin the gene­ral custome of the Church: then it binds, and may not bee set light: For then said it must be, that S. Augustine doth say, If the whole Church vsually haue obserued ought: to go from that, or to question, whether it bee to bee obserued, insolentissimae insaniae est. Epist. 118. ca. 5. It sauors of a distemper, a distemper comming of a heat, or humor of pride: For, onely by pride (saith Salomon) commeth contention. Prou. 13.10. This for the Churches custome.

If nos (that is) the Apostles had it.But, if to this we adde, or rather, if be­fore this we set, this (nos) the Apostles had it too, that it is Apostolike: we haue thē said asmuch, as in this point can be said, asmuch as may content any, that is not contentious, [Page 19]that, is not more wedded to shew his wit, then to seeke the truth: and more set [...], to maintaine his own position, then to regard the Churches peace. For sure, if a custome be to bee esteemed by antiquitie; such a custome is ab heroicis vsque tempori­bus: for they be our Heroës. ²If it be to be esteemed by the author: what authours more worthy in themselues, more worthy of our imitation, then they? Nothing can be deuised more reasonable, then that in the 118. quaest. ad Orthod. in Iustin Martyr, That, of and from whom wee receiued [...], to pray: of and from them, wee should also receiue [...] how and when, at what time, at what feasts to doe it. 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. That custome is talem, may safely be alledged.

4. The Vse of this argument from custom.Lastly, as this sheweth it may be alled­ged for a good argument in Diuinitie: So doth it, ¹what the men are against whom: ²what the matters, wherein: ³what the penaltie, whereupon it may be alledged.

[Page 20] Against what parties.1. Whom against. 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. 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. So they crie lowdest, and haue the last word, they take it they haue answered sufficiently. Against these it lieth most pro­perly. None so ready a way, to stop their mouthes: for custome is matter of fact, Habemus or Non habemus may bee put to twelue men, and there's an ende. S. Paul then vsing it heere against these, tea­cheth vs to vse it against the like. Against such parties; against si quis videtur conten­tiosus esse, to put it vpon this; Is there a cu­stome, or is there none?

In what mat­ters.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; there hath[Page 21]it his right vse; that the proper place of it. You will say; But had it not beene good though, to haue vsed some reason for it? It had: 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. But (to say the trueth) such as he saw a wrang­ling wit would elude. The nature of the question afforded none other. It was well obserued, and set downe for a rule by the Philosopher, That in morall matters, men may not looke for Mathematicall proofes. The na­ture of the subiect will not beare them. If not in morall, in rituall much lesse: they of all other least susceptible of a demonstratiue reason.

The Apostle saw this, and therefore fi­nally resolues all, into the Churches practise by custome confirmed: in matters of this kinde, enough of it selfe, to suffice any that will sapere ad sobrietatem. In so doing, 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[Page 22]talem consuetudinem. This to be finall.

Vpon what poenaltie.3. And then followes vpō what penalty. Vpon no other paine, but to be pronoun­ced to be fallen into the Apostles Si quis; to be taken and declared, pro contentioso. Then if any, 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 it turnes backe reciprocé. As, if any be contentious, the Churches custome is against him: So, if any turne vpon the Churches custome, bee a­gainst it: 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, and we take them for no lesse, that are alike stirring in matters of no more weight. The argu­ment finall.And so an end of this mat­ter. For the Apostle, when hee had said this, thought he had said enough, needed to say no more. The Churches custome shall euer be of force, to ouer-rule such as are contentious. And when S. Paul had said this, he had said. And so haue we.

point 3 The keeping Easter is such a custome. THis then being set downe, That Cu­stomes so qualified are to bee kept: Shall we now go on to the hypothesis, that the keeping of Easter is such? (And now I would the houre were to beginne againe, so much is to be said for it)

The time to make this cu­stome.One foot of our compasse we fixe in the Apostles times. The other where? They appoint vs Gelasius time, who was fast vp­on the 500^dth yeere. Be it so.

