Showing the Necessity of Conformity, Treatise · Patristic practices
Concerning the Primitiue Churches, and their teachers, I will obſerue two points. Firſt, the ſtate of the Churches of thoſe times concerning Ceremonies, and ſecondly the iudgement and practiſe of the Fathers and the faithfull in that eſtate.
Point. 1 And touching the former point, wee muſt not bee ignorant that euen in the dayes of the Apoſtles, the myſterie of iniquitie did beginne to worke, as themſelues obſerued, 2. Theſſalonians 2. 7. For euen then there were many Antichriſts, 1. Iohn 2. 18. And after the Apoſtles departure, the ſeruants and workemen of Chriſt his fielde, that is, the Miniſters of Chriſt his Church did fall a ſleepe, that is, they were not vigilant and watchfull, but grew careleſſe and remiſſe in teaching and propagating the truth of Gods Word, to confute errours, and to reſiſt and keepe out corruptions attempted to bee brought in by Heretickes and Sectaries: and while they thus ſlept, the Diuell ſowed his tares, Matthew 13. 25. a preſident whereof wee hauehave, Apocalips 2. and 3. Where the Angels or Teachers of the Churches are reproued in this reſpect: of which kinde of tares that the Diuell ſowed, the Ceremonies of the Church were not the feweſt nor the leaſt hurtfull. And they farre exceeded our Ceremonies, if wee ſhould eſteeme or proue them much worſe then they are, and namely in three reſpects. Firſt, in reſpect of their multitude varietie and difference. Secondly, in regard of their nature, kinde, and qualitie. Laſtly, in reſpect of their effects and abuſe ariſing from them.
1 Their multitude, variety and difference, did begin very high and neere the times of the Apoſtles: For the difference of the celebration of Eaſter (if the Eccleſiaſticall Records bee true) began before or about the time of Policarp, Biſhop of Smyrna, and diſciple of Saint Iohn, and Anicetus Biſhop of Rome, Euzeb. 5. 24. Socrat. 5. 22. and who readeth the antiquitie with any obſeruation, that ſhall not perceiue in the vndoubted writings of the moſt auncient Fathers, both of the Greeke and Latine Churches the euidence hereof: as namely in Clemens, Alexand. Tertull. Cyprian, Baſill, Ambroſe, Hierom, Auguſtine, and others: And for the latitude of this varietie it ſtretched very farre, euen ouer the whole face of the Chriſtian world. Iraeneus in Euſeb. 5. 24. and Firmilianus in Cyprian, Epiſt. 75. doe ſhew the great difference and varietie of ceremonies betweene the Churches of Ieruſalem and Rome, that is, of the Eaſterne and Weſterne parts of the world, and of the ſeuerall Prouinces among themſelues. And Auguſtine to Caſulan. Epist. 86. and to Ianuar. Epiſt. 118. 119. declareth the difference of cuſtomes and rites in the Citie of Rome and Millaine, and in multitude of other places of his dayes: Quae diuer ſorum locorum diuerſis moribus (ſaith hee) innumerabiliter variantur, Epist. 119. cap. 19. in as much as for the varietie thereof, Socra. 5. 22. affirmeth that a man could ſcarce finde two Churches retaining and following one order in both places, and for the multitude thereof hee ſaith, that to ſet downe in writing the diuers and innumerable ceremonies and cuſtomes diſperſed throughout Cities and Countries, would proue a very tedious piece of worke and hardly, nay impoſſible to bee performed: A taſte whereof in both hee giueth largely in that place, together with his cenſure. The like doe Sozomen. 7. 19. who mentioneth other diuerſities. The reaſons of which varietie and number, if wee would giuegive we muſt diſtinguiſh of their qualitie, for if they were conuenient ceremonies, rightly deduced out of the generall grounds of Gods Word, their varietie and difference proceeded from the lawfull libertie which God hath left vntounto all Churches to order and appoint fit ceremonies for themſelues, as they ſee to be moſt apt to further their owne edification, & if they were more ſtudiouſly commended by them then was meet, it was as Sadeele ſaith, vt viam Schiſmaticis obstruerent, De verb. Dei ſcript. cap. 5. fol. 32. Or if otherwiſe they were inconuenient, friuolous and needeleſſe, and as many of them proued to be euident occaſion of following ſuperſtition & contention. The cauſe of them in generall, is alleadged by Martyr Loc. com. claſſ. 2. cap. 5. §. 17. to bee this that the diuell did preſently begin to ſow his tares vponupon the good ſeede, which was ſowed by Chriſt and his Apoſtles, the particular reaſons wherof ſhall be ſhewed in that which followeth.
2 Touching the kinde and qualitie of the Ceremonies, and traditions vſed by the Primatiue Churches if we would examine the particulars, wee ſhould finde them to hauehave beene farre more ſcandalous and hurtfull, then ours can bee imagined to bee, not onelyonly in their abuſe (which I will note in the next member) but alſo in their nature: which to mention onelyonly is to make euident; as for examples ſake I will giuegive inſtance of ſome part.
Touching Baptiſme they vſed,
THe annointing of the Baptized, Tertul. contra Marcion. lib. 1. Distinc. 11. cap. 5. de conſecr. Dist. 4. cap. 87. & 90. This Ceremonie ſignified vntounto them, that they were Chriſtians and Champions, fighting and contending for God, Tertul. and was commended as Apoſtolicall, Baſil de ſpir. ſancto cap. 27.
The putting of milke and hony into the mouthes of the Baptiſed, commended as proceeding from the Apoſtles, Tertul. contra Marcion. & de coron. milit. In ſome places alſo wine and milke without hony, Hierom. contra Lucifer.
