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OVer those Bishops in Asia, who stifly main∣tained they ought to observe the antient usage heretofore delivered to them, presided Poly∣crates: Who, in the Epistle he wrote to Victor, and the Roman Church, declares the tradition de∣rived down to his own times in these words:
We therefore observe the true and genuine * 1.1 day; having neither added any thing to, nor taken any thing from, [the uninterrupted usage delivered to us.] † 1.2 For in Asia the great lights are dead, who shall be raised again in the day of the Lords Advent▪ wherein he shall come with glory from heaven, and raise up all his Saints, [I mean] Philip, one of the 12 Apostles, who died at Hie∣rapolis, and his two daugh∣ters, who continued Virgins to the end of their lives; also his other daughter, having whilest she lived been inspired by the holy Ghost, died at Ephesus. And moreover, John, who leaned on the Lords breast, and was a Priest, wearing a a 1.3 plate of Gold, and was a Martyr, and a Doctor: this [John I say] died at Ephesus. More∣over also, Polycarp Bishop at Smyrna and Martyr, and b 1.4 Thraseas of Eusmema, Bishop and Martyr, who died at Smyrna. What need we mention c 1.5 Sagaris Bi∣shop and Martyr, who died at Laodicea? And more∣over d 1.6 Papirius of Blessed memory, and e 1.7 Melito the Eunuch, who in all things was directed by the sug∣gestion of the holy Spirit, who lies at Sardis, ex∣pecting the [Lords co∣ming to] visit him from heaven, when he shall be raised from the dead? All these kept the day of Ea∣ster on the fourteenth day of the Moon, according to the Gospel: in no wise violating, but exactly fol∣lowing the rule of faith. And moreover, I Polycra∣tes, the meanest of you all, according to the tradition of my kinsmen, some of whom also I have fol∣lowed: for f 1.8 seven of my relations were Bishops, and I am the eighth; all which kinsmen of mine did al∣waies celebrate the day [of Easter] when the people [of the Jews] g 1.9 removed the Leaven. I therefore, brethren, who am Sixty five years old in the Lord, and have been conversant with the bre∣thren disperst over the world, and have read the whole Scripture through, am not at all terrified at what I am threatned with. For those, who were greater than I, have said, * 1.10 We ought to obey God rather than men.To these words, speaking of all the Bishops who were present with him when he wrote, and were of the same opinion with him, he adjoyns thus much, saying,
I could make mention of the Bishops who are present with me, whom you h 1.11 requested me to convene, and I have called them together: whose names should I an∣nex [to this Epistle,] they would be very nu∣merous; all which persons having visited me, (who am a mean man) did by their consent approve of this Epistle; well knowing that I have not born these hoary hairs in vain, but have alwaies lead my life agreeable to the precepts of the Lord Jesus.After this, Victor the Bishop of Rome, did immediately attempt to cut off from the com∣mon unity the Churches of all Asia, together with the adjoyning Churches, as having given their assent to heterodox opinions; and i 1.12 by his letters he publickly declares, and pro∣nounces all the brethren there to be wholly excommunicate: but this pleased not all the Bishops: therefore they per∣swade him to the contrary, [advising him] to entertain thoughts of Peace, of Unity and love of Christians among one another. Moreover their Epistles are now extant, wherein they have sharply reproved Victor. Among whom Irenaeus, having writ∣ten a Letter in k 1.13 the name of those brethren in Gallia, whom he presided over, does indeed maintain, that the my∣stery of our Lords. Resur∣rection ought to be celebra∣ted onely on a Sunday; but does in many other words seasonably advise him not to cut off whole Churches of God for observing an an∣tient custom derived down to them by tradition: to which words he adjoyns thus much;
For the controversie is not onely concerning the day; but also concerning
