A true narration of all the passages of the proceedings in the generall Assembly of the Church of Scotland, holden at Perth the 25. of August, anno Dom. 1618 VVherein is set downe the copy of his Maiesties letters to the said Assembly: together with a iust defence of the Articles therein concluded, against a seditious pamphlet. By Dr. Lyndesay, Bishop of Brechen.

An Answere to the reasons vsed by the penner of the Pamphlet, against the Festiuall DAYES.

PP.

FRom the beginning of the Reformation, to this present yeere of our Lord 1618. the Church of Scotland hath diuers wayes con∣demned the obseruation of all Holy-dayes, the Lords day onely excepted. In the first Chapter of the first Booke of Discipline pen∣ned, Anno 1560. the obseruation of Holy-dayes to Saints, the feast of Christmas, Circumcision, Epiphanie, Purifica∣tion, and others fond Feasts of our Lady, are ranked a∣mongst the abominations of the Romane Religion, as ha∣uing neither commandement, nor assurance in the Word. It is further affirmed, that the obstinate maintainers, and tea∣chers of such abomination should not escape the punish∣ment of the Ciuill Magistrate. The Booke aforesaid was subscribed by the Lords of secret Counsell.

ANS.

This Booke was neuer authorised by Act of Counsell, Parliament, or by any Ecclesiasticall Canon; and Iohn Knox as we said before, complaines of some in chiefe Authori∣tie, that called the same Deuote imaginations: yet let vs giue vnto it, the Authoritie which yee require, the same will not serue your purpose. For in the explication of that first head,

which yee cite, we haue these words, which yee haue omit∣••••••▪ In the Bookes of old, and new Testaments, We affirme that 〈…〉〈…〉 necessarie for instruction of the Church, and to make 〈…〉〈…〉 of God perfect, are contained, and sufficiently expresses. By the contrarie doctrine wa•• vnderstand whatsoeuer men by Lawes, Counce••s, or 〈…〉〈…〉 imposed vpon the consc••∣ences of men, 〈…〉〈…〉 expresse commandement of Gods word, 〈…〉〈…〉 &c. By which wor••s 〈…〉〈…〉 the ob••eruation of dayes here cōdemne••, 〈…〉〈…〉 the 〈◊〉〈◊〉 Church, and 〈…〉〈…〉 as our 〈…〉〈…〉▪ But such 〈…〉〈…〉 of men, ••s a necessitie point of Diuine 〈◊〉〈◊〉. This obseruation vrged vpon the peop••e of God, and practised 〈◊〉〈◊〉 opinion of necessitie and 〈◊〉〈◊〉▪ was vtterly to be abol••shed. And to banish this opinion, together with the superstitious Idolatrie and pro∣phanenesse, which was otherwise conioyned, of banqueting, drinking, playing, quarre••ling, and such like 〈…〉〈…〉 was thought expedient, that on these dayes, the people should be 〈…〉〈…〉 from their ordinarie labours, and that no 〈◊〉〈◊〉 ••eruice should be done, in places where there 〈…〉〈…〉 a dayly Exercise of Religion; as well because of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, to informe people ••ouc••ing the lawfull ob∣serua••••on of dayes, and the eschewing of their Idolatrous, and superstitious abuse, as because it appeared, that extra∣o••d••narie Exercises on these dayes, would rather foster su∣pers••ition, then edifie people in true godl••nesse. Neither could there better order be taken, as matters then stood; but our Church did neuer presume to condeme religious Exercises vpon these dayes, which now the Assembly at P••rt•• hath appointed; for that had beene to condemne both the Primitiue Church, and all the Reformed Churches now in the World, who practised the contrarie. And all the ex∣ceptions, Acts and complaints made, to Authoritie against

Holy-dayes, were rather against dayes dedicated to Saints, or against the prophane and superstitious obseruation of Christmas, which we call Zule; or serued to maintaine the order taken by the Church for the same, as shall bee made manifest in the particulars alledged by you.

PP.

In the generall Assembly holden at Edinburgh, Anno 1566. the latter Confession of Heluetia was approoued, but with speciall exception against some Holy-dayes dedica∣ted to Christ: These same very dayes that now are vrged.

ANS.

By this exception the Assembly did not condemne the iudgement, and practise of the Heluetian Church as vnlaw∣full, superstitious or prophane: but onely declared, that by their approbation, they did nothing preiudiciall to the or∣der and policie of their owne Church.

PP.

At the Assembly holden Anno 1575. complaint was made against the Ministers, and Readers beside Abirdene, because they assembled the people to Prayer and Preaching vpon certaine Patrone and Feastiuall dayes.

ANS.

This complaint was made for the contempt, and breach of the order of the Church, and the offence which people might take thereat; not for the religious Exercise vsed at the time.

PP.

Complaint likewise was ordained to be made to the Re∣gent, vpon the Towne of Drumfreis, for vrging and conuey∣ing a Reader to the Church with Tabret and Whissell, to reade the Prayers all the Holy-dayes of Zule or Christmas, vpon refusall of their owne Reader.

ANS.

This was a iust complaint, because the Fact was not one∣ly contrarious to the order of the Church, but superstitious, and prophane also in it selfe.

PP.

Item, An Article was formed to be presented to the Re∣gent, crauing that all dayes heretofore kept holy in time of Papistrie, beside the Lords day, such as Zule day, Saints dayes, and other like Feasts, might be abolished, and a ciuill penaltie appointed against the obseruers of the said dayes.

ANS.

In this Article, wee must vnderstand by Dayes, not the Time it selfe materially, for that cannot bee abolished: but the superstitious cessation from labour on these dayes, with an opinion of necessitie, and the profane excesses of banquetting, playing, &c. which the Act of Perth hath also condemned.

PP.

In the Assembly holden in April, Anno 1577. it was ordayned, That the Visitor with the aduice of the Synodall Assembly, should admonish Ministers preaching, or mini∣string the Communion at Pasche, Zule, or other like super∣stitious times, or Readers reading, to desist vnder the paine of depriuation.

ANS.

This Ordinance was made to withdraw people from the superstitious opinion they had of these times, as is manifest by the wordes, Or other like superstitious times: and this, our Pastors are also ordayned still to rebuke.

PP.

Dedicating of Dayes was abjured in the Confession of Faith, penned, Anno 1580. an Article was formed in the As∣sembly 1581. crauing an Act of Parliament to bee made a∣gainst the obseruation of feast-dayes dedicated to Saints, and setting out of Bone-fires.

ANS.

The dedicating of dayes abiured in the confession is in these words: We abiure his (to wit the Popes) canonization of men, calling vpon Angels, or Saints departed, worshipping of imagery, reliques, and crosse; dedicating of Churches, Altars,

Dayes, Vowes to creatures, &c. What is here? dayes dedica∣ted by the Pope are ab••ured; but the fiue dayes concluded by the Church to be kept were not dedicated by the Pope, but obserued long before his vsurped authoritie aboue the Church: Neither are they obserued in the reformed Chur∣ches, or ordayned to be obserued in ours, according to the intention of the Papall dedication of dayes, that is, as Bel∣larmine sayes, tanquam sanctiores, & sacratiores alijs diebus, & tanquam pars diuini cultus, as more holy, and sacred, then other dayes, and a part of diuine worship: but onely as fit circumstances for the worship of God, appointed to be done vpon them, ordinis & politias causa, for order, and policie. Further, by the words of the Confession, and by the Article formed Anno 1581. it is manifest, that the dayes abiured are the dayes dedicated to creatures; but our dayes are dedicated to Christ, and therefore not abiured.

PP.

In the Assembly holden in February, Anno 1587. it was humbly moued to his Maiestie, that Pasche, and Zule were superstitiously obserued in Fife, and about Drumfreis.

ANS.

So would we complaine, if any of these dayes were su∣perstitiously obserued: for by the act of Perth it is ordayned, that Pastors in their Sermons vpon these dayes should re∣buke the superstitious obseruation, and licentious profana∣tion thereof.

PP.

In the Assembly holden 1590. his Maistie in open audi∣ence of the Assembly praised God, for that he was borne to bee a King in the syncerest Church in the World: syncerer then our neighbour Church of England, syncerer then Gene∣ua it selfe, for they obserued Pasche and Zule.

ANS.

His Maiestie from his youth vp hath euer kept these so∣lemne times, and wished the same to be kept by all his Sub∣iects without abuse: So who will beleeue you, that such a

speech was v••••ered in that assembly? for at that time, neither were yee present your selfe, not hauing passed a•• that time your degrees in the Schooles; no•• does it appeare by the matters intreate•• in that mee••ing, that the occasion of any such speech was offere••. And put the case, such a saying had beene 〈◊〉〈◊〉 by his 〈◊〉〈◊〉 at that time, a young King, and of ••••sse experience in matters; 〈◊〉〈◊〉 ••ame should not controll the iudgment of an old wise Mon••r••a whom a long time and great experience 〈◊〉〈◊〉 ••aught ••••comparable prudence. You may remember that of the Apostle▪ When I was a child, I 〈…〉〈…〉, and it is a true speec•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lates•• cogi••ation•• are wisest.

PP.

In the Parliament holden, Ann•• 1592. The act of King Iame•• the third about the Saturday, and other vigils to bee kept holy, from Euen-song to Euen-song, was anulled. Item the act made by Queene Regent, granting licence to keepe Zule, and Pasche.

ANS.

The licence granted by the Queene Regent, did authorise the Papisticall, that is, the superstit••ous obseruation of Zule, and Pasche, therefore it was rightly annulled. But to what purpose alleadge ye the Act of vigils?

PP.

In the Assembly holden Anno 1596. when the couenant was renued, superstition, and ido••atrie breaking forth in keeping of festiuall dayes, setting out of Bone-fires, and singing of Carrols are reckoned amongst the corruptions, which were to be amended. The Pulpits haue sounded con∣tinually against all festiuall dayes. The censures of the Church haue beene put in execution in all due forme against the obseruers.

ANS.

Yet the commemoration of the inestimable benefits of our redemption vpon these fiue dayes, was not reckoned a∣mongst the corruptions to be amended. Neither did Pulpits

sound, nor were censures put in execution against preaching, prayers, and other holy exercises in these dayes: for, at that time, the Preachers gaue all obedience to the acts of the Church made concerning these things. But doe yee not see, by the regraite made at this Assembly, and by the acts, com∣plaints, and ordinances by your selfe rehearsed, that the ab∣stayning from preaching, and reading at these times, hath not remoued from people their superstitious opinions of the times, nor yet abolished the enormities, and abuses commit∣ted in them? Certainly, nothing is so powerfull to abolish prophanenesse, and roote out superstition of mens hearts, as the exercise of diuine worship in preaching, praying, and thanksgiuing, chiefly then, when the superstitious conceits of merit, and necessitie are most pregnant in the heads of people, as doubtlesse they are, when the set times of these solemnities returne: for then it is meetest to lance the opo∣steme, when it is ripe. Vpon these and such other reasons, it pleased his Maiestie to require, and our Church to conde∣scend, that commemoration of the benefits purchased to vs by the Natiuitie, Death, Resurrection, and Ascension of our Sauiour, should be made solemnely on these dayes according to the practise of all other reformed Churches. And there is no question, the errours of the multitude, shall hereby, bee farre more easily remoued, then by any prohibition, that can be made to the contrary; and therewithall the people better instructed in the principall grounds of Religion, then they could by occasionall Doctrine: as also, the honour of God more highly aduanced, for wee know, that ordinary ser∣uices are performed with lesse regard, and more coldly, then these which come more rarely to bee celebrated. Of all these, the hope is the greater, that now (wee owe it to our King, vnder God) the Churches are planted with able and sufficient Pastors, meete to discharge these duties. So by the Assembly at Perth there is nothing concluded either con∣trarious to any former constitution of the Church, or to a∣ny sound Doctrine, deliuered from Pulpits in former times.

〈…〉〈…〉.

The Act about Festiuities.

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In the 〈◊〉〈◊〉 of this Act, the Assembly professes to ab∣horre all that was condemned by any Ecclesiasticall Consti∣tution, touching the obseruation of these dayes. It is there∣fore consonant to former Acts.

In the Conclusion, the Pastors are appointed to rebuke all supers••••tious obseruation, and lice••cious prof••••••tion thereof. This agrees with all the sound Doctrine deliuered from Pulpits concerning this point.

That which is interlaced in the Canon, Saint Augustine affirmes to bee Apostolique, Epist. 118. ad Ianuarium: Illa autem qua non scripta, sed tradit•• custodimus, quae qui∣dem

toto terrarum orbe obseruantur, dantur intelligi, vel ab ipsis Apostolis, vel à plenarijs Concilijs, quorum est in Ecclesia sa∣luberrima autoritas, commendata, at{que} statuta retinere, sicuti quod Domini Passio, & Resurrectio, & Ascensio in coelum, & aduentus de coelo Spiritus Sancti anniuersaria solennitate cele∣brantur, & si quid aliud tale occurreret, quod seruatur ab v∣niuersa quacun{que} se diffundit Ecclesia: that is, Whatsoeuer things are not written, but by Tradition obserued through the whole world, must be thought to haue beene prescribed by the Apostles themselues, or then to haue beene ordayned by generall Councells, whose authoritie hath euer beene great in the Church; as namely, The anniuersary celebration of the Passion, Resurrection, and Ascension of our Lord, with the descending of the holy Ghost, or any such like thing that is obserued by the whole Church diffused through the world. And in the same Epistle, hee affirmes, that it is most insolent madnesse to doubt, if that should bee obserued, which the Church vniuersally keepes. Similiter etiam si quid horum tota per orbem frequentat Ecclesia▪ nam hoc quin ita fa∣ciendum sit, disputare, insolentissimae insaniae est. This conclu∣sion of the Church his Maiesties pleasure was to ratifie by Act of Councell, and command cessation from labour vpon these fiue dayes, to the end, the holy Exercises appointed to be done thereon might be the better attended.

PP.

Piscator describes a festiuall day on this manner: Festum propriè loquendo, est publica, & solennis ceremonia, mandata à Deo, vt certo anni tempore cum singulari laetitia obeatur ad gratias agendum Deo, pro certo aliquo beneficio in populum suum collato: A feast in proper speech is a publique and so∣lemne ceremonie, commanded by God to bee celebrated a certayne time of the yeare, with singular gladnesse to giue thankes to God for some certayne benefit bestowed on his people. Hooker intreating this Argument, entitules the sub∣iect, Festiuall dayes. He makes festiuall solemnities to be no∣thing else, but the due mixture, as it were, of these three e∣lements:

Prayses set forth with chearfull alacritie of minde: Delight expressed by charitable largenesse, more then com∣mon bountie; and sequestration from ordinary labours. By these descriptions wee may see, that the Sabbath day is not properly a festiuall day. The ordinary Sabbath is weekely: The festiuall is Anniuersary. Wee may fast vpon the ordina∣ry Sabbath, but wee cannot fast and mourne vpon a festiuall day, &c. Vpon the ordinary Sabbath all the parts of Gods worship may bee performed: Vpon festiuall dayes proper Texts, Epistles, Gospels, Homilies, and Sermons, are framed for the mysterie of that day. So that the ordinary Sabbath is morall, and for the worship of God in generall, the festiuall is mysticall. Essentialia festi; the essentiall parts of a festi∣uall day are cessation from worke, hearing of the Word, par∣ticipation of the Sacraments: commemoration of diuine my∣steries may be performed vpon the ordinary Sabbath, but to make vp a festiuall day, Bellarmine requires a determination of day, signification, and representation of the mysteries wrought on such dayes.

ANS.

The description made by Piscator, is proper onely to the festiuall dayes prescribed in Gods Word. Hookers is more large, and may bee applyed to the Ecclesiasticall Festiuities. The Iewish Sabbath, according to these descriptions, is not properly festiuall, yet the Lords day was esteemed such by the primitiue Church and ancient Diuines, who held it not lawfull for Christians to fast thereon. Proper Texts, Epistles, Gospels, &c. are not to bee framed for the mysterie of the festiuall day, as yee say, but for the benefit and diuine acti∣on appointed to be remembred thereon. If by the ordinary Sabbath yee vnderstand the Iewish Sabbath, it was not one∣ly morall, but mysticall, as their festiuall dayes were: and if by festiuall dayes yee vnderstand the dayes obserued in the Christian Orthodoxe Church, we deny them to be mysticall. If by essentialia festi, yee vnderstand the essentiall parts of the worship performed on the festiuall day, wee deny cessa∣tion

from worke to be an essentiall part of the worship, but only concomitant and consequent thereto, because it cannot be commodiously performed without cessation from other businesse. As to Bellarmines opinion, himselfe professes, that it is contrarie to the iudgement of our Diuines. For they hold, as wee doe, that our Festiuall dayes are not ob∣serued for signification and representation of our mysteries, or memorable workes wrought on these dayes, or as a part of diuine worship; but for order and policie, as meete and commodious circumstances for commemoration of the workes and benefits of God thereon, Bellar. de cultu San∣ctor. l. 3. c. 10.

PP.

Six dayes shalt thou labour, and doe all that thou hast to doe. These words are either a command to doe the workes of our calling, as many both Iewish and Christian Diuines doe in∣terpret: or else a permission, as others doe interpret: If they contayne a command, no countermand may take it away. If a permission, no humane authority may spoyle men of the libertie, that God hath granted vnto them, as long as they haue any manner of worke to doe, for the sustentation of this life. The Muscouites therefore say very well, that it is for Lords to keepe Feasts, and abstaine from labour. The Citi∣zens and Artificers amongst them vpon the Festiuall dayes, after diuine Seruice to betake themselues to their labor and domestick affaires, as Gaguinus reports.

ANS.

Whether the words of the command, bee preceptine, or permissiue, I will neither curiously, nor contentiously dis∣pute, but it seemes, they are not preceptiue; for if wee were commanded to spend the whole sixe dayes in seruile labour, then times could not bee lawfully appointed for publike Prayers in Cities at morne & at euening: nor ordinary times for preaching on the weeke dayes, or for exercise, or for catechizing; nor times for fasting vpon vrgent occasions without sinne, and breach of the Precept. Next the precept

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to the order taken by Superiours for publike actions, that by a mutuall harmonie, the weale of the whole bodie both temporall and spirituall may be procured. Otherwise if by this permission the libertie were granted to euery per∣son, which you imagine, to attend his own businesse with∣out respect of order, or subiection to policie, there could be nothing but confusion amongst men. The generall libertie granted to men touching the vse of times, meats, clothing, talking, sleeping, watching, &c. takes not away the power of Ciuil & Ecclesiastick Gouernors, to set down Constitutions & Canons touching the Dispensation of these things for the weale of the Countrey. Neither doe the Lawes and Ordi∣nances touching this Dispensation spoyle men of their liber∣tie, but directs them how to vse it profitably and well. The Act therefore of Councell and Proclamation made there∣upon, commanding cessation and abstinence from all han∣die-worke vpon the fiue dayes, that euery one may the bet∣ter attend the holy exercises appointed for these times, can∣not bee called a spoliation of the libertie which God hath giuen to men for labour; seeing, as hath beene said, that li∣bertie is not absolute, but subiect vnto order. Moreouer, if we consider the matter it selfe, this which yee say, will ap∣peare to be a manifest calumnie: For, if vnder the Law, God did not spoyle his people of libertie, when hee appointed them to rest two dayes at Pasche, one at Whitsonday, one at the Feast of Trumpets, one at the Feast of Expiation, and two at the Feast of Tabernacles; how can the Kings Maie∣stie and the Church be esteemed to spoyle vs of our libertie, that command a cessation from labour vpon three dayes on∣ly throughout the whole yeere? for two of the dayes com∣manded, to wit, Easter, and Whitsonday, are Sondayes. Last of all, he cannot be said to bee spoyled properly, that makes a profitable interchange without any losse; but he that chan∣ges the exercises of the body, which are little worth, with the exercises of Pietie which is profitable to all things, makes a profitable change without losse: therefore hee who

makes this change according to the Proclamation, is not spoyled of his liberty, but maketh vantage by the right vse thereof.

