dayes prescribed in Gods Word Hookers is more large and may bee applyed to the Ecclesiasticall Festiuities The Iewish Sabbath according to these descriptions is not properly festiuall yet the Lords day was esteemed such by the primitiue Church and ancient Diuines who held it not lawfull for Christians to fast thereon Proper Texts Epistles Gospels c. are not to bee framed for the mysterie of the festiuall day as yee say but for the benefit and diuine action appointed to be remembred thereon If by the ordinary Sabbath yee vnderstand the Iewish Sabbath it was not onely morall but mysticall as their festiuall dayes were and if by festiuall dayes yee vnderstand the dayes obserued in the Christian Orthodoxe Church we deny them to be mystically If by essentialia festi yee vnderstand the essentiall parts of the worship performed on the festiuall day wee deny cessation from worke to be an essentiall part of the worship but only concomitant and consequent thereto because it cannot be commodiously performed without cessation from other businesse As to Bellarmines opinion himselfe professes that it is contrarie to the iudgement of our Diuines For they hold as wee doe that our Festiuall dayes are not obserued for signification and representation of our mysteries or memorable workes wrought on these dayes or as a part of diuine worship but for order and policie as meete and commodious circumstances for commemoration of the workes and benefits of God thereon Bellar. de cultu Sanctor l. 3. c. 10. PP Six dayes shalt thou labour and doe all that thou hast to doe These words are either a command to doe the workes of our calling as many both Iewish and Christian Diuines doe interpret or else a permission as others doe interpret If they contayne a command no countermand may take it away If a permission no humane authority may spoyle men of the libertie that God hath granted vnto them as long as they haue any manner of worke to doe for the sustentation of this life The Muscouites therefore say very well that it is for Lords to keepe Feasts and abstaine from labour The Citizens and Artificers amongst them vpon the Festiuall dayes after diuine Seruice to betake themselues to their labor and domestick affaires as Gaguinus reports ANS Whether the words of the command bee preceptine or permissiue I will neither curiously nor contentiously dispute but it seemes they are not preceptiue for if wee were commanded to spend the whole sixe dayes in seruile labour then times could not bee lawfully appointed for publike Prayers in Cities at morne at euening nor ordinary times for preaching on the weeke dayes or for exercise or for catechizing nor times for fasting vpon vrgent occasions without sinne and breach of the Precept Next the precept touching labour belongs not to the first Table but is comprized in the Command of the second Table as Saint Paul giues vs to vndestand in these words Let him that stole sleale no more but rather let him labour working with his hands the thing which is good that hee may haue to giue to him that needes Ephes 4.28 If therefore here any precept be contayned it is per accidens by occasion onely of the principall command touching the sanctification of the Sabbath Thirdly if the words were preceptiue and had relation to the time that is if a certaine time were prescribed during the which men should labour it would bee told quam diu how long or for what space we should labour as the Precept of the Sabbath contaynes the space during the which we should rest from our labours and not quando only when wee may labour It is more probable therefore that the words are permissiue like these in Genesis Of all the Trees in the Garden thou shalt eate which words did not aslrict Adam to eate of all the Trees onely they gaue him libertie to eat of such as he should choose so the words of this command astricts not the people of God as slaues to labour still without intermission during the whole space of sixe dayes whether they bee taken for a precept or a permission but they leaue to their arbitrement that haue the dispensation of workes and businesses priuate Oeconomicall Ciuill Ecclesiastick the choice of houres dayes and times which they shall thinke most conuenient and thus the priuate man may make choice of times to his labour and to his refreshment The Master of the Family may appoint times to his Seruants and Children for their labour and times for their relaxation the Ciuill and Ecclesiasticke Gouernours haue power to ordayne for Ciuill and Ecclesiasticke actions meet and conuenient times which power is rightly vsed when as Superiours make choice of such times as neither hurt nor hinder the necessary labours of their Inferiours Like as priuate persons and Inferiours must in the dispensation of the times whereof they haue power accommodate themselues to the order taken by Superiours for publike actions that by a mutuall harmonie the weale of the whole bodie both temporall and spirituall may be procured Otherwise if by this permission the libertie were granted to euery person which you imagine to attend his own businesse without respect of order or subiection to policie there could be nothing but confusion amongst men The generall libertie granted to men touching the vse of times meats clothing talking sleeping watching c. takes not away the power of Ciuil Ecclesiastick Gouernors to set down Constitutions Canons touching the Dispensation of these things for the weale of the Countrey Neither doe the Lawes and Ordinances touching this Dispensation spoyle men of their libertie but directs them how to vse it profitably and well The Act therefore of Councell and Proclamation made thereupon commanding cessation and abstinence from all handie-worke vpon the fiue dayes that euery one may the better attend the holy exercises appointed for these times cannot bee called a spoliation of the libertie which God hath giuen to men for labour seeing as hath beene said that libertie is not absolute but subiect vnto order Moreouer if we consider the matter it selfe this which yee say will appeare to be a manifest calumnie For if vnder the Law God did not spoyle his people of libertie when hee appointed them to rest two dayes at Pasche one at Whitsonday one at the Feast of Trumpets one at the Feast of Expiation and two at the Feast of Tabernacles how can the Kings Maiestie and the Church be esteemed to spoyle vs of our libertie that command a cessation from labour vpon three dayes only throughout the whole yeere for two of the dayes commanded to wit Easter and Whitsonday are Sondayes Last of all he cannot be said to bee spoyled properly that makes a profitable interchange without any losse but he that changes the exercises of the body which are little worth with the exercises of Pietie which is profitable to all things makes a profitable change without losse therefore hee who makes this
