The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

Of holydayes Tract. 10. (Book 10)

Ofholydayes in generall, that they may be appointed by the Churche, and of the vse of them.

Chap. 1. the. 1. Diuision.

Admonition.

In which a great number of thyngs are conteyned contrary to 〈1 line〉〈1 line〉he worde of God as obser∣uing of (m) 1.1 holy days. &c. patched (if not altogether, yet the greatest pecce) out of the popes portuise.

Ansvvere to the Admonition. Pag. 81. Sect. 5. 6.

Fourthly, you mislyke obseruing of holydays: And you alleadge* 1.2 Exod. 20. Syxe dayes shalt thou labour and do all thy vvorke.

To obserue any daye superstitiously, or to spende any daye vnpro∣fitably, is flat against not this commaundement only, but others also* 1.3 in the holy scriptures. And I would to God it wer better looked vn∣to. But to absteyne any daie from bodily labour, that we may labour spiritually in hearing the worde of God, magnifying his name and practising the workes of charitie, is not either against this, or any o∣ther commaundement. For I thinke the meaning of this commaun∣dement is not so to tie men to bodily labour, that they may not inter∣mitte the same to labour spiritually. For then howe could wee prea∣chers and studentes excuse our selues? Howe might the people law∣fully come to our Sermons and Lectures in any of the syxe dayes? But of this thing also occasion will be ministred to speake more here∣after.

T. C. Pag. 119. Sect. 1.

The holy dayes followe, of which M. Doctor sayth that so they be not vsed superstitiouflye, or vnprofitably, they may be commaunded. I haue shewed before that they were, if they were so indif∣ferent as they are made, yet being kept of the Papistes, which are the enemies of God, they ought to be abolished. And if it were as easy a matter to pull out the superstition of the obseruyng of those holydayes out of mens heartes, as it is to protest and to teache that they are not commaunded for any Religion to be put in them, or for any to make conscience of the obseruing of them, as though there wer some necessary worshippe of God, in the keping of them: then were they much more tollerable, but when as the continuance of them doth nourishe wycked superstition in the myndes of men, and that the doctrine whiche should remedy the superstition through the few〈1 line〉〈1 line〉nesse and scarcitie of able ministers, cannot come to the moste parte of them which are infected with this disease, and that also where it is preached, the fruite thereof is in part hyndred whylest the common people attende oftentymes rather to that whiche is done, than to that which is taught, being a thyng indifferent (as it is sayde) it ought to be abolyshed, as that whiche is not onely not fyttest to holde the people in the syncere worshypping of God, but also as that which keepeth them in their former blyndnesse & corrupt opinions, which they haue conceyued of such holydayes.

Io. Whitgifte.

Things that be good and profitable and haue a necessarye vse, tending to the* 1.4 edifying of the Churche, and the worshyppyng of God, are not to bée vtterly remoued for the abuses crepte in, but the abuse muste be taken awaye and the thing still re∣mayne. If all things should bée abrogated bicause they were kepte of the Papistes,

there would bée a meruailous alteration, bothe in the Churche and in the common weale. But I haue shewed before howe farre this is from the truthe, euen in some* 1.5 things inuented by Popes, much more in suche things as were agréed vppon in the primitiue Church (as many of the holydays were) before the Popes tyranny, though afterwardes greatly abused.

Holydayes as they be nowe vsed, be rather meanes to withdrawe men, not only* 1.6 from superstition of the dayes them selues, but from all other kyndes of superstition whatsoeuer: for then is God in the publike congregation truly worshipped, the Sa∣cramentes rightly ministred, the scriptures and other godly Homilies read, the worde of God faythfully preached: all whiche be the chiefe and principall meanes to with∣drawe men, not onely from superstition, but all kynde of errour likewyse.

Chap. 1. the. 2. Diuision.

T. C. Pag. 120. Lin. 2.

And if they had bene neuer abused, neyther by the Papistes, nor by the Iewes (as they haue bene and are daylye) yet such makyng of holydayes is neuer without some greate daunger of bryn∣ging in some euyll and corrupt opinions into the myndes of men.

Io. Whitgifte.

Imaginations and gheasses may not go for reasons, and I haue shewed before that the holydayes nowe obserued in the Churche of Englande, bée meanes to roote euill and corrupte opinions out of the heartes of men: so farre are they from ingen∣dring the contrary.

Chap. 1. the. 3. Diuision.

T. C. Pag. 120. Lin. 5.

I wyll vse an example in one, and that the chiefe of holydayes, and most generally, & of longest tyme obserued in the Churche, which is the feaste of Easter, whiche was kept of some more dayes, of some fewer. Howe many thousandes are there, I wyll not saye of the ignoraunt Papistes, but of those also which professe the Gospell, which when they haue celebrated those dayes with diligent heede taken vnto theyr lyfe, and with some earnest deuotion in praying and hearing the worde of God, do not by and by thynke that they haue well celebrated the feaste of Easter, and yet haue they thus notably deceyued them selues. For Saint Paule teacheth the celebratyng of the feaste of the* 1.7 Christians Easter, is not as the Iewes Easter was, for certayne dayes, but sheweth that wee must keepe this feaste all the dayes of our lyfe, in the vnleauened bread of sinceritie and of truthe, by which we see that the obseruing of the feaste of Easter for certayne dayes in the yeare, doth pul out of our myndes or euer wee bee aware, the doctrine of the Gospell, and causeth vs to reste in that neare consyderation of our duties for the space of a fewe dayes, whiche shoulde bee extended to all our lyfe.

Io. Whitgifte.

What? do you condemne the feast of Easter also? would you haue it abrogated* 1.8 bicause it hath bene abused? do you not knowe that the Apostles them selues obser∣ued it, and the Churche euer sithence their tyme? reade Eusebius lib. 5. cap. 23. and you shall finde it to be a tradition of the Apostles: per vse the. 24. and 25. chapter of the same* 1.9 booke, & you shall vnderstand by the testimony of Polycrates, & all the other byshops in Asia, that Philip the Apostle, Iohn the Euangelist, Polycarpus his scholler, & other by∣shops likewyse of greatest antiquitie, kept solēly the feast of Easter. But why should I labour to proue that, that all histories, all aunciēt fathers, al late wryters, al learned men confesse? and especially séeing that S. Augustine ad Ianu. 119. sayeth that the ob∣seruation

of Easter hath the authoritie from the scriptures, and séeing also that the same feaste with others is allowed by the confession of the Churches in Heluetia? The wordes of which confession be these. Moreouer if Churches, as they may by Christian li∣bertie* 1.10 kepe religiouslye the remembraunce of Christe his birth, circumcision, passion, re∣surrection, ascention into heauen, and sending his holy ghoste vnto his disciples, wee well allowe it. Therefore I cannot but marueyle, that you so boldely without grounde, for abuse sake, condemne euen the feaste vsed and allowed by the Apostles, and conti∣nued in the Churche without contradiction, of any one worthy of credite, to this daye. Surely you may as well reason that the scriptures are not to be read, because that he∣retikes haue so greatly abused them.

Th place of S. Paule. 1. Cor. 5. is nothing to your purpose, for though he borrows a Metaphor of the Iewes passeouer, to moue the Corinthiās to purenesse and integri∣tie of lyfe, yet doth he not abrogate the feaste of Easter: if he had ment any such thing (as he did not) yet must it haue bene vnderstanded of the Iewes passeouer, not of celebration of the memorie of Christes resurrection, whiche we commonlye call Easter. Dothe hée that sayeth the whole lyfe of a Christian man ought to bee a per∣petuall faste, denye that there maye bée anye daye or tyme appoynted to faste in? A Christian man muste euer serue God and worshyppe hym, shall there not there∣fore be certayne dayes appoynted for the same? This is a verye symple argument. Saint Paule wylleth vs to purge out the olde leuen, that we maye be a newe lumpe. &c. also to kepe the feaste not with olde leuen, neither with the leuen of malitiousnesse. &c. therefore we maye not celebrate the feaste of Easter, once in the yeare. I denye this argument.

