THIS is no Easter Text , as wee are wont to haue : Nothing of the Resurrection in it . It is not for the day .

1 How the Text may serue 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 bene euer a custome in the Church of God ; for that would bring it within the word custome , here mentioned : And so would it both wayes fall , within the compasse of the Text. The custome of Easter made a contention , would make it an Easter day Text.

The Text two wayes qualified . I say not , any such contention there is : I desire to proceed ( as the Apostle doeth ) without the least offence . 1 1 Videtur Seemes . He saith not , there be any contentious ; but , if any seeme to be . That any bee contentious , it may not bee said . They will deeply protest , that from their hearts they abhorre all contentions , and desire to walke peaceably . Bee not , then : but , seeme to be .

2 2 Si quis If any . Nay , not seeme to be , neither : S. Paul sayes not so much : sayes onely , Si quis , If any ; puts but a case , ( and there is no harme in that . ) No more will we goe no further , then the Text : If any such seeme to be ; this Text tells what to doe : If none be , none seeme to bee , it is but a case put . All vpon supposition . And so , by way of supposition , be all said , that shal be .

The Diuision . Vpon the view , three points giue forth themselues . ¹ Here are contentious : and2here are customes ; and ³ customes , opposed to the contentious . These , the three heads .

point 1 Contentions . To breake them yet further , into certaine Theses or propositions , to proceed by . ¹ First it should seeme , there were contentions in the Apostles times . 2 Contentions , about what ? About matter of circumstance . So was this here , Whether men were to pray vncouered , and women veiled , or no ? ³ And that there were , which did not onely contend , but ( which is more ) were euen contentious about these . ⁴ For those that were so , here is a si quis set vp , If any seeme to be such , what to doe to them .

point 2 Not to passe them in silence , and say nothing to them : But this to say : Wee haue no such custome , nor the Churches of God . And so oppose the Churches custome to contention .

The Church customes . In which saying , there are these heads . First , that the Church hath her customes . ² As she hath them , so she may , and doth alledge them . ³ And alledge them finally , ( as the Apostle here , wee see , resolueth the whole matter into them , as into a finall resolution . ) ⁴ And all this , by Scripture confirmed : euen by this Scripture : on which , the customes of the Church are grounded , & the power that shall be euer in them , to ouerrule the contentious .

Non habemus talem , Matth. 12 39. The Text the last yeere . Negatiue in shew ; Affirmatiue , in effect . And let not this moue you , that it seems to be negatiue , Non habemus talem . As , ( this time twelue month ) Non dabitur nisi ( a negatiue in shew ) proued an affirmatiue , Dabitur , sed nonnisi : So will this Non habemus talem , prooue to Habemus , sed non talem . Custome we haue , but none such . To apply it to the Apostles purpose : None , to sit couered at prayer , Non talem , None such ; But the contrary , rather ; To bee vncouered then , talem , Such is our custome ; Such a one , the Church hath .

The Two markes of a right custome . Where , because the negatiue referrs not to habemus , but to , talem ; And , a custome is not therefore good , because we haue it , but because it is talem , so qualified ; The talem to be : 1 First , If we ( that is ) the Apostles haue had it , if it were Apostolique : The non talem to bee , if our new Masters haue taken it vp the other day , and the Apostles neuer knew it . ² The talem to be , if the Churches of God in generall haue had it , if it be catholique . The non talem to be , if the Church of Corinth , or some one Church perhaps had it , but the rest neuer had any such .

point 3 The Church-custome for keeping Easter . Then , will we descend to shew the keeping of Easter , to be such : Euer in vse with the Churches of God , from the time of the Apostles themselues . Which , if wee can make plaine , here is a plaine Text for it : That , if one should aske , What Scripture haue you , why Easter may not be laide downe ? It may well be answered , Non habemus talem consuetudinem , nec Ecclesiae Dei . Custome to keepe it , we haue ; the Apostles , the Church had it : but to abolish it , such custome haue we none ; wee depart from them both , if we doe .

There wants not Scripture for Easter . Protesting yet , that wee haue no purpose to waiue Scripture quite , for the keeking of Easter . Saint Augustine is plaine , Hoc ex authoritate diuinarum Scripturarum , per anniuer sarium Pascha celebratur . Epist. 119. cap. 14. Euen by authoritie of diuine Scriptures it is , that euery yeere , Easter is kept solemnely . Wee haue touched two Scriptures heretofore : The day , which the Lord hath made ( 118. Psal. ) Psal. 118.24 . applied euer 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 vs therefore keepe a Feast . 1. Cor. 5.7.8 .

