the time or to serve God because it is a holy time After I had finished this worke of reexamination there came to my hands some unsound tractats upon the sabbath Whereupon I thought good to insert in this place as the most pertinent this short disconrse following OF THE SABBATH THe light of nature leadeth a man acknowledging that there is a God and to be worshipped to acknowledge also that timâ—s should be set a part for his worship and not onely that but also competent and sufficient times But nature cannot lead us without further direction to setle upon one of the seven dayes more then upon one of eight ten or twelve The Lord set downe one in the circle of seven to bee observed perpetually and universally by all that were to worship him In his wisedome he could best discerne what time might be spared In respect of this perpetuity and universality this determination participateth of the nature of a law morall For this cause it was placed in the decalogue among the precepts purely morall and participated with them of the same prerogatives It was delivered by God himselfe written in tables of stone and preserved in the arke as the rest were The determination of such a seventh day in particular was made also by the Lord. Both the determinations are divine positive the first unchangeable the second changeable but yet only by divine authoritie The ten precepts of the decalogue are called ten words Deut. 4. 13. that is as one expoundeth ten sentences or as Vossius addeth Soultentiae praecipientes preceptive sentences And yet there are fourteene sentences for precepts in the decalogue How then are there but ten words hee answereth there are ten chiefe and principall the rest are secundarie and like appendicles Primum istud in confesso est quamâ—is quatuiordeâ—im inveniantur sententâ—â— in decalogo quibus aliquid praecipiatur tamen decâ—m esse duntaxat primarias principes Caeteras secundarias altarum quasi appendices Vnde Moses decem verba Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt In the fourth commandement there are three preceptive sentences The first is the principall Some reason after this manner The Lord saith not Remember thou keepe holy the seventh day but Remember thou keepe holy the sabbath-day and in the end he sanctified the sabbath-day hee saith not that seventh day from the creation howbeit it was so for the time But that seventh was to be changed and the sabbath was to be fixed upon another seventh day But to come nearer to the purpose that this commandement requireth not directly the seventh day from the creation but the seventh day in generall appeareth by the reason which enforceth not necessarly the seventh day from the creation that wee should rest the same day that the Lord rested but that wee should rest from our workes the seventh day as hee rested from his Which seventh as under the law he appointed to be saturday so under the Gospell sunday the substance of the commandement remaining See Master Cartwrights Catechisme But to come yet nearer The Lord might have created the world in six houres as easily as in six dayes Hee might have done it in a moment or have taken eight ten or twelve dayes The Lord would do neither the one nor the other but conformed himselfe to that space of time which in his wisedome he thought sufficient for man to doe all manner of workes of his owne This paterne doth not concerne his peculiar people of the Jewes onely but both Jew and Gentile and not for a time onely but to the end of the world as if the Lord would reason after this manner with mankinde What needed me to have spent six dayes in creating the world for I might have done it in one or wherefore stinted I my selfe at six I might have taken ten you may easily then consider wherefore I have done it I did it that thou may doe the like Do all thy workes and businesse in six dayes and rest the seventh The imitation lieth in this then not so much that wee rest upon such a seventh day as upon a seventh There is equitie in it indeed that seeing the Lord hath granted us six dayes to worke wee should rest the seventh but the force of the reason lieth chiefly in this that the Lord purposly tooke six dayes and rested the seventh to be a paterne to men howbeit with all in setting downe that paterne he considered that equity That the precept concerning the sabbath concerned not the Jewes onely but all mankinde appeareth also by this that it was given to Adam in the beginning Gen. 2. 2 3. Whereas some would have here an anticipâ—tion and the words to be referred to the time when the Lord rained Manna and forbad his people to gather upon the seventh day Exod. 16. as if the sabbath had never beene institute or observed before This were a strange anticipation to make mention of the blessing and sanctifying the seventh day without so much as an inckling of the proper time which is assigned by them which fell not forth till 2453 yeares or thereabout after the weake of the creation Next the words are knit together by the same copulative with the present historie Hee ended his worke on the seventh day and herested on the seventh day and he blessed the seventh day and he sanctified it The blessing and sanctifying then were not destinate to bee done 2453 yeares or thereabout afterwards but presently when he had ended all his worke of creation hee blessed and sanctified that is by blessing sanctified that is separate to a holy use as the minister blesseth when he separateth bread and wine from a common to an holy use at the Lords suppeâ— Or he blessed and sanctified that is praised it and sanctified For the originall word signifieth also praising or rejoycing as Gomarus himselfe bringeth exemple of praising out of Psal. â—8 27. And Philo Judaeus expresseth it by praising Every dayes workes had the owne commendation but now looking upon the whole frame the order and harmonie of it he rejoyced and praâ—sed it and sanctified that day After he had perfited the worke in six dayes he added honour to the seventh day following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo â—udaeus that is Which when hee had praised or commended incontinent hee deinzed to call it holy as Gelenius translateth Further there is no mention of blessing the seventh day Exod. 16. Gomarus alledgeth that twice as much Manna fell on the sixt day as upon any other day there is no warrant for it but onely that they were commanded to gather twice as much that day Suppose his conjectute were true that were a blessing of the sixt day and not of the seventh But as I have said there is no mention of blessing in that place But so it is thâ—t when he blessed he sanctified And seeing wee reade not that he blessed it when he ceased from raining
à Lapide joyneth both together Christ and his Apostles Vnde à Christo Apostolis festum à sabbato in dominicum est translatum Some saith Dow ground the institution of the Lords day upon the fourth commandement some upon the sanctification of the seventh day at the creation other seeke for authority out of the new Testament but all these three agree in one For the fourth commandement was but a renovation of the first institution after the creation The substance of the commandement is to observe a seventh day the renewing the appointment of that seventh day of the first weeke was a circumstantiall point and therefore it was changeable like as for some types and ceremonies annexed to it it behoved to bee changed The institution of the Lords day was but a substitution of another day to that which was the substance remaining to wit that the seventh day of a weeke be sanctified For as I observed before the force of Gods example alledged in the fourth commandement lieth in this chiefly that God purposly tooke six dayes to create the world whereas he might have done it in six houres and rested upon the seventh not in this that he created in those six dayes and rested upon that seventh day which followed immediatly after for the Lord saith for in six dayes not for in those six dayes God made choise of that seventh day at that time to sanctifie it to bee a memoriall of his rest from the worke of creation that seventh day When Christ rose from the dead and a new creation as it were of a new world was begunne there was greater reason to sanctifie that day howbeit there had beene no types and ceremonies annexed to the former farre more seeing it behoved to bee abolished The seventh day in the precept is to be considered materially as it were or formally As it is considered formally and in generall it is of the substance of the command but consider it materially as the seventh from the creation it is not of the substance of the commandment The seventh day may bee considered both the wayes Septimuâ— autem dies intelligi potest vel ille qui est septimus dâ—es à creatione numerando à primo die creationis que dici potest