The obseruing of Easter, doth rather put vs in mynde of the doctrine of the Gospell, and drawe vs to a more nere consyderation of the benefites that wée haue receyued by the death, passion and resurrection of Christe, and I suppose that there are fewe godlye disposed Christians, that doe not thynke it moste conuenient and profitable, that such feastes especiallye shoulde bée in the Churche reteyned, ney∣ther is euerye contentious persons imagination and surmyse what maye happen, to bée so greatlye regarded, that it shoulde bée sufficient to condemne anye thyng, that maye haue a profitable vse in the Churche, by whome so euer it is inuented, much lesse if it hath bene vsed of the Apostles them selues, and euer sythence theyr tyme continued in the Churche, as I haue shewed this feaste to haue bene. Th〈1 line〉〈1 line〉 weakenesse of man is greate, therefore as hée is continuallye to be taught that hée shoulde at all tymes remember his dutie, so is it verye necessarye to haue certayne feastes wherein by the readyng and hearyng of the Scriptures, men maye be parti∣cularlye styrred to the remembraunce and depe consyderation of the principall partes of our Religion, and the good and godlye examples of the Sainctes of God in doing their dutie therein.

Chap. 1. the. 4. Diuision.

T. C. Pag. 120. Lin. 18.

But besydes the incommodities that vyse of makyng such holydayes, and continuyng of those which are so horribly abused, where it is confessed that they are not necessary: besydes this I saye the matter is not so indifferent as it is made, I confesse that it is in the power of the Churche, to appoynt so many dayes in the weeke or in the yeare, in the whiche the congregation shall assem∣ble to heare the worde of God, and receyue the Sacramentes, and offer vp prayers vnto God, as it shall thynke good, accordyng to those rules whiche are before alleadged. But that it hath power to make so manye holydayes (as we haue) wherein no man maye worke any parte of the daye, and wherein men are commaunded to cease from theyr daylye vocations, of Plowyng, and exercisyng theyr handye craftes. &c. that I denye to be in the power of the churche. For proofe whereof, I wyll take the fourth commaundement and no other interpretation of it than M. Doctor alloweth

of in the. 174. page, whiche is, that God lycenseth and leaueth it at the libertie of euery man to worke sixe dayes in the weeke, so that he rest the seuenth day. Seeing that therfore, that the Lord hathe lefte it to all men at libertie, that they might labour, if they thinke good sixe dayes: I say the Churche, nor (*) 1.11 no man can take away this libertie from them, and driue them to a necessarie rest of the body.

Io. Whitgifte.

The same God that gaue that libertie in that commaundement, did appoynt other solemne feast dayes besides the Sabboth: as the feast of Easter, of Pentecoste, of Tabernacles. &c. withoute any restraynte of this libertie. Therefore the interpre∣tation giuen by me page. 174. of that place, dothe not leaue it to euery priuate mans frée libertie, agaynst the authoritie of the Magistrate, or of the Churche, but it gi∣ueth libertie rather to suche as be in authoritie, and to the Churche to appoynt ther∣in what shall be conuenient.

The Magistrate hathe power and authoritie ouer his subiectes in all externall* 1.12 matters, and bodily affayres: Wherefore he maye call them from bodily labour, or compell them vnto it, as shall be thought to him moste conuenient. The libertie that God giueth to man, whyche no man oughte to take from hym, nor can if he woulde, is libertie of conscience, and not of worldly affayres. In bodily businesse he is to be gouerned by Magistrates and lawes. This doctrine of yours is very li∣centious, and tendeth too muche to carnall and corporall libertie, and in déede is a very perillous doctrine for all states. Not one title in Gods worde dothe constrayne eyther the Magistrate, or the Churche from turning carnall libertie to the spiritual seruice of God, or bodily labour to diuine worship, as those doe that cause men to ab∣stayne from corporall labour, that they maye heare the worde of God, and worship him in the congregation.

And whye maye not the Churche as well restrayne them from working anye parte of the daye, as it maye doe the moste parte of it, for you confesse, that it is in the power of the Churche to appoynte so many dayes in the weeke, or in the yeare, in the whiche the congregation shoulde assemble to heare the worde of God, and receyue the Sacramentes, and offer vp prayers vnto God, as it shall thinke good, according to those rules whiche are be∣fore alleaged: and this it can not doe, vnlesse in the same dayes during all that tyme, (whiche is no small portion of the daye) it restrayne them from bodily laboure.

Wherefore this béeing no commaundement, that they shall labour sixe dayes in the wéeke, but a signification that so many dayes they maye labour: as the same God that gaue this commaundement hathe done before in the olde lawe, so maye the Churches likewyse for the encrease of godlinesse and vertue, and edification, ap∣poynt some of those sixe dayes, to be bestowed in prayers, hearing the worde, admi∣nistration of the sacraments, and other holy actions.

Chap. 1. the. 5. Diuision.

T. C. Pag. 120. about the middest.

And if it be lawfull to abridge the libertie of the Churche in this poynte, and in steade that the Lorde saythe: Sixe dayes thou mayest labour if thou wilte, to saye, Thou shalte not labour sixe dayes: I doe not see why the Churche maye not as well, where as the Lorde saythe, thou shalt rest the seuenth daye, commaunde, that thou shalte not rest the seuenth day: for if the Church maye restrayne the libertie that God hathe giuen them, it maye take away the yoke also that God hathe put vpon them.

Io. Whitgifte.

The Churche is not abridged of hir libertie in thys poynte, but vseth hir liber∣tie in appoynting some of these dayes to the worshipping of GOD, and the

instruction of his people: whiche shoulde not be counted a bondage or seruitude to any man.

To rest the seuenth daye is commaunded: to labour sixe dayes is but permitted: he that for biddeth rest on the seuenth daye, dothe directly agaynst the cōmaundement: so dothe not he that restrayneth men from bodily labour in any of the sixe dayes, and therefore the reason is not lyke. And yet the commaundement of bodily rest vpon the seuenth day, in sundrie cases maye of a mans selfe, muche more at a lawfull commaundement of a Magistrate in necessitie be broken.

In thinges indifferent priuate mens willes are subiect to suche as haue autho∣ritie ouer them, therefore they ought to consent to their determination in such mat∣ters, except they will shewe them selues to be wilfull, whiche is a great faulte, and deserueth muche punishment.

But hitherto you haue not replied to any Answere made to the Admonition.

Chap. 1. the. 6. Diuision.

Ansvvere to the Admonition. Pag. 173. in the latter ende.

This is no restraynt for any man from seruing of God any daye in the weeke else. For the Iewes had diuers other feastes, whiche they by Gods appoyntment obserued, notwithstāding these words, Sixe dayes. &c.

T. C. Pag. 120. Sect. 1.

And where as you say in the. 173. page, that notwithstanding this fourth commaundement, the Iewes had certayne other feasts whych they obserued: In deede the Lorde which gaue this generall lawe, mighte make as many exceptions as he thoughte good, and so long as he thought good: but it followeth not bycause the Lorde dyd it, that therefore the Churche may doe it, vnlesse it hath commaundement and authoritie from God so to doe. As when there is any generall plague or iudgement of God, eyther vpon the Churche, or comming towards it, the Lorde commaundeth in suche a case, that they shoulde sanctifie a generall faste, and proclayme ghnatsarah, whiche signi∣fieth* 1.13 a prohibition or forbydding of ordinary works, & is the same Hebrue worde wherwith those feast days are noted in the law, wherin they should rest: the reason of which comaundement of the Lorde was, that as they abstayned that day, as much as myght be conueniently from meate, so they myght abstayne from their dayly workes, to the ende they might bestowe the whole day in hearing the worde of God, and humbling them selues in the congregation, confessyng their faultes, and desiring the Lorde to turne away from his fearce wrath. In this case the Churche hauing com∣maundement to make a holyday, maye and oughte to doe it, as the Churche whiche was in Ba∣bilon dyd, during the time of their captiuitie. But where it is destitute of a commaundemente, it may not presume by any decree to restrayne that libertie which the Lorde hath giuen.