But the Churches custome is more kindly . But euery thing standeth safest and surest , vpon his owne base : And the right base of this , I take to be Custome . Wee doe but make our selues to be pitied otherwhile , when we stand wringing the Scriptures , to straine that out of them , that is not in them , and so can neuer come liquidè from them : when yet wee haue for the same point , the Churches custome cleare enough . And that is enough by vertue of this Text. There is , and shall be enough euer in this Text , to auow any Custome ; The Apostles , the Churches of God , had it : to disauow any : The Apostles , the Churches of God , had it not .

The vse of the third point about Easter . The fruit of our labour will be this ( I hope ) at least , to confirme vs in the keeping of it . Wee keepe Easter , many of vs , we know not vpon what ground . By this , we shall see , we haue a ground for that we doe . We doe no more , then the Churches of God , then the Apostles haue done before vs . So , our eares shall heare the voice in Esay behinde vs , Haec est via , This is the way : Ambulate in eâ , Walke in it ; Esa. 30.21 . as you doe , you are in the right , and there hold you .

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

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

This I note first , that we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to vse S. Peters terme ) thinke it strange , 1. Pet. 4.12 . it there be contentions in our times . They shal be no strangers with vs , in ours : They were not with them in theirs . Neither contentions , ( in this verse . ) Nor schismes ( in the next , the 18. ) Nor haeresies ( in the 19. next to that ) It is of the fiery triall , S. Peter speakes it ( of persecution . ) It is as true , of the watery triall ( of contention . ) As true it is of the last , as of the first Church : I prooued thee also at the waters of strife . Psal. 81.7 . Those waters , the waters of Meriba , will hardly be dreined euer .

2. Contentions about matter of circumstance . There were contentions then : About what ? For , though peace be precious , yet of such moment may the matters bee , as they are to be contended for , yea , euen to the death . For what then were these ? for nothing , but a matter of Rite . Men praying , whether they should be vncouered ; women , whether veiled or no. Verse 4 , 5. For a Hat and a Veile was all this adoe . It was not about any the high mysteries , any of the vitall parts of Religion , Preaching , Prayer , the Sacraments : Onely , about the manner , how : the gesture and behauiour , wherewith : in what sort , to cary themselues , at Preaching , Prayer , the Sacraments : about matter of circumstance meerely , and nothing else .

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

3. Yea , contentiousnesse , which is more then contention . About such points as these , were there , that did not onely contend , but that grew contentious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing , to contend : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another , to bee contentious . The Apostle saith not , If any contend : but , si quis contentiosus . And ( osus ) is full . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is one that loues it , is giuen to it . Strange , any such should be . But the Apostles if , proues to be no if . We see it dayly in persons , but meanly qualified ( God wote ) yet so peremptorie , as if the word of God had come , if not from them , yet to them only , and to none besides . 1. Cor. 14.26 . Good Lord ! why should any loue to bee contentious ? why ? It is the way to be somebody . In time of peace , what reckoning is there of Wat Tiler , or Iacke Straw ? make a sedition , and they will beare a braine with the best . Primianus and Maximianus were the heads of the two factions of Donatists in S. Augustines time . He saith it was wel for them , that faction fell out : Else , Primianus might haue beene Postremianus , and Maximianus been Minimianus , well enough . But now , in schisme , either of them was a iolly fellow , head of a party . This makes , we shall neuer want contentious persons , and they will take order , wee shall neuer want contentions .

4 Such contention not to be neglected . Well , if any such should happen to be , what is to bee done in such a case ? What saith the Apostle ? Saith he thus ? Seeing it is no greater matter , it skilles not greatly whether they doe it or no , couered or bare , sit or kneele , all 's one : sets it light , and lets it goe . No : but calls them backe to the custome of the Church , will not haue them swarue from that ; makes a matter of it . For wee see , hee presses the point hard ; spends many wordes , many verses , euen halfe the Chapter about it .

Not any contention . Why doth he so ? For two reasons . ¹ First , he likes not contention at all . Why ? If it be not taken at the first : within a while , ( within one verse after ) ye shall heare of a schisme , ( looke the 18. verse : ) And within a little after that , ( looke but to the 19. ) yee shall haue a flat heresie of it . The one drawes on the other : if the contentious humor be not let out , it wil fester streight , and prooue to an aposteme .