Here it shall not bee amisse to recite Zanchius opinion in this purpose, who defending their opinion, that esteeme the words to contayne a command, moues a doubt, and answers it after this manner, Verùm enimuerò videtur cum hac sen∣tentia pugnare, &c. That is, But this fights against their o∣pinion, that hold the words to be a command, that it was e∣uer lawfull to Gods people to assemble themselues on o∣ther dayes beside the Sabbath, to heare Gods Word, to bee present at Prayers, to offer Sacrifices, and such other things belonging to outward worship, which farre lesse can bee denyed to vs: and therefore beside the Lords Day, other dayes are instituted in the Church, ad feriandum ab operibus seruilibus: to rest from seruile workes, if not for the whole day, yet for the morning time. He answeres, Facilis est ho∣rum conciliatio: sicut opera diuini cultus praeponenda sunt operi∣bus seruilibus, ita haec sunt omittenda, quando illis vacandum est, &c. that is, These things may be easily reconciled: as the workes of Gods worship are to bee preferred to seruile workes, so these must be omitted, when those are to bee per∣formed. And a little after, We sinne not against this pre∣cept, sayes hee, when wee ceasse from our seruile labour, to waite on Gods worship, quoties ordo Ecclesiae, aut necessitas postulat, so often, as the order of the Church, and necessitie requires. This is Zanchius iudgement vpon the fourth pre∣cept of the Law, in the sixe hundred sixty two page of that Worke. And if a precept cannot impede the appointing of solemne times for the worship of God, farre lesse can a per∣mission.

The Muscouites saying, that it is for Lords to make Feasts, and abstaine from labour, is true: yet amongst them Festi∣uall Dayes are obserued. That the Citizens after diuine Ser∣uice on these Dayes, betake themselues to their labour, wee doe not reproue, because it is agreeable to their policie.

PP.

It may be obiected, that Constantine the Emperour made a Law, that none but the Prince may ferias condere, erect an idle day: The Prince then may enioyne a day of cessati∣on. Answ. The Lawes of the Cod. are not Rules of Theo∣logie; A Prince may not enioyne cessation from Oeconomi∣call and Domesticke workes, but for weapon-shewing, ex∣ercise of Armes, defence of the Countrey, or other publike workes and affaires. But that is not to enioyne a day of sim∣ple cessation, but to enioyne a politicke worke in place of the Oeconomicall.

ANS.

Though the Lawes of the Cod. bee not Rules of Theolo∣gie, yet where they are not contrary to Scripture, they are good Rules of Gouernment to Princes, and of obedience to Subiects. That the Prince may enioyne a day of cessation from seruile worke for the worship of God, is not only not contrary, but most agreeable to Scripture. The Festiuall Dayes of Purim kept by the Iewes, were confirmed by the Decree of Queene Esther, Esth. 9.32. It is written in the Booke of Ionah, the third Chapter and seuenth verse: That ye the Decree of the King of Niniue, and his Nobles, a Fast was proclamed. The Feast of Dedication, graced with the presence of our Sauiour, was instituted by Indas Ma∣chabaeus and the people, 1. Mach. 10. And if the King may command a cessation from Oeconomicall and priuate workes, for workes ciuill and publike, such as the defence of the Crowne, the liberty of the Countrey, &c. What rea∣son haue yee, why hee may not enioyne a day of cessation from all kind of bodily labour, for the honour of God, and exercise of Religion? Is hee not custos vtrius{que} tabulae? If the one may be done, as yee grant, for the weale of the poli∣ticall body, much more may, and should the other bee done for the weale of the Mysticall, especially when the order of the Church so requires.

PP.

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ANS.

〈…〉〈…〉 dayes agrees with P••etie and Charitie; but to en∣ioyne the ob••eruation of a weekly day besi••es the Sabbath, were against Cha••••tie Eu••••tie. Is this a good Argument•• The C••urch may not doe that which is vnlawfull, therefore shee may not enioyne that which is lawfull, or this▪ The K••••g may neyther banish not put to death an honest and peaceable Subiect, therefore he may not execute a Traytor, or banish a seditious man. This kinde of reasoning is more then childish.

PP.

I say further, that the poore Crafts-man cannot lawful∣ly bee commanded to lay aside his Tooles, and goe passe his time, no not for an houre, let be for a day. And yet far∣ther, that he ought not to be compelled to leaue his worke to goe to diuine Seruice, except on the day, that the Lord hath sanctified.

ANS.

This is a strong argument confirmed with the great au∣thoritie of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I say further, But what say yee to that which is ordayned in the first Booke of Discipline, out of which yee tooke your first argument in this dispute of daies? In the ninth Chapter thereof we haue these words: In eue∣rie

notable Towne, we require, that one day beside the Sonday be appoynted to Sermon and prayers, which day, during the time of Sermon, must be kept free from all exercise of labour, aswell to the Maister, as to the seruant. When yee discussed the oath, yee cited the ordinances of this Booke, as poynts of Discipline sworne vnto, and subscribed. If it bee not lawfull to com∣maund, and compell a man to goe to diuine Seruice, except vpon the Lords day, why did yee sweare in the assertorie oath, that it was lawfull? But yee will say, I sware not that he might be compelled: but if he may be lawfully comman∣ded to cease from his labour, during the time of diuine ser∣uice, he may be as lawfully compelled to obey the cōmand. Necessitie, ye know, excuses the breach of the Sabboth it selfe. But the precepts of this Booke, ye vse, or vse not, as they may serue to your purpose. Such of them as yee allow, must all be obserued vnder the paine of periurie; others, that are contrarie to your opinion, must be reputed, & reiected as vnlawfull.

PP.

It is the priuiledge of Gods power to appoynt a day of rest, and to sanctifie it to his honour,* 1.1 as our best Diuines maintaine, &c. If the speciall sanctification of a day to an holy vse, depends vpon Gods commandement and institu∣tion, then neither King nor Church representatiue may make a Holy day.

ANS.

Dayes are sanctified, and made holy, as are places, two manner of wayes: some places were made holy, by annex∣ing to them a peculiar worship instituted by God, which lawfully could not be performed in another place: such were the Tabernacle, and the Temple, which were also holy, by reason of the typicke and mysticall signification wherewith they were clothed by diuine institution. These places did appertaine to the worship, not as mere circumstances onely, but as essentiall parts and properties thereof. The worship which consisted in sacrificing, paying of vowes, obseruation

〈…〉〈…〉 to serue, a•• circ••ms••ances, but by reason also o•• their my∣sti••ke signification, and of the worsh••p appropriated vnto them, which m••ght not a•• another t••me be law••ully perfor∣med. Other times were onely holy by reason of the vse or d••uine worship performed on them, and not for any my∣sterie or solemne worsh••p appropriated to them: such as these, which were appointed for solemne humiliation in the day of calamitie. After the first manner our Diuines hold, That it is onely proper t•• God to make times, and places ho∣ly: but after the second manner, it is a prerogatiue and liber∣tie of the Church, to make places and times holy, by dedica∣tion of them to the seruice of God. So the feast of Purim, and Dedication, were made Holy-dayes by Mordecai, Ind•••• Ma••chab••us▪ and by the Church. So times are appoynted by our Church for Morning and Euening Prayers in great Townes; houres for preaching, on Tuesday, Thursday, &c. Houres for weekely exercises of prophecying, which are ho∣ly, in respect of the vse, whereunto they are appoynted. And such are the fiue dayes, which we esteeme not to be holy for any mysticke signification, which they haue either by diuine or ecclesiasticke institution, or for any worship which is ap∣propriated

vnto them, that may not be performed at ano∣ther time, but for the sacred vse, whereunto they are ap∣poynted to be employed as circumstances onely, and not as mysteries. This ye know to be the iudgement and doctrine of our best Diuines, yet yee presse to refute it, in the Section following.

PP.

The obseruers of dayes will say, they count not their an∣niuersary dayes holier then other da••es, but, that they keepe them onely for order and policie, that the people may be as∣sembled to religious exercises. Ans. The Papists will con∣fesse, t••at one day is not holier then another in its owne nature, no not the Lords day; But they affirme, that one day is holier then another in respect of the end and vse: and so doe we: They call them Holy-dayes; and so doe we: They vse ••••em as 〈◊〉〈◊〉 s••gnes of sacr••d myste••ies wher∣of t••ey carrie the names, as Natiu••t••e, Passion, Ascention, &c. and so doe wee.

ANS.

Antiquum ob••in••••: yee keepe still your old cus••ome: for b••fore yee did ••xte••uate the Idolatrie of the Papists in ado∣ring Images, that with some appearance yee might prooue these that kneele at the Sacrament, to be guiltie of the same abomination; and now, ye trauell to extenuate their super∣stition in obseruing dayes, that yee may inuolue vs in the same impietie. Yet our act in the beginning sayes, Wee ab∣horre the superstitious obseruation of the Festiuall dayes of the Papists. Thus we professe our disagreement from them in this poynt, which they also acknowledge. Bellarmine in the tenth Chapter of his third Booke De cultu Sanctorum, rehearses the Doctrine of Luther, and Caluine, (to which wee ad∣here) and reproues the same as erronious in these wordes: Tertiò, docent dies determinatos ad feriandum, non debere ha∣beri caeteris sanctiores, quasi mysterij aliquid, vel piam significa∣tionem continerent: sed solum haberi tanquam determinatos, Disciplinae, & ordinis, ac politiae causa, ita, vt cum hac determi∣natione,

etiam consistat, aequalit as dierum, & in hoc nos accusont, quasi habeamus discrimen dierum Iudaico more. He sayes, that we teach the dayes appoynted for holy exercises, not to bee holier then others, or to be esteemed, as if they contayned any mysterie, or diuine signification, but onely as determi∣ned for discipline, order, and policie, with which determina∣tion, the qualitie of dayes may consist. And hee sayes, that we accuse them, for putting difference amongst dayes after the Iewish manner, which is the doctrine indeed of our best Diuines. Against this Bellarmine▪ setteth downe this pro∣position: Festa Christianorum non solùm ratione ordinis, & politiae, sedetiam ratione mysterij celebrantur, suntque dies festi, verè alijs saenctiores, sacratiores, & pars quaedam diuini cultus, that is, The Festiuities of Christians are not onely kept for order, and policie, but also by reason of a mysterie: and the Festiuall dayes are more holy and sacred then other dayes, and a part of diuine worshippe. This is the Papists opini∣on, which wee with all the reformed Churches abhorre, as superstitious and idolatrous. But yee take part with Bellar∣mine against the Doctrine of Luther, and Caluine, labou∣ring to prooue, that the reformed Churches obserue these dayes not onely for discipline, order, and policie, but for me∣moriall signes of sacred mysteries as Papists doe.

PP.

The presence of the Festiuitie putteth a man in minde of the mysterie, howbeit he haue not occasion to be present in the holy Assembly.

ANS.

It follows not of this, that we obserue the dayes for signes of sacred mysteries, because they put vs not in minde of Christs birth, passion, &c. as ceremonies significant, or sa∣cramentall signes instituted by God, or the Church for that effect: but as circumstances onely determined for celebrati∣on of the religious action, whereby the commemoration of these benefits is made. And there is nothing more vsuall, then by considering the circumstances of times, places, and

persons, to remember the actions and businesse whereunto they are destinate.

PP.

We are commaunded to obserue them in all poynts as the Lords Day, both in publique Assemblies, and after the dis∣soluing of the same.

ANS.

This is manifestly false, for the Lords Day is commaun∣ded to be obserued of necessitie for conscience of the di∣uine Ordinance, as a day sanctified, and blessed by God him∣selfe: These are commanded to be obserued onely for eccle∣siasticall order, and policie, and doe not oblige men in con∣science to obedience, but for eschewing scandall, and con∣tempt. Secondly, the Lords Day is to be obserued, as the Sabbath of IEHOVAH, that is, not onely for a day, where∣in we are appointed to rest to God, but as a day whereon God himselfe did rest, after the Creation: So it is obserued as a remembrance, and resemblance of Gods rest. Thirdly, the Lords Day is obserued as is the Lords Supper; this, in remembrance of his death; that, in remembrance of his re∣surrection. Fourthly, the Lords Day is obserued as a pledge of that rest, wherein hee that enters, shall rest from his la∣bours, as God hath done from his. And fiftly, we obserue the Lords Day, as a perpetuall signe betweene God and vs, to signifie and declare that the God, who hath sanctified vs to be his people, and whom wee adore, as IEHOVAH the Father, who created the World in sixe dayes, and re∣sted the seuenth: IEHOVAH the Sonne, who redeemed the World, and rising that day to life, abolished sinne and death, and brought life and immortalitie to light; and IEHOVAH the Holy Ghost, who on that day descended vpon the Twelue Apostles, sanctifying them, and the whole World by them, with the truth of Gods Word. In none of these fiue poynts, doe we obserue the Festiuall dayes as the Lords Day.

PP.

It is lest free to teach any part of Gods Word on the Lords day: but for solemnitie of the festiuall, solemne Texts must bee chosen, Gospels, Epistles, Collects, Psalmes, must bee framed for the particular seruice of these dayes; and so the mysticall dayes of mans appointment shall not onely equall, but in solemnities surpasse the morall Sabbath appointed by the Lord.

ANS.

If by the solemnitie of the Festiuall, yee vnderstand the honour done to the Day; wee deny, that wee are appointed to choose any Text, or frame our Doctrine and Exhortations thereto: but if by the solemnitie of the Festiuall, yee vnder∣stand the cōmemoration of the benefits made on these daies, it is true, that euery Minister is ordayned to choose pertinent Texts, and frame his Doctrine and Exhortations thereto. But vpon this, yee will neuer conclude, that these dayes, which yee falsly call mysticall, doe not onely equall, but sur∣passe the morall Sabbath in solemnitie; for the whole so∣lemnitie hath onely respect to the benefits, which on these times are remembred, and no respect at all to the Time: The solemnitie not being obserued for the Time, but the Time for the solemne remembrance of these benefits. The Lords Day otherwise is not onely obserued for the diuine seruice that is performed thereon, but the same seruice and publike worship, which may bee omitted on all the sixe dayes, must be performed on the Lords Day, because God hath appoin∣ted it to be sanctified with these holy Exercises.

PP.

If they were instituted onely for order and policie, that the people may assemble to religious exercises; wherefore is there but one day appointed betwixt the Passion and the Re∣surrection? Wherefore fortie dayes betweene the Resurre∣ction and Ascension, and ten betweene the Ascension and the Pentecost? Why follow we the course of the Moone as

the Iewes did, in our moueable feasts, making the Christian Church clothed with the Sunne, to walke vnder the Moone, as Bonauentura alludes? Wherefore is there not a certayne day of the Moneth kept for Easter, aswell as for the Natiui∣tie? Does not Bellarmine giue this reason out of Augustine, that the day of Natiuitie is celebrated onely for memorie, the other both for memorie and for Sacraments?

ANS.

Saint Augustines opinion alleadged by Bellarmine,* 1.2 is not receiued by the reformed Churches, as the reason moouing them to obserue these times: for they expresly deny, that they keepe these times for any mysterie or Sacrament that is in them, but onely for order and policie, which directeth all things to bee done to edification, and allowes vs to make choyce of such circumstances, as are most meet to promoue the spirituall businesse, whereunto they are applyed. And this is a kinde of Christian prudence and dexteritie, for who knowes not what moment there is in the opportunity of Times and Places to aduance actions? Now, because no times can be found more conuenient for a solemne comme∣moration of the Birth, Passion, &c. then these, which are ei∣ther he same indeed by reuolution, or in cōmon estimation; they follow in this the iudgement of the primitiue Church, esteeming it pietie to prefer vnitie with the Catholike church in things indifferent and lawfull, to the singularitie of any priuate mans opinion, or the practice of any particular Church. The allegation of Bonauentura his allusion in such a graue point is ridiculous; for if the Sunne and the Moone bee taken mystically, as they are in the Reuelation, in this case the Church clothed with the Sunne, that is, with the light of the Gospell, walkes not vnder the Moone, that is, according to the opinions and fashions of the world; but treading these vnder foote, followes the rules of order and decency for edification. If by the Sunne and Moone, these two Planets be vnderstood, which God created for signes, seasons, dayes, and yeares: So long, as the Church is mili∣tant

on earth, shee must vse the benefi•• of these Creatures in the determ••nation of times for all her actions.

PP.

If the Anniuersary commemorations were like the weeke∣ly preachings, Why is the Husband-man forced to leaue his plough at the one, and not at the other? Why did not Master Galloway curse the people for absence from the one, aswell as from the other?

ANS.

I answere, Although the circumstance of Time, whereon the Anniuersary commemoration is made, differs not in ho∣linesse, or any mysticke signification from the weekly dayes of preaching, yet it differres in frequency and raritie, for the dayes of weekely preaching doe returne; and to astrict the Husband-man to leaue his plough so often, were against e∣quitie and charitie.▪ but the times of these commemorations being so rare, to wit, three seruile dayes onely in the yeare, and the exercise so profitable, Reason would, if the Husband-man willingly did not leaue his plough at these times, that by authoritie he should be forced, aswell for his owne bene∣fit, as for eschuing scandall and contempt. And Master Gal∣loway had reason to curse these, who for contempt, and with offence of their Brethren absented themselues from the Ser∣mons of Christs Natiuitie. Lastly, the difference of the ser∣uice on these dayes, from the weekely and ordinary, makes them not to differ in holinesse or mysterie from the weekely dayes, more then the difference in seruice, which is perfor∣med on the fift of August, and fift of Nouember, makes these two dayes to bee mysticke, or more holy then other times.

PP.

To make solemne commemoration of Christs Natiuitie, vpon any other day then vpon the putatiue day of his Nati∣uitie, would be thought a great absurditie.

ANS.

If yee haue not fallen into this absurditie, yee must grant,

that yee neuer made in your time any solemne commemora∣tion of Christs Natiuitie. And, I verily beleeue, that in this omission yee haue many companions; by whose negligence God hath beene defrauded of the honour due to him for this benefit, and the people lacked instruction in a principall Ar∣ticle of Faith. This Article is the ground of all the rest: for as Chrysostome sayes, If our Sauiour had not beene borne, he had neither suffered, nor risen againe from the dead; and thereupon he calls the day of this commemoration, Metro∣polim omnium Festorum. Euen for this it was expedient, that a certayne time of the yeare should haue beene appointed for this commemoration, which otherwise would haue been neglected, and, as yee say, thought absurd.

But to returne to your Argument, The commemoration of Christs Natiuity, is no more astricted to the 25. of De∣cember, then to any other time: for although the 25. of De∣cember, by ordinance of the Church, bee dedicated to that religious seruice, yet the seruice is not astricted to the time, as the seruice of the Iewish festiuities, which lawfully might not be performed on any other dayes then the festiuall. The commemoration appointed by our Church to bee made on these fiue dayes, may lawfully be performed at other conue∣nient times, although on these dayes the same must not bee omitted. For the seruice, ar I haue said, is not appointed for the Time, but the Time is appointed for the worship. So it is not absurd to remember Christs Natiuitie so oft as occasi∣on is offered with all conuenient solemnitie, as it may serue to his honour, and the edification of the Church. Thus wee haue seene, that according to the Doctrine of the reformed Churches, Anniuersarie dayes are and may bee obserued, though not for any mysterie or holinesse that is in them, more then in other dayes, but for order and policy onely. Against this, all the Reasons, which Bellarmine or yee haue brought, or can inuent, shall neuer preuaile more, then the barking of a dogge, against the Moone.

PP.

〈1 paragraph〉〈1 paragraph〉

ANS.