The arraying of the Baptized in a white garment, Tertul. ibid. de conſecratione dist. 4. canon 91. 92. in token that they did put on innocency and puritie, ibid. out of Ambroſe and Rabanus.
The croſſing of the childe in Baptiſme, Tertul. de reſurrect. carnis. Caro ſignatur vt anima muniatur. August. tract. 118. in Ioan. ſerm. 55. ſaith that they vſed it in eueryevery Sacrament, and that elſe Baptiſme was not performed after the rites and manner, vnleſſe the ſigne of the Croſſe were made in the childes forehead.
To dippe the childe three times in token of the Trinity, Baſil. de ſpir. ſancto cap. 27. Sozomen. 6. 26. commended alſo as Apoſtolicall by Baſil & Turtul. in other places they vſed to dippe the childes head onelyonly, and that three times, Hierom. contra Lucifer. cap. 4. and that in token and remembrance both of the Trinity, as alſo of Chriſt his three dayes death, and buriall in the graue, as alſo of his reſurrection, which was performed the third day, Tertul. ibid. de conſecra. diſt. 4. can. 78. 80. 81. out of Auguſtine, Hierom, & Gregorie: in other places they dipped the childe but once onelyonly, Cyp. to ſignifie the vnity of Gods eſſence, de conſecr. Diſt. 4. can. 82.
To Baptiſe only once in the yeere, and that in the Eaſter holidayes, Socra. lib. 5. cap. 22. alſo three times in the yeere, viz. on the dayes of Chriſts Natiuity, Eaſter, Whitſontide, Zopper. polit. eccle. lib. 1. cap. 12. fol. 76. They deferred the baptiſing of their conuerts, two yeres after their conuerſion to the faith, Caranza. ſumma concil. in Elibert. concil. can. 42.
To abſteine a weeke after Baptiſme from waſhing, Tertul. cont. Mar. lib. 1.
To renounce openly the Diuell and his Angels, and to giuegive the Miniſters the right hand, Tertul. de coron. milit. commended by him as Apoſtolicall, De conſecrat. dist. 4. can. 95. alſo Decre. part. 1. diſt. 11. cap. 5. ex Baſil. commended as Apoſtolicall.
To bleſſe the font with oyle, ibid. Diſt. 11. cap. 5. ex Baſil. commended alſo by him as Apoſtolicall.
Touching the Lords Supper.
THey were accuſtomed, to ſigne the elements with the ſigne of the Croſſe, for ſo was eueryevery Sacrament ſigned, August. tract. 118. in Ioan. Serm. 55.
To mingle water with wine, Cypr. l. 2. Epiſt. 3. & 63. and he calleth this Dominica traditio.
They alſo vſed onelyonly water in ſteede of wine, which perſons ſo celebrating the Euchariſt, are in the fore alleadged place by Cypr. called Aquarij.
To giuegive the Euchariſt to infants, Cypr. ſerm. de Lapſis.
To receiue the Lords ſupper eueryevery day, August. Epiſt. 118. cap. 2. thus it was receiued in Rome, and in Spaine, Hierom. Epist. ad Licin. 28. in other places onelyonly on the Lords day, Socra. 5. 22. In other places on Saturne day, and the Lords day, Auguſt. Epiſt. 118. cap. 2.
To receiue the Lords ſupper in ſome places in the morning, and that faſting, but in other places after ſupper, and that being well fed, Socrates 5. 22. Cyprian. lib. 2. Epiſt. 3. Auguſtine Epiſt. 119. cap. 6. commendeth the receiuing of the Lords ſupper faſting, to be a tradition Apoſtolicall, and that it was obſerued in all the world.
They ſent the Euchariſt to other Churches, for a token of their conſent in the faith, and of their louelove to one another, Euſebius 5. 24.
They reſerued part of the bread of the Euchariſt, and ſent it to ſuch as were abſent, Iuſtin. Martyr.
The people caried the bread of the Euchariſt home, and kept it in a little boxe, Cypr. de Lapſis. Tertul. lib. 2. ad vxorem: in other places they burned that which was left, Origen in Leu. 7. Heſych. in Leu. 8.
They gaue the Euchariſt vntounto the ſicke if they required it, euen when they were ſpeachleſſe, Euſeb. 6. 43. Decret. cauſ. 26. quaest. 6. 7. 8. 10.
They gaue the Euchariſt vntounto the Baptiſed, immediately after Baptiſme, Cryſ. Epi. 1. ad Innoc.
Touching Prayer.
THeſe were their Ceremonies, to ſtand in prayer and not to kneele, and all the Dominicall or Lordes dayes, Baſil. de Spiritu ſancto cap. 27. Tertullianus de reſurrectione carnis, Hieron. cont. Lucif. cap. 4. This Ceremony was done in token or ſignification of their reſurrection, and further to teach them that on the day of Chriſt his reſurrection, they ought to ſeeke heauenly things, Baſil ibidem Auguſt. Epiſt. 119. de conſecrat. diſt. 3. cap. 10. quoniam, out of the Nicene Councell where it was decreed: This was commended to bee an Apoſtolicall tradition, Tertull. cont. Marci. & de coron. mil.
To ſtand in prayer and not to kneele, on all dayes betweene Eaſter and Whitſontide, commended alſo as Apoſtolicall, Baſil. Tertul. Hieron. ibid.
To pray towards the Eaſt, and that for this cauſe and ſignification, becauſe we ſeeke to Paradiſe our old and auncient countrie, and is commended and Apoſtolicall, Baſil. ibid.