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

For from Ceremonies to Sacraments . Speake I beside the booke ? was it not so here ? At the very next verse , there he falls in hand with an abuse of the Sacrament , and that takes vp the rest of the Chapter .

For , when they had sit couered at Prayer a while , they grew euen as vnreuerent , as homely with the Sacrament : Eate and drunke there , as if they had beene at home , in triclinio , that the Apostle is faine to tell them ( at the 22. verse ) They had homes to be homely at : the Church , the House of God , they were to be vsed with greater reuerence . He did not commend them for this their rude cariage , at the Sacrament . Did not commend them ? you know what that meaneth ( minus dicitur , plus intelligitur ) He blamed them much for it .

Then , are we to make stay at these lesse matters at first , ( as the Apostle doeth ) To thinke the wise mans counsell worth the following , Ne sit tibi minimum , non negligere minima , Count it no small matter , not to neglect small matters . What so small as an haire ? when these small haires were gone from Samson , his strength left him . Iudg. 16.19 . In it selfe , in his owne nature , a Rite is not so much : This is much ; that by it , they learne to breake the Churches orders ; and that thereby they are fleshed , to goe on to greater matters .

point 2 Opposing then to these , what course takes he ? To these contentions the Church custome opposeth . Layes for his ground , this , Non habemus talem . The force of his reason is , If wee , if the Churches of God , had any such custome , it were somewhat ; that were warrant enough , for a Rite . But now , we and they both , haue none such ; nay , wee and they , haue the quite contrary : therefore , let vs heare no more of it .

1. The Church hath her customes . Where , it is plaine , the Apostle is for the Church customes . ¹ And first , that she hath them . Euery Societie , beside their Lawes in bookes , haue their customes also in practise : and those , not to be taken vp , or laid down , at euery mans pleasure . The Ciuill Law sayth this of custome , Imo magnae authoritatis hoc ius habetur : quod in tantum probatum est , vt non fuerit scripto comprehendere necesse . Pand. 1. Tit. 3. de legib. 35. Men ( it seemes ) had a great good liking to their customes , that they remembred them without booke , that they neuer needed to be put in writing , as their Lawes and Statutes did . Now , as euery Societie : so the Church , besides her habemus legem , hath her habemus consuetudinem too . There is such a thing , as mos populi Dei .

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

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

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

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

In the Affirmatiue . But otherwhere , it is positiuè also , to affirme , and to maintaine a good : And men positiuely referred , to know , what hath beene the vse in former times .

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

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

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

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

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

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

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

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

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

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

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

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

Against what parties . 1. Whom against . This may be alledged against si quis videtur contentiosus esse , such as are , or at least seeme contentious . Habemus , or Non habemus consuetudinem , is their proper answere . No reasoning with such , it will be to small purpose , they will bee sine fine dicentes . S. Augustine saith well , they cannot distinguish betweene respondere posse , and tacere nolle . They take them , for all one . So they crie lowdest , and haue the last word , they take it they haue answered sufficiently . Against these it lieth most properly . None so ready a way , to stop their mouthes : for custome is matter of fact , Habemus or Non habemus may bee put to twelue men , and there 's an ende . S. Paul then vsing it heere against these , teacheth vs to vse it against the like . Against such parties ; against si quis videtur contentiosus esse , to put it vpon this ; Is there a custome , or is there none ?

In what matters . Specially , if the matter be of the nature of this here in the Text , where the question seemed to concerne but matter of circumstance , and outward order ; there hath it his right vse ; that the proper place of it . You will say ; But had it not beene good though , to haue vsed some reason for it ? It had : And the Apostle vsed diuers ( if that would haue serued ) from the signification , at the third verse ; from decencie , at the thirteenth ; from nature , at the fourteenth . But ( to say the trueth ) such as he saw a wrangling wit would elude . The nature of the question afforded none other . It was well obserued , and set downe for a rule by the Philosopher , That in morall matters , men may not looke for Mathematicall proofes . The nature of the subiect will not beare them . If not in morall , in rituall much lesse : they of all other least susceptible of a demonstratiue reason .

The Apostle saw this , and therefore finally resolues all , into the Churches practise by custome confirmed : in matters of this kinde , enough of it selfe , to suffice any that will sapere ad sobrietatem . In so doing , as hee tooke the right course ( we are sure ) so hee taught vs by his example , in points of this nature , of ceremonie or circumstance , euer to pitch vpon habemus or non habemus talem consuetudinem . This to be finall .