The conclusion agreeth not with the premisses: for if it be Gods souereig••tie to make, or ordayne a thing to bee holy, how may the Church make a thing holy by appoint∣ing an occasionall feast, or fast, as yee grant shee may doe? The instinct of nature, and that command out of Ioel, is a generall warrant onely: The particular calamitie or bene∣fit, wherefore a fast, or feast should be proclaymed, is not expressed, neither is the time particularly determined, whereupon the solemne festiuitie, or fast, should be kept, but the one is left to the estimation, and the other, to the determination of the Church. So by that warrant, libertie is giuen to the Church to consider, and define the causes, for the which a fast should bee proclaymed, and to determine the time, when the same should be obserued; and to sepa∣rate that time from common businesse, and consecrate the same to the spirituall exercise of preaching, hearing, pray∣ing, fasting, &c. as our Church hath vsed to doe very often. Now, if the Church hath power vpon occasionall motiues

to appoint occasionall fasts, or festiuities, may not shee for constant, and eternall blessings, which doe infinitely excell all occasionall benefits, appoint ordinary times of comme∣moration, and thanksgiuing? Ye say that this hath no war∣rant, but yee speake without warrant: for there is as great warrant to appoint such dayes, as is for any other point of Ecclesiasticall policie, touching the determination of times, places, formes, and order to be obserued in the worship of God, according to these generall g••ounds, Let all things bee done to the glorie of God. 1. Cor. 10. to edification. 1. Cor. 14. with order, and decencie. 1. Cor. 14.16. The whole policie of our Church touching the vse of these circumstantiall things is ordered by these rules, and according to these did our Church in the first booke of Discipline which yee cite often, ordayne for the purpose now in hand, That in euery notable Towne a day beside the Sonday should bee appointed weekely for Sermon: that during the time of Sermon the day should be kept free from all exercise of labour, as well by the Master, as by the seruant. That euery day, there be either Ser∣mon, or prayers, with reading of the Scriptures. That Bap∣tisme be orderly ministred, either on the Sonday, or after Ser∣mon, and the dayes of prayer. That at foure seuerall times of the yeere, the Sacrament of the Lords Supper be ministred. viz. on the first Sonday of March, on the first Sonday of Iune, first Sonday of September, and the first Sonday of Decem∣ber. That in euery towne where Schollers are, and learned men repaire, a certaine day euery weeke be appointed for the exercise of Ministers in prophecie. And the said booke affirmes, The dedication of times, and houres for such generall and par∣ticular exercises of the Word, and Sacraments, and Prayer, to appertayne to the policie of the Church. If the Church hath power after this manner to appoint times for Doctrine, and diuine Seruice, and Doctrine, and diuine Seruice for times, as the doctrine of the Catechisme on Sonday at af∣ternoone, (reade the 9. Chapter of the said booke) it can∣not be denyed, but the Church hath also power to appoint

a certaine time, day, and houre, for commemoration of Christs Natiuitie, Passion, &c. For what more power had our Church at that time to appoint the Sacrament to be mi∣nistred the first Sondaies of March, Iune, &c. then she hath now to appoint a Sermon to be made of Christs resurrecti∣on vpon Easter day, and a Sermon of the sending downe of the holy Ghost vpon Whitsunday? and does not the light of Nature teach vs, that rare and great benefits, should be re∣membred with more then ordinary thankefulnesse? Hereby it is cleere, that it is not the Lords soueraignty onely to make or ordayne a thing to be holy, but it is a prerogatiue, that God also hath giuen to the Christian Church. But to the end, this matter may be fully cleered, it is to be obserued, as we said before, that times are made holy, and places two manner of wayes; so things are made holy, either by some inherent qualitie of holynesse, or by consecration of them to holy vses. After the first manner Angels and men were made holy in the creation, sinners are made holy by regene∣ration, and sanctification of the holy Ghost; and of this ho∣lynesse, God onely is the author. Next, things are made ho∣ly by consecration of them to holy vses, which vses are ei∣ther mysticall or politicall. The consecration of things to holy mysticall vses, as of water in Baptisme to be a signe of the bloud, and Spirit of Christ; the elements of Bread and Wine in the Supper to be the Sacrament of his Bodie and Bloud; the Sabbath to bee vnto the Iewes a memoriall of the Creation, a type of signification, and a badge of their profession; the Temple, the Altars, the Sacrifices, and Priests, to bee shaddowes of things to come: all these, and such like are made, and ordayned holy by God; but the con∣secration of things to holy vses for policie, as for maintay∣ning religion, or for order, and decency to be obserued in the worship of God, is not onely Gods prerogatiue, but a priuiledge, and liberty granted by him to the Church; for example, to build, and consecrate places to be Temples, hou∣ses to bee Hospitals; to giue rent, lands, money, and goods

to the Ministry & poore; to appoint Vessels, Vestures, & In∣struments for the publike worship, as Tables▪ Table-clothes, Napkins, Basens, Cups, and Lauers for the holy Sacraments, these things and the like are made holy by the dedication and consecration of men. After this last manner, the Church hath power to consecrate the fiue Anniuersary dayes to the commemoration of our Sauiour his benefits, to separate them from all other ordinary workes, and so to make them sacred and holy dayes. It was I grant a part of Idolatry to proclaime a holy day vnto the golden Calfe, or to any Idol, or Creature, as ye affirme; but it will not follow that it is I∣dolatry to proclaime a holy day, for the honour and wor∣ship of the true God. And as it was one of Ieroboams sins, to despise the Festiuities appointed by God for his worship, and instead of these to ordaine a Feast after the deuise of his owne heart, so if we should despise the Lords Sabbath, and instead thereof appoint some other, as the Machomet hath done, it were a presumptuous sinne. But this wee are farre from, acknowledging the Lords Day to bee holy by his in∣stitution, and appointing the rest to bee kept only for his worship.

PP.

We come from priuiledge to fact, as de iure, none may,* 1.3 so de facto none did appoint holy dayes vnder the Law, but God, and that eyther by himselfe, or by some extraordinary direction. Therefore none can bee allowed vnder the Gos∣pell without the like warrant. Seeing the times vnder the Gospell are not so ceremonious, as the times vnder the Law.

ANS.

I answered before, that if holy dayes bee taken for times, whereunto God did appropriate the exercise of some par∣ticular forme of worship, or for times clothed with some re∣latiue and respectiue holinesse, as to bee signes, or types of things to come, God only may make dayes holy: but if by holy dayes wee vnderstand times dedicated to Gods wor∣ship,

and the commemoration of his benefits as meete cir∣cumstances for Discipline, Order, and Policie, such as our Diuines hold, the holy dayes vnder the Gospell to bee, I de∣nie that either they might not, or did not lawfully appoint such dayes vnder the Law, or yet may not be appointed vn∣der the Gospell.

The answeres which you make to the dayes of Purim, in∣stituted by Queene Estther and Mordecai, and the Feast of Dedication, instituted by Iudas M••ccha••aeus, are not solid. First, where ye say, that the obseruation was ciuill, because Hospinian sayes, they might haue wrought vpon the dayes of Purim, his opinion in that is not probable; seeing these dayes were instituted to bee dayes of feasting and ioy, and sending of portions one to another▪ and gift•• to the poore, because on them God had giuen rest to his people fro•• their enemies. It is not probable, when ••••ch and 〈◊〉〈◊〉 did feast in remembrance of the rest, that God had 〈◊〉〈◊〉 ••hem from their enemies, that they did not rest, and 〈◊〉〈◊〉 t••e dayes according to the Institution: for the Text sayes expr••sly, Est. 9.17. That they rested and kept a day of feast••ng and gladnesse, with the which seruile labour sorts not. Nei••h••r will it follow, that these dayes were not kept for holy Festiuities, albeit in them, they might haue wrought some kind of labour: for on the sixe dayes of the Passeouer, and on the sixe dayes of the Feast of Tabernacles, seruile worke was not vtterly prohibited, but on the first and eight only; yet all these dayes are called Festiuall and holy. Finally, dayes instituted for Documents, and Memorials of holy things, as of their Fasting and Prayers, by which they ob∣tayned deliuerance, such as yee affirme these to haue beene, cannot bee called nor counted Ciuill. And Willet compares them not euill with the fift dayes of August and Nouember; but hee does not say this as counting them Ciuill, but be∣cause they were not diuinae, sed Ecclesiasticae institutionis, non mysterij, sed politi••s: and if ye thinke the fift of August and Nouember to be ciuill dayes in so farre as vpon them Com∣memoration

is made of his Maiesties Deliuerances, with Preaching, Thankesgiuing, and Prayer; you are in a mani∣fest errour: for a day which is dedicated to diuine Seruice, and the honour of God, not to a ciuill vse, cannot be estee∣med ciuill, but sacred, and holy.

Againe, where yee say, that these dayes had more then humane warrant, because it is thought that Mordecai was the Penman of the Booke of Esther, and consequently, a Prophet; and that it appeares that these dayes might not haue beene altered by the Iewish Church, which if they had bin of Ecclesiasticke Constitution, might haue bin done: thoughts, and appearances, are not sure probations to con∣clude a certaintie as yee doe, of a more then humane war∣rant. And if they had receiued from God, any particular di∣rection concerning them, the Prophet of God would not haue omitted the same in the Historie. A generall warrant they had, such as the Church must haue for the determinati∣on of circumstances in the worship of God, as that of the hundred and fifth Psalme, Giue thankes to the Lord, call on his Name, make knowne his deeds amongst the people. Sing vnto him, sing Psalmes vnto him, talke of all his wondrous workes that he hath done. But to say, that they had any par∣ticular warrant, is to be wise aboue that which is written.

As to the Feast of Dedication, yee answere first, that if it were Anniuersary in Salomon and Zorobabels time, Iudas Macchabaeus followed the example of these who had Pro∣pheticall direction: and if it was not Anniuersary, as first yee leaue it vncertaine, yee thinke the sa••e was an addition of the Pharisies, who inlarged the glory of this Feast, as they did their Phylacteries; but this is a friuolous conie∣cture, and the interpretation of Iunius words out of the Talmude is no better, to wit, that the Wisemen who de∣creed that the eighth dayes of that Feast should bee yeerely dayes of ioy, were the Pharisies, because they are called Sa∣pientes Israelis; for it behoued these that appointed the Fe∣stiuities not onely to bee Wisemen, but men of Authoritie

also: And therefore it is more probable, that the Wisemen in the Talmude were the Masters of the great Synagogue, that had power to appoint such Festiuities. But how would our Sauiour, who censured the Pharisies for inlarging their Phylacteries, and corrected the abuses of the Law, brought in by them, haue omitted such a grosse Errour and Supersti∣tion, as the Institution and keeping of these holy dayes vnrebuked, if it had beene a Pharisaicall Addition, and not a lawfull Constitution? Then yee teach your Reader a great cunning to play fast and loose, in answering all the instan∣ces brought from the Iewish Church: and that is, whether hee grant, or denie them to bee lawfull, yet to eschew the dint of the Argument; for if hee grant them to bee lawfull, then he may flye to this refuge, that the Iewes had extraor∣dinarie directions which wee want; as Prophets who were only Prophets by the Spirit vnto the dayes of Malachie; Vrim and Thummim vnder the first Temple, and in place thereof vnder the second, a slender voyce sounding from Heauen, called Bathcoll. But if hee denie the same to haue beene lawfull, then to alleadge that they were Pharisai∣call Additions, and that wee should not imitate the Pha∣risies and fond Iewes. I assure my selfe, that no ho∣nest-hearted man will either follow the Pharisies in their Superstition, nor you in vsing such sophisticall euasions, of which, none will serue against the instances alledged: for if yee say, that the obseruation of the dayes of Pur••m, or Dedication, were Pharisaicall Additions, the exact dili∣gence of our Sauiour in rebuking and correcting all such a∣buses and superstitious Nouations, as were brought into the worship of God by the Pharisies, will controll you: And if ye say, that they had extraordinarie directions, yee speake without warrant of Scripture, which is presumption in you to doe. So it remaines for any thing ye haue said, that holy dayes were, and might bee lawfully kept, vnder the Law without any particular warrant from God. But put the case, that the same might not haue beene done vnder the Law, it

followes not, that the Christian Church hath not libertie to appoint dayes, and times for religious exercises without particular direction. For vnder the Law, God not only set downe the substance of his worship, but all the circumstan∣ces also, as the persons in particular by whom, the place where, and the times when he should be worshipped, so ful∣ly, as little, or nothing was left to the abitrement of the Iewish Church; and as yee say, these times were so ceremo∣nious, that the greatest part of the externall worship consi∣sted in Ceremonies: vnder the Gospell it is not so, for in the Gospell, the substance of these Ceremonies, and of the wor∣ship of God is perfectly set downe; but the circumstantiall Ceremonies of time, place, persons, and formes, which are no part of the worship, but pertinences only, are left to bee determined by the Church according to the generall Rules of Order and Decencie. It is true, because the Iewes had one place only appointed by God, for his worship, to wit, the Temple and Tabernacle, whereunto the people could not resort at all times, therefore to their owne election, was permitted the appointing of other commodious places for their Synagogues. And now vnder the Gospell, there is one onely Day of diuine Institution, to wit, the Lords Day, whereunto to tye the worship of God, is a Iudaicall Peda∣gogie against the Christian libertie and practice. For the time is now come, that from one new Moone to another, and from one Sabbath to another, all flesh shall come and worship before God, Isa. 66.23. According to the which Pro¦phesie, the Apostolike and Primitiue Church did not only conuene on the Lords Day to worship God▪ but on such o∣ther times, as they thought commodious to obserue. Saint Paul taught often on the Iewish Sabbath, and at Ephesus daily for the space of two yeares, in the Schoole of one Ty∣rannus. Saint Augustine testifies, that in some Churches they conuened daily, not onely to preaching, praying, and Lectures, but to the celebration of the Sacrament also. Epi∣phanius in his Epitomie, or Abridgement of Christian Faith, affirmeth, Apostolos instituisse synaxes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The Apostles to haue instituted their holy meetings for diuine Seruice on Wed∣nesday, Friday, and the Lords Day. So••rates witnesses, that on these dayes through the whole World, for the greatest par••, the holy mysteries were celebrated. Hereby it is ma∣nifest, albeit the Church was tyed to worship God solemn∣ly and publikely on the Lords Day, that yet they were not tyed to that Day only, but that all dayes we••e sanctified by Christ, that the Church might choo••e, and de••ermine of them for the Seruice of God as she pleased. So to conclude, the Church vnder the Gospe••l, hath power without any par∣ticular warrant of Go•• keeping the general Rules of Pietie, Charit••e, and Decencie, to dedicate times and places, and set downe formes and orders for the worsh••p of God. The Cere∣monies in the Iewes C••urch, were not only Circumstantiall, but Mysticall for the greatest part, and a part of diuine wor∣ship it selfe: such as the Church vnder the Law, and vnder the Gospell, hath no power to institute; but the Ceremo∣nies vnder the Gospell are meerely Circumstantiall, for the greater part, not Mysticall, and a part of the worship it selfe, but onely accessorie thereto: these the Christian Church hath power to appoint. And such are the fiue dayes of old obserued by the Primitiue Church, and now restored againe in our Church: and such were the dayes of Purim, and the Feast of Dedication, which were not obserued as a part of religion instituted by God, but only for commemoration of Gods benefits bestowed vpon his people in these times.

PP.

* 1.4The obseruation of Anniuersary dayes pertayned to the Ceremoniall Law: but so it is, that the Ceremoniall Law is abolished. Ye confirme the Antecedent, by the reasons fol∣lowing.

First, The Anniuersary Dayes were distinguished from the Morall Sabbath: many were the preheminences of the ordinary Sabbath aboue the Anniuersary dayes.

Secondly, The Apostle cals them weake, & beggerly rudi∣ments, Gal. 4.9.10. The elements of the world, Col. 2.20. Shad∣dowes

of things to come, Col. 2.16, 17. The Apostle sayes not the obseruation of Iudaicall dayes, but, simpliciter, the obseruation of dayes serued to the people of God for a ty∣picall vse and rudiment of Religion. If the obseruation of some anniuersarie dayes was prescribed to the Iewes, as ele∣ments and rudiments for their instruction: it followes, that the obseruation of anniuersarie dayes is of it selfe a rudi∣mentarie instruction: Otherwise, the Apostles reason will not hold.

Thirdly, Dayes and Meates are paralelled: therefore, as it is Iudaicall to esteeme some meates cleane, and some vn∣clean, so to esteeme one day holier then another, is Iudaicall.

Fourthly, To substitute other dayes in place of the Iew∣ish, as a Christian Pasche, and Whitsonday for the Iewish, is to substitute rudiments to the Iewish, and not to chase them away.

Fiftly, The Iewish anniuersarie dayes were not onely abrogated as shaddowes of things to come, but as memo∣rials of by gone benefits. In euery respect, all their anni∣uersarie daies are abolished: Therefore in euery respect, they belong to the Ceremoniall Law.

ANS.

These arguments yee vse, to prooue the obseruation of anniuersarie dayes to be ceremoniall. I answer them one by one. First, where yee say, that anniuersarie dayes in the Law were distinguished from the morall Sabbath, if ye will of this conclude, that the anniuersarie dayes were not morall, but typicall, I will not deny it. But if yee conclude, anni∣uersarie daies to be therefore simply ceremoniall, I say it fol∣lowes not, and that your argument is a caption à dicto secun∣dum quid, ad dictum simplicitèr. The obseruation of a weeke∣ly day, amongst the Iewes, was not onely morall, but a ty∣picall shadow of things to come: Is the Lords Day then, because it is weekely, not onely morall, but also typicall? But, perhaps, ye reason thus: Anniuersarie dayes are eyther ceremoniall, or morall; but so it is, they are not morall, ergo.

To this I say, that your diuision is not full nor perfect: for, there be anniuersarie dayes, that are naturall, as the Aequino∣ctiall, and Solstitiall: Others, that are ciuill, as dayes of Markets, and Weapon-shewings, &c. And there be dayes Ecclesiasticall, which are neyther morall, nor mysticall, but meerely circumstantiall to the worship whereunto they are appoynted.

To the second I answer, that anniuersarie dayes are not called by the Apostle, Elements, and Rudiments, otherwise then the New-Moones, which are monethly dayes, and Sab∣baths which were weekely dayes: And therefore, if the A∣pos••le had called dayes, Shadowes, by reason of their yeere∣ly reuolution, he could not haue concluded, that Sabbaths and New-moones were Shaddowes. It is neither the week∣ly, nor monethly, nor anniuersarie reuolution, that made these dayes ceremoniall; for then ciuill, and naturall, and all kinde of dayes should be ceremoniall; but it was the my∣sticall signification which they had, and the ceremoniall worship appropriated vnto them. That the Apostle forbid∣deth the obseruation of these dayes, and not simpliciter of dayes, is manifest, both by that which goeth before, vers. 9. and that which followeth, vers. 21. The dayes whereof hee speakes, were Elements of the Law, from the which, that we might be deliuered, Christ was made vnder the Lawe: And the obseruation of these dayes, was a remayning still vnder the seruile yoake of the Law. But, there was neuer man before you, that did thinke the obseruation prohibited for any naturall respect, such as the yeerely, weekely, or mo∣nethly reuolution is; but onely for some legall considerati∣on, or some heathenish superstition. And seeing for these respects onely, the religious obseruation of dayes is dischar∣ged, it is a caption ab accidenti to conclude, that the obser∣uation of anniuersarie dayes is forbidden.

I answer to the third, that to esteeme one day holier, then another, for any inherent holinesse they haue by nature, is superstitious; and to esteeme one day holier then another,

for any sacramentall holinesse, that they haue by diuine in∣stitution, is Iudaicall: but, for the vse whereunto the day is applied, as a meete and commodious circumstance, so to e∣steeme it is no more superstitious and Iudaicall, then to e∣steeme a Temple holier then a priuate house, and the instru∣ments, vessels, and clothes that are vsed in the ministration of Sacraments, more holy then other common instruments and vessels. These we call holy, onely by reason of their separa∣tion from a common vse, to a religious. So this argument is a caption ab homonymia.

I answer to the fourth, That one thing is properly said to be substitute to another, when it is applied to the same vse. Our Pasche, and Pentecost, are neyther applied to be me∣morials of the deliuerance out of Aegypt, nor testimonies of our thankfulnesse for the First-fruits of the earth, nor to be shaddowes of our spirituall deliuerie to come, and of the First-fruits of the Holy Ghost: neyther doe wee offer the Passeouer, nor the First-fruits, nor any legall sacrifice; and so in no respect are they substitute to these times: but they are dedicated to the commemoration of Christs resurrecti∣on, and the comming downe of the Holy Ghost, not as my∣sticall, and sacramentall ceremonies, and a part of the di∣uine worshippe, which the Papists esteeme them to be, but as they are fit and meete circumstancess onely for these holy exercises.

To the fift and last argument I answer, That the anniuer∣sarie dayes of the Iewes are abolished in euerie respect, for which by them they were obserued, and so are the weekely and monethly daies: but, as the weekly and monthly course was not the respect for which the Sabbath and New-moons are abolished, no more is the anniuersarie reuolution of the feasts, the respect wherefore they were abrogate, but be∣cause they were shaddowes of things to come, and remem∣brances of temporall benefits, as of their deliuerie out of Ae∣gypt, which was also typicall. And because they had a legall worship appropriated vnto them, which was likewise cere∣moniall.

