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 onely 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 speaketh 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 onely 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 haue 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 onely 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 euery 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 In Sabathâ— conuenimus ut Dominum Sabathi Iesum adoremus Wee conuene on the Sabboth that wee may adore Iesus the Lord of the Sabboth Augustin sayth Domineus hic dies idâ—irco dicitur quia eo die Dominus resurrexit vel ut ipso nomine doceret illuÌ„ 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 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 bâ— a signe of the heavenly rest But that is typus communis factus A common type fitted to resemble such things But not typus distinâ—â—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 onely 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 haue travelled to Ierusalem for he might haue observed the Christian Pentecost euery where Bellarmin himself wil not be so bold as to affirme that it was the Christian Pentecost Francolinus 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 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 vpon 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 euery 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 haue 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 excellâ—nt day under the new Testament specially Circumcision was commanded on the eight day as a sacrament of that day saith Iunius 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 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 disâ—â—nsationuÌ„ 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 onely 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 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 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 Magnam quidem de hoc re olim fuisse contentioneÌ„ sed sine causa ut miruÌ„ 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 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 á 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 haue 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 I am of opinion that as many other things crept in of custome in sundry places so the feast of Easter to haue 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 moneth 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 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 onely 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
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 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 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 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 haue 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 haue 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 Willet and therefore pasâ—h-Pasâ—h-day is a mysticall Sabboth and anniversary whereas the Lords Sabboth should be onely 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 onely 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 not a literall by outward signes but a spirituall memorie of Gods law Euery 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. 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 fâ—â—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 vpon this rule Whatsoeuer is intreated or remembred in the ordinary divine service ought not to haue 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 Euery 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 vpon 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 vs Ignis accendi solet ad letitiam significandam etiam in rebus prophanis that fire vseth to be kindled even in ciuill and prophane things Scaliger calleth the candels and torches lightned vpon 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 haue said The seventh Reason Grant the keeping of holy dayes to haue 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 Things indifferent when they are abused and polluted with superstition ought to be abolished In this ranke he placeth holidayes and therefore inferreth that they haue not done evill who haue abolished all other holidayes but the Lords day When he sayth They haue not done evill it is all one as if he had sayd They had done well for they haue done according to that laudable rule Sure it is that in former times holidayes haue not onely been abused to iâ—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 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
word participation of the sacraments Commemoration of divine misteries may be performed upon the ordinary sabbath but to make up a festival day Bellarm. requireth a determination of a day signification and representation of the misteries wrought on such dayes Scaliger 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 haue 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 It may be objected that Constantine the Emperour made a law that none but the Prince may ferias coÌ„dere erect an idle day the Prince then may inioyne a day of Cessation Answer The Lawes of the â—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 mainteine Zanchius affirmeth 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 onely to God that it is manifest sacriledge to attribute these things to men which are onely of divine ordination Willet sayth It belongeth onely 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 onely 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 haue 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 haue 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 onely 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 vnder the Moone as Bonauentura alludeth Wherefore is there not a certain day of the moneth kept for Easter as well as for the nativitie Doth not Bellarmine giue this reason out of Augustine that the day of the Natiuity is celebrate only for memorie the other both for memorie and for sacraments Ille celebratur solum ob memoriam ideo semper die 25. Decembris at lâ—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
