A General View of Papistry, Book 2 · Controversy 9 · Part 2 · Question 8

A General View of Papistry · Book 2 · Controversy 9 · Part 2 · Question 8

p. 378THE EIGHT QVESTION CONCERNING holy and festiuall dayes.

THis question hath diuers parts. First, of holy dayes in generall. Secondly, of the Lords day. Thirdly, of the Festiuall dayes of Christ and the holy Ghost. Fourthly, of Saints holy dayes. Fiftly, of the time of Lent.

THE FIRST PART OF HOLY DAIES in generall.

The Papists.

error 58 FIrst, they hold that holy and festiual daies, are in themselues, and properly and truely, more sacred and holy, then other daies are, Bellarm. cap. 10. proposit. 2. Apocalyps. 1.10. I was in the spirit (saith the Apostle) on the Lords day: God reuealeth such great things to Prophets rather vponupon holy daies, then prophane daies: Ergo, some daies holier then other, Rhemist. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, God giueth not his graces in respect of times, but according to his owne pleasure. Times of praier he chooseth often, and of other godly exercises, not for the worthines or holines of the times, but for the better disposition of his seruants in such exercises, to receiue them: yet this was not perpetually obserued: for God appeared to Moses keeping of sheepe, Exod. 3. to Amos following his herd, Amos 7. Secondly, wee grant that the Lords day being commanded of God, and so discerned from other daies, may be said to be holier then the rest, in respect of the present vse, but not in the nature of the day: for then could it not hauehave been changed from the last day in the weeke to the first: as water in Baptisme is holier then other waters, because of the sacred vse, not in it selfe, as by a qualitie of holines inherent. And as for other festiuall daies, which hauehave not the like institution, they are appoynted onelyonly of the Church, for Christian policie & orders sake, for the exercise of religion. But this now popish, & before time Iewish distinction of daies, as being by their nature ho…er then other, is flatly against the Apostles rule. Rom. 14.5. One putteth difference betweene day and day, and Galath. 4.10. You obserue daies and moneths, times and yeeres.

Augustine saith, Nos dominicum diem & pascha celebramus, sed quia intelligimus, quo pertineant, non tempora obseruamus, sed quae illis significantur temporibus, Cont. Adimant. cap. 16. We keepe the Lords day and the feast of Easter, not obseruing the times, but remembring what is signified by those times: that is, for what cause they were ordained: Ergo, obseruers of times are reproued.

p. 379The Papists.

2. THey affirme the keeping and sanctification of holy dayes to be necessary, errour 59 Rhemist. annot. Galath. 4. sect. 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church, although no offence or scandale might follow and ensue vponupon the neglecting of them.

Esther 9. Mardocheus and Esther appoint a new festiuall day, not instituted of God, and bind eueryevery one to the obseruing therof, that none should faile to obserue it. ver. 27. Ergo men bound in conscience to keep festiuall daies. Bellarm. ca. 10.

The Protestants.

Ans. FIrst, though we refuse not some other festiuall daies, yet we acknowledge none necessary, more then are of the holy Ghosts appointing in the Scripture. Secondly, we deny that the constitutions of the Church for holy dayes do bind Christians, in respect of the dayes them selues, in conscience to keepe them, otherwise then they may giuegive offence by their contempt and disobedience to the holesome decrees of the Church: for it selfe in it owne nature is indifferent, neither can the Church make a thing necessary in nature, which God hath left indifferent: nothing bindeth absolutely in conscience, but that which is necessary by nature: wherefore keeping of holy dayes, being not enioyned but left indifferent in the word, bindeth no otherwise then we hauehave said. Thirdly, the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses, dayes of reioycing: that festiuall day then begun did not binde the obseruers in conscience, no otherwise then they were bound in all lawfull things to obey their gouernours, for their consent was required, and they promised both for themselues & their seede to keepe that day. Esther. 9.27. Whereby it appeareth that they were not bound absolutely in conscience to obserue it.

Augustine speaking of the Sabboth, saith thus:De tempor. ser. 36. haec est dies quam fecit Dominus, exultemus & laetemur in ea. This is the day which the Lord hath made, let vsus reioyce and be glad therein, Psal. 118.24. This onelyonly holy day he saith, is of the Lords making, and therefore of all other necessary to be kept.

THE SECOND PART, OF THE Lords day.

The Papists.

THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth, are these.

First, the principall exercise of the Sabboth, say they, is for the people to come to the Church and heare Masse, which their abominable and idolatrous sacrifice p. 380they make the proper worke of the Sabboth, Catechism. Roman. pag. 649.

The Protestants.

THe Sabboth was ordayned for the people to assemble together to heare the word read, Act. 15.21. & preached, and to receiue the Sacramets, Act. 20.7. and to offer vp their praiers: these were the proper exercises of the Sabboth: as for the popish sacrifice of the Masse, we finde no mention at all thereof in Scripture.

The Papists.

error 61 2. WE dissent about the rest of the Sabboth: they allow such workes to be done vponupon the Sabboth, as shalbe permitted by the Prelates and Ordinaries, and such as by long custome hauehave bene vsed. Bellarm. cap. 10.

The Protestants.

WE holde, that as the Lords day was instituted of God, so the manner of celebrating and keeping it holy, is to be learned out of the word, and neither custome nor authority ought to giuegive liberty for such workes vponupon the Lords day, as are not warranted by the word.

First, we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were: for those things are abolished which appertained to the Iewish Sabboth: First, the prescript of the day. Secondly, the ceremonious exercises of the Sabboth in the sacrifices and other rites of the Law. Thirdly, the typicall shadowes and significations of their Sabboth, as first it betokened their rest in Canaan; then the rest and peace of the Church by Christ, Hebre. 4.3.5. Fourthly, the strickt and precise rest, wherein Christians hauehave more liberty then the Iewes had: and againe, they obserued their rest, as being properly and simply, and in it selfe a sabboth daies duty; but we doe consider it, as being referred to a more principall end: as making of vsus more fit for spirituall exercises.