Now to conclude vpon this, that the obseruation of anniuersarie dayes vnder the Gospell, is abolished, is a caption, à non causa, pro causa: For the anniuersarie daies kept vnder the Gospell, are not obserued as any part of di∣uine worship, or as shaddowes of things to come, or as me∣moriall signes and Sacraments of by-past, temporall, and ty∣picall benefits: but they are obserued as commodious cir∣cumstances for the worship appointed to be done on them, to wit, the commemoration of the inestimable benefits of our redemption, which are not temporall, and peculiar to a∣ny People, or Nation, such as the deliuerance of the Iewes out of Aegypt, and their dwelling in Tents, remembred by their Pasche, and their Feast of Tabernacles; but eternall, and common to all Nations, and People. Neither is the wor∣ship performed on them legall, and ceremoniall, but euange∣licall and spirituall. Thus the obseruation is wholly different. The time is appointed to be obserued, not as a shadow, but as a circumstance onely: the w••rship is not the sacrificing of beasts, or oblation of First-fruits, but the Preaching of Christ, who is the body, the veritie, the yea, and amen, and end of the Lawe; and the Oblation of prayers, thankesgiuing, and praises in his name to the Father: and the benefits which are remembred are not temporall, and typicall, but eternall, and spirituall.

PP.

The prerogatiue belonging to God in the Old Testament, was transferred to Christ,* 1.5 God and Man, the Law-giuer in the New-Testament, one that was faithfull in all the house of God. But so it is, that Christ neither by his owne comman∣dement, nor by direction of his Spirit, inspiring the Apo∣stles, instituted any other day, but the Lords Day, &c.

ANS.

The Theologie of your Preface or Proposition I vnder∣stand not. I learne in the Scripture that the Prerogatiue of the Father is communicated with the Son, and that all pow∣er in heauen and in earth is giuen to our Lord Iesus Christ.

But I neuer read that God hath made any translation, and denuded himselfe of any prerogatiue in the New Testa∣ment, that belonged to him before in the olde. That which ye subioyne, that Christ and his Spirit hath instituted no other day, but the Lords Day, we freely graunt: for if it were eui∣dent that the fiue dayes had beene instituted by Christ, then we behoued to obserue and esteeme them as necessary parts of Gods worship, and not circumstances determined by the Church, to the worship of God, for order and policie, which we hold with our best Diuines. And therefore wee say in the verie first wordes of our Act, Wee abhorre the super∣stitious obseruation of Festiuall dayes. This superstitious ob∣seruation is nothing else but an obseruation of them with opinion of necessitie, that is, as necessarie parts of Gods worshippe instituted by Christ. So in this wee agree, yet I doe not allow of the reasons which yee vse, for probation hereof.

Your first argument is, If there had beene any other dayes dedicated to Christ, the Apostle spake vnproperly, and ob∣scurely, when he said, Hee was rauished in the Spirit vpon the Lords Day. For if there had beene a day for his Nati∣uitie, and another for his Passion, he should haue said, that he was rauished in the Spirit vpon one of the Lords Dayes. This argument is friuolous. Although all the Festiuall dayes vnder the Law were dedicated to God, and were called Sabbaths, yea sometimes Sabbath Sabbathôn, yet none of them is called the Sabbath of IEHOVAH, or the Lords Sabbath; that is reserued to the seuenth day of the Weeke, and the seuenth Yeere, which resembled Gods rest: And although all the Synagogues were Houses dedi∣cated to God, yet the Temple is not called one of Gods Houses, but the House of God; euen so, the Day of Christs resurrection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the excellencie thereof, is called the Lords Day, albeit other times had beene appoynted for his honour.

Your next Argument is false: in it, yee affirme, That the Apostle condemnes not onely the obseruation of Iew∣ish dayes, and the Iewish obseruation of the Iewish dayes to a typicall vse: for the conuerted Iewes (yee say) did not obserue them as shadowes of things to come, for then they had denyed Christ: but he condemnes the obseruation of dayes as a Pedagogicall and rudimentarie instruction, not beseeming the Christian Church. But howbeit the conuer∣ted Iewes did not obserue the Iewish dayes, as shadowes of things to come, yet they might haue obserued them as me∣morialls of by-past temporall, and typicall benefits, and for present temporall blessings, as the benefit of their deliuery out of Egypt, and for the Fruits of the earth, which vse was also typicall: Further, they did obserue them with o∣pinion of necessitie, as things instituted by God for his worship, and their saluation, which sort of obseruation was Legall: but this proceeding from infirmitie, and for want of sufficient instruction, was not a denying of Christ, as it had beene, if the same had proceeded from pertinacy, after the knowledge of the Truth receiued. And this was it which the false Apostles vrged vpon the Galatians, and Saint Paul condemnes in that Epistle written to them, and not simply the obseruation of any day; for, as after shall bee made manifest, euery obseruation of the Iewish dayes is not damned by the Apostle, who did sometime obserue them in his owne person, after a most lawfull manner. Neither can the obseruation of all dayes bee a Iewish cu∣stome and rite, and Pedagogicall or rudimentarie instru∣ction, but the obseruation onely of these dayes, which are prescribed in the Law: otherwise the Festiuities ap∣pointed by Ieroboam, and the festiuall dayes kept by the Heathen, should all bee Iewish Customes and Pe∣dagogicall instructions, which yee will not say, I hope.

PP.

Zanchius speaks to this purpose, after this manner: Ma∣gis consentaneum est cum prima institutione, & cum scriptis A∣postolicis, vt vnus tantum dies in septimana sanctificetur; It is more agreeable to the first institution, and the writings of the Apostles, that one day of the weeke onely bee san∣ctified.

ANS.

It is your custome, I perceiue, to falsifie, mutilate, and corrupt the Acts of Assemblies, and testimonies, both of the ancient and moderne Diuines. Beza his testimony yee adul∣terated in the dispute of kneeling; here yee mutilate Zan∣chius his testimonie, and bring it directly against his owne minde. He writing vpon the fourth Precept of the Law, pag. 671. mooues this question: An plures habere festos debeat Ecclesia Christi, &c. for answere to this question, he setteth downe two Propositions, and confirmes them at length, the first whereof is this: Tametsi magis consentaneum est cum pri∣ma institutione, & cum scriptis Apostolicis, vt vnus tantum dies in septimana sanctificetur; cum Scripturis tamen minime p••gnat, si plures vno sanctificentur, modò omnis absit superstitio, & faciant ad aedificationem, that is, Albeit it be more agree∣able to the first institution, and the Apostles writings, that one day onely in the weeke be sanctified; yet it is not re∣pugnant to the Scripture, if moe then one be sanctified, pro∣uiding that all superstition bee auoyded, and that they serue to edification. Hauing confirmed this by the testimonies of the Ancients, as, Euseb. de vita Constant. lib. 4. Sozom. lib. 1. cap. 8. & lib. 2. cap. 19. August. tom. 2. Epist. 118. Epiphan. Tertull. de Idololat. and the practice of the reformed Chur∣ches, he concludeth with these wordes; Dubitari igitur non potest, quin liceat Ecclesiae plures dies festos constituere & san∣ctificare, that is, It may not be doubted, but the Church may lawfully appoint and sanctifie moe festiuall dayes. His se∣cond position makes a full answere to the question: Quan∣quam Ecclesiae Christi liberu••est, quos velit praeter Domini∣cum

dies sibi sanctificandos deligere, honestius tamen est, lau∣dabilius, at{que} vtilius eos sanctificare, quos etiam vetus at{que} A∣postolica, purior{que} Ecclesia sanctificare solita fuit: that is, How∣beit the Christian Church hath libertie to make choyce of dayes, to sanctifie them, besides the Lords Day: yet it is more honest, commendable, and profitable, to sanctifie these which the ancient, and Apostolique, and most incorrupt Church hath beene in vse to keepe holy. What dayes these were, he shewes in the same place, numbering out the dayes of the Natiuitie, Passion, Resurrection, Ascension, and Pen∣tecost, as principall dayes: and after their enumeration, sub∣joynes; At{que} haec sunt Festa, quae sicut à veteribus sanctifica∣bantur, sic si nunc sanctificentur, non solùm improbari non potest, sed etiam laudabile est, honestum, at{que} vtile, quemadmodum in thesi diximus: that is, These are the festiuals which were kept holy by the Ancients, and if wee should now obserue the same, not onely is it not to bee improued, but also it were commendable, honest, and profitable, as wee said in the Po∣sition. Thus Zanchius is directly contrary to your opinion; for where yee alleadge, that the Apostle condemnes the ob∣seruation of dayes simply, Zanchius affirmes, the obseruati∣on of some dayes, beside the Lords Day, not to bee repug∣nant to Scripture, as it behoued to be, if the same were con∣demned by the Apostle for a Iewish rite and Pedagogicall instruction. By this let the Reader iudge, what credit yee deserue in the rest of your reports, where there is no proofe, but your owne affirmation.

PP.

Against this Argument, it is first alleadged, That the A∣postle comporteth with the obseruation of dayes, Rom. 14.5, 6. Ans. The Apostle beares with the infirmitie of the weake Iewes, who vnderstood not the fulnesse of the Chri∣stian libertie. And the Ceremoniall Law was not as yet bu∣ried. But the same Apostle reproues the Galatians, who had attayned to this libertie, and had once left off the obseruati∣on of dayes. Next, the Iudaicall dayes had once that honour,

as to bee appointed by God himselfe: but the Anniuersarie dayes appointed by men, haue not the like honour.

ANS.

After yee haue vsed two Arguments, to proue, That there is no day of diuine institution, but the Lords Day, a point not controuerted amongst vs, yee labour to answere fiue ob∣iections, which yee propone against your selfe; and the summe of your answere to the first is this: That the dayes wherewith the Apostle comported, were not the anniuersa∣rie dayes appointed by men, but the Iudaicall dayes, which had once that honour to bee appointed of God, and there∣fore were to be tollerated in the weake Iewes, as long as the Ceremoniall Law, wherein they were commanded, was not buried; the obseruation whereof, notwithstanding, hee con∣demned and reproued in the Galatians.

Out of this answere, I forme this Proposition:

All the dayes, whereof the Apostle condemned the obserua∣tion, were Iudaicall dayes, prescribed in the Ceremoniall Law, tolerated by him in weake Christians, and that once had the honour to be appointed by God himselfe.

This Proposition is yours, and is very true. I assume,

But the fiue anniuersarie dayes, appointed by the Assembly of Perth, are not Iudaicall prescribed in the Ceremoniall Law, tolerated by Saint Paul in weake Christians, and such as had once the honour to be appointed by God him∣selfe.

The Assumption is likewise yours, set downe in the last wordes of your Answere, and is true also. Therefore, I conclude,

That the fiue anniuersarie dayes, are not the dayes, whereof the Apostle condemnes the obseruation: Consequently, hee condemnes not the obseruation of dayes simply, as a Iudaicall Rite and Pedagogicall instruction, contrary to your former Assertion.

PP.

It is secondly obiected, that seeing the Lords Day was instituted in remembrance of Christs resurrection, the other notable acts of Christ ought likewise to be remembred with their seuerall festiuities. Ans. It followes not; that because Christ did institute the remembrance of one benefit, there∣fore men may institute for other benefits. Secondly, Christs resurrection was a benefit including the rest of his benefits. Thirdly, The Lords Day was not appointed to celebrate the memory of Christs resurrection onely: for then, the resur∣rection should bee the proper subiect of Diuine seruice euery Lords Day, and then it were vnlawfull to fast thereupon. Fourthly, It is called the Lords Day, either because the Lord did institute it, as the Communion is cal∣led the Lords Supper: or else because it was instituted to the Lords honour, and worship, as the Iewish Sabbath is called the Sabbath of the Lord our God. Fiftly, Although it may be applyed to the remembrance of Christs resurrecti∣on, seeing he rose that day, and in some sort to be a signe of the heauenly rest, yet that is, but typus communis, & factus, a common type fitted to resemble such things, not typus de∣stinatus, that is, appointed by God for that end. Finally, it was appointed for remembrance of all Christs actions, and for his worship in generall; not in a mysticall manner, for the ioyfull remembrance of his resurrection onely. So to diuide Christs actions, and appoint anniuersary & mysticall dayes for their remembrance, is superstitious will-worship, and a Iudaicall addition to Christs institution, in your mind.

ANS.

Here onely I haue taken vp the summe of your answere which is this: That Chist did not institute the Lords Day for a remembrance of his resurrection in a mysticall manner, and therefore wee haue no warrant to appoint mysticall dayes for remembrance of the Natiuitie, Passion, and the rest of his notable actions. Vnto which I answere, first ge∣nerally, That it is the iudgement of some recent Diuines,

that the Lords Day was onely instituted as Ecclesiasticall dayes are, for order, and policie, and hath no further but a circumstantiall vse in the worship of God. Others follow∣ing the Ancients, hold, that the Lords Day is not onely ap∣pointed for order, and policie, but that it is a memoriall of Christs resurrection, and a signe of our eternall rest in h••a∣uen. Saint August. tom. 5. de ciuit. Dei. lib. 22. cap. 30. Do∣minicus dies Christi resurrectione sacratus, aeternam non so∣lùm spiritus, sed etiam corporis requiem praefigurat. That is, The Lords Day, which was made holy and sacred by the resurrection of Christ, prefigures not onely the eternall rest of the spirit, but also of the body. Item, tom. 10. de verbis Apostoli. Serm. 15. Domini resurrectio promisit nobis aeternum diem, & consecrauit nobis Dominicum diem, qui Dominicus vocatur, quia eo die Dominus resurrexit. That is, The resur∣rection of the Lord hath promised vnto vs an eternall day, and hath consecrated the Lords Day vnto vs, which is so called, because the Lord rose vpon that day. Item, Epist. ad Ianuarium, Artic. 119. cap. 13. Dies Domini non Iudaeis, sed Christianis resurrectione Domini declaratus est, & ex illo, ha∣bere coepi•• festiuitatem suam. Tha•• is, The Lords Day was declared, not to the Iewes, but to the Christians by the re∣surrection of the Lord, and from that time it beganne to be a festiuall day. & ibidem, cap. 19. Vita prima quae de peregri∣natione redeuntibus, & primam stolam accipientibus redditur, per vnam Sabbathi, quem diem Dominicum dicimus, figura∣tur. That is, The first or euerlasting life, which is giuen to them that haue ended their peregrination, and receiued the glorious robe, is figured by the first day of the weeke, which we call the Lords Day. Iust. Martyr, Apol. 2. ad cal∣cem: Conuentus autem hos die Solis facimus, quia hac die pri∣mùm Deus depulsis tenebris, formata{que} materia mundum cre∣auit: Iesus Christus quo{que} noster seruator eadem die resurrexit a mortuis. That is, We keepe these meetings on the Son∣day, because on this day first God dispelled darkenesse, and formed the matter, whereof the world was created our

Sauiour Iesus Christ also rose againe from the dead the same day. In the iudgement of these Ancients, the Lords Day was not onely instituted for the worship of God in generall, and in that respect called the Lords Day, but because Christ rose vpon that day, and by his resurrection stamped it to bee a memoriall as well of his resurrection, as of the eternall rest whereunto we shall be raised on the last day. In a word, it was not onely instituted for order, and policie, but also for a mysterie; and therein differs from Ecclesiasticall dayes, which are onely appointed for a circumstantiall and not for a mysticall vse.

These things being premit••ed, I come to answere the particulars. First, where yee say, that albeit Christ did in∣stitute a day in remembrance of one benefit, men may not for other benefits: I grant that men ma•• not i••••••itute a my∣sticall day to be obserued as •• part of Gods worship, yet they may appoint a commodious d••y to b••e obs••r••ed, as a fit time for the worship of God and remembrance of his benefits.

Next, where yee say, the resurrection incl••d••s the rest of Christs benefits; it is true in some sense, that is, either as the beginning or originall of some, as the Ascension, and sen∣ding downe of the holy Ghost; or as the perfec••ion, and consummation of others, as of the Natiuitie, and Passion: And so generally, and virtute (as wee say) in vertue the Re∣surrection contaynes the rest, but it contaynes them not di∣stinctly and expresly, as it is necessary we should remember them; for then we should not need any moe Articles of our Creede, but that one of the Resurrection. As the Articles are particular concerning the Natiuitie, Passion, Resurrecti∣on, and Ascension, so they ought to bee distinctly and seue∣rally remembred, both on the Sabbath, and on other conue∣nient times, which the Church shall appoint.

Thirdly, Although the Lords Day was not onely in∣stituted for a memoriall of the Resurrection, yet, that was one of the principall causes wherefore it was sanctified,

rather then any other day of the weeke. Saint Augustine sayes as before, Domini resurrectio consecrauit nobis diem Dominicum, dies Dominicus sacratus est, & declaratus Chri∣sti resurrectione, & inde coepit habere festiuitatem suam. And in Tertullian his time, it was indeed esteemed a thing vn∣lawfull, eyther to fast or kneele vpon the Lords Day, which custome was confirmed in the Councell of Nice, Can. 20. When ye say, that if it were appointed for remembrance of Christs Resurrection, all the diuine Seruice done on the Lords Day, should haue relation only to the Resurrection; It is no consequent: for albeit God blessed, and sanctified the Iewish Sabbath, because hee rested thereon, there were yet other Scriptures read on their Sabbath, then the storie of Creation, and God his rest from it.

Fourthly, where ye alledge, that it was called the Lords Day, because it was instituted by the Lord and for the Lord, we will not contend about this, prouiding it be not denyed, that it is called the Lords Day principally, because the Lord rose thereupon, as Augustine, and other Ancients af∣firme euery-where. The Communion is called the Lords Supper, because hee appointed it to be kept for a memoriall of his death till his comming againe. The Iewish Sabbath was called the Sabbath of the Lord their God, not only be∣cause it was consecrated to his worship: for then the New-moones, and all the other Festiuall Dayes should haue beene so named, which they are not; but also because it was the signe and memoriall of Gods rest that Day. Therefore in the fourth Command, it is expressed as the reason, why the Lord did blesse and sanctifie the Sabbath, He rested the se∣uenth Day therefore (namely, because hee rested on it) hee blessed and hallowed it: euen so is the Sonday sanctified and blessed by our Sauiour, and called the Lords Day, because it hath imprinted in it by his Institution a perpetuall memori∣all of his Resurrection, whereby hee abolished all the Sab∣baticall shaddowes of the Law; as first, the strict and pre∣cise bodily rest, by bringing in, the spirituall and eternall:

Secondly, the memoriall of their temporall deliuerance out of Egypt, by bringing in the eternall and spirituall deliuery from the tyrannie of Satan, the slauerie of sin, and the feare of death: and thirdly, the signe and marke of distinction which separa••ed the Iew and Gentile, and was a part of the partition wall, in respect whereof, the Iewes were called Sabbatarij; all these shaddowes Christ by his Resurrection ••th abolished, and by the obseruation of the Lords Day, they are declared to bee abolished; which the obseruation of no other day of the weeke could haue done, because Christ stamped none of them with the memoriall of his Resurrection, but this Day only whereupon he rose.