To pray in ſome places by candle light, Socrat. lib. 5. cap. 22. in the day time, Hier. con. vigil.
They did alſo weare a linnen garment, or Surpleſſe in the worſhips of God, Cryſ. hom. 83. in Mat. Hier. lib. 1. contra Pelag. and of this iudgement is Zanch. de redemp. cap. 16. lib. 1. fol. 444. a. and citeth Hier. P. Martyr. Loc. Epist. Hoopero fol. 1087. citeth Chriſostom, and Cyprians examples out of Pontius Diacon. and Saint Iohns Petalus out of Eccleſiaſtical Hiſtorie, to prooue that the originall of the Surpleſſe was not of Antichriſt, Bulling. and Gual. in an Epiſtle doe cite Theodoret. hist. 2. 27. Socra. 6. 22. Iohn the Euangeliſt his example out of Euzebius, Pontius Diacon. of Cyprian, and Chriſostom. It is cited by A. B B. C. Whitgift defence. fol. 2618. Polanus citeth Hieron. comment. in Eſec. cap. 44. fol. 807. Zepperus citeth Chryſostome and Hieron. ſhewing that they vſed them for a ſigne and admonition of honeſt and pure life de Polit. Eccl. lib. 1. cap. 12. the like doth Zanch. vt ſup.
Touching dayes.
TO celebrate the dayes of Chriſts Natiuitie, Paſſion, Reſurrection, Aſcenſion to heauen, and deſcenſion of the Spirit, or Pentecoſtin the remembrance of theſe things, this was obſerued in all the world, Auguſt. Epiſt 118. cap 2. Origen cont. Celſum lib. 8. concil. Agatheus can. 14. 39. alſo the feaſt of the natiuitie of Iohn the Baptiſt, ibid. can. 14.
To keepe Saturne day holiday, and frequent the Eccleſiaſticall aſſembly, as on the Lords day, Sozomen. 7. 19. & 6. 41. Socrat. 6. 8.
To keepe the Fryday holiday, vſing thereon the Eccleſiaſticall aſſemblies, in remembrance of Chriſt his paſſion, as they did obſerue the Lords day in remembrance of his reſurrection; this was commanded by Conſtantinus Magnus, Sozomen. 1. 8. Hist. tripartit. 1.
To celebrate Eaſter day on the foureteenth of Aprill in halfe the world, namely in the Eaſterne part, but on the Lords day in the Weſterne part; this was commended on either part to come from the Apoſtles, which yet could not both bee true, but the trueth is (ſaith Socrates) that the Apoſtles left no Lawes concerning dayes, but left them as a matter free, lib. 5. cap. 22.
Touching fasting.
TO faſt on Thurſdayes all the yeere, in remembrance of Chriſt his aſſention, and on Fridayes in remembrance of Chriſt his Paſſion, this was commended, as an Apoſtolicall tradition, Epiphanius cont. haer. in Epilogo.
To faſt on Saturnedayes in ſome places, in other places not, Augustinus Epist. 118. cap. 2. Hieronymus ad Licin. Epiſt.
To faſt eueryevery Lords day, ſo they did at Rome, Socrates ibid. this Auguſtine reprooueth in his dayes as an euill and ſcandalous thing in the Roman cuſtome, becauſe it was vſed by the Maniches, and enioyned to their followers: in other places they would by no meanes faſt on the Lords day, Auguſtinus ibidem, Hieronymus ad Lucif. Tertull. de coron. mil.
To faſt the time of Lent before Eaſter, by ſome three weekes, by ſome ſixe weekes, and by ſome ſeuen weekes, Socrates, 5. 22. Diſt. 4. cap. 5. This was commended alſo, as an Apoſtolicall tradition by Ambroſius, & Hieronimus, ad Marcell. And by Epiphanius Haereſ. 75. 80. who ſheweth, that the Apoſtles inioyned, that all men ſhould eate in Lent nothing but Bread, Salt, and Water, howbeit, this is denied by Socrat. lib. 5. cap. 22. by affirming that namely, the Apoſtles neither made, nor left any lawes for faſting, but left it alſo as a matter free, the like doeth August. Epist. 86.
To faſt from kindes of meate: ſome from eueryevery kinde of liuing creatures: ſome eating onelyonly fiſh, and fowles of the ayre: ſome not egges, nuttes, apples, nor any kinde of fruit: ſome onelyonly dry bread: ſome not ſo much as that: Socrat. 5. 22. ſome onelyonly bread, ſalt, and water, Epiphan. Haer. 75.
Touching ſundry other Ceremonies.
TO ſigne ones ſelfe with the ſigne of the Croſſe ad omnem progreſſum: at eueryevery going abroad, and comming home: at putting on of apparrell, putting on of ſhooes, waſhing, ſitting, lying downe, &c. Tertull. de coron. mil. Diſt. 11. cap. 5. eccl. ex Baſilio, commended to bee Apoſtolicall.
To make an offering yeerely for a mans birth day, Tertullian. cont. Marcion. lib. 1. & de coron. mil. commended as Apoſtolicall, yet afterward aboliſhed for Gentiliſme.
To waſh ones feete at a certaine ſeaſon, Aug. Epi. 119. cap. 18.
The Temples were erected to ſtand Eaſt and Weſt, the Altars of the Church ſtood Eaſtward; and ſome toward the Weſt, Socrat. 5. 22.