Secondly, we allow these workes to be done: First, opera religiosa or pietatis, the religious workes, and conferring to piety: as the Priestes did slaye the sacrifices vponupon the Sabboth, and yet brake not the rest of the Sabboth, Math. 12.5. so the people may walke to their parish Church, though somewhat farre off: the Pastor & Minister may goe forth to preach, yea, and preaching is of it selfe a labour of the body, to study also and meditate of his Sermon, to ring the bels to call the people to the Church: all these are lawfull, as being helpes for the exercises of religion. Secondly, opera charitatis, the workes of mercy are permitted, as to visite the sicke, the Phisitian to resorte to his patient, yea, to shew compassion to brute beastes, as to helpe the sheepe out of a pit, Math. 12.11. Thirdly, opera necessitatis, the workes of necessitie, as the dressing of meat and such like, Math. 12.1.3. Our Sauiour excuseth his Apostles for plucking the eares of Corne, when they were hungry. As for opera voluntaria, workes of pleasure and recreation, we hauehave no other permission to vse them, then as they shalbe no p. 381lets or impediments vntounto spirituall exercises, as the hearing of the word, and meditating therein, and such other: Otherwise they are not to be vsed.

Augustine saith, speaking of the Iewes, who did greatly prophane their Sabboth, in sporting and dalliance: Melius toto die foderent, quàm toto die saltarēt:In Psal. …2. part 1.Ps 2 It were better for them to digge all day, then to daunce all day: euen so verily, it were better for many poore ignorant people, that vponupon the Sabboth giuegive themselues to drinking, and quaffing, & gaming, if they should goe to plough or cart all the day. But as for other seruile workes, as to keepe Faires and Markets vponupon the Lords day, to trauell themselues, their seruants, and beastes vponupon the Sabboth, it is flat contrary to the commaundement of God, and the practise of the Church, Nehemiah 13.16. where there is no extream and vrgent necessitie: so that it is not to be doubted, but that as the keeping of the Lords day is a moral commaundement; so also the manner of the obseruing thereof in sanctifying it, and resting therein is morall: the ceremonies of the rest being abolished, that is, the Iewish strictnes thereof, and the opinion which they had of their rest, as being simply a part of the sanctifying of the Sabboth. But we doe consider it, as referred vntounto more principall duties, and obserue it, not as of it selfe pleasing God, but as making vsus more fit for spirituall exercises. Contrary to these rules, we acknowledge neither power in Ordinaries, nor priuiledge in custome, to dispence with the sanctification of the Sabboth.

The Papists.

THey affirme that the Apostles altered the sabboth day, from the seaueth day to the eight, counting from the creation, and they did it without scripture, error 62 or any commaundement of Christ: such power (say they) hath God left to his Church. This then they holde, that the sabboth was changed by the ordinarie power and authoritie of the Church, not by any especiall direction from Christ: thereupon it followeth, that the Church, which (they say) cannot erre, may also change the sabboth to any other day in the weeke, Rhemist. Apoca. 1. sect. 6.

The Protestants.

1. THe Apostles did not abrogate the Iewish sabboth, but Christ himselfe by his death, as he did also other ceremonies of the Law: and this the Apostles knew both by the scriptures, the word of Christ & his holy spirite.

2. They did not appoint a new sabboth of their owne authoritie: for first they knew by the scripture, that one day of seauen was to be obserued for euer, for the seruice of God and exercise of religion, although the prescript day according to the Law were abrogate: for the Lord before the morall law was written, euen immediatly after the creation, sanctified the seauenth day, shewing thereby, that one of the seauen must be obserued so long as the world endured. Secōdly, they knew there was the same reason of sanctifiyng the day of Christs resurrection, and the restitution of the worlde thereby, as of sanctifiyng p. 382the day of the Lords rest, after the creation of the world. Thirdly, they did it by the direction of the spirite of God, whereby they were so directed and gouerned, that although they were fraile men by nature, and subiect to error: yet they could not decline in their writings and ordinances of the Church, from the truth, which assurance of Gods spirite in the like measure the Church hath not: but so farre forth is promised to be led into all truth, as she followeth the rule of truth expressed in the Scriptures. Wherefore the Church hath no authority to change the Lords day, and to keepe it vponupon Munday or Tuesday, or any other day: seeing it is not a matter of indifferency, but a necessary prescription of Christ himselfe, deliuered by the Apostles: for the Lords day began in the Apostles time, and no doubt by their Apostolike authority directed by the spirite of Christ, was instituted, Act. 20.7. Apocal. 1. ver. 10. Neither can there come, so long as the world continueth, so great a cause of changing the Sabboth, as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued, is perpetuall.

The Papists.

errour 63 4. THey affirme that the keeping of the Lords day, in stead of the Iewish Sabboth, is a tradition of the Apostles, and not warranted by Scripture, Rhemist. Math. 15. sect. 3.

The Protestants.

THe obseruation of the Lords day is not deliuered by blinde tradition, but hath testimony of holy Scriptures, 1. Corinth. 16.2. Act. 20.7. Apocal. 1.10. and the obseruation thereof is according to Gods commaundement, not after the doctrine of men, Fulk ibid.

The Papists.

errour 64 5. THey teach that the Lords day is commaunded, and likewise kept for some mysticall signification, not onelyonly for the remembraunce of benefites already accomplished, as of the resurrection of Christ, and the Aduent or comming downe of the holy spirite: but also to betoken vntounto vsus things to come, as our rest and glory in the kingdome of God, Bellarm. de cultu sanctor. li. 3. ca. 11.

The Protestants.

1. WE graunt, that the Sabboth may be so applied, both to call to remembraunce things already, as vponupon that day done: as the resurrection of Christ, and the descending of the holy Ghost. Some think also that Christ vponupon that day was baptized,August. de tempor. ser. 154. vponupon that day turned water into wine, fed fiue thousand with a few loaues, came vntounto his Apostles after his resurrection the dores being shut, and that as vponupon this daye he shall appeare to iudgement: but vponupon what ground I know not: Certaine it is that vponupon this daye Christ p. 383rose againe, and that the holy Ghost came downe then vponupon his Apostles. We denye not but that the keeping of the Lords day holy, may fitly bring vntounto our remembrance these things: yea and that it may be a type and symbole vntounto vsus in some sort, both of things spirituall, as to betoken our ceasing and resting from the workes of sinne, Hebr. 4.10. and 1. Pet. 4.1. as also of things to come, as the kingdome of heauen is called a Sabboth, Isai. 66.23.

