A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.

CHAP. 1.

That the Ceremonies are vnlawfull, because superstitious, which is particularly instanced in holy dayes, & ministring the Sacraments in private places.

THE strongest tower of refuge to which our Op∣posites [Sect. 1] make their maine recourse, is the preten∣ded lawfulnesse of the Ceremonies, which now we are to batter downe and demolish, and so make it appeare how weake they are even where they thinke themselves strongest.

My first argument against the lawfulnesse of the Ceremonies, I drawe from the superstition of them. I cannot marvell enough how D^r. Mourtoun and D^r. Burges could thinke to rub the superstition vpon non-conformists, whom they set forth as fancying their abstinence from the Ceremonies to be a singular peece of service done to God, placing Religion in the not vsing of them, & teaching men to abstaine from them for con∣science sake. a D^r. Ames hath given a sufficient answ•…•…r, namely, that abstaining from sinne is one act of common obedience, belon∣ging as well to things forbidden in the second table, as to those forbidden in the first, and that we doe not abstaine from those Ce∣remonies, but as from other vnlawfull corruptions, even out of the compasse of worship. We abstaine from the Ceremonies even as from lying, cursing, stealing, &c. Shall we be houlden superstitious for abstaining from things vnlawfull? The superstition therefore is not on our side, but on theirs.

For first, superstition is the opposite vice to Religion, in the ex∣cesse [Sect. 2] as our Divines describe it, for it exhibites more in the worship of God then he requires in his worship. Porro saith b Zanchius in cul∣tum ipsum excessu peccatur, si quid illi quem Christus instituit, jam addas, aut ab aliis additum sequaris: ut si Sacramentis à Christo institutis, alia addas Sa∣cramenta:

si Sacrificiis, alia sacrificia: si Ceremoniis cujusvis Sacramenti, alios add. is Ritus: qui merito omnes superstitionis nomine appellantur. We see he accounteth superstition to be in the addition of Ceremonies, not in∣stituded by Christ, as well as in the addition of more substantiall matters. Superstitio, (as some derive the word) is that which is done supra statutum; and thus are the controverted Ceremonies supersti∣tious, as being vsed in Gods worship, vpon no other ground then the appointment of men.

2. Superstition is that which exhibites divine worship, vel cui non [Sect. 3] debet, vel non co modo quo debet, saith the c Schoolmen; Now our Ce∣remonies, though they exhibite worship to God, yet this is done in∣ordinately, and they make the worship to be otherwise performed then it should be; for example, though God be worshipped by the administration of the Sacraments in private places, yet not so as he should be worshipped. The d Professors of Leyden condemne pri∣vate Baptisme as inordinate, because Baptisme as publici ministerij, non privatae exhortationis est appendix. It e is marked in the fourth centu∣rie both out of Councels & Fathers, that it was not then permitted, to communicate in private places, but this custome was thought inordinate and vnbeseeming. If it be said, that the communion was given to the sicke privately, in the auncient Church. I answer: some∣times this was permitted, but for such speciall reasons as doe not con∣cerne us; for as we may see plainly by the 14 Canon of the first counsell of Nice (as those Canons are collected by Ruffinus;) the 69 Canon of the Councell of Eliberis; and the 6 Canon of the Counsell of Ancyra, the communion was onely permitted to be given in pri∣vate houses to the Paenitentes, who were abstenti and debarred from the Sacrament, some for three years, some for fyve, some for seven, some for ten, some for thirteen, some longer; and who should hap∣pily be overtaken with some dangerous and deadly sicknesse, before the set time of abstention were expired. As for the judgment of our owne Divines, Calviniani saith f Balduine, morem illum quo Eucharistia ad aegrotos tanquam viaticum defertur, improbant, tamque non nisi in caetibus publicis usurpandam censent. For this he alledgeth Beza, Aretius, & Muscu∣lus. It was a better ordinance then that of Perth, which said g non opor∣tet in domibus oblationes ab Episcopis sive Presbyteris fieri: but to returne.

3. The Ceremonies are proven to be superstitious, by this reason, [Sect. 4] if there were no more they have no necessary nor profitable use in the Church (as hath been proved) which kinde of things, cannot be used without superstition. It was according to this rule, that the h Waldenses and Albingenses taught, that the Exorcismes, Brea∣things, Crossings, Salt, Spittle, Vnction, Chrisme, &c. Vsed by the Church of Rome in Baptisme, being neither necessarie nor re∣quisite in the administration of the same, did occasion error and su∣perstition, rather then edification to Salvation.

4. They are yet more superstitious, for that they are not onely used in Gods worship vnnecessarely and vnprofitably, but likewise they hinder other necessary duties. They, who though they serve the true God, yet with needlesse offices, and defraud him of duties necessary, are superstitious in i Hookers Iudgment. I wish he had said as well to him, as from him. What offices more vnnecessary, then those Romane Ritualls? yet what more necessary duties, then to worship God in a spirituall and lively manner, to presse the power of God∣linesse vpon the consciences of Professors, to maintaine and keepe faithfull and well qualified Ministers in the Church, to beare the bo∣wels of mercy and meeknesse, not to offend the weake, not to con∣firme Papists in Popery, to have all things in Gods worship, disposed according to the word, and not according to the will of man, not to exercise Lordship over the consciences of those whom Christ hath made free, to abolish the monuments of by-past, and badges of present Idolatry: yet are those and other necessarie duties shut quite out off doores by our needlesse Ceremoniall service.