III. Laſtly concerning the effects of theſe Ceremonies and abuſe of them. It is alſo manifeſt, that they farre exceeded our Ceremonies preſcribed in their euill effect, and were much more abuſed: Firſt in the Fathers themſelues, and next alſo in the people.
Touching the Fathers and Biſhops of the Church ſome being ſimple and of ſmall capacitie, and ſhallow iudgement, as Euſebius ſaith, receiued traditions without any ſearching of writings, as out of bare report. Such one was Papias, the hearer of S. Iohn, and companion of Policarp, who in this ſimplicity broached fabulous doctrine of the Chiliaſt error: by whom Irenaeus & others which were of the like opinion were deceiued, namely by pretending and reuerencing of his antiquity, Euſeb. 3. 35. ſuch were Tertullian and Lactantius.
Some were indued as Caluin inſtit. 4. 10. 18. and P. Martir. noteth Loc. com. claſſ. 2. cap. 5. §. 20. & Zanch. de redempt. lib. 1. cap. 15. fol. 366. foreign quadam, with a certaine falſe, and erronious zeale, by being deſirous to imitate the Iewiſh Ceremonies: which they doe both confirme and iuſtifie out of Aug. cap. 20. de catechizand. rudib. and Caluin noteth, that many of thoſe Fathers, were non ſatis conſiderati & nimis curioſi ac cupid, iquorum vt quiſ que poſterior erat, ita ſtulta aemulatione cum ſuis deceſſoribus certauit ne rerum nouarum inuentione cederet.
Some were deceiued by Heretickes, who to couer their pernicious hereſies, did ſtudiouſly broach traditions vnderunder the Apoſtles names and authoritie, ſo did Artemon, Baſilides, Valentius, Marcion, Euſebius 5. 25. Clemens Strom. lib. 7.
And thus Tertullian is noted to hauehave been deceiued by Montanus his Paraclet. and inſpiration, as appeareth in his booke de veland. virgin.
Some are noted to hauehave aſcribed too too much vntounto traditions: So did Papias, Clemens, Origen and they cite Apocryphall booke to countenance them, and commend very ſory matters, both of doctrine and of practiſe to themſelues and others. So did Papias, Clemens, and Origen, and Baſil, and Epiphanius, of which point, looke Chemnitius examp. parte. 1. de tradition. fol. 85, 86, 87. and what they could not ſound from any true originall, ſundry of them did vſually aſcribe to the Apoſtles; So Hierome, Epiphanius, and Ambroſe doe affirme Lent to bee an Apoſtolicall tradition: So Aug. Epi. 86. makes report of ſuch, as alleadged Iames, Iohn, and Peter the Apoſtles, for faſting on the Sabbath, the vrging of which kinde of ground or allegation hee ſaith is, interminabilis contentio, generans lites, non finiens quaeſtiones: So the Eaſterne Churches did referre their obſeruations of Eaſter to Saint Iohn, and the Churches of the Weſterne parts vntounto Saint Peter, and Saint Paul: But heereof ſayeth Socrates, 5. 22. Sozomen 7. 19. There is no euidence in writing, and therefore hee noteth them moſt likely to ariſe from cuſtome, rather then from Canon.
Some of the ancient Biſhops, gouerning at ſeuerall times, in diuers places, did commend the traditions, which they liked or fancied themſelues, to their poſterities for lawes. And this is Socrates obſeruation ibid. a preſident whereof a man may ſee, Dist. 12. cap. 5. Ridiculum: and other places: ſee Caluin instit. 4. 10. 18. & quia periculum, &c. And their poſteritie were no leſſe ſuperſtitiouſly obſequious in obſeruing, then they in preſcribing; for Sozomen ſaith, that in thoſe dayes, in Cities and Villages, very many cuſtomes, which for reuerence of thoſe which brought them in at firſt or of thoſe which ſucceeded the bringers in, they who had beene trained vp in them, did by no meanes holde lawfull or tollerable to violate, which very thing fell out vntounto men in this very feaſt of Eaſter, lib. 7. cap 19.
Some of the Fathers did bring in the Ceremonies with no ſuperſtition or opinion of merit, or neceſſitie, but with a good intention; namely, to ſtirre vp the more reuerence and admiration towards the Sacraments, and to ſtirre vp a kind of deuotion in the minds of men: which going further and further, and increaſing, tooke ſtrength vntill at laſt they turned to that manifeſt impiety, idolatry, and ſuperſtitions, as wee ſee in that ſuppoſed Church of Rome this day, Zepperus de Politia eccl. lib. 1. cap. 10. fol 55.
Some were deriued from the Gentiles, and though ſometime they were vſed, yet they were afterward aboliſhed; ſuch as the yeerely offering for the birth day, Sadeel.
Some of the Ceremonies were brought in vponupon occaſion ſuch as the ſigning of a mans ſelfe with the Croſſe, which was vſed on occaſion of the Pagans mocking of the Chriſtians crucified God, that they might teſtifie vntounto them, that they were Chriſtians, and not aſhamed of the Croſſe of Chriſt: this Martyr Loc. claſſ. 2. cap. 5. §. 20. noteth out of Auguſtine,, de verbis Apostoli ſer. 8. which after grew to ſuperſtition. So the not faſting one the Sabbath was eſtabliſhed, on occaſion that the Maniches did in ioyne faſting on that day to their diſciples August. Epiſt. 86. ſo the gloria Patri, and as ſome ſuppoſe the threefold dipping of children in Baptiſme, was brought in by way of oppoſition to the Arians and Antitrinitarians, Sozom. 6. 26.