Vpon what poenaltie . 3. And then followes vpon what penalty . Vpon no other paine , but to be pronounced to be fallen into the Apostles Si quis ; to be taken and declared , pro contentioso . Then if any , for euery point of rite that takes him in the head , will hazzard the Churches peace , will not acquiescere , but set himselfe against the Churches custome : he knoweth his doome heere . For it turnes backe reciprocé . As , if any be contentious , the Churches custome is against him : So , if any turne vpon the Churches custome , bee against it : it is no good signe , videtur , ( saith S. Paul . ) to the Apostle hee seemes so ( and he had his eyes in his head . ) And what such seemed to him , they may well seeme to vs , and we take them for no lesse , that are alike stirring in matters of no more weight . The argument finall . And so an end of this matter . For the Apostle , when hee had said this , thought he had said enough , needed to say no more . The Churches custome shall euer be of force , to ouer-rule such as are contentious . And when S. Paul had said this , he had said . And so haue we .

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

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

How long the Apostles . 100. From the Apostles age , ( which ended with S. Iohn , who suruiued Christ 68. yeeres , and dyed the yeare 102. vnder Trajan ) to Gelasius age . Of these 500. the first hundred yeares , are for ( Nos ) the Apostles time . How long the Churches . 400. From thence , for the 400. yeeres following , are for the Churches . Which 400. we may diuide againe , into two euen moities . 200. vnder persecution : 200. vnder peace .

Proofes for the custome of the Churches . To proue ( then ) our habemus consuetudinem : 1. Proofe . From contentions aboue it . We cannot better beginne , then with this in the Text , the contentions , that from the beginning rose about it . Those very contentions prooue it . It must bee , that must be contended for : and then , it must be , when it is contended for . These 3. things in this one proofe . ¹ The contentions that were about it , euen presently vpon the Apostles times : 2 2 The church tooke part with Easter . The great care had , and continuall paines taken , to lay them downe , that is , the Churches contending for the Feast : 3 3 Censured euer for Haereticks , that against it . The censuring of those that tooke them vp , with S. Pauls contentiosus heere , and with somewhat more : ( Of Blastus , at Rome in Europe ; Of Crescentius in Egypt , for Afrique : Of Audaeus , in Syria , for Asia : ) These were the principalls , these were all written vp in the blacke booke , by those that registred the Hereticks ; by Tertullian , Epiphanius , Philastrius , Augustine , and Theodoret , ( all fiue . ) Tert depresor . c. 53. Epiphan. Heres . 70. Syn. Antioch . Can. 1.

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

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

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

Great pitie , some in our dayes had not beene then liuing , to haue aduised the Church to haue saued her paines , and neuer haue striuen so about it : the shorrest way was , to haue made no more adoe , but kept none at all . But , non habemus calem consuetudinem , would haue beene their answere . For you will easily guesse : if these , for not keeping it at the right time , were scored vp for heretiques ; what would haue become of them , that had beene against the keeping of it at all .

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

2. Proofe From the Cycli Paschales . Next we auouch the Cycli Paschales ( for the keeping it right ) which were indeede the Churches yeerely Calender , ( which to this day the Greeke Church call their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) made of purpose for the iust keeping it , at the very time . A pregnant proofe for this custome , if there were none but it . canon 1 By Hippolytus first a famous Bishop and holy Martyr ( His was the 16. yeere Canon ) set foorth by him so timely , as it ended in the first yeere of Alexander Seuerus .

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

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

Now the time of the setting of his , is recorded to haue beene the yeere 380. Prosper came after him , canon 5 and he set another . And last came Victorinus of Aquitaine about the yeere 460. canon 6 ( not much before Gelasius . ) * * 1. Victor Capuanus . 2. Dionys. Exiguus . Two more came after these , before it was fully setled : ( but wee will not passe our bounds : ) If no such custome were , what needed all these paines , all this adoe , in these Cycles setting , and calculation of times ? It shewes the great esteeme , the Church had the Feast in , that it was so carefull of the precise time of it , euery yeere .

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

3 Proofe , From the Paschales Epistolae , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop of Alexandria . Now , vpon the consulting the Bishop of Alexandria , there hangs a third proofe . The paschales epistolae , yeerely sent abroad by that See , to this end Leo confesseth to the Emperour , That because , they of Egypt were held for the most skilfull in the Mathematiques , best at calculations ; it was by the first Councell of Nice laide vpon them , ( this trust , ) yeerely to calculate the day exactly , and to giue notice of it in time to other Churches , yea to Rome and all .