How long the Apostles. 100.From the Apostles age, (which ended with S. Iohn, who suruiued Christ 68. yeeres, and dyed the yeare 102. vnder Trajan) to Gelasius age. Of these 500. the first hun­dred yeares, are for (Nos) the Apostles time. How long the Churches. 400.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.

Proofes for the custome of the Chur­ches.To proue (then) our habemus consuetu­dinem: 1. Proofe. From conten­tions aboue it.We cannot better beginne, then with this in the Text, the contentions, that from the beginning rose about it. Those very contentions prooue it. It must bee, that must be contended for: and then, it [Page 24]must be, when it is contended for. These 3. things in this one proofe. ¹The con­tentions that were about it, euen presently vpon the Apostles times: The church tooke part with Easter.The great care had, and continuall paines taken, to lay them downe, that is, the Churches conten­ding for the Feast: Censured euer for Hae­reticks, that against it.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; by Tertullian, Epiphanius, Philastrius, Augustine, and Theodoret, (all fiue.)Tert depresor. c. 53. Epiphan. He­res. 70. Syn. Antioch. Can. 1.

The Conten­tion not about the Feast, but the time only.But as God would haue it, the question neuer was of the Feast it selfe, but of the time of it onely. All kept Easter, though not all at one time. For the keeping, they had the Churches custome: for the time of keeping, they had their owne: the Feast of the Christians; the time of the Iewes.

How the con­tention first came.And I will tell you how this came, first. From S. Iames (who was the first,) there were successiuely one after another, fif­teene [Page 25]Bishops of Hierusalem, all of them of the Circumcision. These, (the sooner to winne their brethren the Iewes) conde­scended to keepe their Easter, 14^a. Lunae, as They did. That which was by them thus done by way of condescension, was after by some vrged as a matter of necessity, as if it were not lawfull, but on that day to hold it.

The first that it tooke thus in the head, (Tertullian in the ende of de praescrip, Cap. 53. saith) was one Blastus about the dayes of Commo­dus. He began a schisme. And Irenaeus pre­sently wrote de schismate contra Blactum Hie. desor. 35. But after, from schisme Blastus fell to heresie, and began that of the Quartodecimani: Epiphan. haer. 50 to whose manner of keeping it, for the most part, other heretiques did cleaue, leauing the Churches custome of purpose, since they were departed from her.

Great pitie, some in our dayes had not beene then liuing, to haue aduised the Church to haue saued her paines, and ne­uer haue striuen so about it: the shorrest way was, to haue made no more adoe, but kept none at all. But, non habemus calem[Page 26]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; what would haue become of them, that had beene a­gainst the keeping of it at all.

None against Easter, but Aërius;Til now in our daies, there was neuer a­ny such but Aërius; he took it away cleane as Iewish. His reason was (saith Epiphanius scorning it)Epiphan Hae­res. 75. because Christ our Passeouer is offered. Christ our Passeouer is offered, let vs therefore keepe a feast (sayth S. Paul.)1. Cor. 57. Let vs therefore keepe none (saith Aërius) holden for so saying, for little better then crazed. There was neuerany Council called about him: but as Aërius was his name, so was his opinion, and so it soone vanished into aire, and was blowen ouer streight. All else keepe Easter, the old Puritans, the Nouatians and all.O­therwise, all heretiques, an Easter they had: Not so much as the Nouatians, that called themselues Cathari (that is, the Puri­tanes of the Primitiue Church) but one they had: but like good fellowes (by their Canon adiaphorus)Socr. l. 5. c. 20. they left euery one at li­bertie, so he kept one, to keepe it whether way he listed, but keepe one he must. This [Page 27]contending about this custome from the beginning sheweth from the beginning, such a custome there was.