the very l 1.14 form of the m 1.15 Fast: for some sup∣pose they ought to n 1.16 Fast o 1.17 one day, others p 1.18 two, others more; q 1.19 others computing forty [con∣tinued] hours of the day and night make [that space] their r 1.20 day [of Fasting:] and this variety in observing [the Fast] has not been begun in our age, but a long while since, in the times of our Ancestours: s 1.21 who being (as 'tis probable) not so diligent in their Presidencies, pro∣posed that as a custom to their successours, which was introduced by sim∣plicity and unskilfulness. And yet nevertheless all these maintained mutual peace towards one another, which also we retain. Thus the variety of the Fast com∣mends the consent of the faith.Hereto he adjoins a relation, which I will suta∣bly insert in this place; it is thus:
And the Presby∣ters, who, before Soter, Presided over that Church which You now go∣vern, I mean Anicetus, and Pius, Hyginus, Telesphorus, and Xystus, these persons [I say] neither observed it themselves, nor did they per∣mit those t 1.22 with them [to observe it.] Never∣theless, although they themselves observed it not, yet they maintained peace with those that came to them from those Churches wherein it was obser∣ved. But the u 1.23 observation of it, amongst those who kept it not, seemed to have much more of contrariety in it. Neither were any persons ever excommuni∣cated upon account of this form [of the Fast:] but the Presbyters, your pre∣decessours, who observed it not, † 1.24 sent the Eucharist to the [Presbyters] of those Churches which ob∣served it not: and when x 1.25 Polycarp of blessed me∣mory came to Rome in the times of Anicetus, and there had been a small controversie between them concerning some other things, they did straight∣way mutually embrace each other; having not desired to be contentious with one another about this y 1.26 head: For neither could Anicetus perswade Polycarp not to observe it, because he had always kept it with John the disciple of our Lord, and the other Apostles with whom he had been conver∣sant: nor did Polycarp in∣duce Anicetus to observe it, who said he ought to retain the usage of the Presbyters that were his predecessours. These things being thus, they received the communion together.
And Anicetus permitted Polycarp, (to wit, out of an honourable respect to him) to z 1.27 conse∣crate the Sacrament in his own Church; and they parted peaceably one from another; as well those who observed it, as those who obser∣ved it not, retaining the Peace and Communion of the whole Church.Indeed, Irenaeus, being truly answerable to his own name, was after this manner a Peace-maker, and advised and asserted these things upon the account of the Peace of the Churches: The same person Wrote not onely to Victor, but sent Letters also, agreeable hereunto, to several other Governours of Churches, con∣cerning the said controversie which was then raised.
He means Ea∣ster-day.
Eusebius quotes part of this E∣pistle at the 31 chap. of his 3d B. The Lear∣ned Reader, upon comparing of the original Greek, here, and at the said 31 chapter, will find some small difference: upon which ac∣count our Version of the two pla∣ces differs; for we translated them as we found them.
See B. 3. Chap. 31. note (d.) But the Jewish use of this plate of Gold can't be meant here; for John was neither High∣priest amongst the Jews, nor yet of the sacerdotal race. Poly∣crates mentions 3 things of John; 1. That he was a Priest, 2, a Martyr; 3, a Dr, or Evangelist, Now as he was a Doctor of Christ, and a Martyr for him; so also must he be understood to be a Priest of Christ. 'Tis probable those first Christian Priests, in imitation of the Jewish High∣priests, did wear a plate of Gold, as a badge of honour. Epiphanius (in Heres. Nazaraeor.) says James the brother of our Lord, who was ordained the first Bishop of Jeru∣salem, wore such a plate of Gold on his forehead. The same is said of Mark the Evangelist in a M. S. concerning his suffering. Vales.
This is Thraseas the Martyr, whom Apollonius mentions in his Book against the Cataphrygians; whose words our Eusebius quotes chap. 18. of this book; Rufinus says he suffered Martyrdom at Smyrna. Vales.