indured after the dayes of Malachi as Drusius 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 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 Bellarmine 7. Other holy dayes gaue place unto it The Iewes made a Canon that two Sabbothes should not concurre together propter olera propter mortuoâ— 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 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 vnder 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 Pasâ—â—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 Non est sublata sed mutata significatio â—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 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 coÌ„mandement 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 haue 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 by-past 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 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 haue recommended this day to 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 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 haue been celebrate with severall solemnities the Holy Ghost would haue 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 diâ—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 bâ— holy because every one of them is full of his miracles as Leâ— sayth Christ by his actions did no more consecrate the times wherein they were wrought then his body did the Mangâ—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 noâ— 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 haue 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 haue counted but fiue full moneths This opinion of Christs nativitie on the 25. day of December was bred at Rome Scaliger sayth 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 haue been the day of Christs Nativity Epiphanius testifieth that hee was ignorant that the Occidentall Kirk had ordained the 25. day of December to haue 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 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 haue 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 notablâ— acts To wit that not Christs action but Christs institution maketh a day holy Bellarmine sayth 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 vpon the Lords day If this be true what needeth vs 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 fostâ—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 vpon othâ—r but kept the order set down by David and to that effect was made a severe Cannon Euery Priest or Levit that medled with the function of another let him die the death as Scaliger reporteth out of their ancient lawes 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
Presbyteries were spoyled of their authority in many things at the sayd pretended assembly yet of the power of election of Commissioners they were not spoyled Neither is there any other order of election of Commissioners and constitution of the mēbers of the assembly set down by any act of our Kirke their was established Anno 1597. Nevertheles in this assembly they not onely presented themselues without commission but sate as Lords over-ruling it They had practised the ceremonies against the established lawes before they were proponed to the Assembly they ought therefore to haue been secluded and sharply censured but they usurped the place both of Iudge and party At S. Andrewes in Aprill 1582. it was thought expedient that Presbyteries should not be astricted to direct their Moderator in commission but whom they iudged fittest for the purpose That constant Moderators should be constant members of the generall assembly is a forged clause foysted in an act of a pretended assembly holden at Linlithquow the yeare of God 1606. The which assembly neither the Church then did nor the Bishops now will stand to Nevertheles in this assembly some Moderators of Presbyteries voted without election and onely by vertue of the forged clause of the act aforesayd If any Presbytery directed their Moderators in commission upon ignorance and errour having respect to the forged clause aforesayd Their ignorance and errrour is not lawfull consent It is in the meane time to be remembred that the present Moderators are not of the quality of these constant Moderators but of a new Edition set out at Glasgow viz. They are the Bishops Deputes placed by them in Presbyteries The Assessours to his Maiesties Commissioners the Noblemen Barons Bishops Burgesses and Moderators imposed upon Presbyteries with some Ministers voting without warrant being substracted from the number of affirmatiue voters the negatiues will not be found inferior in number to the affirmatiues authorized with commission And suppose inferiour in number yet not in weight for the negatiue voters adhered to the iudgement of the Church heard no reasons for the novelties proponed were not overcome with perswasions or terrours as was the affirmatiues The affirmatiue voters authorized with commission either had their commissions procured by their Bishops or else were mercenary Pensionars or Plat-servers for augmentation of stipends or gapers for promotion or of suspect credit for benefite received or hoped