〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they all with one sentence declared that on the Lords day only Easter day we do observe to end our Paschal Fasts Euseb. l. 5. c. 23. You see both parts agreed in my conclusion that the feast of Easter-day was to conclude certain fasting-daies and all this is witnessed in Eusebius l. 5. c. 23 24. Difference there was 1. About what day should be that Easter-day and conclusion of their fasting-daies they having indeed received different traditions S. Iohn and S. Philip finding it usefull in those parts of Asia where many Jewes inhabited by condescension to observe the Christian Easter on the same day with the Jewish Easter letting them to see that we as festivally remembred Jesus Christ our true Passeover and our deliverance by him as they expected one to come But S. Peter and S. Paul where no such cause was prescribed as meet not to disjoyn their anniversary from their weekly memorial-day of Christs resurrection a Touching this a Councel was held in Palaestina wherein Theophiluâ—… Bishop of Câ—…sarea presided and Narcissus Bishop of Hierusalem another Councel at Rome wherein Victor presided another in Pontus wherein Palma aâ—… the senior Bishop presided another Councel in France wherein Irenaeus was President another in the Province of Osdreëna Euseb. l. 5. c 23. c. 25. Narcissus Theophylus and Cassius Bishop of Tyre and Clarus Bishop of Ptolemais and the Bishops with these assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handled largely of the Tradition of the Paschal season which had come down to them from the Apostles by succession 2. Particular Churches then differ'd none doubting but on Easter-day they were to end their fastings yet about the degree and rigour of the fasts and number of the fasting-daies In which matter different constitutions of bodies and minds in different countreys might call for different allowances from the very first b Socrates recording the divers Customes of observing this Fast in divers Churches saith thus l. 5. c 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advertising us as of sundry customes in divers nations so also of sundry causes of those customes in different nations But which of them once doubted differ'd or disagreed touching this Whether an Easter-day were at all to be kept or Whether any such Paschal Fasts were at all to be observed c As Socrates ibid. having recounted the different usages about the number of the daies of this Paschal Fast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other such different usages there were about the Synaxes or publick meetings for Communions viz. whether Saturday also Wednesday and Friday as well as the Lords day but yet all agreed of Synaxes that they ought to be yea and that every Lords day at least whose time of ending only was their controversie and yet the time next before Easter still agreed on for the Fasts As they now in our times which vilifie the one vilifie the other also The Antepaschal Fast Paschal Feast were so inseparably conjoyned that in many of the ancients Pascha signifies both as in Tertullian l. 2. de Iejuniis c. 13. Convenio vos praeter Pascha citra illos dies quibus ablatus est sponsus stationum semijejunia interponentes He there expounding Pascha by the days in which the Bridegroom was taken away And C. 14. Nunquam nisi in Pascha jejunandum and so that of Timotheus Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasca jejunare a Ambros l d Eliâ jejunio hoc jejunium Quadragesimâ—… Domini Pascha includit For this cause Irenaeus who saith himself had seen Polycarp S. Iohn's Disciple satisfying Victor in his Epistle to him tells him that not only concerning the day it self of Easter there was controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also touching the manner it self of the Fast therein supposing it without controversie that the Fast it self though some differ'd about the form of it was but was with difference observed long before as well as the day of Easter For so it follows in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such variety in those that observe the fast was not now first in our days but long before in their times who lived before us And yet before that difference also he there records that there preceded an agreement a simple and plain custom viz. for those that had health and strength which some not accurately enough retaining changed into that which followed after His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Irenaeus writ this about the 97 th year after S. Iohn's death That long before his days there had been that difference and before that difference there had preceded a simple and plain custome of the form of fasting which they who brought in the difference changed into what followed Before that difference which was long before the space of 97 years after the Apostles what uniform custom could there precede in the Christian Church and not be from the Apostles own times and yet the following difference also agreed to a Paschal Fast. So as Irenaeus had good cause to conclude that his discourse as there he doth to Victor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very difference of their fasting commends or establishes the agreement of their faith viz. that yet they all by their several fasting professed to believe on that death and passion of the Bridegroom the memorial whereof their agreeing to fast in the days