A SERMON PREACHED before His Majesty At Whitehall, on Easter day last. 1618. By the Bishop of Elie, His majesties Almoner. LONDON Printed by JOHN BILL, M.DC.XVIII. I. Corinth. Cap. XI. Verse. xuj. Si quis autem videtur contentiosus esse: nos talem consuetudinem non habemus, neque Ecclesiae DEI. But if any man seem to be contentious, we have no such custom, neither the Churches of God. THIS is no Easter Text, as we are wont to have: Nothing of the Resurrection in it. It is not for the day. 1 How the Text may serve for Easter. It is not, not directly: But if it should happen there were any contention about Easter, that would bring it within the word contentious here. Specially, if that contention about Easter were, whether it hath been ever a custom in the Church of God; for that would bring it within the word custom, here mentioned: And so would it both ways fall, within the compass of the Text. The custom of Easter made a contention, would make it an Easter day Text. The Text two ways qualified. I say not, any such contention there is: I desire to proceed (as the Apostle doth) without the lest offence. 1 Videtur Seems. He saith not, there be any contentious; but, if any seem to be. That any be contentious, it may not be said. They will deeply protest, that from their hearts they abhor all contentions, and desire to walk peaceably. Be not, then: but, seem to be. 2 Si quis If any. Nay, not seem to be, neither: S. Paul says not so much: says only, Si quis, If any; puts but a case, (and there is no harm in that.) Not more will we go no further, than the Text: If any such seem to be; this Text tells what to do: If none be, none seem to be, it is but a case put. All upon supposition. And so, by way of supposition, be all said, that shallbe. The Division. Upon the view, three points give forth themselves. ¹ Here are contentious: and2here are customs; and ³ customs, opposed to the contentious. These, the three heads. point 1 Contentions. To break them yet further, into certain Theses or propositions, to proceed by. ¹ First 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 uncovered, and women veiled, or no? ³ And that there were, which did not only contend, but (which is more) were even contentious about these. ⁴ For those that were so, here is a si quis set up, If any seem to be such, what to do to them. point 2 Not to pass them in silence, and say nothing to them: But this to say: We have no such custom, nor the Churches of God. And so oppose the Church's custom to contention. The Church customs. In which saying, there are these heads. First, that the Church hath her customs. ² As she hath them, so she may, and doth allege them. ³ And allege them finally, (as the Apostle here, we see, resolveth the whole matter into them, as into a final resolution.) ⁴ And all this, by Scripture confirmed: even by this Scripture: on which, the customs of the Church are grounded, & the power that shall be ever in them, to overrule the contentious. Non habemus talem, Matth. 12 39 The Text the last year. Negative in show; Affirmative, in effect. And let not this move you, that it seems to be negative, Non habemus talem. As, (this time twelve month) 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. Custom we have, but none such. To apply it to the Apostles purpose: None, to sit covered at prayer, Non talem, None such; But the contrary, rather; To be uncovered then, talem, Such is our custom; Such a one, the Church hath. The Two marks of a right custom. Where, because the negative refers not to habemus, but to, talem; And, a custom is not therefore good, because we have it, but because it is talem, so qualified; The talem to be: 1 First, If we (that is) the Apostles have had it, if it were Apostolic: The non talem to be, if our new Masters have taken it up the other day, and the Apostles never knew it. ² The talem to be, if the Churches of God in general have had it, if it be catholic. The non talem to be, if the Church of Corinth, or some one Church perhaps had it, but the rest never had any such. point 3 The Church-custome for keeping Easter. Than, will we descend to show the keeping of Easter, to be such: Ever in use with the Churches of God, from the time of the Apostles themselves. Which, if we can make plain, here is a plain Text for it: 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. Custom to keep it, we have; the Apostles, the Church had it: but to abolish it, such custom have we none; we departed from them both, if we do. There wants not Scripture for Easter. Protesting yet, that we have no purpose to waive Scripture quite, for the keeking of Easter. Saint Augustine is plain, Hoc ex authoritate divinarum Scripturarum, per anniuer sarium Pascha celebratur. Epist. 119. cap. 14. Even by authority of divine Scriptures it is, that every year, Easter is kept solemnly. We have touched two Scriptures heretofore: The day, which the Lord hath made (118. Psal.) Psal. 118.24. applied ever to this Feast. That Text for the Old. And for the New Testament, that verse in this Epistle, Christ our Pass●ouer is offered, let us therefore keep a Feast. 1. Cor. 5.7.8. But the Church's custom is more kindly. But every thing standeth safest and surest, upon his own base: And the right base of this, I take to be Custom. We do but make ourselves to be pitied otherwhile, when we stand wring the Scriptures, to strain that out of them, that is not in them, and so can never come liquidè from them: when yet we have for the same point, the Church's custom clear enough. And that is enough by virtue of this Text. There is, and shall be enough ever in this Text, to avow any Custom; The Apostles, the Churches of God, had it: to disavow any: The Apostles, the Churches of God, had it not. The use of the third point about Easter. The fruit of our labour will be this (I hope) at lest, to confirm us in the keeping of it. We keep Easter, many of us, we know not upon what ground. By this, we shall see, we have a ground for that we do. We do no more, than the Churches of God, than the Apostles have done before us. So, our ears shall hear the voice in Esay behind us, Haec est via, This is the way: Ambulate in eâ, Walk in it; Esa. 30.21. as you do, you are in the right, and there hold you. point 1 IF any. This (if) I take it, is no idle if, no vain supposition; to say, if there be any; where there were none. Not: contentions there were. I Contentions in the Apostles time. When? when (we:) who be they? S. Paul and his fellow Apostles, when they lived. And the Churches: what Churches? the Churches under them, of their times. In the very prime of the Primitive Church, than were there Contentions. And those not with an enemy without (jew or Gentile) that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war abroad: this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a jar at home, among themselves. That former (abroad) they represent by Ishmael and Isaac, and they were of two ventures. Gal. 4.29. This latter (at home) by the two twins in Rebecca's womb. Gen. 25.23. (I fear the time: else could I let you see this strife, in every Church of them.) This I note first, that we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use S. Peter's term) think it strange, 1. Pet. 4.12. it there be contentions in our times. They shall be no strangers with us, in ours: They were not with them in theirs. 