principall dayes and after their enumeration subjoynes Atque hac sunt Festa quae sicut à veteribus sanctificabantur sic sinunc sanctificentur non solùm improbari non potest sed etiam laudabile est honestum atque vtile quemadmodum in thesi diximus that is These are the festiuals which were kept holy by the Ancients and if wee should now obserue the same not onely is it not to bee improued but also it were commendable honest and profitable as wee said in the Position Thus Zanchius is directly contrary to your opinion for where yee alleadge that the Apostle condemnes the obseruation of dayes simply Zanchius affirmes the obseruation of some dayes beside the Lords Day not to bee repugnant to Scripture as it behoued to be if the same were condemned by the Apostle for a Iewish rite and Pedagogicall instruction By this let the Reader iudge what credit yee deserue in the rest of your reports where there is no proose but your owne affirmation PP Against this Argument it is first alleadged That the Apostle comporteth with the obseruation of dayes Rom. 14.5 6. Ans The Apostle beares with the infirmitie of the weake Iewes who vnderstood not the fulnesse of the Christian libertie And the Ceremoniall Law was not as yet buried But the same Apostle reproues the Galatians who had attavned to this libertie and had once left off the obseruation of dayes Next the Iudaicall dayes had once that honour as to bee appointed by God himselfe but the Anniuersarie dayes appointed by men haue not the like honour ANS After yee haue vsed two Arguments to proue That there is no day of diuine institution but the Lords Day a point not controuerted amongst vs yee labour to answere fiue obiections which yee propone against your selfe and the summe of your answere to the first is this That the dayes wherewith the Apostle comported were not the anniuersarie dayes appointed by men but the Iudaicall dayes which had once that honour to bee appointed of God and therefore were to be tollerated in the weake Iewes as long as the Ceremoniall Law wherein they were commanded was not buried the obseruation whereof notwithstanding hee condemned and reproued in the Galatians Out of this answere I forme this Proposition All the dayes whereof the Apostle condemned the obseruation were Iudaicall dayes prescribed in the Ceremoniall Law tolerated by him in weake Christians and that once had the honour to be appointed by God himselfe This Proposition is yours and is very true I assume But the fiue anniuersarie dayes appointed by the Assembly of Perth are not Iudaicall prescribed in the Ceremoniall Law tolerated by Saint Paul in weake Christians and such as had once the honour to be appointed by God himselfe The Assumption is likewise yours set downe in the last wordes of your Answere and is true also Therefore I conclude That the fiue anniuersarie dayes are not the dayes whereof the Apostle condemnes the obseruation Consequently hee condemnes not the obseruation of dayes simply as a Iudaicall Rite and Pedagogicall instruction contrary to your former Assertion PP It is secondly obiected that seeing the Lords Day was instituted in remembrance of Christs resurrection the other notable acts of Christ ought likewise to be remembred with their seuerall festiuities Ans It followes not that because Christ did institute the remembrance of one benefit therefore men may institute for other benefits Secondly Christs resurrection was a benefit including the rest of his benefits Thirdly The Lords Day was not appointed to celebrate the memory of Christs resurrection onely for then the resurrection should bee the proper subiect of Diuine seruice euery Lords Day and then it were vnlawfull to fast thereupon Fourthly It is called the Lords Day either because the Lord did institute it as the Communion is called the Lords Supper or else because it was instituted to the Lords honour and worship as the Iewish Sabbath is called the Sabbath of the Lord our God Fiftly Although it may be applyed to the remembrance of Christs resurrection seeing he rose that day and in some sort to be a signe of the heauenly rest yet that is but typus communis factus a common type fitted to resemble such things not typus destinatus that is appointed by God for that end Finally it was appointed for remembrance of all Christs actions and for his worship in generall not in a mysticall manner for the ioyfull remembrance of his resurrection onely So to diuide Christs actions and appoint anniuersary mysticall dayes for their remembrance is superstitious will-worship and a Iudaicall addition to Christs institution in your mind ANS Here onely I haue taken vp the summe of your answere which is this That Christ did not institute the Lords Day for a remembrance of his resurrection in a mysticall manner and therefore wee haue no warrant to appoint mysticall dayes for remembrance of the Natiuitie Passion and the rest of his notable actions Vnto which I answere first generally That it is the iudgement of some recent Diuines that the Lords Day was onely instituted as Ecclesiasticall dayes are for order and policie and hath no further but a circumstantiall vse in the worship of God Others following the Ancients hold that the Lords Day is not onely appointed for order and policie but that it is a memoriall of Christs resurrection and a signe of our eternall rest in heauen Saint August tom 5. de ciuit Dei lib. 22. cap. 30. Dominicus dies Christi resurrectione sacratus aternam non solùm spiritus sed etiam corporis requiem praefigurat That is The Lords Day which was made holy and sacred by the resurrection of Christ prefigures not onely the eternall rest of the spirit but also of the body Item tom 10. deverbis Apostoli Serm 15. Domini resurrectio promisit nobis aeternum diem consecrauit nobis Do ninicum diem qui Dominicus vocatur quia eo die Dominus resurrexit That is The resurrection of the Lord hath promised vnto vs an eternall day and hath consecrated the Lords Day vnto vs which is so called because the Lord rose vpon that day Item Epist ad Ianuarium Artic. 119. cap. 13. Dies Domini non Iudaeis sed Christianis resurrectione Domini declaratus est ex illo habere coepit festiuitatem suam That is The Lords Day was declared not to the Iewes but to the Christians by the resurrection of the Lord and from that time it beganne to be a festiuall day ibidem cap. 19. Vita prima quae de peregrinatione redeuntibus primam stolam accipientibus redditur per vnam Sabbathi quem diem Dominicum dicimus figuratur That is The first or euerlasting life which is giuen to them that haue ended their peregrination and receiued the glorious robe is figured by the first day of the weeke which we call the Lords Day Iust. Martyr Apol. 2. ad calcem Conuentus autem hos die Solis facimus quia
to vse any Image in the worship of God for a signe an occasion or a middesse to stir vp a man to worship God for they are prohibited in the second Comandement and by the Prophet they are called Teachers of lyes because by them properly and truly nothing can be brought to our remembrance for which we should adore God but on the other part it is not possible that either our mindes can be informed to know God or our affections moued to worsh ippe him except by the contemplation of the creatures the meditation of the Word and the consideration of the holy Sacraments take these occasions middesse and signes away yee abolish Religion and all the worship of God out of the Word I hope the Reader by this shall see the difference to bee as great in this case as is betweene a lawfull meane of Gods worship commanded by himselfe and the inuention of man prohibited by God Next the Papists will haue these middesse occasions signes not onely obiects of diuine worship actiue that is seruing to stir vp and moue men to worship which is the first degree of their idolatry but they will haue them likewise passiue obiects such as are to be worshipped either in stead of the principall or coniunctly with him this is a higher degree of idolatry In this then they differ also from the Word Sacraments creatures that these being the ordinary obiects instruments whereby men must be stirred vp to worship God so the obiects of diuine adoration actiuely they neither are nor should they be esteemed passiue obiects of adoration that is such as should be adored either coniunctly with God or in his stead This we condemne detest yet must not run on with you to the other extremity say that howsoeuer they were ordained of God to be signes seales of his graces yet they are not in statu accōmodato ad adorādū for although by them before thē that is to make the obcurities which ye affect plaine albeit they should neither be adored in place of God his Son or coniunctly with God his Son as the Papists professe to adore their Images yet certaine it is that there is nothing in nature or religion fit apt to stirre men vp to worship God if the Sacraments be not meet Shall our corporall food when it is presented on table before vs bee in such state as is proper to stir vs vp to worship God with thanksgiuing praier Shall the consideration