But we dare not, neither will affirme, that the Sabboth was ordained & constituted for any such end: for the commandement of the Sabboth now to vsus is onelyonly moral, not typical or ceremonial, as the Iewish Sabboth was: but looke wherein the Sabboth was moral to the Iewes, so it is kept still: As in these two poynts it was morall to them: first, to be a signe betweene them and the Lord, and to distinguish them from other people, Exod. 31.17. And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God & all others. Secondly, that vponupon the Sabboth they should resort together, and heare the lawe read and preached, Act. 15.21. And for this cause, namely, the exercise of religion, are Christians chiefly bound to the Sabboth. It may (I say) fitly be drawne to resemble heauenly and spirituall things: but that is not any end of the institution. The Iewes had two kind of types, typos factos, and, typos destinatos, types made and applied, and types appoynted and ordained of God to shadowe forth some notable thing: as the Paschall Lambe, was typus destinatus, of our Sauiour Christ, as they were not to breake a bone of the Lambe, so was it accordingly performed in Christ. They had also many types beside, that were not destined to signifie any certaine thing: of such S. Paul speaketh, 1. Corinth. 10, 6, 11. So wee say of the Sabboth, that it is not typus destinatus, it is not instituted for any shadowe or signification, though it may be fitly applied to such an vse.

The Papists.

6. THey say that we are not bound vponupon the Sabboth by any peculiar commandement to abstaine from sinne, more then vponupon any other day: neither error 65 that the internall act of religion appertaineth to the keeping of the Sabboth, but the external: that any sinne committed vponupon the Sabboth is not therby the greater: neither that we are more bound vponupon the Sabboth to seeke for internall grace then vponupon any other day, Bellarm. lib. 3. cap. 10. propos. 4.

The Protestants.

Ans. FIrst, we grant that all sinne, as of theft, adulterie, and the like, are in their owne nature alike, at what time soeuer they are committed, yet they may be made more hainous by the circumstances: as of the place, as sacriledge is greater then common theft, so why not of the time?

Secondly, if that which is no sinne vponupon the worke-day, be a sinne vponupon the Sabboth, as to digge, to plough, to cart, then that which is a sinne of it selfe, as to p. 384steale, to cōmit adulterie, must needs be greater & more hainous being done vponupon the Sabboth: for beside the sinne, he also prophaneth the Sabboth, which is the breach of another commandement. Thirdly, the internall act of religion is properly commanded in the sanctifying of the Sabboth: for it cannot be sanctified by the externall act of going to Church, and hearing the word, vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises. So inward grace is more sought for vponupon the Sabboth, not in respect of that inward desire which we hauehave vntounto them, which ought alwaies to be alike feruent in vsus, if it were possible, but because of those outward meanes, of hearing the word, publique prayer, receiuing the Sacraments, which are vponupon the Sabboth: for the which we ought more especially to prepare & examine our selues, Ecclesiast. 4.17. 1. Corinth. 11.28.

Augustine sayth, speaking of the Iewish women: Quanto meliùs foeminae e… rū lanam facerent, quàm illo die in neomenijs saltarent: spiritualiter obseruat Sabbatum Christianus, abstinens se ab opere seruili, id est, à peccato: Tractat. 3. in Iohan. Their women might be better occupied in spinning at home, then in dauncing vponupon this day: for a Christian doth spiritually keepe the Sabboth, in abstaining from al seruile worke, that is, from sinne. They then that do obserue the Sabboth onelyonly in externall acts, doe but carnally keepe it.

The Papists.

error 66 7. THey hold it a thing vnlawfull for Christians to fast vponupon the Lords day, Bellarm. lib. 3. de cultu sanctor. cap. 11.

The Protestants.

Ans. FIrst, we grant that this opinion is very ancient, & that in Tertullians time it was receiued in many Churches: and they thought it as vnlawfull to bow the knee vpō the Lords day, Tertul. lib. de coron. Militis. Die dominico ieiunare nefas ducimus, & de geniculis adorare: We count it vnlawfull to fast vponupon the Lords day, and to pray kneeling. But the Papists obserue not the one, why then should they binde themselues to the other? Ignatius maketh fasting vponupon the Sabboth as great an offence, as the killing of Christ himselfe, Epistol. ad Philipp. But, I trust, they will not say so.

Secondly, the reasons why fasting is not to be vsed vponupon the Lords day, because the Iesuite setteth downe none, I will supplie out of Augustine: first, Sentio (saith he) ad significandam requiem sempiternam (vbi est verum Sabbatum) relaxationem, Epistol. 86.quàm constrictionem ieiunij aptius conuenire. I thinke, that to signifie the eternall rest, which is the true Sabboth, libertie rather, then the vrging of fasting doth most fitly agree. But to this we answere, that this signification of eternall rest, is no essentiall part of sanctifying the Sabboth, nor no end of the institution, as we hauehave shewed afore, though it may hauehave such an application: and p. 385therefore this reason proueth not such a necessitie of not fasting vponupon the Sabboth. Secondly, Die dominico ieiunare magnum est scandalum: It is a great offence to fast on the Lords day, because the Manichees made choise of that day to fast in: Per quod factum est, vt ieiunium Sabbati horribilius haberetur, By the which (sayth he) it came to passe, that the fast of the Sabboth was more abhorred, Augustin. ibid. But this reason now bindeth not vsus, because the name and heresie of the Manichees is now worne out, and therefore there is no feare of any scandale to arise that way.

Thirdly, we grant that the Lords day is not the fittest time for publique fasts: first, because it is a day of reioycing: so we reade that the people in Nehemiah his time, were forbidden to mourne and weepe, after the lawe was read vntounto them by Ezra, because it was a day of ioy and mirth, Nehem. 8.11. Secondly, the day of solemne and publique fasting ought to be set a part from other dayes, and to be proclaimed solemnely, and to be spent wholly in spirituall exercises, euen as the Sabboth, with vacation and rest from other bodily labours, as we may reade, 2. Chronicl. 20.3. Nehem. 9.1. And therefore any day is more fit then the Sabboth, because that is a holy day alreadie vntounto the Lord: but when we will humble our selues before the Lord by fasting and prayer, some day would onelyonly for that purpose bee consecrate vntounto GOD: that may be as a voluntarie sacrifice: whereas wee are bound of necessitie to keepe the Lords day.