2. Proofe From the Cy­cli Paschales.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 [...]) made of purpose for the iust keeping it, at the very time. A pregnant proofe for this custome, if there were none but it.canon 1 By Hip­polytus first a famous Bishop and holy Martyr (His was the 16. yeere Canon) set foorth by him so timely, as it ended in the first yeere of Alexander Seuerus.

And after him, that of eight yeeres, de­uised by Dionysius Bishop of Alexandria, canon 2 who was a Martyr also, and of high ac­count euer in the Church. (And both these, vnder the persecution.)

Then came Eusebius, whose deuise the Golden number was,canon 3 or Cycle of 19. yeres. His helde, till Theophilus of Alexandria's began.canon 4

Now the time of the setting of his, is recorded to haue beene the yeere 380. Prosper came after him,canon 5 and he set another.[Page 28]And last came Victorinus of Aquitaine a­bout the yeere 460.canon 6 (not much before Ge­lasius.) 1. Victor Ca­puanus. 2. Dionys. Exi­guus.Two more came after these, 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, and calculation of times? It shewes the great esteeme, the Church had the Feast in, that it was so care­full of the precise time of it, euery yeere.

The vse of the Cycli Paschales.And there was reason for it. Other­while they were at an after-deale, about the time. The yeere 454. (within a yeere or two, after the Council of Chalcedon) all were at a stand. Easter fell so high in A­pril, they were in doubt, they had beene wrong: Yea Leo himselfe (that then liued) and all. Presently fell Leo to writing letters about, to all, reputed any thing seene that way. To the Bishop of Paschasi [...]. Lilybaeum in Sicil. To the Bishop of the Isle Iulianus Ep. 68. Coos. To the Ep. 64.Emperour Martian himselfe (and to the Ep. 65.Empresse to sollicite him) that he would not faile, but send to Proterius Bishop of Alexandria to helpe them out: As hee did. And the like fell our in S. Ambroses time.[Page 29] Damasus and all, were to seeke about it, and he then faine to cleare it by his 83. Epistle, to the Bishops of AEmylia.

3 Proofe, From the Pas­chales Epistolae, or [...] of the Bi­shop of Alex­andria.Now, vpon the consulting the Bishop of Alexandria, there hangs a third proofe. 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; it was by the first Councell of Nice laide vpon them, (this trust,) yeerely to calculate the day exactly, and to giue notice of it in time to other Churches, yea to Rome and all.

And it was antiqua consuetudo, saith Cassi­an, Collat. 10.2. (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, when (after) by reason of warres in the Spring time, in many places they were intercep­ted, that they came not time enough: Or­der was taken anew by the great Councell of Aphrique, Conc. Carthag. Can. 74. that letters for warning Easter[Page 30]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.

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, so highly esteemed by S. Hierom, as hee tooke the paines to turne them into Latine, and to him wee owe them. But, though by the Nicene Councell this was laid vpon the Bi­shop of Alexandria; I would not haue you conceiue, it began then. Ruffin saith,L. 1. c. 6. the Councel did but antiquum Canonem tra­dere, deliuer the olde Canon, deliuer the olde Canon, that had bene before in vse.L. 7. c. 20. Niceph. l. c. 11. For long before, Eusebius mentioned those Paschales epistolae sent a­bout, by Dionyse Bishop there, euen vnder the persecution.

4. Proofe. From the Fa­thers in the Churches peace the lat­ter 200. yeeres.Now if we will follow Iobs aduise, and set our selues to aske of the Fathers: Iob 8.8. 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. Those in the [Page 31] Churches peace, foure wayes. By the Homi­lies vpon Ea­ster day. ¹By the Ho­milies or Sermons made purposely by them, to be preached on that day. Wee haue a ful Iurie, Greeke & Latine, of them, and that of the most choice and eminent among them. 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. I relie onely on the report of S. Hie­rom and Gennadius, who saw the right co­pies, and what they saw haue reported.