next before Easter rhough disagreeing about the number of the days or the rigour or the time both of Easter and so of the Fasts did unanimously profess In the Second Century of years after the death of the last of the Apostles the children of the Bride-chamber I alledge first the Canons called Apostolical not so called as made by the Apostles themselves but by Apostolical Bishops not seldom called in the language of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witness THEODORET and others as next or near successors unto the Apostles The first fifty of which Canons are probable to have been made in the foregoing Century and the latter thirty five in this Century Excepted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assumentum corruptly added to the last And all the eighty five confirm'd by the sacred Sixth General Councel Can. 2 d. The eighth and sixtyninth of which Canons command That every Bishop Presbyter and Deacon celebrate after the vernal Equinox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Easter day and that they fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Lent And at other times the 4 th and 6 th day of the week where though the Sanction of spiritual penalties was added by these successors of the Apostles yet that 6 th general Councel in Trullo doubts not but the matter it self pressed they had received from the Apostles and therefore both the first general Councel of Nice Can. 5 th and the 6 th general Councel Can. 55. and the Provincial Councel of Laodicea it self also
trahat ne robore suo â—…rahat illa vestem infirmam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam Divisio in mente discipuli recentis infirmi aut schisma separatio à reliquis fratribus 5. In what is there-from detrimental to the duty it self it bursts the bottles and the wine is spilt An evil report is brought upon the duty of Fasting e Non effunditur in bibiâ—…ionem sed in perditionem Lastly The sad conclusion and catastrophe The bottles perish which else might have held still the best liquor though not yet capable of the newest and strongest f The bottles perish that by the very wine it self put into them a restoring wine in it self and the wine perisheth and that â—…y the vessels which were meant to contain and preserve it The parts you see being very many forsomuch as our Saviours answer here rests principally on the right timing of this duty I shall insist presently on the second part the time or season which is first in every duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in those very daies For the understanding whereof we must first enquire what those other words mean to which they refer viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken from them Which were set to contain these 4. following senses agreeing well with and insinuating each other 1. In the daies of his death and burial they shall mourn and fast according to Ioh. 16. v. 20. a little while and ye shall not see me ye shall weep and lament but the world shall rejoyce a Innocentius 1. Epistolâ—… ad Eugubinum Episcopum Nam utique constat Apostolos biduo isto in marore fuisse propter metum Iudâ—…orum se occuluisse quod utique non dubium est in tantum â—…os jejunaste biduâ—… memoratâ—… ut c. 2. In the recurring annual memorials of the Bridegrooms taking away the Churches Paschal Fast of Lent beside the weekly stations Stationum semijejunia which the Church ever observed except 'twixt Easter and Pentecost or in the Feast of the Bridegrooms Nativity These stations were the 4 th and the 6 th day of the week fasted till 3. a clock in the afternoon according to Cornelius's fast Act. 10. But these Sub arbitrio non ex imperio of free devotion not of strict injunction as the Church professed by the acknowledgement of Tertullian 3. In what time soever our sins or also Gods Judgments call us to mourning or fasting or repentance publick or private And this is also in too full a sense the Bridegrooms departing from us So it was said to Saul for his disobedience The Lord is departed from thee 1 Sam. 28. v. 16. Iâ—…r 6. v. 8. Be thou instructed O Ierusalem lest my soul depart from thee This same Bridegroom our Lord who saith Hosea 2. I will betroth thee unto me warneth them also c. 9. v. 12. Wo unto them when I depart from them This sense also Theophylact teacheth us to be included in this Text in Mark 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Christ the Bridegroom shall be taken from him being lapsed to wit into sin then he fasts and repents that he may heal his sin S. Hierom cals this the Tropological sense of these words Iuxta tropologiam autem sciendum quòd quamdiu sponsus nobiscum est in laetitiâ sumus nec jejunare possumus nec lugere cum autem ille propter peccata à nobis recesserit tunc indicendum jejunium esse tunc luctus recipiendus when the Bridegroom shall depart from us by reason of sin then must a fast be indicted then must we take up a mourning when our Bridegroom hath withdrawn himself in just displeasure for our sins as Wisdome will not abide in a body subject to sin Wisd. 1. 3. We must seek his return and favour by fasting weeping and supplications Psal. 143. 