But concerning priuate and particular fasts, when men by themselues hauehave occasion to giuegive themselues to prayer, whereof S. Paul speaketh, 1. Corinth. 7.5. Such priuate exercises may be better performed vponupon the Sabboth, because of the ordinarie exercises of the word, which are notable meanes to kindle and stirre vp true deuotion in him, which at that time will humble himselfe: yea and publike fasts, though not ordinarily, yet whē there is iust occasion, may be kept vponupon the Sabboth: as we reade Act. 20.7. how that Paul continued his preaching till midnight: whereof Augustine writeth thus, Necessarius sermo resiciendi corporis causa interrumpendus esse non visus est profecturo Apostolo: The necessary preaching of the Apostle, he thought not good, for the refreshing of their bodies to breake off, being readie to depart. We conclude therefore, that it is lawfull to fast vponupon the Lords day, though it be not alwaies expedient. And Augustine very well determineth this matter: Ego in Euangelicis, & Apostolicis literis video praeceptum esse ieiunium: quibus autem diebu…non oporteat ieiunare, & quibus oporteat, praecepto domini, vel Apostolorum non inuen…o de finitum: I finde both in the Euangelicall and Apostolicall writings, that fasting is commanded: but vponupon what dayes we ought to fast, vponupon what we ought not, I doe not finde it defined, Epistol. 86. Wherefore to fast or not to fast vponupon the Lords day, or vponupon any other, being not determined in scripture, is left as a thing indifferent to the Church of God.

p. 386The Papists.

error 67 8. THe name Sunday, is an heathenish calling, as al other weeke-daies in our language: some imposed after the names of Planets, as in the Romanes time: some by the name of certaine Idols, which the Saxons did worship▪ which names the Church vseth not, but hath appoynted to call the first day the Dominike, after the Apostle, Apocal. 1.10. the other by the name Feries, vntill the last of the weeke, which she calleth by the old name Sabboth, because that was of God, not by imposition of the heathen, Rhemist. annot. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, as the name of Sunday, and the rest, is of the heathenish beginning, and therefore were better to be otherwise termed, as the first, second, or third from the Lords day, as the Iewes called their daies from the Sabboth: so your terme of feries, is no lesse heathenish, deriued from the word feria, or feriae, which were so called a feriendis victimis, of striking the heathenish sacrifices, as Sextus Pompeius sayth, Fulk. ibid.

2. We hauehave other names also that might bee reformed, as of our moneths; as March is so called of Mars, August. cont. Faust. 18.5.Iune of Iuno, Ianuary of Ianus, which were heathen goddes: Iuly and August doe beare the names of men: yea, and if wee might bee inuentors of newe names, the termes of Christmas, Michaelmas, Candlemas, should not stand in force, nor any more be vsed, which are as offensiue as the rest: for as for the names of heathen Idols, the most part are ignorant of them: but the vulgar terme of Masse, is to too well known, & too much loued of many of our countrey men. Now for the name Sunday, which is so great a mote in your eye, if there were no more but that: Augustine sheweth, how it might be fauourably expounded, Dies magni solis celebramus, illius solis, de quo dicit scriptura, orietur vobis sol iustitiae: We doe keepe Sunday holy, namely, of that great Sunne, whereof the scripture speaketh, the Sunne of righteousnesse shall arise.

3. We wish that all these termes might be layd downe, as Augustine sayth, Nolumus, vt dicant, & vtinam corrigantur vt non dicant: We would not hauehave men so to speake,In Psal. 93.Ps 93 and I wish they were reformed. But seeing by continuall custome mens tongues are inured to such termes, let them knowe, that they are vsed onelyonly as ciuill names, to call things by, not for any religion or mysterie in them contained, or signified.

THE THIRD PART, OF THE FESTIVAL daies of Christ and the holy Ghost.

The Papists.

THE feasts of Easter and Whitsontide, and other solemnities of Christ, were error 68 prescribed (they say) by the Apostles, Rhemist. Matth. 15. sect. 2. to be kept p. 387vponupon certaine dayes, and that Peter did appoint that Easter should not be kept the 14. day of the first Moone, as the Iewes obserued it, but the Lordes day after. And of the feast of Pentecost mention is made, 1. Corinth. 16.8. Ergo, these feasts were instituted of the Apostles: Bellarm. cap. 12.13.

The Protestants.

Ans. FIrst, wee graunt that it is expedient for the Church to keepe the memoriall of the Natiuitie, Passion, Resurrection, Ascension of Christ, and of the comming of the holy Ghost; and the dayes instituted for the remembrance thereof, no doubt, ought to be had in greater account, then any other holy dayes instituted by the Church. Secondly, it cannot be proued, that they were prescribed by the Apostles, or if they were, but as indifferent ceremonies, which are subiect to alteration, and in the which the religion or worship of God dooth not consist. Certaine it is, that before the time of Constantine the great, there were not many festiuall dayes kept, in so much, that the feasts of the Natiuitie of Christ, Easter, Pentecost, were not vniformally obserued for many yeares after, as appeareth by diuerse Councels.Concil. Aurel. 4. c. 1. Tolet. 10. cap. 1. And before Constantines time, there was great contention betweene the Bishop of Rome and the Bishops of the East, about the celebration of Easter: they alleadging the constitution of Saint Iohn, the other of Saint Peter: wherefore it is like, that the Apostles appointed no such certaine dayes: for then the Church would not hauehave broken them.

Thirdly, Pentecost, whereof Saint Paul speaketh, was the feast of the Iewes, which with other solemnities of theirs the Apostles obserued not as a portion of Christian religion, but taking occasion of the meeting of the Iewes in those festiuall dayes: and so doe we obserue those holy dayes for order and edification of Gods people, that vse to assemble at such times, Fulk. Matth. 15. sec. 3.

Fourthly, what cause is there, why Easter and Whitsontide should be tied to the Lords daye, and the Natiuitie of Christ, which Bellarmine confesseth, was vponupon the Lords day, should indifferently bee kept vponupon any day? but that hereby wee vnderstand, that it is an indifferent matter, whether they should bee kept vponupon the Lords day, or any other, and whether vponupon any certaine daye, or to bee left to the discretion of the gouernors of the Church to be obserued as any other occasion shall be offered, Fulk. annot. Apocalyps. 1. sect. 6.