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 proved thee also at the waters of strife. Psal. 81.7. Those waters, the waters of Meriba, will hardly be drained ever. 2. Contentions about matter of circumstance. There were contentions then: About what? For, though peace be precious, yet of such moment may the matters be, as they are to be contended for, yea, even to the death. For what then were these? for nothing, but a matter of Rite. Men praying, whether they should be uncovered; women, whether veiled or no. Verse 4, 5. For a Hat and a Veil was all this ado. It was not about any the high mysteries, any of the vital parts of Religion, Preaching, Prayer, the Sacraments: Only, about the manner, how: the gesture and behaviour, wherewith: in what sort, to carry themselves, at Preaching, Prayer, the Sacraments: about matter of circumstance merely, and nothing else. And even these, even the meanest things would be 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 (he sayeth) Verse 2. they remembered well, but not this: This was opposed. For, with some, all is not worth a rush, if they see not further than their fellows, nay, their betters, then: It they find not somewhat to find fault with, if it be but a ceremony. And to pick a quarrel with a ceremony, is easy. A plausible theme, not to burden the Church with ceremonies: the Church to be free: which hath almost freed the Church of all decency. 3. Yea, contentiousness, which is more than contention. About such points as these, were there, that did not only contend, but that grew contentious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing, to contend: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another, to be contentious. The Apostle saith not, If any contend: but, si quis contentiosus. And (osus) is full. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, but meanly qualified (God wot) yet so peremptory, as if the word of God had come, if not from them, yet to them only, and to none beside. 1. Cor. 14.26. Good Lord! why should any love to be contentious? why? It is the way to be somebody. In time of peace, what reckoning is there of Wat Tiler, or jacke Straw? make a sedition, and they will bear a brain with the best. Primianus and Maximianus were the heads of the two factions of Donatists in S. Augustine's time. He saith it was well for them, that faction fell out: Else, Primianus might have been Postremianus, and Maximianus been Minimianus, well enough. But now, in schism, either of them was a jolly fellow, head of a party. This makes, we shall never want contentious persons, and they will take order, we shall never want contentions. 4 Such contention not to be neglected. Well, if any such should happen to be, what is to be done in such a case? What saith the Apostle? Saith he thus? Seeing it is no greater matter, it skills not greatly whether they do it or not, covered or bore, sit or kneel, all's one: sets it light, and lets it go. Not: but calls them back to the custom of the Church, will not have them serve from that; makes a matter of it. For we see, he presses the point hard; spends many words, many verses, even half the Chapter about it. Not any contention. Why doth he so? For two reasons. ¹ fifth, he likes not contention at all. Why? If it be not taken at the first: within a while, (within one verse after) ye 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. The one draws on the other: if the contentious humour be not let out, it will fester straight, and prove to an apostume. Not, not in these small matters. ² Nor, he likes not the matter, wherefore; (though it seem but small) S. Paul knew Satan's method well: he seems somewhat shamefast at first, asks but some small trifle: Give him but that, he will be ready for greater points. If he win ground in the Ceremonies, then have at the Sacrament: If he can disgrace the one, it will not be long, but he shall hear of him at the other. For from Ceremonies to Sacraments. Speak I beside the book? was it not so here? At the very next verse, there he falls in hand with an abuse of the Sacrament, and that takes up the rest of the Chapter. For, when they had sit covered at Prayer a while, they grew even as unreverent, as homely with the Sacrament: 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: the Church, the House of God, they were to be used with greater reverence. He did not commend them for this their rude carriage, at the Sacrament. Did not commend them? you know what that meaneth (minus dicitur, plus intelligitur) He blamed them much for it. Than, are we to make stay at these less matters at first, (as the Apostle doth) To think the wise man's counsel 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 hair? when these small hairs were gone from Samson, his strength left him. judg. 16.19. In itself, in his own nature, a Rite is not so much: This is much; that by it, they learn to break the Church's orders; and that thereby they are fleshed, to go on to greater matters. point 2 Opposing then to these, what course takes he? To these contentions the Church custom opposeth. 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; that were warrant enough, for a Rite. But now, we and they both, have none such; nay, we and they, have the quite contrary: therefore, let us hear no more of it. 1. The Church hath her customs. Where, it is plain, the Apostle is for the Church customs. ¹ And first, that she hath them. 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 man's pleasure. The Civil Law saith this of custom, Imo magnae authoritatis hoc ius habetur: quod in tantum probatum est, ut non fuerit scripto comprehendere necesse. Pand. 1. Tit. 3. the legib. 