All, or the very moſt part of theſe their ceremonies, were ſignificatiue, as before appeares; many of them in the euent were holden opperatiue, ſuch as the impoſition of hands, ſigne of the croſſe, anointing with oyle, Tertullian de reſurrectione carnis. Caro vngitur vt anima conſecretur: Caro ſignatur vt anima muniatur: Caro manus impoſitione adumbratur vt et anima ſpiritu illuminetur: looke more in Bellarm. Tom. de Imag lib. 2. cap. 29.
They were in proceſſe of time, & increaſe of ſuperſtitions (as many little ſtreames meeting in along tract, doe end in an Ocean:) So multiplied for number and burthen, that to the more ſincere and prudent Fathers, the eſtate of the Iewes ſeemed more tolerable and eaſie then the eſtate of the Chriſtians of thoſe times, Auguſtine Epiſtle, 119. cap. 19.
Some of them were very eager and inexorable for the obſeruation of them, it was accounted nefat on the Lords day to kneele in prayer, Tertull. cont. Marcion. lib. 1. & de coron. mil. and who hath not heard of thē foule coile which Victor the Romiſh Biſhop kept, or at leaſt began to keepe againſt the Churches of the Eaſterne world: whom onelyonly for not obſeruing the order of the Weſterne Churches, hee would hauehave excommunicated, and giuen them all vntounto the Diuell at a clap: which audacious and frantike attempt of that turbulent and boiſterous Prelat, albeit it be cogingly blanched ouer by aSanderus viſib. Monarch. lib 7. num. 22, 23, 24, 25 fol. 246, 247, 248.Sanders, bBellarm de Rom pont. l. 2. c. 19.Bellarmine, cBaron. Annal. Tom. 1. anno. 198.Baronius, & dGenebrard. Chronol. lib. 3 anno Chriſti, 206 fol. 389.Genebrard (fit dawbers of ſo tottring a wall) as if it had beene by him, as by the primacy of the Romiſh Sea, yet it is farre otherwiſe reported in the records of antiquity: for firſt it is plainely ſaid by Irenaeus that this excommunication was flat againſt the minds and practiſe of the moſt reuerend Fathers, ſuch as Policarp the diſciple of Saint Iohn, and other Romiſh Biſhops his predeceſſors: ſuch as Amicetus, Pius, Higynus, Teleſphorus, & Xiſtus, who in the like difference gaue not the like example, neither did they hold this odds of ſuch trifles as Irenaeus calls them, a matter of that quality to breake communion, but held faſt the band of louelove and vnity, Euſeb. 5. 24. Socrat. 5. 22.
That this cenſure of the man, was done in exceſſiue heate, or in a pelting chafe on his part, as Socrates affirmeth, 5. 22. that Irenaeus Biſhop of Lions, did put Victor in remembrance of his duety, Euſebius 5. 24 ſharpely reprooued him, ibidem, and bitterly inueighed againſt him, and conteſted with him by letters, Socrates 5. 22. that all the Eaſterne Biſhops ſtill kept their old by as from the Romiſh Sea, for all the threates of Victor, euen vntounto the time of the Nicaene Council, when all agreed without any abſolution at all, from Victors thunder-clappe, yea that Policrates, the preſident of the Eaſterne Biſhops, and all the reſt which were very many, were not moued an haire at theſe rattles, ſet vp to fright them, Euſeb. 5. 23. Where by the way wee may vnderſtand two points.
Firſt what a feeble Primacy, the Pope had in thoſe times, beſides his poſſibilities and actuality of erring, euen in Catheàra being ſo countermaunded reprooued, and diſobeyed, by ſuch incomparable Churches, and teachers.
Secondly, how dangerouſly the Papiſts put the iumpe of all their ſempiternall expectations vppon the credit, euen of the greateſt clerkes, which ſo vntruely, falſly, and corruptly relate the recordes of antiquity.
Next, for the effect and abuſe of theſe things in the people, wee may eaſily ſee that if the fountaines bee troubled the ſtreames cannot bee cleere, as may appeare by that which followeth.
Many things commaunded in the holy Scriptures, and of very holſome and good vſe, were leſſe reſpected and cared for, then many light matters, whereof they ouerbouldly preſumed, Auguſt. Epiſt. 119. cap. 19.
Many of them neglected and ſwallowed great things, placing opinion of religion, and ſhewing great diligence in following or practiſing ſuch things as had in them ſmall profit, Hieronymus. in Mattheum cap. 23.
Many of them were obſerued to bee troubleſome to others by being caried on with a contentious obſtinacy, others by a ſuperſtitious timorouſneſſe about ſuch trifles, as neither were comfirmed, by authority of the holy Scripture, nor by the cuſtome of the Church in generall, neither ſerued for any profit to the amendment of life and manners, Auguſt. Epiſt. 118. cap. 3.
As for example they were very ſuperſtitious and preciſe in bearing about certaine little peeces of the Goſpels: and of the wood of the croſſe. & iſtiuſmodi rebus, and in the like things, and vſque bodié factitant, doing it euen to that day, hauing the zeale of God, but not according to knowledge, ſtraining at a gnat and ſwallowing a Cammell, Hieron. in Matt. cap. 23.
They were maruelous preciſe in their faſtings; for on their faſting dayes, they would eate no oile nor bread, but figges, pepper, nutts, dates, flower, hony, piſtachia, all herbes and fruits growing in the garden (& delicias) and other delicates, they would not drinke water, but they would hauehave inſtead thereof, ſorbitiunculas delicatas: delicate ſuppings, and the Iuice of herbes preſſed out, and that not in a cup, but in the ſhell of a Sea-fiſh: they ſought famam abſtinentiae, in delitijs, commendation of their abſtinence, by vſing, delicates: Hierom. calleth theſe things, ineptiae: ſuperstitiones: Ieiunium ſuperſtitioſum in Epiſt. ad Neapot.
