confirmed in the 4 th general Councel Can. 45. refer themselves to and mention the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Fast of Lent as a thing known and established before the first of those in the universal Church and yet not established by any foregoing General Councel yea or so much as any Provincial and therefore there being no other universal cause possible to create such a foregoing universal establishment beside Tradition Apostolical it must needs according to St. Augustine's rule as well as by the probability of these Apostolical Canons have come from the Apostles This is confirm'd in the same age by Origen's manner of mention of this Fast who not only in his eighth Book against Celsus mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weekly memorial-Fasts of the Bridegrooms taking away and Pascha as that which all Christians had received and were ready to answer for if objected by Celsus but also in his tenth Homily upon Leviticus sunt Origenis saith Gerard rightly of these Homilies thus witnesseth Habemus enim Quadragesimae dies jejuâ—…iis consecratos quartam sextam septimanae dies quibus solenniter jejunamus And all this he calls abstinentiam Christianam the abstinence of Christians which must needs have the first teachers of Christianity for its authors we have the days of Lent consecrated to fastings the fourth and sixth day also of the week on which we fast solemnly saith Origen My third Witness in this age is DIONYSIUS the Bishop of Alexandria who lived in the middle of that age successor of S. Mark and contemporary to S. Cyprian he in his Epistle to Basilides the Bishop records the Fast before Easter as universal as the joy and Feast of Easter which I have evidently proved above was from the Apostles His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be confess'd of all agreeably that we ought to begin the feast viz. of Easter and joy until that time humbling our souls in fastings They truly which make too much haste and before well toward midnight break their fast we blame as regardless and not masters of their appetite giving over the race a little before the goal Such indeed who are much worâ—… by the fasts and toward the end as it were saint we easily pardon if they eat sooner â—…nd in the same Epistle he mentions in special manner the 6. daies of fasts to wit those of the last week not alike observ'd of all In the 3 d Century of years after the death of S. IOHN CONSTANTINE the GREAT whose witness seems to have been of his information from the Bishops of the Christian world assembled in Nice in his Epistle to the Christian Churches recorded both in Eusebius writing his life l. 3. c. 17 18. and Socrates l. 1. c. 6. and Theodoret l. 1. c. 10. he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then a little after he subjoyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All or at least the greater part of Bishops being assembled together viz. at Nâ—…ce where there was also disquisition of the most holy day of Pasche After that order which we have kept from the first day it self of the Passion of the Lord viz. anno Christi 33. until now the same observation to be continued unto the ages to come also For our Saviour hath delivered one solemnity to wit the day or time of his most holy passion the day of our freedome and would that his Catholick Church also should be one A little after he subjoyns the appointed fastings Now this is the wel-becoming order which all the Churches of the West and of the North and of the South parts of the world do observe yea and some also of the Eastern Churches Neither is it seemly in so great a holiness of observance there should be any difference And copies of this Letter the Emperour sent to every Province My second witness in this Century is S. BASIL the GREAT the Archbishop of Caesaâ—…ea in Cappadocia in his second Sermon of fasting viz at the time of the Lent-fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For neither doth the despight of Devils dare any thing against him that fasteth And the Angels guardians of our life do more studiously abide by such who have their souls purifi'd by fasting And more especially now when the edict of this Fast is proclaimed throughout all the world There are Angels who in each Church register those that fast Art thou rich do not contumeliously entertain the fast nor send it away disgrac'd from thy house lest it accuse thee before the Law-giver of the Fasts of the fasts he saies not only of fasting God is the Lawgiver and his Sermon is here of the Lent-fasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lest it bring upon thee from that accusation a manifold mulct either from weak estate of body or some other sad accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer affliction as a good Souldier and strive thou lawfully that thou maist be crowned this knowing that every one that striveth for masteries is continent in all things one accusation he recounteth that a man should be convinc'd to have cast away the great weapon of fasting Fasting is the beginning of penance or repentance the continence of the tongue the bridle of anger the banishment of lust Fasting is our assimulation unto the Angels the temperament of life And in his Sermon preached in the beginning of Lent Homil. 