3 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom shall be taken up away from them in his Ascension after his departure into heaven so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolli may signifie to be taken away up and so is the rendring of the Syriack in this Text and so the Greek Father Theophylact understands it of the time after his Ascension a Theophylact in Luc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Matthaei cap. 9. v. 15. viz. on the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianus Druthmarus on the same words Mat. 9. Cum auferetur ab eis sponsus Illud tempus ostendit quo ipsus in coelum ascendit quia quamvis semper cum illis esset spiritualiter tamen corporali praesentiâ ab eis recessit Venerable Bede upon my Text shewes that all the time from the promise of the Seed of the woman unto the Incarnation of the Bridegroom and all the time after his Ascension and departure into Heaven was and is the time of the absence of the Bridegroom and the season of the Churches mourning and longing for his first or second coming The time only of his conversing upon earth among men the priviledged time of the Churches joy on earth His words are these Notandum verò c. We must note that this mourning for the Bridegrooms absence began not now first after the death and resurrection of the Bridegroom but was observed throughout the whole time of the world before his Incarnation for those first times of the Church before the Virgins bringing forth a Son had holy men which earnestly longed after the coming of Christs Incarnation and these times since Christ escended up into heaven have the Saints which mourn for and desire his second Appearance to judge the quick and the dead Neque hic defiderabilis defiderii Ecclesiae luctus requievit aliquantum nisi quandiu hic cum Discipulis in carne versatus est Nor was there any rest to the Church from thiâ—… her mourning of her desires save only that while Christ conversed upon earth with his Disciples So after the history of his Ascension Acts 1. the Apostles frequent fastings are recorded Acts 13 14. 2 Cor. 6 11. chapters After his Passion Resurrection and Ascension the annual and weekly memorial Fasts of his holy Passion should thenceforth begin and continue to be celebrated and other frequent religious seasons of fasting Of these 4. senses the 2 d only because it brings with it a recurring duty upon men as constant as the years return labor actus in orbem one Aerius a Iovinian or Vigilantius in all ages till of late hath been found to make exception to I shall therefore first insist to shew that our Lords words ought so to be understood as to include also those recurring memorial fasts of the Bridegrooms being taken from us stata revoluta jejunia And secondly what they are As to the first that these words are so to be understood as including some set and returning fasting daies is evident 1. For that otherwise our Lords words would not be as
of day and night so measure their one day for the reasons above given especially relating to forty days an hour for a day whether of Christ's fast the remembrance whereof they would with the Church honour or of the Churches abstinence with which they would according to the allowance they gave themselves so far comply and remembring also those our Lord's forty days of Fast equalled now by his forty hours being given up to death but still an hour for a day Doth all this now give any colour that there was no Paschal or Lent that is Spring fast derived from the Apostles or that forty days were not then at all in the Churches observance or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first so called from forty hours Nothing so To the clearing whereof I lay down first the words of Irenaeus and then the gloss of an ancient Record thereon for the former part of them first Irenaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I acknowledge probable to be the true reading and punctation as our Brethren also contend and to be rendred thus For some indeed think they ought to fast one day and some two and some also more and some by forty hours of day-time and of night commensurate their day These words which have given puzzle to so many Antiquaries and have been several ways pointed and interpreted Beatus Rhenanus in his Preface to Ruffinus as my very learned and worthy Friend Mr. Thorndick hath already advertised us thus helps us to understand Incidi nuperrimè saith Beatus Rhenanus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam cùm evolverem occurrerunt fortè fortunâ Irenaei verba quae Eusebius cap. 23. lib. 5. citat Graecè sic habentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I light upon a Synopsis of Evangelical History where by chance I met with the words of Irenaeus cited by Eusebius thus For some fast one day onely and some two and some more and some fast forty hours onely of day-time and of night fasting an hour for a day This ancient Authour living nearer unto and so more knowing of the Primitive Churches practice by which often the obscurer sayings of Authours are best interpreted is much in this inquiry to be regarded and yet I may easily grant the words of his Synopsis to be onely a Gloss or Metaphrase wherein he explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these words and some by forty hours of day-time and of night commensurate their day he thus explains and some fast forty hours onely of day-time and of night fasting an hour for a day so that as to Ezekiel forty days were appointed each day for a year so these had set themselves a fast of forty hours an hour for a day Now sure this ancient Gloss except any one would rather it should be the ancient true reading of