An Account of Cawdrys Triplex Diatribe, Chapter 7 · Section 19
Sect. 19. Aërius's heriſie that Feſtivals are unlawfull. St Auguſtine's teſtimony added to Epiphanius's. The Diatribiſts inconſtancy. The teſtimony of the Church of Smyrna, an evidence of keeping the days of tho Apoſtles martyrdome. The Teſtimony from the martyrdome of Ignatius according with it. Teſtimonies for the antiquity of Feſtivals.
IN the 32th §. to Epiphanius's cenſure of Aërius as of an heretick, for affirming feſtivals unlawfull, his anſwer is, that all is not hereſie that Epiphanius calls ſo, nor all Aërius's opinions juſtly cenſured as heretical.
And ſo indeed the Diatribiſt is concerned to think, both in reſpect of this and ſome other intereſts, that eſpecially of Epiſcopacy. But for the averting of ſo great a crime, it would well become the accuſed to offer ſome reaſon for the clearing himſelf, and not onelyonly to have mentioned the name of Oſiander the Epitomizer of the Centuriators, woſe words are not affirmed to belong to this particular of Feſtivals, and if they did, whoſe authority is ſure ſo Incompetent to weigh with Epiphanius in ſetting down the ſenſe of the ancient Church, that in all reaſon ſome evidences ſhould have been annexed to adde weight to him.
As it is, I muſt not thing ſtrange, that they which tranſcribe that affirmation from Aërius, will not allow it to be hereſie in him; I will onelyonly demand whether St Auguſtine be of any better account with him, Haer. 53. he knew what hereſie was, and what Aërius was guilty of, and whether elſewhere he may deſerve to be believed, when in conſort with himſelf and with Epiphanius, he ſaith, Rectè feſta Eccleſiae colunt, qui ſe Eccleſiae filios Sam. 253. De Temp. Domin. 1. Adv.recognoſcunt, they that profeſs themſelves ſons of the Church do duely obſerve the feaſts of the Church, ſetting this of the nativity in the front of ſuch, where ſurely thoſe that do not obſerve them, muſt diſclaim their ſonſhip, and that is but a paraphraſe to expreſs thoſe, whom Epiphanius ſtyles hereticks.
If he ſhall bring any ſo fair evidences, that they that obſerve feaſts are ſuperſtitious, I ſhall think my ſelf obliged to do more then deny the accuſation.
For the feſtivities of martyrs mentioned by me in the ſame §. he acknowledges they began betimes, as ſuperſtition, ſaith he, ever attends religion and devotion, adding that though they were intended for good ends, yet they produced in time much ſuperſtition.
But ſure thi anſwer is very unſufficient, and inconſtant; Ʋnſufficient, for what if it were granted that in a proceſſe of time theſe feſtivities did occaſionally produce ſome evil, ſo Chriſtianity it ſelf, ſo all things that ſhould have been moſt for our wealth, may through the vices of men be perverted into occaſions of falling; But what is that to the antiquity of Feſtivals, which is the only thing that theſe inſtances were required to teſtifie.
And 2dly inconſtant, for at firſt theſe feſtivities are lookt on as ſuperſtition attending religion and devotion (and by the way, if that be applicable to theſe feſtivities, that will be a competent character of their antiquity, for religion and devotion, were brought in with Chriſtianity, and if the Feſtivities were the ſuperſtition that attended that, they will be pretty ancient) and yet in the latter part tis ſaid of them, that they produced in time much ſuperſtition, which latter if it be true, then the former which was contrary, is not true, and that is ſufficient to be replied to that anſwer.
As for his return to §. 33. which is of the ſame matter that I preſume too much upon my own reaſon in concluding from the teſtimony of the Church of Smyrna, that the days of the death of the Apoſtles themſelves were ſolemnized thus early, i. e. before Polycarps death] Sure his cenſure is not over reaſonable; For when by thoſe expreſſe words of that Churches Epiſtle it is firſt apparent, that Polycarps death was thus celebrated, 2. That this Polycarp was immediate ſucceſſor to the Apoſtles, and lived in the ſame time with them, 3 That this commemoration of Martyrs was before this time uſed in the Church, and no new thing now to be done to Polycarp; what reaſon of doubting can there be, but that at this time the Apoſtles having received (many of them) this crown of martyrdome ſhould be thus commemorated foreign in joy and exultation, i. e. with a feſtivity, when this appears ſo expreſſely of Polycarp, and that in accord to former practice, eſpecially when to that is added the inſtance perfectly parallel of Ignatius, yet more ancient then Polycarp, and the day of his death preciſely obſerved by thoſe that were preſent, on this very purpoſe, ſay they, ut ſecundum tempus martyrii ejus congregati communicemus athletae, that they might aſſemble at the day of his martyrdome, and communicate with this champion.
That I produce not more or more expreſs teſtimonies for the feſtivals of the Apoſtles, need not ſeem ſtrange, the records being ſo few which remain of thoſe times, and my reading being ſo ſmall; For the preſent, theſe two may be conſidered, being teſtimonies of competent antiquity, and force to prove what I pretend to prove, that Feſtivities were obſerved by the Church next ſucceeding the Apoſtles, and why Polycarp and Ignatius ſhould have that honour, when Peter and Paul were not allowed it, I ſtill profeſſe not to diſcern reaſon, nor conſequently to make any doubt of it.
Mean while when the Diatribiſt is willing to form an argument from my not bringing of teſtimonies §. 33. it is remarkeable that §. 34. is wholly paſt over in ſilence by him, which yet produceth the authorities of Gregorius Thaumaturgus, of Cyprian, of Tertullian, ex majorum traditione (and ſo of thoſe that were much more ancient then he) and ſo intirely made up of teſtimonies of the firſt antiquity concerning the memories of the Martyrs (which muſt ſure include the Apoſtles, as many of them as were thus crowned) before any Churches were built, wherein to aſſemble and celebrate their Feſtivals.
This ſhewes that the Diatribiſt had little reaſon to complain of want, at that very time when he was thus overcharged with plenty of teſtimonies, and hath not a word to return to any one of them, any more then he doth §. 35. to the mentions of Origen, Cyprian, and Chryſoſtome, deducing the Chriſtmaſs feſtivity from the firſt antiquity.