And it was antiqua consuetudo , saith Cassian , Collat. 10.2 . ( who liued with Chrysostome , and was his Deacon ) that euery yeare , the morrow after their Epiphania , the Bishop of Alexandria sent abroad his paschales epistolae , to warne Easter , ouer the world . And , when ( after ) by reason of warres in the Spring time , in many places they were intercepted , that they came not time enough : Order was taken anew by the great Councell of Aphrique , Conc. Carthag . Can. 74. that letters for warning Easter should come forth sooner by the 21. of August euery yeere , that so they might haue time to come , whither they were sent soone enought .

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

4. Proofe . From the Fathers in the Churches peace the latter 200. yeeres . Now if we will follow Iobs aduise , and set our selues to aske of the Fathers : Iob 8.8 . wee shall finde habemus talem consuetudinem , cleere with them for it . ¹ Those first , that liued after the Churches peace : ² Then those , that during the persecution . Those in the Churches peace , foure wayes . By the Homilies vpon Easter day . ¹ By the Homilies or Sermons made purposely by them , to be preached on that day . Wee haue a ful Iurie , Greeke & Latine , of them , and that of the most choice and eminent among them . S. Basil , Nazianzen , Chrysostome , Nyssen , Theophilus Alexandrinus , Cyrill , Chrysologus , Leo , &c. And yet I deale not with any of those in Ambrose , Austin , Maximus , now extant , I know they are questioned . I relie onely on the report of S. Hierom and Gennadius , who saw the right copies , and what they saw haue reported .

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

And , in his funerall Sermon for his father , ther , hauing occasion but to name it by the way ( for that his father once brought to the last cast in a long sickenesse of his , suddenly , ( as it were by miracle ) recouered vpon an Easter day morning ) It was ( saith he ) Easter , the great and famous Feast of Easter , the Queene and the Soueraigne of all the dayes in the yeere . That in his dayes they had sure such a custome .

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

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

By their writings touching Easter . 3. By their writings . ¹ Some of them in their Commentaries ( as S. Hierom , ) and namely on the Galatians , and on that place ( ye obserue dayes ) If that be a fault ( saith he ) we Christians doe incurre that fault , all . For weekeepe ( by name ) Easter , but not the Iewes Easter , of vnleauened bread ( which the Apostle excepts to ) but the Christian Easter , of the Resurrection of Chris . ² Some by way of Epistles and answeres : 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 antiquitie ) in his 50 70. & 75. heresie , ad oppositum . Positiuely in his Cōpendium of the true Churches orders , at the end of his Panarium , whereof one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The great solemnitie vpon Easter day . ² As S. Austin expresly contra Adimantum , the 16. Chap. and the 32. booke against Faustus ( that found fault the Church kept it , yet kept it not as the Iewes : ) confesseth the one , ( the Churches keeping : ) trauerses the other , that she ought neither at that time , nor in that manner to keepe it , as they did : and that at large . ⁴ Some by short treatises , as Ambrose de mysterio Paschae . And some by full bookes , as Eusebius , who wrote a booke of the whole Order of the Churches Seruice then , dedicated it to Constantine , was by the Emperour highly commended for it .

By matters of fact . 4. Lastly , as by writing , so by matter of fact . Of Chrysostom Socrat. l.b. ca. 18. As Chrysostome , who when he was deposed , and so enioyned not to come in any Church : yet Easter day comming , so loth he was not to keepe it , as he got him in Thermas Constantini ( a spacious great building , for the publique bath of the Citie ) and there held his Easter , with a very great company , that would not forsake him . Of Athanasius Apolog. ad Constantium . As Athanasius , who being accused to Constantius the Emperour , for keeping the Feast of Easter in the great Church at Alexandria ( then but newly finished , and as yet not dedicate ) hee layes the blame from himselfe vpon the people , that would haue it kept there , doe what he could , the other Churches were so narrow , and the concourse to the Feast so great , as he saith it would haue done the Emperours heart good , to haue seene it .

And , in his Epistle ad Africanos , with open mouth he cryeth out vpon the Arrians that came in militarie maner to instal their new Bishop , and the many outrages by them done . Aboue all , that not only they did those outrages , but did them ( of all dayes ) vpon Easter day , Et ne ipsum quidem dominicum diem sanctissimi Festi vllâ in reuerentiâ habuere , And had not in any reuerence , not the very Sunday of that most holy Feast .