Lastly, we shewed Augustines opinion, in the first part of this question, how hee vnderstandeth that saying, Psalme 118. This is the day which the Lord hath made, onelyonly of the Sabboth: thereby insinuating, that other holy dayes either were not instituted of God at all, or else not with the like necessitie.

p. 388THE FOVRTH PART, OF THE solemnities of Saintes.

The Papists.

error 69 1. THey hold that holy dayes may be dedicated vntounto Saints, for their honor and worship: as Christ promised that the charitable act of Marie Magdalene wrought vponupon him should be recorded and remembred, Matth. 26. vers. 13. Hereby we learne that the good workes of Saintes may be recorded to the honor of Saints in the Church, whereof arise their commemorations and holy dayes, Rhemist. annot. Matth. 25. sect. 1.

The Protestants.

1. THe good works of Saints may be remembred to the honor of God, without their holy dayes and commemorations: Christ instituted no holy day of Mary Magdalene, nor commanded an image of her fact to be made, but a memorie of her in preaching the Gospel, Fulk. ibid. Secondly, we graunt, that Christian solemnities may be kept, as things indifferent, which the Church may retaine or abrogate as it shall seeme best for edification, not obserued of necessitie as a part of the worship of God, nor consecrate to the honor of Saints; seeing al diuine worship is wholly to be reserued to God, not to be giuen to any other: For times and seasons, the scripture saith, the Lord hath put onelyonly in his owne power:Cont. Faustum lib. 2. cap. 21. therefore he is onelyonly to hauehave the honor of them, Act. 1.7. Thirdly, what honor is due vntounto Saints Augustine sheweth: Colimus martyres eo cultu dilectionis, & societatis, quo & in hac vita coluntur sancti homines Dei. Wee doe honor Martyrs, with the seruice of louelove and fellowship, as holy men are honored in this life. But it is not lawful to consecrate times and dayes to holy men liuing, therefore neither to Saints departed: for one and the same kind of honor is due to them both.

The Papists.

error 70 2. THey maintaine, that there may bee holy dayes and commemorations of all Saints, as Christ promiseth there should bee of Mary Magdalene, Rhemist. Matth. 25. sect. 1.

The Protestants.

THis is another principal fault, which we finde & complaine of in their holy dayes: that they hauehave pestred the Church with such a number of Saints and Saints dayes. First, as we hauehave partly shewed before, they appointed a seuerall Saint almost for eueryevery purpose, as here we hauehave set it downe:

Saint Leonard for captiues.

Ex Tilemann. loc. 28.Saint Rochus for the pestilence.

Saint George for warre.

Saint Anna giueth riches.

Saint Nicholas and Christopher for the sea.

p. 389Saint Apollonia for the toothake.

Saint Otilia for the eyes.

Saint Margaret for women in trauell.

Saint Laurence keepeth from the fire.

Saint Catherine giueth wit & learning.

Saint Iohn against poyson.

Saint Quirine for the fistula.

Saint Protasius and Geruasius, helpe to bewray theft.

And thus is it true of them, as Ieremie complained of the Idolatrous Israelites: that their gods were after the number of their cities, Ierem. 2.28. In like manner also hauehave they multiplied their Saints dayes: for beside the festiuals of Christ, the holy Ghost, and of the Apostles, they hauehave added these besides.

Saint George his day.

Corpus Christi.

Assumption of Mary.

Natiuitie of Mary.

Conception of Mary.

The birth dayes of the Apostles.

Magdalenes.

Laurence.

The Dedication feast.Tilemann. loc. 26.

Martin. their holy dayes.

Nicholas. their holy dayes.

Catherine. their holy dayes.

Anne. their holy dayes.

Beside in the Dioces of Salisburge, fifteene festiuals of Saint Rubert, with many more: whereof some of them are blasphemous, as to keepe the Conception of Mary, in remembrance that shee was conceiued without sinne: some of them fabulous and forged; as the Assumption of Mary, in memorie of her Assumption in body to heauen, which is a meere fable. But all the rest are idolatrous and superstitious, ordained for the honor and worship of creatures. And thus hauehave they cumbred the people of God with their infinite obseruations: So that the Lorde saith to them, concerning their feastes, as vntounto the Israelites: They are a burden vntounto mee, I am wearie to beare them, Isai. 1.14.

In Augustines time, or who else it was that made those Sermons, when there were nothing so many festiuals, as now among Papists, yet more then needed, he writeth thus in a sermon vponupon a festiuall: Laetus sum hodierno die propter tantam festiuitatem: sed aliquantulum tristis, De diuers. serm. 47.quia non video tantum populum congregatum, quantus congregari debuit. I am glad to daye, because of this festiuall day: and somewhat grieued withall, that the people resorte not in such frequencie, as they should. We may see by this, that euen then the people began to wax wearie of their many holy dayes.

The Papists.

THey enioyne sanctification and necessarie keeping of all their festiuities and holy dayes: and so make no difference betweene the obseruation of error 71 holy dayes appointed of GOD, and others ordained of men, requiring the like strictnes in keeping of them all, Rhemist. Annot. Galat. 4. sect. 5.

p. 390The Protestants.

THere are no dayes necessarie to be kept, but those that are of the Lords appointment: the rest, being voyde of superstition, may be celebrated as indifferent: and therefore not to be commaunded with the like strictnes, as is the Lords daye. There is greater libertie vponupon holy dayes for bodilie labour, then vppon the Sabboth: for bodilie rest vppon the seauenth day is commaunded of GOD: bodily labour vppon all other dayes permitted, and may without offence of conscience bee vsed, when it is not by the lawfull authoritie of the gouernors of the Church vppon iust occasion restrained, as during the time of publike praiers and fastes, hearing of the word, and such like.

The rest of the Sabboth, so far as it helpeth our preparation and fitnes to spirituall exercises, and is a part of sanctifying the Lords day, bindeth simplie in conscience, because it is the commaundement of GOD: but the rest vponupon holy dayes doth not in it selfe binde vsus, no otherwise then by reason of offence, that may arise by our contempt of the constitutions of the Church.