veluâ—imaterialis numeratio vel potest dici septimus quasi generatâ—m seu formaliter ille qui est ultimus in septenario numero dierum sicut Aristoteles dixit ultimam unitatem esse formam numeri The institution then of the Lords day is nothing els but a substitution of another seventh day to the former seventh day considered materially These are the common phrases of divines that the old sabbath was changed into the first day of the weeke that the glorie and excellencie of the old sabbath was translated into that day that that day succeeded or was substitute to the old sabbath What can these phrases import but that vis praecepti the force of the precept yet remaines and only the materiall numbring for great respects was changed Philoâ— Judaeus in his booke de opificio mundi in the place above cited upon occasion of the sabbath discourseth at large upon the mysteries of the sacred septenarie as hee calleth it or number of feven Peter Martyr saith that God delighteth in the number of seven and hath closed up great and wonderfull workes within the compasse of the number of seven Scaliger saith that the number of seven dayes is instituted by a divine power because it is so commodious for all the course of the year called Solar and hath into it some divine thing Divinitus igitur institutus est numerus dierum septenarius qui ad omnem civilis anni Solaris rationem commodissimus est ut dixi nescio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet But in the institution of the sabbath God had not an eye to the mysteries or hid vertue which is in the number of seven but to the abilitie of man The sabbath was made for man and not man for the sabbath Our reason theÌ„ for the perpetuity of a sevenths day sabbath to be sanctified that this order cannot be changed that it is of the substance of the fourth commandement are these First if by vertue of the fourth precept of the decalogue wee bee not bound to sanctifie one day of seven then we have no divine precept for any certaine circle or circuit of dayes for the sanctification of a certaine day for no where in scripture have we any precept for any other revolution of dayes to observe one of them Without a certain and set systeme of dayes there would arise great confusion and division in the Church of God some judging one of ten others perhaps one of twenty or thirty suffiâ—ient c. It behoved thâ— Lord therefore by his supreme authoritie to sâ—int the time to exeeme all Scruples out of mens mindes and to prevent all confusion and disorder No humane authoritie could have bound mens conscience to the observation of it The Lord no where hath done it but in the fourth precept Next the reason in the precept concerneth us all for as I have said before the Lord tooke six dayes to creat the world no moe no fewer and rested the seventh to be a paterne to man many hundred yeares before the Iewes became a nation and in that precept which was a renewing of the institution commandeth us to follow that paterne Thirdly the proportion betweene the six dayes for man to doe his owne businesse and the seventh to be dedicated to God is so just that it cannot bee altered without prejudice for to give man but five were an heavie burthen to give him seven or eight or moe the time set apart for God would not be sufficient Vnlesse wee will thinke God exacted more then was sufficient when he required the seventh But we must acknowledge that God is good and wee professe equity in his precept in that he hath given us six dayes and taken but the seventh to himselfe And who was so wise as to finde out this proportion without prejudice either to God or man Aquinas distinguisheth morall precepts in three rankes The first are such as naturall reason doth yeeld to incontinent The second are of such as need the more subtile consideration of the wiser sort considering sundry circumstances A third sort are of such as need divine instruction to help mans reason to judge and condescend These of the first ranke are absolutâ— de lege natura simply or absolutly of the law of nature the rest are attained unto by humane discipline and instruction as these of the second ranke or â—vâ—ne inseâ—uctioâ— as these of the third And to this ranke may this proportion bee referred But wee are content to urge it onely as divine positive but unchangeable as the rest of the morall precepts are So that the fourth precept is partly divine naturall that God must have a time set for his worship partly
communion Your honourâ— arâ— not â—gnor an t how superstitâ—ously the people run to that action it Pasche even as if the time gave vertue to the sacrament and 〈◊〉 the rest of the wholâ— yeare they are carelesse and negligent as if it â—ppertained not to them but at that time onely And for this reason other times were appointed by that booke for that holy action In the generall assembly holden anno 1590. King James praised God that he was bâ—rne to be a king in the sincerest Church of the world sincerer then the Church of England for their â—ervice was an 〈◊〉 â—asse in English sincerer â—hen Geneva it selfe 〈◊〉 they observed Pasch and Yoo le and what wâ—rrant 〈…〉 for that In the assembly holden anno 15â—6 when the covenant wâ—s renewed superstâ—tâ—on and idolatrie breâ—â—ing forth in keeping of festivall dayes setting out of bâ—nefires and singing of carrols are reckoned among the corruptions which were to bee amended In the parliament holden anno 1592. wee have acts to this purpose The pulpits have founded from time to time against all show of observing these dayes But in the pretended and null-assembly holden at Perth anno 1618. it was concluded by a number not having power of voice or broken with threats or allurements that every minister shall make commemoration of the birth passion resurrection ascension of Christ and sending downe of the holy Ghost upon the dayes appointed for that use that they make choise of severall and pertinent texts of scriptures and fraime their doctrin and exhortations accordingly This their conclusion was â—â—tified by act of counsell and proclamation was 〈…〉 upon the 26. of October following commaâ—ding cessation from all kinde of labour or 〈…〉 these five dayes appointed to be dedicate 〈…〉 to the effect the subjects may the better at end the exercises which are to be keeped in the Churches at these times REASONS AGAINST THE FESTIVALL DAYES WE shall consider these dayes first as they are called holy next as they are called festivall Our first reason GOd only hath power to sanctifie a day and 〈◊〉 it holy that is to separate it from a common â—se â—o holy exercises Zanchius affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe Willets that it belongeth only to the Creatour to sanctifie the creature Perkinse Kuchlinus and others say the like Master Cowper pretended bishop of Galloway confessed no King no church could make an holy day The like was acknowledged by Master Galloway in one of his Christmas sermons But so it is that God hath permitted six dayes to man for the worke of his calling and selected the seventh to himselfe to be spent in his service Seeing therefore God hath given libertie to man to worke six dayes and counteth them common and prophane no man ought to be compelled to keep them holy but when God himselfe maketh exception as hee did by the yoke of some anniversarie dayes under the law or calleth us to a present humiliation or thanksgiving The civill magistrat may command cessation from worke for a politick end as weapon-showing exercise of armes defence of a city or sort of the countrey but that is not to enjoyne a holy day nor yet a meere idle day but that oeconomicall and privat worke give place to publike and politick Paraeus in epist ad Romano cap. 14. dub 4. Tametsi rectè quidem sacra quotidiana concionum precum publicè instituuntur tamen omnes ad ea adstringere durum esset The Doctour saith some dayes were made holy not onely because they were dedicated to the worship of God but because a speciall worship was appointed by God and appropriated to them as the feast of the passeover or whiâ—sunday Other times were holy onely by reason of the use or divine worship performed on them and not for mysterie or solemne worship appropriated to them He saith our divines meane only that it is only proper to God to make dayes holy after the first manner but not after the second which is false as may appear by their description of sanctifying a day which is generally to set it apart to an holy use and not to a mysticall only Next by such an answer men make holy dayes like the Lords day His comparison with the temple of Jerusalem and the synagogues and Christian churches will not helpe him unlesse the synagogues and Christian churches answer in holinesse to the sabbath and the Lords day as hee saith the temple did to the anniversarie feasts which I trust hee will not maintaine