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

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

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

The Nicene . 1. Two causes there were ( saith Athanasius de Syn. Arim. & Sel. ) of the assembling that Council . Nam & claudicabant circa Festum ( and hee makes that the first cause ) They halted about the Feast , kept in not vniformely : and that was set streight , against Crescentius . And , the Deitie of the Sonne of God was questioned , and that was put into the Nicene Creed , against Arrius . Theodor. l. 1. ca 9. Socrat l. 1. c. 9. You haue the Councels Epistle for the setling it : you haue the Emperors Sacra for the ratifying it , directed ad omnes Ecclesias ( in the third booke of his life , by Eusebius . )

The 2. of Constant . 2. For the second General at Constantinople . As Constantine in the first ; so Theodosius at this , was not behind . His Law remaines , whereby he prouided , that for 15. dayes , from the Sunday before the day , till the Sunday after , no processe should go forth , none should be arrested , a generall cessation of all both processes and proceedings , in honour of the High Feast . That you haue Easter day , and the custome of holding it solemnely , in the body of the Law too , in Theodosius Code .

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

4 At Chalcedon . And at the fourth of Chalcedon , the sixt Session ( the Emperour being there then present in person ) the whole Councell with one voice made this acclamation , Vnum Pascha orbi terrarum : Thankes be to God , One Easter now , and but one , all the world ouer .

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

Custome in Scotland . And for the other Realme , Gelasius shall speake . In a Synod of 70. Bishops , where he and they decreed what bookes were to be read , what not : Sedulius . they say , there was then a Poeme of venerable Sedulius ( who had the addition of Scotus for his nation ) which they doe insigni laude praeferre , ( that is ) very highly commend . Sedulius intitles it , his Opus Paschale , and begins it , with Paschales quicunque dapes — as it were inuiting his Readers ( his countreymen , I dare say , specially , if they will come to it ) to a Feast , vpon Easter day .

Custome in both . But for both , Constantine . none so worthy a witnesse , as the Emperours Constantine , who in his rescript about Easter , directed to all Churches , expresly nameth this Isle , the isle of Britannie , among those places , where this custome was duly and orderly obserued .

6. Proofe . From the Fathers in the first 200. yeeres of persecution . All this while the Church had rest : during the persecution how went it ? Two , betwene peace & persecution . Two wee will take in , in the passage betweene the times of peace , and persecution . Lactantius , Pierius . Hier. de . Scr. 76. 1Lactantius Lactantius , the most part of his life , liued vnder the persecution , but died in the Churches peace . ² So did Pierius of Alexandria ( for his excellent learning , called Origen the yonger . ) In Lactantius 7. booke 19 Chapter , there is a plaine testimony for the solemne keeping of Easter Eue. And Pierius ( saith S. Hierom ) hath a long Sermon vpon the Prophet Hosee , made by him , and preached at the solemne assembly on Easter Eue. And if the Eue were so helde , we make no doubt of the day .

Vnder the persecution . The fact of Philip the Emperour . L. 6. c. 34. 1. Now in the midst of the persecution , there fell out a speciall case of Philip the Emperour , ( supposed to haue giuen his owne and his sonnes name to the Christian profession , as Eusebius reporteth ) in signe thereof . Hee , on Easter Eue offered to ioyne himselfe at the Church seruice , as knowing that to be their chiefest solemnitie : which they failed not to keepe , no not then , when their case was at the hardest .

Euseb. 1.7 . cap. 22. Dionysius Alexand . 2. And euen then at Alexandria , Dionysius the Bishop there , held this custom . Thus writes hee to Hierax ( a Bishop too , and to others ) out of prison : That , though the persecution then raged much , and the plague more ; yet were the Christians , euen then , so carefull not to breake this custome , as they kept their Easter , some in woods , some on shipboard , some in barnes and stables ; yea , they in the very gaole , keepe it they did euen then , persecution and plague both notwithstanding .

Cyprian Epist. 21.24.40 . 3. Cyprian helde this custome : Not by his Homily ( I waiue it as doubtful ) but in foure of his Epistles I finde it . I name but one , his 53. Some had consulted him , in a question of some difficultie . Hee writes backe , It was now Easter , his brethren were from him , euery one at his owne charge , solemnizing the Feast with their people . So soone as the Feast was ouer , and they met againe , they should heare from him , hee would take their opinions , and returne them a sound answere .