35. Men (it seems) had a great good liking to their customs, that they remembered them without book, that they never needed to be put in writing, as their Laws and Statutes did. Now, as every Society: so the Church, besides her habemus legem, hath her habemus consuetudinem too. There is such a thing, as mos populi Dei. And fear not traditions a whit. Those respect credenda, points of doctrine: These, but agenda, matter of practice: And that, not in points of substance; reach only to matter of circumstance, go no further. Nor do we even them with, much less oppose them to, that which is written. Never any custom, against that: Not custom, that comes from the will or wit of man, against Scripture, which comes from the wisdom and will of God. But, haec oportet facere, & illa non omittere. Mat. 23.23. Only so. The Apostles and their Churches had their customs. The Church then, hath her customs. I add, these (we) here, (that is) the Apostles had them; and the Churches under them, had theirs. It was but early day then, yet had they their customs, even then. At the writing of this Epistle, it was not at the most 30. years from Christ's ascension. If that were time enough, to make a custom: Now after these 20. times 30. years, and 30. times 30. years, and a 100 years to spare, shall it not be a custom now, by much better right? A custom is susceptible of more and less: The further it goeth, the longer it runneth: the more strength it gathereth, the more grey hairs it getteth, the more venerable it is: for indeed, the more a custom it is. 2. The Church allegeth her customs. Now then, as the Church hath them, so she stands upon them: fears not (we see) to allege them, to say habemus, or non habemus. Habemus, to uphold an ancient good one: Non habemus, to lay down an evil one, new taken up. In the Negative. Hear, negatiuè, Non habemus talem. As our Saviour likewise, A principio non fuit sic. Mat. 19.8. And yet, by implication, this here is, One we have, but not such a one. And our saviours there, A way there was from the beginning, but this was not it. In the Affirmative. 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. Hath ever so alleged. Moses. Higher than Moses we cannot go. Moses as a Lawgiver, one would think, would be all for Law. He is positive full, for custom too. Inquire (saith he) of the days 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.) job is for it too. job 8.8. Inquire, I pray you, of the former Age, and set yourselves to ask after the Fathers (for we are but of yesterday) shall not they tell you, thus, and thus it was, in their times? The Prophets. And, say not the Prophets the same? Stand upon the ways (it is jeremy) and there look for the good old way, an that way take, it is the only way to find rest for your souls. jer. 6.16. The Fathers. To all which, agreeable is that, wherewith I will shut up this point; which all the Fathers in the first Nicene Council took up, and which, ever since, hath been the Churches cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mos antiquus obtineat. Let old customs prevail, let them carry it. By this you see, Habemus consuetudinem, hath been counted a sound allegation, not only from the Apostles, but even from Moses time. 3. The Badges of a right custom, two. And now, for the talem. For, it is not the habemus that binds, but the talem. Not, because we have it, but because it is so qualified. It is not every custom, hand over head, we may stand on. Why binds not this? ¹ Because 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 plural. ² Because, though it hath liked some, not long since, to like well of it: yet the Apostles never knew it. or (the other way) if it have liked them to dislike it, and lay it down; yet the Apostles liked it well enough. Nontalem (saith the Apostle) none such. Qualem then? How shall we do to know the right talem? Thus. Non talem is here 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 general enough. If it be but taken up by some of our masters of late, it is too fresh, it is not ancient enough: Non talem. No such. But, by these two, we know our right qualem. If it be Ecclesiarum (that is) if it be General. If nos come to it (that is) the Apostles, if it be ancient: than it is rightly qualified; then it is as it should be; than it may be alleged, and stood upon, than it will bind: and then, if any oppose, videtur contentiosus esse. I begin with the Churches (in the plural.) Every Church hath power to begin a custom; and that custom, power to bind her own children, to it. Provided, her private custom affronted not the general, received by all others: for than binds it not. By the Rule in the Mathematics, ever, Totum est part maius: And by the rule in the Morals, Ever turpis pars omnis, toti non congrua. As neither is any particular Church, bound to the private custom of another, like particular, as itself is. But if the other Church's custom, have also been the general custom of the Church: than it binds, and may not be set light: For than said it must be, that S. Augustine doth say, If the whole Church usually have observed aught: to go from that, or to question, whether it be to be observed, insolentissimae insaniae est. Epist. 118. ca 5. It savours of a distemper, a distemper coming of a heat, or humour of pride: For, only by pride (saith Solomon) cometh contention. Prou. 13.10. This for the Church's custom. If nos (that is) the Apostles had it. But, if to this we add, or rather, if before this we set, this (nos) the Apostles had it too, that it is Apostolic: we have them said as much, as in this point can be said, as much as may content any, that is not contentious, that, is not more wedded to show his wit, then to seek the truth: and more set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to maintain his own position, then to regard the Church's peace. For sure, if a custom be to be esteemed by antiquity; such a custom is ab heroicis usque temporibus: for they be our Heroës. ² If it be to be esteemed by the author: what authors more worthy in themselves, more worthy of our imitation, than they? Nothing can be devised more reasonable, then that in the 118. quaest. ad Orthod. in justin Martyr, That, of and from whom we received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pray: of and from them, we should also receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how and when, at what time, at what feasts to do it. Their example (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. That custom is talem, may safely be alleged. 