Perth Assembly, Part 5 · Subpart 2
REASONS AGAINST FESTIVALL DAYES.
FRom the beginning of the Reformation to this present yeare of our Lord 1618. the Kirk of Scotland hath diverse waies condemned the observation of all holy dayes, the Lords day onelyonly excepted. In the first chapter of the first booke of discipline penned anno. 1560. the observation of holy dayes to Sancts, the feast of Christmasse, Circumcision, Epiphanie, Purification, and other fond feasts of our Ladie are ranked amongst the abhominations of the Romane religion, as hauing neither commandement nor assurance in the word. It is farther affirmed that the obstinate maintaineres & teachers of such abomination should not escape the punishement of the ciuill Magistrate. The book aforesaid was subscrybed by the Lords of secret Councell. In the generall Assemblie holden at Edinburgh anno. 1566, the latter confession of H…lv…tia was approued; but with speciall exception against some holy dayes dedicated to Christ; these same very dayes, that now are urged. In the Assemblie holden anno 1575. complaint was made against the Ministers and Readers beside Aberdine, because they Assembled the people to prayer and preaching vppon certain patron and festival dayes. Complaint likewise was ordained to be made to the Regent vponupon the Town of Drumfraies for vrging, and convoying a Reader to the Kirke with Tabret and Whistle to read the prayers all the holy Dayes of Yoole, or Christmas vponupon the refusall of their own Reader, Item an article was formed to be presented to the Regent, craving that all dayes heretofore keeped holy in tyme of Papistrie beside the Lords day such as Yoole day, Saints dayes, and other like feasts may be abolished, a civill penaltie appointed against the observers of the said dayes. Banquetting, playing, feasting, and such other vanities upon the dayes foresayd is condemned. In the Assembly holden in Aprill anno 1577. it was ordained that the Visitor with the advice of the Synodal Assembly, shall admonish Ministers preaching or ministring the communion at Easter and …hristmas.Pasche, Yoole, or other like superstitious times or Readers reading, to desist, under the paine of deprivation. Dedicating of dayes was abjured in the confession of faith penned anno 1580. An Article was formed in the Assembly anno 1581. craving an act of Parliament to be made against observation of feast dayes, dedicated to Saints, and setting out of bone-fires. In the Assembly holden in February anno 1587. it was humbly moved to his Maiesty, that Pasche and Yoole was superstitiously observed in Fyffe, and about Drumfrets. In the Assembly holden anno 1590. his Maiesty in open audience of the Assembly praised God for that he was borne to be a King in the sincerest Kirk in the world: sincerer then our neighbour Kirk of England: for their service was an evill-sayd Masse in English: Sincerer then Geneva it selfe: for they observed Pasche and Yoole. In the Parliament holden anno 1592. the act of King Iames the third anent the Saturday and other vigils to be kept holy from Even-song to Evensong was annulled. Item, the act made by Queen Regent granting licence to keepe Yoole and Pasche. In the Assembly holden anno 1596. when the covenant was renewed, superstition and Idolatry breaking forth in keeping of festivall dayes, setting out of bone-fires, and singing of Carrols, is reckoned amongst the corruptions which were to be amended. The Pulpits hauehave sounded continually against all festivall daies. The Censures of the Kirk hauehave been put in execution in all due form against the observers. In the pretended Assembly holden at Perth in August last past, it was concluded, that hereafter every Minister shall make commemoration of the inestimable benefits received from God, by and through our Lord and Sauiour Iesus Christ, his Birth, Passion, Resurrection, Ascension, and sending down of the Holy Ghost upon the dayes appoynted for that use. That they shall make choyce of severall and pertinent Texts, and frame their Doctrine and exhortation accordingly. This their conclusion was ratified and allowed by act of Councell, and proclamation was made thereupon, commanding cessation and abstinence from all kinde of labour and handy-worke upon the fiue dayes aboue written, that every one may the better attend the holy exercises which are to be kept in the Kirke at these times. But first we will premit the proper description of a festivall day.
The description of a festivall day.
PIscator describeth a Festivall day in this manner, aGalat. 4.9 10.11.Festum proprii loquendo est publica & solennis ceremonia mandata à Deo, ut certo anni tempore cum singulari loetitia obeatur ad gratias agendum Deo pro certo aliquo beneficio in populum suum collato. A feast in proper speech is a publick and solemne ceremonie commanded by God to bee celebrated a certaine time of the yeare, with singular gladnesse to giuegive thankes to God for some certaine benifit bestowed on his people. Hooker intreating this argument intituleth the subiect festivall dayes. Hee maketh festivall solemnity to be nothing els, but the due mixture, as it were, of these three elements; Praises set forth with chearefull alacritie of mind: delite expressed by charitable largenes more then common bounty: and sequestration from ordinary labors. bPolicy. lib. 5. sect. 7.By these descriptiones wee may see that the sabboth day is not properly a festiuall day. The ordinary sabboth is weekly: the festivall is anniversary. We may fast upon the ordinarie sabboth, but we cannot fast and mourne upon a festivall day. Nehem. 8.10. for that were to confound fasting and festivall dayes. The Councill of Laodicea inhibited to celebrate the feasts of martyres in Lent, for the same regard upon the ordinary sabboth all the parts of Gods worship may be performed as occasion shall offer. VponUpon the festivall dayes we are bound to the commemoration of a particular benefite. Proper texts, Epistles, Gospels, Homilies, and sermones are framed for the misterie of that day. So that the ordinary sabboth is morall and for the worship of God in generall, the festivall is misticall. Esentialia festi, the essē tiall parts of a festivall day are cessation from work: hearing of the word: participation of the sacraments. Commemoration of divine misteries may be performed upon the ordinary sabbath, but to make up a festival day Bellarm. cDe cultu sanctorum. lib. 3. cap. 10requireth a determination of a day, signification and representation of the misteries wrought on such dayes. Scaliger dAddenda prolegomeni… in lib. de emendat. temp.observeth that the ordinary sabbothes were never called Chaggim as the anniversarie solemnities were.
1. Reason against festivall dayes.
Six dayes shalt thou labour and doe all that thou hast to doe.] These words are either a command to doe the works of our calling as many both Iewish and Christian divines doe interprete: or els a permission, as others doe interpret. If they contein a command, no countremand may take it away. If a permission, no human authority may spoile men of the liberty that God hath granted unto them, as long as they hauehave any maner of worke to doe for the sustentation of this life. The Muscovits therefore say very well: that it is for Lords to keepe feasts, and abstien from labour. The Citizens and Artificers amongst them upon the festivall dayes after divine service, do betake themselues to their labour, and domestick affaires, as Gaguinus reporteth.Cod. lib. 3. …it. 12. l. 4. It may be objected that Constantine the Emperour made a law that none but the Prince may ferias cōdere, erect an idle day: the Prince then may inioyne a day of Cessation. Answer. The Lawes of the …od. are not rules of theologie. A Prince may not inioyne Cessation from Oeconomicall and domestick works but for weapon shewing, exercise of armes, defence of the country or other publick works and affaires. But that is not to injoyne a day of simple Cessation, but to inioyne a politick work in place of the oeconomicall. Every particular member ceassing from their particular work exerciseth another work serving for the preservation of the whole bodie. The curse that Adam shall eate with the sweate of his browes, is mitigated by the permission of six dayes labour. The Lord permitteth unto man six, lest he devoure the seventh day which is sanctified. What if the Kirk representatiue injoyne a weekly holy day, as another sabboth, ought the Kirke to be obeyed? what power hath the Kirk representatiue, to inioyne an anniversary day more then a weekly or hebdomadary holy day. If a day of simple Cessation from all maner of work Oeconomicall and politicall may not be inioyned, a festivall day may not be inioyned. I say further that the poore craftsman can not lawfully be commanded to lay aside his tooles, and goe passe his time, no not for an houre, let be for a day as long as he is willing to worke, and perhaps urged with the sharpnes of present necessity. And yet farther that he ought not to be compelled to leaue his worke to goe to divine service except on the day that the Lord hath sanctified.
