The Reexamination of Two of the Articles Abridged, Part 2
OF FESTIVAL DAYES.
THE observation of festivall dayes hath been rejected by our kirk, from the beginning of the… reformation, in the explication of the first head of the first book of discipline, in the assemblie holden anno 1566. where the latter confession of Helvetia was approved, but with speciall exception against these same dayes which are now urged. In the assembly holden anno 1575. the assembling of the people to preaching and prayers, upon festivall dayes w… censured. An article was likewise formed to bee presented to the Regent, craving, that all dayes heretofore keeped holy in time of papistrie besides the Lords day, be abolished, and that a civill penaltie bee inflicted upon the observers.
By ordinance of the assembly, in Aprile 1577. Ministers were to bee admonished, not to preach or minister the communion at Easter or Christmas, or other like superstitious times, or readers to read, under the pain of deprivation. The pulpits have founded from time to time, against all shew of observing these dayes. But at the pretended and null assembly, holden at Perth, a number not having power to vote, presumed to bring in a contrare practise.
Our first reason against these holy festivities, God hath only power to sanctifie a day, and make it holy, that is, to separate it from commoun use to holy exercises yearly. God hath given libertie to man to work sex dayes. No man ought to bee compelled to keepe them holy, but when GOD himself maketh exception, as he did by the yoke of some anniversarie dayes by the law.
The second reason, None appointed holy festivities under the law, when the times were more ceremonious, but God himself. The dayes of Purim were called simply the dayes of Purim, not the holy dayes of Purim, or feast of Purim. No peculiar sacrifice was appointed, nor any holy convocation of the people injoined. The ordinance required but fasting, joy, and sending of portions to other. The memoriall dayes of the dedication were called the dayes of dedication, not the feast of dedication. They were not holy dayes, or festivall solemnities, consisting of Hookers three elements, praises set foorth with chearfull alacritie of minde, delite expressed by charitable largenesse, more then commoun bountie; and sequestration from ordinarie works. The times were corrupt, when these dayes were appointed. As for Christs conference in the porch of the temple, in the dayes of dedication, it proveth not that hee honoured that feast, as they call it, with his presence, only the circumstance of time is pointed at, when Christ had this conference. Christ come up to the feast of the tabernacles before, and stayed in Ierusalem. In the mean time the dayes of dedication fell foorth, and hee went away immediatly after his conference.
The third reason, Neither Christ nor his apostles appointed festivall dayes to bee observed by Christians, but rather inhibited the observation of them, and changed only the old sabbath into the first day of the week. The anniversarie solemnities were not changed, but altogether abrogated. The apostle having occasion to teach upon this subject, condemneth observation of dayes ceremoniall, or of ceremoniall nature. They were a rudimentarie instruction of old, which beseemeth not the state of a Christian kirk, and cleare light of the Gospel. Yea, the very dayes of Purim, and the dayes of dedication were of a ceremoniall nature, saith Doctour Mortoun in his defence, pag. 64. To celebrate the memorie of a particular act of Christ, at a set time in the year, with cessation from work, sermons, gospels, epistles, collects, and hymnes belonging therto, with joy and gladnesse, without admitting a fast at any time, is not to observe a day morallie, but ceremoniallie. If there had beene other festivall dayes, which might have beene observed by Christians, the Apostle having so fair occasion, when he was treating of the observation of dayes, hee would not have spoken so generally, but directed Christians to the observing of these. If other dayes had bene dedicat to Christ then the Lords day, they should all have beene called the Lords dayes, but the scripture maketh mention of one day, called the Lords day. Socrates in his historie sayeth, Hee is of the opinion, that as many other things crept in of custome in sundrie places, so did the feast of Easter prevaile among all people of a certain privat custome and observation. If the Apostles had appointed it, they had agreed upon the day, seing they were directed infalliblie by the Spirit.
Our fourth reason, If it had beene the will of God, that the severall acts of Christ should have bene celebrated with severall solemnities, the holy Ghost would have made known the day of his nativitie, circumcision, presenting to the temple, baptisme, transfiguration, and the like. But it is confessed, that the day of Christs nativitie, and consequently of the rest depending thereupon, are hid from mortall men. And this is sufficient to declare the will of God concerning other notable acts, which were known, that not the act or action upō such day maketh a day holy, but divine institution. No man denieth but the nativitie of Christ should be remembred, and so it is, whersoever the gospel is preached. But we deny that the memorie of it must be celebrated with the solemnitie of a festivall day, with cessation from work, feasting or forbearance of fasting, and a proper service.
Our fift reason, Suppose observing of holy dayes had been at the first a matter indifferent, yet seing they have beene abused, and polluted with superstition, they ought to be abolished. And therefore Zanchius approveth them who have abolished all other dayes, but the Lords day. Sure it is, that in former times holie dayes have beene abused, not only with licentious ravelling and surfitting, but also with the opinion of worship and merit, and a Iudaicall conceat, that the devil is not so bold to tempt men on these dayes, as at other times. Suppose observation were free of these abuses, yet it may degener after the same manner, as before: but the observation is not, nor can not be free of abuse and superstition. They say, they esteeme them not holier then other dayes, but only keepe them for order and policie, that the people may be assembled to religious exercises, and instructed in the mysteries of religion. But both are false. The papist confesse themselves, that one day is not holier then an other, in the own nature, no not the Lords day, but in respect of the use and end: And so doe our formalists esteeme our festivall dayes holier then other dayes, and call them holy daies. And as for worship, If the observing of a day holie, for the honouring of a Saint, be a worshipping of the Saint, the observing of a day to the honour of Christ cannot bee without opinion of worship. They are called mysticall dayes, and appointed for the solemnitie of some mysterie of religion, and are ordered according to the known and supposed times, when such things fell foorth, to wit, Christs nativitie, passion, ascension, &c. If only for order or policie, wherefore is there but one day betweene the passion and the resurrection, fourtie dayes betweene the resurrection and ascension, and then again, but ten betwixt the ascension and whitsonday. May not, and are not Christians instructed in the mysteries of religion, without the solemnities of dayes, and appropriation of service to them, after the Iewish manner? Do wee not appropriate to the day of Christs nativitie a peculiar kinde of service, of epistles; gospels, collects, hymnes, homilies, belonging to Christs nativitie, and think it absurd to performe the like service upon any other day, with cessation from work. To observe dayes after this manner, is not like the appointing of hours for preaching, or prayers on week daies, or times for celebrating the comunion, according to the policie set down by everie particular congregation. Wee use time then only as a circumstance, and for order, and do not appropriate these divine exercises to these times. Howbeit Christ rose upon the Lords day yet was it not appointed to be observed after the Iewish manner of observation of their festivals, for then every Lords day, the matter of sermons, collects, hymnes, gospels, &c. should have beene only Christs resurrection. But yee see the use and end is morall and generall, for the instruction of the people of God in all mysteries of religion.
FINIS.