1. de Iejunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord who hath brought us unto this revolution of this time grant unto us as combatants entring upon this beginning to shew forth the firmness and intention of perseverance that we may attain unto the day which is proper for rewards Now it being the day of the commemoration of our Saviours Passion and in the world to come of retribution Daniel a man of desires who fasted 3. weeks and learnt the Lions to fast their prey being before them The next witness is S. GREGORY NAZIANZEN in his forty first and second orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have fasted speaking of the fast in Lent because we fasted not from the tree of knowledg having been overcome thereby for fasting was an old command and coaeval with us It is the paedagogy of the soul and the moderation of sensual delight which is very mâ—…tly enjoyned us that what we lâ—… by not observing that precept of fasting we may recover again observing it yesterday I was crucifi'd with Christ to day as it were glorisi'd with him This is the Easter of the Lord the Easter and again I say the Easter the honour of the Trinity the feast of feasts and solemnity of solemnities as much exceeding all not those only which are humane and come from us on earth but also the other feasts of Christ himself and which are celebrated relating to him as the Sun excels the stars By our passions we imitate his Passion c. And Oration the 4 th
Dominus verus Ionas missus ad praedicationem mundi jejunavit 40. dies haereditatem nobis jejunii derelinquens ad esum corporis sui sub hoc numero nostras animas praeparat The Lord himself the true Ionas sent to preach unto the world fasted 40 daies and leaving us the inheritance of the fast under this number prepares our souls for the eating of his Body The same St. Hierom saith in his Comment on Isaiah the 58. Dominus 40. diebus in solitudine jejunavit ut nobis solennes jejuniorum dies relinqueret The Lord fasted 40. daies in the wilderness that he might leave unto us the solemn daies of the fasts My eighth witness of this age shall be S. CHRYSOSTOME who in his 3 d and 16 th Sermons ad populum Antiochenum which 16 th Sermon he preached in the 3. week of Lent wherein now we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we have passed the second week of the fast in which time he preach'd to the people day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This spiritual summer of this fast now appearing let us as Souldiers wipe off the dust from our arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of Lent it is the manner of all to ask how many weeks each one hath fasted and you may hear some answer two and some three and some answer that they have fasted all the weeks And in his 11 th Lent-Sermon upon Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in every thing due measure and moderation is best According whereunto therefore concerning this season also of the holy Lent we shall now find it to have been ruled out unto us For as in publick conveiance of travellers there are certain stages and innes that the passengers wearied may rest themselves and intermitting their labours they may again set upon their journey In like manner here also in holy Lent THE LORD HATH INDULGED these two weekly daies the Saturday and the Lords day to such as undertake this course of this fast like certain stages or innes shores or havens that both the body may be a little relaxed from its labours of the fasting and the mind comforted that when these two daies shall be past over they may again with cheerfulness set upon this their good and profitable travelling in this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set on this journey which leads unto Heaven this strait and narrow way Keeping under thy body and bringing it into subjection And the ground and teacher of all these things fasting will be unto us fasting I mean not that of most men but that which is the accurate fast viz. the abstinence not from meats only but from sins For the nature of fasting only is not sufficient to deliver such as betake themselves unto it except it be done agreeably to its law Let us learn the lawes of fasting how we ought to fast that we run not uncertainly nor beat the air nor fight with a shadow whilest we fast These things I have said not that we may dishonour fasting but that we may honour it GREGORY NYSSENE the Brother of S. Basil the Great is my 9 th witness in this age in his 2 d Oration of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew added the time when it began to dawn towards the first day of the week The night saith he was so far passed that it was now the time of cock-crowing which giveth warning that the light of the approaching day is at hand Speaking of the day of Christs Resurrection For this cause also at this time viz. far in the night before Easter-day and not in the very evening of the Saturday but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril of Alexandria saith in his 8 th Paschal Homily far in the night we DISSOLVE OR END THE FASTINGS and begin the joy the custom that obtains withall men consenting hereto My last witness of this age is AURELIUS PRUDENTIUS hymno Septimo jejunantium Helias crevit tali observantiâ Vetus sacerdos ruris hospes aridi Ioannes hujus art is haud minùs potens Dei perenni praecurrit Filio Hanc obsequelam praeparabat nuntius Mox affuturo construens