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

5. Tertullian had this custome : * * Tertullianus de corona mil. c. 3. ad vxorem l. 2. c. 4. contr. Marc. 4.3 . 5.4 . many places in him . Onely one I cite , in the 14. chap. de Iejunio : Quod si omnem in totum deuotionem dierum erasit Apostolus , cur Pascha celebramus annuo circulo ? If it were the Apostles minde , to raze out all deuout obseruing of dayes quite , how comes it to passe , we celebrate Easter yeerely , at the circle of the yeere turning about ?

Irenaeus . 6. Irenaeus had this custome : His Epistle to Victor sheweth it : to Victor , and to many more ( saith Eusebius ) Euseb. l. 5. c. 26. about that question , ( vnderstand still the question of the time , not of the Feast . ) A booke also we finde he wrote de Paschate in the 115. quest. in Iustin Martyr . So he will be for it , certeinly .

Seuen bookes then written for it . 7. And it is strange , euen during the persecution , how many bookes wee finde written , to deduce the custome by . 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 vp the first cycle . Yet Ibidem 38. ⁶ another , by Clemens Alexandrinus . And last , which indeed was first in time of all , two bookes Ibidem 24. ⁷ by the holy Martyr and Prophet Melito Bishop of Sardis , ( in the next Age to the Apostles themselues ) set forth by him ( as he saith ) at the time of the Feast , & in the very holy dayes of it .

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

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

Proofes , That this custome was Apostolique . 1. Proofe by testimony . Now to ( Nos ) that is , to the Apostles themselues . Augustine . First , that it was a a custome Apostolique and so taken , Saint Augustine is direct in his 118. Epistle to Ianuarius , who had purposely sent to him , to know his opinion touching certaine questions , all of them about Easter . Thus saith he there . For such things as come to vs not by writing , but by practise ( and yet such as are obserued quite through the world ) we are giuen to vnderstand , they come commended to vs , and were instituted either by the Apostles themselues , or by generall Councels , whose authoritie hath euer beene accounted of as wholesome in the Church . Now what be those things so generally obserued toto orbe terrarum ? These : that the Passion , the Resurrection , the Ascension of Christ , and the comming of the holy Ghost from heauen , anniuersariâ solennitate celebrantur , are yeerely in solemne maner celebrated . And ( saith he ) if there be any beside these : for these , are most cleare .

First , he is cleere , It was the custome of the Church , farre and wide the world through . Then , that it must either by the Apostles be institute , or by some Councel . Not by any Councell : Many met about the time : about the Feast neuer any : that , not questioned at all : taken pro confesso euer , and so , Apostolique . They be his owne words ( lib. 4. de Bapt. contra Donat. cap. 24. ) If the whole Church obserue any thing , not hauing beene ordained by some generall Councell , rectissimè creditur we are to beleeue , rectissimè , by as good right as any can be , right in the superlatiue , that it came to vs , nonnisi ab Apostolis , from the Apostles , and from none else , nor by any other way . So Saint Augustine is for nos habemus talem . So he held it .

Constantine . A hundred yeeres before him , Constantine is as direct in his Epistle ad omnes Ecclesias . Euseb. l. 3. vitae Constantini . Many remarkeable things there are in that Epistle . 1The The most holy Feast of Easter , foure times he calleth it . That is the good Emperours style . 2 In so great a matter , in so High a feast of our Religion to disagree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtterly vnlawfull . And ³ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what more honest ? what more seemely , then that this Feast should be inuiolably kept , by which , we hold our hopes of immortalitie ? ( Marke that reason well . )

But , for Apostolique : Bee it lawfull for vs Christians ( sayth he ) reiecting the Iewish manner , That day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which day euer since the very first day of his passion , we haue to this present kept ; to transmit the due obseruing of it , to all ages to come . Marke the words . 1They They had kept Easter from the first day of CHRISTS passion , till that present time . ² And after that , We haue receiued it of our Sauiour . ³ And yet againe , which our Sauiour deliuered to vs . And concludes , that4accordingly , when he came among them , hee and they would keepe their Easter together . Nothing can be more full , that in his time this custome was , and that it was reputed to haue come from the Apostles , as begun from the very day of Christs passion . Which , Leo shortly , but fully expresseth , Legalis quippe festiuitas dum mutatur , impletur . Leo Hom. 7. de Passione . The legall Feast of the Passeouer , at the fulfilling of it , was changed , both at once . Fulfilled and changed , at one time , both . No distance betweene . And fulfilled ( I am sure ) it was in the Apostles time , and so changed then also .