4. The Use of this argument from custom. Lastly, as this showeth it may be alleged for a good argument in Divinity: So doth it, ¹ what the men are against whom: ² what the matters, wherein: ³ what the penalty, whereupon it may be alleged. Against what parties. 1. Whom against. This may be alleged against si quis videtur contentiosus esse, such as are, or at lest seem contentious. Habemus, or Non habemus consuetudinem, is their proper answer. No reasoning with such, it will be to small purpose, they will be sine fine dicentes. S. Augustine saith well, they cannot distinguish between respondere posse, and tacere nolle. They take them, for all one. So they cry loudest, and have the last word, they take it they have answered sufficiently. Against these it lieth most properly. None so ready a way, to stop their mouths: for custom is matter of fact, Habemus or Non habemus may be put to twelve men, and there's an end. S. Paul then using it here against these, teacheth us to use it against the like. Against such parties; against si quis videtur contentiosus esse, to put it upon this; Is there a custom, 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 concern but matter of circumstance, and outward order; there hath it his right use; that the proper place of it. You will say; But had it not been good though, to have used some reason for it? It had: And the Apostle used divers (if that would have served) from the signification, at the third verse; from decency, at the thirteenth; from nature, at the fourteenth. But (to say the truth) such as he saw a wrangling wit would elude. The nature of the question afforded none other. It was well observed, and set down for a rule by the Philosopher, That in moral matters, men may not look for Mathematical proofs. The nature of the subject will not bear them. If not in moral, in ritual much less: they of all other least susceptible of a demonstrative reason. The Apostle saw this, and therefore finally resolves all, into the Church's practice by custom confirmed: in matters of this kind, enough of itself, to suffice any that will sapere ad sobrietatem. In so doing, as he took the right course (we are sure) so he taught us by his example, in points of this nature, of ceremony or circumstance, ever to pitch upon habemus or non habemus talem consuetudinem. This to be final. Upon what poenaltie. 3. And then follows upon what penalty. Upon no other pain, but to be pronounced to be fallen into the Apostles Si quis; to be taken and declared, pro contentioso. Than if any, for every point of rite that takes him in the head, will hazard the Church's peace, will not acquiescere, but set himself against the Church's custom: he knoweth his doom here. For it turns back reciprocé. As, if any be contentious, the Church's custom is against him: So, if any turn upon the Church's custom, be against it: it is no good sign, videtur, (saith 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, and we take them for no less, that are alike stirring in matters of no more weight. The argument final. And so an end of this matter. For the Apostle, when he had said this, thought he had said enough, needed to say no more. The Church's custom shall ever be of force, to overrule such as are contentious. And when S. Paul had said this, he had said. And so have we. point 3 The keeping Easter is such a custom. THis then being set down, That Customs so qualified are to be kept: Shall we now go on to the hypothesis, that the keeping of Easter is such? (And now I would the hour were to begin again, so much is to be said for it) The time to make this custom. One foot of our compass we fix in the Apostles times. The other where? They appoint us Gelasius time, who was fast upon the 500 dth year. Be it so. How long the Apostles. 100 From the Apostles age, (which ended with S. john, who survived Christ 68 years, and died the year 102. under Trajan) to Gelasius age. Of these 500 the first hundred years, are for (Nos) the Apostles time. How long the Churches. 400. 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. Proofs for the custom of the Churches. To prove (then) our habemus consuetudinem: 1. Proof. From contentions above it. We cannot better begin, then with this in the Text, the contentions, that from the beginning rose about it. Those very contentions prove it. It must be, that must be contended for: and then, it must be, when it is contended for. These 3. things in this one proof. ¹ The contentions that were about it, even presently upon the Apostles times: 2 The church took part with Easter. The great care had, and continual pains taken, to lay them down, that is, the Churches contending for the Feast: 3 Censured ever for Heretics, that against it. The censuring of those that took them up, with S. Paul's contentiosus here, and with somewhat more: (Of Blastus, at Rome in Europe; Of Crescentius in Egypt, for afric: 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; by Tertullian, Epiphanius, Philastrius, Augustine, and Theodoret, (all five.) 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 have it, the question never was of the Feast itself, but of the time of it only. All kept Easter, though not all at one time. For the keeping, they had the Church's custom: for the time of keeping, they had their own: the Feast of the Christians; the time of the jews. How the contention first came. And I will tell you how this came, first. From S. james (who was the first,) there were successively one after another, fifteen Bishops of Jerusalem, all of them of the Circumcision. These, (the sooner to win their brethren the jews) condescended to keep their Easter, 14a. Lunae, as They did. That which was by them thus done by way of condescension, was after by some urged as a matter of necessity, as if it were not lawful, but on that day to hold it. The first that it took thus in the head, (Tertullian in the end of the praescrip, Cap. 53. saith) was one Blastus about the days of Commodus. He began a schism. And Irenaeus presently wrote de schismate contra Blactum Hie. desor. 35. But after, from schism Blastus fell to heresy, and began that of the Quartodecimani: Epiphan. haer. 50 to whose manner of keeping it, for the most part, other heretics did cleave, leaving the Church's custom of purpose, since they were departed from her. Great pity, some in our days had not been then living, to have advised the Church to have saved her pains, and never have striven so about it: the shorrest way was, to have made no more ado, but kept none at all. 