And this same comprison of time and place shall cleare and confirme our argument For as no man can sanctifie a place or make it holy but God that is set it so apart from all worldly uses that it shall bee a prophaning of it to entertaine any worldly purpose or â—riste in it or carrie a vessell through it and to be bound to holy exercises in it otherwise it cannot bee said to be sanctified and set apart to God if it stand up like an idol so no man can sanctifie a day that is set it so apart to God that when it recurreth weekly monethly or yearly we must not use worldly but must use holy exercises But the first is true none but God can appoint such a place and under the new testament he hath appointed no such place Christian churches or houses are builded for the commoditie of Gods people to defend them from the injurie of the weather to serve them to sit in commodiously when they are conveened to serve God which use is civill and is common to houses builded for civill meetings The congregation may permit the use of their church to a civill meeting without prejudice to their owne libertie to meet when they have occasion Nexâ— the congregation is not bound to meet in that house but may forsake it and take them to another But if it were sanctified and set apart to God they should be bound to use it Our churches then are dedicate to the communalty of the faithfully wâ—thin such a precinct for the uses foresaid as a statehâ—â—â—e or judgement hall may bee dedicate to a citie but they are not sanctified and made holy to God Our prayers are not more holy or better heard in this or that temple then at home saith Whittaker in his answer to Durâ—us but that God is more moved when the faithfull meet together to pray Impertinently doth the Doctour alledge the houres appointed for preaching in the weeke or prayers morning and evening For these are not houres sanctified or consecrated to Gods service but the most convenient times men finde in their wisedome when most may resort to hearing of sermons and prayers which mâ—y and ought to be changed when occasions offer a more convenient time So time is designed occasionally not dedicat or sanctified Time is made to serve Gods people and not Gods people made to serve
Manna but when he had ended the worke of creation it followeth that then he sanctified Consider againe that in Exod. 16. mention is made of the sabbath as a time of rest appointed before vers 23. To morrow is the rest of the holy sabbath unto the Lord. Vers. 25. To day is a sabbath unto the Lord. Vers. 26. But on the seventh day which is the sabbath They had neglected or were forced to neglect that day in Egypt where they were not suffered to rest on that day and therefore he putteth them in minde of it and exacteth the observation of it which was now neglected of other nations Consider againe that soone after when the decalogue was promulgate upon mount Sinai the reason given for the observation of the sabbath was not that the Lord rained Manna six dayes and desisted the seventh which concerned onely the Iewes but that hee created all in six dayes and rested the seventh which concerned all mankinde Were it not ridiculous to imagine that God spent six dayes in creating the world and rested the seventh onely for the Iewes to whome hee was to intimate the sabbath 2453. yeares after But ye will say what needed Adam a sabbath-day in the state oâ— innocencie I answer because the dressing of the gardâ—n was committed to him and he was to live an animall life which would draw with it some distraction Therefore the Lord would have a day appointed wherein he might be wholy sequestrat from other affaires Further howbeit Adam was in the state of innocencie yet his state was mutable Whereas it is alledged that there was no positive precept given to Adam in paradise but the eating of the forbidden tree I answer none meerly positive but that But this is not meerly positive but determinative of the indefinit time required by the law of nature which urgeth a time for sequestration Some thinke that Adam fell the same day that he was created and therefore that the sabbath was sanctified after his fall But the imposing of the names upon the creatures the precept concerning the forbidden tree the tentation of Adam and Eve c. move others to thinke otherwayes Lyd at agreeth not either with too short time or yet three yeares which were too long but with those who alledge eight moneth wanting a week that hee might be the more sensible of his fall and defection after hee had for a certaine space enjoyed the pleasures of that estate But suppose Adam fell upon the sixt day yet the sanctification of the sabbath after was for all mankinde and not the Iewes onely But yet we have no mention made that the Patriarchs observed it What then It is sufficient that it was instituted howbeit the observation had beene neglected But wee must judge more charitably of the holy Patriarchs that they were observant of the institution receaved by tradition from Adam They receaved the law of sacrifices and other positive lawes by revelation by oracle and by dâ—vine inspiration saith Doctour Francis White in his treatise of the sabbath Is it likely then they observed not a set day or wanted direction what day to observe or that the Lord would havâ— set any other day for ordinarie Some gather the observation from Noahs sending forth the dove the seventh day after her returne and againe the seventh day That it is likely Noah was taken up with holy exercises every seventh day hee sent forth the dove and that he sent it forth rather then then any other time because hee was craving and expecting good successe But I will not stand upon this Junius approveth the opinion of the Hebrew Doctours who all agree that there passed seven dayes betweene the going of the people out of Egypt and the drowning of the Egyptians in the red sea and therefore there were seven dayes appointed for the feast of the passeover He confirmeth their opinion with his owne reckoning in his annot upon Exod. 12. Vpon Deut. 5. he noteth that is was the sabbath that day Pharaohs hoast was drowned and the people of Israel sang that song of triumph Exod. 15. The Apostle in the Epistle to the Hebrewes chap. 4. proveth that there is a sabbatisme me or keeping of a sabbath yet remaining for the people of God and all beleevers whereinto the incredulous were not to enter and to this purpose citeth a passage out of the psalmes There the incredulous are threatned to be excluded from rest which was to come For there were two rests already past in Davids time the one beginning at the rest of God from his workes which were finished from the foundation of the world and the other when Josue brought the people into the land of Canaan The Apostles enumeration had not beene sufficient if the sabbath day had not beene observed from the beginning for he maketh not mention of another sabbatisme past before Davids time but two whereinto man entred There was no othâ—r sabbath then in Davids time beside that rest in Canaan except that which was from the beginning and consequently the sabbath observed in his time was all one with that which was observed from the beginning The rest of the sabbath is called Gods rest or sabbath because God was the instituter of it gave exemple himselfe to man and appointed it for his owne worship Levit. 23. 1. and 28. 2. Jesa 56. 4. Ezech. 20. 20. Exod. 16. 23. If the words of the Apostle were taken only for Gods owne proper rest or sabbath the Apostles reasoning had not beene pertinent for David maketh mention of a rest whereinto men might enter and were exhorted to enter in but men cannot be said to enter in Gods owne proper rest The sabbatisme which is to come is called Gods rest and yet men are said to enter in it Further if the first rest were so called only because it was Gods owne peculiar rest it would folâ—ow the thy sabbath enjoyned to man had beene omitted and the Apostles induction had beene unsufficient Requies sâ—bâ—ati dicitur â— ei tum foâ— maliter quia in die septimo quiâ— vit Peus à creatione tum exemplaâ—â—ter efficienter quiâ— quies hominum in sabbato cultus sabbati institutus est à Dâ—o ad exemplar quietis Dei in sabbato saith Cornelius a Lapide a professour in Lovaine And a little before after hee hath opened up the three restâ— the rest of the sabbath enjoyned to man the rest of the people of God in the land of Canaan and the eternall rest in heaven hee inferreth that the rest of the sabbath was in use before the law of Moses even from the beginning of the world or else the Apostles reasoning cannot hold Hinc satis clarè elicitur evincitur sabbati cultum requiem in usâ— fâ—isse apud homines ante leâ—em Mosis ab origine 〈…〉 licet id neget Abulensis in c. 23. Levit. 4. 3. ut sâ—â—i eâ—diem septimum homines colerent eoque à laboribus quiâ—sâ—râ—nt in