The second Reason.
It is the priuiledge of Gods power to appoint a day of rest, and to sanctifie it to his honour, ] as our best Divines fPerkins, Gal. 4. Willets Synops. pag. 50… & Rom. 14 controvers. 4 Kuchlinus in …atechis. Holland. de diebus …estis.mainteine. Zanchius gIn 4. p…ae…ept. col. 655affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe, as it belongeth to him alone to justify, Catechismus Hollandicus saith no wise man will deny that this sanctification belongeth onelyonly to God, & that it is manifest sacriledge to attribute these things to men, which are onelyonly of divine ordination. Willet sayth: It belongeth onelyonly to the Creator to sanctifie the Creature. In the booke of Ecclesiasticus, cap. 33.7.8. it is demanded, Why doth one day excell another, when as the light of every day of the yeare is of the Sun? It is answered, By the knowledge of the Lord they were distinguished, and he altered seasons and feasts. Some of them hath he made hie dayes, and hallowed them; Some of them he hath made ordinary dayes. The common tenent of the Divines was acknowledged by the pretended Bishop of Galloway in his Sermon at the last Christmas. It may offend you, sayd he, that this is an holy day. I say there is no power either civill or Ecclesiasticall can make an holy day: no King, no Kirk: onelyonly the Lord that made the day, and distinguished it from the night: he hath sanctified the seventh day. The like was acknowledged by M. P. Galloway in his Christmas Sermons. If the speciall sanctification of a day to an holy use dependeth upon Gods commandement and institution, then neither King nor Kirke representatiue may make an holy day.
The observers of dayes will say they count not their anniverserie daies holier then other dayes, but that they keep them only for order and policie, that the people may be assembled to religious exercises. Answer. The Papists will confesse that one day is not holier then another in its owne nature, no not the Lords day: for then the Sabboth might not hauehave been changed from the last, to the first day of the weeke. But they affirme that one day is holier then another, in respect of the end and vse; And so doe wee. They call them holy dayes: and so doe wee. They vse them as memoriall signes of sacred mysteries whereof they carie the names, as Nativitie; Passion; Ascension. &c. And so doe wee. The presence of the festivitie putteth a man in minde of the mysterie, howbeit he hauehave not occasion to be present in the holy Assembly. We are commanded to obserue them in all points as the Lords day, both in the publick Assemblies, and after the dissoluing of the same. Yea it is left free to teach any parte of Gods word on the Lords day; but for solemnitie of the festiuall, solemne texts must be chosen: Gospels Epistles, collects, Psalmes must be framed for the particular service of these dayes, and so the mysticall dayes of mans appointment, shall not onelyonly equall, but in solemnity surpasse the morall sabboth appointed by the Lord. Doth not Hooker say that the dayes of publick memorials should be cloathed with the outward robes of holines, They aledge for the warrant of anniversary festivities the Ancients, who call them Sacred and misticall dayes. If they were instituted only for order and policie, that the people may Assemble to religious exercises, Wherefore is there but one day appointed betwixt the Passion and Resurection? fortie dayes betwixt the Resurrection and Ascension? Ten betwixt the Ascension and Pentecost? Wherefore follow we the course of the Moone as the Iewes did, in our moveable feasts making the christian Church cloathed with the Sunne to walk vnderunder the Moone, as hLib. 2. Dist. 4. unmer. 48.Bonauentura alludeth? Wherefore is there not a certain day of the monethmonth kept for Easter, as well as for the nativitie? Doth not Bellarmine giuegive this reason out of Augustine that the day of the Natiuity is celebrate only for memorie, the other both for memorie; and for sacraments. iDe cultu sanct. Lib. 3. Cap. 12.Ille celebratur solum ob memoriam, & ideo semper die 25. Decembris: at l…fe celebratur ob memoriam & sacramentum, & ideo variatur. If the anniversarie commemorations were like the weekely preachings, as the two forenamed preachers made the comparison, why is the husbandman forced to leaue his plough at the one, and not at the other? Why hath the one proper service and not the other? Why did not M. Galloway curse the people for absence frō the one, as wel as from the other? Whey are the dayes of the one changeable, and not the other. To make solemne commemoration of Christs nativitie vponupon any other day, then upon the putatiue day of his nativity, would be thought a great absurdity; siclike of his Passion, Ascension. &c. And last, how could M. Galloway affirme that the evidence of Gods Spirit appeared in the Christmas Sermons that are extant, more liuely then in any other Sermons?
Next it may be objected that the people of God might hauehave indicted dayes of fasting at their owne determination, and an interdiction of all kynd of work. Answer. They had a generall warrant from God. Ioel. 2.15. to proclaime a generall fast, according to the occurrence of their calamities and other affaires of the kirk. The light and law of nature leadeth a man to this observation of an occasionall fast: nature teacheth him presently to withdraw his hand and heart from worldly affaires, and to lift them up to God to deprecate his wrath when his judgement is aboue our heads. The like may be said, by analogie, of thanksgiuing, that we ought to praise God in the mean time whē we receiue the benefit. But to make of the occasionall dayes of fasting, or feasting, aniversarie and set festivall and fasting daies is without warrant. It remaineth therefore that it is the Lords soueraignty to make or ordaine a thing to be holy. God first sanctifies by commandement and institution: man sanctifieth thereafter by observation, applying to an holy use the time sanctified by God. It was a part of the Idolatry of the golden calfe to proclaime a holy day. It is numbred among one of Ieroboams sins that he ordained a feast after the deuise of his own heart 1. King. 12.33… Musculus, kLoci. communes praec. 4.sayeth If any man shall attempt to make holy at his pleasure the things that God hath not Sanctified, is not only Superstitious, but challengeth vntounto himself, that which belongs onelyonly to God. When God blesseth and sanctifieth a day, then may man looke for a blessing in sanctifieing it
The third Reason.