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; what would have become of them, that had been against the keeping of it at all. None against Easter, but Aërius; Till now in our days, there was never any such but Aërius; he took it away clean as jewish. His reason was (saith Epiphanius scorning it) Epiphan Haeres. 75. because Christ our Passeover is offered. Christ our Passeover is offered, let us therefore keep a feast (saith S. Paul.) 1. Cor. 57 Let us therefore keep none (saith Aërius) holden for so saying, for little better than crazed. There was neverany Council called about him: but as Aërius was his name, so was his opinion, and so it soon vanished into air, and was blown over straight. All else keep Easter, the old Puritans, the Novatians and all. Otherwise, all heretics, an Easter they had: Not so much as the Novatians, that called themselves Cathari (that is, the Puritans of the Primitive Church) but one they had: but like good fellows (by their Canon adiaphorus) Socr. l. 5. c. 20. they left every one at liberty, so he kept one, to keep it whether way he listed, but keep one he must. This contending about this custom from the beginning showeth from the beginning, such a custom there was. 2. Proof From the Cycli Paschales. Next we avouch the Cycli 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. A pregnant proof for this custom, if there were none but it. canon 1 By Hippolytus first a famous Bishop and holy Martyr (His was the 16. year Canon) set forth by him so timely, as it ended in the first year of Alexander Severus. And after him, that of eight years, devised by Dionysius Bishop of Alexandria, canon 2 who was a Martyr also, and of high account ever in the Church. (And both these, under the persecution.) Than came Eusebius, whose devise the Golden number was, canon 3 or Cycle of 19 years. His held, till Theophilus of Alexandria's began. canon 4 Now the time of the setting of his, is recorded to have been the year 380. Prosper came after him, canon 5 and he set another. And last came Victorinus of Aquitaine about the year 460. canon 6 (not much before Gelasius.) * 1. Victor Capuanus. 2. Dionys. Exiguus. Two more came after these, before it was fully settled: (but we will not pass our bounds:) If no such custom were, what needed all these pains, all this ado, in these Cycles setting, and calculation of times? It shows the great esteem, the Church had the Feast in, that it was so careful of the precise time of it, every year. The use of the Cycli Paschales. And there was reason for it. Otherwhile they were at an after-deale, about the time. The year 454. (within a year or two, after the Council of Chalcedon) all were at a stand. Easter fell so high in April, they were in doubt, they had been wrong: Yea Leo himself (that then lived) and all. Presently fell Leo to writing letters about, to all, reputed any thing seen that way. To the Bishop of a Paschasi●…. Lilybaeum in Sicil. To the Bishop of the Isle b julianus Ep. 68 Coos. To the c Ep. 64. Emperor Martian himself (and to the d Ep. 65. Empress to solicit him) that he would not fail, but sand to Proterius Bishop of Alexandria to help them out: As he did. And the like fell our in S. Ambrose's time. Damasus and all, were to seek about it, and he then feign to clear it by his 83. Epistle, to the Bishops of AEmylia. 3 Proof, From the Paschales Epistolae, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop of Alexandria. Now, upon the consulting the Bishop of Alexandria, there hangs a third proof. The paschales epistolae, yearly sent abroad by that See, to this end Leo confesseth to the Emperor, That because, they of Egypt were held for the most skilful in the Mathematics, best at calculations; it was by the first Council of Nice laid upon them, (this trust,) yearly to calculate the day exactly, and to give notice of it in time to other Churches, yea to Rome and all. And it was antiqua consuetudo, saith Cassian, Collat. 10.2. (who lived with chrysostom, and was his Deacon) that every year, the morrow after their Epiphania, the Bishop of Alexandria sent abroad his paschales epistolae, to warn Easter, over the world. And, when (after) by reason of wars in the Spring time, in many places they were intercepted, that they came not time enough: Order was taken anew by the great Council of Aphrique, Conc. Carthag. Can. 74. 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. These Paschales epistolae were ever famous, and of high account, for other good matter contained in them. Three of them of Theophilus, we have extant, so highly esteemed by S. Hierom, as he took the pains to turn them into Latin, and to him we own them. But, though by the Nicene Council this was laid upon the Bishop of Alexandria; I would not have you conceive, it began then. Ruffin saith, L. 1. c. 6. the Council did but antiquum Canonem tradere, deliver the old Canon, deliver the old Canon, that had been before in use. L. 7. c. 20. Niceph. l. c. 11. For long before, Eusebius mentioned those Paschales epistolae sent about, by Dionyse Bishop there, even under the persecution. 4. Proof. From the Fathers in the Church's peace the latter 200. years. Now if we will follow jobs advise, and set ourselves to ask of the Fathers: job 8.8. we shall find habemus talem consuetudinem, clear with them for it. ¹ Those first, that lived after the Church's peace: ² Then those, that during the persecution. Those in the Church's peace, four ways. By the Homilies upon Easter day. ¹ By the Homilies or Sermons made purposely by them, to be preached on that day. We have a full jury, Greek & Latin, of them, and that of the most choice and eminent among them. S. Basil, Nazianzen, chrysostom, Nyssen, Theophilus Alexandrinus, Cyrill, Chrysologus, Leo, etc. And yet I deal not with any of those in Ambrose, Austin, Maximus, now extant, I know they are questioned. I rely only on the report of S. Hierom and Gennadius, who saw the right copies, and what they saw have reported. I will give you a taste of one. It shall be Nazianzen, surnamed the Divine, and so one, that knew what belonged to Divinity. Thus begins he a Sermon of his upon it. Easter day is come, 1. in Paschae. Gods own Easter day, and again I say: Easter day is come, in honour of the Trinity: the Feast of Feasts, the solemnity of all solemnities, so far passing all other Feasts, holden not only by or for men, but even in honour of Christ himself, as the Sun doth the Stars. 