iter Deo Pridem caducis cum gravatus artubus Iesus dicato corde iejunaverit Inhospitali namque secretus loco Quinis diebus octies labentibus Nullam ciborum vindicavit gratiam Hoc nos sequamur quisque nunc proviribus Quod consecrati tu Magister dogmatis Tuis dedisti Christe sectatoribus After mention of Elias and Iohn Baptist's fastings as forerunners of Christ's he adds that Iesus also in the time of his flesh did with a devoted heart fast separating himself from men in the inhospitable desert and took no refreshment of food through eight times five daies That which thou O Christ the Master of our consecrated Religion didst deliver to thy followers that let each of us now according to our several measures of strength follow And because of the difference of mens strength agreeably to what Ireâ—…us had said that there was difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sort or measure of fasting so this author Prudentius also in hymno octavo poss jejunium though he had said that Christ deliver'd the fast to his followers yet saith Laxus ac liber modus abstinendi Ponitur cunctis neque nos severus Terror impellit sua quemque cogit Velle potestas A free manner or measure of abstaining is propounded to all not any one by severe terrour enforced but every mans strength is a law to his nill In the fourth Century after the death of S. Iohn the Apostle I produce first S. AUGUSTINE who though in his 86. Epistle he say that he finds no where written in the Books of the New-testament any precept of the Lord or the Apostles defining on what daies we ought to fast albeit he saith he finds there fasting commanded yet he forthwith purposely explains himself in these words Non inâ—… at jam suprà commemoravi in Evangelicis Apoâ—… cis literis c. Evidenter praeceptum that is abstracting from all interpretation by traditions Apostolical of wâ—… sort in many places he acknowledges many to be obliging in the writings only of the New Testament he saith he finds not evidenter praeceptum quibus diebus No where expresly or evidently prescrib'd what daies viz. no such express precept nor evident text but what may need against contradictors the Catholick Churches interpretation which is the thing we contend for For the same S. Augustine in his 119. Epistle to Ianuarius tells us of this very fast of Lent enough to our purpose Quadragesima sanè jejuniorum HABET AUTHORITATEM in veteribus libris EX EVANGELIO c. In quâ—… ergo parte anni congruentiùs observatio Quadragesimae constitueretur nisi consini atque contiguâ Dominicae Passioni The Lent truly of fastings HATH AUTHORITY both in the old
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prays with fasting hath two wings and those lighter then the winds themselves for such a one doth not stretch himself or yawn or is drowsie in his prayer He that fasteth is light and winged and prayes with vigilancy and extinguishes his own evil lusts and renders God propitious to himself and humbles his own soul that was lift up For this cause also the Apostles were almost alwaies in fasting Fasting with faith brings into the soul a great force and much Philosophy and makes of a man an Angel and helps him to fight with incorporeal powers Howbeit Fasting by it self alone doth not thus avail but it hath need of prayer also and first of prayer As in nature the soul is before the body and in the Gospel our Saviour said By Prayer and Fasting where he placeth prayer first but shewes them their prayers then prov'd ineffectual because they had not annexed joyntly Fasting For as the same Father S. Chrysostom elsewhere sayes viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex M. S. R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasting is the source of Sobriety the guardian of piety or Devotion nurs'd up with Sâ—…ts and having its habitation among Angels By reason of it both pleasures and Devils fly from us concupiscence is mortified and passions are quieted The force of prayer and fasting together we read experienced against one of the first enemies of God's Church and people In Exodo adversùs Amelech oratione Moysis totius populi usque ad vesperam jejunio depugnatum est In Exodus the fight was manag'd against Amelech by the prayer of Moses and the Fast of all the people unto the evening These three holy sisters Prayer Alms and Fasting are happiest when all three meet together as Mat. 6. Act. 10. But of these three the 1. Prayer the eldest daughter of Faith Rom. 10. must alwaies be present And therefore never is out of our power oral or virtual or mental Prayer at least They which cannot give alms may fast the more they which cannot fast should give the more alms and if any can neither fast nor give alms yet all can pray Fasting disarms the flesh Alms win friends and auxiliaries Prayer fights as Moses's hands lift up against Amalek through the might of the Spirit Alms lades the ship with precious substance sent before into another countrey Fasting in any swelling of the seas or storm lightens the vessel and casts out the unprofitable burden of the ship Faithful Prayer tugs hard in rowing to bring to the shore Fasting takes from ones own flesh that he may in alms give to the poor to supply his wants and prayer from the riches of God derives grace and strength upon our selves to supply our own wants Fasting treads under foot and leaves the earth Charity