I will giue you a taste of one. It shall be Nazianzen, surnamed the Diuine, and so one, that knew what belonged to Diui­nitie. Thus beginnes he a Sermon of his vpon it. Easter day is come, 1. in Paschae. Gods owne Easter day, and againe I say: Easter day is come, in honour of the Trinitie: the Feast of Feasts, the solemnitie of all solemnities, so farre passing all other Feasts, holden not onely by or for men, but euen in honour of Christ himselfe, as the Sunne doth the Starres.

And, in his funerall Sermon for his fa­ther,[Page 32]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. That in his dayes they had sure such a custome.

(And so it seemes they had in Ignatius dayes: for from him borrowed he that terme of Lady and Queene of dayes, out of his Epistle ad Magnesianos.)

By the Hymnes vpon Easter day.2. By the Hymnes set for this day, to be sung on it. By Prudentius that liued in S. Ambrose time. By S. Ambrose himselfe. Be­fore him by S. Hilarie. But, Paulinus I in­sist on. He, in his ninth Panegyrick for Fe­lix, sets downe in particular all the Feasts in the yere, as they were then in vse among them. Easter, for a chiefe Feast. He liued with S. Augustine. A pregnant record, for the Churches custome then.

By their wri­tings touching Easter.3. By their writings. ¹Some of them in their Commentaries (as S. Hierom,) and namely on the Galatians, and on that place [Page 33] (ye obserue dayes) If that be a fault (saith he) we Christians doe incurre that fault, all. 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. ²Some by way of Epi­stles and answeres: as, S. Ambrose 83. Epi­stle, full to it. S. Austin 118. 119. set Epi­stles concerning questions about it. ³Some, by their [...], 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 [...]. The great solemnitie vpon Easter day. ²As S. Austin expresly contra Adi­mantum, the 16. Chap. and the 32. booke a­gainst Faustus (that found fault the Church kept it, yet kept it not as the Iewes:) con­fesseth the one, (the Churches keeping:) trauerses the other, that she ought neither at that time, nor in that manner to keepe it, as they did: and that at large. ⁴Some by short treatises, as Ambrose de mysterio Paschae. And some by full bookes, as Eusebius, who wrote a booke of the whole Order of the[Page 34]Churches Seruice then, dedicated it to Constantine, was by the Emperour highly commended for it.

By matters of fact.4. Lastly, as by writing, so by matter of fact. Of Chrysostom Socrat. l.b. ca. 18.As Chrysostome, who when he was deposed, and so enioyned not to come in a­ny Church: yet Easter day comming, so loth he was not to keepe it, as he got him in Thermas Constantini (a spacious great building, for the publique bath of the Ci­tie) and there held his Easter, with a very great company, that would not forsake him. Of Athanasius Apolog. ad Constantium.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, 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 the concourse to the Feast so great, as he saith it would haue done the Emperours heart good, to haue seene it.

And, in his Epistle ad Africanos, with o­pen mouth he cryeth out vpon the Arrians that came in militarie maner to instal their[Page 35]new Bishop, and the many outrages by them done. 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.

Custome for the three Holydayes at Easter.Not the Sunday: for wee are to know, the custome that is continued with vs stil, they then had, to keepe two dayes beside the Sunday, three in all: For the Latine Church, plaine, by Saint Austine de ciuitate Dei. 22. In 3^um Festi diem. Cap. 8. Hom. 1. in Pas­cha. For the Greeke, by Nyssen, who expresly termeth it, [...].

Thus, all these wayes, by singing, by saying, by writing, by doing, all beare witnesse to it: and I may safely say; there is not one of them, but one of these wayes or other, he hath his hand in it, and among them they make vp a full proofe, of this habemus consuetudinem.

5. proofe From the Councels.From the Fathers, I passe to the Coun­cils, and plead it by all the foure. The Nicene first.