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 (saith he) Easter, the great and famous Feast of Easter, the Queen and the Sovereign of all the days in the year. That in his days they had sure such a custom. (And so it seems they had in Ignatius days: for from him borrowed he that term of Lady and Queen of days, out of his Epistle ad Magnesianos.) By the Hymns upon Easter day. 2. By the Hymns set for this day, to be sung on it. By Prudentius that lived in S. Ambrose time. By S. Ambrose himself. Before him by S. Hilary. But, Paulinus I insist on. He, in his ninth Panegyric for Felix, sets down in particular all the Feasts in the year, as they were then in use among them. Easter, for a chief Feast. He lived with S. Augustine. A pregnant record, for the Church's custom then. By their writings touching Easter. 3. By their writings. ¹ Some of them in their Commentaries (as S. Hierom,) and namely on the Galatians, and on that place (ye observe days) If that be a fault (saith he) we Christians do incur that fault, all. For weekeepe (by name) Easter, but not the jews Easter, of unleavened bread (which the Apostle excepts to) but the Christian Easter, of the Resurrection of Chris. ² Some by way of Epistles and answers: as, S. Ambrose 83. Epistle, full to it. S. Austin 118. 119. set Epistles concerning questions about it. ³ Some, by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As Epiphanius (the Treasure of antiquity) in his 50 70. & 75. heresy, ad oppositum. Positively in his Compendium of the true Church's orders, at the end of his Panarium, whereof one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The great solemnity upon Easter day. ² As S. Austin expressly contra Adimantum, the 16. Chap. and the 32. book against Faustus (that found fault the Church kept it, yet kept it not as the jews:) confesseth the one, (the Churches keeping:) traverses the other, that she aught neither at that time, nor in that manner to keep it, as they did: and that at large. ⁴ Some by short treatises, as Ambrose de mysterio Paschae. And some by full books, as Eusebius, who wrote a book of the whole Order of the Church's Service then, dedicated it to Constantine, was by the Emperor 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 chrysostom, who when he was deposed, and so enjoined not to come in any Church: yet Easter day coming, so loath he was not to keep it, as he got him in Thermas Constantini (a spacious great building, for the public bath of the City) 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 Emperor, for keeping the Feast of Easter in the great Church at Alexandria (than but newly finished, and as yet not dedicated) 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, and the concourse to the Feast so great, as he saith it would have done the emperors heart good, to have seen it. And, in his Epistle ad Africanos, with open mouth he crieth out upon the Arrians that came in military manner to install their new Bishop, and the many outrages by them done. 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 ullâ in reverentiâ habuere, And had not in any reverence, not the very Sunday of that most holy Feast. Custom for the three Holidays at Easter. Not the Sunday: for we are to know, the custom that is continued with us still, they then had, to keep two days beside the Sunday, three in all: For the Latin Church, plain, by Saint Austin de civitate Dei. 22. In 3um Festi diem. Cap. 8. Hom. 1. in Pascha. For the Greek, by Nyssen, who expressly termeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus, all these ways, by singing, by saying, by writing, by doing, all bear witness to it: and I may safely say; there is not one of them, but one of these ways or other, he hath his hand in it, and among them they make up a full proof, of this habemus consuetudinem. 5. proof From the Counsels. From the Fathers, I pass to the Councils, and pled it by all the four. The Nicene first. The Nicene. 1. Two causes there were (saith Athanasius de Syn. Arim. & Sel.) of the assembling that Council. Name & claudicabant circa Festum (and he makes that the first cause) They halted about the Feast, kept in not uniformly: and that was set straight, against Crescentius. And, the Deity of the Son 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 have the Counsels Epistle for the settling it: you have the Emperors Sacra for the ratifying it, directed ad omnes Ecclesias (in the third book of his life, by Eusebius.) The 2. of Constant. 2. For the second General at Constantinople. As Constantine in the first; so Theodosius at this, was not behind. 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 proceed, in honour of the High Feast. That you have Easter day, and the custom of holding it solemnly, in the body of the Law too, in Theodosius Code. 3. At the third of Ephesus, there have you in the 2. Tom. c. 32. Rudius, Hesychius, and Ruffian, three Quartodecimani heretics, publicly in the face of the Council recanting their error, subscribing, and promising ever after to conform and keep their Easter, after the custom of the Churches of God. 4 At Chalcedon. And at the fourth of Chalcedon, the sixth Session (the Emperor being there then present in person) the whole Council with one voice made this acclamation, unum Pascha orbi terrarum: Thanks be to God, One Easter now, and but one, all the world over. Custom in England. But before all these (the Nicene and all) by a dozen years at lest, was the Council of Arles, and in it, this custom proclaimed. I mention it, not so much for the antiquity, as that by it appeareth, how the custom of Easter went here with us in this Realm; for at it was present and subscribed, the Bishop of London, Restitutus. A plain argument, We had such a custom then. Custom in Scotland. And for the other Realm, Gelasius shall speak. In a Synod of 70. Bishops, where he and they decreed what books were to be read, what not: Sedulius. 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 entitles it, his Opus Paschale, and gins it, with Paschales quicunque dapes— as it were inviting his Readers (his countrymen, I dare say, specially, if they will come to it) to a Feast, upon Easter day. Custom in both. But for both, Constantine. none so worthy a witness, as the emperors Constantine, who in his rescript about Easter, directed to all Churches, expressly nameth this Isle, the isle of Britanny, among those places, where this custom was duly and orderly observed. 6. Proof. From the Fathers in the first 200. years of persecution. All this while the Church had rest: during the persecution how went it? Two, between peace & persecution. Two we will take in, in the passage between the times of peace, and persecution. Lactantius, Pierius. Hier. de. Scr. 76. 