for or had subscrybed other private Articles in private more dangerous then the present Articles or had been threatned privatly by their owne diocesian Bishops with deposition or were not well informed in their judgment for lack of full and free reasoning or were circumvented with promises made to them by theit Bishops that they should not be urged with the practize if they would only consent to make an act to please the King or were terrified with the publick threatnings before mentioned Iudge therfore whether their votes should be pondered or numbered In omnil us causis pro facto accipitur id in quo quis alium terrefacit quo minus fiat In this Assembly the affirmatiue voters confessed that they assented not simpliciter to the Articles proponed as knowing truths but onely to avert the wrath of authority standing in their owne Iudgment against them and not for them in respect of the estate of this church Hence it may be clearely seene that their votes were only affirmatiue in respect of their feare but negatiue in respect of their iudgment and duetifull affection to this Church Other informalites may be observed but these are sufficient to proue the nullity of this pretended Assembly whereby the established estate of this Church is so farre prejudged or rather simple people for their facility indangered if they upon the pretended authority of this Assembly shall adventure to make defection from their former profession confirmed by so many and well advised Assemblies and blessed by the experience of Gods great loue in his best benefites or to violate their solemne oath and subscription The pretender may as safely professe that he wil alter his profession or violate his oath and subscription suppose there had been no Assembly at all But to detaine simple people in their bygaine revolt it will be cryed out and inculcat that some few persons and to make them odious they wil be called mall-contents troublers of the estate seditious persons and what not for the which contumelies and reproches account must be made one day that they may not nor should not iudge upon the nullity of the Assemblies It is trew by way of iurisdiction or superordination as they call it no private man should presume so to doe for that iudgment belongeth to another free and lawfull Assembly But by the iudgment of discretion every christian man ought to iudge how matters of religion are imposed upon him and by what authority If thou mayst not discerne as a iudge thou mayst discern as a Christian. If yee shall admit indifferently whatsoever is concluded under the glorious name of an Assembly then may wee be brought to admit not only the English ceremonies but also Lutheranisme and Papistry If Ministers giue way to their Parochinners to practize the obtruded Ceremonies at their pleasures If sworne professors intangle themselues againe with the superfluiities whereof the Lord hath made them free let the one and the other take heed how they defend themselues from the iust challenge of back slyding and the rest of the inconveniences that may ensue on their change If the Parliament by acts authorize matters affected with such informalities and nullities matters of themselues so contrarious to our profession their ratification of a vitious thing can not be a rule to a Christian manes conscience But it is to be hoped that the Lord shall so dispose the hearts of stats-men to the loue of the truth quietnes of the Church and Country and peace of mens consciences that no unreasonable burthen shall be knit upon the members of Christs bodie by any deed of theirs under the name of a benifit to the Church Invito beneficium non datur Consider three things first the nullity of this Assembly 2. Thy own oath and subscrption how it admits or abhors this change suppose the Assemblie had been lawfull 3. If the particulars offered can be made lawfull or expedient by any Assemblie whatsoeuer THE ARTICLES PRESENTED TO the Assembly Aug. 27. with some quotations added for confirmation FOR somuch as wee haue been debarred of accesse and from heareing the proceedings of the conference their reasonings consultations and advisements anent the Articles proponed to this generall Assemblie whereof all and euery one of them so neerlie toucheth vs in our christian resolution and offices of our Ministerie In most humble manner wee present to your considerations the particulars here after specified in the feare of God intreating your favourable answer to the same 1 The articles proponed if they be concluded they doe innouate and bring under the slander of change
make up a bastard Sacrament the Sacrament of confirmation which we haue condemned not only in the confession of faith but also in the confession of Helvetia approved in the generall Assembly holden at Edinburgh Anno 1566. And thirdly because this gesture of personall prayer is omitted in other cases as reconciling of Penitents Schismatiks and Converts even where Confirmation is used that the world may see it is not used by them in confirmation as a gesture of personall prayer and blessing but to a further intent Imposition of hands was not called Confirmation vntill it was turned into a sacrament This name of Confirmation was giuen of old not only to the action of anoynting the forehead of the baptized with chrisme in the forme of a crosse but also to the giving of the cup to the communicants But at this day it is vsed only in the first sense and howbeit the oylie crosse be remoued yet the corruptions which came in with it remaine still with the imposition of hands the only sensible matter that is the essence of this Sacrament in the opininion of many Schoolemen It is said that hy imposition of hands and