Melito Bishop of Sardis makes mention of this Martyr, in his Book concerning Easter; in those words which our Eusebius quotes B. 4. chap. 26. This Sagaris was Bi∣shop of Laodicea in Asia; in whose times the Question concerning Ea∣ster was raised at Laodicea. Vales.
In the Maz. Med. and Fuk. M. SS. this mans name is thus written, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Papirus.] Tis a Roman name. Polycrates does not say where this Papirius was Bishop. But I find in Simeon Me∣taphrastes, (in the Life of Polycarp) that this Papirius was successour to Polycarp Bishop of Smyrna. Vales.
Polycrates does here stile Melito, an Eunuch, that is, in our Saviours explication, one of those, who make themselves Eunuchs for the Kingdom of heavens sake; who are content to deny themselves, and to renounce the lawfull plea∣sures and comforts of the world, for the service of Religion. Je∣rom (de Scriptor. Ecclesiast.) attests that this Melito was by many ac∣counted a Prophet. Vales.
Rufinus thought that seven of Polycrates's Ancestours, or Re∣lations, were Bishops of Ephesus. But Polycrates does not say they were all Bishops of Ephesus; we may suppose they were Bishops in several Cities of Asia. Vales.
In the Kings, and Maz. M. SS. this place is plainly written thus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. when the people removed the Leaven. So Rufinus read this place, as appears by his Version; viz. Qui omnes ita observarunt hunc diem ut conveniret cum illo quo fermen∣tum Judeorum populus ausert; i. e. All which so observed this day, that it might agree with that wherein the people of the Jews removed their Leaven. I wonder why Robert Stephens read it [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when the people prepared, &c?] For on the 14th day of the first month, the people did not prepare, but cast away their Leaven. See Exod. 12. 18. Vales.
Acts 5. 29.
Hence 'tis appa∣rent that Victor Bishop of Rome had written to Polycrates to convene the Bishops of Asia; and threatned to excommunicate him, unless he obeyed his deter∣mination about▪ Easter. As to his menaces, Polycrates answers I am not at all terrified at what I am threatned with. Vales.
Valesius (in his note at this place) is of opinion that Victor did not excommunicate the Churches of Asia; but onely en∣deavoured, and threatned, to doe it. The reasons he brings for this are these: (1) Euseblus says ex∣presly [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. he endeavoured to cut off from the communion, &c.] (2) The E∣pistles written to Victor by Irenaeus and other Bishops doe shew that the sentence of excommunication was not then pronounc't by Victor; for thus Eusebius writes concer∣ning Irenaeus's Letters [But does in many other words seasonably ad∣vise Victor not to cut off whole Churches, &c.] (3) Photius (in Biblioth. chap. 120.) writes that Irenaeus wrote many letters to Victor, perswading him not to ex∣communicate any one for their dissent about the observation of Easter; therefore, before Irenaeus wrote, Victor had excommunica∣ted no body: now, it cannot be supposed that Victor did it after receipt of Irenaeus's. Letters; for then Eusebius would have made mention of it; but he intimates the contrary to all this, calling I∣renaeus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] i. e. Peace∣maker, because his Letters re∣stored Peace to the Church. These are Valesius's reasons. On the contrary, Socrates, (B. 5. chap. 22.) Halloixius in his life of Irenaeus, pag. 668; and Dr Cave in the Life of Irenaeus pag. 168; are of opinion, that this sentence of excom∣munication was actually pronounc't by Victor. Their main argument for this, is grounded on these words of Eusebius, which here follow [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which we have thus rendred [And by his Letters be, i. e. Victor, publickly declares, and pronounces all the brethren there to be wholly excommunicate.] Which, whether it does not outweigh all that Valesius has said to the contrary, is left to the determination of the Learned Reader.
This Epistle therefore of Irenaeus's was a Synodical Epistle▪ because 'twas written in the name of the Churches of France, the chief City whereof then was Lyons. This Epistle is mentioned by Eusebius, in the foregoing chapter: for I judge it to be one and the same Epistle, because 'tis unlikely there should be two Synods convened in so short a time, to determine of one and the same mat∣ter. Vales.