Irenaeus finds Irenaeus presupposing in the Church the simple and plain manner of forty daies Fast before Easter before such change had been made into forty hours which change had been made by some mens unaccurate walking long before Irenaeus and Victor's daies So that in some sew perhaps 40 hours were elder then Irenaeus's days but 40 days elder then these devised hours this change in some was help't on perhaps by the bodily infirmity of a fewer number amongst those few who could not perform more in honour to our Saviours forty dayes fast for us then a fast of forty hours handsomely accommodated a Therefore Irenaeus's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also to the 40 hours of our Lords being given up unto death which was from about nine or ten on Good-Friday to the hours of one or two on Sunday morning which yet I think could not be the bounds of their fast for then should not the morning of Good-Friday have been any part of their Paschal fast which never was heard of nor would any admit On this accommodation others who had no such bodily infirmity yet gladly as is likely laid hold till it became at length a noted different way of fasting the Paschal fast and is now again in our age advanced to give check to the elder simple plain manner of forty days abstinence of fasting But that Irenaeus should recite those pittances of one or two days or forty hours as approved by him or as indifferent and equally good and regular with the former simple and plain custome no man can imagine that either considers what Ancient Books have wrote of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of that fast or so much as what Irenaeus writes as his censure in the very next following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through those who not accurately holding the former form of the fast have changed the custome which was after simplicity and plainness into that which followed after Of which words more hereafter But first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some one day which if it were regular would yet joyn with the rest in condemning those among us who are for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for never an one as Dionysius of Alexandria noted some in their practise to be Epistolâ ad Basilidem It is manifest indeed that one day there was in the year of the more solemn united publick Fast of the whole congregation meeting both young and old in the Church after Nocturns at the morning hour when our Lord was carried from the Councel of the Elders chief Priests and Scribes to Pilates judgement-hall Again at the third hour when the Lord was lifted up upon his cross at the sixth hour when the Sun was darkned and at the ninth hour when our Lord gave up the Ghost as may be seen in the distribution of portions of Scriptures in that ancient Syriack-Bible to be read in the Church at all these hours of the Parasceue crucifixionis or Good-Friday There was one day saith Tertullian while yet no Montanist l. de oratione c. 14 Dies Paschae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo communis quasi publica jejunii religio est nihil curantes de occultando quod cum omnibus faciamns The Pasch of Good-Friday in which the religion of the fast is common to all and in a sort publick we not caring then to hide that which we do in common withall but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paschal fast of the single private Christians of ordinary strength should be regularly but one day is far from the meaning of Irenaeus or any other ancient Ecclesiastical writer which may appear as from Irenaeus's censure of these variations so also from the 23d chapter the third before this where the plea and pretence of both contending parts being recited and tradition Apostolical alledged upon the part that Irenaeus was of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tradition as ancient as from S. Iohn Sozomen tells us was alledged upon the other part which Irenaeus would have
which I have shewn whosoever shall reply by alledging one or two Authors wherein some men think they do some great matter I shall not think it at all considerable When any one speaketh whosoever he be yea two or three the rest are to judge The spirits of the Prophets are subject to the Prophets if that be true of Prophets much more of Ecclesiastical Doctors oâ—… Historians God is the God of order and peace as in all Churches and not of confusion Which must needs follow if the witness of one or two be to be accepted against the Communitie An excellent way it is for everie man to believe what he list and that from countenance too of authoritie because almost what ever he list he may finde said by some one Author But we are assured that God hath otherwise promised his assistance to the succession of Pastors then he hath to any one writer or preacher Ephes. 4. 11-14 Mat. 28. 19. 20. Fourthly who can imagine Socrates may not be contradicted who in one and the same Chapter even that which our brethren cite as for them so apparently contradicts himself I here set down the very words l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 697. A. Edit Colon. 