We finde that Simon Islip, Archbishop of Canturburie, directed his letters patents to all Parsons and Vicars, wherein he straightly charged them and their parishioners vnderunder paine of excommunication, not to absteine frō bodily labor vponupon certaine Saints dayes, which before were wont to be halowed and consecrated to vnthrifty idlenes, Fox. pag. 393. Ergo, by their owne iudgement, all the festiuities of their Church are not to be kept alike.

Augustine maketh three degrees of festiual dayes: in the first and highest degree he placeth the Lordes day: Quomodo Maria virgo, mater domini, principatum tenet inter omnes mulieres, ita inter caeteros dies, haec omnium dierum mater est. As amongst women, the Virgine Marie, the mother of our Lord is the chiefe, so this day is the mother and chiefe of al other dayes, speaking of the Sabboth of Christians, de tempore serm. 36.

In the next place or degree he putteth the festiuals of Christ, and the holy Ghost, as the commemorations of his Natiuitie, Passion, Resurrection, Ascension: as in his sermon vponupon the Ascension day hee thus saith, Conditoris basilica huius S. Leontij hodiè depositio est: sed dignetur obscurari stella à sole. To day wee hauehave the commemoration of the deposition or sepulture of Saint Leontius the founder of this Church: But let not the starre thinke much to bee obscured of the Sunne. So in the third ranke he counteth the commemorations of holy men, which vntounto the festiuities of Christ were but as the Starre to the Sunne. Wee will adde a fourth place or degree, distinguishing betweene the commemorations of the holy Apostles, and other superstitious and popish Saintes dayes, which our Church hath worthily thrust out at the dores.

p. 391AN APPENDIX TO THIS parte of the vigiles and night watches annexed to festiuall dayes.

The Papists.

1. THey were wont vponupon Saintes eeues to giuegive themselues to fasting, and watching. But their night vigiles or watches they doe not now so error 72 strictly obserue, because of the great abuses which did growe thereupon, Bellarm. cap. 17. Yet they hauehave not altogether left them, for they hauehave their Nocturnes or midnight mattens, and their prime houres in the morning. Rhemist. annot. Act. 10. sect. 6.

The Protestants.

THe Christians in time of persecution had their antelucanos hymnos, their early and timely songs and hymnes: they met together to worship God, before the Sunne rise, because they could not safely, neither were suffered to assemble in the daye time. But that is no reason, why now the Church should vse vigiles or nocturnes, seeing we now hauehave free exercise of religion in the day time: no more then Paules example is to bee vrged, that prayed by the riuers side with the people, and there preached vntounto them, because in Idolatrous cities they could hauehave no places of meeting. That therefore wee now ought to doe the like, hauing Churches and Oratories to assemble in, Augustine, if the sermon be his, thus witnesseth: Iubente Ambrosio cessabant vigiliae Mediolani, quia cum vigilabant per noctem, ad ecclesiam, Ad fratres in eremo. serm.ludendo & chorizando conueniebant. At Millaine by Ambroses commaundement, the vigiles ceased, because the people, when they watched, did come by night, daunsing, and sporting and playing, to the Church.

The Papists.

2. THey hauehave also another superstitious custome, to set vp wax candles, and error 73 taper light before Images, and vponupon the altar, to carrie them about in procession, and euen at middaye, and high noone: And Bellarmine would authorise this custome by the continuall burning of the lampes daye and night, as he saith, in the tabernacle amongst the Iewes.

The Protestants.

Ans. FIrst, wee say of this, as we did of the vigiles of the Church before: that Christians in those dayes in their night assemblies vsed candle light: but it followeth not, that the vigiles being now left, we should burne p. 392candles at noone daye: and that this was their custome, to burne their lampes onelyonly in the night, Augustine sheweth, where hee speaketh of those that did vowe ceram ad luminaria noctis, De tempore Serm. 7.waxe candles for the lights of the Church in the night.

Secondly, it is vtterly vntrue, that the lampes in the Tabernacle burned all day: the contrarie is proued, that they were lighted in the euening, and so burned all night, for those that kept the watch in the Temple, 2. Chron. 13.11. and that in the morning againe they were put out, 1. Sam. cap. 3. vers. 3. The Priest shall set the lampes on fire, inter duas vesperas, betweene the two twilights, that is, the euening and morning, Exod. 30.8. And hee shall dresse them to burne from the euening to the morning, Leuitic. 24.3. That therefore which the Iesuite made for an argument for himselfe, wee will vrge against him: that seeing the lampes amongst the Iewes, who abounded in types and ceremonies, were burnt onelyonly in the night, and not vponupon the day; it is shame for those that would bee counted Christians, in superstitious customes, to exceede and goe beyond them.

THE FIFT PART, OF LENT and Imber dayes.

The Papists.

1. THey holde, that the holy time of Lent, (as they doe fondly call it, as error 74 though any time in their sense were more holy then another) is an Apostolike tradition, warranted by the example of Moses, Elias, and our Sauiour Christ, that fasted 40. dayes, Rhemist. Matth. 4▪ sect. 2.

The Protestants.

Ans. FIrst, that fasting of our Sauiour Christ, and the holy Prophets, was miraculous, and no more to bee imitated then Christs walking vponupon the Sea,In. Psal. 90. praefat.Ps 90 or raising of the dead, as Augustine saith, Non tibi dicit, Non eris discipulus meus, hee saith not, Thou shalt not bee my Disciple, vnlesse thou walke vponupon the sea, or raise the dead: but learne of mee, because I am humble and meeke. Yet if any of them can fast so many dayes, as they did, without eating any thing at all, wee giuegive them good leaue.

Secondly, that it was not an Apostolike tradition, it appeareth, because it was not vniformally kept of the Church,Euseb. lib. 5 cap. 26. a long time after them: For as Irenaeus witnesseth, some fasted one day, some two dayes, some fourtie houres day and night. But if it had been necessarily enioyned and prescribed by the Apostles, such varietie of custome could not hauehave sprung vp, at the least not hauehave been suffered in the Church. Thirdly, Epiphanius saith, that the Wednesdaies fast was an Apostolike tradition,Epiphan. Heres. 75. and to obserue the feast of p. 393the sixe dayes of Easter, with bread, salt, and water: which obseruations, are not kept amongst the Papists themselues, yet hauehave they as good testimonie of antiquitie to bee Apostolike traditions, as the Lent fast. Fourthly, in Augustines time there was no necessarie enforcement for eueryevery man to keepe Lent: Si aliquis, saith hee, ieiunare non potest, eleemosyna sine ieiunio bona est. If any man be not able to fast,Serm. de temp. 62. almes without fasting is good and profitable. Wherefore seeing the Lent fast was then voluntarie, it is euident that it was not an Apostolike prescription, which should hauehave bound all men necessarily.