Irenaeus says, that at that time there was a two fold dissention in the Church; the first concerning Easter day; the second about the form of the Fast; i. e. how many days were to be kept as a Fast; for so he explains himself in the follow••ng words. For all, as well those who celebrated Easter on the Sunday, as those who, with the Jews, kept that festival on the fourteenth day of the Moons appearance, did agree in this, to wit, that they Fasted before Easter. Which Fast, as well as the Feast of Easter, they had received from Apostolick Tradition: See Eusebius, book 2. chap. 17. And the notes there. Vales.
Amongst the antient Christians there were three kinds of Fasts: the first was the Fast on Wednesdays, and Frydays, which ended at the 9th hour of the day, (i. e. at three a clock in the afternoon,) after the end of the Station, or Holy communion. The second sort was the Lent-fast, which ended about the evening. The third sort was the strictest of all, and lasted to the cock-crowing; which was there∣fore by the Greeks called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] in Latine Superpositio. E∣piphanius (in his Expositio fidei Catholic. at the end of his books, against Heresies) does plainly distinguish these 3 sorts of Fasts. So does Dionysius Alexandrinus, in his Epistle to Basilides. But now, it may be demanded, which of these 3 sorts of Fasts Irenaeus does here speak of? 'Tis manifest, he means not the first sort; for he evidently speaks of a whole days Fast, some suppose, says he, they ought to fast one day, &c. Dionysius Alexandrinus, and Epiphanius, (in the pla∣ces before mentioned) seem to be of opinion, that Irenaeus means the 3d sort of Fast. Vales.
These words of Irenaeus are variously understood. Bellarmine thinks he speaks of Lent. Cardinal Perron supposes he speaks of the week that precedes Easter: which opinion is confirmed by Dionysius Alexandrinus, and Epiphanius, in the places before cited. Vales.
Without doubt Irenaeus means, the Friday of the Great week; (i. e. the week before Easter;) on which day was kept a publick Fast, says Tertullian, in his book De Orat. and in that De Jejunio. Vales.
To wit, on the Preparation day, (which we call Good-Friday,) and on the Great Sabbath (i. e. the Saturday before Easter.) For on these two days all persons, except the sick, were wont to Fast, says Tertullian, in his book De Jejunio. Vales.
The Kings, Maz. Med. and Fuk. M. SS. doe read and point this place thus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] And Musculus has faithfully tran∣slated it thus [alii quadraginta horas diurnas & nocturnas computan∣tes, diem suum statuunt.] whom we follow in our Version of this place; having rendred it thus [others computing forty continued] hours of the day and night make that [space] their day [of Fasting.] This reading is doubtless the truest: For Irenaeus having said that some Fast one day, others two, others more; what need is there of his adding this [others Fast fourty days.] when as in those words of his [others Fast more days] fourty days are comprehended? Besides, if the stop be put at [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fourty,] (as 'tis in the Savil. M. S. and in Rufinus and Christophorsons translations) to what shall the following words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.] be referred? If they be referred to those that Fast fourty days, (as 'tis certain they must) then 'twill necessarily follow, that those who Fast fourty days during that time doe eat nothing at all, seeing that they account their Fast must be con∣tinued all the hours of the night, as well as of the day. Having made out the true reading of this place, we come to explain the meaning of it. Irenaeus therefore says, that some Fasted fourty continued hours of the day and night. Some think this Fast of fourty hours was kept by them in memory of that space of time which was between the Death of Christ and his Resurrection: which space of time contained about fourty hours; to wit, from the 6th hour of the preparation day (that is, between 12 and 3 a clock on Good-Friday) to the dawning of Ea∣ster-day: But I suppose 'twas kept in honour and memory of Christs fourty days Fast in the wilderness. Three things may be collected from these words of Irenaeus. (1) That the Fast before