Against this ye alledge, that it is not typus destinatus, but communis & factus, that is, a Type not instituted by God to be a memoriall of Christs Resurrection, but a common Type fitted to resemble such a thing: the contrary whereof is true. For nothing can bee called a common Type, but that which hath in it selfe by nature, some respect, or qualitie, wherby it is fitted to make the resemblance of such a thing: As in Marriage, in the coniunction of the head and mem∣bers, there is a fitnesse naturall to resemble our vnion with Christ: So in the Pismire there is a qualitie naturall, to re∣semble the vertuous man; and in the Lion and Horse, to re∣semble the strong and stately: but in this day by nature, there is neither qualitie nor respect more, then in any other to make such a resemblance. Moreouer, common Types are neither memorial & prognosticall signes, but demonstratiue only; & all memoriall, & prognosticall signes, which are not naturall, are signes destinate either by God or by man. If ye affirme, that the Lords Day was destinate by man, to be a signe of Christs Resurrection, then yee must grant, that it was instituted by man to bee obserued in remembrance of that benefit, and so it shall not be a day of Diuine, but hu∣mane Institution. Lastly, all the times which God hath mar∣ked with some rare worke or euent, and hath therefore ap∣pointed to bee obserued solemnely, haue euer beene desti∣nate

by God to be memoratiue signes of these same things. So the seuenth Day marked with Gods rest, and therefore blessed and sanctified, is a memoriall of Gods rest, and is called the Sabbath of Iehouah, and it is also a prognosticall signe of the rest of God to be communicated with the faith∣full who resemble that rest by a corporall cessation. This the Apostle witnesseth, Heb. 4.9. There remaynes therefore a rest to the people of God, for hee that enters into his rest, hee also ceases from his owne workes, as God did from his. In like man∣ner, the fourteenth day of the first Moneth marked with that rare deliuerance from the destroying Angell, and their escape out of Egypt, and therefore appointed to be solemn∣ly obserued to the honour of God: was destinated by God to bee a memoriall of that their deliuerance, and called the Passeouer of the Lord. And euen so the Lords Day being marked with that rare and incomparable benefit of the Re∣surrection, and consecrated in the iudgement of all the An∣cients to the worship of God insteed of the Iewish Sab∣bath, is a memoriall signe of the Resurrection destinated by the Lord himselfe; a demonstratiue signe of our spirituall Re∣surrection from sinne, to newnesse of life; and a prognosti∣call signe of our corporeall Resurrection vnto euerlasting life. This Saint Augustine expresseth in the words before cited: Dominicus dies Christi resurrectione sacratus, aeternam non solum spiritus, sed etiam corporis requiem praefigurat. In end where yee conclude, that the Lords Day was not ap∣pointed only for a remembrance of his Resurrection after a mysticall manner, but for the remembrance of all his acti∣ons and worship in generall, if your meaning bee, that on the Lords Day, all Christs actions may and ought to be or∣derly remembred, as occasion requires, and not his Resurre∣ction only, it is true that yee say: but if your meaning bee, that the sanctification of the Lords Day was not ordayned to be a memoriall of Christs Resurrection, I deny your asser∣tion, & preferre to your opinion, the iudgement of all the Ancients.

Vnto that which yee subioyne, that it is a superstitious wil-worship, and a Iudaicall addition to Christs Institution, to diuide Christs actions, and appoint Anniuersary and Mysti∣call dayes for their remembrance; I reply, that it is a super∣stitious wil-worship indeed, and a Iudaicall addition to Christs Institution, so to tye all the worship of God to the Lords Day, that no other day nor time may bee appointed for preaching, praying or remembring any of Christs bene∣fits: seeing vnder the Gospell, as Tertullian speakes, De Baptismo, omnis dies Domini est, omnis hora, omne tempus ha∣bile est baptismo: that is, euery day is the Lords, euery houre, and euery time is fit for Baptisme. If for Baptisme, why not for Doctrine, and Prayer, and Thankesgiuing, and all other parts of Gods Worship? For albeit the Lords Day be con∣secrated to the Worship of God, yet the Worship is not tied to it, but from one Sabbath to another, and from one New-Moone to another, all flesh may appeare before the Lord. That which ye speake of diuiding Christs actions, and the appointing of mysticall dayes, is partly foolish, and partly false. Is it not a folly to thinke, that the actions of Christ ought not to bee diuided, and seuerally remembred in Le∣ctures and Sermons, seeing the Spirit of God hath diuided them in this Storie, and that it is impossible at once to re∣member them all? And it is false also, because for remembe∣rance of them no day is appointed to bee kept mystically as a part of the worship, but only circumstantially for order, and commoditie: which kinde of obseruation is not a su∣perstitious wil-worship, but a lawfull determination of commodious times for the worship of God, belonging to the power and policie of the Church.

PP.

It is thirdly obiected, that Paul kept the Feast of Pente∣cost, Act. 20. 1. Cor. 16. I answere it was the Iewish Pente∣cost, &c.

ANS.

If it was the Iewish Pentecost, then Saint Paul did not only obserue an Anniuersary Day, but such also, as

was legall, and abrogated by the Gospell, and such as hee discharges the Church to obserue: Yet I hope, yee will not say, that his obseruation was Superstitious or Pedagogicall, because he obserued it not as a necessary part of Gods wor∣ship prescribed in the Law, in respect whereof only, it was Pedagogicall; but as a fit circumstance and opportunitie for the worke of his Ministerie, like as he did often obserue the Iewish Sabbaths, which was not onely lawfull, but in those times verie expedient to be done by him. Hereby it is mani∣fest, that the obseruation of dayes, is not condemned by the Apostle, as a Iewish Rite, because Anniuersarie, Monethly, or Weekly; but because it was conioyned with o∣pinion of necessitie, and vsed as a Legall worship: therefore although vpon the Iewish Sabbath, or vpon their Pentecost diuine worship was performed, as the Euangell preached, the Sacraments celebrated, Prayers publikely conceiued, &c. If these things were done, without any mysticall rela∣tion, or respect had to the day, but only because the time was opportune and happily fit for Gods Worke, the exercise was lawfull and could not bee condemned. So wee finde in some churches, that on eueryday the sacramēt was ministred: that on the Iewish Sabbath, they had an ordinarie Fast, and no well aduised Christian did euer thinke these to be vnlaw∣full, by reason of the day. For if to the cleane, euery thing be cleane, all dayes are cleane and sanctified to euery lawfull ex∣ercise of the man who is himselfe made cleane by the bloud of Christ: Consequently, euery day, whether it be Weekly or Anniuersarie, is cleane, and sanctified by Christ, to the ex∣ercise of any part of his Worship, which shall bee thought meete by the Church to be performed to his honour, and the edification of her selfe. The Legall Sabbath and Pentecost, which were abrogated, could not make the Euangelicke Worship, which was performed on them by the Apostles, vnlawfull; farre lesse can the Lords Day, such as the Chri∣stian Pasche, and Whitsonday are, or any other day of the Weeke, Moneth, or Yeare, which were neuer legally obser∣ued,

make the Doctrine, Prayers, and Sacraments admini∣stred on them, vnlawfull, and superstitious.

To conclude, I finde in this Obiection a Solution to all your Arguments, for here I find, that there may be a lawfull obseruation of dayes which are abrogated, let be of dayes which are not discharged, so the obseruation bee not legall, with opinion of necess••tie, or of any mysterie in the time: but Euangelicall, with knowledge of our Christian libertie, and for opportunitie of time onely, which both may bee lawfull and expedient. So Saint Paul keeped many Sab∣baths, and the Pentecost, whereon Saint Peter also conuer∣ted three thousand by his first preaching. This is the obser∣uation, for which only we stand; against which, ye haue ne∣uer concluded a contradictory, but either against the Legall of the Iewish, or superstitious of the Gentiles. So all your Arguments fall vnder one forme of Caption which wee call ignorantia Elenchi, when a contradiction seemes to bee, where there is none, because the tearmes in the apparant contradiction are not taken in the same s••nse.

PP.

It is fourthly obiected out of the Epistles of Polycarpus and Polycrates, extant in the Historie of Eusebius, and out of Beda following Eusebius, that the Apostles kept the Feast of Easter. Answ. Beda was but a Fabler, and a follower of fabulous Reports: Eusebius was a little better, &c.

ANS.

Thus it pleaseth your pride to disdaine these ancient, learned, and holy Writers, because they crosse your Nouel∣ties by the truth of Antiquitie; not vnlike the Painter of whom Sadeel writes, Qui cum gallum gallinaceum infeliciter pingeret, verum gallum á tabula abigebat: Hauing drawne a Cocke vnskilfully, that his errour should not bee perceiued, he chased away the liuing Cocke that stood by him; so the Papists forbid the vse of Scriptures, that their Errors should not be discouered, & Nouators cannot sustain the authority of the Ancients. But ye make mention of Polycarpus Epistle

extant in Eusebius, and in Eusebius there is no Epistle of Po∣lycarpus; onely Irenaeus in a Letter that hee sends to Victor, mentions him. The Epistles of Polycrates yee affirme to bee counterfeit, and vpon what reason? Because, ye say, that it is said in the Epistles, that Saint Iohn bore on his fore-head pontificale petalum, that is, the golden plate, or the High Priests Mitre. Polycrates, ye thinke, would not haue written so, because Scaliger sayes, that no man will grant, that ey∣ther Iohn or Iames did beare it, who vnderstand that none of Christs Apostles was a Priest; and that it was lawfull to none, but the High Priest to beare the golden plate. It is true, that Polycrates in propertie of speech would not haue written so; but what is more frequent amongst the Ancients then by such flowers & colours of Rhetorick to describe the Euangelick Ministers, amōgst whom such as Polycarpus, Thra∣sias, and others by him named, Iohns authoritie was as great, as was the High Priests aboue the inferiour vnder the Law? Therfore to distinguish him frō them Polycrates attributes to him the name and ornament of the High Priest. So Tertulli∣an de Baptismo, distinguisheth the Bishop from the Elder, and the Deacon calling him the High Priest, Dandi quidem habet ius summus Sacerdos, qui est Episcopus, dehinc Presby∣teri, & Diaconi. Shall wee esteeme this Treatise of Tertul∣lian counterfeite, because hee calleth the Bishoppe an High Priest? This is too weake a warrant, whereon to build an improbation against so strong a partie as Eusebius.

PP.

The Bishop of Elie in his Sermon takes needlesse paines to proue the Antiquitie of Easter, but when he proues it to be Apostolicall, he shoots short: his eldest Antiquitie, is the counterfeit Epistles before alleged. His proofe out of Scrip∣ture, Psal. 118.8. 1. Cor. 7.8. are very weake; for the first testi∣monie is applyed to euery Lords Day, & is not to be restrai∣ned to Pasche day. The other testimonie imports not a Cele∣bratiō of Easter Feast, vpō any Anniuersary day, but rather the Apostle teaches vs to celebrate this Feast of the Passeouer all the yeare long. His last proofe is taken from the custome

of Baptisme, and the Eucharist ministred vpon Pasche day, as if they had beene ministred only vpon that day.

ANS.

Ye turne your selfe now against the learned Sermon prea∣ched at Whi••e Hall by the Bishop then of Elie, now of Win∣chester, who prouing the obseruatiō of Easter to haue bin an old custom obserued in the Church since the Apostles daies, yea by the Apostles themselues, hits the marke, whereat he shoots directly; while as ye will proue these Epistles of Po∣lycrates and Irenaeus counterfeit, ye shoot short indeed. The testimonie of the 118. Psalme, yee say should be applyed to euery Lords Day, but seeing he rose on the first day of them, as yee cannot deny, doubtlesse when that day returnes by course once euery yeare; vnto it, all the prototype and archi∣type of them all, of euery congruity, saies the Bishop, the Re∣surrection is to be applyed somwhat more. This by example he makes plain. His Maiesties deliuerance vpon the fift dayes of August, and Nouember being Tuesdayes both, wee keepe for their remembrance a Sermon on Tuesday euery week of the yeare: but when by course of the yeare in their seuerall moneths, the very originall dayes thēselues come about, shal we not, doe wee not celebrate them in much more solemne manner? what question is there? weigh them well, ye shal find the case alike▪ one cannot be, but the other also must bee A∣postolike. These are the words of the learned Bishop, which proue his intent so cleerly, that ye are forced to flye to ano∣ther shift, as your custome is, & say, If the Prophesie should be applyed to any precise day, it should bee applyed to the Lords day. But seeing the words are to be vnderstood aswel of Dauid as of Christ, the day is taken, ye say, for the time in∣definitely, wherin Dauid was made King, & the corner stone of Gods people. This is your shift, which cannot auaile you: for if it be taken indefinitely for the day wherin Dauid was made the typick corner Stone, then much more must it bee taken for the definite day, whereon Christ the Veritie was made the true corner Stone of the Church of God. If of Da∣uids Coronation, it might be said, This is the day which the

Lord hath made, Let vs reieyce and bee glad in it: much more is it to be said of that day, whereon CHRIST rose againe from the dead, and was crowned with glory and honour, and set ouer the workes of Gods hands, and had all things put vnder his feet. For this day hath euer beene e∣steemed since the resurrection of our Lord, a day made by God, not by creation onely, but also by institution. Thus doe yee not escape the Bishops hand, flie where you can. When ye entered into combate with such an Antagonist, y•• were not wel aduised. Infoe lix puer at{que} impar cōgressus Achilli.

In the other testimonie, I grant with S. Augustine, that by the Feast, the course of our Christian Life is to bee vnder∣stood: yet the allusion would import, that a Paschall Feast was kept amongst them, and the Sacraments celebrated. The last proofe that Baptisme and the Eucharist were on this day solemnely ministred, yee cannot denie: And the Bishoppe affirmes not, that they were onely ministred on that day. Tertull. de Baptis. Diem Baptismo solenniorem, Pas∣cha praestat, cum & passio Domini, in qua tingimur adimpleta est, &c. Exinde, Pentecoste ordinandis lauacris laetissimum spacium est: quod & Domini resurrectio inter Discipulos frequen∣tata est, & gratia Spiritus sancti dedicata, & spes aduentus Domini sub••st••nsa, &c. Caeterùm omnis dies Domini est, omnis hora, omn•• tempus habil•• baptismo: Si de solennitate interest, de gratia nihil refert: that is, Easter is the most solemne Day for Baptisme, seeing the Passion of our Lord, wherein wee are dipped, is thereon fulfilled; after that, Whitsonday is a most ioyfull time for the lauacre of Regeneration, because on that Day, the resurrection was frequently shewed to the Dis∣ciples, the grace of the Holy Ghost dedicated, and the hope of Christs comming againe insinuated. Otherwise, euerie day is the Lords, euerie houre, and euerie time is meete for Baptisme. The solemnitie may be lesse, but the grace is not diminished. So that which ye say, that Baptisme was tied of olde to Pentecost and Easter, is false. But that which the Bishop sayes is true, that on these daies▪; the Sacraments were lwaies solemnely ministred.

PP.

I will now frame one argument against this conceit of A∣postolicall tradition, and obseruation of Pasche. The Apo∣stles were led all their life-time by the infallible direction of the Spirit. If they had accorded on the obseruation of Ea∣ster, they had not d••sagreed on the day. But their most an∣cient Records, the ba••tard-Epis••les aboue mentioned report, that Phil••p and Iohn kept the fourteenth day of the Moone, as the Iewes did▪ And Peter, the Lords Day following the fourteenth day of the Moone.

ANS.

In these Epistles there is no mention of Pe••er, and so by these Epistles, ye cannot proue, that Iohn, and Peter disa∣greed on the day. It is said that Polycarpus and A••ic••tus dis∣agreed on the day, yet they accorded in the obseruation of the Feast, which is directly contrarie to your argument. But ye say, the Apostles who were gouerned by the Spirit, could not disagree on the day. Did not Paul and Barnabas agree in planting of the Gospell? yet they disagreed in chusing of their Fellow-Labourer. Paul & Peter agreed on this ground, that a man is not iustified by the workes of the Law, but by the Faith of Iesus Christ: yet in the practise of the workes of the Law, they disagreed, Gal. 2. They agreed in the sub∣stance, yet in the matter of circumstance, and vse of things in their owne nature indifferent, they disagreed. But for these diuersities of opinion, neither did they cast the substance a∣way, nor broke they the bond of charitie amongst them∣s••lues, as ye doe, who can brooke no man, but him who will be sworne to your opinions, as if they were Oracles. But to be short, this argument is answered by the learned Bish∣op in that Sermon so fully, as may giue contentment to any that delights not in contention. His words are these, Pag▪ 25. Iames Bishop of Ierusalem, and others who ••ucceeded him, the sooner to win their Brethren, the Iewes, condescended to keepe Easter 14. Lunae, the 14. of the Moone, as they did. That

which by them was done by way of condescension, was after by some vrged as a matter of necessitie. So we see S. Paul when he came vp to Ierusalem to the Pentecost, was counsailed or not scandalizing the Iewes, to carrie himselfe as one that obserued the Law, and practise some legall ceremonies to that effect: which he did, vsing them not as a part of diuine worship, but as indifferent things, and meanes expedient to win him credite with the Iewes, that hee might edifie them in the truth. So himselfe sayes, He became all things to all men, that he might winne some. The keeping of the 14. day by Iohn and Iames, is not an argument that they disagreed from the rest in iudgement, touching the set day (if any then was de∣termined) more then the practise of other ceremonies proues their disagreeing from S. Paul in the poynt of Christian li∣bertie: for this they did onely by way of condescension. So the Apostles in these times might haue kept Easter vpon di∣uerse daies, by the direction of the Spirit, because the so∣lemne commemoration of our Sauiours resurrection, which we call Easter, is not to be kept at any set time for any myste∣ry, that one day hath more then another by diuine instituti∣on. The contentions therefore about the day were iustly bla∣med by the reformed Churches, who acknowledge no day, except the Christian Sabbath, to haue greater prerogatiue then anothe••. But the greater part of the world keeping the solemnitie of Easter vpon the Lords Day, which followed the 14. of the Moone, the Churches of Asia being a fewer num∣ber, did not well to preferre the singularitie of their opinion and custome to vnitie and conformitie with the greater part of Christendome in such a poynt. Againe, Victor Bishop of Rome cannot bee excused, who first did vrge conformitie, & pressed it by violence vpon the Churches that were with∣out his Iurisdiction; and to excommunicate them, was an insolent tyrannie, seeing they were not subiect to his power. Yet after the Nicene Councell had setled that controuersie, and determined the day, these must iustly be blamed, that contentiously troubled the Christian peace, disobeyed the

Canon of the Councell, and were disconforme to the rest of the Churches, not by mistaking the day as some were, but through wilfulnesse and pride, the parents of contention.

PP.

Las••ly, they reason with Augustine, à posterior••, That seeing the Lords passion▪ resurrection, ascension, & comming down of the Holy Ghost is celebrated with anniuersary solemnity through all the World, they must needs haue beene orday∣ned eyther by the Apostles, or by generall Councels: But so it is, that these daies were obserued before there was any generall Councell. It must follow therefore, that the Apo∣stles ordained them. Ans. Augustines distinction is not ne∣cessarie: for many customes crept in, and thereafter preuai∣led vniuersally, which were neither ordained by the Apostles, nor generall Councels. Socrates in his Historie sayes, I am of opini••n, &c.

ANS.

Socrate••, in the testimonie which yee alledge, lib. 5. cap. 22. for probation of your answere, sayes, that he is of opi∣nion that the Feast of Easter hath preuailed amongst people of a certaine priuate custome, and not by Canon. He con∣firmes his opinion by this reason, that they who keepe Ea∣ster on the 14. day of the Moone, bring Iohn the Apostle for their author. Such as inhabite Rome, and the West parts of the World, alledge Peter and Paul, and yet there is none of them can shew in Writing any testimonie for con∣firmation of their custome. First here it is to bee marked, that Socrates in this testimonie calls his allegation an o∣pinion onely, that is, a likely and prob••ble conceit: but that is not sufficient to infringe Saint Augustines rule, and the probations that he brings are of no force: for first, it makes nothing against Augustines rule, that the Easterne Churches kept the solemnitie on one day, and the Westerne on another: because Saint Augustine sayes not that the commemoration of these benefits was made vpon one and the selfe-same day: onely hee sayes, Anniuersaria solennitate

celebrantur, 〈◊〉〈◊〉 is, They are yearely celebrated after a so∣lemne manner. The diuersitie of the day confuteth not this assertion, but confirmes rather his saying: namely, that the solemnitie was obserued through all the World, seeing in one part it was celebrated for winning of the Iewes, accor∣ding to the practise of S. Iohn, and in the rest of the World, on Pasche Sonday, whereon our Sauiour rose, according to the tradition of Saint Paul, the Apostle of the Gentiles. So this same solemnitie being kept through the whole Church, although not on the same day, Saint Augustines rule remains good, that the solemne commemoration of Christs resurre∣ction, is Apostolicke.