[Page 36] The Nicene.1. Two causes there were (saith Athanasius de Syn. Arim. & Sel.) of the assembling that Council. Nam & claudicabant circa Festum (and hee makes that the first cause) They halted about the Feast, kept in not vniformely: 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. Theodor. l. 1. ca 9. Socrat l. 1. c. 9. You haue the Councels Epistle for the setling it: you haue the Emperors Sacra for the ratifying it, directed ad omnes Ecclesias (in the third booke of his life, by Eusebius.)

The 2. of Constant.2. For the second General at Cōstantinople. As Constantine in the first; so Theodosius at this, was not behind. 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. That you haue Easter day, and the custome of holding it solemnely, in the body of the Law too, in Theodosius Code.

3. At the third of Ephesus, there haue you [Page 37]in the 2. Tom. c. 32. Rudius, Hesychius, and Ruffin, three Quartodecimani heretiks, pub­likely in the face of the Councel recanting their errour, subscribing, and promising euer after to conforme and keepe their Easter, after the custome of the Churches of God.

4 At Chalcedon.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 but one, all the world ouer.

Custome in England.But before all these (the Nicene and all) by a dozen yeeres at least, was the Councel of Arles, and in it, this custome proclai­med. I mention it, not so much for the an­tiquitie, as that by it appeareth, how the custome of Easter went heere with vs in this Realme; for at it was present and sub­scribed, the Bishop of London, Restitutus. A plaine argument, We had such a custom then.

Custome in Scotland.And for the other Realme, Gelasius shall speake. In a Synod of 70. Bishops, where[Page 38]he and they decreed what bookes were to be read, what not: Sedulius.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. 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, if they will come to it) to a Feast, vpon Easter day.

Custome in both.But for both, Constantine.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.

6. Proofe. From the Fa­thers in the first 200. yeeres of per­secution.All this while the Church had rest: du­ring the persecution how went it? Two, betwene peace & per­secution.Two wee will take in, in the passage betweene the times of peace, and persecution. Lactantius, Pierius. Hier. de. Scr. 76. 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[Page 39]19 Chapter, there is a plaine testimony for the solemne keeping of Easter Eue. And Pierius (saith S. Hierom) hath a long Ser­mon vpon the Prophet Hosee, made by him, and preached at the solemne assem­bly on Easter Eue. And if the Eue were so helde, we make no doubt of the day.

Vnder the persecution. The fact of Philip the Emperour. L. 6. c. 34.1. 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, as Eusebius reporteth) in signe thereof. Hee, on Easter Eue offered to ioyne himselfe at the Church seruice, as knowing that to be their chiefest solemni­tie: which they failed not to keepe, no not then, when their case was at the hardest.

Euseb. 1.7. cap. 22. Dionysius A­lexand.2. And euen then at Alexandria, Diony­sius the Bishop there, held this custom. Thus writes hee to Hierax (a Bishop too, and to others) out of prison: That, though the persecution then raged much, and the plague more; 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[Page 40]stables; yea, they in the very gaole, keepe it they did euen then, persecution and plague both notwithstanding.

Cyprian Epist. 21.24.40.3. Cyprian helde this custome: Not by his Homily (I waiue it as doubtful) but in foure of his Epistles I finde it. I name but one, his 53. Some had consulted him, in a question of some difficultie. Hee writes backe, It was now Easter, his brethren were from him, euery one at his owne charge, solemnizing the Feast with their people. So soone as the Feast was ouer, and they met againe, they should heare from him, hee would take their opinions, and returne them a sound answere.

Origen.4. Origen had this custome. In his 8. a­gainst Celsus frankely he confesseth, That other Feasts, Easter by name, the Christi­ans held then; and that (as he saith) [...], in more solemne maner, then Celsus, or any heathen men of them all, held theirs.

5. Tertullian had this custome: Tertullianus de corona mil. c. 3. ad vxorem l. 2. c. 4. contr. Marc. 4.3. 5.4. many places in him. 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 [Page 41]minde, to raze out all deuout obser­uing of dayes quite, how comes it to passe, we celebrate Easter yeerely, at the circle of the yeere turning about?