5. The Ceremonies are not free of superstition, in as much as [Sect. 5] they give to God an externall service, and grace-defacing worship, which he careth not for, and make fleshly observations to step into the roume of Gods most spirituall worship. Augustine k alledg∣eth that which is said Luc. 17. The Kingdome of God is within you, a∣gainst superstitious persons, who exterioribus principalem curam impen∣dunt. The Christian worship ought to be in spirit, without the carnall Ceremonies and rites, saith l one of our Divines, yea the Kingdome of God commeth not cum apparatu aut Pompa mundana, ita ut observari possit tempus vel locus, saith m a Papist. Carnall worship therefore, and Ceremoniall observations are (to say the least) superfluous in Religion, and by consequence superstitious.

6. Worship is placed in the Ceremonies, therefore they are most superstitious. To make good what I say, Holinesse and necessity are placed in the Ceremonies, ergo, worship. And 1. Holinesse is placed in them. n Hooker thinkes festivall dayes clothed with outward robes of holinesse; nay he saith o plainly, No doubt as Gods extraordi∣nary presence hath hallowed and sanctified certaine places, so they are his ex∣traordinary workes that have truly and worthily advanced certaine times, for which cause they ought to be with all men that honour God, more holy then other dayes. p He callerh also the Crosse an holy signe. q D^r. Burgesse defen∣deth, that the Ceremonies are, and may be called worship of God, not onely ratione modi, as belonging to the reverend vsage of Gods pre∣scribed worship, but also ratione medij, though nor medij pe•…•…se, of and by it selfe, yet per aliud, by vertue of sommewhat else. Now doe not Papists place worship in their Crosse and Crucifixe? yet doe they place no holinesse in it per se, but onely per aliud, in respect of Christ Crucified thereby represented, and they tell vs, r that crea∣turae

insensibilinon debetur honòr vel reverentia, nisi ratione rationalis naturae; and that they give no religious respect vnto the tree whereon Christ was crucified, the nailes, garments, speare, mang•…•…r, &c. but onely quantum ad rationem contactus membrorum Christi. Saith Dr. Burgesse any lesse of the Ceremonies? Nay he placeth every way as much holi∣nesse, and worship in them, in the forequotted place. And s els∣where he teacheth, that after a sort the Ceremonies are worship in themselves, even such a worship as was that of the freewill offerings vnder the Law, t and such a worship as was the building and vse of Altars here and there, (before God had chosen out the standing place for his Altar) though to the same end for which the Lords instituted Altar served. Thus we see, that they offer the Ceremo∣nies, as worship to God: yet put the case they did not, the w Schoole saith▪ that a thing belongeth to the worship of God, vel quo ad offe∣rendum, vel quo ad assumendum. Where-vpon it followeth, that super∣stition is not onely to be layed to their charge, who offer to God for worship, that which he hath not commanded, but theirs also who assume in Gods worship, the helpe of any thing as sacred or holy, which himselfe hath not ordained. 2. They place as great a ne∣cessity in the Ceremonies, as Papists place in theirs, whereby it shall also appeare, how superstitiously they place worship in them, for quaecunque obseruatio quasi necessaria commendatur, continuo censetur ad cultum Dei pertinere, saith x Calvine. y The Rhemists thinke, that meates of themselves, or of their owne nature, doe not defile, but so farre as by accident they make a man to sinne: as the disobedience of Gods commande∣ment, or of our Superiours, who forbid some meates for certaine times and causes, is a sinne. And they adde; that neither flesh nor fish of it selfe doth defile, but the breach of the Churches praecept defileth. z Aquinas defendeth that trin-immersion is not de necessitate baptismi, onely he thinkes it a sinne to baptise otherwise, because this rite is Instituted and vsed by the Church. Doe not formalists place the same necessity in the Ceremonies, while-as they say they vrge them not as necessary in themselves, but onely as necessary in respect of the determination of the Church, and the ordinance of those, who are set over vs? Nay Papists place not so great necessity in many ordinances of their Church, as Formalists place in the Ceremonies. If the cause be doubt∣full a Aquinas sends a man to seek a dispensation from the Supe∣riour. But sicausa sit evidens, per se ipsum licite potest homo statuti obser∣vantiam praeterire. What formalist dare yeeld vs such liberty, as by our selves, and without seeking a dispensation from Superiours, to neglect the observation of their statutes, when wee see evident cause for so doing? they thinke that wee have no power at our owne hand to Iudge, that we have an evident cause of not obeying those who are set over vs, yet thus much is allowed by this Papist, who also b elsewhere acknowledgeth that there is nothing necessary in bap∣tisme,