Io. Whitgifte.

When you are conuinced by manyfest Scripture, as you are in this matter, then you flye to your newly deuised distinctions, as you do in this place, saying: The Lord whiche gaue this generall lawe, might make as many exceptions as he thought good, but to no purpose, for you can not shewe in the whole Scripture, where God hath made any lawe or ordinance agaynst his owne commaundement. And surely in this poynte you haue greatly ouershotte your selfe, béeing content rather to graunt contrarietie to be in the Scripture, than to yéelde to a manyfest and knowne truthe. The Church in appoynting holydayes, dothe followe the example of God him selfe, and therefore* 1.14 hath sufficient ground and warrant for hir doings, and of the authoritie of the Church* 1.15 in such matters I haue spoken in an other place: And I haue also a little before de∣clared, what kinde of libertie the Church may not restrayne: and I adde that euery priuate mans consent, is in the consent of y^e Church, as it is in the consent of the Par∣liament,* 1.16 & therfore no mans libertie otherwise restrained than he hath cōsented vnto.

That in the seconde of the Prophet Ioell maketh agaynst you directly: for it she∣weth that vpon iuste occasion, the Churche maye inhibite men from labour euen in

the sire dayes, notwithstanding it be sayde, Sixe dayes thou shalte labour. &c. And to* 1.17 the intente no man shoulde doubte of the libertie of the Churche héerem, or of the practise of this libertie, let the nynthe chapter of Esther be perused, and therein it will appeare that in remembrance of their great deliuerie from the treason of Ha∣man, the Iewes by the commaundement of Mordecai, did solemnize and kéepe holy∣daye the fourtenth and fyftenth daye of the moneth Ader, euery yeare. But if ney∣ther the ordinances of God himselfe, nor the wordes of his Prophetes, nor the ex∣amples of hys Apostles, nor the practise of his Churche from the beginning wil take any place with you, you are no man for me to deale with.

¶ Of Sainctes dayes.

Chap. 2. the. 1. Diuision.

T. C. Page. 120. Sect. vlt.

Nowe that I haue spoken generally of holydays, I come vnto the Apostles and other saincts dayes, whiche are kepte wyth vs. And thoughe it were lawfull for the Churche to ordayne ho∣lydayes to our sauiour Christe, or to the blessed Trinitie, yet it is not therefore lawfull to insti∣tute holydayes to the Apostles and other Samctes, or to their remembrance. For althoughe I confesse as muche as you saye in the. 153. page, that the Churche of Englande dothe not meane by this keeping of holydayes, that the Saincts shoulde be honoured, or as you alleage in. 175. and 176. pages, that with vs the Saincts are not prayed vnto, or that it dothe propounde them as meritorious, yet that is not inoughe. For as we reason agaynst the Popishe purgatorie, that it is therefore naught, for as much as neyther in the olde Testament, nor in the newe, there is any men∣tion of prayer at any tyme for the dead, (a) 1.18 so may it be reasoned agaynst these holydayes ordeyned for the remēbrance of the Saincts, that for so much as the olde people dyd neuer keepe any feast or holyday for y^e remēbrance eyther of Moses, or Daniel, or Iob, or Abraham, or Dauid, or any other howe holy or excellent soeuer they were: nor the Apostles, nor the Churches in their time neuer▪ instituted any, eyther to keepe the remembrance of Stephen, or of the Uirgin Mary, or of Iohn Baptist, or of any other notable and rare personage, that the instituting and erecting of them now, and this attempte by the Churches whiche followed, whiche haue not suche certayne and vndoub∣ted interpreters of the will of God, as the Prophetes and Apostles were, whiche liued in those Churches, is not without some note of presumption, for that it vndertaketh those things whiche the Primitiue Churche in the Apostles times (hauing greater giftes of the spirite of God, than they that followed them had) durst not venter vpon.

Io. Whitgifte.

Purgatorie is made a matter of saluation or damnation, as all other doctrines of the Popes be: and therfore a negatiue reason (suche as you vse) is sufficient inoughe to improue it: But holydayes in our Churche haue no suche necessitie ascribed vn∣to them, onely they are thought very profitable to the edifying of Gods people, and therefore suche negatiue reasons preuayle not agaynst them, no more than they doe agaynst other constitutions of the Church perteyning to edifying, order, or comely∣nesse, wherof there is no mention made in the worde of God. And therefore nothing that is héere spoken by you can take any holde.

Chap. 2. the. 2. Diuision.

Ansvvere to the Admonition. Pag. 175. Sect. 1.

Neyther are they called by the name of any Sainct in any other* 1.19 respecte, than that the Scriptures whiche that daye are read in the Churche, be concerning that Sainct, and conteyne eyther hys calling, preaching, persecution, martyrdome, or suche like.

T. C. Pag. 121. Sect. 1.

Moreouer, I haue shewed before, what force the name of euery thyng hathe, to cause men to thinke so of euery thing, as it is named, and therefore althoughe you saye in the. 175. page that in calling these holydayes the dayes of suche or suche a Saincte, there is nothyng else inent, but that the Scriptures whiche are that daye read concerne that Saincte, and conteyne eyther his calling, preaching, persecution, Martyrdome. &c. yet euery one dothe not vnderstande so muche. For besides that the corrupte custome of Popery hathe carryed their myndes to an o∣ther interpretation, the very name and appellation of the daye teacheth otherwyse. For seeing that by the dayes dedicated to the Trinitie, and those that are consecrate to our sauiour Christe, are in that they be called Trinitie daye, or the Natiuitie daye of our sauiour Christe by and by taken to be instituted to the honour of our sauiour Christe, and of the Trinitie, so likewyse the people when it is called sainct Paules daye, or the blessed Uirgin Maries daye, can vnderstande no∣thing thereby, but that they are instituted to the honour of sainct Paule, or of the Uyrgin Ma∣ry, vnlesse they be otherwyse taughte. And if you saye, let them so be taught, I haue answered, that the teaching in this lande, can not by any order whiche is yet taken, come to the most parte of those whiche haue dronke this poyson, and where it is taughte, yet were it good that the names were abolished, that they shoulde not helpe to vnteache that whiche the preaching teacheth in this behalfe.

Io. Whitgifte.

You haue so dismembred my booke, in taking héere a péece and there a péece, to answere as it pleaseth you, and in leauing oute what you liste, that you rather make a newe discourse of your owne, than a Replie to anye thyng that I haue set downe.

Touching the names of the holydayes (whiche you mislike) I haue tolde the cause why they be so called, whiche cause you can not improue, and therefore you fall agayne to your accustomed coniectures, and suppositions, whiche are but very simple and slender argumentes. What if euery one dothe not vnderstande so muche? muste the Churche alter hir decrées and orders, for euery particular mans abusing or not vnderstanding them? He that is moste ignorant maye learne and knowe why they be so called, if he be disposed: if he be not, the faulte is his owne, the name of the day is not the worse to be lyked. You might muche better reason a∣gaynst the names of Sunday, Monday, and Saterday, whiche be Heathenishe and prophane names, yet I suppose that there is no man so madde, as to thinke that those dayes be instituted and vsed of Christians to the honour of the Sunne, of the Moone, and of Saturne. This is but to play the parte of a quareller (as I haue sundry times tolde you) to cauill at the name, when you can not reproue the mat∣ter. Those dayes be rather reteyned in the Churche, to roote out suche supersti∣tious opinions, by the preaching of the worde, and the reading of the Scriptures: Neyther can any man that vnderstandeth Englishe, and frequenteth the common and publike prayers, in those holydayes (except he be wilfull) be so affected as you séeme to suspect.