Exod. 16. 23. was a permission not a command or for preparation onely not for eating the day following Yea they not only might fast but did it usually at lest to the twelft houre as Hooker proveth by testimonies out of Josephus Justinus Suctonius Balsam upon the 66. Canon called the Apostles saith Wee fast not upon the sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee should seeme to imitate the Jewes Augustine saith God spake nothing concerning dining or fasting upon the sabbath when he sanctified the seventh day nor afterward when hee gave precepts concerning it to his people Of these differences the reader may finde more in Altare Damascenum page 667 668 669. The Jewish sabbath which was the seventh day from the creation was abolished at the resurrection of Christ because it had types and ceremonies annexed to it which were shadowes of things to come The ground ceasing the observation of that day ceased also for the shadowes flee away when the body commeth in place Yea further I will yeeld that the abrogation was meant by the Apostle Coloss. 2. 17. and under the name of sabbath there is to bee meant onely the weekly sabbath which is more then White craveth Not that I thinke they answer sufficiently to those who will have the word to be applied to the first and last day of anniversary feasts which were also called sabbaths But because I thinke these to bee comprehended under the name of feasts whereof these sabbaths were the principall and most solemne dayes So that here is a perfite division of all their solemne dayes to wit that they were either feasts to wit anniversarie dayes or new moones which returned monethly or the sabbath which returned weekly I so thinke the rather because we have the like division 1 Chron. 23. 31. where the Levits office is set downe to offer burnt sacrifices unto the Lord in the sabbaths in the new moones and on the set feasts And againe in Esay 1. 13 14. wee have the like As for that that the word Sabbath is in the plurall number it crosseth not this sense for so is the weekly sabbath usually expressed by the Greek translaters of the old testament and in the new testament also Matth. 12. 1 5 10 11 12. Matth. 2â— 1. Mark 1. 12. Mark 2. 23 24. Mark 3. 2 4. Luk. 4. 31. Luke 6. 9. Luke 13. 10. Act. 13. 14. Act. 16. 13. In these places the word is taken either for one sabbath-day onely or for moe And so it may bee taken in this place Coloss. 2. and translated either sabbath or as the late english translation hath sabbath dayes The sabbath-day is expressed in the plurall number for the frequent and often returning By the way observe that the old sabbath was not reckoned among the Jewish festivall dayes Sâ—atiger saith Manifestò sabbata distinguuntur to wit Esay 1. 13 14. à magnis diebus The sabbaths are â—early dâ—stinguished from the great dayes which were all one with Chaggim The Iewish sabbath then seeing it shadowed things to come behoved to bee abolished Suppose it had not beene a shadow yet even as it was but a circumstantiall point of the fourth precept which is morall positive it might have beene changed for a greater reason then was the occasion of the choice of the former For the resurrection of Christ and beginning of his triumph after he had ended his course of humiliation was a greater reason for making choice of the first day of the weeke then resting from the worke of creation was for the seventh day before The first respect of necessitie required abolition The 〈…〉 congruity The first day of the weeke succeeded in the roome of the last day of the weeke and hath beene observed in the Christian Church from her infancie to this day without any change or contradiction The Apostles were conveened together that day when the holy Ghost descended upon them Act. 2. When Paul had stayed at Troas seven dayes upon the first day of the weeke being the seventh day of his abode the disciples conveened together to break-bread and Paul preached and conferred with them till break of day Act. 20. 7. 11. The originall hath upon one of the sabbath but sabbath is put for weeke because from the sabbath as the principall day they numbred the rest of the dayes of the weeke to the next sabbath in order first second third fourth c. of the sabbath and distinguished them not by the names of the planets As when the pharisie said I fast twice in the sabbath that is twice in the weeke Luke 18. 12. When Jesus was risen early the first day of the sabbath that is of the weeke Mark 16. 9. And Levit 23. 15. seven sabbaths shall bee compleat that is seven weekes Likewise one according to the forme of speach familiar to the Hebrewes is taken for first The evening and morning were one day that is the first day This place cannot bee trâ—â—slated one of the sabbaths for the Apostle stayed but seven dayes in which there was but one sabbath day Nor yet is it likely that the Christians did assemble upon the Iewish sabbath to their exercises Howbeit the Apostle went in to their synagogue Act. 13. upon their sabbath that was not for the observation of their sabbath but because hee could not finde the Iewes assembled together at any other time or place that hee might have occasion to winne them as yee may see at that time hee found occasion to deliver a word of exhortation Wee have the first day of the weeke expressed with the like phrase 1 Corin. 16. 2. where the Corinthians are directed to lay aside some thing for the poore the first day of the sabbath that is of the weeke or every first day of the weeke Now although this text of S. Paul maketh no expresse mention of Church assemblies this day yet because it was the custome of Christians And likewise it is a thing convâ—nient to give almes upon the church-dayes it cannot wâ—ll hee gainsaid but that if in Corinth and Galatia the first day of evâ—ry weeke was appointed to be a day for almes and charitable contributions the same was also the Christians weekly holy day for their religious assemblies saith White and to this purpose citeth Chrysostome in 1 Corin. hom 43. where he sheweth that the time was fit for collections because that day they had receaved many great benefites and the first of the sabbath hee interpreteth the Lords day So do the translations of the Bible expound both the former and this place of the first day of the week the Belgike the French the Italian the Spanish the late English Beza's and Tremellius out of the Syriack With frivolous cavillâ—tion doe some few to their great discredite preasse to another sense which is to the full overthrowne by Walâ—eâ—s and Amesius This first day of the weeke Revel 1. 10. is called not the day of the Lord as sometime in
divine positive that he must have one whole day of seven Fourthly Christ or the Apostles would not varie from this circle when they changed the seventh day from the last to the first day of the weeke but keeped themselves within that circle which they might and would have done if the fourth precept had beene given onely to the Jewes or the circuit had been ceremoniall and had relation onely to the Iewish sabbath And this is an argument by the way that this systeme of seven or circuit of the weeke was set from the beginning The reason of the institution of the Lords day saith Bellarmine was that it might succeed to the sabbath for divine law required that one day in the weeke should bee dedicated to divine worship Nam jus divinum requirebat ut unus dies hebdomadae dedicaretur cultui divino And seeing it was not convenient that the old sabbath should bee still observed it was changed into the Lords day For the perpetuity of one of seven the testimonies of many divines may bee alledged Chrysestome Jam hinc ab â—nitio doctrinam hanc nobis insinuat Deus erudiens in câ— culo hebdomadae diem unum integrum segregandum seponendum in spiritualem operaâ—ionem Theodoretus Septem d ebus circulum omnem dierum conclusit Beza in Apocal. 1. 