but the forme, the minister, & the washing of water, and that all the other Ceremonies which the Church of Rome vseth in baptis∣me, are onely for solemnity. c Bellarmine saith, that the neglecting and not observing the Ceremonies of the Church, with them is not a mortall sinne, except it proceed excontemptu. And d that he who entering into a Church doth not asperge himselfe with holy water, sinneth not, if so be he doe it citra contemptum. Now to be free of con∣tempt, will not satisfie our formalists, except wee obey and doe that same very thing which we are commanded to doe. e Cornelius Ianse∣nius commenting vpon these words; In vaine doe they worship me, tea∣ching for doctrines the commandements of men, saith that the commande∣ments of men there, forbidden & condemned, are those which com∣mand nothing divine, but things merely hamane. And therefore he pleadeth for the constitutions of the Church about feasts, choyce of meats, festivities, &c. and for obedience to the same vpon no other ground then this, because pius quisque facile videt quam habeant ex scri∣pturis originem & quomodo eis consonant, eo quod faciant, ad carnis castigatio∣nem & temperantiam, aut ad fidelium unionem & aedificationem. I knowe it to be false which this Papist affirmeth: yet in that he thus pleadeth for those constitutions of the Church, from scripture and reason, forsaking the ground of humane Auctority, he is a great deale more modest and lesse superstitious, then those our opposites, who avouch the Ceremonies as necessary, and will have vs bound to the practise of them, vpon no other ground, then the bare will and auctority of Superiours, who have injoyned them, as hath been shewed in the first parte of this Dispute. Yea some of them place a certaine and constant necessity in the Ceremonies themselves, even beside and without the Churches constitution (which is more then Papists have said of their Ceremonies.) f Dr. Forbesse calleth the Articles of Perth, pauca necessaria, &c. a few things necessary for Gods glory, and the promoving of pietie in our Church, for order, peace, unity, and cha∣rity, and particularily he teacheth, that a minister may not lawfully omit to administer the sacraments in privat places, and without the presence of the congregation, to such as through sickn esse can not come to the publicke assemblies; which he calleth eis necessaria mini∣strare. To say the trueth, the ministration of the Sacraments in pri∣vat places, importeth a necessity in the matter it self, for which cause, the g Divines of Geneva resolved that in Ecclesiis publice institutis, bap∣tisme might not be administrat in private places, but only publikely in the congregation of the faithfull▪ partim ne sacramenta, &c. partly say they, lest the Sacraments being separat from the preaching of the word, should be againe transformed in certaine magicall ceremonies, as in Popery it was; partly that that grosse superstition of the absolute necessity of external Baptisme, may be rooted out of the mindes of men. Sure, the defenders of privat bap∣tisme place too great necessity in that Sacrament. h Hooker plainly

insinuateth the absolute necessity of outward baptisme, at least in wish or desire, whch is the distinction of the Schoolmen, and fol∣lowed by the moderne Papists, to cloake their superstition. But whatsoever shew it hath, it was rightly impugned in the Coun∣cell of i Trent by Marinarus, who alledged against it that the An∣gell said to Cornelius, his prayers were acceptable to God, before ever he knewe of the sacrament of baptisme, so that having no knowledge of it, he could not be said to haue received it, no not in vow or wish: and that many holy Martyrs were converted in the heat of persecution, by seeing the constancy of others, and presently taken and put to death, of whom one can not say, but by divina∣tion, that they knewe the Sacraments and made a vow.

7. I will now apply this Argument taken from superstition, par∣ticulary to holy dayes. Superstitiosum esse docemus saith k Beza, arbitrari [Sect. 7] unum aliquem diem altero sanctiorem. Now I will shew that for malists observe holy dayes, as misticall and holyer then other dayes: how∣beit l B. Lindsey thinks good to dissemble and denie it. Times saith he, are appointed by our Church for morning and evening prayers in great townes, houres for preaching on tuesday, thursday, &c. houres for weekly exercises of prophecying, which are holy in respect of the vse whereunto they are appointed; and such are the fyve dayes, which we esteeme not to be holy for any mistick si∣gnification, which they have, either by Divine, or Ecclesiasticall institution, or for any worship which is appropriated vnto them, that may not be performed at an other time, but for the sacred vse wherevnto they are appointed to be em∣ployed as circumstances onely, and not as misteries. Answ. this is but falsly pretended, for as m Didoclavius observeth aliud est deputare, aliud de∣dicare, aliud sanctificare. designation or deputation is when a man appoints a thing for such an use, still reserving power and right to put it to an other vse, if he please, so the Church appointeth times and houres for preaching vpon the weeke dayes, yet reserving power to employ those times other wise, when shee shall thinke fit. Dedi∣cation is when a man so devotes a thing to some pious or civill vse, that he denudes himselfe of all right and title, which thereafter he might claime vnto it: as when a man dedicates a somme of money for the building of an Exchange, a Iudgment-hall, &c. or a parcell of ground for a Church, a Churchyarde, a Glebe, a Schoole, a Hospi∣tall; he can claime no longer right to the dedicated thing. Sanctifi∣cation is the setting apart of a thinge for a holy or religious vse, in such sort, that thereafter it may be put to no other vse, Prov. 20. 25. Now, whereas times set apart for ordinary and weekly preaching, are onely designed by the Church for this end and purpose, so that they are not holy, but onely for the present they are applied to an holy vse; neither is the worship appointed as convenient or besee∣ming for those times, but the times are appointed as convenient for the worship: festivall dayes are holy both by dedication and conse∣cration