Trinitie sunday, the Natiuitie of our Sauiour Christe, and suche lyke, al∣thoughe we honour the Trinitie, and our Sauiour Christe in them, as we doe in all other, yet haue they their names especially, bicause the Scriptures then read in the Churche, concerne the Trinitie, and the Natiuitie of our Sauiour Christe. Augustine ad Ianuar. 119. sayth thus of the daye of the Natiuitie of Christe: Heere first* 1.20 it behoueth that thou knowe the daye of the Natiuitie of the Lorde, not to be celebrated in a Sacrament or figure, but onely that it is called backe into remembraunce, that he is borne, and for this there needeth nothing, but that the day yerely be signified by solemne deuotion, wherein the thing was done.

There is no place in this lande so destitute of instructions, eyther by preaching or reading, that any man can iustly pleade ignorance in suche matters, and therefore séeing you haue no other arguments agaynst holydayes, but coniectures, and surmi∣ses, and they false and vntrue, or at the least not sufficient to alter a profitable or∣der in the Churche, holydayes maye still remayne and stande in their former force and strengthe.

Chap. 2. the. 3. Diuision.

T. C. Page. 121. Sect. 2.

Furthermore seeing the holydayes be ceremonies of the Churche, I see not why we may not heere reuue Augustiues complaynte, that the estate of the Iewes was more tollerable than ours is (I speake in thys poynt of holydayes) for if their holydayes and ours be accounted, we shall be founde (*) 1.21 to haue more than double as many holydayes as they had. And as for all the commodities which we receyue by them, whereby M. Doctor goeth about to proue the goodnesse and lawfulnesse of their institution, as that the Scriptures are there read & expounded, the patience of those Sainctes in their persecution and martyrdome, is to the edifying of the Churche remem∣bred, and yearely renued. I saye that we mighte haue all those commodities without all those daungers whiche I haue spoken of, and without any keeping of yerely memorie of those Saincts, and as it falleth out in better and more profitable sorte. For as I sayde before (*) 1.22 of the keeping of Easter, that it tyeth, and (as it were) fettereth a meditation of the Easter to a sewe dayes, whiche shoulde reache to all our age and tyme of our lyfe: so those celebrations of the memories of Sainctes and Martyrs, streyghten our consideration of them vnto those dayes whych should continually be thought of, and dayly as long as we lyue. And if that it be thoughte so good and profitable a thing that this remembraunce of them shoulde be vpon those dayes wherein they are supposed to haue dyed, yet it followeth not therefore, that after thys remembraunce is celebrated by hearing the Scriptures concernyng them, and prayers made to followe their constancie, that all the rest of the daye shoulde be kepte holy in suche sorte, as men should be debarred of their bodily labours, and of exercising their dayly vocations.

Io. Whitgifte.

Augustine speaketh not of holydayes in that place, but of other vnprofitable ce∣remonies* 1.23 vsed in particular Churches, neyther grounded of the Scriptures, deter∣mined by Councels, nor confirmed by the custome of the whole Churche. But the holydayes that we reteyne, béeing not onely confirmed by the custome of the whole Churche, but also profitable for the instruction of the people, and vsed for pub∣like prayer, administration of the Sacramentes, and preaching the worde, can not be called burdens, except it be a burden to serue God in praying, in celebrating his sacraments, and in hearing his worde.

And whereas you say, that if theyr holydays & ours be accounted, we shal be found to haue* 1.24 more thā double as many holydays as they had, you speake that whiche you are not able to iustifie. In the. 23, of Leuiticus there is appoynted vnto the Iewes the feast of Ea∣ster: the feast of vnleuened bread: the feast of first fruites: Whitsontide: the feast of trumpets: the feast of reconciliation, and the feast of Tabernacles: whereof the feast of vnleuened bread, and the feast of Tabernacles had eche of them seuen dayes annexed vnto them. And if you wyll adde to these, Iudiths feast, chap. 16. the Macha∣bies feast. 1. Macha. chap. 4. whiche continued eyght dayes togither, and Hesters feast, chap. 9. whiche continued two dayes, you shall finde that our holydayes be some what short in number of theirs: so far are we from hauing more than double as many as they had. But your spirite is acquaynted with suche vntrue assertions.

But you saye, we mighte haue all these commodities without all those daungers. &c. and why not as well this waye whiche the whole Churche hathe from tyme to tyme al∣lowed, as that way whiche certayne particular persons, of their owne heades haue deuysed? There is nothing that you haue to saye agaynst these dayes, but onely their names, and that those memories of Martyrs strayghten our consideration of them vnto those dayes, &c. and that men be inhibited from bodily labour, to serue God: al which I haue answered before, and the latter in parte you confesse: for you woulde haue cer∣tayne dayes appoynted for publike prayer, the celebration of the sacraments, & hea∣ring the worde, and you seeme not to deny but that the remembrance of Saincts and Martyrs may be kepte, onely you mislike, that in the rest of the day men should be debar∣red from their bodily labours, & exercising their dayly vocations. Wel I perceeue that some∣thing

you woulde finde faulte with, if you knewe what. They are not so bounde from labour (as it appeareth in the lawes of this Churche) but that they may doe their necessarie businesse: and in déede they are so farre from scrupulositie in thys poynte, that all the punishmentes appoynted can not kéepe a number of them from their worldly affayres, not in the very time of publike prayers, and preaching of the worde: and yet I sée no cause why they maye not iustly be wholly debarred (ex∣cepte some vrgent occasion require sometime the contrarie) from their bodily la∣bours in suche dayes: for are not the housholders bounde of duetie as well to instruct their families, as the Pastor is bounde to instructe them? and when is there a more conuenient tyme than in suche dayes? If you haue suche a regarde to their world∣ly affayres, is it not more commodious for them to abstayne wholly from worke vpon these Holydayes, when they fall, than twice or thrice euery wéeke halfe the daye? Therefore this reason of yours as it is worldly, so is it weake, bothe in the respect of God, and of the worlde also.

Your imagination that the kéeping of Easter dothe fetter the meditation of Easter to a* 1.25 fewe dayes. &c. and so likewyse the reste of the Holydayes, I haue answered before, it is a moste vayne reason, and you mighte as well saye, that there oughte to be no cer∣tayne tymes appoynted for the receyuing of the holy Communion, bycause the me∣ditation of the death and passion of Christe, and the application of the same, is fet∣tered to these certayne dayes, whiche shoulde continually be thoughte of, and dayly as long as we lyue. The same mighte you saye likewyse of the Sabboth daye. But you oughte to knowe that the especiall celebrating of the memorie of Chri∣stes resurrection, once in the yeare, is no more a fettering of our meditation there∣of to that daye onely, than the receyuing of the Communion once in the moneth, is a strayghting of our consideration of the deathe and passion of Christe, to that time onely, wherein we receyue the holy Sacrament: By this reason of yours we muste eyther haue suche memories celebrated at all times, or at no time. But wyse men can consider howe farre you wander for want of reason.

Chap. 2. the. 4. Diuision.

Ansvvere to the Admonition. Pag. 176. Sect. 3. 4. 5.