praier the baptized receaue strength and defence against all temptations to sinne and the assaults of the world and the devill in confirmation And againe that it is a signe to certifie the confirmed of Gods favour and gratious goodnes toward them is it not then a seale let be a signe indicant or a simple gesture of praer Bellarmine maketh Imposition of hands and prayer but one sensible signe in the Sacrament of confirmation doeth not Mr. Hutton say likewise that Imposition of hands is one of the external means by the which the H. Ghost is giuen and howbeit that prayer haue the cheefe force yet Imposition of hands hath some also otherwise saith hee What needed Peter and Iohn to haue travelled to Samaria they might haue prayed in Ierusalem for the holy Ghost to the Samaritans The grace receaued in confirmation is called strength and defence against all temptations to sin and the assaults of the woâ—ld and the deuill In baptisme the grace receaved is for the fâ—rgiuâ—nes of sinnes Doe not the papists distinguish after the same maner betwixt baptisme and confirmation that the holy ghost is giuen in baptisme to remission of sinnes life and Sanctifiâ—ations and in confirmation for force strength and corroboration to fight against all our spirituall enemies and to stand constantly in confession of our faith even to death in times of persecution either of the heathen or of hereticks with great increase of grace Hooker sayeth that in baptisme infants are admitted to liue in Gods family but in coÌ„firmation they are inabled to fight in the army of God and bring forth the fruits of the holy Ghost Doctâ—r Hackwel saith that as in baptism they beleue remission of sins vnto justificatioÌ„ so in confirmation they are imboldned to make open profession of this beleefe vnto salvation doth not his opposition between baptisme and confirmation jumpe just with the opposition made by the Papists who make the principall grace of confirmation strengh to professe the faith in time of persecution The Papists say the comforter promised by Christ to his Kirk was bestowed in the Sacrament of confirmation Is not the like said in the prayer before Confirmation The papists say that in confirmation they receiue the seuen fold grace of the holy spirit wisedom counsell strength knowledge vnderstanding godlines feare is not the like said in the praier before the laying on of hands D. Hackwell sayeth that which the grace of the spirit hath alreadie begun in baptisme is confirmed and perfited in confirmation Is not this iust the popish opinion that he is not a perfite Christian who is not confirmed That Novatus because he was not confirmed had not all his Christendom that the vnuction of confirmation is the perfitting vnction and are not all these oppositions derogations from baptisme and the Lords Supper Christian valour and courage to resist the divill and to professe the trueth is it not a part of that life and Sanctification giuen in baptisme are not the giftes of the holy spirit given after baptisme as a continuall performance of the promise of Gods assistance sealed vp in baptisme In baptisme we put on Christ and all his benifits we enter into Gods armie as well as into his familie abrenuncing the world and the devill Concilium Mileuitanum m sayeth Qui dicit baptismum in remissionem peccatorum dari tantum non etiam in adjutorium gratiae anathema sit Let him be anathema who sayth that baptisme is giuen to the remission of sinnes and not to the help of future grace Chrisostome saieth the baptized was anoynted as one that was to enter into a â—ace Is not the Lords Supper the true Sacrament of confirmation of our faith as well as confirmation of Charity If imposition of hands were onely a gesture of prayer for strength then it might and ought to be reiterate according to Augustine saying Manus auteÌ„ impositio non sicut baptismus repeti non potest quid enim est aliud nisi oratio super hominem For we haue often need to be strengthned The Papists say that impositions of hands in confirmation is an effectuall signe of grace imprinting an indeleble charactar and therefore it may not be reiterate neither do they reiterate it In the catechisme before confirmation it is said that there are two only Sacraments generally necessary to salvation Is there other Sacraments beside howbeit not necessary Estius sayeth that the custome of the universall Kirk doth proue sufficiently that confirmation is not necessary to saluation otherwise the godly and carefull mother the Kirk would not neglect to see this sacrament Ministred to the baptized at the point of death The Sacrament of confirmation was given of old immediatly after baptisme to all of whatsoeuer condition or estate euen to infants when the litle ones were confirmed they had godfathers godmothers as they haue yet in papisticall Kirkes Aug. saith Quando imposumus manus ist is infantibus altendit unusquisque vestrum utrum linguis loquerentur When we layd hands on their infants ye waited whether they would speak with tongues The Papists themselues will not imitate this toy of antiquity and yet they are little better in deferring confirmation onely to the seventh yeare of their age Our late act made at the last pretended assembly ordeineth children of eight years of age to be catechised and presented to the Bishop to lay hands vpon them We must be like our neighbours whether there be reason or no. Is it time to enter the Societie of the communicants and doctrine of perfection as soone as they can rehearse like parrots a little catechisme we must haue god-fathers and god-mothers in confirmation also well as our neighbours When the neoterick writers speak of confirming the catechised by the