1Lactantius Lactantius, the most part of his life, lived under the persecution, but died in the Church's peace. ² So 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. And Pierius (saith S. Hierom) hath a long Sermon upon the Prophet Hosee, made by him, and preached at the solemn assembly on Easter Eue. And if the Eve were so held, we make no doubt of the day. Under the persecution. The fact of Philip the Emperor. L. 6. c. 34. 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, as Eusebius reporteth) in sign thereof. He, on Easter Eve offered to join himself at the Church service, as knowing that to be their chiefest solemnity: which they failed not to keep, not not then, when their case was at the hardest. Euseb. 1.7. cap. 22. Dionysius Alexand. 2. And even then at Alexandria, Dionysius the Bishop there, held this custom. Thus writes he to Hierax (a Bishop too, and to others) out of prison: That, though the persecution than raged much, and the plague more; 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; yea, they in the very jail, keep it they did even then, persecution and plague both notwithstanding. Cyprian Epist. 21.24.40. 3. Cyprian held this custom: Not by his Homily (I waive it as doubtful) but in four of his Epistles I find it. I name but one, his 53. Some had consulted him, in a question of some difficulty. He writes back, It was now Easter, his brethren were from him, every one at his own charge, solemnizing the Feast with their people. So soon as the Feast was over, and they met again, they should hear from him, he would take their opinions, and return them a sound answer. Origen. 4. Origen had this custom. In his 8. against Celsus frankly he confesseth, That other Feasts, Easter by name, the Christians held then; and that (as he saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in more solemn manner, than Celsus, or any heathen men of them all, held theirs. 5. Tertullian had this custom: * Tertullianus de corona mil. c. 3. ad uxorem l. 2. c. 4. contr. Marc. 4.3. 5.4. many places in him. Only one I cite, in the 14. chap. de jejunio: Quod si omnem in totum devotionem dierum erasit Apostolus, cur Pascha celebramus annuo circulo? If it were the Apostles mind, to raze out all devout observing of days quite, how comes it to pass, we celebrated Easter yearly, at the circle of the year turning about? Irenaeus. 6. Irenaeus had this custom: His Epistle to Victor showeth it: to Victor, and to many more (saith Eusebius) Euseb. l. 5. c. 26. about that question, (understand still the question of the time, not of the Feast.) A book also we find he wrote the Paschate in the 115. quest. in justin Martyr. So he will be for it, certainly. Seven books then written for it. 7. And it is strange, even during the persecution, how many books we find written, to deduce the custom by. ¹ Beside that of Irenaeus, Euseb. l. 7. c. 32. ² One by Anatolius the great learned Bishop of Laodicea: Hier. de Scrip. 43. ³ By Theophilus Bishop of Caesarea, and Hieron. de. Scriptor. 44. ⁴ by Bacchyllus Bishop of Corinth, either of them one. Ibidem 61. ⁵ Another by Hippolytus, that made up the first cycle. Yet Ibidem 38. ⁶ another, by Clemens Alexandrinus. And last, which indeed was first in time of all, two books Ibidem 24. ⁷ by the holy Martyr and Prophet Melito Bishop of Sardis, (in the next Age to the Apostles themselves) set forth by him (as he saith) at the time of the Feast, & in the very holy days of it. 7. Proof. From Counsels in the persecution. Euseb. l. 5. c. 23. 1. Palestine. 2. Pontus. 3. Osroena. 4. Italy. 5. France. 6. Grecia. 7. Asia minor. Nay, there wanted not Counsels then neither, and that in seven several parts of the world at once: all in the midst of the fervour of the fiery trial, when the Church (God wot) could but evil intent it. It was no time to contend, then. But it shows, they made a matter of it, and no slight reckoning of the retaining it. Else might they have slipped it, without any more ado. Enough (I trow) to show, such a custom there was in all the Churches these parties lived in, which were all the Churches God then had. They must needs seem contentious, that will contend against all these. I see not how they can scape the Apostles Si quis, that do. And this I say, if some one example of some eminent man of worth, will serve to make an authority: If, that: Than this cloud of witnesses, and those, ¹ not persons, but whole Counsels and Churches: ² not in some one Region, but in divers all the world over: ³ and that not for one time, but so many Ages successively continued, from generation to generation: what manner of authority aught that to be? the greatest sure, and none greater, but of God himself. Proofs, That this custom was Apostolic. 1. Proof by testimony. Now to (Nos) that is, to the Apostles themselves. Augustine. First, that it was a a custom Apostolic and so taken, Saint Augustine is direct in his 118. Epistle to januarius, who had purposely sent to him, to know his opinion touching certain questions, all of them about Easter. Thus saith he there. 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, and were instituted either by the Apostles themselves, or by general Counsels, whose authority hath ever been accounted of as wholesome in the Church. Now what be those things so generally observed toto orb terrarum? These: that the Passion, the Resurrection, the Ascension of Christ, and the coming of the holy Ghost from heaven, anniversariâ solennitate celebrantur, are yearly in solemn manner celebrated. And (saith he) if there be any beside these: for these, are most clear. First, he is clear, It was the custom of the Church, far and wide the world through. Than, 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: taken pro confesso ever, and so, Apostolic. They be his own words (lib. 4. de Bapt. contra Donat. cap. 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 came to us, 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 years before him, Constantine is as direct in his Epistle ad omnes Ecclesias. Euseb. l. 3. vitae Constantini. Many remarkable things there are in that Epistle. 1The The most holy Feast of Easter, four times he calleth it. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what more honest? what more seemly, then that this Feast should be inviolably kept, by which, we hold our hopes of immortality? (Mark that reason well.) But, for Apostolic: Be it lawful for us Christians (saith he) rejecting the jewish manner, That day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which day ever since the very first day of his passion, we have to this present kept; to transmit the due observing of it, to all ages to come. Mark the words. 