of them. And this much the n B. himselfe forbeareth not to say, onely he laboureth to plaister over his Superstition with the vn∣tēpered morter of this quidditative distinction; o that some thinges are holy by consecration of them to holy misticall vses, as water inbapt isme, &c. but other things are made holy by consecration of them, to holy politicall vses. This way (saith he) the Church hath power to make a thing holy, as to build and consecrate places to be Temples, howses to be Hospitalls, to give rent, lands, money, and goods to the ministery, and to the poore, to appoint Veshells, and vestures, and Instruments for the publike worship, as Table, Tablecothes, &c. Ans. 1. The B. (I see) taketh vpon him to coyne new distinctions at his owne pleasure, yet they will not (I trust) passe current among the Iudicious: to make things holy by conse∣cration of them to holy uses for policie, is an vncouth speculation, and I dare say, the Bishop himselfe comprehendeth it not. Gods designation of a thing to any vse which serves for his owne glory, is called the sanctification of that thing or the making of it holy: and so the word is taken Isa. 13. 3. & Ier. 1. 5. as G. Sanctius noteth in his commentaries vpon these places, and Calvine commenting vpon the same places expoundeth them so likewise. But the Chur∣ches appointing or designing of a thing to an holy vse, can not be called the making of it holy. It must be consecrated at the command of God, and by vertue of the Word and Prayer: thus are breade and wine consecrated in the holy supper. Res Sacrae saith p Fennerus, sunt quae Dei verbo in praedictum usum sanctificatae & dicatae sunt. q Polanus speaking of the Sacramentall elements, saith, sanctificatio rei terrenae est actio ministri, qua destinat rem teurenam ad sanctum usum, ex mandato Dei, &c. The r Professors of Leiden call onely such things persons, times, and places holy, as are consecrated & dedicated to God and his worship, and that divina praescriptione. If our ordinary meate and drinke can not bee sanctificed to vs, so that we may lawfully and with a good conscience vse those common things, but by s the word of God and praier; how then shall any thing be made holy for Gods worship, but by the same meanes? and I pray, which is the Word, and which be the Prayers, that make holy those things, which the Bishop avoucheth for things consecrated and made holy by the Church, namely, the ground wherevpon the Church is built, the stones and timber of an hospitall, the rents, lands, moneys or goods, given to the Ministery, and the poore, the veshels, vestures, ta∣bles, napkines, basens, &c. appointed for the publike worship?

2. Times, places, and things which the Church designeth for [Sect. 8] the worship of God if they be made holy by consecration of them to holy Politicalluses, then either they are made holy, by the holy uses to which they are to be applied, or else by the Churches dedi∣cating of them to those vses. They can not be called holy by vertue

of their application to holy uses, for then (as t Ames argueth) the aire is sacred, because it is applied to the Minister his speech whiles he is preaching, then is the light sacred which is applied to his eye in reading, then are his spectacles sacred which are used by him rea∣ding his text, &c. But neither yet are they holy, by vertue of the Churches dedicating of them to those uses for which she appoin∣teth them: for the Church hath no such power as by her dedication to make them holy. u P. Martyr condemneth the dedication or consecration (for those words he vseth promiscuously, whereby the Papists hallowe Churches, and he declareth against it the Iudgment of our Divines to be this, licere imo jure pietatis requiri, ut in prima cu∣jusque rei usurpatione, gratias Deo agamus, ejusque bonitatem celebremus, &c. Collati boni religiosum ac sanctum usum poscamus. This he opposeth to the Popish dedication of Temples & Bels, as appeareth by these words quanto sanius rectiusque decernimus. He implieth therefore that these things are onely consecrated, as every other thing is consecrated to vs. Of this kind of consecration he hath given examples. In libro Ne∣hemiae dedicatio maenium civitatis commemoratur, quae nil aliud fuit nisi quod muris urbis instauratis, populus una cum Levitis & Sacerdotibus, nec non prin∣cipibus, co se contulit, ibique gratias Deo egerunt de maenibus reaedificatis, & justam civitatis usuram postularunt, qua item ratione prius quam sumamus ci∣bum, nos etiam illum consecramus. As the walls of Ierusalem then, and as our ordinary meate are consecrated, so are Churches consecrated, and no otherwise can they be said to be dedicated, except one would vse the word dedication, in that sense wherein it is taken, Deut. 20. 5. Where Calvine turnes the word dedicavit. Arias Montanus, initiavit. Tre∣mellius, caepit •…•…i. Of this sort of dedication Gaspar Sanctius writeth thus, Alia dedicatio est, non solum inter prophanos, sed etiam inter Haebreos usitata, quae nihil habet Sacrum, sed tantum est auspicatio aut initium operis, ad quod destinatur locus aut res, cujus tunc primum libatur usus. Sic Nero Clau∣dius dedicasse dicitur domum suam cum primum illam habitare coepit. Ita Sue∣tonius in Nerone. Sic Pompejus dedicavit theatrum suum, cum primum illud public is ludis & communibus usibus aperuit; de quo Cicero lib. 2. Epist. 1. Any other sort of dedicating Churches, we holde to be supersti∣tious. Peter Valdo, of whom the Waldenses were named. is y repor∣ted to have taught, that the dedication of Temples was but an in∣vention of the Divell. And though Churches be dedicated by prea∣ching and praying, and by no superstition of sprinkling them with holy water, or vsing such magicall rites, yet even these dedications saith z the Magdeburgians, ex judaismo natae videntur sine ullo Dei praece∣pto. There is indeed no warrant for such dedication of Churches, as is thought to make them holy. Bellatmine would warrant it by Moses his consecrating of the Tabernacle, the Altar, and the Veshells of the same, but a Hospinian answereth him, Mosis factum expressum ha∣buit Dei mandatum: de consecrandis autem templis Christianorum, nullum

uspiam in verbo Dei praeceptum extat, ipso quoque Bellarmino teste. Where∣vpon he concludeth, that this Ceremonie of consecrating or dedi∣cating the Churches of Christians, is not to be used after the Exam∣ple of Moses, who in building and dedicating of the Tabernacle, did follow nothing without Gods expresse commandement. What I have said against the dedication of Churches, holds good also against the dedication of Altars; The Table wherevpon the Ele∣ments of the body and blood of Christ are set, is not to bee called holy: neither can they be commended who devised Altars in the Church, to be the seat of the Lords body and blood, as if any Ta∣ble, though not so consecrated, could not as well serve the turne. And what though Altars were used in the auncient Church? yet this custome à Iudaica, in Ecclesiam Christi permanavit ac postea superstitioni materiam praebuit, say b the Magdeburgians. Altars savour of nothing but Iudaisme, and the borrowing of Altars from the Iewes, hath made Christians both to follow their Priesthood, and their sacrifi∣ces. Haec enim tria, scilicet Sacerdos, Altare, & Sacrificium, sunt correla∣tiva, ut ubi unum est, caetera duo adesse necesse sit, saith c Cornelius a La∣pide.