Wee come from priuiledge to fact. As de jure none may, so de facto None did, appoint holy dayes vnderunder the law but God, and that either by himself, or by some extraordinary direction. Therefore none can be allowed vnderunder the Gospell without the like warant. Seeing the tymes vnderunder the Gospell are not so ceremonious, as the tymes under the law. Against this reason two instances are commonly alledged the one of the dayes of Purim instituted by Mordecai: the other of the feast of dedication instituted by Iudas Maccabeus, and graced with Christs presence, as is alledged, Ioh. 10. But the answer is easie.
The dayes of Purim were simply called the dayes of Purim: not the holy dayes of Purim. They are neither called Chag, nor Mogned, nor Gnatsarah as the other anniuersarie feasts are called in the old Testament. No mention is made of holy conuocations on these dayes nor divine service proper to them, notwithstanding of their returne to the temple, and promise that the memoriall of the dayes of Purim should not fall from among them, nor perish from their seede Ester 9.27.28, It is true that now a daies they read the booke of Ester. And therefore call it the feast of Megilla, after the reading wherof they spend the rest of the time in revelling, more madde then the Gentiles were in their Bacchanalis. This reading was not the first institution, but an addition of the later Iewes, The dayes of Purim were instituted onlie for ciuill dayes, and the ordinance required no farther, but that they should make them dayes of feasting and joy, and sending of portions one to another, and gifts to the poore Ester 9.19.22. to be documents and testimonies of their fasting and crying, that is in remembrance of their fasting and prayers, by which they obtained that deliverance. At the instant time of their deliverie, it is sayd they rested, but in the Edict when the daies were made anniversarie, rest from all kind of worke was not forbidden: therefore Hospinian lDe origine sestorum I… daicorum,sayth, In festo Phurim operari prohibitum non est: they were not forbidden to work. And Willet compareth it with the fift of November, mSynopsis controversie of holydayes.and affirmeth the like. Next, it is to be considered, that Mordecai is thought to be the pen-man of the book of Ester, and consequently a Prophet. He was one of the 120. masters of the great Synagogue, amongst whom were both Priests and Prophets, Ezra, and his society, Daniel & his companions, Zachary, Malachy, &c. Thirdly, it appeareth, Ester 9.28. that it was an order to endure, as long as the feast dayes appointed by the Lord himself, and in no case to be altered. Holy daies of Ecclesiasticall constitution are not of such a nature, as nAgainst the Rhemists Apoc. 1.10.D. Fulk acknowledgeth. Whatsoever therefore was the quality of these dayes, whether holy or civill, the warrant was more then ordinary.
The feast of Dedication, whereof mention is made, Iohn 10. some take for the dedication of the Temple in Zorobabels time, as the oCent. 1. Col. 244.Magdeburg Centuries. So likewise Chrysostom, Theophilactus, Cajetanus, Abulensis, Euthymius, and others, as pComment in Evangel. Tom 3. lib. 4. cap. 16.Barradius reporteth. But let it be meant, as is alledged: If the feast of dedication in Salomon and Zorobabels time was anniversary, then the Maccabees did follow the example of these who had Propheticall direction. If they were not anniversarie, as indeed qIn Ioh. 10Toletus leaveth it as uncertaine, then this annuall memory was an addition of the Pharisees, who enlarged the glory of this feast, as they did their Ph…lacteries. Iunius rIoh. 10relateth out of the Talmud, that the wise men decreed that the eight dayes of that feast should be yearly dayes of ioy. By the wise men are meant the Pharisees, who were called Sapientes Israelis. The renewment of the Altar, and of certain other decayed places, was honoured by them with an annuall memory, whereas the whole Temple, with all the implements and furniture thereof in Salomon and Zorobabels time had not the like honour. Neither doe we read that any annuall memory was instituted by Hezekias after the prophanation of the Temple by Ahaz and Prias: nor by Iosias, after that it was polluted by Manasses & Amon. Christs walking in Salomons Porch, maketh nothing for approbation of this feast. He had remained in Ierusalem from the feast of the Tabernacles, and came not up of purpose to keepe that feast. He taketh old of the present opportunity to thrust his sickle into a thicke harvest.
Wee hauehave to consider for a generall answer to all instances alledged from the Iewish Kirk, first that they had extraordinary directions which wee want. They had prophets by office, or commission, who ended in Malachi. They had prophets who were only prophets by the Spirit as Daniell, David, and Salomon, who indured after the dayes of Malachi, as Drusius sin 2. Pet. … 21.afirmeth They had Vrim and Thummim under the first Temple, and in place thereof, a slender voyce sounding from the heaven, called Bathkol, under the second Temple, as Tremellius tin Act. 12.22.hath observed. Next the Pharisees and degenerating Iewes filled their Kalendar with fond feasts of their owne invention, as the festivities of the Equinoctiall and festivall dayes, other wayes called the feasts of the Tekuphas: or converted any ancient order into a solemne feast, as the day appointed for carying wood to the Temple to maintein the fire of the altar Nehem. 10.34. they turned into a feast called the feast of Xylophoria. A holie day is to be observed not by a few but by all: but all were not appointed to bring wood, but those only who were designed by lot. It is no wonder therefore that they took the like course with the dayes of Purim. But wee are not to imitate the Pharises, and fond Iewes.
The fourth Reason.
The observation of anniversarie dayes pertained to the ceremoniall law: but so it is that the ceremoniall law is abolished. The anniversarie dayes were distinguished from the morall sabboth. Many were the preheminences of the ordinary sabboth aboue the anniversary. 1. It was more ancient, given to Adam in the state of innocencie. 2. vttered by Gods owne mouth. 3. Written with Gods owne finger in durable stone. 4. The Lord himself in a manner rested on it, when as he rained not Manna that day. 5. It was more strictly observed, then the other holy dayes, therefore some say it was called Shabbath, Shabbathon. Therefore likewayes the Iewes measured unto it a sabboth dayes journey. 6. Other holy dayes were celebrated either in remembrance of a by-past benefite, or to signify somthing to come. It excelled them in both, faith uDe cultu sanctorum, lib. 3. cap. 11Bellarmine. 7. Other holy dayes gaue place unto it The Iewes made a Canon, that two Sabbothes should not concurre together propter olera & propter mortuo…, that is, because they could not keepe in that hote region their sodden meats two dayes together; nor the bodies of the dead unburied for stink, and putrifaction. Therefore they transferred this sabboth of extraordinary solemnity immediatly proceeding the ordinary sabboth to the ordinary sabboth. They were drawne to it, it was never drawen to them, See xDe exercitat. p. 482.Causabonus. In a word, the Iewes held it in greater estimaton, then the rest. They called it. The Queene of the holy dayes, and the secrete of the living God. The three solemnities called Regalim were Temple feasts. They were bound to celebrate them at the Temple the publick theater of all the Iewish ceremonies The Apostle calleth them Weake and beggerly elements Galat. 4.9.10. The elements of the world Coloss. 2.20. Shadowes of things to come Coloss. 2.16.17. The Apostle saith not the observation of Iudaicall dayes, but simpliciter, the observation of dayes served to the people of God for a typicall use, and a rudiment of religion. If the observation of some anniversary dayes was prescribed to the Iewes, as elements and rudiments for their instruction; it followeth that the observation of anniversarie dayes is of it selfe a rudimentary instruction; otherwayes the Apostles reason will not hould. The Apostle condemneth difference of dayes as he condemneth difference of meats. To esteeme some meats cleane, and some uncleane is Iudaicall, howbeit we obserue not the same difference, that the Iewes did. Dayes and meats are parallelled together, to esteeme one day holier then another, not so discerned by the Lords commandement must be also Iudaicall. The Kirk vnderunder the Gospell hath past the rudiments; and therefore the observation of anniversary daies doth not beseeme her. To substitute other dayes in place of the Iewish, a Christian Pas…e and Pentecost for the Iewish, is but to substitute rudiments and elements ro the Iewish, & not to chase away, but to change the Iewish holy dayes, as Bellarmine doth yDe cultu Sanctorum c. 10.Non est sublata sed mutata significatio …et discretio dierum. The Iewish frankincense was a perfume: the Popish is a simple frankincense without any other ingredient. The Iewish lights were of oyle: the popish of wax and yet wee charge them with Iudaizing. The Iewes had no anniversary dayes, but such as were abrogate, They were abrogate not only as shadowes of things to come, but also as memorials of bygone benefites. Even as they were dayes of remembrance they belonged to the pedagogy of the law. Converted Iewes may not lawfully obserue the Iewish festivities, even as remembrances of bygone benefits. In every respect all their anniversary dayes are abolished, and they had none other, but such as were abolished. Therefore in every respect they belonged to the ceremoniall Law. The observation therefore of anniversary dayes even in respect of remembrance was to the Iewes pedagogicall, rudimentary and elementary, and counsequently ceremoniall. The Bishop of Chester Defence of the ceremonies pag. 64.confesseth that all the solemne feasts were of a ceremoniall nature. If the Iewes had no anniversary solemnities to indure after Christs comming when they should be converted to Christianisme, how can the observation of anniversary dayes be taken up by Christians.