10. Quartum praeceptum de septimo quoque die sanctificando quo ad cultum Deâ— aâ—â—â—net esse legâ—â— moralâ— immotae P. Martyr in his common places that it is stable and firme that one day in the weeke bee dedicated to God Zanchius upon the fourth precept that it is morall so farre as it commandeth us to consecrate one day of seven to Gods externall worship Junius saith it is natural that the seventh day bee consecrated to God Praelecti in Genes cap. 2. Suarez acknowledgeth that the dedication of the seventh day howbeit hee calleth it an ecclesiasticall precept cannot be changed by the ordinarie or ordinat as he calleth it power of the Church Because some ecclesiasticall precepts are so neare and like to divine institutions so conforme to the law of nature fenced with so many reasons of honestie and religion so ancient and strengthened by universall custome that simplie or by the ordinate power of the Church they cannot be abrogated Among which precepts he ranketh that of the dedication of the seventh day And therefore he inferreth that by the absolute power of the Church and the Popes it may be abrogated tamen practice moralitâ—â— dici posse aliquo modo immutabile licet ecclesiasticum sit that is it may be said in some sort to be morally and for practice unchangeable Which is as much as to say with little honestie or credit can it bee put in practice Such shifts are sophists driven unto when they would advance the authority of the Church too high as if the Church onely in imitation of God had dedicated one of seven and had not direction from God Alwayes yee see hee acknowledgeth that to observe holy one of the seven dayes is conforme to the law of nature This seventh day to wit the Lords day cannot â—e changed as the old seventh day which was the last of the weeke It is not onely unfit and unconvenient but it cannot bee changed Not because of the nature of the day for it differeth not in nature from another day more then the former sabbath If the former sabbath had beene holier in nature then other dayes it could not have beene changed But the reason of the immutabilitie of the Lords day is that it was set downe by divine authority and therefore cannot bee abrogated by humane authoritie of princes pastours or prelates Wee must not looke for Christ till his comming againe nor for any to arise hereafter equall in power and authority to the Apostles Next the consideration taken in making choise of this day cannot serye for another day Christ is not to suffer death and rise againe at any other time A weightier consideration to make a new change will never fall forth then the resurrection of Christ. And therefore nowbeit the Church had instituted it it cannot be changed At verò ecclesiasticum praeceptum â—ititur mysterio resurrectionis Chrâ—sti â—am faâ— lo quod ut sic immutabile est Nec enim potest Câ—ristus non resurrexisse nec potest non vivere glories postquam resurrexit saith Suarez Seeing Christs resurrection fell forth that day it can never be true that Christ rose not that day Therefore for the dedication of such day to wit the Lords day Suarez saith the reasons are perpetuall and unchangeable which have so fixed the determination that this precept of the Church cannot reasonably be abrogated and that the holy Ghost which governeth the Church will not suffer such a change to bee made against reason and the utilitie of the Church But if it bee of divine institution and not the Churches it cannot bee changed but by the like divine institution For what ever be the considerations in making choise of the day the determination or as they call it taxatio diei dependeth chiefly upon the will of the institutour Of the divine institution I have treated a little before I referre the Reader for more to Willets his Synopsis Perkins cases of conscience Fulke against the Rhemist Apoc. 1. 10. and other worthie Divines The places alledged Rom. 14. and Galat. 4. maketh not against all difference of dayes but the ceremoniall or dead judaicall The weaker Jewes Rom. 14. thought the holy dayes commanded by God in the old law were still holier then other dayes The Apostle willeth such to be borne with till they come to the fuller knowledge of their Christian libertie The Galathians had beene converted from paganisme had begun in the spirit but were now by the persuasion of the false apostles like to end in the flesh beginning to observe the dayes moneths and yeares which the Jewes observed of old Dayes that is their weekly sabbaths Moneths that is their new moones Yeares that is their yearly dayes or anniversarie feasts or tymes and yeares that is Statuta tempora annorum the appointed times of the yeares For by the same reason that moneths may be taken for new moones yeares may be taken for yearly dayes I see no likelihood that they observed the seventh or fifty yeare This exposition agreeth with the division of the Iewish solemnities whereof I made mention before The observation of such dayes is taxed here as were in some respect of the quality of the new moones and yearly feasts Now these were the sabbaths This ceremoniall difference was abrogated but the morall use of a set holy day was not taken away For 〈◊〉 the same time the Lords day was observed and by the Galathians in particular as yee may see 1 Corin. 16. 1. where the Apostle maketh mention of the Churches of Galatia Now to set a day is not a shadowing ceremonie more
yea lawes are made in parliament concerning matters Ecclesiasticall without the knowledge or consent of the generall assemblie and acts of pretended assemblies are ratified sometime made worse with omissions additions alterations We want our assemblies to direct commissioners with articles grievances and petitions to parliaments conventions court and counsell and to treat of all the affaires of the Church what wonder is it then that all be out of frame But wee are still charged with frowardnesse that wee ever except against assemblies when wee have them So did the Ubiquitars the Theologues in the Palatinat Synodum appellatis said they synodum detrectatis The Theologues answered in their admonition Hinc istae lachrymae quod synodum ejusmodi vellent qualem principibus praescripscrunt in qui ipsi fuissent accusatores ipsi judices ipsi saltarent â—c spectarent suam fabulam ipsi sibi plausum dâ—ent So do wee answere to our Prelats if they will suffer no assemblies but such as they themselves overrule at pleasure they can not pretend desire of peace Wee call for no other assemblies then such as shall bee constitute according to the order agreed upon with his Majesties owne consent in the generall assembly holden anno 1598 such as shall have libertie to conveen yearly or at set times and to treat of all affaires belonging to the Church such as shall have freedome in their proceedings It were dangerous to acknowledge every meeting which claimeth to it self the name and authoritie of a generall assemblie Can wee acknowledge that convention at Perth anno 1618. for one of our lawfull generall assemblies The pretended priâ—at occupied the place of the Moderator without the election of the assembly which was contrare to the order ever observediâ—â—â—ur Church even when wee had Superintendents and contrare to the cautions agreed upon at Montross anno 1600 and at Linlithgow anno 1606. These who were entituled bishops wanting commission from presbyteries where they should make residence had place to vote contrare to the cautions agreed upon at Montrose and notwithstanding they had put in practice before kneeling and observation of festivall dayes Moâ— ministers then three out of a presbyterie were admitted or rather drawn to that meeting to give their voice Some moderators of presbyteries being the bishops substituts were admitted without commission No Baron ought to vote according to the act made at Dundie anno 1598 but one out of the bounds of a presbyterie having commission But a number were present at this assemblie being only required by his Majesties missives ' and their voices were numbred with the rest Some ministerâ— were the Kings pensioners or looked for augmentation of stipends or were threatned in privat by their diocesan bishop with deposition or were circumveened with promises that they should not be urged with practice Necessitie of yeelding was urged under no lesse danger then of the wrath of authoritie and utter subversion of the order and state of our Church Such as had courage to oppose were checked interrupted threatned yea it was plainly professed that neither reasoning nor voting should carie the matter All the five articles were put to once voting with this certificat Hee that denied one should be reputed to have denied all Much more might bee said to this purpose but these few particulars are sufficient to justifie our exceptions against that assembly as null in it self Because many are desirous of information concerning these five articles enacted at this assembly and treatises formerlâ— printed are become scarce we were moved to prease througâ— many difficulties to the publishing of this Re-examinatioâ— Here you shall finde the abâ—idgement of what was wâ—iâ—ten beâ—fore with a more particular reply to Doctor Lindseyes defence than that which is in Altare 〈◊〉 or to any objection of moment moved by Doctor Burges or Master Paâ—bodie Doctor Forbes hath nothing but what he hath borrowed from our Doctours defence I beseech you good Reader read and ponder without a minde preoccupied either with fear of trouble or hope of preferment and submit your iudgement to the light of the truth For that is the way to apostasie to seek for shifts and fig-tree leafes when the truth is born in upon us What hath made so many so unsetled in religion this day and prone to receave Popâ—ie as the defence of the late novations with frivolous cavillation Men