3. If sometimes, places, and things, be made holy by the Chur∣ches [Sect. 9] dedication or consecration of them to holy uses, then it fol∣loweth that othertimes, places, and things, which are not so dedi∣cated and consecrated by the Church, howbeit they be applied to the same holy uses, yet are more prophane, and lesse apt to Divine worship, then those which are dedicated by the Church. I need not insist to strengthen the inference of this conclusion from the prin∣ciples of our Opposites; for the most learned among them, will not refuse to subscribe to it. d Hooker teacheth us, that the service of God, in places not sanctified as Churches are, hath not in it selfe (marke in it selfe) such perfection of grace and comlinesse, as when the dignitie of the place which it wisheth for, doth concurre; and that the very Majesty and holinesse of the place where God is wor∣shipped, bettereth even our holiest and best actions. How much more soundly doe we hold with e I. Rainoldes, that unto us Chri∣stians, no land is strange, no ground unholy; every coast is Iewry: every towne Ierusalem: and every house Sion: and every faithfull company, yea every faith∣full body, a Temple to serve God in? The contrarie opinion f Hospinian rejecteth as savouring Iudaisme, alligat enim religionem ad certa loca. Whereas the presence of Christ among two or three gathered toge∣ther in his name, maketh any place a Church, even as the presence of a King with his attendants maketh any place a Court. As of pla∣ces, so of times our opposites thinks most superstitiously. For of holy dayes g Hooker saith thus. No doubt as Gods extraordinarie pre∣sence hath hallowed and sanctified certaine places, so they are his extraordinary workes, that have truly and worthily advanced certaine times, for which cause

they ought to be with all men, that honour God, more holy then other dayes. What is this but Popish superstition? for just so the h Rhemists thinke that the times, and places of Christs Nativity, Passion, Bu∣riall, Resurrection, and Ascension, were made holy: & just so i Bel∣larmine holdeth, that Christ did consecrate the dayes of his Nativity, Passion, and Resurrection, eo quod nascens consecrarit praesepe, moriens crucem, resurgens sepulchrum. Hooker hath bene of opinion, that the holy dayes were so advanced above other dayes by Gods great and extraordinary workes done upon them, that they should have bene holyer then other dayes, even albeit the Church had not ap∣pointed them te be keeped holy. Yet B. Lindsey would have us be∣lieve, that they thinke them holy, onely because of the Churches consecration of them to holy Politicall uses. But that now at last, I may make it appeare to all that have common sense, how falsely (though frequently) it is given forth by the Bishop, that holy dayes are kept by them onely for order and policie, and that they are not so superstitious, as to appropriate the worship to those dayes, or to observe them for mistery and as holier then other dayes.

First, I require the B. to shew us a difference betwixt the kee∣ping [Sect. 10] of holy dayes by formalists, & their keeping of the Lords day: for upon holy dayes they injoyne a cessation from worke, and a de∣dicating of the day to Divine worship, even as upon the Lords day. The k Bishop alledgeth five respects of difference, but they are not true. First, he saith, that the Lords day is commanded to be obser∣ved of necessity, for conscience of the Divine ordinance, as a day sanctified and blessed by God himselfe. Answ. 1. so have we heard from Hooker, that holy dayes are sanctified by Gods extraordinary workes, but because the B▪ dare not say so much, therefore I say. 2. This difference can not shew us, that they observe holy dayes onely for order and policy, and that they place no worship in the observing of them, as in the observing of the Lords day, (which is the point that we require) for worship is placed in the observing of humane, as well as of Divine ordinances; otherwise worship hath never bene placed in the keeping of Pharisaicall and Popish tradi∣tions. This way is worship placed in the keeping of holy dayes, when for conscience of an humane ordinance, they are both kept as holy, and thought necessary to be so kept. 3. The B. contradicteth himselfe, for l elswhere he defendeth, that the Church hath power to change the Lords day. Secondly, he giveth us this difference, that the Lords day is observed, as the Sabbath of Iehovah, and as a day whereon God himselfe did rest after the creation. Ans. 1. This is false of the Lords day, for after the creation, God rested vpon the seventh day, not upon the first. 2. Dr Douname saith m, that festi∣vall dayes also are to be consecrated as Sabbaths to the Lord. Third∣ly, the B. tells us, that the Lords day is observed in memory of the

Lords Resurrection. Ans. 1. He shall never make this good, for, we observe the Lords day in memory of the whole worke of Re∣demption. 2. If it were so, this could make no difference, for just so Christmasse is observed in memory of the Lords Nativity, Good-friday, in memory of his Passion, &c. His fourth & fifth re∣spects of difference, are certaine misteries in the Lords day, But we shall see by and by, how his fellow Formalists who are more inge∣nuous then himselfe, shew us misteries in the Festivall dayes also. Lastly, albeit the B. have told us that there is no worship appropria∣ted unto the Festivall dayes, which may not be performed at any other time, yet this can not with him make a difference betwixt them and the Lords day: for in his Epistle which I have quotted, he de∣clareth his judgment to be the same of the Lords day, and teacheth us, that the worship performed on it, is not so appropriated to that time, but lawfully the same may be performed at any other con∣venient time, as the Church shall thinke fit. Now as the worship performed on the Lords day, is appropriated (in his judgment) to that time, so long as the Church altereth it not, and no longer, just as much thinks he, of the appropriating to Festivall dayes, the wor∣ship performed on the same.