The Papists.

2. A Second abuse in their fasting, is to appoint prescript times, necessarilie error 75 to fast in, as in Lent, on Fryday, Saturday, & vponupon Imber dayes, which are prescribed for the foure solemne times of giuing orders: And this also they say, is an Apostolike tradition, Acts. 13.3. They fasted & prayed, and laid their hands vponupon them, Rhemist. ibid.

The Protestants.

Ans. 1. FOr prayer and fasting to bee vsed at such times as Ministers are ordained, we doubt not but it is an Apostolik tradition, because we find it written in the Actes of the Apostles: But it was fasting from all meat and drinke, which the Apostles vsed, not abstinence from flesh onelyonly, as vponupon your Imber dayes. Neither do you obserue those dayes of fast for any such purpose: For your Imber dayes are kept amongst you, though there bee no orders giuen in the whole dioces.

2. Prescript and set times of ciuill abstinence from some meates, for the benefite of the common wealth, as your Lent and Imber daies, are still retained in England, and no otherwise, we condemne not: But to appoint ordinary tymes of necessary and Religious fasting, without special cause, was of the auncient Church accounted heresie in Montanus.

This also was the practise of the Church of God in the olde Testament,Euseb. lib. 5 cap. 18. vponupon speciall occasion, not at set, and ordinary times, to enioyne publike fasting, as the prophet sayeth, Blowe the Trumpet in Sion, sanctifie a fast, call a solemne assemblie, Ioel 2.15. which sheweth that their publike fastes were not vsuall & ordinary, but especially sanctified, and solemnly proclaimed.

As for the fixed and set fasting dayes in the weeke, in Augustines time, onelyonly the Churches of Rome kept the Saturdayes Fast, all the East Churches, and many of the West obserued it not: And whereas some alleadged, that Peter fasted vponupon Saturday, beeing the next day, which was the Lordes day, to encounter with Simon Magus, Augustine saith, it was opinio plurimorum, the opinion of many, quam tamen falsam esse perhibent p. 394plerique Romani: yet many of the Romanes holde it but for a fable. And so he generally concludeth, concerning prescript dayes of fasting. Quibus diebus non oporteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum nō inuenio definitum: VponUpon what dayes we ought to fast, vponupon what dayes not, I finde it not defined by any precept giuen by our Lord or any of the Apostles. Epistol. 86.

The Papists.

error 76 3. A Third abuse in popish fasting, is the difference that they make betweene meates and drinkes: as the forbidding of flesh-eating vponupon fasting dayes for more holines, and the eating of egges, butter, & cheese in Lent: as it was decreed at Lucerna in Heluetia, Fox. p. 867.Anno. 1524. Abstinence also from some meates vponupon certaine dayes for religion, is warranted by the Rhemist: as God prohibited Adam the eating of some fruites in Paradise for obedience, and in the lawe for signification, annot. 1. Timoth. 4. sect. 6.

The Protestants.

Ans. FIrst, now Antichrist sheweth himselfe in his colours, making it as lawfull for him, to forbid the vse of some meates for religion, now vnderunder the Gospel, when God hath made them all lawful and free, as God himselfe might forbid the vse of some, for obedience in Paradise or signification in the Lawe. Secondly, S. Paul calleth it the doctrine of diuels, to command to absteine from meates, 1. Timoth. 4.3. Againe, let no man condemne you in meate and drinke. Colos. 2.16. The Rhemist. answere, that the Apostle speaketh in the first place against those heretikes, that condemned meates as euill by creation, such were the Manichees, and in the second, against the Iudaicall obseruation of meates. But they onelyonly prohibite the vse of some meates for the chastising of the bodie.

Ans. First, not onelyonly the Manichees and other heretikes preferred some meats before other, as more holy, but euen the Papists also in the prescript times of their fasts, doe command to absteine from meates for pietie and religion: And therefore they are counted most holy amongst them that neuer eate flesh. And Durand testifieth, that fish in interdict dayes, is rather vsed then flesh, because flesh and not fish was accursed in the dayes of Noah. Durand. lib. 6. cap. de alijs ieiunijs.Yea they command abstinence from meates vnderunder paine of damnation: what is this else, but with the old heretikes to condemne the creatures of God themselues? Secondly, the popish prohibition of meates, is more superstitious, then was the Iewes: For they prohibited such meates, as by the lawe were counted vncleane, as to eate beastes that died alone, or were torne with beasts, or strangled, or touched any vncleane beast, as likewise they inioyned pennance to them, that did eate or drinke, where a dogge or cat had lapped, or a mouse had been drowned and such like, Fulk. annot. 1. Timoth. 4 sect. 6. I pray you how farre are they now from the superstition of the Iewes? Nay they goe beyond them: for the legall difference of meates for signification, was instituted of God for those times. p. 395But this superstitious distinction of meates vnderunder the Gospel, which giueth vsus the free vse of all the creatures of God, which are sanctified by the worde and prayer, 1. Timoth. 4.5. is brought in by Antichrist, who is an enemie vntounto God.

3 Neither doe they abstayne from flesh and other meates for chastising of the flesh: for they permit the vse of all other meates vponupon their fasting dayes, that may prouoke lust, flesh onelyonly excepted, as the eating of spices, and other dayntie and delicate confections, the drinking of wine, and all kind of fish. Euen like as Augustine reporteth of the Manichees, that would drinke no wine, nor eate flesh:De morib. Manich. 2. cap. 13. but in stead of wine they had Pomorum nonnullorum expressos succus vini speciem satis imitantes, at que id etiam suauitate vincentes: the sweete liquor of pleasant fruites like to wine in colour, but excelling it in sweetnes: and for flesh they had their straunge & exquisite fruites, with great varietie of dishes, seasoned and strawed with pepper. This was the Manichees fast: and this is the popish custome in their fastings at this day. Agayne, if they forbare some meates for chastisement of the body, why might it not bee as lawfull to eate butter, and egges, in the time of Lent, as vponupon other fasting dayes: but that they make difference of the times, as one being holyer then an other, and so also a difference of meates, some being more agreeable to holy times, then other?