They cenſured ſuch as dined on the Sabbath ſoberly, and did not faſt as the manner of ſome places was: that namely they were in the fleſh, and could not pleaſe God; that they were wicked perſons, belly mongers, and that they ſauoured of the fleſh, and of death, and their voice was this, recedant a me iniqui, viam eorum eſſe nolo, and they ſeparated from them, Aug. Epiſt. 86. ad Caſulanum.
They would not ſerue God in a temple once abuſed to Idolatry, neither eate any herbes growing in the garden, nor drinke any water running from the fountaine of an Idoll-temple, Idem Epiſt. 154. Publicol.
They would more ſharpely reprooue a man (qui per octauas ſuas terram nudo pede tetigerit) Who during the time of their octaues, ſhould touch the ground with his bare feete, then a man which was with wine ſtarke drunke, Idem Epiſt. 119. cap. 19.
Some of them did abſteine from eating fleſh, with ſuch a mind, as that they iudged thoſe perſons vncleane which did eat thereof: This Auguſtine writeth out of the report of Ianuar. Epiſt. 119. cap. 20. and giueth his cenſure thereof, that namely, apertiſſimé contra fidem ſanam que doctrinam eſt.
In a word, many of them, out of their owne fancies, or from the cuſtome of other places, did cauſe ſuch litigious queſtions about theſe matters vngrounded in the Scripture, and vnprofitable in their nature, that they thought nothing right, which they did not themſelues, Auguſt. Epiſt. 118. cap. 3.
And thus in part, we ſee a ſmall glimſe of the ſtate of the Primatiue Church of Chriſt, which we commonly account and is heere extended from the daies of the Apoſtles, vntil the time of S. Auguſtine or there about: For afterwards the ſame (which then was clouded) declined vntounto darke night, and we will deſcend no lower, knowing that iuſt exception might be taken at it in this argument.
Now in the next place we will giuegive a taſte of the doctrine and practiſe of the Fathers, and the faithfull in the middeſt of theſe corruptions, that we may ſee how the doctrine of ſuffering depriuation for inconuenient ceremonies (farre more for number, and worſe for qualitie then ours are pretended) hath by them beene propoſed and practiſed. Touching their doctrine of this point, thus they taught:
That the Apoſtles driftin their writings, was not to ſet downe Canons and Decrees concerning Feaſts and Holidaies (or ſuch like Ceremonies of the Church) but to ſet downe a preſident of pietie, good life and godly conuerſation, Socrat. 5. 22.
Seeing there is no man able to ſhew any preſident or record in writing (of faſting daies or the like traditions) it is euident that the Apoſtles did leaue free choice and libertie to eueryevery Church at the diſcretion thereof, without feare, compulſion, and conſtraint to vſe that which ſeemeth good and commendable for it ſelfe, ibid. the like doth Auguſtine, Epiſt. 86. ſpeake of faſting.
They obſerued three ſorts of Traditions or Ceremonies in the Churches of their times; Firſt, ſuch as Chriſt left to his Church, expreſly ſet downe in the Canonicall Scriptures, which Augustine calleth an eaſie yoke and light burthen, very few for the number, very eaſie for the obſeruation, very excellent for ſignification (he mentioneth onelyonly baptiſme and the Lords Supper) whereby hee hath knit together the ſociety noui Populi of the new Church.
Secondly, ſuch Traditions or Ceremonies in the Churches of their times, as are not written but deliuered, and are obſerued throughout the whole world, ſuppoſed to proceed from the Apoſtles, or from the preſcription of generall Councells (whoſe authority was wholeſome (quoth he) to be eſteemed of) ſuch as the dayes obſerued yeerely to the memoriall of Chriſt his paſſion, reſurrection, aſenſion, and deſcenſion of the holy Ghoſt, commonly called Pentecoſt or Whitſontide.
Thirdly, ſuch as in diuers parts and places of the world are obſerued diuerſly, as for example, that ſome doe faſt on the Sabboth, others doe not ſo; ſome doe daily receiue the Communion, other receiue it on certaine dayes: In ſome places it is celebrated on all dayes without exception, other where onelyonly on Saturne dayes, and on the Lords day: Et ſi quid aliud huiuſmodi animaduerti poteſt, totum hoc genus rerum liberas habet obſeruationes, August. Epiſt. 118. cap. 1. & 2. Ianuar.
That there ought of neceſſity one faith to be ſpread ouer the whole Church, as the ſoule within the members, albeit this vnitie of faith, be celebrated and ſolemnized with diuers obſeruations, by which diuerſity that which is true in the ſubſtance of faith, nullo modo impeditur, is no way hindred becauſe all the beautie of the Kings daughter is within: but the outward Ceremonies which are diuerſly obſerued, are as vponupon her garment, Auguſt. Epiſt. 86.
That the difference and variety of faſtings, or of dayes obſerued in diuers Churches (or Ceremonies of like nature) doth not interrupt or impaire but commend the vnity and conſonance of faith, ſo ſaith Irenaeus, Euſeb. 5. 24. the like is, in Diſtinct. 12. cap. 3. ſcit. Sancta.