2. If the holy dayes be observed by Formalists only for order and [Sect. 11] policy, then they must say the Church hath power to change them. But this power they take from the Church, by saying that they are dedicated and consecrated to those holy uses, to which they are applied. Semel Deo dicatum non est ad usus humanos ulterius transferendum, saith one of the n Popes. And by the dedication of Churches, the founders surrender that right, which otherwise they might have in them, saith one of the o Formalists themselves. If then the Church hath dedicated holy dayes to the worship of God, then hath shee denuded her self of all power to change them, or put them to ano∣ther use: which were otherwise, if holy dayes were appointed to be kept, onely for order and policy. Yea further, times and places which are applied to the worship of God, as circumstances onely for outward order and policy, may be by a private Christian applied to an civill use, for in so doing he breaketh not the ordinance of the Church: for example, Materiall Churches are appointed to be the receptacles of Christian assemblies, and that only for such com∣mon commodity and decency, which hath place as well in civill as in holy meetings, and not for any holinesse conceived, to be in them, more then in other houses. Now if I be standing in a Church-yard when it raineth, may not I go into the Church that I may be defended from the injury of the weather? If I must meet w•…•…th certain men, for putting order to some of my wordly affaires, and it fall out that wee can not conveniently meet in any parte but in the Church, may wee not there keepe our tryst? A materiall Church

then, may serve for a civill use, the same way that it serveth to a ho∣ly use. And so for times appointed for ordinary preaching upon weeke dayes in great townes, may not I apply those times to a civill use, when I can not conveniently apply them to the vse for which the Church appointeth them? I trust our Prelates shall say, I may, because they use to be otherwise employed thē in Divine worship, during the times of weekly preaching. Now if holy dayes were commanded to be kept only for order and policy, they might be applied to another use, as wel as those ordinary times of weekly meetings in great townes: whereas we are required of necessity to keep them holy.

3. If the holy dayes be kept only for order and policie, why doe [Sect. 12] they esteeme of some of them above others? doth not p B. Andrewes call the feast of Easter, the highest and greatest of our religion? And doth not q B. Lindsey himselfe with Chrysoftome call the festivall of Christs Nativity, metropolim omnium festorum? By this reason doth r Bellarmine prove, that the feasts of Christians are Celebrated, non solum ratione ordinis & politiae, sed etiam misterij, because otherwise they should be all equall in celebrity, whereas Leo calls Easter festum fe∣storum, and Nazianzene, celebritatem celebritatum.

4. If the holy dayes be kept only for order and policy, then the sanctification, of them should be placed, s in ipso actuali externi cul∣tus [Sect. 13] exercitio. But Hooker hath told us before, that they are made holy, and worthily advanced above other dayes, by Gods extraordinary workes wrought upon them. Where upon it followeth, that as t Deus diem septimum sanctificavit vacatione sancta, & ordinatione ad usum san∣ctum; so hath he made festivall dayes no lesse holy in themselves, and that as the Sabbath was holy from the beginning, because of Gods resting upon it, and his ordaining of it for a holy use, how∣beit it had never beene applied by men to the exercises of Gods worship: even so festivall dayes are holy, being advanced truly and worthily, by the extraordinary workes of God, and for this cause commended to all men that honour God, to be holier with them then other dayes, albeit it should happen that by us they were never applied to an holy use. If B. Lindsey thinke that all this toucheth not him, he may be pleased to remember, that u he him∣self hath confessed, that the very presence of the festivity, puts a man in minde of the mistery, howbeit he have not occasion to be present in the holy assembly. What order or policy is here, when a man being quiet in his Parlour or Cabinet, is made to remember of such a mistery on such a day? What hath externall order and poli∣cy to doe with the internall thoughts of a mans heart, to put in or∣der the same?

5. By their fruits shall we knowe them; looke whether they give [Sect. 14] so much liberty to others, and take so much to themselves, vpon

their holy dayes, for staying from the publike worship, and atten∣ding wordly businesse, as they doe at the diets of weekly and ordi∣nary preaching: yet they wold make the simple beleeve, that their holy dayes are onely appointed to be kept, as those ordinary times set apart for Divine service on the weeke-dayes. Nay, moreover let it bee observed, whether or not they keep the Festivall dayes more carefully, and vrge the keeping of them more earnestly, then the Lords owne day. Those Prelates that will not abase themselves to preach upon ordinary Sabbaths, think the high holy dayes worthy of their Sermons. They have beene also often seene to travell upon the Lords day, whereas they hold it religion to travell vpon a holy day. And whereas they can digest the common prophana∣tion of the Lords day, and not challenge it, they can not away with the not observing of their festivities.

