( 235 ) which was called a Schifine between the Churches of Italy and Afia or force of them, did enfue thereon ; we have a moll illuftrious Teftimony from the belt , the Wifefr, and the Holyeft of that Age, (for Iren em in France, and 'Poycrates in .,'ifia, were not aloneherein) that the blame of all that Divifion and Schifme was to be charged on them, who attempted to deprive the Churches oftheir Liberty, and impofe on them a necef i- ty of the Obfervation of the Time and Seafon which they had determined on : After a Rebuke was given unto the Attempt of the 7udaizing Chri.ians, to im- pofe the Obfervation of Mofaical Ceremonies, from the pretence of their divine Inítitution, on the Churches of the Gentiles, by the Apoftles themfelves; this was the Original ofall endeavours, to irnpofe humane Conjiitutions for which there was no fuch Pretence, upon the Pra- difeofany. And as it was an Original not unmeet for the beginning and foundation offuch Impofitions, being in a matter ofnoUfe unto theEdification ofthe Church ; fo it received fuch a folemne Rebuke at its firft entrance and Attempt , that had it not been for the Ignorance, Pride, Intereft and Superftition offonme in the following Ages, it had perithed without Imitation. The Account hereofis given in Eufebius, lib. 5. cap. 21, 22, 33; as al- fo ofthe Rule which then prevailed, though afterwards fhamefully forfaken, namely, that an Agreement in tie .Faithwas the only *le of Communion, which ought to be kept under any diverfity in voluntary Obfervations. And the Difcourfe of Socrates on this Occafion; lib. 5. cap. 215 Concerning the Non-Inftitution of any days ofFailings or Feaf}ings, or other Rites or Ceremonies then in ufe, with the Liberty which is therefore to be left in fuch things untoall Chriftians, is the plain Truth, G .g 2 what-
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