of the benefit which we haue by the light of the day by our rest sleepe in the night be esteemed motiues of such moment that he who is not thereby moued in the morning when he riseth and at night when he goeth to bed to pray and giue thanks is esteemed a slothfull and ingratefull Christian Shall a seasonable seede time shall the first and latter raine and a faire haruest bee pregnant occasions to remember vs both in priuate and publike to giue thanks and praise God for his goodnesse And shall the blessed Sacrament of the body and bloud of Iesus Christ in the very act when it is in giuing and receiuing not be esteemed to be in proper state to moue vs and stirre vp our hearts to pray and giue thanks for that inestimable benefite euen when our Sauiour hath cōmanded that we should do this in remembrance of him It is an absurd opinion Then to conclude If yee hold these two points which ye haue propounded to wit that the Sacrament and creatures of God should not be vsed as occasions middesses and signes to moue vs by the fight and meditation of them to list vp our hearts to the spirituall obiect of our saith that is to God in Iesus Christ because Suarce saith that their Images haue that vse then certainely you must hold that God should not bee knowne nor worshipped in the World for without this vse of the Word Sacraments and Creatures God cannot bee knowne nor worshipped So whilst yee flye idolatry yee fall into Atheisme Next if yee hold that the Sacraments in the very act of the administration are not in statu accommodato adadorandum you must take away the chiefe and principall ende of the Sacrament commended to vs by the Lord himselfe in these words Doe this in remembrance of me Saiut Paul interprets these words thus So often as yee eate this bread and drinke of this Cuppe yee shall declare the Lords death till he come againe that is as the Confession of our faith which yee haue sworne and subscribed explaines it Yet shall extoll magnifie and prayse his death Now this is a reall act of adoration which both the Lord himselfe and his holy Apostle would haue vs moued vnto by this Sacrament So by these your positions and assertions yee mutilate the Sacrament of one of the most principall ends for the which it was instituted And generally yee take from the Creatures of God and the holy Sacraments the most excellent vse for which they were appointed namely to be meanes and motiues to stirre vs vp vnto the worship of our Creator and Redeomer PP If this kinde of relatiue worship were to be allowed then the holy signes both in the olde and new Testament should haue serued to the same vse then they who are farre distant from the Table should kneele for the Elements are to them obiectum à quo significatiuè then at the sight of the Sunne or any beautifull Creature we should kneele seeing they put vs in minde of Gods incomprehensible beautie and seeing many of them allow the historicall vse of Images we may fall downe before the Crucifixe prouiding the action of the minde be abstracted from the Image ANS We allow no worship whether it be relatiue or absolute that is either giuen to Sacrament or Creature But it is a grosse error to thinke that the worship which is onely giuen to God immediately or directly is relatiue because it is motioned and occasioned by the consideration of Gods Creatures and blessed Sacraments for so all the worship of God must be relatiue because it is all occasioned either by the Word the Sacraments or the Creatures whereas indeede there is no worship relatiue but that which is giuen to some mediate thing for the relation it hath to the principall and as for vs wee neyther giue to the Word the Sacrament or any Creature diuine worship but onely to God whom by the Word the Sacrament and the Creatures wee are taught and admonished to worship The relatiue worship is onely that which Papists giue to their Idols for the relation they haue to the principall which we detest and condemne as much as your selfe Where you say that the signes of the olde and new Testament and the sacramentall Elements when they are onely seene as likewise the Sunne or any beautifull creature might then moue vs to adore I answere that although they be potentially obiectū à quo obiects
The watchmen are sometime ignorant or negligent many want doctrine it is better to fill vp the pit then to set one beside it to warne the passengers that they fall not in such ceremonies ought to be appointed which by their goodnesse and edification may helpe the preaching of the Word and not such as the Word daily must haue need to correct the strength of many poore Christian soules should not bee tryed by bringing them to the very brinke of danger ANS Your fourth breach is the occasion and danger of idolatry But kneeling imports no more danger nor occasion of idolatry then sitting doth of prophanation and contempt of the Sacrament and with vs there be many moe prophane Christians then idolatrous Papists and people are farre more ready by sitting to take occasion of despising the Sacrament their senses leading them to esteeme basely of it then by kneeling to thinke the bread and wine to be the body and blood of Christ materially the same being against sense and reason and the doctrine of the Word which teacheth them the contrary The Virgins in Cyprians time by walking and talking and lying with yong men did expose themselues to vncleannesse and as Cyprian saith gaue place to the Diuell but the lawfull vse of a religious ceremony can neuer be the occasion of idolatrie nor can the vse of it giue place to the Diuell Res bonae neminem scandalizant saith TERTVLLIAN de velandis Virginibus nisi malam mentem That is good things giue offence to none but an euill minde The iudgement of the Belgick Churches we reproue not because they know best what serues to the edification of their Churches nor will they I hope reprooue our iudgement concerning kneeling which is grounded vpon reasons as expedient for our estate as any can be alledged by them for their owne but the liberty which they giue to celebrate the Sacrament with the gesture of sitting standing or passing condemnes flatly your opinion of the necessity of sitting which neuer any Church or Diuine ancient or moderne did hold except your selfe yet pardon me for reckoning you amongst the Diuines As to the feare of Bread-worship it will neuer be caused by the religious vse of kneeling but by some peruerse disposition of the Receiuer which nothing can remedie sufficiently but right information made by sound doctrine It is true that to the vncleane all things are vncleane a soule that is euill disposed may like a Spider conuert into poyson the iuyce of the same flower which the Bee turneth into hony out of the sacramentall Word This is my body which is broken sor you the Papist draweth the poyson of Transubstantiation but the true Christian the sweet and spirituall participation of the body of our Lord. The word giues not to the Papist an occasion of his errour but he takes occasion at the Word because of the peruerse disposition of his minde so kneeling being a religious ceremonie and commanded by God when it is lawfully vsed at the receiuing of the Sacrament can neuer giue occasion of Bread-worship although superstitious men hauing corrupted their mindes may make it an occasion of that and worse The gesture of sitting is at this day abused by Arrians and made a signe of their deniall of the God-head of Christ and prophane Christians haue taken and daily take occasion thereby to fall into the pit of contempt and prophanation of this Sacrament from which inconuenience no ceremonies that can be chosen will preserue them except they be warned daily and directed by the Word how to carry themselues and if we neglect this committing their safetie to the ceremonies of sitting standing walking or kneeling we shall not only bring them to the brinke of danger but shall drowne them in the depth either of prophanenesse or of superstition and idolatry