Wherefore to conclude this poynt: Ciuill abstinence from flesh, as for policies sake, and the better mayntenance of the common wealth, that there should bee a vent for fish, as well as for flesh, and that euerie man might liue of his trade and calling: as also for the health of the bodie, to abstayne from hurtfull meates: as likewise to keepe a temperate and sober dyet, and to take heede of surfetting and drunkennesse: These kindes of abstinence, in making difference of meates, wee mislike not: but for pietie or religions sake to distinguish them, it is to too great superstition.

The Papists.

FOurthly, their religious kinde of fasting they holde not to bee a generall error 77 abstinence from all meates and drinkes, but onelyonly from some certaine kindes, as from flesh, and wine, as Timothie refrayned from drinking of wine, and in steade thereof vsed water, 1. Timothie 5. verse 23. Rhemist.

The Protestants.

Ans. FIrst, for chastising of the bodie, it is lawfull to abstayne either wholly for a time, or in respect of the quantitie or qualitie of the meates, which may more prouoke carnall lusts, not in the prohibition of the whole kind, as the Papists doe of all flesh, bee it neuer so grosse or small in quantitie. Likewise p. 396it is lawfull for chastising of a mans body to abstaine from any kinde, as of wine, fruites, spices, flesh, so that the vse of them be not forbidden, as though in the very abstinence there were religion, Fulk. ibid.

2 But the true and properly religious fast of Christians, is a generall abstinence from all meats and drinkes, during the time of such fasting: Esther. 4.16. Nehemiah. 9.4. Where the manner of their fast is described: howe the lawe was read vntounto them foure times in the day, and as oft did they worship the Lord and confesse their sinnes. It was the custome of the Church also in Augustines time, in the dayes of fast, not to abstaine onelyonly from flesh, or some certayne kinde of meate, as the Papists vse, but altogether to continue fasting till the eeuen. Rogo vos (fratres) (sayth he) vt in isto sacratissimo tempore, exceptis dieb. dominicis nullus prandere praesumat: De tempor. serm. 62.I pray you, brethren, that in this holy time, none of you presume to dine at all, except it be vponupon the Lords daies. Ergo, they that wil keepe a true religious fast, if they are able, ought for the time wholly to absteyne.

The Papists.

error 78 FIftly, they erre, in affirming fasting to be a meritorious worke, Rhemist. 1. Corinth. 15. vers. 32. Anna, Tobie, Iudith, Esther, serued and pleased God by fasting, Annot. Math. 15. sect. 3.

The Protestants.

Ans. FIrst, we doubt not, but that fasting is a worke acceptable to God, being referred to the right end, as to chastise and humble the bodie, 1. Corinthians. 9.27. and to make our prayers more feruent, 1. Corinthians. 7.5. But otherwise there is no holinesse or vertue in fasting of it selfe, neither is it by the worke wrought of any merite or worthines: For our prayers, which are a more principall worke, then fasting is, yet of themselues by any worthynes in them, are not regarded of God: for Salomon sayth, When thou hearest, hauehave merciemercy, 1. King. 8.30. It is of the Lords mercy, that our prayers are heard, not of any worthynes in them.

Augustine sayth very well, Si volumus bene ieiunare à cibis, ante omnia ieiunemus & à vitijs. De tempor. serm. 64.Quid prodest, pallidum esse ieiunijs, si odio & inuidia liuescas? What doth it helpe to fast from meate, if wee fast not from sinne? What auayleth it to be pale and wan with fasting, if thou frettest with hatred and enuie? Ergo, the externall or outward acte of fasting of it selfe is litle or nothing worth.

The Papists.

error 79 SIxtly, and lastly, they grieuously offend in their fastings, in laying so straight and hard a yoke vppon mens shoulders, as charging them vnderunder payne of damnation to keepe their fasting dayes, making it deadly sinne, yea, heresie p. 397to transgresse them: as one Laurence Staple was troubled and persecuted, anno. 1531. because in Lent hauing no fish, hee did eate egges,Fox. pag. 1043. butter, and cheese: nay, they were so cruell, that hardly they suffered women in child-bed to hauehave flesh in their houses: As anno. 1532. two young Gyrles were constrayned to abiure,pag. 1048. because they were found vppon Saint Peters eeuen eating broth made of mutton, their mother lying in childe-bed. Howe was poore Frebarne tossed too and fro,pag. 1184. and brought into great daunger, because a pigge was found in his house in Lent time, for the which his wife longed?

The Protestants.

Ans. FIrst, no positiue law, not grounded vppon scripture, can so binde any person, that in the breaking of such hee shall sinne deadlie:Fox. pag. 1110. And of this sorte is the fast of Lent and other dayes for religion, which were ordayned without authoritie of scripture: Lambert ad articul. 17. And seeing the rest of the Sabboth, being the commaundement of GOD, might yet vponupon necessarie cause be broken, as wee hauehave shewed; how much greater libertie ought the people to hauehave had in the obseruation of those dayes, which were onelyonly inioyned by men? for who seeth not, that the rest in the Lords day being Gods owne appoyntment ought more surely to binde, then fasting vponupon forbidden dayes, enforced by men? yet was it counted an heynous sinne to eate flesh vponupon a day interdict, and a small offence, or none, to violate the rest of the Sabboth.

2 Saint Paul could see no such necessitie of fasting and abstinence, when hee willeth Timothie to drinke wine, and no longer water, for his infirmities sake, 1. Timoth. 5.23. But if there were religion in fasting and abstinence, it ought not to be intermitted for the bodily health: for the lesse principall is to giuegive place to the greater.

In Augustines time also there was no such necessitie: Qui ieiunare non praeualet, in domo sua praeparet, quod accipiat: He that is not able to fast, let him prepare in his house for his owne eating. And agayne, Si possibilitas non fuerit ieiunandi, sufficit eleemosyna sine ieiunio. Serm. de tempor. 62.If a man hauehave not possibilitie to fast, in stead of fasting let him giuegive almes. What is become now of your Lent and Imber fastes, which you prescribe as necessary to be kept of all?