1They They had kept Easter from the first day of CHRIST'S passion, till that present time. ² And after that, We have received it of our Saviour. ³ And yet again, which our Saviour delivered to us. And concludes, that4accordingly, when he came among them, he and they would keep their Easter together. Nothing can be more full, that in his time this custom was, and that it was reputed to have come from the Apostles, as begun from the very day of Christ's passion. Which, Leo shortly, but fully expresseth, Legalis quip festivitas dum mutatur, impletur. Leo Hom. 7. the Passione. The legal Feast of the Passeover, at the fulfilling of it, was changed, both at once. Fulfilled and changed, at one time, both. No distance between. And fulfilled (I am sure) it was in the Apostles time, and so changed then also. 2. Proof, by Story. If you will see it deduced in story, that may you too. Thus. Of himself Irenaeus writeth, Euseb. 4. c. 14. that he was brought up in Asia under Polycarpus; and that he (young though he were) observed and remembered well all his course of life. And namely, how coming to Rome 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. Polycarpus then kept Easter. Now Polycarpus, had lived and conversed with the Apostles, was made Bishop by them, Bishop of Smyrna, (Irenaeus and Tertullian say it directly) Iren. l. 3. c. 3. Tertull. de prescript. c. 32. and he is supposed to be the Angel of the Church of Smyrna, Revel. 2.8. And Polycarpus (as saith Irenaeus) Polycarpus kept Easter with S. john and the rest of the Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. kept Easter with S. john, and with the rest of the Apostles, totidem verbis. Euseb. l. 5. c. 26. Polycrates in his Epistle there (in Eusebius) expressly saith, Euseb. l. 5.14. S. Philip the Apostle kept it. that S. Philip the Apostle kept it. If Saint Philip and S. john (by name) If the rest of the Apostles had it, then, nos habemus is true; then, is it Apostolic. 3. Proof from the Lords day. But yet we have a more sure ground then all these: The LORDS DAY hath testimony in Scripture, Apoc. 1.10. I insist upon 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 Psalm, 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 upon it? Aug. Ep. 119.13. Dies Dominicus Christianis Resurrectione Domini declaratus est, & ex illo habere caepit festivitatem suam. Now, what a thing were it, that all the Sundays 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 this day, the day itself, the prototype and archetype of them all, should not be kept, but laid aside quite, and be clean forgotten? That, the day in the week we should keep; and the day in the month itself, and return of the year, we should not keep? Even of very congruity, it is to be as they, and somewhat more. Take example by ourselves. 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. But when by course of the year in their several months, the very original days themselves come about: shall we not? do we not celebrated them in much more solemn manner? what question is there? weigh them well, you will find the case alike. One cannot be, but the other also must be Apostolic. 8. Proof of the Church's custom for Easter 1 The custom of Baptism. 1 For the last proof I have yet reserved, one: or rather, three in one. ¹ The custom of Baptism, known to have been ministered as upon that day, all the Primitive Church through. A thing so known, as their Homilies de Baptismo were most upon that day. Saint Basils' I name. In his upon Easter day, he shows the custom of baptizing then, and the reason for it. 2 The custom of the censures then determining. 2 The use of the keys, at that time specially. Than, were the censures inflicted: then were they released. ¹ Inflicted: Against that time, did S. Paul cut off the incestuous person, that a little leaven might not sworn them all. Even against the time that 1 Cor. 5.7.8. Christ our Passeover was offered, and they therefore to hold this Feast. Can. 5. ² Released. So you shall find the Council of Ancyra (elder then that of Nice) order, the censures should determine all, endure no longer than the Great Day (so in their common speech they termed Easter) and then, all to be restored. Can 5. ³ To which purpose the Council of Nice took order, there should be in Lent a Synod yearly to this end: 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. 3 The custom of a Communion. And last, by the never broken custom of a solemn Eucharist, ever upon this day. Origen in his seventh upon Exodus, he saith, Our Easter day far passeth the jewish Easter. They had no Manna on theirs: (The Passeover was eaten in Egypt, Manna came not till they were in the wilderness:) But we (saith he) we never keep our Passeover, but we are sure of Manna upon it, the true Manna, the bread of life that came down from Heaven. joh. 6.50,58. For they had no Easter then without a Communion. Leo joins both; Hom. 6. the Quadrag. (he might well all three.) Paschalis quip solennitatis hoc est proprium, This is a peculiar that Easter day hath, ut in eâ tota Ecclesia, remissione gaudeat peccatorum: That on it, all the whole Church obtaineth remission of their sins. One part, qui sacro Baptismate renascuntur, by virtue of the solemn Baptism then ministered: The rest, by benefit of the Eucharist they then receive; ad rubiginem mortalitatis (it is his term) to the scouring off the rust which our mortality gathereth by the sins and errors of the whole year. 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, juxta maiorum exemplum, Festum hoc publicae salutis, laeti exultantesque celebremus. Since than there be so many proofs for this truth that thus meet: according to the example of our forefathers, let us with joy and gladness keep this Feast of our common salvation. How? Sumamus spiritu feruenti Sacramentum in azymis sinceritatis. Let us receive the holy Sacrament, with the sweet bread of sincerity. Posts nostros, ubi est ostium verbi, sanguine Christi, in fide passionis, coloremus. The posts of the door of our mouth (that is) our lips, let us die them with the Blood of Christ, in the faith of his blessed Passion. Ensuing the steps of the Apostles and the Churches of God (all:) with whom joining in both, let us expect the blessing of GOD upon us. etc. LONDON Printed by JOHN BILL, M.DC.XVIII.