That if their be any matter of this quality, which is contrary to the grounded obſeruation of Chriſt and his Apoſtles; It muſt be reduced to the doctrine & practiſe of Chriſt and his Apoſtles; againe, though their predeceſſours of ſimplicitie or ignorance had erred (which by Gods mercy might be pardoned to them) in which caſe men ought not to obſerue, what any man before them did thinke fit to be done, but what Ieſus Chriſt (who is farre before all) did performe himſelfe, Cypr. Epiſt. 3. lib. 2. Legantur plura.
That Ceremonies and Traditions (ſuch as faſting on a certaine day, as on the Lords day) after that they hauehave beene vſurped and abuſed by deteſtable and damnable Heretikes (as that was by the Maniches) ought not to be obſerued, but diſuſed for the ſcandall thereof, Aug. Ep. 86. Caſul.
That all ſuch Ceremonies and Traditions, which are not contained in the holy Scriptures, neither eſtabliſhed by general Councels, neither vniuerſally obſerued in the Church, but are varied innumerable waies in diuers Churches, which either for number did ouerload the Church with a ſeruile burthen, or for whoſe continuance there could not be giuen a ſound reaſon, albeit it doe not appeare that they be contra fidem, yet vbi facultas tribuitur, ſine vlla dubitatione reſecanda exiſtimo: They ought without ſtaggaring to bee cut off, when conueniently they may ſaith Auguſtine, Epiſt. 119. cap. 19. Ianuario.
That theſe cautions in eſtabliſhing of Ceremonies (being obſerued) ſuch Eccleſiaſticall Traditions as do no hurt vntounto the faith, are ſo to be obſerued, as they are deliuered of the auncients, neither ought the oppoſite cuſtome of ſome, ouerthrow or preiudice the cuſtome of other, diſt. 12. cap. 4. Illud. out of Hier. Epiſt. 28. ad Lucinum. In the which Epiſtle hee concludeth alſo thus, Vnaquaeque prouincia abundet in ſenſu ſuo. Touching Ceremonies, let eueryevery Countrey abound in their owne ſence, preſuppoſing their former caution that therein they impaire not the faith.
That whatſoeuer is inioyned in any Church, which is, Neque contra fidem, neque contra bonos mores, neyther oppoſite againſt faith, neyther yet good manners, is to beholden as indifferent, and to be kept, according to their cuſtome with whom wee liue, Auguſt. Epiſt. 118. cap. 2. Ianuar.
That in matters whereof the Scripture hath determined no certainty, the cuſtome of Gods people is to be followed, August. Epist. 86.
That there is no rule or diſcipline better, or more fit for a graue and prudent Chriſtian, then to doe after that manner as he ſeeth to be performed in that church, to the which it falleth out that he ſhal come, Aug. Epist. 118. This is to be vnderſtood of ſuch Ceremonies, as before he ſaith are not contrary to faith nor manners, for of ſuch hee expreſly ſpeaketh, and then alſo he preſuppoſeth a true Church.
That into whatſoeuer Church a man ſhal come, he ought to obſerue the cuſtomes or Ceremonies which hee findeth there to be in vſe, if he will not giuegive ſcandall to others, neither receiue ſcandall from other. This was the counſell of Ambroſe to Auguſtine, on the behalfe of his mother Monica; Ego verò (ſaith Auguſtine) de hâc ſententia etiam atque etiam cogitans ita ſemper habui, tanquam eam caeleſti oraculo ſuſceperim, Epiſt. 118. cap. 3.
That vponupon occaſion of refuſall of theſe matters, Cauendum eſt ne tempeſtate contentionis ſerenitas charitatis obnubiletur, Auguſt. Epiſt. 86. The law of charity muſt moderate this controuerſie.
That if diſputation bee once admitted on the one ſide, from the diuers cuſtome of ſome Churches, to condemne others in theſe Ceremonies, there will ariſe interminata luctatio, a boundleſſe ſtrugling or contention, which with toile of ianling will produce no concluſions of any certaine truth, Aguſt. Epiſt. 86.
That if on the other ſide, men do labour to ground their particular Ceremonies on the authoritie of the Apoſtles: thence alſo commeth interminabilis contentio generans lites, non finiens quaestiones, an in determinable contention breeding ſtrife, without deciding of the queſtion, Idem ibid.
That it was moſt euidently oppoſite to faith, and to ſound doctrine for Chriſtians, about the vſing or not vſing of theſe things, to cenſure one another, in reſpect of their ſtanding in true grace, by iudging one another to be vncleane, Auguſt. Epiſt. 119. cap. 20.
Thus of their doctrine: Now of their practiſe.
ALthough the teachers of diuers Churches, did vary very much in the iudgement & practiſe of diuers Ceremonies, as for example in the obſeruation of faſting, ſome faſting one day, ſome two, ſome more, ſome fortie, as Euſeb. 5. 24. as alſo in the celebration of the daies, as of the daie of Eaſter, ſome obſeruing it on the Lords day (as the Weſterne Churches did) ſome keeping it on the foureteenth of the monethmonth: both ſides deriuing their practiſe from the Apoſtles, Socrat. 5. 22. yet for all this difference they were at vnitie one with another, thus writeth Irenaeus to Victor, Euſebius. 5. 24. they were not at diſcord one with another, neither fell they out, Socrat. 5. 22. they varied not among themſelues about theſe trifling matters, Euſeb. 5. 24. they perſwaded not one another vponupon either ſide to practiſe other then they did, Euſeb. 5. 24. they vſed not a word of diſcord about this matter, ibid. they did not euer excommunicate one another for this difference, Euſeb. 5. 24. they did communicate on with another for all this difference, Socrat. 5. 22. they parted when they met one from another in peace, Euſeb. 5. 24. they neuer deuided the Communion of the Church, neither brake they aſunder the bonds of amitie, Socrat. 5. 22. nor depart from their mutuall Communion, Sozom. 7. 19. but all of them in their variety held faſt the bond of louelove and vnitie, Euſeb. 5. 24. and the reaſon is well added and expreſſed by Sozom. 7. 19. for they held it (quoth he) a friuolous thing and that deſeruerdly, for thoſe to be mutually ſeparated from the benefit of eithers Communion: Qui in praecipuis religionis capitibus conſentirent, which agreed in the chiefe and fundamentall points of religion: For neither (ſaith he) ſhall you finde the ſame traditions in all Churches alike in eueryevery point, albeit they agree among themſelues: and to proue this hee fetteth downe a multitude of differences, of diuers Churches, both of diſcipline and Ceremonies.