The fifth Reason.
The prerogatiue belonging to God in the old Testament, was transferred to Christ, God and Man, the law-giver in the new Testament, one that was faihfull in all the house of God. But so it is, that Christ neither by his own cōmandement, nor by direction of his spirit inspiring the Apostles, instituted any other day but the Lords day. If there had been any other dayes dedicated to Christ, the Apostle spoke unproperly and obscurely when he sayd, he was ravished in the spirit upon the Lords day. If there had been a day for his Nativity, another for his passion, he should hauehave sayd, he was ravished in the spirit upon one of the Lords dayes. Seeing Iohn out-lived the rest of the Apostles, It followeth that there was no other holy day observed in the Apostolicall times. Neither was the institution of the Lords day so much a new institution, as a change of the ordinary Sabboth. The extraordinary Sabboths were in every respect ceremoniall. The ordinary Sabboth had both substance and ceremony. By reason of the substance it was changed into the Lords day answering analogically to it. The morall use of the ordinary sabboth was for the service of God in generall both private and publick. The mysticall use was to be a memoriall of things bypast, and a shadow of things to come. The morall use indureth, the mysticall uses are evanished. Christ appeared the first day of the weeke, and every eighth day thereafter untill he ascended, saith aIn Genesin c. 2.2.Iunius. And that therefore the Apostles delivered to the Kirke the observation of this day from Christs example and institution,, which he confirmeth with the iudgement of Cyrillus and Augustine. The blessing of the seventh day was translated to this day instituted by Christ, because all sanctification floweth to Christians from Christ. But it is sufficient that the Apostles inspired by his Spirit, hauehave recommended this day to the Kirke.
There is another reason to proue that there were no other dayes appoynted in the Apostles times. The Apostle had occasions to treat of holy dayes, reasoning against the observation of Iewish dayes, they direct them to no other as the purpose required. The Apostle condemneth not onelyonly the observation of the Iewish daies, nor the Iewish observation of the Iewish daies to a typicall use. For the converted Iewes did not obserue them as shadowes of things to come, for then they had denied Christ: but he condemneth observation of dayes as a Iewish custome and rite, as a pedagogicall and rudimentary instruction not beseeming the Christian Kirke. Zanchius bIn 4. praecept. p. 171speaketh to this purpose after this manner: Magis consentaneum est cum prima institutione & cum scriptis Apostolicis ut unus tantum dies in septimana sanctisicetur. It is more agreeable to the first institution, and the writings of the Apostles, that one day of the weeke onelyonly be sanctified.
Against this Argument is first alledged, that the Apostle compareth with the observation of dayes, Rom. 14.5.6. Answ. The Apostle beareth with the infirmity of the weake Iewes, who understood not the fulnesse of the Christian liberty. And the ceremoniall law was as yet not buried. But the same Apostle reproveth the Galatians, who had attained to this libertie, and had once left off the observation of daies. Next, the Iudaicall dayes had once that honour, as to be appointed by God himselfe: but the anniversary dayes appointed by men hauehave not the like honour.
It is secondly obiected, that seeing the Lords day was instituted in remembrance of Christs resurrection, the other notable acts of Christ ought likewise to be remembred with their severall festivities. Answer. It followeth not that because Christ did institute in remembrance of one benefite, therefore men may institute for other benefites. 2. Christs resurrection was a benefite including the rest, as an accomplishment of the worke of redemption, and answered anagogically to the common benefit of creation by the beginning of a new creation. 3. We deny that the Lords day was appointed to celebrate the memory onelyonly of Christs resurrection. For then the Lords resurrection, the proper subiect of all Homilies, Sermons, Gospels, Epistles, Collects, Hymnes and Psalmes belonging to the Paschall seruice should be the proper subject of deuine seruice eueryevery Lords day. Then the Lords day shovld be a festivall day: and it were vnlawfull to fast on it. It was instituted for the remembrance of all his actions, and generalie for his worship. Athanasius, sayth cHomilia de semente.In Sabath… conuenimus ut Dominum Sabathi Iesum adoremus. Wee conuene on the Sabboth, that wee may adore Iesus the Lord of the Sabboth. Augustin dDe verbis Apostol. serm. 15.sayth Domineus hic dies id…irco dicitur, quia eo die Dominus resurrexit, vel ut ipso nomine doceret illū Domino consecratum esse debere. It is called the Lords day, because the Lord rose that day, or that the name might teach us, that it ought to be consecrate to the Lord. It is called the Lords day, either becase the Lord did institute it: as the dayes of Purim are called Mordecaies dayes, in the second of the Maccabees, and the communion is called the Lords Supper: Or els because it was instituted to the Lords honour and worship. The Iewish Sabboth was the Sabboth of the Lord our God. The Christian sabboth is the Sabboth of Christ our Lord, God and Man. The name of Lord was more frequent in the mouths of Christians in the Apostlick times, then the name of Christ as Rhenanus eIn Tertul. de corona militis.hath obserued. When it is called commonly the Lords day, it is all one, as if it were commonly called Christs day, Changeing the title but not the purpose. If the ordinary sabboth be Christs day appointed by himselfe or his Apostles at his direction, for the remembrance of all his actions, and for his worship in generall; to diuide his actions, and appoint anniversary and mysticall dayes for their remembrance, is superstitious wil-worship, and a Iudaicall addition to Christs institution. Christs day answereth analogicallie to the morall sabboth. It may be applied to the remembrance of Christs resurrection seeing he rose that day and in some sort to b… a signe of the heavenly rest. But that is typus communis & factus. A common type fitted to resemble such things: But not typus distin…us appointed by God for that end. It resteth then that Christs day, or the Lords day is the Christian sabboth, a continuation of the morall sabboth, and to be obserued in a morall maner for all the paise of Gods worship in and through Christ, and not in a misticall maner, for the joyfull remembrance of Christ resurrection onelyonly.