Now if you thinke that there is greater danger of idolatrie to be feared from kneeling then of prophanenesse from sitting you are much deceiued for if wee consider the disposition of our people amongst whom some I confesse haue vnderstanding yet are inclined to superstition idolatry the greater company are simple ones that neuer did nor euer will as it is to be supposed take occasion by kneeling to thinke the bread the bodie of Christ or yet to adore it for his body This errour was brought in by the Clergie and Scholastickes wherof the people could neuer haue dreamed if it had not been daily inculcate into their eares and they perswaded so to thinke by the false interpretation of the words This is my body The right exposition of the same hath remoued that error and must still debarre it not the gesture of sitting for thereby simple ones are ready by their owne inclination to take occasion as wee haue knowne in time past of contemning the holy Sacrament and so from superstition to runne into a profanation of the Lords Body from eyther of these extremities no thing can preserue them but the trauels of a faithfull Pastor in Catechizing and Preaching As to men of vnderstanding they are in lesse danger and howsoeuer they receiue sitting standing or kneeling they know the Elements in the Sacrament to retaine their former substance and that they are changed in the vse onely Neither haue such of them as are inclined to Papistrie beene conuerted a jot by sitting from their former errors but to the contrarie confirmed in their erronious opinions disdayning our profession for the irreuerent celebration of the holy Sacrament If at any time by the doctrine of truth they shall be conuerted from their errors this gesture that is required of kneeling shall bee a meanes to preserue them in a constant profession and as I haue sayd keepe them also from the other extremitie of contempt PP The fisth breach of the second Commandement made by kneeling is a shew of wisedome in will-worshippe and humilitie Coloss 2.23 This their pretended humilitie is a naturall humilitie like vnto Peters when he refused that Christ should wash his feete Obedience is better then sacrifice FENNER in the doctrine of the Sacraments hath a notable saying That the whole honor of the Sacraments is that they remaine within the Church of GOD in that simplicitie he left them ANS The fifth breach yee alledge to be will-worshippe The Apostle Coloss 2. defines will-worshippe to bee wilfull condemning or thralling of men to the obseruation of such things in Gods worship as necessarie whereof there is no certaintie in the Word of God the Authors of the said obseruation being rashly puft vp by the mind of the flesh ver 18. Now whether yee that haue no certaintie in the Word for sitting at the Sacrament but such reasons onely as we haue cleerely shewed to be rashly forged out of the minde of the flesh and yet doe wilfully condemne and thrall mens consciences to the obseruation of that as necessarie or wee who neyther vrge sitting nor standing nor kneelâ—ng as necessary but esteeming all indifferent leaue
people of God for hee that enters into his rest hee also ceases from his owne workes as God did from his In like manner the fourteenth day of the first Moneth marked with that rare deliuerance from the destroying Angell and their escape out of Egypt and therefore appointed to be solemnly obserued to the honour of God was destinated by God to bee a memoriall of that their deliuerance and called the Passeouer of the Lord. And euen so the Lords Day being marked with that rare and incompatable benefit of the Resurrection and consecrated in the iudgement of all the Ancients to the worship of God insteed of the Iewish Sabbath is a memoriall signe of the Resurrection destinated by the Lord himselfe a demonstratiue signe of our spirituall Resurrection from sinne to newnesse of life and a prognosticall signe of our corporeall Resurrection vnto euerlasting life This Saint Augustine expresseth in the words before cited Dominicus dies Christi resurrectione sacratus aeternam non solum spiritus sed etiam corporis requiem praesigurat In end where yee conclude that the Lords Day was not appointed only for a remembrance of his Resurrection after a mysticall manner but for the remembrance of all his actions and worship in generall if your meaning bee that on the Lords Day all Christs actions may and ought to be orderly remembred as occasion requires and not his Resurrection only it is true that yee say but if your meaning bee that the sanctification of the Lords Day was not ordayned to be a memoriall of Christs Resurrection I deny your assertion preferre to your opinion the iudgement of all the Ancients Vnto that which yee subioyne that it is a superstitious wil-worship and a Iudaicall addition to Christs Institution to diuide Christs actions and appoint Anniuersary and Mysticall dayes for their remembrance I reply that it is a superstitious wil-worship indeed and a Iudaicall addition to Christs Institution so to tye all the worship of God to the Lords Day that no other day nor time may bee appointed for preaching praying or remembring any of Christs benefits seeing vnder the Gospell as Tertullian speakes De Baptismo omnis dies Domini est omnis hora omne tempus habile est baptismo that is euery day is the Lords euery houre and euery time is fit for Baptisme If for Baptisme why not for Doctrine and Prayer and Thankesgiuing and all other parts of Gods Worship For albeit the Lords Day be consecrated to the Worship of God yet the Worship is not tied to it but from one Sabbath to another and from one New-Moone to another all flesh may appeare before the Lord. That which ye speake of diuiding Christs actions and the appointing of mysticall dayes is partly foolish and partly false Is it not a folly to thinke that the actions of Christ ought not to bee diuided and seuerally remembred in Lectures and Sermons seeing the Spirit of God hath diuided them in this Storie and that it is impossible at once to remember them all And it is false also because for rememberance of them no day is appointed to bee kept mystically as a part of the worship but only circumstantially for order and commoditie which kinde of obseruation is not a superstitious wil-worship but a lawfull determination of commodious times for the worship of God belonging to the power and policie of the Church PP It is thirdly obiected that Paul kept the Feast of Pentecost Act. 20.1 Cor. 16. I answere it was the Iewish Pentecost c. ANS If it was the Iewish Pentecost then Saint Paul did not only obserue an Anniuersary Day but such also as was legall and abrogated by the Gospell and such as hee discharges the Church to obserue Yet I hope yee will not say that his obseruation was Superstitious or Pedagogicall because he obserued it not as a necessary part of Gods worship prescribed in the Law in respect whereof only it was Pedagogicall but as a fit circumstance and opportunitie for the worke of his Ministerie like as he did often obserue the Iewish Sabbaths which was not onely lawfull but in those times verie expedient to be done by him Hereby it is manifest that the obseruation of dayes is not condemued by the Apostle as a Iewish Rite because Anniuersarie Monethly or Weekly but because it was conioyned with opinion of necessitie and vsed as a Legall worship therefore although vpon the Iewish Sabbath or vpon their Pentecost diuine worship was performed as the Euangell preached the Sacraments celebrated Prayers publikely conceiued c. If these things were done without any mysticall relation or respect had to the day but only because the time was opportune and happily fit for Gods Worke the exercise was lawfull and could not bee condemned So wee finde in some churches that on euery day the sacramēt was ministred that on the Iewish Sabbath they had an ordinarie Fast and no well aduised Christian did euer thinke these to be vnlawfull by reason of the day For if to