The next probation is no better, to wit, that there is no testimonie in writing for the confirmation of that custome: for by this reason it would follow, that the obseruation of Sonday in stead of the Iewish Sabbath, hath preuayled by a priuate custome only: For in the Apostolique writings, we haue no testimonie for the confirmation of that custome. In Scripture we reade, that our Sauiour rose on that day, that on that day he appeared to his Disciples, that on that day the Apostle appointed collections to be made for the poore, that on that day at Troas the Disciples were assembled to breake bread, and that S. Paul preached: All these actions make as∣well for the obseruation of Pasche Sonday, and as the Bishop of Winchester saith, somewhat more, seeing it is after a sort, the same day by reuolution, whereon our Sauiour did rise: yet all these practises, exercises, and meetings on the Lords day had not demonstrate the sanctification of it, if it had not beene perpetually and vniuersally obserued after∣wards by the Church. This constant and vniuersall obserua∣tion of the Church, hath declared these practises to be ex∣emplarie, and that our Sauiour did consecrate that day by his resurrection, and apparitions, to be in stead of the Sab∣bath. Vpon this ground S. August. Epist. ad Ianuar. 118. sayes, Illa quae non scripta, sed tradita custodimus, quae quidem ••oto Terrarum orbe obseruātur, dantur intelligi, vel ab ipsis Apostolis,

vel plenarijs Concilijs, quorum est in Ecclesia saluberrima au∣ctoritas, commendata at{que} statuta retinere: Sicuti quod Do∣mini Passio, & Resurrectio, & Ascensio in coelum, & aduentus de coelo Spiritus Sancti, anniuersaria solennita••e celebrantur: that is, Those things which come to vs by Tradition, and not by Writing, and yet are obserued in the whole world, must bee esteemed to haue beene commended vnto vs, and instituted either by the Apostles themselues, or by generall Councells, whose authoritie hath euer beene wholsome to the Church: as by example, the Passion, Resurrection, As∣cension, and the descent of the holy Ghost from heauen, which wee solemnely keepe euery yeare. This rule of Saint Augustine, if it bee not demonstratiue, yet it is more pro∣bable then Socrates his opinion; for it is more like a custome receiued by the vniuersall Church, should proce••d from the authoritie of the Apostles, or some generall Councell, ra∣ther then from a priuate obseruation, as Socrates thinks.

Yet to confirme his opinion, yee say, that Iustine Mar∣tyr mentions no Holy day, but the Lords Day. What then? Hee had not the occasion: yet Tertullian, who flourished but fortie yeares after him, in the second booke directed to his wife, hath these wordes: Quis deni{que} solennibus Paschae abnoctantem seeurus sustinet? And in his booke, De Praescrip∣tionib. aduers. Haereticos, mentions one Blastus, whom hee calls an Heretike, for maintayning that Pasche should bee kept on the 14. day of the Moone, as the Iewish custome was. Tertullian flourished in the yeare of our Lord 183. and speaking thus of Pasche, not, as of a new Constitution, but as of a custome long before receiued in the Church, does confirme the Bishop of Winchester his iudgement, That in all l••kelihood this obseruation was Apostolique. By A∣postolique, I meane not a doctrinall point, which is to bee obserued as a substantiall part of diuine worship, or a con∣dition necessary to saluation, but the imitation onely of an Apostolique practice concerning order and policie: neither doe I meane such a practice as is expresly set downe in Scrip∣ture,

and vniuersally obserued through the world, such as the Lords Day is, for such a practice hath the strength of a diuine Precept: but I vnderstand such a practice, as albeit it be not recorded in Scripture, to haue beene done by the A∣postles themselues, or the Churches in their time, yet the same being vniuersally receiued in the world, and obserued since the Apostles dayes, is most probably presumed to haue beene practised in their times, and allowed by them. And in this, the Lords Day differs from Pasche, and the other three dayes mentioned by Saint Augustine, that the Lords Day hath not onely the vniuersall and perpetuall obseruation of the Church, since the dayes of the Apostles, but also the practice of our Sauiour, his Apostles, and the Church in their times expresly recorded in Scripture: The other haue onely an vniuersall and constant practice of the Church, since the Apostles time, which not the lesse ought to be preferred to any priuate or late particular custome. And to returne to the Act of Perth, it ordaynes none of these dayes to be kept for Diuine and Apostolique, but onely, that on them once in the yeare a solemne commemoration be made of the bene∣fits of our Redemption; and therefore the Reasons ye bring to proue, that these dayes are not Apostolique, impugne no wayes the lawfullnesse of the act. Where yee say, that the obseruation of the Passion day, hath brought into the church set dayes of fasting, condemned by our Diuines, I aske you, how yee doe proue that affirmation? It is enough yee haue said it. But to conclude this point, I doe verily thinke, That to fast and pray at some set times, were lesse offensiue to God, then to bee often feasting and surfetting, pratling, and lying, traducing our Brethren, and condem∣ning the good order and policie of Gods Church.

PP.

If it had beene Gods will,* 1.6 that the seuerall acts of Christ should haue beene celebrated with seuerall solemnities, the holy Ghost would haue made knowne to vs the dayes wher∣on they were done. Secondly, if the actions of Christ ad∣uance

the dayes wherein they were wrought, as Hooker sayes, or consecrate them, as Bellarmine sayes, they ought to be knowne; otherwise it will fall out, that we shall keepe the dayes holy that were neuer aduanced, nor consecrated by Christs action on institution. But so it is, the day of Christs Natiuitie is hid from mortall men.

ANS.

It is true, that if it had beene Gods will to haue aduan∣ced and consecrated the dayes of Christs Natiuitie, Passi∣on, &c. by annexing to them some partic••lar exercise of Re∣ligion, such as the festiuall dayes of the Iewes had, and clo∣thing them with some mysticall signification, the holy Ghost had made the dayes knowne; otherwise they could not haue beene obserued. But from the beginning, we haue declared according to the iudgement, not of Bellarmine but of our best reformed Churches and Diuines, that these dayes are not kept for any relation, that the worship hath to them, as if by Christs actions or institution they were to be honou∣red with some religious exercise; but for order and policy only, as the most meet and oportune occasions in the iudge∣ment of the primitiue Church, and in our estimation most meet, for testifying our conformitie with her, and with the whole Christian world euer since. The long discourse and dispute, which yee subjoyne to proue the time of Christs Natiuitie to be vncertayne, because it is not contradictori•• to the Act made at Perth, and the practice thereof in our Church; I passe it as superfluous. Onely to your last words of the Section I answere.

PP.

Nay, let vs vtter the Truth, December Christmasse, is a iust imitation of the December Saturnall of the Ethnicke Romanes, and so vsed, as if Bacchus, and not Christ, were the God of Christians.

ANS.

This protestation yee might haue made and craued li∣cence, if your custome were to lye: but to the purpose; If

Christmasse hath beene thus abused, I am sure the abuse hath not come by preaching on that day, and the exercise of di∣uine worship thereon: for that wee haue lacked these 57. yeares by-past in our Church; yet riot, profanenesse, surfet, and drunkennesse, hath not beene wanting. What hath beene the cause hereof, and by what meanes the abuse may be best remedied, wise men will easily consider.

PP.

It is commonly obiected, That wee may aswell keepe a day for the Natiuitie, as for the Resurrection of Christ. We haue answered already, That Christs day or the Lords Day, is the day appointed for remembrance of his Natiuitie, and all his actions and benefits, aswell as for the Resurrection. Next, the one is morall and weekely: the other, is mysticall and anniuersarie. The Lords Day it selfe, is no longer to vs mysticall but morall, sayes Willet, and therefore Pasche day is a mysticall Sabbath and anniuersarie, whereas the Lords Day it selfe should be onely morall.

ANS.

The answere which yee haue already made, is already confuted. The Lords Day is generally appointed for re∣membrance of all his actions, therefore none of his actions may or should bee remembred at any other set time. This consequence is not necessary: for then we may not remem∣ber his actions, in the morning and euening Lectures, wee may not remember them in Sermons & Exercises on week∣ly dayes, nor may wee remember them in Catechizing the people. Your next answere is, That the day of the Natiui∣tie is mysticall: This is contrarie to that which yee cited out of Saint Augustine, pag. 68. Ille celebratur ob memoriam solùm, & ideo semper die vigesimo quinto Decembris: at iste celebratur ob memoriam, & Sacramentum. But, I pray you, How proue yee obseruation of the day of Natiuitie to bee mysticall? because it is anniuersarie, yee say: If this be your Argument (for I finde no other here) it is not good: for in the reuolution of time there is no mysterie, but in the signi∣fication,

and we haue often said before, that we obserue no day for signification, but the Lords Day onely. The rest we obserue as times meet and commodious, for the worship appointed to be done on them. As to Doctor Willets asser∣tion, That the Lords Day is not mysticall to vs, I oppone to it Saint Augustines iudgement, who calls it, as yee heard before, a figure and type of life eternall, which is confirmed by the Apostle in the fourth to the Hebrewes. But Doctor Willet, I hope, takes (mysticall) for a darke and obscure shadow of things to come, such as the festiuall dayes vnder the Law were, kept in remembrance, not of spirituall and eternall, but of temporall benefits, which were shadowe•• of spirituall and eternall benefits to come: And in this sense, the Lords Day is not mysticall, for it is not kept in remem∣brance of temporall benefits, which are shadowes of spiri∣tuall and eternall, but in remembrance of Christs Resurrec∣tion, by whom we are put in present possession of our spiri∣tuall rest and life, and in hope of eternall. In respect where∣of, as it is a memoriall signe of the Resurrection of our Saui∣our, so is is a demonstratiue signe of the benefit which wee enjoy of spirituall rest, and prognosticall of our eternall, and therefore is called a figure and type, by Saint Augu∣stine. Thus taking a mysterie in a large sense for any signifi∣cant signe in Religion, it may be called mysticall. The Sa∣craments of the new Testament are called mysteries by the Ancients, not in the sense that the Sacraments of the old Testament were called mysteries, for they were so called, because they were darke and obscure shadowes of things to come; but our Sacraments are the liuely Images of the things themselues, by reason of the plaine and manifest Word of the Gospell annexed to them. By this distinction Saint Augustine and Doctor Willet may be agreed.

PP.

It is still obiected, The benefits of God ought to bee re∣membred, specially Christs notable benefits. Ans. It is one thing to remember, another thing to remember with so∣l••••••••

••••stiuities. To remember, is a morall dutie and per∣petuall: for we ought to keepe, not onely an anniuersarie, but also a weekely and daily remembrance. But to cele∣brate an Anniuersarie solemnitie, and to keepe a Sabbath of rest in remembrance, it is a pedagogicall ceremonie of the Iewes, &c.

ANS.

Wee thinke it sufficient to haue made that obiection once, because it hath neuer yet beene answered: but yee propone it often to assay, if yee shall bee able to fall on some solide solution at last; yet like an euill Archer, the longer yee shoote, yee stray the further from the marke: Yee thinke an Anniuersarie remembrance may be kept, but an Anniuersarie solemnitie should not bee celebrated: yee hide your minde from simple people vnder a mysticall so∣lemnitie of words, but to speake that plainly, which yee call the celebration of an Anniuersarie solemnitie, your meaning must be, if yee contradict the Act, that preach∣ing should not bee made, prayers, thanksgiuing, and pray∣ses should not be offered on certayne set times in the yeare, in remembrance of Christs Natiuitie, Passion, &c. If yee will haue no such exercise to bee vsed, what Anniuersarie remembrance is it that yee would haue obserued? Is it a priuy meditation in our Chambers, whereunto neither God nor Man is priuie, or some occasionall remembrance in our Lectures and Sermons, as they fall out now and then? Is this the thankfulnesse that wee are taught by the light of Nature and the Word of God, to render for the inestima∣ble benefits of our redemption, which God hath vniuersally and publikely bestowed vpon all?

Oh, but to keepe a Sabbath of rest in remembrance, say yee, is a pedagogicall ceremonie. To keepe a mysticall rest▪ such as the rest of the Sabbath was, is pedagogicall: but to keepe a rest for the more commodious and solemne perfor∣mance

of a great and diuine action, such as the commemo∣ration of Christs Birth, Death, &c. is not pedagogicall, but necessary for the commoditie, and celebritie of the wor∣ship, which cannot bee well and worthily performed with∣out cessation from other seruile businesse. That this is the vse of the rest commanded in his Maiesties Proclamation, is manifest by the reasons set downe therein, in these words: That euery one may the better attend the holy exercises, which are to bee kept in the Church on these times. Yee are cunning to deceiue the simple with ambiguitie of words. There is a rest that is ciuilly kept, which is a cessation from our or∣dinary workes for some other ciuill employment, as for marriages, triumphs, weapon-shewings, and such like; this rest is lawfull, but it is not Sabbaticall. There is a rest kept superstitiously, as when men ceasse from their labou••s, for some foolish feares of ill successe, by reason of the time: this is not called a Sabbath of rest, but a superstitious rest. There is a rest kept idolatrously for the honour of idols, as the Baechanalia, Floralia, and the holy dayes proclay∣med by the Israelites, for honour of their golden Calfe: These are damnable rests. Finally, there is a rest that is kept religiously, and this rest is kept either for celebritie and commoditie of the religious action onely, or mysti∣cally: for commoditie and celebritie of the religious ser∣uice, a rest is kept in all the solemne times of fasting: a rest is kept in the houres of Prayers, or Preaching, and o∣ther diuine Seruice. And such is the rest, that his Maiestie hath appointed to bee obserued. The rest, kept mystically, was a significant rest of some thing by-past, present, or to come; such was the rest of the Iewish Sabbath, and of the Legall Festiuities, and such Augustine holds, and other many good Diuines, our rest on the Lords Day to be, from the fourth to the Hebrewes. This is called a Sabbath of rest, such a rest his Maiestie hath not commanded; but a rest for commoditie and celebritie of the diuine Seruice only, which

in nothing is like to the Iewes Frontlets, Phylacteries, and such other Legall shadowes.

PP.

Pope Alexander the third gaue this reason, wherefore the Romane Church kept not a Holy day to the Trinitie, Quoniam Ecclesia Romana in vsu non habet, &c. Because, sayes he, Glorie to the Father, and to the Sonne, and to the holy Ghost, and other such like things, belonging to the praise of the Trinitie, are daily vttered. The Popes reason is grounded vpon this rule, Whatsoeuer is intreated or re∣membred in the diuine seruice ordinarie, ought not to haue a speciall Holy day, to celebrate the memorie of the same, beside the day alreadie decerned by the Lord. We assume, Christs Natiuitie, Death, Resurrection, &c. are not onely the continuall meditation of a Christian in priuate, but also a remembred, and intreated in the ordinarie and publique seruice. Euery Communion Sonday is a Passion Holy day. Euery Sabbath, that Christs Natiuitie is preached, is a time of remembrance of his Natiuitie. But to ordayne an Anniuersarie day, or houre of rest, for commemoration of his Natiuitie or Passion, and specially vpon a weeke day, is a Iewish rudiment, and a preiudice to Christian li∣bertie.

ANS.

I answere to the Proposition first, and I grant, that whatsoeuer is remembred in the ordinarie diuine seruice, ordinarily and particularly, such as, Glory bee to the Father, the Sonne, and the holy Ghost, which was said in the diuine seruice ordinarily and particularly, that needes not any particular commemoration vpon some speciall time, sayes Pope Alexander: but the inestimable benefits and actions of our Sauiour, which were not ordinarily and particu∣larly remembred in the daily seruice, but onely in the re∣hearsall of the Creede, where all the Articles of Religion are remembred; Pope Alexander thought, that for com∣memoration.

of these, a set time was necessary. So the Pro∣position, which is your ground, being taken according to the Popes minde, is against you.

Next, I answere, your Assumption is false: These bene∣fits are not the continuall meditation of Christians in pri∣uate; for I am assured, if yee bee a Christian, yee did not me∣ditate on these things Christianly, when yee did meditate this Pamphlet against the honour of Christ his Passion, Resurrection, Ascension, and against the power of the Church.

Thirdly, where yee say, That they are remembred in the ordinarie and publique seruice, that falleth our sometimes, but not purposely. When it happens, it is by occasion, and generally that they are touched, because they occurre in your Text perhaps. Otherwise, they may lye buried seuen yeares before they be purposely remembred. And when yee say, That euery Communion Sonday is a Passion Holy day, I would demand, whether it were lawfull on the Sater∣day or Friday before that Communion Sonday, to make a Sermon on the Passion for preparation of the people to the Communion, as I hope, you haue practised sometime your selfe. Now, if this, which your selfe and many o∣thers haue done, bee lawfull, is it not lawfull also to doe the like on Friday before Easter, which is a Communion Sonday by the acts of our Church? And this is all, that they ordayned by the Act of the Assembly at Perth, touching the remembrance of the Passion. Further, to that which yee say, That euery Sabbath whereon the Natiuitie is preach∣ed, is a time of remembrance of his Natiuitie: I answere, That it is but occasionall, and so falls out by the Text which the Minister teaches; but neither doe the people re∣sort purposely to Church to heare the Natiuitie intreated at that time, nor does the Minister intreat of it at large, as the same ought.

Finally, yee conclude with that often repeated calumnie,

that to ordayne a certayne anniuersary day, or houre of rest, for commemoration of these benefits, is a Iewish rudiment, and a preiudice to Christian libertie. The first is false: For the appointing of houres and times weekely, monethly, or yearely, for preaching any part of the Gospell, is no Iewish rudiment, but a lawfull, good, and wise Christian policie, practised 1500. yeares before yee were borne, throughout the whole Christian world, and allowed by the best Di∣uines both in the primitiue and reformed Church. So farre is it from being a preiudice to Christian libertie, that here∣in a principall part of our libertie consists, that we are not astricted in the worship of God to Times, Places, or Per∣sons, and others such circumstances by the Gospell, but haue libertie to choose and appoint such as wee thinke most expedient for the honour of God, and edification of his people: of the which libertie the purpose of your Pam∣phlet is to spoile vs, in the Sacrament astricting vs to the gesture of sitting onely, and for Gods publique worship, to the Lords Day onely; as if the Church had no power to appoint preaching, prayers, and diuine seruice to be done at any other time, or the Sacrament to bee receiued in any o∣ther fashion.

PP.

As for the fift day of Nouember, it is not an Holy day; it is not a day of cessation from worke, which is one of the chiefe elements of an Holy day, &c. Anniuersarie comme∣moration of a benefit, with a cessation from worke, suppose for a part of a day, is Iewish.

ANS.

If an Anniuersarie commemoration of a benefit with cessation from worke, suppose for a part of the day, bee Iewish, then the fift of Nouember (yee forget the fift of August) must bee Iewish: for on it, there is an Anniuersa∣rie cōmemoration of an exceeding great benefit, and a ces∣sation from worke, during the space of the commemora∣tion, which is a part of the day: Therefore, according to

your reason it must be Iewish. Where yee say that cessation from workes is one of the chiefe Elements of a holy day, it is true, if the cessation, and rest be a part of the worship: but if it bee only accessorie to the worship, and a circumstance thereof, it is no Element of a holy day. The rest of the Iewish Sabbath, and Iewish Festiuities was a mysticall part of the worship, but the cessation which is only appointed from cōmo∣ditie, & celebrity of the worship, such as that which is com∣manded to be kept by the Proclamation on these fiue dayes, and we are in vse to keepe at our weekly preaching, and Prayers, and vpon the fift dayes of August and No∣uember, is only accessory, and serues for commoditie, and ce∣lebritie of the worship, without which the same could not duly be performed.

PP.

* 1.7Grant the keeping of holy dayes to haue beene at the be∣ginning a matter indifferent, and setting aside all the former Reasons, yet ought they to be abolished, because according to the rule of the Fathers commended to vs by Zanchius, Non male igitur fecerunt, qui omnia praeter diem Dominicum aboleuerunt, Things indifferent when they are abused and polluted with Superstition, ought to be abolished.

ANS.

If all things indifferent which haue beene polluted with Superstition ought to be abolished, then all the Parish Chur∣ches in Scotland should be demolished: for to preach or not to preach in them is a thing indifferent. Ringing of Bels in time of Popery was abused superstitiously, kneeling, (an indifferent Ceremonie which may bee vsed, and not vsed at Prayer) hath beene most vily abused to Idolatry in praying to Idols; singing was abused to Superstition, and Idolatry, for Hymnes were sung to the Virgin Mary, yea, to her the hun∣dred and fiftie Psalmes of Dauid were diuerted or peruer∣ted, and sung in a str••nge Language. Shall it therefore fol∣low▪ that there should be no ringing of Bels, no kneeling at

Prayer, no singing, or reading of Psalmes? This is absurd to say.