Ierome writing vpon the. 4. chap. to the Galatians, sayth on this* 1.26 sorte: If it be not lavvfull to obserue dayes, moneths, times, and yeres, vve also fall into the like fault vvhich obserue the passion of Christ, the Sabboth day, and the time of Lent, the feasts of Easter, and of Pentecoste, and other times appoynted to Martyrs, according to the maner and custome of eue∣ry nation, to the vvhich he that vvill ansvvere simply, vvill say, that our obseruing of dayes is not the same vvith the Ievvish obseruing, for vve doe not celebrate the feast of vnleuened bread, but of the resurrection & death of Christe. &c. And least the confused gathering togither of the people should diminishe the fayth in Christ, therfore certayne dayes are appoyn∣ted that vve might all meete togither in one place, not bicause those dayes be more holy, but to the intent that in vvhat day soeuer vve meete, vve may reioyce to see one another. &c.

Augustine in lyke manner Lib. 18. de ciuitate Dei, cap. 27. sayth, That vve ho∣nor* 1.27 the memories of Martyrs, as of holy men, and suche as haue striuen for the truthe, euen to death. &c.

The same Augustine in his boke Contra Adamantum Manachaei Discip. ca. 16. expounding the woordes of the Apostle: Ye obserue dayes, yeares and tymes, wryteth thus. But one may thinke that he speaketh of the Sab∣both: do not vvee say that those tymes ought not to be obserued, but the thinges rather that are signified by them? for they did obserue them ser∣uilely, not vnderstanding vvhat they did signifie and prefigurate, this is that that the Apostle reproueth in thē, & in all those that serue the creature rather than the Creator: for vve also, solemnly celebrate the Sabboth day, and Easter, and all other festiuall dayes of Christians: but bycause vve vn∣derstand vvhervnto they do appertayne, we obserue not the times but those thinges vvhich are signified by the tymes, &c.

T. C Pag. 122. Sect. 1.

Nowe whereas M. Doctor citeth Augustine and Ierome to proue that in the Churches in theyr times, there were holy dayes kepte besides the Lordes day, he might haue also cyted Ignatius, and Tertullian, and Cyprian, which are of greater aunctencie, and would haue made more for the credite of his cause, seing he measureth all his truthe almoste through the whole booke, by the crooked measure and yarde of tyme. For it is not to be denied but this keeping of Holydayes (especially of the Easter and Pentecoste) are very auncient, and that these holydayes, for the remembraunce of Martyrs were vsed of long tyme, but these abuses were no auncienter than other were, grosser also than this was, as I haue before declared and were easie further to be shewed if neede required, and therefore (*) 1.28 I appeale from these examples to the Scriptures, and to the examples of the perfectest Churche that euer was, which was that in the Apostles tymes.

Io. Whitgifte.

I knowe that I might haue alleaged many other authorities for the proofe of* 1.29 this matter, but I thought these two sufficient (as they be in déede) in such a matter as this is, and your lightly reiecting of them will winne no credite to your cause, a∣mong wise and learned menne. You may easilie perceyue by the woordes of bothe these Authours that these dayes in their tyme were rightly and without all supersti∣tion vsed. But you do well to appeale from these examples, and from all other aun∣cient authoritie of learned menne: for you knowe full well your lacke of abilitie to maynteyne this and other your opinions by the testimonies of auncient wryters: nay you can not but confesse that the olde learned Fathers are vtterly agaynst you, which is the cause why you appeale from them: but it is an vnlearned shirt.

Chap. 2. the. 5. Diuision.

T. C. Pag▪ 122. Sect. 1.

And yet also I haue to say that the obseruation of those feastes, firste of all was much bet∣ter than of later tymes. For Socrates confesting that neyther our Sauiour Christe, nor the A∣postles* 1.30 did decree or institute any holydayes, or laye any yoke of bondage vpon the neckes of those which came to the preaching, addeth further that they did vse firste to obserue the holydayes by cu∣stome, and (*) 1.31 that as euery man was disposed at home: which thing if it had remayned in that freedome, that it was done by custome and not by commaundement, at the will of euery one, and not by constraynt, it had bene much better than it is now, and had not drawne such daungers vpon the posteritie, as did after ensue and we haue the experience of.

Io. Whitgifte.

Surely they were neuer better, nor more pure from al supersticion, and other er∣rours than they be nowe in this Churche: and therefore in that respecte there is no cause to complaine.

You do not truely reporte Socrates words, nor yet his meaning, for he doth not say* 1.32 that euery man at home kepte those dayes as he was disposed: but thus he sayth, VVherefore

neyther the Apostle, nor the Gospell, do at any tyme laye a yoke of bondage vpon them, whiche come vnto the preachyng of the Gospell, but menne themselues euery one in theyr countrie, according as they thought good, celebrated the feast of Easter, and other holy∣dayes of custome, for the intermission of theyr laboures, and remembrance of the health∣full passion: his meaning is not, that euery priuate man in his owne house kepte Easter, and the other feastes as him lysted: but that euery Churche appoynted such an order and tyme for the same, as it thought conuenient: and that this is his mea∣ning, that whiche followeth in that Chapter, and expresseth his owne opinion of this mater, dothe euidently declare. His woordes be these: Surely I am of this opinion, that as many other thinges in diuerse places haue bene brought in of custome, so the feaste of Easter had a priuate or peculiar obseruation with euery particular people of custome, by∣cause none of the Apostles (as I haue sayde) did make any lawe hereof, &c. For his whole drifte is to proue that the feast of Easter concerning the daye and tyme, was diuersly obserued in diuers Churches and Countries: but he neyther can proue, nor goeth aboute to proue, that there was any Churche wherein it was not obserued. And I haue before declared that the feast of Easter was obserued by the Apostles, and sithence that tyme continued.

Chap. 2. the. 6. Diuision.

Ansvvere to the Admonition. Pag. 177. Sect. 1. & Pag. 178. Sect. 1. &c.

Other reformed Churches also haue dayes ascribed to Sainets* 1.33 aswell as we, as it may appeare by these wordes of Bullinger wri∣ting* 1.34 vpon the. 14. to the Rom. In the auncient vvriters, as Eusebius and Augustine, thou mayste finde certayne memorials appoynted to cer∣tayne holy menne, but after an other manner, not muche differing from oures vvhich vve as yet reteyne in our Churche of Tigurie, for vvee cele∣brate the natiuitie of Christe, his Circumcision, Resurrection, and Ascen∣tion, the comming of the holy Ghost, the feastes also of the virgin Mary, Iohn Baptiste, Magdalene, Stephen, and the other Apostles: yet not con∣demning those vvhich obserue none, but onely the Sabboth daye. For per∣using olde Monumentes, vve finde that this hath alvvayes bene left free to the Churches, that euery one should follow that in these things, that should be most best and conuenient.

M. Bucer in his Epistle to master Alasco, speaking of holydayes,* 1.35 sayeth: That in the Scriptures there is no expresse commaundement of them: it is gathered notvvithstanding (sayeth he) from the example of the olde people, that they are profitable for vs, to the encrease of godlinesse, vvhich thing also experience proueth.

To be shorte, Illyricus writing vpon the fourth to the Galat. ma∣keth* 1.36 this diuision of obseruing dayes and times.

• The first is naturall, as of somer, spryng time, winter, &c. tyme of plan∣ting, tyme of sovvyng, time of reaping, &c.* 1.37
• The second is ciuill.* 1.38
• The third Ecclesiasticall, as the Sabboth daye, and other dayes, vvherein* 1.39 is celebrated the memorie of the chiefe histories or actes of Christe, vvhiche be profitable for the instruction of the simple, that they may the better re∣member vvhen the Lorde vvas borne, vvhen he suffred, vvhen he ascended vp into heauen, and be further taught in the same.
• ...