Irenaeus.6. Irenaeus had this custome: His Epistle to Victor sheweth it: to Victor, and to many more (saith Eusebius)Euseb. l. 5. c. 26. 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. in Iustin Martyr. So he will be for it, certeinly.

Seuen bookes then written for it.7. And it is strange, euen during the persecution, how many bookes wee finde written, to deduce the custome by. ¹Beside that of Irenaeus, Euseb. l. 7. c. 32. ²One by Anatolius the great learned Bishop of Laodicea: Hier. de Scrip. 43. ³By The­ophilus Bishop of Caesarea, and Hieron. de. Scriptor. 44. ⁴by Bacchyl­lus Bishop of Corinth, either of them one. Ibidem 61. ⁵Another by Hippolytus, that made vp the first cycle. Yet Ibidem 38. ⁶another, by Clemens Alex­andrinus. And last, which indeed was first in time of all, two bookes Ibidem 24. 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, & in the very holy dayes of it.

[Page 42] 7. Proofe. From Coun­cels in the persecution. Euseb. l. 5. c. 23. 1. Palaestine.2. Pontus.3. Osroena.4. Italie.5. France.6. Grecia.7. Asia minor.Nay, there wanted not Councels then neither, and that in seuen seuerall parts of the world at once: all in the midst of the feruor of the fiery tryall, when the Church (God wote) could but euill intend it. It was no time to contend, then. But it shewes, they made a matter of it, and no slight reckoning of the retaining it. Else might they haue slipt it, without any more adoe.

Enough (I trow) to shew, such a custom there was in all the Churches these parties liued in, which were all the Churches God then had. They must needs seeme contentious, that will contend against all these. I see not how they can scape the Apostles Si quis, that doe. And this I say, if some one example of some eminent man of worth, will serue to make an authoritie: If, that: Then this cloud of witnesses, and those, ¹not persons, but whole Councels and Churches: ²not in some one Region, but in diuers all the world ouer: ³and that not for one time, but so many Ages suc­cessiuely continued, from generation to generation: what manner of authority [Page 43]ought that to bee? the greatest sure, and none greater, but of God himselfe.

Proofes, That this cu­stome was A­postolique. 1. Proofe by testimony.Now to (Nos) that is, to the Apostles themselues. Augustine.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. 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, and were instituted either by the Apostles themselues, or by generall Councels, whose authoritie hath euer beene accounted of as wholesome in the Church. Now what be those things so generally obserued toto orbe terrarum? These: 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. And (saith he) if there be any beside these: for these, are most cleare.

First, he is cleere, It was the custome of the Church, farre and wide the world through.[Page 44]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: taken pro confesso euer, and so, Apostolique. They be his owne words (lib. 4. de Bapt. contra Donat. cap. 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, and from none else, nor by any other way. So Saint Augustine is for nos habemus talem. So he held it.

Constantine.A hundred yeeres before him, Constan­tine is as direct in his Epistle ad omnes Eccle­sias. Euseb. l. 3. vitae Constantini. Many remarkeable things there are in that Epistle. ¹ The most holy Feast of Easter, foure times he calleth it. That is the good Emperours style. ² In so great a matter, in so High a feast of our Religion to disagree [...] vt­terly vnlawfull. And ³ [...]; 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.)

[Page 45]But, for Apostolique: Bee it lawfull for vs Christians (sayth he) reiecting the Iewish manner, That day [...], which day euer since the very first day of his passion, we haue to this present kept; to transmit the due obseruing of it, to all ages to come. Marke the words. ¹ They had kept Easter from the first day of CHRISTS passion, till that present time. ²And after that, We haue receiued it of our Sauiour. 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. Nothing can be more full, that in his time this custome was, and that it was reputed to haue come from the Apo­stles, as begun from the very day of Christs passion. Which, Leo shortly, but fully ex­presseth, Legalis quippe festiuitas dum muta­tur, impletur. Leo Hom. 7. de Passione. The legall Feast of the Passe­ouer, at the fulfilling of it, was changed, both at once. Fulfilled and changed, at one time, both. No distance betweene. And fulfilled (I am sure) it was in the Apostles time, and so changed then also.