and Alms take our Brother by the hand and raises him up Prayer pierces the clouds and enters into heaven S. Ambrose Serm. 23. de Quadragesimâ Ego testificor vobis hoc esse tempus coelestis quodammodo medicinae nunc languidus aegritudinis suae invenit medicinam si cum solicitudine medici mandata servaverit Istud autem praeceptum ejus est primum ut his 40 diebus jejuniis orationibus vigiliis operam commodemus Iejuniis enim lascivia corporis castigatur orationibus devota saginatur anima Vigiliis diaboli insidiae depelluntur I testifie unto you that this is the time as it were of the heavenly course of Physick when the sick person findeth medicine for his malady if he with all carefulness shall observe the prescriptions of his Physician Now this is a chief prescription of his that in these 40 daies we give diligence to fastings prayers and watchings For by fastings the lasciviousness of the flesh is chastis'd by prayers the devout soul is replenish'd by watchings the ambushes of Satan are discovered and beaten off In Lent with the Devotion of prayers and fastings the Church hath ever annexed other works of Devotion also as more frequent hearing and preaching Gods word attending on Sermons repairing to Church and the like S. Chrysostom Hom. 11. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is not this only that is required of us that we be present here every day of the Lent and continually hear concerning the same things of ghostly concernment and be in fastings all the Lent For except we shall gain something by our continual coming hither and by the daily exhortation here except we bring home something profitable to our own soul from this season of this Fast these things shall not only profit us nothing but shall be an occasion of our greater condemnation when so great care having been taken of us we continue still the same Thus S. Chrysostom who in his 1. Serm. also of Anna mentioning how the fast of Lent had then abidden 40 daies among them mentions as argument of great pleasure to himself and his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the fast and their assemblies and common meetings and their good things which they had enjoyed by the fast Now although saith he we have passed over its labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not lay aside the pleasant memory and desire of it And indeed very many of his golden Homilies as likewise of others of the Fathers were Sermons preached day by day in Lent to the people Of Philip the Roman Emperour about 136 years after S. Iohn's death Georgius Syncellus Contemporary to the 2 d Councel of Nice thus writeth ad An. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip so far was joyned to the Faith of Christ that he gladly consessed his sins and joyned with the people in the Churches prayers in the night or vigil of the feast of Easter when and where the word of God was with greater and opener freedome preached forth 7thly And yet more particularly this Fast of Lent was in the Institution purposely designed as a preparation to partaking either of holy Baptism by the Catechumens on the Vigil of Easter-day or of Absolution by the penitents on Maundy-Thursday or of the Holy Communion of the Body and Blood of Christ by the Believers on Easter-day or lastly of two of these by the same persons as of Baptism and the Eucharist with the intervention of Confirmation on the night and morning of Easter-day or of Absolution and the Holy Eucharist on the Thursday before and on Easter-day No fitter season to be baptiz'd into the death of Christ and buried with him in Baptism and therein also quicken'd together with him and raised up no fitter season to be absolved and quitted from our sins by his Death and Resurrection no meeter time to be made partakers of his Holy Body which was broken and Blood which was shed for us for the Remission of our sins then at this holy time of sacred memory of Christs
simple Version be a Version made by the Apostles own Disciples some going higher in the daies of that King Abgarus who lived in the daies of Christs flesh upon earth and the edition thereof in our Bible be from Copies so most Ancient and Authentical what I find there especially agreeing with so many other most ancient Records as have been produced I shall not doubt to be of the first primitive Authority and in fair probability in use of the times nearest the Apostles Now in the Edition of that simple Ancient Syriack Version you have the apportioning such and such portions of the New Testament to several times and daies of the year and that I trouble you not to travel through the whole book cast but your eye upon S. Matthew's Gospel and in the Syriack thus you read at Mat. 4. v. 1. Dominica Introitûs jejunii ad oblationem Quadragesimae For the Sunday that enters before the Fast and at the oblation in Lent At the 6 c. v. 1. Matutinis quartae feriiae septimanae primae Quadragesimae for morning service on the Wednesday of the first week in Lent and at v. 25. Feria tertia septimanae primae Quadragesimae for Tuesday of the first week in Lent At c. 7. v 13. Matutinis dici veneris hebdomadae primae Quadragesimae for morning service on the Friday of the first week in Lent At c. 8. 14. Lectio ad oblationem sabbati primi Quadragesimae the Gospel for the first Sabbath or Saturday in Lent At cap 20. 29. The Gospel for the fifth Saturday of the fast or Lent At cap. 21. 