glorie now to dispute like Scepticks upon the very articles of our faith so that they are like to lose the sense of all religion The detaining of the truth of God in unrighteousnesse bringeth men at last to a reprobat sense Pitie the case of our Church which is more pitifull then in forraign parts where the bloâ—de sword rageth For howbeit their externall peace bee troubled yet they hold fast without backsliding If the Lord will spew the luckwarm out of his mouth what may backsliders look for Remember the words delivered by M. George Wishart which he uttered a little before his martyrdome God shall send you comfort after mee This realme shall bee illuminated with the light of the gospel al 's dearly as ever was any realme sines the dayes of the Apostles the house of God shall bee builded in it yea it shall not lack whatsoever the enemie imagine in the contrare the kaipstone meaning that it should once bee brought to the full perfection Neither said hee shall the time bee long till that the glory of God shall evidently appear and once triumph in despite of Sathan there shall many not suffer after mee But alace if the people shall prove unthankefull fearfull and terrible shall the plagues bee that shell follow By our Doctour or L. or D. L. I mean Doctor Lindsey by B. or D. B. Doctor Burges by P. or M. P. Master Paybodie OF THE COMMVNICANTS GESTVRE IN THE ACT of receaving eating and drinking The Introduction MAster â—nox one of the first and chiefe instruments of reformation of religion within this Realme was called before the Counsell of England in the dayes of King Edward the sixt anno 1553 and demanded Why the kneeled not at the receaving of the Sacrament He answered Christs action was perfite that it was with sitting and without kneeling that it was surest to follow his example After hote reasoning it was said unto him That he was not called before them of any evil minde yet they were sorrie to finde him of a contrary minde to the common order He answered I am sorrie that the common order is contrarie to Christs irâ—stitution This I finde in one of his manuscripts Within a yeare after being exiled after the death of King Edward in his Admonition dâ—rected to England which was printed anno 1554 he ranketh kneeling at the Lords table among the superstitious orders which prophane Christs true religion and censureth the English reformation for retaining of it When some of the English in the English Church at Frankford where â—ee was Minister contended for the receaving of
that chapter be brought in some instances of their wicked and impious deeds for he opposeth to that generall the judgements and ordinances of the Lord in generall on the other side And some instances we have already brought of facts in themselfes not abominal le Although rounding or cutting the haire was in it selfe indifferent yet God would not have it indifferent to his people but will have them to be altogether unlike to the aliens and uncircumcised specially in those rites wherein religion was shewed Lyra on Lev. 18. â— Intendit excludere e filiis Israelitum omnem Gentilem ritum He intended to exclude from the children of Israâ—l every rite of the Gentiles The Gentiles worshipped their Gods in and by images God would not be so worshipped but expresly forbad it in the second commandment And therefore saith Zanchius That the summe of the second precept is that we must not devise of our owne heads any thing in ceremonies or the worship of God nor borrow from the rites of idolatrous nations but to be content with these rites and ceremonies which God hath prescrived Tertullian saith That Christians might not wash their hands meaning for a ceremonie or lay aside their cloaks before prayer Sic enim adeunt ad idola nationes because the Gentiles go after that manner to their idols And such like that they might not sit upon beds after prayer meaning for a ceremonie Porâ—ò cum perinde faciunt nationâ—s adoratis sigillaribus suis residendo vel prepterea in nobis reprehendi meretur quod apud idola câ—â—e bretur because the Gentiles do sit after they hâ—ve â—dored their small imagâ—s it deserveth to be reproved in us which is obsâ—â—ved beside idoâ—s When he hath rebuked Christians for observing some of the Ethnicks dayes he cryeth out That the nations have a greater regard to their owne sect who will claime to no solemnitie of the Christians not the Lords day nor pentecost and if they know them they will not communicate with them in that observation timerent enim ne Christiani viderentur for they wouâ—d be asrayâ—d last they should seeme to be Christian. He standeth mâ—ch upon this that a Christian man ought not to goe wich a lawrell garlâ—nd upon his head because the Heathen used so to go August ne saith his mother Menica leâ—t bringing of wine and cakes to the church for that shee was warâ—ed it was a resemblance of the superstition of the Heathen Quòd superstitioni Gen ilium essent simillima In the second councell of Bracara it was decreed that Christians deck not their houses with laurell and greene boughes upon the first day of the moneth quia tota haec observatio paganismi est because all this custome is heathnish The ancients having the like reason carried themselfes after the same manner toward Jewes and Hereticks Thâ—y would not keepe Easter on that day that the Jewes did If they had carried themselfes so constantly both toward Jewes and Gentiles so much superstition had not entred into the Church as wee heare of this day Because the Manichees fasted on the Lords day they forbore fasting on that day saith Augustine The fourth councell of Tolledo decreed That once dipping in baptisme only be used not three nâ— videantur apud nos qui tertio mâ—rgunt haereticorum approbare assertionem dum sequuntur morem least these who dippe thrice seeme to approve the assertion of heretick while they follow their custome The first councell of Bracara forbad clergie men â—bstinence from eating of flesh to cut off all suspition of the Priscillâ—an heresie To come to our owne times Even Suarez the Jesuit saith The Church shunneth all fellowship or appearant conformitie with Iewes or other infidels in ceâ—emonies and observances as may be gathered out of Augustine epist. 119. and Epiphanius 3. booke against heresies about the end I said That conformity is to be avoided not only in things impious but even in things indifferent when they are abused to idolatrie or superstition except they have some necessarie uses howbeit their first use or institution hath beene lawfull Zanchius hath this ground writing upon the second precept Rivetus likewise writing upon the fourth precept of the dâ—â—logue It is a rule that things indifferent not being necessarie if they be polluted with idolatrie are to be abolished Adiaphora non necessaria horrenda idolomania polluta esse adolenda Nay the light of nature hath taught even a Pope to acknowledge this much howbeit it hath not beene put in practise as oft as occasion required Si non nulli ex praedecessoribus nostris fecerunt aliqua quae illo tempere potuerunt esse sine culpâ— postea vertâ—ntur in enrorem superstitiâ—nem sine tanditate aliqua magna cum authoritate destruantur saith Pope Stephen That is If some of our ancestours have done some things which in the meane time might be without blame and after are turned to eâ—rour or superstition let them be abolished without delay for thâ—y have a good warrant to wit the exemple of Ezâ—kias who brake the braâ—en serpent in pieces This is registred in Gratians detree And the glosse upon this place saith Successories debere mutare facta instituta 〈◊〉 â—essorum etiam bona si vid rint ea ess pern ciâ—sa exemplâ— Successours should change the deeds and ordinaries of the â—ancestours howbeit good if they see they become pernitious by ill exemple I added that clause unlesse they be of necessâ—rie use to answer to such as object the abuse of Gods creatures and things profitable for the use of man For the sunne moone starres and other creatures have been abused and adored but they are Gods creatures and of necessarie use Gold silver temples are profitable helps unto the necessities of mans life as Tertullian speaketh Certa subsidia necessiâ—atibus vite humanae procurâ—nt The gold brasse and iron of Jericho taken into the Lords treasurie were the civill goods of idolaters and had no state in their idolatrous worship as kneeling hath Wee should shun conformitie with Papists in special because the Pope their head is the great Antichrist and wee are more troubled with rites abused and polluted by him then by any other wee dwell neerer to papists then to any other idolaters and they dwell or converse amongst us For this câ—use perhaps saith Bâ—llarmine priests were not shaven in Hierome and Ambrose time for yet in their time the priests of Isis were shaven Is it not very frivolous which our Doctor answereth that by this reason wee should not pray kneeling nor rest upon the Lords day because the papists pray kneeling to Saints and rest on the Lords day seeing the one is allowed by God to himself and the other commanded Such-like the burning of incense howbeit abused to the worship of the brasen serpent our question is of humane inventions If ye would know