Albeit Zanchius sayes, non male fecerunt, &c. Hee sayes not simply, that they ought to bee abolished; nor does hee reprooue them, who retayned the dayes kept by the ancient Apostolike Church, Quanquam Ecclesiae Christi liberum est, sayes he, quos velit praeter Dominicum dies sibi sanctificandos deligere, honestius tam••n & laudabilius, at{que} vtilius est, eos sanctificare, quos etiam vetus, at{que} Apostolica, purior{que} Eccle∣sia santificare solita fuit. Now, if ye demand what Zanchius vnderstood by the Apostolike Church, hee answeres it him∣selfe: Nomine veteris & Apostolicae Ecclesiae, eam intelligo, quae à tempore Apostolorum per annos fere quingentos durauit, vs{que} ad Gelasium, qui praefuit Romanae Ecclesiae, Anno 495. I maruell how ye can cite Zanchius so confidently for you, as if he had disallowed the obseruation of these dayes. And if ye will stand to his doctrine and iudgement, our controuer∣sie shall soone be at an end. For this hee sayes expresly, that the Church hath power to make choice of the dayes shee likes best, and sanctifie them besides the Lords Day. If ye will haue vs yeelding to Zanchius, when he sayes, non male fecerunt, doe ye also yeeld to him, when hee sayes, Ecclesiae liberum est, quos velit dies sibi sanctificare. But to the end the singularitie and noueltie of your doctrine may bee eui∣dent, and our defence may bee seene to agree with the Pri∣mitiue Church her practice, and the iudgement of the best Diuines amongst the reformed, wee grant with Zanchius, that they who abolished all dayes did not ill, but well in re∣spect of the time, and estate of their Church: As for example, it was not euill done by our Church, to discharge the obser∣uation of all Festiuall Dayes, because in the beginning, they could not be lawfully obserued for the raritie of Preachers at least vniuersally; for in Congregations where Pastours were wanting to inform the people, the obseruation of them should haue entertayned the superstitious conceit, which the Papists formerly had of them. Neither did they euill in

Zanchius iudgement, that retayned the dayes obserued by the Primitiue Church; consequently in appointing on these 5 dayes Sermons to be preached and diuine Seruice done, can∣not be euil. Specially, if we shall consider, how notwithstan∣ding of all the Acts, Ciuil, and Ecclesiastick made against the superstitious obseruation, and prophane abuse of Zule day, our people could neuer bee induced to labour on that day, and leaue their idlenesse: and wheresoeuer diuine Seruice was done that day, as in Townes that haue alwayes morning and euening Prayers, they were euer perceiued to resort in greater numbers on that day then any other to the Church: So these dayes being spent prophanely by the greatest sort and superstitiously by many, these euils could not be better remooued, then by Doctrine and diuine Seruice, whereby the time is well spent, and these conceits of the people dri∣uen away, and their opinions confuted in the time, when the same are most pregnant.

Saint Paul tooke occasion by inscription of the Altar in Areopage, To the vnknowne God, to preach the true God to the Gentiles: thereby he did not authorize their Superstiti∣on, which hee there cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but refuted it with a diuine Sermon: he also kept the Iewish Sabbaths and Pen∣tecost, which both were abolished; not to confirme the Iewes in the Pedagogie of the Law, but to take the com∣moditie of the time, and confluence of people in it, for prea∣ching the Gospell, that he might draw them with time from the shaddowes to the substance, and truth in Christ. So wee who haue the like occasion by confluence of our people on that day to Church, haue not done euil to appoint sermons to bee made on the day of the Natiuitie, that the people may thereby be drawne from profanenesse and superstition to the true worship of God, and to the religious exercises vsed in the Primitiue Church on that day; whereof the Sermons preached by Saint Augustine and many others, yet extant in their Monuments, beare witnesse: as also that in obseruing

this, and the remanent dayes, we might keepe a conformitie with them, which Zanchius holds to be honest, laudable, and profitable. Finally, that in so lawful a thing we might giue o∣dience to his Maiestie our Souereign, desiring an vniformity amongst the Churches of his Maiesties Dominions, in things which are neither against pietie nor good manners, and haue beene obserued vniuersally throughout the World in the most pure Ages of the Church.

PP.

The same Zanchius sayes in the place aforesaid, If any Feasts were celebrate before religiously, and holily, but theraf∣ter were contaminate with Superstition and Idolatry, that wor∣thily they were taken away by our Reformers, who imitated here∣in the example of Ezechias breaking to poulder the brazen Ser∣pent, when it was abused to Idolatry.

ANS.

Zanchius in these words compares not the Brazen Ser∣pent with the diuine Worship, and Sermons appointed to bee made by our Church vpon the fiue dayes; for in them there is neither superstition, nor false worship, nor is there any burthen layd vpon the Church, but a profitable poli∣cie established: hee onely compares the Brazen Serpent abused to Idolatry, to the abuses, superstitions, false wor∣ships, wil-worships, and the intollerable burthens laid on the Church in Popery, by the multiplication of Festiuall Dayes; which were indeed to bee abolished, because the same did not only equall but surpasse the Legall Ceremo∣nies of the Iewes.

PP.

Wee pretend that wee place no part of Gods Worship in the obseruation of dayes. But how can wee obserue a day to the honour of Christ, and not worship him, by that obseruation?

ANS.

We worshippe not Christ by obseruation of the day, but by the obseruation of an euangelicke and lawfull worshippe done to him vpon the day. With this ambiguitie from the beginning, ye presse to abuse the Reader: for the obseruati∣on of a day is taken (as wee said before) two waies; eyther for a sacramentall and mysticall obseruation, that is, when the day is obserued as a type of some spirituall or eternall benefit to come: This obseruation of a day, is a part of the worship, and we condemne it as yee doe: or it is taken for the obseruation of a fit occasion, and time, to the exercise of religious and diuine Seruice, as we obserue the dayes of fa∣sting, houres of prayers, preaching, and exercise. This man∣ner of obseruation is onely accessorie to the worship, and is no part thereof; and so we obserue the fiue dayes.

The Papists in dedicating dayes to Saints, appointed dayes to be kept mystically, and not circumstantially one∣ly: When we dedicate a day to Christ, we dedicate it not as a mysticall signe, and make it a part of his worship, but as a meete circumstance for the worship to be performed to him. And whosoeuer he bee that holds Christ may not be wor∣shipped on these dayes, and on all dayes and times priuately, and publiquely, is a dogmatist and teacher of will-worship: for if the Apostle call this a Doctrine of will-worship, Touch not, taste not, such and such things as are in themselues indif∣ferent; certainely by the same reason, he who out of the te∣meritie of his singular, proud, and wilfull opinion sayes, Teach not on such a purpose; Heare not such a purpose; Wor∣ship not after such a manner; Giue not thanks for such a be∣nefit vpon such a day; not because the doctrine and worship in vnlawfull in it selfe, but by reason of the time, which is an indifferent circumstance, Non est verus Apostoli interpres, sed verè dogmatistes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

PP.

* 1.8That which lawfully hath beene abolished by ciuill and Ecclesiasticall Lawes, and by consent, and vniforme practise

in the contrarie without interruption, and beyond the pre∣scription of time allowed to things moueable (put the case that Holy-daies were things moueable, and indifferent) and hath beene borne downe by Sermons of all the most reue∣rend Preachers since the reformation, corrected with cen∣sures, and abiured by publique oathes of Preachers, and Professours, cannot lawfully be receiued and put in practise againe.

ANS.

Your assumption must be this. But to make commemora∣tion of the inestimable benefits of our redemption vpon the fiue anniuersarie daies, hath beene abolished lawfully by ci∣uill and Ecclesiasticall Lawes, &c. This assumption is false, in all the parts of it; for first, as we haue shewed, the obser∣uation ordayned by the Act at Perth was neuer abolished by Ciuill or Ecclesiasticall Lawes, nor yet by consent and vniforme practise of the contrarie: Onely the superstitious obseruation of these dayes with opinion of necessitie, as a part of diuine worship, and the profane abuse thereof, with excessiue banqueting, playing, and carroling was condem∣ned. Secondly, to your prescription of time in things moue∣able, I answer, that circumstantiall ceremonies belonging to Religion, are alwaies alterable, and neither can bee aboli∣shed nor established by prescription: for if prescription had force in such things, then the space of 1200. yeares, during which time these fiue dayes were obserued vniuersally throughout the whole Christian world, sho••ld haue greater force to establish the obseruation of them, then the abroga∣tion of seuen and fiftie yeares in durance onely. Continu∣ance of time does not establish without change such things, but giues occasion to alter them rather, when the alteration makes for the honour of God, the edification of his Church, and auoyding corruption. Thirdly, the Sermons of reue∣rend Preachers condemned onely, the superstitious and pro∣fane obseruation of these dayes, and not the obseruation made by the Primitiue, and by the reformed Churches in

our time, which is the obseruation onely commaunded by the Act of Perthe. Fourthly, If any were censured, it was not for any fault in the action it selfe, but for transgression of the Ecclesiasticall order, and the scandall, which might haue followed thereupon; as the censures which wee now vse against these, that refuse to performe the diuine seruice appoynted to be done on these times, are not inflicted for a∣ny fault that is in omission, in regard of the time, but onely in regard of the order and policie of the Church, which be∣ing contemned, giues offence to the simple, and breaks peace and vnitie. Fiftly, we neuer abiured with oathes publique or priuate, the obseruation now required; the dedication of dayes imposed vpon the conscience, with opinion that they are sanctiores, & sacratiores alijs diebus, & pars diuini cultus, we detest, and abiure: for nothing can be imposed vpon the conscience, but by the precept of God onely. The Canons of the Church in matters indifferent, doe not oblige the conscience ratione rei praeceptae quasi pars sit aliqua diuini cul∣tus: sed ordinis & politias causa tantum. So the Canons of the Church made for obseruation of these fiue dayes, bindes not the conscience to the obseruation thereof, as a part of di∣uine worship, and as the commaundement of God bindes vs to the obseruation of the Lords Day: for it is the will of God, that on the Lords Day, we be religiously exercised, and therefore our obedience in that point, is a part of his wor∣ship: but to be exercised in Gods publique worship on a∣nother day, is not Gods expresse will, yet it is his will, that we should heare the Church, and obey her ordinances in all things that tend to edification, and serue for good order, whereof God is the Author. To conclude, seeing the obser∣uation of these fiue daies, as the same is prescribed in the act at Perthe, is neither contrarie to any Law, Ciuill, or Ecclesi∣astique; nor condemned by the practice, doctrine, and cen∣sures of our Church, nor abiured by oathes: And therefore may lawfully be restored, receiued, and put in practise againe by our Church.

PP.

Hooker, and Sarauia, vrged for maintenance of their cere∣monies, Law, custome, prescription; and craues that the im∣pietie and vnlawfulnesse of their ceremonies be proued, or else let the Non-conformists, conforme. May we not plead after the same manner for our former order so long establish∣ed, that they proue it was impious, and vnlawfull, before we make a change?

ANS.

Ye may not pleade, because the change is alreadie made in a lawfull Assembly, which had power to abrogate all Sta∣tutes of Ecclesiasticall matters, that are found noysome, vn∣profitable, disagreeing with the time, and abused by the people: as is set down in the confession of Faith, and seuenth Chapter of the Booke of Discipline, concluded anno 1581. Such were the acts made before concerning Holy-dayes: for first, they were noysome, in that they were not conforme to the practise of the Primitiue Church, or yet of the later re∣formed, and so in that poynt did break vnitie. Next, vnpro∣fitable, because they fostered prophanenesse and superstition in the hearts of the people, who by want of information of Doctrine, did superstitiously or prophanely obserue these dayes. Thirdly, they agreed not with this time, wherein it was expedient that the religious Commemoration of the benefits of Christ should be restored iur•• postliminio: for it is not enough to dispossesse idolatrie and superstition, the vio∣lent eiecters and occupiers of the possessions of true Religi∣on; but she ought to be restored to the old right and priui∣ledges of times, and places, lawfully and wisely dedicated to her before. Last of all, the discharge of diuine Seruice, on these daies was come into abuse amongst the people, the pre∣ciser sort counting it a part of Gods worship, and obedience to his will, not to doe seruice vnto God on these dayes; and the profane taking thereby occasion to be more licentious: And therefore it was needfull in a manner to restore the ob∣seruation of these times.

PP.

Our Oath by it selfe bindes more then Law, Custome, and Prescription: farre more when it concurres with them. The assumption is euident, by that which I haue set downe in the beginning.

ANS.

The assumption is alreadie considered, I answere to the oathe. Lawes, Customes, Prescription, and Oathes in order and policie, touching indifferēt alterable things such as these are, binde a man no longer to the obseruation, then the or∣der remaines vnchanged. Your Oath bound you to the go∣uernement of Superintendents set downe in the first Book•• of Discipline, from which yee esteeme your selfe absolued, because that gouernement was altered by that new Booke of Discipline confirmed in the generall Assembly, anno 1581. a yeare after the Oath was set forth. Now the order set downe in the same first Booke of Discipline touching the a∣bolishing of Holy-dayes, anno 1560. is altered by the late generall Assembly holden at Perthe: and by the same Rea∣son, whereby yee esteeme your selfe absolued from the go∣uernement of Superintendents, yee should thinke your selfe freed of the act touching the abolishing of Holy-dayes, which yee would doe, if ye were not contentious.

PP.

If Zanchius approued the abolition of Holy-Dayes in some Churches where they were, because they had been pol∣luted, and grossely abused: much more would he and other Diuines, knowing the truth of our case, thinke it vnlawfull to reinduce them amongst vs.

ANS.

It is true, that in the Churches of Bearne, Mattins and Euening-Song were abolished for the abuse thereof in Po∣perie; and not many yeares since, there was great contenti∣on before these Churches could be induced to receiue Mor∣ning and Euening Prayers in stead of them. So the Popes cursing was abolished out of the Church of Geneua, and

great contradiction made, as Beza testifies in Caluines life, before excommunication could be established in place ther∣of: yet I hope, neither Zanchius, nor your selfe will thinke that the reinducing of these was vnlawfull, although for∣merly excluded. If Zanchius vnderstood the case of our Church, as I haue set it down a little before, & how, we haue not reinduced the Popish obseruation of dayes, but made choice of these times for special seruices to be performed on them, with a speciall direction to Ministers to rebuke super∣stition, and licentiousnesse; both he, and other Diuines would approue the constitution of our Church, and condemne this your seditious Pamphlet, whereby the simple are abused, and the peace and quietnesse of our Church disturbed.

The iudgement of the Reformed Churches of Holy-daies.

PP.

OF the ancient Church I haue spoken before. Some excuse the Ancients with good inten∣tion, because to winne the Gentiles, they conuerted their dayes into Christian Holy-daies. Others excuse them with the circum∣stance of time, that dwelling amongst Pa∣gans, they made profession before their eies of Christs birth, passion, &c. by obseruing such dayes. But the wisdome of their intention hath proued folly, as the seuenth reason ma∣keth manifest. The like circumstance of time is not offered: therefore we may not be excused.

ANS.

Before the penner of this Pamphlet bring the iudgement of the reformed Churches, some reason he must pretend for

his cred••te, why he reiects the doctrine and practise of the reformed Church, which stands wholly in his contrarie. First he sayes, that he hath spoken before of the Ancient Church. But what hath he spoken before? that they obserued Easter∣day by custome, and not by tradition, this is all. What ar∣gument hath he brought against their doctrine, against their religious custome and practise of this poynt? He sayes, some excuse them with their intention: Who be these? he is asha∣med of their names, and so he may be; for where there is no fault, to make an excuse is a sort of calumnious and secret accusation. But for their intention, who did acquaint him with their intention? In Tertullian, Chrysostome, Ierome, Ambrose, Augustine, and others, who all make mention of these dayes, there is not so much as any coniecture to bee found for that intention. In the end he concludes, that the in∣tention of the Ancients hath proued folly, and this he sayes, is manifest by the seuenth reason, because the obseruation of these daies hath beene abused to superstition. But so hath the Lords Day beene, so hath the Word, so haue the Sacraments beene abused, and all the other parts of Gods worship: Shall therefore the intention of the Holy-Ghost, and his wisdome in prescribing these meanes to the Church, be esteemed fol∣ly? They who abuse the good intention of God and his Church to their owne damnation, are fooles indeed, but Wisdom•• is iustified of her owne children. And although the winning of the Gentiles was one good end, wherefore the Ancients obserued these dayes, yet their principall end was the honour of God, and edification of his Church. These ends doe still remaine, and iustifie the obseruation of these dayes by the reformed Churches, which no man that loues the honour of God, and the weale of his Church, will con∣demne.

PP.

It is grosse ignorance to say, that Holy-dayes were so ma∣ny hundreth yeares before Papistrie: for Papistrie hath been in the Church euer since the daies of the Apostles: yea the

mysterie of iniquitie was working in their times. The errours of the Orthodoxe Church were the beginnings of the Papistrie, at length they grew to a great masse. So howbeit, the whole lumpe was not formed, till the Antichrist came to his full strength, yet many particulars were entered before, and like brookes came into the great riuer. As the Antichrist was borne, and did grow in yeares, so did Papistrie.

ANS.

Here ye insinuate, that the obseruation of the fiue Daies in the Primitiue Church was Papistrie, or else this Discourse is idle. But Papistrie it could not be, before it was receiued, and confirmed by the Pope: so in these dayes it was not Pa∣pistrie formally. And if it were not an errour of the Ortho∣doxe Church, but a lawfull order, as at length we haue pro∣ued, it was neyther materially nor formally Papistrie. The obseruation of these dayes, with a superstitious and idola∣trous worship, is Papistrie: Such was not the obseruation of the Primitiue Church, and such is not the obseruation of the Reformed. But as the lawfull obseruation vsed in the Primi∣tiue Church was abolished by the introduction of a super∣stitious and idolatrous worship in Papistrie, so is the super∣stitious and idolatrous obseruation in Papistrie, abolished in reformed Churches by the restitution of the lawfull and re∣ligious obseruation vsed in the Primitiue Church, which of all reformations is the most perfect and profitable. Iehu a∣bolished Idolatrie of the Heathen, but he restored not the true worship of God: therefore his reformation was imper∣fect. But the reformation made by Ezechias, and Iosias, was perfect, because Idolatrie was not onely abolished, but the true worship of God established in place thereof. This was not so sufficiently prouided for at our reformation in this poynt, for the want of Pastours, and is well supplied by the Act made at Perth.

PP.

As for the reformed churches, except our neighbor Church, they haue abandoned daies dedicated to Saints.

ANS.

Now yee come to the iudgement of the reformed Chur∣ches. And here I wish the iuducious Reader to obserue whe∣ther ye bring either the iudgement of any reformed Church, or of any learned Diuine, that consents with you in opinion; namely, that the obseruation of the fiue anniuersarie dayes with the lawfull exercise of true Religion, is a Iudaicall Pe∣dagogie, a rudimentarie instruction, and a superstitious wil-worship. And to the end all that ye say may be exposed to the view of the World, I shall set all fully downe which yee bring to this purpose.

First, where ye alledge, that all the reformed Churches, haue abandoned the dayes dedicated to Saints: In this, their practise is no way contrarie to the Act made at Perth; for by it no day is ordained to be kept, which is or was dedicate to any Saint, except vnder the name of Saints yee reprehend him, who is the most holy.

Next, the exception ye make of our neighbour Church, is calumnious, and false. It is a calumnie, that they obserue a∣ny day dedicated to Saints. All the dayes which they ob∣serue, are dedicated to the honour of God, either for the in∣estimable benefits that by our Sauiour he hath bestowed vp∣on the World, or in regard of the blessings that haue come to man, by the Ministrie of his seruants, and Saints. And it is false, that all the reformed Churches, except they, haue re∣fused the obseruation of these dayes: For Bullinger in his Commentary vpon the 14. to the Romans, affirmes, that the Church of Tigurie obserues the Feasts of the blessed Virgin, of S. Iohn the Baptist, of Magdalene, of Stephen, and of the Apostles.

PP.

Some admit dayes dedicated to Christ, some two, some fiue; but not with the full consent and liking of the learned, but either forced by the authoritie of the Magistrate or wil∣fulnesse of the people, or because remaining in the middest of their enemies, they are not permitted otherwise to doe.

ANS.

They in Geneua who obserue the day of Natiuitie, and Easter, approue the practise and order of the Church of Hel∣uetia, who obserue all the fiue: and there is as great reason, why on the other three dayes, the Passion, Ascension, and sen∣ding downe of the holy Ghost, should be remembred as the Natiuitie, and Resurrection. If by the learned ye vnderstand these whom ye doe afterwards name Farellus, Viret, and Cal∣uine: I am perswaded no man will thinke, that either they or any other such Pastors of the Church would haue bin forced to practise that which was vnlawfull in it selfe, and a supersti∣tious will-worship, either by Magistrate, or People.

PP.