2. Proofe, by Storie.If you will see it deduced in storie, that[Page 46]may you too. Thus. Of himselfe Irenaeus writeth,Euseb. 4. c. 14. 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. 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. Now Poly­carpus, had liued and conuersed with the Apostles, was made Bishop by them, Bi­shop of Smyrna, (Irenaeus and Tertullian say it directly)Iren. l. 3. c. 3. Tertull. de prae­script. c. 32. and hee is supposed to be the Angel of the Church of Smyrna, Reuel. 2.8. And Polycarpus (as sayth Irenaeus)Polycarpus kept Easter with S. Iohn and the rest of the Apostles. [...]. 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,Euseb. l. 5.14. S. Philip the Apostle kept it. that S. Philip the Apo­stle kept it. If Saint Philip and S. Iohn (by name) If the rest of the Apostles had it, then, nos habemus is true; then, is it Apo­stolique.

3. Proofe from the Lords day.But yet wee haue a more sure ground[Page 47]then all these: The LORDS DAY hath te­stimonie in Scripture,Apoc. 1.10. I insist vpon that; that Easter day must needs be as ancient as it. For how came it to be the Lords day? but that, as it is in the Psalme, the Lord made it? Psal. 1 8.8. 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, because then the LORD rose, because his Resurrection fell vpon it?Aug. Ep. 119.13. Dies Dominicus Christianis Re­surrectione Do­mini declaratus est, & ex illo ha­bere caepit festi­uitatem suam.

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: and this day, the day it selfe, the prototype and archetype of them all, should not be kept, but laide aside quite, and be cleane forgotten? That, the day in the weeke we should keepe; 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. For His Maiesties deliuerance the fift of August: for His Maiesties, and ours the fift of No­uember (being Tuesday both) for these a[Page 48]kind of remembrance we keepe, on Tues­day euery weeke in the yeere. But when by course of the yeere in their seuerall mo­nethes, the very originall dayes themselues come about: 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, but the other also must bee Aposto­lique.

8. Proofe of the Churches custome for Easter 1 The custom of Baptisme.1 For the last proofe I haue yet reserued, one: or rather, three in one. ¹The custom of Baptisme, knowen to haue beene mini­stred as vpon that day, all the Primitiue Church through. A thing so knowen, as their Homilies de Baptismo were most vp­on that day. Saint Basils I name. In his vpon Easter day, he shewes the custome of baptizing then, and the reason for it.

2 The custom of the cen­sures then de­termining.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. Euen against the time that 1 Cor. 5.7.8. Christ our Passeouer was offered, and they there­fore[Page 49]to hold this Feast. Can. 5. ²Released. 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. Can 5. ³To which purpose the Coū ­cell of Nice tooke order, there should be in Lent a Synode yeerely to this end: 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.

3 The custome of a Commu­nion.And last, by the neuer broken custome of a solemne Eucharist, euer vpon this day. Origen in his seuenth vpon Exodus, he saith, Our Easter day farre passeth the Iewish Easter. 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, but wee are sure of Manna vpon it, the true Manna, the bread of life that came down frō Heauen. Ioh. 6.50,58. For they had no Easter then without a Communion.

Leo ioynes both;Hom. 6. de Quadrag. (hee might well all[Page 50]three.) Paschalis quippe solennitatis hoc est pro­prium, This is a peculiar that Easter day hath, vt in eâ tota Ecclesia, remissione gaudeat pecca­torum: 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: The rest, by benefit of the Eucharist they then receiue; ad rubiginem mortalitatis (it is his terme) to the scouring off the rust which our mortalitie gathe­reth by the sinnes and errors of the whole yeere.