the cleane euery thing be cleane all dayes are cleane and sanctified to euery lawfull exercise of the man who is himselfe made cleane by the bloud of Christ Consequently euery day whether it be Weekly or Anniuersarie is cleane and sanctified by Christ to the exercise of any part of his Worship which shall bee thought meete by the Church to be performed to his honour and the edification of her selfe The Legall Sabbath and Pentecost which were abrogated could not make the Euangelicke Worship which was performed on them by the Apostles vnlawfull farre lesse can the Lords Day such as the Christian Pasche and Whitsonday are or any other day of the Weeke Moneth or Yeare which were neuer legally obserued make the Doctrine Prayers and Sacraments administred on them vnlawfull and superstitious To conclude I finde in this Obiection a Solution to all your Arguments for here I find that there may be a lawfull obseruation of dayes which are abrogated let be of dayes which are not discharged so the obseruation bee not legall with opinion of necessitie or of any mysterie in the time but Euangelicali with knowledge of our Christian libertie and for opportunitie of time onely which both may bee lawfull and expedient So Saint Paul keeped many Sabbaths and the Pentecost whereon Saint Peter also conuerted three thousand by his first preaching This is the obseruation for which only we stand against which ye haue neuer concluded a contradictory but either against the Legall of the Iewish or superstitious of the Gentiles So all your Arguments fall vnder one forme of Caption which wee call ignorantia Elenchi when a contradiction seemes to bee where there is none because the tearmes in the apparant contradiction are not taken in the same sense PP It is fourthly obiected out of the Epistles of Polycarpus and Polycrates extant in the Historie of Eusebius and out of Beda following Eusebius that the Apostles kept the Feast of Easter Answ Beda was but
himselfe in his Booke De bonis Operibus set forth Anno 1520. wished that there were no Feast Dayes amongst Christians but the Lords Day And in his Booke to the Nobilitie of Germany he sayes Consultum esse vt omnia festa aboleantur solo die Dominicoretento ANS This wish Luther and the Belgike Churches conceiued out of their miscontentment at the number corruptions and superstitions of the Festiuall dayes besides the Lords Day as ye doe The late Councell holden at Dort Anno 1618. did celebrate the Feast of Christs Natiuitie most solemnely for the space of three dayes so the practise of these Churches and of Luther shewes that they agree in iudgment with vs touching the obseruation of the fiue dayes PP Howsoeuer forreine Diuines in their Epistles and Councels speake sometimes sparingly against Holy dayes when their aduice was sought of Churches newly risen out of Poperie and greatly distressed they neuer aduised a Church to resume them where they were remoued ANS If forreine Diuines had esteemed the obseruation of these fiue dayes a Iudaicall Pedagogie a rudimentary instruction a superstitious wil-worship as ye doe they had spoken no more sparingly thereof then they do of other like things in the Papisticall Church Where yee say that they neuer aduised Churches to resume them who had once remooued the same Caluine in his one and fiftieth Epistle aduises the Monbelgardens not to contend against the Prince for not resuming of all Festiuall dayes but only such as serued not to edification and were seene to be superstitious such as the Conception and Assumption of the blessed Virgin In festis non recipiendis sayes hee cuperem vos esse constantiores sic tamen vt non litigetis de quibuslibet sed de eis tantum quae nec ad aedificationem quicquam factura sunt superstitionem prima ipsa facie prae se ferunt c. And in the end of the Epistle answering one Obiection which is frequently vsed in our Church he saies Quod autem vos terret offendiculorum periculum si quam nouamagendi formam receperitis quae non sit nostris Ecclesiis vsitata id quidem meritò facitis Sed quia non eò ventum est perfectionis quin optemus adhuc progredi hic timor vos impedire non debet ab ijs ritibus admittendis quos alioqui non liceat ponitus improbare What these Ceremonies were whereof he speakes ye will find in the same Epistle to wit the administration of the Communion to the sicke and to persons who are to suffer Baptisme by Mid-wiues which simply condemnes Rites in buriall of the dead and Festiual dayes which they were vrged by the Prince to resume after they had beene remoued from amongst them But this and such other peaceable and modest aduices giuen by Caluine and other Learned Diuines yee ascribe to want of consideration PP They had not leisure to consider narrowly the corruption of euery errour that preuailed in their time the worke of reformation was so painfull to them I wish therefore that the iudicious Reader would ponder their Reasons set down in this Treatise ANS The ancient Diuines Saint Chrysostome Ambrose Ierome Augustine ye haue condemned of folly now Caluine Zanchius Chemnitius and the best Diuines of the reformed Church yee esteeme inconsiderate in this point But if the Reader shall take leisure to peruse the Learned Dispute of Chemnitius against the Councell of Trent touching this head the profound Doctrine of Zanchius vpon the fourth Command he shall find that these Diuines haue considered the Question narrowly enough Yet I must confesse that neyther they nor any other Diuines haue found out the errours set downe by you in this Pamphlet which if hee take paines to ponder as ye wish he shall find such things therein as no sound Diuine in the Christian World did euer dreame of before you PP As for our Neighbour Church standing in the middest betwixt the Romane and reformed Churches as Bucerus once said they are more liberall in their Feasts as in other Ceremonies then the other reformed Churches as Gretserus the Iesuite hath obserued Caluino-papistae Angli vt in alijs qua adritus Ceremonias pertinent longe liberaliores sunt quà m Puritans in Gallia Germania Belgia ita in Festis retinendis longe largiores ANS Hitherto ye haue neither alledged the practice of any reformed Church nor the iudgement of any learned Diuine for your opinion Now ye beginne vnchristianly to inueigh against the renowned Church of England and are not ashamed to bring the impure words of a Puritan Papist wherein as hee vtters his miscontentment on the one side so doe yee on the other both standing for extremities while as hee will haue all and ye will haue none The Church of England keeping the middle course is condemned of both for her moderation but she regardeth little to be iudged of you or of mans day What are yee that iudge another mans Seruant who stands or fals to his owne Master PP They obserue not only the fiue Holy dayes alreadie mentioned but other dayes also dedicated to Christ c. They keepe also a number of Saints dayes so that their dayes in number are more then the Iewes themselues obserued The Reasons alreadie alledged against dayes dedicated to Christ may serue also against dayes dedicated to Saints and Angels ANS If ye haue no stronger reasons to alledge against dayes dedicated to Saints and Angels then ye haue vsed against the fiue dayes dedicated to Christ the Papists who obserue these dayes will not regard your enmitie much lesse the Church of England which obserueth no dayes but such as are dedicated to the honour of God only as we said before PP We may look assuredly that the fiue dayes presently vrged will bring in all the rest to make vp our conformitie with out Neighbour Church which to vs is not lawfull They were neuer remoued from amongst them we haue abandoned and abiured them c. ANS This is an inuidous Prophesie contrarie to the experience we haue had of his Maiestie who for conformitie with our Neighbour Church hath neuer pressed vs with any thing vnprofitable for vs to receiue The obseruation of the fiue dayes restored in our Church makes vs no more conforme with the Church of England then with the greatest number of the best reformed Churches in Europe and with the Primitiue Catholike Church whilest she yet flourished in greatest puritie of Doctrine and Discipline in the dayes of Tertullian Ghrysostome Ambrose Augustine Ierome and such other notable Lights And as long as it shall please almighty God to blesse vs with the continuance of his Maiesties most happy Gouernment wee are assured to be preserued from Heresie Superstition Idolatry and such like corruptions I beseech God that our ingratitude murmuring grudging suspitions and misconstructions doe not prouoke God to stop the breath of our nostrils and remooue the Lords Annointed vnder whose shaddow wee haue enioyed peace and