It is thirdly objected that Paul kept the feast of Pentecost, Act. 20. & 1. Cor. 16. I answer. It was the Iewish Pentecost, whereof mention is made in these places, Paul needed not to hauehave travelled to Ierusalem, for he might hauehave observed the Christian Pentecost eueryevery where Bellarmin himself wil not be so bold as to affirme that it was the Christian Pentecost, Francolinus fDe horis canonicis cap. 84,putteth it out of doubt, and sayth, it is against the common exposition of the interpreters, for sayeth he, Tune temporis non erant celebres christianorum festivitates cum Euangelium non esset ad huc plenè promulgatum, the festiuities of Christians, were not as yet celebrated, for the Gospell was not yet fully published.
It is fourthly objected out of the Epistles of Policarpus & Pollycrates, extant in the history of Eusebius and out of Beda following Eusebius, that the Apostles kept the feast of Easter. Answer. Beda was but a fabler, and a follower of fabulous reports: Eusebius was little better treading vnknowne foot-steps, as himself confesseth in the beginning of his storie. The Epistles alledged are counterfeit: for it is said in these Epistles that Iohn was a Priest and bare on his forehead the Patalum that is the golden plate like that of the high Priests Exod. 37.36. But no man will graunt, sayth Scaliger, gElenth. Triheres. c. 25.Neutrum concedit, quisciverit nullam Christi Apostolum sacerdotem fuisse, & nulli preterquam Summo Sacerdoti Petalon gestare licuisse. That either Iohn or Iames bare it, who vnderstand that none of Christs Apostles was a priest: and that it was lawfull to none, but the hie priest to beare the golden plate. And yet these Epistles are the eldest records that Eusebius can ground vponupon. The Bishop of Elie in his sermon taketh needlesse pains to prove the antiquity of Ester. But when he proveth it to be Apostolicall, he shooteth short. His eldest antiquity is the counterfeit Epistles before alledged. His proofe out of scripture Psalm. 118.8. & 1. Cor. 5.7.8. are very weake For the first testimonie is applyed to eueryevery Lords day, and is not to be restrained to Pasche day. Christ crucified and refused of the builders was demonstrate to be the corner stone. For that day he was demonstrate to be the son of God by his resurrection according to Dauids Prophesie, To day hauehave I begotten thee, applied to the resurrection by the Apostle Act. 13.33.
The Lords day is the day that the Lord hath created, let us exult and reioyce in it. Christ instituted it; David prophecied of it. Psal. 110. where it is called the day of the Lords Assemblies. Many memorable things were done under the old Testament upon this day, to declare that it should be an excell…nt day under the new Testament, specially Circumcision was commanded on the eight day as a sacrament of that day, saith Iunius, hIn Genes. 17.12.Quia Sacramentum fuit diei illius octavi quo dominus Iesus Christus resurrexit, following in this conceit the Ancients, Cyprian, Ambrose &c. If it be true that is affirmed by the Councill of Constantinople iConc. Constant 6. Can. 8.it would appeare that the Lord hath of purpose heaped his wonderfull works upon this day: for there it is said that Christ was born on it: The star shined to the wise men on it: Christ fed 5000. with 5 loaues and 2 fishes on it: Christ was baptized on it, rose on it, sent down the H. Ghost on it: one it the light was created, Pope Leo likewise saith, Dies dominica tantis dis…nsationū mysteriis est consecrata, ut quicquid insigne admodum est constitutum in terris, in hujus diei dignitatem sit gestum: id est. that the Lords day is consecrate with so manie misteries dispensed on it, that it appeareth that whatsoever potable thing was done on earth, was done to the honour of this day. So if the prophey of David should be aplied to any precise day, it should be applied to the Lords day. But seeing the words are to be understood, as well of David as of Christ, the day is taken for the time indefinitely, wherein David was made King, and the Corner Stone of Gods people. The other testimony importeth not the celebration of Ester feast upon any anniversary day, but rather the Apostle teacheth us to celebrate this feast of the Passover all the yeare long, with the vnleavened bread of sincerity and turth. Doctor Fulk in his answer to the Rhemists upon the same place citeth Augustine, referring this feasting not to the celebration of Ester, nor to the receiuing of Pasche communion, but to our whole life. It is therefore onelyonly the Bishops conjècture that the incestuous person was cut of against the feast of Ester, that a little leaven might not leaven the whole lump. His last proofe is taken from the custome of baptisme and the Eucharist ministred upon Pasch day, as if they had been ministred only on that day. It was the decree of Pope Innocentius in the Lateran Councill that all should communicate at Ester. The Christian Sabboth was called the Lords day, the day of light, and the day of Bread. The day of light because of baptisme ministred ordinarily on the Lords day: for the Ancients called baptisme, Light, or illumination. The day of bread because of the administration of the Supper ordinarily upon the Lords day, as Iunius lIn Genesin c. 2.proveth out of Chrysostome ▪ baptisme was tyed of ould to Pentecost, as well as Ester. It was an evill custome disallowed both by ancient and moderne Divines. It was not so in the Primitiue Kirk, as Cassander beareth witnes. mExpositio de author. consue. bapti Infant. adulti.Apostolorum doctrinae consentientes nullo temporum aut locorum delectu statim post fidei professionem ab Apostolis vel Apostolorum discipulis baptismi sacramento in Ecclesiam Christi captabantur. I will now frame an argument against this conceit of Apostolicall tradition and observation of Pafch. The Apostles were led all their life time by the infallible direction of the Spirit. If they had accorded on the observaton of Ester they had not disagreed on the day. But their most ancient records, the bastard Epistles aboue mentioned report that Philip and Iohn kept the fourtenth day of the moone, as the Iewes did, and Peter the Lords day following the fourteenth day of the moone. It is well said in the preface to the harmony of confessions; that the old contention about the celebrating of Ester tossed very hotly the space of two hundred yeares or thereabout, betwixt the Greeks and the Latines, was long since of us thought worthy of laughter. Whitaker saith, n.De scriptura quaest. 6 c. 9.Magnam quidem de hoc re olim fuisse contentionē sed sine causa: ut mirū sit de re tantilla, et pene nullius momenti tantas et tam graves fuisse dissentiones, wondring at their frivolous contention. The golden number invented to find out the new moone, for observing the right day, after that they accorded upon one day hath often failed, and notwithstanding of all the rules set downe by the Councill of Nice for uniformity in keeping the day, it hath been differently observed through mistaking, as Bellamine himselfe oDe cultis Sanctorum. ….12.confesseth. So God suffered the Christian world to wander, notwithstanding of their golden number; to let the world see such customes had not his allowance. He suffered not the Iewes to wander in such incertainties, after he had appointed them unto the keeping of their Passeover.