6. By their words shall we Iudge them. Saith not x B. Lindsey, [Sect. 15] that the five anniversary dayes are consecrate to the commemo∣ration of our Saviour his benefites beeing separate from all other ordinary workes, and so made sacred and holy dayes? Will he say this much of ordinary times appointed for weekly preaching? I trow not. y Dr. Douname holdeth, that we are commanded in the fourth commandement, te keep the feasts of Christs Nativity, Passion, Re∣surrection, Ascension, and Pentecost, and that these feasts are to be consecrated as Sabbaths to the Lord. B. Andrewes, a man of the greatest note amongst our opposites, affoordeth us here plenty of testimonies for proofe of the point in hand, namely, that the anni∣versary Festivall dayes are kept for mistery and as holier then other dayes. Serm. on Psal. 85. 10. 11. he saith of Christmasse, that mercy and trueth, righteousnesse and peace, of all the dayes of the yeare, meet most kindly on this day. Serm. on Psal. 2. 7. he saith of the same day, that of all other hodie's, we should not let slip the hodie of this day, whereon as the law is most kindly preached, so it will bee most kindly practised of all others. Serm. on Hebr 12. 2. he saith of Good-fryday, let us now turne to him, and beseech him by the sight of this day. Serm. on 1 Cor. 5. 7. 8. he saith of the keeping of the Christian Passeover vpon Easter, that then it is best for us to doe it, It is most kindly to doe it, most like to please Christ, and to prosper with us. And indeed if at any time we will doe it, quando Pascha nisi in Pascha, &c. so that without any more adoe, the season pleadeth for this effectually, &c. Serm. on Coll. 3. 1. he saith, that there is no day in the yeare so fit for a Christian to rise with Christ, and seeke the things above, as Easter day. Serm. on Ioh. 2. 19. he saith, that the act of receiving Christs body is at no tyme so proper, so in season, as this very day. Serm. on 1 Cor. 11. 16. he tells us out of Leo, This is a peculiar that Easter day hath, that on it all the whole Church obtaineth remission of their sinnes. Serm. on Act. 2. 1. 2. 3. he saith of •…•…he Feast of Pentecost, that of all dayes we shall not goe away from the holy Ghost empty on this day; it is dies donorum: his giving

day. Serm. on Ephes. 4. 30. he saith, this is the holy Ghosts day, and not for that originaly so it was: but for that it is to be intended, ever he will doe his owne chiefe worke upon his owne chiefe Feast, and opus diei, the dayes worke upon the day it self. Sermon. on Psal. 68. 18. he saith, that love will be best and soonest wrought, by the Sacrament of love, vpon Pentecost, the Feast of love. Serm. on Act. 10. 34. 35. he saith, that the receiving of the holy Ghost in a more ample measure is opus diei, the proper of this day. Serm. on Ia. 1. 16. 17. he calles the gift of the holy Ghost, the gift of the day of Pentecost, and tells us that the holy Ghost the most perfect gift of all, this day was, and any day may be, but chiefly this day will be given, to any that will desire. Serm. on Luk 4. 18. he saith of the same Feast, that because of the benefite that fell on this time, the time it selfe it fell on, is and can not be but acceptable, even eo nomine, that at such a time such a be∣nefite happened to us. Much more of this stuffe I might produce out of a this Prelates holy dayes sermons, which I supersede as more tedious then necessary; Neither yet will I stay here to confute the errors of those and such like sentences of his; for my purpose is onely to prove against B Lindsey, that the Festivall dayes, wherea∣bout we dispute, are not observed as circumstances of worship, for order and policy; but that as the chiefe parts of Gods worship are placed in the celebration and keeping of the same, so are they kept and celebrate most superstitiously, as having certaine sacred and misticall significationes, and as holier in themselves then other dayes, because they were sanctified aboue other dayes by the extra∣ordinary workes and great benefites of God, which happened vpon them: So that the worship performed on them, is even appro∣priated to them: all which is more then evident from those testi∣monies which I have in this place collected.

And finally, the b Author of the nullity of Perth assembly proveth [Sect. 16] this point forcibly: Doth not Hooker say, that the dayes of publike memo∣rials should be cloathed with the outward robes of holinesse. They alledge for the warrant of anniversarij festivities, the Auncients, who call them Sacred and mysticall dayes. If they were instituted onely for order and policy, that the people might assemble to religious exercises, wherefore is there but one day ap∣pointed betwixt the Passion and the Resurrection? fortie dayes betwixt the Re∣surrection and Ascension? ten betwixt the Ascension and Pentecost? where∣fore followe we the course of the Moone, as the Iewes did; in our moveable Feasts? &c. Wherefore is there not a certain day of the moneth kept for Easter, as well as for the Nativity? &c. That which is here alledged out of Hooker and •…•…he Auncients, B. Lindsey passeth quite over, and nei∣ther inserts nor answeres it. As touching those demands which tie him as so many gordian knots, because he can not vnloose them, he goeth about to break them, c telling us, that they order these things so for vnity with the Catholike Church. This is even as some na∣turall Philosophers, who take upon them to give a reason and

cause for all things in nature, when they can finde no other, they flee to Sympathia Phisica. When it is asked, wherefore the loadstone doth attract yron rather then other mettall? they answere, that the cause thereof is sympathia phisica inter magnetem, & ferrum. With such kind of etimology doth the B. here serve us, yet peradventure hee might have given us another cause. If so, my retractation is, that if he be excused one way, hee must be accused an other way, and if he be blamelesse of Ignorance, he is blameworthy for dissimula∣tion. The true causes why those things are so ordered, we may find in B. Andrews his Sermons, which I have made use of in handling this argument. For example, d the reason why there is but one day betwixt the Passion and the Resurrection, is, because that Ionas was but one day in the Whales belly, and Christ but one day in the bo∣some of the earth, for in their going thither, he sets out Good-fry∣day: in their being there Easter-eve: in their comming thence Easter day. As for the 50 dayes betwixt Easter and Pentecost, e he saith, fiftie is the number of the Iubilee; which number agreeth well with this feast, the Feast of Pentecost. VVhat the one in yeares, the other in dayes. So that this is the Iubilee as it were of the yeare, or the yearly memory of the yeare of Iubilee: that, the Pentecost of yeares: this, the Iubilee of dayes. In the end of the same Sermon he tells us the reason, why there are ten dayes appoynted betwixt the Ascension, and Pentecost. The feast of Iubilee saith he, beganne ever after the high Priest had offered his Sacrifice, and had beene in the Sancta Sanctorum, as this Iubilee of Christ also tooke place from his entering into the holy places, made without hands, after his propitiatory sacrifice, offered up for the quick and the dead, and for all yet unborne, at Easter. And it was the tenth day, that: and this now is the tenth day since. He hath told us also f. why there is not a certaine day of the moneth appointed for Easter, as there is for the Nativity, namely, because the fast of Lent must end with that high feast, according to the Prophecy of Zachary. Wherefore I conclude, aliquid misterii alunt, and so aliquid monstri too.