quod hisce in rebus minutilis videretur optimum ad pietatem commodissimum sequeretur that is Ye shall find in the Ancients specially in Eusebius and Saint Augustine certaine memorials instituted to some holy persons but farre different from the Papall forme and manner not vnlike the rite which we obserue in our Church of Tigurine in the celebration of the Natiuitie Circumcision Passion Ascension Resurrection of the Lord and the sending downe of the Holy Ghost of the Mother of God the Virgin of Iohn the Baptist Magdalene Stephen and the Apostles of the Lord. In the mean-time we condemne none of these that keepe no festiuall day but the Sabbath For when we looke ouer the Monuments of the Fathers wee find this hath euer beene in the liberty of the Church to doe that which seemed best and most commodious for the aduancing of Pietie in these matter of little moment PARAEVS cap. 14. ad Rom. hyp 4. FEria Dominicalis Natiuitatis Resurrectionis Ascensionis Domini Pentecostes rectè obseruantur à Christianis that is The Lords Day the Feast of the Natiuitie Resurrection Ascension of the Lord and Whitsonday are lawfully keeped by Christians Ibidem Vtile institutum primitiuae Ecclesiae ritè obseruatur tale hoc est vtile enim est praecipuas Dei patefactiones beneficia in Ecclesiam collata stato tempore publicè rep etere profiteri aduersus haereticos infideles populo inculcare vt sint notissima in perpetua memoria magis enim mouent haerent in memoria iuuentutis populi quae solenniter anniuersariè simul ab omnibus vno consensufiunt quà m quae aliâs ab alijs fiunt dicuntur that is A profitable Statute of the Primitiue Church is rightly obserued such is this of Holy dayes for it is profitable to remember and professe publikely on a set appointed time the chiefe manifestatiōs of God and his benefits bestowed vpon the Church against Heretickes and Infidels beating them in the eares of the people that they may be familiar vnto them and keeped in a perpetuall remembrance For these things moue more and stick faster in the memorie of youth and common people which are solemnely and yeerely done by all together and with one consent then these things which are done at other times by diuers persons seuerally TILENVS Praecep 4. Th. 17. PRaeter hunc Sabbatismum septimo quoque die recurrentem alio◠dies non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed ad peculiarem Dei beneficiorum commemorationem de communi consensu in Ecclesia Christiana instituere non arbitramur simpliter esse illicitum that is Besides this Sabbath which returneth euery seuenth day wee iudge it not simply vnlawfull by common consent of the Church to institute other dayes not for wil-worship but for a speciall remembrance of the benefites of God PERKINS on the fourth Chapter to the Galatians ECclesiasticall obseruation of time is when set dayes are obserued for orders sake that men might come together to worship God These dayes are eyther dayes of thankesgiuing or dayes of humiliation take the example of the Iewes Ester 9.26 Who obserued yeerely the Feast of Purim for a memory of their deliuerance In like manner they obserued the Feast of Dedication and it seemes that Christ was present at Ierusalem as an obseruer of this Feast Iohn 10.22 And thus for orders sake to obserue certayne dayes of Solemnity is not forbidden WILLET in his six-fold Commentarie vpon the fourteenth to the ROMANS THe Apostle reproues them for the superstitious obseruing of dayes such as then the Iewes practised and now the Papists but to obserue such Holy dayes as God hath appointed such as the Sabbath and others for order and policie not for Religions sake is not within the Apostles reprehension Item The Apostle speakes of the Iewes Festiuals wherein they did clogge their consciences and one iudged another not of the Lords Day which is of Christs appointing and of other Festiuals for Order and Policie and not for a part of the Seruice of God to bind the Conscience An answere to the dispute intituled OF CONFIRMATION and of Bishopping Wherein the Pamphlet penner pretends to impugne the third Article concluded in the Assembly at Perth touching the triall of young childrens education the tenor whereof followes FOr as much as one of the most speciall meanes for staying the encrease of Popery and setling of true Religion in the hearts of the people is that a speciall care be taken in triall of young children their education and how they are catechized which in time of the primitiue Church was most carefully attended as being most profitable to cause young children in their tender yeares drinke in the knowledge of God and his Religion but is now altogether neglected in respect of the great abuse and errors which crept into the Popish Church by making thereof a Sacrament of Confirmation Therefore that all superstitions built thereupon may be rescinded and that the matter it selfe being most necessary for the education of the youth may be reduced to the primitiue integritie it is thought good that the Minister in euery Parish shall catechize all young children of eight yeares of age and see that they haue the knowledge and bee able to make rehearsall of the Lords prayer Beliefe and ten Commandements with answers to the questions of the small Catechisme vsed in our Church And that euery Bishop in his Visitation shall censure the Minister who shall be found remisse therein And the said Bishops shall cause the said children to be presented before them and blesse them with prayer for the excrease of their knowledge and continuance of Gods heauenly graces with euery one of them In the narratiue of this Act the Sacrament of Confirmation is counted amongst the abuses errors and superstitions which crept into the Papistical Church in stead of the profitable catechizing that the primitiue Church vsed for the triall of young childrens education therefore the first part of the dispute wherein the Pamphleter intends to prooue that Confirmation is not a Sacrament contayning nothing that is contrary to the Act shall be passed by In the second part of the dispute intituled Bishopping he contends that the Sacrament of Confirmation and imposition of hands is not proper to Bishops but common to all Presbyters This contention is idle for the Sacrament of Confirmation and imposition of hands being refuted in the former dispute by himselfe and condemned by the Act why should hee striue to haue that common which neither he nor we esteeme to be lawfull But to the end all occasion of debate about this matter might be preuented the Assembly at Perth ordayned that the Bishop after examination should blesse the young children with prayer and purposely omitted the ceremonie of imposition of hands as a thing indifferent to bee vsed or not vsed as the Bishop should thinke most meet Albeit in the primitiue Church this blessing was alwayes giuen