1612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they indeed in Rome fast three weeks together before Easter excepting the Saturday and Lords day In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rome they fast everie Saturday p. 698. E. In both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same then present time Fifthly Albeit for some even great errors in judgement men may not candidly refuse all faith to a diligent Historian yet when such Historians shall be found to differ from the Communitie of Catholick Writers in that which any way favours such errour which he is known to patronize if especially in that his history he declare such his errour he then may justly be held suspected in such narration as is singular looks toward the favouring of that error for example if Philostorgius an Arrian historian shall declare ought singular contrary to the consent of other Authors in the favour of his fellow Arrians it may well be judged that Partiality hath caused him to turn aside from the Truth This whither it tends I shall now declare albeit in matters of less moment then the Prime Article of our Faith That the followers of Novatus his Errors such of them as did inhabit Phrygia did contrary to Novatus's own practice change the Churches received time of celebrating Easter even after it had been established by the Holy Councel at Nice and acknowledged Apostolical by their own Acesius and turn'd themselves in the Synod of Pazus to observe the Feast of Easter at the same time with the Iewes and Quartadecimani others of them yet more famous Bishops at the same time resisting them By means whereof the Church of the Novatians was at that time divided Socrates himself relates l. 4. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Quartadecimani and the Novatians in great part being now joyned together the Renowned Patriarch S. Chrysostome proceeded to deprive them both together of their Churches as Socrates himself also witnesseth l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Novatians part of them thinking that they ought to agree with the Church about the keeping of Easter and the last before Easter and part judging that they ought to follow the Judaical time of the 14. day of the Moon for their Easter for the ending of their fast at length both part of these Novatians assembled in Councel together at Angar in Bithynia made a decree Conciliaritèr agreeing to their occasions which Socrates himself relates l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that notwithstanding the peaceable end of the Controversie of Easter in the Councel of Nice and the universal Churches receiving of one way therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set forth a Canon concerning the Feast of Easter and call'd it The Adiaphoron or Canon of Indifferency saying that the difference of the Feast was not a sufficient cause to divide their Church they having devised such things at large they decree their Canon of Indifferency concerning Easter so as that every one might keep Easter according to the custome which he had taken up before if it pleased him this decree being confirmed by them Sabbatius so oft as it happened that their times of keeping Easter differed would by himself before hand FAST and keep THE WATCH and then keep Easter on his wonted Sabbath-day Here we see the Novatian Church or Sect owning openly an Indifference of the time of the Eeast of Easter and so of the precurring Fast. For so here Sabbatius keeping by himself afore hand the Feast of Easter kept also by himself aforehand the Fast and the Watch which was to precede It was now serviceable to the Novatians that their friends and favourers according to the tenour of this Councel and Canon should plead the small import and indifferency of such matters such suppose a while was Socrates who liked rather of the Catholick Order yet pleaded for mutual tolerance even after the establishment of that matter throughout the Christian Church by the sacred Councel of Nice as well as had been with good cause before To this purpose plea was made for them as we read in this Chapter of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some other such sayings with a keen anger at the Bishops are found in him Now whether Socrates if he were indeed a favourer of the Novatians in their main error may not be thought to have written these things to gratifie the Novatians for the reconciling of them one to another in this lesser matter and reconciling them both to the Church herein let the Prudent judge I shall proceed to examine whether Socrates were so indeed a favourer of their main error Wherein I shall not content my self to receive others Accusations of him such as the learned Greek Patriarch Photius who makes this judgement of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shall rather hear himself what he saith whom you may read much displeased with the holy famous Patriarch of Constantinople S. Iohn Chrysostom lib. 6. cap. 11. Where he relating of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he took away many of the Churches from the Novatians and the Tessarescaidecatitae he saith of that holy man in the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he imputes unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subdolous and secretly exulcerate minde he saies that for his favour to an insolent person one Serapion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c. 21. relating S. Chrysostom's death he leaves this mark upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn as he calls him died the 14 th day of November a man as I said before by reason of his zeal of temperance giving way more to wrath then to modesty