Farellus and Viret remooued all Holy-dayes out of the Church of Geneua, as Caluine testifies. The same decree, which banished Farellus and Caluine out of Geneua, brought in other Holy-dayes. They were all againe abrogate, except the Sabbath day: Howsoeuer after, came in the keeping of Pasche, and the Natiuitie.

ANS.

The iudgement of Caluine touching the abolition of the Festiuall dayes in Geneua, may be seene in his 118. Epistle, where he professes, that it was done se inscio, ac ne optante qui∣dem. And a little after subioynes, Ex quo sum reuocatus, hoc temperamentum quaesiui, vt Christi Natalis celebraretur vestro more, alijs autem diebus extraordinariae supplicationes tab••rnis mane clausis fierent; à prandio ad suas operas, & res agendas quis{que} abiret. And albeit in that place, he confesses, that the abrogation of the Festiuall dayes did not grieue him, yet he protests as followes, Hoc tamen testatum esse volo, si mihi dela∣ta optio fuisset, quod nunc constitutū est, non fuisse pro sentētia di∣cturum. If Caluine had thought as ye doe, that December Christmas is a iust imitation of December Saturnall of the Ethnicke Romanes, and that the obseruation of the rest of the Festiuall dayes, had beene a superstitious kinde of Will-worship, and a Iudaicall Pedagogie he would neuer haue

consented to the keeping of that Natiuitie; and would not only haue abolished the holy dayes by his suffrage, if the same had beene in his option, but also testified to the world his dislike of them by his Pen, and writing. But, that all may see, how different his iudgement is from yours, he con∣cludes with these words: Nec tamen est, cur homines adeo ex∣asperentur, si libertate nostra, vt Ecclesiae aedificatio postulat, v∣t••mur: quemadmodum nec vicissim praeiudicio esse morem no∣strum aequum est: By these words it is manifest, that in Caluines iudgement, the obseruation, and abrogation of these dayes consists in the power and libertie of the Church; and that the obseruation of them in it selfe, is not vnlawfull, but a thing indifferent, to be vsed, and not vsed, as the edi∣fication of the Church requires; which iudgement wee im∣brace and follow.

PP.

Caluine was so farre from liking of Holy dayes, hee was slandered of intention to abolish the Lords Day.

ANS.

His Doctrine shewes the last to bee a calumnie: his prac∣tise, and iudgement declares, that hee did not mislike the obseruation of the dayes vsed in the Primitiue and other reformed Churches.

PP.

The Belgike Churches in their Synode holden at Dort, Anno, 1578. wished that only the Lords Day might be ce∣lebrated. Luther himselfe in his Booke De bonis Operibus, set forth, Anno, 1520. wished that there were no Feast Dayes amongst Christians, but the Lords Day. And in his Booke to the Nobilitie of Germany, he sayes, Consultum esse, vt omnia festa aboleantur, solo dic Dominico retento.

ANS.

This wish, Luther, and the Belgike Churches conceiued out of their miscontentment at the number, corruptions, and superstitions of the Festiuall dayes, besides the Lords Day, as ye doe. The late Councell holden at Dort, Anno

1618. did celebrate the Feast of Christs Natiuitie most so∣lemnely for the space of three dayes: so the practise of these Churches and of Luther shewes that they agree in iudgment with vs touching the obseruation of the fiue dayes.

PP.

Howsoeuer forreine Diuines in their Epistles and Coun∣cels speake sometimes sparingly against Holy dayes, when their aduice was sought of Churches newly risen out of Po∣perie, and greatly distressed: they neuer aduised a Church to resume them, where they were remoued.

ANS.

If forreine Diuines had esteemed the obseruation of these fiue dayes a Iudaicall Pedagogie, a rudimentary instruction, a superstitious wil-worship, as ye doe, they had spoken no more sparingly thereof, then they do of other like things in the Papisticall Church. Where yee say, that they neuer ad∣uised Churches to resume them, who had once remooued the same, Caluine in his one and fiftieth Epistle aduises the Monbelgardens not to contend against the Prince for not resuming of all Festiuall dayes, but only such as serued not to edification, and were seene to be superstitious, such as the Conception and Assumption of the blessed Virgin: In festis non recipiendis (sayes hee) cuperem vos esse constantiores, sic tamen, vt non litigetis de quibuslibet, sed de eis tantum quae nec ad aedificationem quicquam factura sunt, & supertitionem pri∣ma ipsa facie prae se ferunt, &c. And in the end of the Epistle, answering one Obiection, which is frequently vsed in our Church, he saies; Quod autem vos terret offendiculorum pericu∣lum, si quam nouam agendi formam receperitis, quae non sit nostris Ecclesiis vsitata, id quidem meritò facitis: Sed quia non eò ventum est perfectionis, quin optemus adhuc progredi, hic ti∣mor vos impedire non debet ab ijs ritibus admittendis, quos a∣lioqui non liceat penitus improbare. What these Ceremonies were, whereof he speakes, ye will find in the same Epistle, to wit, the administration of the Communion to the sicke, and to persons who are to suffer; Baptisme by Mid-wiues, which

simply condemnes, Rites in buriall of the dead, and Festiual dayes which they were vrged by the Prince to resume, after they had beene remoued from amongst them. But this and such other peaceable and modest aduices giuen by Caluine, and other Learned Diuines, yee ascribe to want of conside∣ration.

PP.

They had not leisure to consider narrowly the corruption of euery errour that preuailed in their time, the worke of reformation was so painfull to them; I wish therefore that the iudicious Reader would ponder their Reasons set down in this Treatise.

ANS.

The ancient Diuines Saint Chrysostome, Ambrose, Ierome, Augustine, ye haue condemned of folly: now Caluine Zan∣chius, Chemnitius, and the best Diuines of the reformed Church yee esteeme inconsiderate in this point. But if the Reader shall take leisure to peruse the Learned Dispute of Chemnitius against the Councell of Trent, touching this head; & the profound Doctrine of Zanchius vpon the fourth Command, he shall find that these Diuines haue considered the Question narrowly enough. Yet (I must confesse) that neyther they nor any other Diuines haue found out the er∣rours set downe by you in this Pamphlet, which if hee take paines to ponder as ye wish, he shall find such things therein as no sound Diuine in the Christian World did euer dreame of before you.

PP.

As for our Neighbour Church standing in the middest betwixt the Romane and reformed Churches, as Bucerus once said, they are more liberall in their Feasts, as in other Ceremon••es, then the other reformed Churches, as Gretse∣rus the Iesuite hath obserued. Caluino-papistae Angli vt in alijs▪ quae adritus▪ & Ceremonias pertinent, longe liberaliores sunt, quam Puri••an•• in Gallia, Germania, Belgia; ita & in Festis retinendis longe largiores.

ANS.

Hitherto ye haue neither alledged the practice of any re∣formed Church, nor the iudgement of any learned Diuine for your opinion. Now ye beginne vnchristianly to inueigh against the renowned Church of England, and are not asha∣med to bring the impure words of a Puritan Papist, where∣in, as hee vtters his miscontentment on the one side, so doe yee on the other; both standing for extremities, while as hee will haue all, and ye will haue none: The Church of England keeping the middle course is condemned of both, for her moderation; but she regardeth little to be iudged of you, or of mans day. What are yee that iudge another mans Ser∣uant, who stands or fals to his owne Master?

PP.

They obserue not only the fiue Holy dayes alreadie men∣tioned, but other dayes also dedicated to Christ, &c. They keepe also a number of Saints dayes: so that their dayes in number are more, then the Iewes themselues obserued. The Reasons alreadie alledged against dayes dedicated to Christ may serue also against dayes dedicated to Saints and An∣gels.

ANS.

If ye haue no stronger reasons to alledge against dayes de∣dicated to Saints and Angels, then ye haue vsed against the fiue dayes dedicated to Christ, the Papists who obserue these dayes will not regard your enmitie, much lesse the Church of England, which obserueth no dayes, but such as are de∣dicated to the honour of God only, as we said before.

PP.

We may look assuredly, that the fiue dayes presently vrged will bring in all the rest, to make vp our conformitie with our Neighbour Church, which to vs is not lawfull. They were neuer remoued from amongst them; we haue abando∣ned and abiured them, &c.

ANS.

This is an inuidous Prophesie, contrarie to the experi∣ence

we haue had of his Maiestie, who for conformitie with our Neighbour Church, hath neuer pressed vs with any thing vnprofitable for vs to receiue. The obseruation of the fiue dayes restored in our Church, makes vs no more con∣forme with the Church of England, then with the greatest number of the best reformed Churches in Europe, and with the Primitiue Catholike Church, whilest she yet flourished in greatest puritie of Doctrine and Discipline, in the dayes of Tertullian, Chrysostome, Ambrose, Augustine, Ierome, and such other notable Lights. And as long as it shall please al∣mighty God to blesse vs with the continuance of his Maie∣sties most happy Gouernment, wee are assured to be preser∣ued from Heresie, Superstition, Idolatry, and such like cor∣ruptions. I beseech God, that our ingratitude, murmuring, grudging, suspitions, and misconstructions, doe not prouoke God to stop the breath of our nostrils, and remooue the Lords Annointed, vnder whose shaddow wee haue enioyed peace and quietnesse aboue all the Nations that are about vs.

PP.

To conclude then, to esteeme one day aboue another, in respect of any mystery, certainly knowne, or commonly re∣puted to haue beene wrought vpon that day; to testifie this estimation, by cessation from worke: To deuise a particu∣lar seruice to be done vpon it, accounting that forme or part of seruice acceptable to God, because it is performed on that day: is to obserue a day. And in this manner doe wee obserue the Anniuersarie dayes. The same reason may bee applyed to an Anniuersary houre.

ANS.

The Proposition I admit, the Assumption I deny: for al∣beit any mysticall or memorable worke were certainly knowne to haue beene wrought vpon such a time, yet to e∣steeme aboue another, except it were sanctified by diuine In∣stitution, wee count it Superstition. So albeit wee certainly know the memorable workes of his Maiesties deliuerance

to haue beene wrought vpon the fift of August, and the fift of Nouember; yet we doe not esteeme these dayes aboue o∣ther dayes, as if the seruice done on them, were more ac∣ceptable to God, in respect of the time: but wee doe only esteeme them as meete circumstances for the thankesgiuing appointed to be made on them to God. The same estimati∣on we haue of the fiue dayes, as wee haue oft said before.

That our Sauiour was borne vpon the 25. of December, no man (I thinke) knowes certainly: the common reputati∣on we hold as vncertaine. Therefore wee doe not thinke, the commemoration of Christs Natiuitie vpon that day, and our thankesgiuing therefore more acceptable to God by reason of the day; nor doe wee thinke cessation from worke on that day a part of diuine worship, at it was held in time of Papistry, and is yet by many of our common Professours that lacke instruction: but the worship we doe, in vnto God for his honour, not for the day; and the cessation from work is for the commoditie, and celebritie of the worship. The Act of Perth ordaynes the people to be thus instructed, and the superstitious conceite of the time rebuked. Finally, choice is made of this, and the other dayes, not for any my∣sterie esteemed to bee in them more then in other dayes, but for conformity with the Primitiue Church, the reuerence of whose authoritie in matters of this nature, must be of great force to draw Churches of diuers iurisdictions that agree in doctrine, to vnity in points of externall policie: which vnity is far to be preferred to the priuate custome of any Church, or the singularity of any mans opinion and fantasie. And therefore ZANCHIVS said well, and wisely in the places cited before, That albeit the reformed Churches haue liberty to sanctifie what dayes they thinke good, yet it is more laudable, honest, and profitable, to sanctifie these which the most pure, Apostolick, and Primitiue Church san∣ctified. So to conclude, we obserue no day for mystery, or with opinion of necessitie, but only for commodity and po∣licie. And this obseruation is approued by the iudgement of the best Diuines in the reformed Church.

The consent of the Reformed Churches and Diuines for keeping the fiue Holy Dayes.

Heluetica Confessio de Ferijs, Art. 24.

PRaeterea, si Ecclesiae pro Christiana libertate memo∣riam Dominicae Natiuitatis, Circumcisionis, Passio∣nis, & Resurrectionis, Ascensionis item in Coelum, & missionis sancti Spiritus in Discipulos, religiosè cele∣brent, maximoperè probamus: That is to say, If the Churches, according to their Christian Libertie doe celebrate religiously the memory of the Lords Nati∣uitie, Circumcision, Passion, Resurrrection, his As∣cension to Heauen, and the sending downe of the ho∣ly Ghost, wee doe exceedingly approue it. Beza spea∣king of this Confession in his first Epistle sayes, Dico Helueticam, & Gallicam Confessionem, cui innumerabi∣les paenè Ecclesiae subscripserunt, nulla re prorsus differ∣re: that is, The Church of Heluetia, and France differ in nothing, and haue but one Confession, whereunto innumerable Churches haue subscribed. All the re∣formed Churches did agree in this point of the Con∣fession touching the obseruation of the fiue dayes, our Church only excepted; which now hauing condescen∣ded to a Conformity with the rest, by the Ordinance of the Assembly at Perth: the same will bee allowed of all, that preferre the peace and vnitie of the Refor∣med Churches to the singularitie of their owne opini∣ons.

CALVIN. Col. 2.16.

AT{que} dicet quispiam, nos adhuc retinere aliquam di∣erum obseruationem▪ Respond. Nos dies nequa∣quam seruare, quasi in ferijs esset aliqua religio, aut quasi fas non sit tunc laborare, sed respectum haberi po∣litiae, & ordinis, non dierum: that is, Some will say that we yet retayne some obseruation of dayes. I an∣swere, We keepe not dayes, as if there were any Reli∣gion in the festiuall time, or as, if it were not lawfull to labour on them, but a respect is had of Policie and Order, not of dayes.

ZANCHIVS in the Confession which hee made to be published, when he was seuentie yeares of age, in name of himselfe, and his Family. De Ferijs cap. 15. Sect. 30.

POst diem Dominicum, non possumus non probare il∣lorum quo{que} dierum sanctificationem, quibus memo∣ria recurrit, celebrata{que} in veteri Ecclesia fuit, Natiui∣tatis Domini nostri Iesu Christi, Circumcisionis, Passio∣nis, Resurrectionis, Ascensionis in Coelum, Missionis{que} sancti Spiritus in Apostolos: that is, Next vnto the Lords Day we cannot but allow the Sanctification of these dayes, wherein the memory returnes of the Na∣tiuity of our Lord Iesus, his Circumcision, Passion, Resurrection, Ascension into Heauen, and the sending

downe of the Holy Ghost vpon the Apostles, which memorie was celebrated in the ancient Church.

CHEMNITIVS de diebus Festis in examine Concilij Tridentini.

ATque haec sunt, quae in Scriptura noui Testamenti ad festa pertinentia, tradita sunt: iuxta quam nor∣mam, vt deuota, & religiosa Festorum celebratio ad au∣gendam pietatem restituatur, nemo improbat, sed omnes pij optant: that is, These are the things which are deli∣uered in the Scriptures of the new Testament concer∣ning festiuall times: according to which rule, no man dislikes the deuout, and religious celebration of festi∣uall dayes, but all the godly wish it, because it serues to encrease godlinesse. To this hee subioynes a long Narration of the dayes obserued in the Primitiue Church which he approues.

BVLLINGERVS ad Rom. 14.

APud Veteres quidem, Eusebium inprimis, & Au∣gustinum, inuenias memorias quasdam, pijs quibus∣dam institutas fuisse hominibus, sed longè alia ratione, ac modo, nimirum parùm differente à nostro ritu, quo ad∣huc in Ecclesia nostra Tigurina Natiuitatis, Circumci∣sionis, Passonis, Resurrectionis, & Ascensionis Domini, Missionis{que} sancti Spiritus, Deiparae Virginis, Ioannis Baptistae, Magdalenae, Stephani, & Apostolorum Do∣mini

Festa celebramus: neminem eorum interim dam∣nantes, qui post Dominicam, aliam nesciunt Festiuita∣tem: videmus enim veterum monumenta perlustran∣tes, liberū hoc Ecclesiae semper fuisse, vt quis{que} quod hisce in rebus minutilis videretur optimum, & ad pietatem commodissimum sequeretur: that is, Ye shall find in the Ancients, specially in Eusebius and Saint Augustine, certaine memorials instituted to some holy persons, but farre different from the Papall forme and manner; not vnlike the rite which we obserue in our Church of Tigurine in the celebration of the Natiuitie, Circum∣cision, Passion, Ascension, Resurrection of the Lord, and the sending downe of the Holy Ghost: of the Mo∣ther of God the Virgin, of Iohn the Baptist, Magda∣lene, Stephen, and the Apostles of the Lord. In the mean-time we condemne none of these, that keepe no festiuall day, but the Sabbath. For when we looke o∣uer the Monuments of the Fathers, wee find this hath euer beene in the liberty of the Church, to doe that which seemed best, and most commodious for the ad∣uancing of Pietie in these matters of little moment.

PARAEVS cap. 14. ad Rom. hyp. 4.

FEria Dominicalis, Natiuitatis, Resurrectionis, Ascen∣sionis Domini, & Pentècostès, rectè obseruantur à Christianis: that is, The Lords Day, the Feast of the Natiuitie, Resurrection, Ascension of the Lord, and Whitsonday are lawfully keeped by Christians. Ibi∣dem. Vtile institutum primitiuae Ecclesiae ritè obserua∣tur,

tale hoc est: vtile enim est praecipuas Dei paetefacti∣ones, & beneficia in Ecclesiam collata, stato tempore pub∣lice repetere, & profiteri aduersus haereticos & infideles, & populo inculcare, vt sint notissima, & in perpetua me∣moria; magis enim mouent, & haerent in memoria iuuentutis, & populi, quae solenniter anniuersariè si∣mul ab omnibus, & vno consensu fiunt, quàm quae aliás ab alijs fiunt, & dicuntur: that is, A profitable Statute of the Primitiue Church is rightly obserued, such is this of Holy dayes: for it is profitable to remember, and professe publikely on a set appointed time, the chiefe manifestatiōs of God and his benefits bestowed vpon the Church, against Heretickes and Infidels, bea∣ting them in the eares of the people, that they may be familiar vnto them, and keeped in a perpetuall remem∣brance. For these things moue more, and stick faster in the memorie of youth, and common people, which are solemnely and yeerely done, by all together, and with one consent, then these things, which are done at other times, by diuers persons seuerally.

TILENVS Praecep. 4. Th. 17.

PRaeter hunc Sabbatismum septimo quo{que} die recur∣rentem, alios dies, non ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed ad pec••∣liarem Dei beneficiorum commemorationem, de commu∣ni consensu in Ecclesia Christiana instituere, non arbitra∣mur simpliter esse illicitum: that is, Besides this Sab∣bath which returneth euery seuenth day, wee iudge it not simply vnlawfull by common consent of the

Church to institute other dayes, not for wil-worship, but for a speciall remembrance of the benefites of God.

PERKINS on the fourth Chapter to the Galatians.

ECclesiasticall obseruation of time, is when set dayes are obserued for orders sake, that men might come together to worship God. These dayes are eyther dayes of thankesgiuing, or dayes of humiliation: take the ex∣ample of the Iewes, Ester 9.26. Who obserued yeerely the Feast of Purim, for a memory of their deliuerance. In like manner, they obserued the Feast of Dedication, and it seemes, that Christ was present at Ierusalem as an obseruer of this Feast, Iohn 10.22. And thus for or∣ders sake to obserue certayne dayes of Solemnity, is not forbidden.

WILLET in his six-fold Commentarie vpon the fourteenth to the ROMANS.

THe Apostle reproues them for the superstitious ob∣seruing of dayes, such as then the Iewes practised, and now the Papists: but to obserue such Holy dayes as God hath appointed, such as the Sabbath, and others for

order and policie, not for Religions sake, is not within the Apostles reprehension. Item, The Apostle speakes of the Iewes Festiuals, wherein they did clogge their con∣sciences, and one iudged another; not of the Lords Day, which is of Christs appointing, and of other Festi∣uals for Order and Policie, and not for a part of the Seruice of God, to bind the Consci∣ence.

Notes

• * 1.1

  The second Reason.
• * 1.2

  Epist. 119.
• * 1.3

  The third Reason▪
• * 1.4

  The fourth Reason.
• * 1.5

  The fift Reason.
• * 1.6

  The sixt Reason,
• * 1.7

  The seuenth Reason.
• * 1.8

  The eighth Reason.