2. Proofe , by Storie . If you will see it deduced in storie , that may you too . Thus. Of himselfe Irenaeus writeth , Euseb. 4. c. 14. that he was brought vp in Asia vnder Polycarpus ; and that hee ( yong though he were ) obserued and remembred well all his course of life . And namely , how comming to Rome in Anicetus time , he kept his Easter there . Not when Anicetus kept it , but keepe it he did though . In the keeping they agreed : in the time they differed . Either held his owne .

Polycarpus then kept Easter . Now Polycarpus , had liued and conuersed with the Apostles , was made Bishop by them , Bishop of Smyrna , ( Irenaeus and Tertullian say it directly ) Iren. l. 3. c. 3. Tertull. de praescript . c. 32. and hee is supposed to be the Angel of the Church of Smyrna , Reuel. 2.8 . And Polycarpus ( as sayth Irenaeus ) Polycarpus kept Easter with S. Iohn and the rest of the Apostles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kept Easter with S. Iohn , and with the rest of the Apostles , totidem verbis . Euseb. l. 5. c. 26.

Polycrates in his Epistle there ( in Eusebius ) expresly saith , Euseb. l. 5.14 . S. Philip the Apostle kept it . that S. Philip the Apostle kept it . If Saint Philip and S. Iohn ( by name ) If the rest of the Apostles had it , then , nos habemus is true ; then , is it Apostolique .

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

Now , what a thing were it , that all the Sundayes in the yere that are but abstracts ( as it were ) of this day ( the very day of the Resurrection ) that they should be kept : and this day , the day it selfe , the prototype and archetype of them all , should not be kept , but laide aside quite , and be cleane forgotten ? That , the day in the weeke we should keepe ; and the day in the moneth it selfe , and returne of the yeere , we should not keepe ? Euen of very congruitie , it is to be as they , and somewhat more .

Take example by our selues . For His Maiesties deliuerance the fift of August : for His Maiesties , and ours the fift of Nouember ( being Tuesday both ) for these a kind of remembrance we keepe , on Tuesday euery weeke in the yeere . But when by course of the yeere in their seuerall monethes , the very originall dayes themselues come about : shal we not ? do we not celebrate them in much more solemne maner ? what question is there ? weigh them well , you will finde the case alike . One cannot be , but the other also must bee Apostolique .

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

2 The custom of the censures then determining . 2 The vse of the keyes , at that time specially . Then , were the censures inflicted : then were they released . ¹ Inflicted : Against that time , did S. Paul cut off the incestuous person , that a litle leuen might not swore them all . Euen against the time that 1 Cor. 5.7.8 . Christ our Passeouer was offered , and they therefore to hold this Feast . Can. 5. ² Released . So you shall finde the Councell of Ancyra ( elder then that of Nice ) order , the censures should determine all , endure no longer then the Great Day ( so in their common speech they termed Easter ) and then , all to be restored . Can 5. ³ To which purpose the Councell of Nice tooke order , there should be in Lent a Synode yeerely to this end : that by it all quarels being taken vp , and all things set streight , they might be in better case , to come with their oblation at Easter , to the Sacrament .

3 The custome of a Communion . And last , by the neuer broken custome of a solemne Eucharist , euer vpon this day . Origen in his seuenth vpon Exodus , he saith , Our Easter day farre passeth the Iewish Easter . They had no Manna on theirs : ( The Passeouer was eaten in Egypt , Manna came not till they were in the wildernesse : ) But we ( saith he ) we neuer keepe our Passeouer , but wee are sure of Manna vpon it , the true Manna , the bread of life that came down from Heauen . Ioh. 6.50,58 . For they had no Easter then without a Communion .

Leo ioynes both ; Hom. 6. de Quadrag . ( hee might well all three . ) Paschalis quippe solennitatis hoc est proprium , This is a peculiar that Easter day hath , vt in eâ tota Ecclesia , remissione gaudeat peccatorum : That on it , all the whole Church obtaineth remission of their sinnes . One part , qui sacro Baptismate renascuntur , by vertue of the solemne Baptisme then ministred : The rest , by benefit of the Eucharist they then receiue ; ad rubiginem mortalitatis ( it is his terme ) to the scouring off the rust which our mortalitie gathereth by the sinnes and errors of the whole yeere .