which yee gather that other feasts may be in priuate houses but the Lords Supper should be in publike These places I say are relatiue to the ordinarie meetings of those times which were often in priuate houses Caluine in his 363. Epistle to Oleuian answers this obiection Neque verò Paulus dum Corinthios admonet domum suam cuique esse in qua comedat bibat coenam excludit à priuatis adibus tunc neque fidelibus patebant templa nec permissum erat noua extruere sed tantùm à communibus epulis discernit spirituale mysterium ne cum illis misceatur that is When Paul admonishes the Corinthians that euery one hath his owne house wherein hee may cate and drinke he does not exclude the Lords Supper from priuate houses for in those dayes Temples were not patent to Christians neither had they libertie to build new Churches but hee discernes onely the spirituall mysterie from their common feasts and will not haue it to bee mixed with them So the mysterie was called Synaxis because it was euer celebrated in some Conuention lesse or more ordinarie or extraordinarie PP It is a badge of our publike profession it ought therefore to be publike ANS It should not onely be publike but most solemne ordinarily And in cases of necessitie when the same is ministred by an ordinarie Pastor to two or three assembled in Christs name it ceases not to be publike PP The Communion was sent to the sicke in the time or mediately after the action in Iustine Martyr his time It became afterwards to bee reserued for the vse of dying persons c. Some put the Eucharist into the mouthes of the dead lest they should want their voyage victuall Yet in all Antiquitie we reade not that the Communion was celebrated at the sick-mans bed-side ANS The corruptions that haue flowed of mens erroneous conceit of the Sacraments should not take away the lawfull vse of them when necessitie requires As to the sending of the Sacrament to the sicke it was a custome of the ancient Church which Beza allowes and where the Communion was daily at least weekely celebrated in the ordinarie Congregation as that was the custome of those times it was not necessarie to celebrate the Communion at the sickmans bed-side PP Clinicall Communions haue not onely bred and still doe foster the opinion of absolute necessitie but also of Opus Operatum of a preposterous confidence in the last voyage victuall of coldnesse in the publike seruice of God when we are in health of distrust of our saluation if wee want it at that time Caluine sayes Difficillimum est hic cauere ne alios superstitio alios ambitio vana ostentatio ad petendum sollicitet ANS Abeit Caluine thinkes that Superstition Ambition and vaine glorie may follow the practise of giuing the Communion to the sicke yet hee concludes not as yee doe For in the same Epistle a little before the wordes which yee cite hee sayes Cur coenam aegrotis negandam esse non arbitrer multae graues causae me impellunt that is Many great and weightie reasons mooue mee to thinke that the Communion ought not to bee denyed to the sicke Hee saw inconueniences might follow thereon therefore hee addes Iudicio opus esset ac delectu ne quibus daretur nisi in magno vitae discrimine that is Prouidence and discretion would bee vsed in this that it should be giuen to none but those that are in extreame danger of their life Where yee alleadge Clinicall Communion to haue bred the opinion of absolute necessitie before yee said that it was bred by misse-constructing of the wordes in Iohn 6. by Saint Augustine yet wee finde this custome of giuing the Communion to the sicke to haue beene at least two hundred yeares before Saint Augustines time How proue yee now that the practise bred the opinion yee coniecture it was so A good and lawfull custome could no more haue bred it then the truth of Christs wordes in Saint Iohn 6. The opinion certainly was bred by some misse-construction as yee say and the way to remoue it is nether the deleting the wordes out of the Text nor the discharging of a lawfull and comfortable practise of Religion but the right interpretation of the words of our Sauiour and the clearing of the Churches custome PP They say the sicke should not bee left destitute of comfort This reason arises of the opinion of necessity as if there were no other meanes to comfort the sicke or as if the comfort of the publike Communion endured onely for the present time and not for the time to come ANS The reason arises not of the opinion of necessitie but of expediency for albeit there bee other meanes to comfort the sicke yet why should hee want this that is one of the most powerfull and ought to bee iterated as oft as it is expedient although the comfort once thereby receiued endureth for euer PP There is a faire occasion offered Iam. 5. of priuate Communion and yet there is no mention made of it in that place ANS In that place Saint Iames sets downe the meanes whereby the sicke may bee restored to health whilest the gift of healing was yet in the Church The Sacrament was not any of these meanes therefore of it no mention is made PP If the vow and desire of Baptisme may supply the want of Baptisme then may also the vow and desire of the Eucharist doe the like ANS The desire and wish of Baptisme and the Supper is not sufficient without participation when and where they may be had PP Some Diuines condescend thus far that the Communion may be sent to the sick in the time of the publike action But Tilenus sayes Whatsoeuer necessitie be pretended scarce any sufficient cause can be rendred wherfore the publike action should passe in priuate because the Ordinance of God is of supreme necessitie The comforts of the infirme ministred out of order does rather foster the publike infirmitie of the Church then heale the priuate infirmitie of the sicke ANS Beza in his Questions thinkes that the Sacrament should be sent to the sicke Caluine holds that it should bee celebrated at the sickmans bed-side so both agree in this that it should be giuen to the sicke And Caluines saying Epist 363. may serue for an Answere to that which yee alledge out of Tilenus Quamuis nulla sit legitima coena nisi communis quae tamen aegrotis dabitur quia priuata non erit adulterina non censebitur Nam certe partem vel appendicem esse constat publicae actionis that is Albeit no Supper is lawfull but that which is common yet that which is giuen to the sicke because it shal not be priuate is not to be counted vnlawful for it is eyther a part or a pendicle of the publike action To conclude to deny a necessarie comfort vnto the sick which may bee ministred without breach of any diuine order cures not the publike infirmitie of the Church but grieues the sicke and fosters in these who are in health a base opinion and contempt of the Sacrament I will subioyne to all this Caluines iudgement touching these matters CALVINE Epist 184. INprimis autem obseruandum est cùm istud Sacramentum complectatur sacram solemnem introductionem in Ecclesiam Dei sitque testimonium coelestis nostri municipatus in quem adscribuntur illi quos Dominus adoptat sibi fas non esse ministrare Baptismum nisi in coetu fidelium Non quidem vt Templum requiratur sed vt vbiuis numerus aliquis fidelium conueniat qui Ecclesiae corpus efficiat c. Oportet igitur infantem baptizari in coetu aliquo c. Etiamsi exiguus sit illorum numerus Oro Deum vt rectum illum zelum ipsis adaugeat quem iam contulit vt se suos Deo Patri consecrent Domino nostro Iesu Christo EPIST. 51. DE Coenae administratione ita censeo libenter admittendum esse sentio hunc morem vt apud aegrotos celebretur Communio quùm ita res oportunitas feret hac tamen lege vt sit vera Communio hoc est vt panis in coetu aliquo fidelium frangatur EPIST. 361. CVr Coenam aegrotis negandam esse non arbitrer multae graues causae me impellunt Video intereae quam procliuis in multos abusus sit lapsus quibus prudenter seduloque occurrendum esset Nisi enim sit Communio perperam deflectitur à sacra institutione Christi Conueniat ergo aliquis coetus oportet ex cognatis familiaribus vicinis vt fiat distributio ex mandato Christi Deinde coniuncta sit actio cum mysterij explicatione Nec quicquam fiat à communi Ecclesiae ratione diuersum EPIST. 