• The fourth superstitious, vvhen we put a necessitie, vvorshipping, me∣rite* 1.40 or rightuousnesse in the obseruing of tyme: and this kinde of obser∣uing dayes and tymes is onely forbidden in this place.

Thus you see by the iudgementes of all these learned menne, that dayes ascrybed vnto Sainctes, is no suche matter, as ought to make menne separate themselues from the Churche, and absteyne from allowing by subscription, so worthie and godly a booke, as the booke of common prayer is, much lesse to make a Schisme in the Churche for the same.

T. C. Pag. 122. Sect. 2. 3.

As touching M. Bucers, M. Bullingers, and Illyricus allowance of them, if they meane such a celebration of them, as that in those dayes the people may be assembled, and those partes of the Scriptures which concerne them whose remembraunce is solemnised, redde & expounded, and yet men not debarred after from their dayly workes, it is so much the lesse matter: if otherwise that good leaue they giue the Churches to dissent from them in that poynte. I do take it graunted vnto me, being by the grace of God one of the Churche.

Although as touching M. Bullinger, it is to be obserued, since the time that he wrote that vpon the Romanes, there are aboute. 35. yeares, sithence which time although he holde still that the feastes kept vnto the Lorde, as of the Natiuitie, Easter and Pentecoste, dedicated vnto the Lord may be kept, yet he demeth flatly, that it is lawfull to keepe holy the dayes of the Apostles, as* 1.41 it appeareth in the confession of the Tiguryne Church ioyned with others.

Io. Whitgifte.

How perfect an Answere this is, to these learned mennes authorities, lette the learned Reader iudge. You are not a Churche, but a member of the Churche, and therefore seing the matter is such as the Churche may take an order in, you ought to submitte your selfe to the determination of that Churche in such matters, whereof you are a member.

What M. Bullinger hath in any other place consented vnto, I knowe not, but certayne it is that these be his owne woordes, And that when he writte them he was of the same opinion that we are at this tyme in this Church of England.

Chap. 2. the. 7. Diuision.

Ansvvere to the Admonition. Pag. 177. Sect. 2.

Caluine in lyke manner writing vpon the fourth to the Galati∣ans,* 1.42 doth not disallow this kinde of obseruing dayes, his wordes be these: VVhen as holynesse is attributed to dayes, vvhen as one day is dis∣cerned from an other for religion sake, vvhen dayes are made a peece of di∣uine vvorship, then dayes are vvickedly obserued, &c. But vvhen vve haue a difference of dayes, laying no burden of necessitie on mens consciences, vve make no difference of dayes, as though one vvere more holy than an other, vve put no religion in them, nor vvorshipping of God, but onely vve obserue them for order and concorde sake, so that the obseruing of dayes vvith vs is free, and vvithout all superstition. And agayne vpon the. 2. to the Colloss. But some vvill say, that vve as yet haue some kinde of obser∣uing dayes: I ansvvere that vve obserue them not, as though there vvere any religion in them, or as though it vvere not then lavvfull to labour, but vvee haue a respect of pollycie & orders, not of dayes. And in his Institutions vpō the fourth commaundement, Neyther do I so speake of the seuenth daye, that I vvould binde the Church onely vnto it, for I do not condemne

those Churches vvhich haue other solemne dayes to meete in, so that they be voyde of superstition, vvhich shall be if they be ordeyned onely for the obseruing of discipline and order.

T. C. Pag. 122. Sect. 4.

As for M. Caluine, at the practise of him and the Churche where he lined was and i〈1 line〉〈1 line〉, to admitte no one holy day besides the Lordes day, so can it not be shewed out of any parte of his workes (as I thinke) that he approued those holy dayes which are nowe in question. He sayeth in deede in his Institution: that he will not condemne those Churches which vse them: no more do we the Churche of Englande, neyther in this nor in other thinges whiche are meete to be re∣formed. For it is one thing to mistike, an other thing to condemne, and it is one thing to condemne some thing in the Churche, and an other to condemne the Churche for it. And as for the places ci∣ted out of the Epistle to the Galatians, and Collossians, there is no mention of any holydayes ey∣ther to Sainctes, or to any other, and it appeareth also that he defendeth not other Churches, but the churche of Geneua, and answereth not to those which obiecte against the keping of Sainctes dayes, or any holydayes (as they are called) besides the Lordes daye, but against those whiche woulde not haue the lordes day kepte still as a day of reste from bodily labour, as it may appeare both by his place vpon the Collossians, and especially in that which is alleaged out of his Insti∣tutions: and that he meaneth nothing lesse, than such holydayes as you take vpon you to detende, it may appeare first in the place of the Collossians, where he sayeth, that the dayes of reste whiche are vsed of them are vsed for pollicie sake. Nowe it is well knowne, that as it is pollycie and a way to preserue the estate of thinges and to keepe them in a good continuance and successe, that as well the beastes as the menne which labour sixe dayes should rest the seuenth: so it tendeth to no polli∣cie nor wealth of the people, or preseruation of good order, that there shoulde be so many dayes, wherein menne should cease from worke, beyng a thing which breedeth idlenesse, and consequent∣ly pouertie, besides other disorders and vices, which alwayes go in companie with idlenesse. And in the place of his Institutions he declareth himselfe yet more playnely when he sayeth, that those odde holydayes, then are without superstition, when they be ordeyned onely for the obseruing of discipline and order, whereby he giueth to vnderstande, that he would haue them no further holy∣dayes, than for the tyme which is bestowed in the exercise of the discipline and order of the churche, and that for the reste, they should be altogither as other dayes free to be laboured in. And so it ap∣peareth, that the holydayes ascribed vnto Sainctes by the seruice booke, is a iuste cause why a man cannot safely without exception subscribe vnto the seruice booke.

Io. Whitgifte.

What soeuer M Caluines practise was in the Churche of Geneua, yet in these places dothe his iudgement euidently appeare, neyther doth a man alwayes vse that himselfe, which he alloweth in an other: for there may be circumstances to make that commendable in one place, that is not so in an other.

He that condemneth the thing as vnlawfull, muste also condemne the Churches that vse the same, though not wholly, yet in that poynt. For as muche therefore as M. Caluine did not condemne other Churches for obseruing suche dayes, it is a ma∣nifest argument that he condemned not the obseruing of those dayes in those Chur∣ches. In déede it is one thing to mislike, an other thing to condemne, but he that maketh suche a sturre in the Churche for these matters, as you do, and that so disorderly, can not be sayde onely to mislyke, but also to condemne.

The place of M. Caluine, out of the Epistle to the Galat. is not mente onely of the Lordes daye, but of other dayes also obserued in other reformed Churches, and in that place he maketh a generall answere as it were for them all, as it is soone perceyued by suche as will reade that place. He also that shall per vse his woordes vpon the seconde chapter to the Collossians, shall finde the lyke sense in them. In that he sayeth they be vsed for order and pollicie, wee do not dissent from him, but thinke so in lyke manner, howbeit wée vnderstande as he doth Ecclesiasticall or∣der and pollicie, for in the wordes that go before the place to the Galatians, he say∣eth, that the obseruing of dayes dothe also perteyne, ad Regimen Ecclesiae, to the gouern∣ment* 1.43 of the Churche. What better order and pollicie can there be, than to haue cer∣tayne dayes appoynted wherein the people may reste from bodily labour, to labour spiritually, to heare the worde of God, &c. whiche M. Caluine called order and polli∣cie, and not the externall rest of the Sabboth daye, which is a commaundement of

God, and no constitution of the Churche, neyther hath the Churche any respect to worldly pollicie in appoynting of Holydayes, but to Ecclesiasticall pollicie, whiche consisteth in hearing the wordes, ministring the Sacramentes, publike Prayers, and other such lyke godly actions.