Lastly, they reason with Augustine, pEpist. 118á posteriori, that seeing the Lords Passion, Resurrection, Ascension, & comming down of the holy Ghost, is celebrated with anniversarie solemnity, through all the world, they must needs hauehave been ordained either by the Apostles, or by generall Councels. But so it is, that those dayes were solemnly kept before there was any generall Councell. It must follow therefore that the Apostles ordained them. Answer. Augustines dis-junction is not necessary: For many customes crept in, and prevailed thereafter universally, which were neither ordained by the Apostles, nor generall Councels. Socrates in his History sayth, qLib. 5. c. 22.I am of opinion, that as many other things crept in of custome in sundry places, so the feast of Easter to hauehave prevailed among all people of a certain private custome and observation: insomuch that not one of the Apostles hath any where prescribed so much as one rule of it to any man. The successe & event hath manifestly declared unto the world, that of old it was observed, not of Canon, but of custome. And a little after, They that keepe Easter the 14. day of the monethmonth, bring forth Iohn the Apostle for their Authour. Such as inhabite Rome, and the West parts of the world, alledge Peter and Paul for themselues, that they should leaue such a tradition: yet there is none of them that can shew in writing any testimony of theirs for confirmation and proofe of that custome. Thus farre Socrates translated by Doctor Hanmer a formalist,See farther in Socrates in the same chapter. for answer to Augustines rule. In the dayes of Iustinus Martyr, that is, in the midst of the second age after the Apostles, there is no mention made of any other holy day then the Lords day. In his second Apologie he seemeth to affirme, that the Christians had onelyonly two times of publicke meetings: the one ordinary upon the Lords day: the other extraordinary and uncertaine, viz. when any was converted to the Christian faith, and baptized. As for the questions extant among Iustinus workes, the learned do not acknowledge them for his. In Augustins rule there is no mention of the nativity day. As for the other foure daies mentioned, put the case they were universally observed in Augustines time, that is, in the fift age after the Apostles, yet except they were perpetually observed, Augustines rule will not helpe them. If If they cannot proue Pasche to be Apostolicall, how will they proue the Penticost, the Passion, Ascension day to be Apostolicall? There is Sermons extant amongst Cyprians workes upon the Passion and Ascension dayes. But Bellarmine himselfe confesseth these Sermons of Christs cardinall workes to be rDe scriptoribus Ecclesiasticis. pag. 93.suppesitions. The observing of the passion day brought into the kirk, set dayes of fasting, the Friday fast, Lenton fast, and a number of superstitions accompanying the said fastings together with the opinion of merit by fasting. Set anniversary fasts are condemned by our Divines. The right manner of fasting is to fast when some iudgement is imminent, some great worke to bee performed. And as for the private man, when hee is greatly tempted to sin, and cannot overcome his tentation, then is it fittest time for him to fast. The Paschall fasts were also abused for the Paschall communion following, as if Easter communion required greater preparation then any other communion in the yeare.
The sixth Reason.
If it had been the will of God, that the severall actes of Christ should hauehave been celebrate with severall solemnities, the Holy Ghost would hauehave made known to us the day of his Nativity, Circumcision, presentation to the Temple, Baptisme, Transfiguration, and the like. For it is kindly to remember Opus di…i in die sua, the worke of the day in the own day. This was the custome of old under the Law. Hooker sayth, That the wondrous works of God advanced the dayes & times, wherein they were wrought. Bellarmine sayth, That Christs acts did consecrate the dayes and times wherein they were wrought. If the principall workes of God advance some dayes above other, all the dayes of the yeare should be holy. If we should honour the memory of Christs actes, all dayes likewise should b… holy, because every one of them is full of his miracles, as Le… sayth, sEpistol. 4▪ c. 4.Christ by his actions did no more consecrate the times wherein they were wrought, then his body did the Mang…r, or the Crosse. Not Christs action on a day, but his institution maketh a day holy. If Christs actions advance & consecrate the dayes whereon they were wrought, the dayes ought to be known. Otherwise it will fall out that we shall keepe the dayes holy that were never advanced no… consecrated either by Christs action or institution. But so it is, that the day of Christ nativity, and consequently the other dayes depending upon the calculation of the same, is hid from mortall men. That Christ was born the 25. day of December, is grounded upon an erroneous conceit that Zachary the father of Iohn Baptist was an high Priest, when as he was a Priest of one of the 24. orders, that is, of the order of Abijah. The Auncients made Iohn the Baptist to be conceiued the 24. of September, when Zachary as high Priest should hauehave offered up incense. And from the conception of Iohn they counted six full moneths to the conception of Christ, that is, to the 25. of March, when as they should hauehave counted but fiue full moneths. This opinion of Christs nativitie on the 25. day of December was bred at Rome. Scaliger sayth, tDe emendat temporum lib. 6.Post seculum Constantini, Romae haec observatio instituta & tempore Chrysostomi Constantinopolin derivata est, That this observation was instituted at Rome after Constantines time. Chrysostom in his Homilies upon the Nativity saith, That ten yeares agoe before the making of the sayd Homily, the 25. day of December, was made known to the Orientall Kirkes by the Occidentall, to hauehave been the day of Christs Nativity. Epiphanius testifieth, that hee was ignorant, that the Occidentall Kirk had ordained the 25. day of December to hauehave been the day of the Lords nativity, a little before hee made his booke against heresies. All the Kirkes of the East, and of Egypt, observed one day, for the nativity and baptisme of Christ upon the Epiphany day. Ambrose is the most ancient, who maketh mention of the 25. day of December,vCanon Isagog. lib. 3.. Pag. 301. sayth Scaliger. The diversity of the Ancients observing some the 6. of Ianuary. Some the 19. of Aprill. Some the 19. of May. Some the 25. of December, argueth that the Apostles never ordained it. Bellarmine nor no other can produce a writer for 300. yeares to testifie that the Nativity day was keept. Clemens Constitutions are known to be counterfet and late, as Scaliger proveth in the same place. Because they make mention of the 25. day of december which was not receaved in his time, namely, in the Orientall Kirk. By the same argument may the counterfeit Epistle of Theophilus be rejected, for it maketh likewayes the nativity to fall on the 25, day of December, as a matter out of all doubt. Cyprians sermon on the Nativity is acknowledg by Bellarmine himselfe to be suppositious as I hauehave said before. Yee se then as God hid the body of Moses, so hath he hid this day and other dayes depending on the calculation of it, wherein he declared his wil concerning the other daies of his notabl… acts. To wit that not Christs action but Christs institution maketh a day holy. Bellarmine sayth, xDe cultis Sanctorum cap. 11.Dies dominica refert nobis memoriam natalis Christi et resurrectionis ejusdem, et adventus Spirit us Sancti, nam Christ us die dominica nat us est, Christ was borne vponupon the Lords day. If this be true, what needeth vsus an anniuersarie day after a Iewish manner. They will not suffer the ordinary sabboth, that is Christs day, serue in a morall maner for vnknown dayes: but they will set vp a mysticall day vncertain and vnknown, and equall it with the Lords day, that is, the true Christs day institute by himself. Why should we follow antiquity blinded in this point, & fost…r a grosse error of Zacharius hie priesthood against the expresse word of God? He was a Priest of the eight order: every order kept their course and station about the Temple from sabboth to sabboth 1. Chron. 