363. ETsi pridem meam de Coena aegrotis administranda sententiam rogasti optime frater c. Scio rem in disceptatione versari quia non desunt vtrinque rationes Mihi verò non est propositum nunc eas sigillatim excutere neque tempus suppetit Ex natura quidem fine vsu mysterij probe mihi colligere videor non esse tanto bono priuandos qui vel diuturno morbo laborant vel de vita periclitantur Ad fidei confirmationem valet tesseram accipere quasi ex Christi manu qua certiores fiamus nos in eius corpore censcri carne eius sanguine pasci in spem aeternae Vitae Itaque coena perceptio nos ad obeundas spirituales pugnas instruit Iam si pius quispiam è mundo migrandum sibi videat quia fieri non potest quin oppugnetur vexetur multis tentationibus meritò se armari cupiet ad sustinendos conflictus An aripiendum est singulare adiumentum quo fretus ad luctam alacrius descendat victoriam obtineat Iam prohiberi quo minus liceat profiteri testatum facere pietatis consensum cum Ecclesia durum est ac mali exampli siue quis in lecto diuiaceat siue morti sit vicinus Atque coena sanctae inter filios Dei vnitatis est Symbolum Quamuis breuiter rem attigerim agnoscis tamen quibus rationibus adductus aegrotos non esse arbitror à Communione arcendos Neque tamen ea de causa velim turbas mouere Scis in hac Ecclesia alium esse morem Acquiesco quia vtile non esset contendere c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
whole lumpe was not formed till the Antichrist came to his full strength yet many particulars were entered before and like brookes came into the great riuer As the Antichrist was borne and did grow in yeares so did Papistrie ANS Here ye insinuate that the obseruation of the fiue Daies in the Primitiue Church was Papistrie or else this Discourse is idle But Papistrie it could not be before it was receiued and confirmed by the Pope so in these dayes it was not Papistrie formally And if it were not an errour of the Orthodoxe Church but a lawfull order as at length we haue proued it was neyther materially nor formally Papistrie The obseruation of these dayes with a superstitious and idolatrous worship is Papistrie Such was not the obseruation of the Primitiue Church and such is not the obseruation of the Reformed But as the lawfull obseruation vsed in the Primitiue Church was abolished by the introduction of a superstitious and idolatrous worship in Papistrie so is the superstitious and idolatrous obseruation in Papistrie abolished in reformed Churches by the restitution of the lawfull and religious obseruation vsed in the Primitiue Church which of all reformations is the most perfect and profitable Iehn abolished Idolatrie of the Heathen but he restored not the true worship of God therefore his reformation was imperfect But the reformation made by Ezechias and Iosias was perfect because Idolatrie was not onely abolished but the true worship of God established in place thereof This was not so sufficiently prouided for at our reformation in this poynt for the want of Pastours and is well supplied by the Act made at Perth PP As for the reformed churches except our neighbor Church they haue abandoned daies dedicated to Saints ANS Now yee come to the iudgement of the reformed Churches And here I wish the iudicious Reader to obserue whether ye bring either the iudgement of any reformed Church or of any learned Diuine that consents with you in opinion namely that the obseruation of the fiue anniuersarie dayes with the lawfull exercise of true Religion is a Iudaicall Pedagogie a rudimentarie instruction and a superstitious wil-worship And to the end all that ye say may be exposed to the view of the World I shall set all fully downe which yee bring to this purpose First where ye alledge that all the reformed Churches haue abandoned the dayes dedicated to Saints In this their practise is no way contrarie to the Act made at Perth for by it no day is ordained to be kept which is or was dedicate to any Saint except vnder the name of Saints yee reprehend him who is the most holy Next the exception ye make of our neighbour Church is calumnious and false It is a calumnie that they obserue any day dedicated to Saints All the dayes which they obserue are dedicated to the honour of God either for the inestimable benefits that by our Sauiour he hath bestowed vpon the World or in regard of the blessings that haue come to man by the Ministrie of his seruants and Saints And it is false that all the reformed Churches except they haue refused the obseruation of these dayes For Bullinger in his Commentary vpon the 14. to the Romans affirmes that the Church of Tigurie obserues the Feasts of the blessed Virgin of S. Iohn the Baptist of Magdalene of Stephen and of the Apostles PP Some admit dayes dedicated to Christ some two some fiue but not with the full consent and liking of the learned but either forced by the authoritie of the Magistrate or wilfulnesse of the people or because remaining in the middest of their enemies they are not permitted otherwise to doe ANS They in Geneua who obserue the day of Natiuitie and Easter approue the practise and order of the Church of Heluetia who obserue all the fiue and there is as great reason why on the other three dayes the Passion Ascension and sending downe of the holy Ghost should be remembred as the Natiuitie and Resurrection If by the learned ye vnderstand these whom ye doe afterwards name Farellus Viret and Caluine I am perswaded no man will thinke that either they or any other such Pastors of the Church would haue bin forced to practise that which was vnlawfull in it selfe and a superstitious will-worship either by Magistrate or People PP Farellus and Viret remooued all Holy-dayes out of the Church of Geneua as Caluine testifies The same decree which banished Farellus and Caluine out of Geneua brought in other Holy-dayes They were all againe abrogate except the Sabbath day Howsoeuer after came in the keeping of Pasche and the Natiuitie ANS The iudgement of Caluine touching the abolition of the Festiuall dayes in Geneua may be seene in his 118. Epistle where he professes that it was done se inscio ac ne optante quidem And a little after subioynes Ex quo sum reuocatus hoc temperamentum quaesiui vt Christi Natali◠celebraretur vestro more alijs autem diebus extraordinariae supplicationes tabernis mane clausis fierent à prandio ad suas operas res agendas quisque abiret And albeit in that place he confesses that the abrogation of the Festiuall dayes did not grieue him yet he protests as followes Hoc tamen testatum esse volo si mihi delata optio fuisset quod nunc constitutū est non fuisse pro sentētia dicturum If Caluine had thought as ye doe that December Christmas is a iust imitation of December Saturnall of the Ethnicke Romanes and that the obseruation of the rest of the Festiuall dayes had beene a superstitious kinde of Will-worship and a Iudaicall Pedagogie he would neuer haue consented to the keeping of the Natiuitie and would not only haue abolished the holy dayes by his suffrage if the same had beene in his option but also testified to the world his dislike of them by his Pen and writing But that all may see how different his iudgement is from yours he concludes with these words Nectamen est cur homines adeo exasperentur si libertate nostra vt Ecclesiae aedificatio postulat vtimur quemadmodum nec vicissim praeiudicio esse morem nostrum aequum est By these words it is manifest that in Caluines iudgement the obseruation and abrogation of these dayes consists in the power and libertie of the Church and that the obseruation of them in it selfe is not vnlawfull but a thing indifferent to be vsed and not vsed as the edification of the Church requires which iudgement wee imbrace and follow PP Caluine was so farre from liking of Holy dayes that hee was slandered of intention to abolish the Lords Day ANS His Doctrine shewes the last to bee a calumnie his practise and iudgement declares that hee did not mislike the obseruation of the dayes vsed in the Primitiue and other reformed Churches PP The Belgike Churches in their Synode holden at Dort Anno 1578. wished that only the Lords Day might be celebrated Luther