The place in his Institutions, conuince all your shifting coniectures of mere follie, for therein he playnely declareth his allowing in other Churches of 〈1 line〉〈1 line〉o Ho∣lydayes than the Sunday, whiche you haue denied to be his opinion in the former two places. I haue tolde you what he meaneth by discipline and order or pollicie: whereby he giueth to vnderstande nothing lesse than that whiche you woulde con∣clude, beyng but your owne deuise to serue for a poore shifte at a néede. And although the matter is not greate, whether they labour or no, yet the lawe of the Prince, and the order of the Churche is to be obserued. And so it appeareth that there is no rea∣sonable cause as yet proued, why you ought not to subscribe to the seruice Booke.

Chap. 2. the. 8. Diuision.

Ansvvere to the Admonition. Pag. 82. Sect. 1. 2.

In the ende you adde: (patched if not altogither, yet the greatest peece out of the Popes Portuis.)

To this I answere briefely, it maketh no matter of whome it was inuented, in what Booke it is conteyned: so that it be good and profitable, and consonant to Gods worde. Well sayeth Ambrose, Omne verum à quocunque dicitur à spiritu Sancto est. All truth, of vvhome soeuer it is spoken is of the holy ghost.

T. C. Pag. 123. Lin. 6.

Nowe whereas M. Doctor sayeth, it maketh no matter wither these thinges be taken out of the Portuis, so they be good &c. I haue proued first they are not good, then if they were yet beyng not necessarie, and abused horribly by the Papists, other beyng as good and better than they, ought not to remayne in the churche.

Io. Whitgifte.

Your reasons be not sufficient to proue them not to be good: the abuse hath not bene suche, but that it beyng remoued, the thing may still remayne as profitable and* 1.44 conuenient: the iudgement of the Churche in determining what is best and moste fittest in matters of order, pollicie, and gouernment (not beyng agaynst the worde of God) is to be preferred before any priuate mans opinion, and imagination.

Chap. 2. the. 9. Diuision.

T. C. Pag. 123. Lin. 10.

And as for Ambrose saying, all truth of whome soeuer it be sayde, is of the holy ghoste: if I were disposed to moue questions, I coulde demaunde of him which careth not of whome he haue* 1.45 the truth, so he haue it, what our Sauiour Christe ment to refuse the testimonie of Deuils, when they gaue a cleare testimonie▪ that he was the Sonne of God, and the holy one? And what S. Paule ment to be angrie, and to take it so grieuously, that the Pithonisse sayde, he and his compa∣nion* 1.46 were the seruantes of the highe God, which preached vnto them the way of saluation? Here▪ was truth and yet reiected, and I would knowe whether M. Doctor would saye, that these spake by the spirite of God. Thus whilest without all iudgement, he snatcheth here a sentence and there another out of the Doctoures, and that of the worste, as if a man should of purpose choose out the brosse, and leaue the siluer, within a while he will make no great difference, not onely betwene the Prophetes and Apostles, and prophane wryters, as Aristotle, and Plato, but not betwene them and those, which speake not by the conduyte and leading of the holy ghoste, but by the violent thru∣sting of the wicked spirite.

Io. Whitgifte.

Christe liked not the truth beyng vttered of the Diuell, bycause he spake it of an euill meaning: but he liked very well the same testimonie of truth afterwardes vt∣tered by Peter sincerely. Math. 16. Mar. 8. Neyther did he mislike the woordes bycause they were abused by the Diuell before. But I will leaue Diuels, and speake of men, of whome I thinke Ambrose mente, although the truth is truthe of whome soeuer it is vttered: but to Answere for Ambrose: he hath sayde nothing in that sentence which may not be iustified.

M. Caluine (vpon these woordes, 1. Corinth. 12. And no man can saye that Iesus is the* 1.47 Lorde, but by the holy Ghost) sayeth thus. It may be demaunded, whether the wicked haue the Spirite of God, seyng they sometime testifie playnely and well of Christe. I an∣swere that there is no doubte but that they haue, so much as concerneth that effect: but it is an other thing to haue the gifte of regeneration, than to haue the gifte of bare vnder∣standing, wherewith Iudas was indued, when he preached the Gospell.

M. Martyr also vpon the same woordes, after he hath recited the opinions of other,* 1.48 maketh this resolution. But when I weygh this matter with my selfe, I perceyue that the Apostle here dothe speake, not of the Spirite whiche doth regenerate, or of that grace which iustifieth, but of the giftes which are freely giuen whiche may happen as well to the good as to the euill. Therefore I thinke that Paule spake simply, that he might declare, that by what meanes soeuer we speake well of Christe, it is of the holy Ghost, of whome* 1.49 commeth all truthe, as all vntruth proceedeth of the Deuill who is the father of lyes. You sée therefore that Ambrose is not of this iudgement alone, and that his saying is ve∣rie true.

The Doctoures that I haue vsed, in this cause, be Ierome and Augustine, whiche be not the worst, but comparable with the best. I haue rehearsed out of them whole sentences, and perfite, the which you are not able to answere: the rest of your opprobrious woordes, wherewith you conclude this question of holy dayes, I leaue for other to consider of, as notes of your spirite.

And to the intent that the Reader may vnderstande, that it was not for naught, that you set not downe my Booke togither with your Replie, I will here set downe such portions of my booke touching this matter, as you haue not answered vnto, but closely passed ouer, not thinking that any man should haue espied your lacke of abili∣tie to answere them.

Chap. 2. the. 10. Diuision.

Admonition.

They should first proue that holy dayes ascribed to Sayncts, prescript seruices for them, &c. are agreeable to the written worde of the Almightie.

Ansvvere to the Admonition. Pag. 153. Sect. 4. & Pag. 154. Sect. 1.

Holy dayes ascribed to Sainctes, wherein not the Sainctes, but God is honoured, and the people edified, by reading and hearing suche sto∣ries and places of Scripture, as perteyne to the martyrdome, cal∣ling▪ and function of such Sainctes, or any other thing mentioned of them in Scripture, must needes be according to Gods worde. For to honor God, to worship him, to be edified by the stories and exam∣ples of Sainctes out of the Scripture, cannot be but consonant to the Scripture. The prescript secuice for them is all taken out of Gods worde, and not one peece thereof, but it is moste consonant

vnto the same. If ther be any that is repugnant, set it down, that we may vnderstande it.

I tolde you before, that touching the dayes and times and other Ceremonies, the churche hath authoritie to determine what is most cōuenient, as it hath done from time to time. S. August. in his epistle* 1.50 ad Ian. in y^e place before of me recited saithe, that the passion of Christe, his resurrectiō, his ascētion, & the day of the cōming of the holy ghost (which we cōmonly call Whitsontide) is celebrated, not by any cōmaundement written, but by the determination of the church. And it is the iudgement of al learned writers, that the church hath authoritie in these things so that nothing be done against the word of God. But of this I haue spoken partly before, and intende to speake more largely thereof in the place folowing, where you agayn make mention of it.

Admonition.

In this booke days are ascribed vnto saincts, & kept holie with fastes on their euens, & prescript seruice appointed for them, which beside that, they are of many superstitiously kepte and obserued, and also contrarie to the commaundement(z) 1.51 of God, Six days thou shalt labour: and therfore we for the superstition that is put in them, dare not subscribe to allow them.

Answer to the Admo. pag 173. sect. 2. &. pa. 174. 175. &. pa. 176. sect. 1. 2.