not uniforme among themselfes in the words uttered at deliverie of the elements If we may sit or stand or kneel in time of prayer then kneeling is not enjoyned in regard of prayer but some other thing intended But as I have said we are not direct by the act to lift up our hearts or pray and therefore I need not as yet to insist upon this pretext Giving that in the conclusion these words In remembrance of so mysticall an union â—e answerable in the narrative the meditation and lifting up of our heart then by meditation and lifting up of the heart is meant not prayer but remembrance And what is that to say to kneel in remembrance that were to kneel for a memoriall But suppone it were thus when we remember and as he addeth consider to remember and consider is not to pray Shall we kneel whensoever we are put in minde of that mysticall union And what is meant by this mysticall union It may meane as well a materiall conjunction as they call it or corporall union of the body of Christ with the bodies of the Communicants by touch in the mouth swallowing downe to the stomack and mixture with the bodies of the communicants as spirituall with the soule O Lord let thy bodie which I have taken and bloud which I have drunken câ—eave uutâ— my guts and enâ—rals saith a Romane missall But the spirituall eating of Christs flesh and drinking of his bloud and the mysticall union between Christ and us wrought by it is as well done out of the sacrament as in it saith Master Downe Wee are not united with Christ by receaving his flesh into our mouthes but by faith which may be done without ever participatâ—ing the sacrâ—ment That the Reader may perceave the better how the act is contrived let him read it without the two lies closed within the parenthesis seeing the act is whole and entire without them and he shall see that it may passe among Papists and Lutherans not one word or syllable sounding against a reall presence in the signes and that we are directed to kneel not in regard of any prayer but in due regard of so divine an action or mysterie as is the sacrament or sacramentall receaving of Christs bodie and bloud Wee may also consider the intent of the Church of England or rather of their prelats and adherents that wee may take up the better the intent of our act For conformitie with them is intended At the first Kneeling was left free in the dayes of King Edward the sixt The Papists making a stirre for want of reverence to the sacrament at the second reviewing of the booke of common prayer Kneeling was enjoyned upon this reason That the sacrament might not be prophaned but holden in a holy and reverent estimation this was done by the directours and contrivers of the booke partly to pacifie the Papists partly because their judgement was not cleare in this point They could not see every thing throughly at the dawning of the day Yet it was not altered but by a staâ—ute 1. Elizabeth that second booke of King Edwards was confirmed Doctour Burges bringeth in a passage to explaine the matter which saith he is left out by negligence of the printer But it is more likely that it hath beene done of purpose by such as were directours Doctour Mortoun saith That their Church thought it fit by outward reverence in the manner of receaving the eucharist to testifie their due estimation of such holy rites to stop the mouths of blasphemous Papists vilifying the sacrament with the ignominious names of bakers bread vintners wine profane elements ale-cakes But Doctour Ames in his reply to Doctour Mortoun answereth That it was not so much for the stopping of the mouths of Papists but that some close dissembling adversaries did hinder the worke of reformation so much as they could and that they have done so ever since and do so still to this day It may be such pretended the scoffing of Papists buâ— what matter of any glosse if kneeling be directed that the sacrament be not prophaned but hold in reverent estimation Then the sacrament is prophaned belike if wee either sit or stand and kneel not Master Huâ—ton saith They kneel to put a difference betweene the ordinarie bread and wine and these sacramentall to which they give the more reverence because it is more then ordinarie bread and wine What more plaine They say not they kneel to God that the sacrament may not be prophaned but holden in reverence c. But simply they are enjoyned to kneel that the sacrament be not prophaned c. And suppose they were it were no better shift then the Papists use when they say they dedicate temples to God in honour of this or that Saint And yet wee kneel not to God but in prayer and thanksgiving which are not compatible with the act of receaving eating and drinking of which more afterward A bare kneeling can not be presented without some signe of extraordinarie presence or apparition Some of their formalists pretend they kneel because of the prayer uâ—tered at the deliverie of the elements The body of our Lord Jesus Christ which was given for thee preserve thy body and soule unto everlasting life I answer That it is already proved that kneeling is enjoyned for the sacraments fakâ— Next Christ prayed not at the deliverie of the elements but in an enunciative forme uttered the word of the promise This is my body This cuppe is the new testament 2. The word of promise is the speciall clause of the charter The sacramentall signes are like seales hanging at the charter If at any time therefore the word of promise should be uttered then specially when the seales are delivered The Evangelists Matthew Mark Luke and the Apostle Paul repeat precisely and constantly that word so that any man may perceave the sacramentall forme of words ought precisely to be observed and uttered in the name of Christ without change into a prayer in name of the Church The sacramentall forme of words is observed in baptisme why not here Our formalists forbeare to to utter the word of promise to the Communicant They say They have uttered it before It is not enough that they were uttered before narrâ—ivâ—ly or 〈◊〉 in rehearsall of the words of institution For this sacrament is an imitation of Christ not a recitall of his words and actions It is to doe as he did and not to report what he did saith Mouline The rehearsall of the words of the institution leâ—terh us see what warrant wee have to celebrate such an action and in generall of use I read and wine But it can not bee said demonstratively of this bread and wine in particular set on the table that it is the body and bloud of Christ till it be first sanctified by prayer and thanksgiving to that use and after delivered to the communicant with command to take eat and assurance
second fall But that specification of persons bound to 〈◊〉 worke was not a ceremonie but a needfull 〈◊〉 in respect of the time The reason in the precept is morall and the end of the cessation and rest is morall to wit to sanctifie and keepe holy the sabbath-day To sanctifie is taken in a generall notion and without reference to ceremoniall exercises or legall more then evangelicall The legâ—ll offices were commanded by other lawes which were positive But White to prove that the word sanctifie is taken in a particular notion alledgeth Deut. 5. 12. Remember to sanctifie the sabbath-day as the Lord thy God â—ath commanded thee This maketh nothing to the purpose for the word sanctifie may be still taken in a generall notion to sanctifie the sabbath as the Lord commanded before at the deliverie of the law Suppoâ—e the word were to be taken in a particular notion in that place Moses applying it as an interpreter and expounder to that present time it followeth not that it was so taken at the promulgation and engraving in â—ables of stone for at that time there was no sacrifices appoâ—â—ed for the sabbath but afterward Numb 28. and sâ—â—â—ing on the shew-bread Levit. 24. But these things were ceremoniall belonged onely to the priests and not to all and every one of the people and were commanded afterward So was the precept of kindly fire which was but temporall and that the sabbath be observed as a memoriall of their deliverie out of Egypt Deut. 5. 