9.25. None of them incrhoched vponupon oth…r, but kept the order set down by David ▪ and to that effect was made a severe Cannon EueryEvery Priest or Levit, that medled with the function of another let him die the death as Scaliger reporteth out of their ancient lawes yCanon Isagog. lib. 3. pag. 298.Omnis sive Sacerdos sive Levita qui sese immiseuerit function alterius, capite luat. This order was so observed, that if any of the 24. families had failed either by famine or by the sword, the daily sacrifice ceased in the time of their function, and no other family would supply the roome. But from the instauration and dedication made by Iudas Maccabeus the 22. day of November, when the first family began to keepe their Station, there was no intermission of the daily sacrifice, no interruption of the courses, till the destruction of the Temple, as Scaliger proveth in the end of his aDe eme… dat temporum.booke. By the calculation from the 22. of November at the dedication made by Maccabeus, he maketh Iohn the Baptist to be conceived after the 28. day of Iuly, and consequently Christs birth to fall out about the end of September, an hot time of the yeare, when the Shepheards were watching in the field. Casaubon aExercit. 1. pag. 163.saith, That the custome of the Kirke of Alexandria doth wonderfully confirme the calculation of Scaliger. The day of the weeke when Christ was borne, can no mortall man know, sayth the same b.Canon Isagog. lib. 3 pag. 300.Scaliger. They who were of one family diuided the services among themselues, as it fell by lot: some fell to offer Incense, some to dresse the lampes, some to order the wood on the Altar, 1. Chron. 23.28.29.30.31. And the booke of the Iewish Liturgies testifies the same. So you see how it fell Zachary to offer up incense, and that he was not high Priest. If antiquitie erred so grossely in the matter it selfe, that is, in taking the 25. day of December for the day of Christs nativity, might they not hauehave erred as grossely in appointing any day at all? Nay let us utter the truth, December-Christmas is a iust imitation of the December-Saturnall of the Ethnicke Romans, and so used as if Bacchus, and not Christ were the God of Christians.
It is commonly obiected, that we may as well keepe a day for the nativity as for the resurrection of Christ. We hauehave answered already, that Christs day or the Lords day, is the day appoynted for remembrance of his nativity, and all his actions and benefites, as well as for the resurrection. Next, the one is morall and weekly: the other is mysticall and anniversary. The Lords day it selfe is no longer to us mysticall, but morall, sayth cSynops pap of holy daies.Willet: and therefore Pas…h-day is a mysticall Sabboth, and anniversary: whereas the Lords Sabboth should be onelyonly morall.
It is still objected, the benefits of God ought to be remembred, specially Christs notable benefits. Answ. It is one thing to remember, another thing to remember with solemne festivities. To remember is a morall duety and perpetuall: for we ought to keepe not onelyonly an anniuersary, but also a weekly and dayly remembrance. But to celebrate an anniversary solemnity, and to keep a sabboth of rest in remembrance, it is a pedagogicall ceremonie of the Iewes. The Lord helped there vnderstanding with types and figures, their affections with instruments of Musick. Their memories with frontelets and Phylacteries to put them in mynd of Gods Law. But wee are to keepe sayeth lerome dAd Celanthiam Epist. 14. c. 1.not a literall by outward signes, but a spirituall memorie of Gods law. EueryEvery thing set vp for remembrance of God is not acceptable to him: for so the Lutheran shall defend his images. As oft as the Gospell is preached, Christ is remembred. When the word is preached, Christ is crucified, and by the same reason, hee may be said to be borne, to rise againe, to ascend, &c. When the sacrament is ministred, Christs death and Passion is remembred, and that with solemnity. Wee cannot worship Christ privatly or publickly, but we must remember his birth and his passion. Pope Alexander 3. eDecreta…. lib. 2. Tit. 9. cap.gaue this reason, wherefore the Romane Kirk kept not a holy day to the Trinity, Quoniam Ecclesia Romana in usu non habet quod in aliquo tempore buiusmodi celebret specialiter festivitatem: cum singulis diebus gloria Patri & f…io, & Spiritui Sancto, & coetera simitia dicantur ad laudem pertinentia Trenitalis. because faieth hee, Glorie to the father, and to the Sonne, and to the holy Ghost, and other such like things belonging to the praise of the trinity, are uttered daily. The Popes reason is grounded vponupon this rule. Whatsoeuer is intreated or remembred in the ordinary divine service, ought not to hauehave one speciall holy day to celebrat the memory of the same, beside the day already discerned by the Lord. We assume, Christs nativity, death, resurrection, &c. Are not only the continuall meditation of a Christian in private; but also are remembred, and intreated in the ordinary and publick service. Every communion sunday is a passion holy day. EueryEvery sabboth that Christs nativity is preached, is a time of remembrance of his Natiuity. But to ordain an anniversary day, or houre of rest for commemoration of his nativity, or passion, and specially vponupon a weeke day is a Iewish rudiment, and a prejudice to Christian libertie.
As for the 5. day of November it is not an holy day. It is not a day of cessation from work, which is one of the chiefe elements of an holy day. The bonefires set out in token of joy are no part of Christian sanctification of the day. Bellarmine telleth vsus, fDe reliquijs c. 4.Ignis accendi solet ad letitiam significandam etiam in rebus prophanis, that fire vseth to be kindled, even in ciuill and prophane things. Scaliger gDe Emendat tempor. lib. 7. pag. 713.calleth the candels and torches lightned vponupon Midsomer even, the foote steps of auncient gentility. Anniversary commemoration of a benefite, with a cessation from worke, suppose for a part of a day is Iewish. To praise God with publick thankesgeving in the instant tyme of receiueing the benefit was our duetie, But to appoint an anniuersary houre of cessation and publicke commemoration, is not competent to the times of the new Testament. Willet compareth this day to the daies of Purim. Be it so, But these dayes were of a ceremoniall nature, as we hauehave said.
The seventh Reason.