They ſharpely reproued ſuch, Euſeb. 5. 24. and bitterly inueighed againſt them, Socrat. 5. 22. as troubled the Church by attempting to compell other Churches from their owne auncient cuſtome to their practiſe, and for threatning them with excommunication, for not obeying their admonition, as before we noted.
They regarded not thoſe excommunications, neither obeyed they ſuch admonitions, but perſiſted in their courſe, and ſo proteſted openly that they would do, Euſeb. 5. 23. 25.
The Church of God in thoſe times, being placed among much chaffe and many tares, did tollerat many things (which for the time ſhe could not well amend) & tamen quae ſunt contra fidem (ſaith Augustine) vel bonam vitam non approbat, nec tacet, nec facit, yet neither did ſhe appoue, conceale, nor practiſe any thing which is contrary to the faith▪ or good life, Epiſt. 119. cap. 20.
They held their Ceremonies not neceſſary, but alterable: for Conſtantine ſent Oſius Biſhop of Corduba, to make an vniformitie of obſeruing Eaſter, Sozom. 1. 15. but Oſius returned and could doe nothing therein, cap. 16. thereupon the Necene Councill was by Conſtantine gathered, wherein the matter of the Eaſterne controuerſie was ended, and all conformed in one order, ibid. namely to the order obſerued in the Weſterne part, Theodoret. Hist. Eccleſi. 1. 9. fol. 585.
They grieued and lamented to behold many perturbations of weake Chriſtians, to hauehave beene wrought, partly by the contentious obſtinacy, partly by the ſuperſtitious timerouſneſſe, quorundam fratrum, of certaine brethren, which raiſed ſuch contentious queſtions about Ceremonies, and matters of this nature, which were neither grounded on authoritie of holy Scripture, nor on the generall obſeruation of the Church, nor were profitable for correction of life and maners in as much, as they thought nothing to be right, but that themſelues did▪ Auguſt. Epiſt. 118. cap. 3.
They grieued exceedingly to ſee many holeſome precepts of diuine Scripture to bee leſſe regarded, and ſuch aboundance of preſumptuous eueryevery where, that they would more ſharpely reproue a man for the violating of a trifling Ceremonie, then they would reproue a man for drunkenneſſe Auguſt. Epiſt. 119. cap. 19.
There were many ſuch inconueniences, which they durſt not reproue more freely then they did, that they might auoid the offence and ſcandall, partly of certaine holy perſons, and partly alſo of ſome other turbulent perſons, ibid.
They practiſed the Ceremonies of eueryevery Church, whereſoeuer they came, as they ſaw them there practiſed and vſed, ſo they were not oppoſite to faith and good maners: ſo did Ambroſe, and ſo did Auguſtine and his mother Monica, at the perſwaſion of Saint Ambroſe, Auguſt. epiſt. 86. & 119. cap. 3.
They perſwaded eueryevery Church to follow her owne cuſtome, Sozom.
They perſwaded eueryevery Miniſter compaſſionately to correct, as much as in him did lye, whatſoeuer was amiſſe, and that hee could not amend, to beare it patiently, and with a tender and louing affection to grieue and mourne at it, Auguſt. contra Parmen. lib. 3. cap. 2.
They perſwaded the members of the Church, eueryevery one of them to obſerue, as much as in them lie, the ceremonies & cuſtomes of the Church, wherin they did come or remaine, if they be not contra fidē aut contra bonos mores, vt decet eccleſiae prudentē ac pacificū, as becommeth a prudent and peaceable, ſome of the Church, Auguſt. Epiſt. 118. cap. 5. 7. thus did Ambroſe teach and perſwade Auguſtine, telling him that he would teach him none other, then he practiſed himſelfe: Et ſi melius noſſet, id potius obſeruaret: herein alſo did Auguſtine and his mother reſt, this aduiſe they reuerenced as an Oracle, and practiſed the ſame; and thus the ſame Saint Auguſtine perſwaded others, as namely Caſulan. and Ianuar. to whom he wrote, Epiſt. 86. & 118. c. 3.
Laſtly, they taught vntounto men the doctrine, and perſwaded them vntounto the practiſe of their Chriſtian libertie, from all humane ordinances when by them it was endangered or queſtioned, as alſo in a caſe of neceſſitie, or of ſuperior reaſon, ſo Spiridion the B B. of Cyprus, when his gueſt hauing nothing elſe to eate, denied to eate Porke fleſh in the time of Lent, becauſe hee was a Chriſtian; yea rather eate (quoth hee) becauſe thou art a Chriſtian, for that all things are cleane to the cleane. Sozom. lib. 1. cap. 11. Hiſt. tripartit. 1. 10. of the like nature is that of Auguſtine before alleadged, Epiſt. 119. cap. 20.