Notes

• a

  Fresh sute ag. Ce∣rem. cap. 9. pa. 96. 100.
• b

  lib. 1. de vit ext. cult oppos. Col. 501. 502.
• c

  Aquin. 2. 2^a q 92. art. 1.
• d

  Syn. pur. Theol. Disp. 44. thes. 53.
• e

  Magdeb. cent. 4. cap. 6. Col. 427.
• f

  de cas. consc. lib. 2. cap. 12. cas. 13.
• g

  Conil. Laodic. can. 58.
• h

  Hist. of the Walden∣ses part. 3. lib. 1. cap. 6.
• i

  Eccles. Pol. lib. 5. sect. 3.
• k

  apud A∣quin. 2. 2 q. 93. art. 2.
• l

  I. Rainol∣des, confer: with I. Hart cap. 8. divis. 4. p. 489.
• m

  Stella com. in Luc. 17. 20. Sect. 6.
• n

  Eccl. pol. l. 5. l. 70.
• o

  Ibid. s. 69.
• p

  Ibid. s. 65.
• q

  Of the lawfulnesse of kneeling. cap. 3.
• r

  Aquin. 3. 4. 25. art. 4.
• s

  ubi su∣pra cap. 15. p 42.
• t

  ibid. p. 41.
• w

  Aquin. 2. 2 q. 95. art. 2.
• x

  de vera eccl reform. pag. 367.
• y

  annot on Matth. 15. Sect. 5.
• z

  3. q. 66. art. 6.
• a

  2. 2 q. 147. art. 4.
• b

  3. q. 66. art. 10.
• c

  de sacr. M•…•…ssae l. b. 6. cap. 13.
• d

  de Pont. Rom. lib. 4. cap. 18.
• e

  Conc. Evang. cap. 60.
• f

  Iren lib. 1. cap. 5. §. 6 & cap. 7. §. 7.
• g

  apud Zanch epist. lib. 1. pag. 111.
• h

  eccl. Pol. lib. 5. s. 60.
• i

  Hist. of the Connc. of Trent. lib. 2.
• k

  Conf•…•…ss. cap. 5. art. 41.
• l

  Proc. in Perth. as∣semb. part. 3 pag. 18.
• m

  Alt. Damasc. cap. 10. p. 878.
• n

  ubi su∣pra pag. 29.
• o

  ibid. pa. 28.
• p

  Theol. lib. 6. cap. 3.
• q

  Synt. lib. 6. c. 5•…•…. pag. 433.
• r

  Syn. pur. Theol. Disp. 21. Thes. 7.
• s

  1 Tim. 4, 5.
• t

  fresh sute cap. 5. pag. 59.
• u

  Comm. in 1 Reg. 8. de templ. de∣die.
• y

  Hist. of the Valdens. lib. 1. cap. 1.
• z

  Cent. 4. cap. 6. col. 408.
• a

  De orig. templ. lib. 4. cap. 2.
• b

  cent. 4. cap. 6. Col. 409.
• c

  comm. in Mal. 1. 11.
• d

  Eccles. Pol. lib. 5. s. 16.
• e

  confer. with I. Hart. cap. 8. divis. 4. pag. 491.
• f

  ubi su∣pra.
• g

  Eccl Pol. lib. 5. s. 69.
• h

  annot. on 1 Tim. 4. 5.
• i

  decult. Sanct. cap. 10.
• k

  ubi su∣pra pag. 21.
• l

  Ep. to the Past. of the Church of Scotl.
• m

  on praec. 5.
• n

  Bonifac. 8. de reg. ju∣ris. reg. 51.
• o

  Hook. eccl. pol lib. 5. s. 12.
• p

  Serm. on Mat. 6. 16.
• q

  ubi supra pag. 25.
• r

  de cult. sanct. cap. 10.
• s

  Zanch. in. 4. praec. p. 682.
• t

  Paraeus comm. in Gen. 2. 3.
• u

  Vbi su∣pra pag. 20.
• x

  ubi su∣pra pag. 29.
• y

  on praec. 4.
• a

  See Serm. on Gal. 4. 4 Serm. on Luk. 2. 10. 11. Serm. on Lament. 1. 12. Serm on Io. 20. 19. Serm. on Iob. 19. 23 Serm. on Io. 20. 17. Serm. on Heb. 13. 20. 21. Serm. on Math. 6. 16. Serm. on Act. 2. 16. Serm. on Io. 5. 6. &c
• b

  pag 67.
• c

  ubi supra pag. 23.
• d

  Serm. on Mat. 12. 39. 40.
• e

  Serm. on Luk. 4. 18. 19.
• f

  Serm. on Math. 6. 16.