Easter was usually observed in the Church from the very times of the Apostles. (2) This Fast was celebrated in honour and memory of Christ's Fast: (3) That the space of time, allotted for this Fast, was various and different▪ But we ought always to remember that Irenaeus does here speak of the Fast of Superposition, (See note (m) in this chap.) which the Chri∣stians usually observed throughout the Great-week; (i. e. the Pas∣sion-week:) the Fast in which week being once admitted, the Fast of Lent must also be admitted: for the week before Easter is part of Lent. Sometimes indeed we see the Fast of this week is distinguisht from the Lent Fast; (as in Epiphanius's Expositio fidei, &c.) but 'tis not so distinguisht, as if it did not really belong to Lent; but 'tis distinguished from it, as the part is from the whole. The reason of this distinction is twofold; (1) it was kept with a more strict Fast, to wit, the Fast of Superposition, as we shewed before, (note m.) (2) this week does pro∣perly belong to Easter. For the Feriae (or Days) of it have their denomination from the following Sunday, as shall hereafter be mani∣fested. Hence 'tis called the Great-week; the reasons of which term Chrysostom does give in his 30 Homily on Genesis. This Week began from the second Feria, (i. e. Monday,) says Cyrill in Homil. Paschal. and Epiphanius in A••rianis. Vales.
In the o∣riginal 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. their Day [of Fasting.] But Irenaeus did doubtless write [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. their Fast.]
Irenaeus would shew here whence so great a diversity about the Fast before Easter arose. He says therefore, that it proceeded not from any law given by the A∣postles or Christ; but did by de∣grees grow in use; and afterwards some Bishops, being too remiss in those things belonging to disci∣pline, made that a custom, which was introduced by simplicity and singularity, and left it to be ob∣served by their successours. In this sense Socrates took Irenaeus's words here, as appears from what he says B. 5. chap. 22. Vales.
In Turne∣bus and Moreus's book, at the margin 'tis mended thus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] i. e. with them. So Rufinus reads this place, as appears by his Version. Vales.
The sense of this place is this; Although the observing, and not observing of any custom are in themselves contrary; yet as often as he that observes the custom is conversant among those who observe it not, this diversity will be much more apparent. Vales.
The Bishops were wont, in the time of the Festivity of Easter, to send the Eucharist to other Bishops, in the name of a bene∣diction. This custom was at length forbidden in the Council of Laodi∣cea. chap. 14. Vales.
Though the exact time of Polycarps coming to Rome cannot precisely be defined, yet will it in a great measure depend upon A∣nicetus's succession to that See, in whose time he came thither. Now 'tis evident, that almost all the antient Catalogues place him be∣fore Soter, and next to Pius, whom he succeeded. This suc∣cession Eusebius (in his Chronicon) places on the year of Christ 154; (a computation doubtless much truer than that of Baronius, who places it on the year 167;) and agreeable to this the Chronicle of Alexandria places Polycarp's co∣ming to Rome, in the year 158; in the 21 of Antoninus the Empe∣rour. See Dr Cave's life of St Po∣lycarp. pag. 115.
Valesius (in his note on this place) denies that Polycarp came to Rome concerning the difference about the Paschal solemnity; for it was, he says, some other con∣troversies, that brought him thi∣ther. But Irenaeus's express words are (if our Eusebius has rightly represented them, in B. 4. chap. 14.) that Polycarp came to Rome and discourst Anicetus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] i. e. upon account of a certain contro∣versie concerning the day whereon Easter was to be kept. 'Tis true, Irenaus says (in this chapter) there was a difference between them [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. concerning some other things; but this does not hinder, but that the other was his main errand to Rome.
That is, Anicetus had so great a re∣spect for the vene∣rable Poly∣carp, that he permitted him, in his own pre∣sence to consecrate the Sacra∣ment in his own Church. Vales.