28. Nocturno secundo secundae noctis passionis for the second Nocturn of the second night of Passion-week At cap. 22. 15. Ad vesperam feriae tertiae septimanae passionis for evening service on the third day of Passion-week At cap. 23. 29. Officio secundo noctis tertiae passionis for the second office of the third night in passion-week At cap. 26. 31. Ad noctem Parasceues Crucifixionis for the night of Good-friday or the parasceue on which Christ was crucified At cap. 28. 1. Ad Vesperam Dominicae Resurrectionis for the evening service of the Sunday of Christs Resurrection All this in one Gospel see the other Gospels every where so distinguished as it were And at Ast. 7. 30. Matutinis Dominicae Osanarum for morning service on the Sunday of Hosanna's or Palm sunday as 't is called also at 1 Ioh. 2. 7. At Act. 24. 1. Mediâ parasceue Crucifixionis for Good-friday noon At Hebr. 4. 14. Secundâ statione noctis parasceues crucifixionis in the second station of Good-friday night At Heb. 9. 11. Statione tertiâ noctis parasceues crucifixionis for the third station of Good-friday night At Hebr. 13. 9. Horâ nonâ parasceues crucifixionis at the ninth hour or three a clock after noon of Good-friday or the day of Christs crucifixion Beside the practise of the Christian Religion in Egypt in Philo's daies who had seen S. Peter above made most probable and Eusebius and S. Hierome's judgement thereon above shewn I shall here not omit which above was omitted Eusebius Caesareensis his own judgement upon the whole matter of the Paschal 〈◊〉 of Lent in his Ecclesiastical History l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where among that recapitulation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as sometimes he names others there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes delivered in the beginning from the Apostles or as others he there names Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes and rules of the Church kept even until now unto and in our times he recounts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Ascetical performances observed even until now among us which more eminently we are wont to perform about the solemnity of our Saviours Passion in fastings and whole-night-watches in attentions to the Word of God which accurately c. and especially the whole-night-watches of the great Solemnity and the Ascetical usages therein they taste no wine at all nor ought that hath blood or sensitive life as Bede upon Fxod 1. 41. a testimony not yet recited Ut aviditatem nostram tanquà m jejunio temperantiae refraenemus Quadragenario enim numero Moses Elias ipse Dominus jejunaverunt Praecipitur enim nobis ex lege ex prophetis ipso Evangelio c. CHAP. V. Of that much agitated T. of Irenaeus's Epistle to Victor its true Import and an Answer to the Presbyterians pretence of advantage from this place NOw from that antient Writer Irenaeus seeing we have already out of him helped our selves to understand the Church in Tertullian whom Eusebius declares lib. 5. cap. 19 20. to have testified of himself in his Book de Ogdoade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived in the first succession from the Apostles and that he had seen Polycarp whom St. Iohn had ordained let it be judged whither it appear not that there was some Paschal fast in the Christian Church from the beginning When there was saith Eusebius lib. 5. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small question arisen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Salutary-feast of Easter and whither or no they ought on the very fourteenth day of the Moon on whatsoever day of the week it should happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put an end to the Fastings which next preceded Easter they on the one side alleaging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even from S. Iohn according to the Gospel chap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A custome that had held from Apostolick Tradition untill that time But still the controversie equally proceeding of the time of ending the Fasts thrice mentioned in that one short Chapter as of the Feast of Easter it self not whither such a Feast of Easter or whither such Fasts before Easter were always observed by both parts and ought to be observed according to Tradition from the Apostles for that was not once doubted by any one of either contenders but the controversie of the time of the Feast and so say they of the ending of the Fasts exercising much then the Church and several Councils then held about it and Victor Bishop of Rome proceeding to that extremity so as to go about to excommunicate the Asian Bishops and their Churches who differed not with him at all about an Easter to be kept and the Fasts to be ended at Easter but onely about the time of the Feast and of the ending of those Fasts This Irenaeus peaceable in his nature according to his name who began to live soon after St. Iohn's death and wrote about the fourscore and seventeenth year after his death seeing both sides carefull to retain what they had received from the Apostles themselves by a near Tradition in succession that could not be doubted of on either side the Apostles directing several distant Countreys to different times and circumstances of the same Feast and Fast as there were or were not in