Grant the keeping of holy dayes to hauehave been at the beginning a matter indiffrent, and setting aside all the former reasons, yet ought they to be abolished, because according to the rule of the Fathers, commended to us by Zanchius, Non malè igitur fecerunt qui omnia praeter diem Dominicum aboleverunt, In 4. praecept. Col. 678Things indifferent, when they are abused and polluted with superstition, ought to be abolished. In this ranke he placeth holidayes, and therefore inferreth, that they hauehave not done evill, who hauehave abolished all other holidayes but the Lords day. When he sayth, They hauehave not done evill, it is all one as if he had sayd, They had done well: for they hauehave done according to that laudable rule. Sure it is, that in former times holidayes hauehave not onelyonly been abused to i…lenesse and licentiousnesse, but also polluted with the opinion of worship, merit, necessity, and Iudaicall conceit, that the Divell did not tempt on these dayes, as he did on other dayes. Therefore the same Zanchius faith in the place aforesayd, If any feasts were celebrate before religiously and holily, but thereafter were contaminate with superstition and Idolatry, Col. 678.that worthily they were taken away by our Reformers, who imitate herein the example of Hezekias brusing to powder the brasen Serpent when it was abused to idolatry. And againe he sayth, The number, the abuses, the superstitions, the false worships, the will-worships of feasts so increased, that there is nothing in the Kirke so unsavoury to God, See farther in Zanchius in Coloss 2.so pernicious to men, as to sanctifie such and so many dayes. We pretend that we place no part of Gods worship in the observation of dayes. But how can wee obserue a day to the honour of Christ, and not worship him by that observation? That were to make his honour no honour. Wee vse to reason against the Papists after this manner. To dedicate daies to Saints is religious worship. Is it not then religious worship to dedicat a day to Christ? yea surely, and wil-worship. And so they were not onelyonly polluted with wil-worship, but are at this houre of themselues a meere wil-worship.
The 8. Reason.
That which lawfully hath been abolished by civile and Ecclesiasticall lawes, and by consent and uniforme practize in the contrary without interruption, and beyond the prescription of time allowed to things moueable (put the case holy dayes were things moueable, and indifferent) and hath been borne downe by sermons of all the most reverent Preachers since the reformation, corrected with censures, and abjured by publick oaths of Preachers and professors, cannot lawfully be received, and put in practize againe. Hooker and Saravia urged for maintenance of their ceremonies, Law, custome, prescription, and craveth that the impiety and unlawfulnes of their ceremonies be proved; or els that the non-conformists conforme. May we not plead after the same manner for our former order so long established, and that they proue it was impious, and unlawfull before we make a change. And so much the rather, because we hauehave sworn. Our oath by it selfe bindeth more then Law, custome, and prescription: farre more when it concurreth with them. The assumption is evident by that which I hauehave already set downe in the beginning. If Zanchius aproved the abolition of holy dayes in some Kirks where they were, because they hauehave been poluted and grossely abused: much more would he and other divines knowing the trueth of our case think it unlawfull to reinduce them amongst us.
The iudgement of the Reformed Kirkes.
Of the ancient Kirks I hauehave spoken before. Some excuse the Ancients with good intention, because to winne the Gentiles they converted their dayes into Christian holy dayes. Others excused them with the circumstance of time, that dwelling among Paganes, they made profession before their eyes of Christs birth, Passion, resurrection &c. by observing such dayes. But the wisdome of their intention has proven folly, as the 7. reason maketh manifest. The like circumstance of time is not offered: Therefore we may not be excused. It is grosse ignorance to say that holy dayes were so many hundreth yeares before Papistry. For Papistry hath been in the Kirk ever since the dayes of the Apostles: yea the mystery of iniquitie was working in their times. The errors of the Orthodoxe Kirk were the beginnings of Papistry, at length they grew to a great masse. So how beit the whole lump was not formed, till the Antichrist came to his full strength, yet many particulars were entered before, and like brooks came into the great river. As the Antichrist was borne and did grow in yeares, so did Papistry. As for the reformed Kirks, except our neighbour Kirke, they hauehave abandoned dayes dedicate to Saints. Some admit dayes dedicate to Christ, some two, some fiue: But not with the full consent and good liking of the learned, But either forced by the authority of the Magistrate, or wilfulnes of the people, or because remaining in the midst of their enimies, they are not permitted otherwayes to do. Farrellus and Viret removed all holy dayes out of the Kirk of Geneva, as Calvin testifies. The same decree which banished Farellus and Caluin out of Geneva brought in other holy dayes.Epist. 118. They were all again abrogate except the sabboth day. Howsoever after came in the keeping of Pasche and the Nativity. Caluin was so far from liking of holy dayes, that he was flandered of intention to abolish the Lords day. The Belgick Kirks in their Synod holden at Dost anno 1578. wished, that onelyonly the Lords day might be celebrate. Yea Luther himselfe in his booke de bonis operibus, set forth anno 1520. wished that there were no feast dayes among Christians, but the Lords day. And in his booke to the Nobilitie of Germanie, he saith, Consultum esse ut omnia festa aboleantur, solo Dominico die retento. It were expedient that all feast dayes were abrogate, the Lords day only retained. Howsoever forraigne divines in their Epistles & Councels speak somtime sparingly against holy dayes, when their advice was sought of Kirks newly risen out of Popery, and greatly distressed: they never advised a Kirke to resume them where they were removed, neither had they leasure to consider narrowly the corruption of every errour, that prevailed in their time, the work of reformation was so painfull to them. I wish therefore that the judicious Reader would ponder the reasons set down in this treatise. As for our neighbour Kirk standing in the midest betwixt the Roman and reformed Kirks as Bucerus once said is more liberall in their feasts,Brightman. In Apocalypsen. cap. 3. De festis lib. 1. c. 2. as in other ceremonies, then the other reformed Kirks as Gretzerus the Iesuit hath observed. Calvino-Papistae Angli ut in aliis quae ad ritus et ceremonias pertinent, longe liberaliores sunt quam puritani in Gallia, Germania, Belgia: ita et in festis retinendis longe largiores. They obserue not onelyonly the fiue holy dayes already mentioned, but other dayes also dedicate to Christ. The feast of circumcision was not remembred in the Kalendars, but within this 500. year. Nazianzen is the first that maketh mention of the Epiphanie day. Neither was it institute at the first for the wise men. There is no homily of any farther extent for the feast of purification before the dayes of Iustinian. The feast of the Trinitie was not keept at Rome it selfe in the dayes of Alexander the 3. They keepe also a number of Sancts dayes: so that their dayes in number are moe, then the Iewes themselues observed. The reasons already alledged against dayes dedicate to Christ, may serue also against dayes dedicate to Sancts and Angels. We may looke assuredly that the fiue dayes presently urged will bring in all the rest, to make up our Conformity with our neighbour Kirk, which to us is not lawfull. They were never remoued from amongst them: we hauehave abandoned and abjured them. If the Apostle reproved the Galatians so sharply that beginning in the spirit, they returned to the flesh, that is to the ceremonies of Moses Law, some time ordained by God, what reproofe deserue we after wee hauehave begun in the Spirit, and runne so well, and so long, if we returne to human traditions & superstitiōs. To cōclude then, to esteem one day aboue another in respect of any mystery certainly known, or commonly reputed to hauehave been wrought upon that day. To testifie this estimation by cessation from worke. To devise a particular service to be done upon it accounting that forme or part of service acceptable to God, because it is performed on that day: is to obserue a day: and in this maner doe we obserue anniversary dayes. The same consideration may be applyed to an anniversary houre.