Your collection hāgeth not together, for how foloweth this: these holidays be superstitiously obserued of some, therfore you may not al∣low thē? why should other mēs superstition hinder you from lawfully vsing a lawful thing? The saboth day is superstitiously vsed of some:* 1.52 so is y^e church, so is y^e crede, & the Lords praier, & many things else, and yet I hope you wil subscribe to thē. You heap vp a nūber of places in the margent to proue y^t which no mā doubteth of, y^t is, this portion of the comandemēt, Six days shalt thou labour. &c. the meaning of which words is this, that seing God hath permitted vnto vs six days to do our own works in, we ought the seuenth day wholly to serue him.

Euery mā hath not bodily labour to do, but may serue God aswell in these six dayes, as in the seuenth. And certainly he doth not by any meanes breake this cōmaundement, which absteineth in any of these six days from bodily labour to serue god▪ For this is the cōmandemēt, Remember that thou kepe holy the Sabboth day: as for this (Six days thou shalt work) is no cōmandement, but tendeth rather to the constitution of the Saboth, thā to the prohibiting of rest in any other day appoin∣ted to the seruice of God: And it is asmuch as if he should say: Sixe days thou mayst worke: & so do some translate the Hebrewe worde.

The place alleaged out of the first of Esay is far from the purpose, ther is not one word there spokē of any holy days dedicate to saints, but only the Lord signifieth, that their sacrifices & feast days wer not acceptable vnto him, bicause they were done in hypocrisie, & without* 1.53 fayth: so that he reproueth modum, not factum, their maner of sacrifi∣cing (that is) their hypocriticall kynde of worshipping him.

In the seconde of Esdras. 1. in the place by you quoted. I see not one worde that may serue for your purpose, the wordes you quote be these: I haue led you through the sea, and haue giuen you a sure way* 1.54 since the beginning, I gaue you Moses for a guide, and Aaron for a Priest.

In the. 14. to the Ro. the apostle speaketh nothing of our holydays, but of suche as were obserued among the Iewes, and abrogated by the commyng of Chryste. And yet in that place the Apostle ex∣horteth, that wee whyche bee strong, should not despyse them that are weake, nor condemne them, though they vse not the christian li∣bertie in dayes and meates.

That in the fourth to the Galat. Ye obserue dayes, moneths, and tymes, and yeares. &c. Sainct Augustine ad Ianuar. Episto. 119. expoundeth* 1.55 on this sorte. Eos inculpat qui dicunt non proficiscar, quia posterus dies est, aut quia luna sic fertur, vel proficiscar vt prospera cedant, quia ita se habet positio syderum, non agam hoc mense commertium, quia illa stella mihi agit mensem, vel agam quia suscepit mensem. I know there be other that do otherwise expounde that place (and that tru∣ly) euen as they doe also that in the. 14. to the Rom. of certain Iewish feastes, as Sabboths, newe Moones, the feastes of Tabernacles, the yeare of Iubilie, and such like abrogated by the gospell, and yet superstitiously obserued of some. But these places cā by no means be vnderstode of the days obserued by vs, & called▪ by the names of sain∣tes dayes, for they were ordeined since the writing of this epistle.

And that you may vnderstād the differēce betwixt the festiual days* 1.56 obserued of the Papists, & the days allowed now in this Churche: it is to be considered,

• First, that their Saints days were appointed for the honoring and worshipping of the Saints, by whose names they were called: oures be ordeined for the honoring of God, for publike prayer, and edifying the people by readyng the Scriptures, and preachyng.
• 2 The Papistes in their Saincts dayes prayed vnto the Sainc∣tes: we only pray vnto God in Christes name.
• 3 They had all things done in a strange tong without any edify∣ing at all: we haue the prayers and the Scriptures red in a tongue known, which can not be without great commoditie to the hearers.
• 4 To be shorte, they in obseruing their dayes, thinke they merite therby something at Gods handes: We in obseruing our days, are taught farre otherwyse.

The Church euen from the beginning hath obserued such feastes, as it may appeare in good writers.

Pag. 179 Sect. 1.

Touching fastyng on the euens of suche feastes, or rather abstey∣ning from fleshe, you know it is not for religion, but for policie, and as I thinke, the same is protested in that Act, where suche kynde of absteyning is established: And therfore these be but slender quarels picked to disalowe suche a booke.

Io. Whitgifte.

All this haue you ouerskipped: for what cause, you know best your selfe.

Notes

• (m) 1.1

  Exod. 20. 9.
• * 1.2

  Holydayes.
• * 1.3

  Good vse of holydayes.
• * 1.4

  Profitable thyngs must not be refused for the abuse.
• * 1.5

  Tract. 7. ca. 5.
• * 1.6

  The vse of our holydaies a stoppe to su∣perstition.
• * 1.7

  1. Cor. 5.
• * 1.8

  The apostles obserued Ea∣ster.
• * 1.9

  Euseb. lib. 5. cap. 23. 24. 29.
• * 1.10

  Confess. Helue.
• (*) 1.11

  You drawe from the Magi∣strate his law〈1 line〉〈1 line〉 authoritie, and giue to the peo∣ple too muche carnall libertie.
• * 1.12

  The Magi∣strate hathe authoritie to abridge exter∣nall libertie. What libertie can not be ta∣ken away.
• * 1.13

  2. Ioel.
• * 1.14

  Tract. 2.
• * 1.15

  No mans li∣bertie restrey∣ned.
• * 1.16

  The Replyer bringeth au∣thoritie a∣gainst hym selfe.
• * 1.17

  The Iewes aponynted to them selues holy dayes▪
• (a) 1.18

  Argum. ab auth ritate no∣gatiue.
• * 1.19

  Why y^e name of Sainctes are giuen to our holidays.
• * 1.20

  August.
• (*) 1.21

  It will be sound other∣wyse.
• (*) 1.22

  Very ab∣surdly.
• * 1.23

  Epist. ad la. 119.
• * 1.24

  The Iewes had me holy∣dayes than we.
• * 1.25

  A bayne rea∣son.
• * 1.26

  Ierome.
• * 1.27

  Augustine.
• (*) 1.28

  An vnlearned shifte.
• * 1.29

  The Repliee appealeth itō auncient au∣thoritie.
• * 1.30

  li. 5. ca. 22.
• (*) 1.31

  Socrates wordes vntruly reported.
• * 1.32

  Socrat. Lib. 〈1 line〉〈1 line〉. Cap▪ 22.
• * 1.33

  Bullinger.
• * 1.34

  Obseruing of holydayes in other refor∣med churches
• * 1.35

  Bucer.
• * 1.36

  Obseruing of dayes consi∣dered foure wayes.
• * 1.37

  1
• * 1.38

  2
• * 1.39

  3
• * 1.40

  4
• * 1.41

  Confessio Ecclesiae Tigur. & a∣lianim Ec∣cles. cap. 24.
• * 1.42

  Caluine.
• * 1.43

  Caluin. in 4. Gal.
• * 1.44

  The 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 be 〈◊〉〈◊〉 to 〈◊◊〉〈◊◊〉 iudge∣ment.
• * 1.45

  Mark. 1.
• * 1.46

  Act. 16.
• * 1.47

  Caluine.
• * 1.48

  P. Martyr.
• * 1.49

  Omne verum à spiritu san∣cto est.
• * 1.50

  Augustine.
• (z) 1.51

  Exo. 20. 9. Exo. 〈1 line〉〈1 line〉3. 12. Deu. 5. 13. Esa. 1. 10. 13 14. Leuit. 23. 3. 2. Esd. 1. 13. Rom. 14. 6 Ga. 4. 10. 11
• * 1.52

  Abuse of thin ges doth not condemne the things.
• * 1.53

  Esay cōdem∣neth the ma∣ner of sacrifi∣cing.
• * 1.54

  Uaine quo∣tation.
• * 1.55

  Augustine.
• * 1.56

  Difference betwixte the Papists holi∣days & ours.