15. which saith Master Ainsworth seemeth to have fallen forth upon the sabbath day To be a signâ— that the Lord did sanctifie them was also set downe afterward as one of the ends of the observation Exod. 31. but yet that was not to be signum obsigâ—â—ns a sealing ligne or sacrament but onely a declarative sigâ—â— or indicant or document that God was the santifier of his people or an argument as others call it or a publick note and signe of their profession to distinguish betweene the observers of the sabbath as a holy and sanctified people from others But this may bee common to Iewes and Christians The mutabilatie of the seventh day from the creation maketh it not ceremoniall for a thing may bee mutable and not ceremoniall To appoint the seventh day to bee observed and sanctified is not a ceremonie unlesse the word ceremonie be abused and taken more largely then for a thing significant or typicall It is properly but a politick order determining a time for the worship of God To bee a memoriall of the creation and Gods rest the seventh day followed indeed upon the observation of that day but was not the only nor principall end of the institution for then that should have beene the chiefe or onely exercise on that day to contemplate and meditate upon the creatures God propoundeth his worke of creation and resting the seventh day not as the onely subject to bee mused upon but as an example for the observation of a seventh day sabbath Howbeit of the setting of that seventh day from the creation the prerogative it had to bee the day of Gods rest from the worke of creation and therefore made choise of yet perse directè of it selfe and directly as Suarez speaketh it was not appointed for commemoration of such a worke but to worship God for himselfe for his owne majestie and excellencie To end this point wee must not confound precepts concerning obâ—ervancies and ceremonies with morall The ceremonials are only appendicles and have their owne positive lawes for their ground If because there be some ceremoniall precepts concerning the sabbath delivered afterward or apart from the promulgation of the decaloguâ— the fourth precept shall be holden partly morall partly ceremoniall by that reason other precepts also of the decalogue shall bee partly morall partly ceremoniall for both the ceremoniall and judiciall law saith Master Dow have in them something which is juris moralis and so farre forth are contained under the morall precepts Swarez likewise saith Nihilominus tamen in illis ceremoniis seu observant iâ—s sunt quaedum rationes generales que secundum se pertinent ad moralem rationam virâ—utum uâ— de se abitrâ—hunt à particulari significatione ritu veteris legis In a word there is nothing ceremoniall in the fourth precept no positive worship either legall or evangelicall enjoyned but only sanctification in generall without determination either of the one or other no type or signification of things to come expressed yea or intended saith Swarez but only the institution it selfe renewed with accommodation to the state of man after his fall of which I made mention a little before All the determination which is added over the naturall and morall obligation to se apart a time to holy exercises is divine positive not ceremoniall or typicall for divine postive is more generall and comprehendeth also other lawes imposed by God for order and policie in his Church Howbeit wee 〈…〉 distinguish betwixt in the fourth preâ—ept concerning the sabbath and the sabbath as it was observed by the people of God upon the imposition of more precepts concerning ceremonies and observances yet even in their observation wee may observe some markes whereby it might be discerned from their anniversarie feasts and to bee ordained prâ—marly for a morall use The sabbath was observed every where throughout the land and abroad where they remained in the wildernesse in the places of their captivity and dispersion The ceremoniall feasts on 〈◊〉 Iâ—rusalem whither Iews and proseâ—iâ—s resorted from all countries as at the Pentecost when the firle tongues were sent downe and whereat the Apostle Paul hastened to bee present Next the ceremoniall feasts had some sâ—crifices and ceremonies appropriate unto them which might not bee used at other times The sabbath had only the doubling of the daily sacrifice at the appointed place beside the ordinarie exercises throughout the land Thirdly the sabbaths of anniversarie feasts were transfeâ—red to the ordinarie or weekly sabbath if it was to follow immediatly because the dead corps and meat prepared specially of herbs could not be preserved without spilling or putrifying specially in those hote countries Non facimus inquâ—â—â— duo contin a sabbatha propter olera propâ—et mortuos 〈…〉 restraineth this custome to the store moneth Tâ—â—ri But the ordinarie or weekly sabbath was not drawne to the sabbaths of these anniversarie feasts Fourthly at the anniversarie feasts they might not fast they were dayes of joy and festivity which â—orreth not with mourning of fâ—sting See Nehem. 8. 10. Exod. 12. 14. Num. 29. 15. And therefore these dayes were called Chaggim which is derived from a word signifying wheeling about leaping or dancing The most solemne day of these feasts was called jom tob a good or merrie day The ordinarie sabbath-day was not called jom tob See Casaubonus nor yet Chag They were not forbidden to fâ—st yet they might fast That injunction
very well to the observation of thâ— Lords day When the universall Church observeth any thing that none might appoâ—nt but God and yet nowhere is it found written it behoveth to averre that it was delivered by Christ and his Apâ—stles Anotâ—eâ— rule What the universall Church hath observed at all â—â—mes before justly we may beleeve that it was in 〈…〉 Apostles howbeit it bee of â—uch a qualitie as 〈…〉 iâ—stituted by the Church To this purpâ—seâ—â— quoteth Augâ—stine lib. 4. contra Donatist as cap. 23 These are the words That which the universall Châ—rch 〈◊〉 and hath not beene instituted by Councels but ever maintaâ—ned is to be beleevâ—d in all 〈◊〉 reason not to have been ordained by oâ—her power then the apostoâ—ique authoriâ—â— Quod universateâ— eccleâ—â—a nec conciâ—iis instituâ—â—â— sed sempâ—r â—â—tentum non nisi authoritate apâ—stâ—ica traâ—dituâ— certissime creditur But seeing the ordinances of the Apostles were of two sorts Some were temporarie and to endure onely for a time as abstinence from bloud and strangled which was enjoyned only for avoiding the offence of the weake Jewes others were to bee observed constantly Of this sort was the observation of the Lords day Experience hath proved the perpetuall observation of it hitherto and no reason can bee given wherefore it should bee changed hereafter as I shall show It were superfluous to cite the testimonies of divines referring the institution of this day to the Apostles Walaeus hath quoted a number dissertat pag. 165. After hee hath laid downe his reasons consenting with them in judgement hee concludeth that the first day of the weeke was substituted to the sabbath by the Apostles not onely by an ordinarie power such as all pastours have to order rites meerly indifferent in their Churches but by a singular power as by such as had inspection over the whole Church and to whom as to extraordinarie office-bearers was concredit to be faithfull not onely to deliver certaine precepts of faith and manners but also of comely order in the Church Vt quis dies in septimana ex vi anal gia quarti praecepti esset servandus ne dissâ—nsio aut confusio ex eo inter ecclesias oriretur omnibus ubique Christianis constaret as that it might bee knowne to all Christians what day in the weeke is to bee observed by vertue and analogie of the fourth precept least dissention or confusion should arise there about 〈◊〉 the Churches He citeth other divines concluding likewise that the Apostles being guided by the holy Ghost substituted the Lords day in place of the Jewish 〈◊〉 bath But others referre the institution to Christ himselfe which is more likely for after his resurrection hee appeared sundry times taught the Apostles things pertaining to the kingdome of God that is the instruction and government of his Church and gave them commandements Act. 1. 23. These commandements and instructions they delivered after to the Churches and set them downe in their canonicall writes Next Christ himselfe appeared the day of his resurrection five times At the third appearance hee appeared to the two disciples going to Emaus at which time hee celebrated the holy supper according to the judgement of great divines At the fifth appearance he appeared to all the disciples save Thomas who were conveened together before Then he gave them commission to goe and teach all nations and in conferring his spirit hee breathed upon them John 20. Mark 16. Eight dayes after that is the eighth day after as Luke 2. 21. when eight dayes were accomplished for the circumcision of the childe that is when the childe was circumcised upon the eight day Christ appeared againe and Thomas was present at which time he cured his unbeliefe It would appeare their meeting was not frequent at other times and that Christ appeared purposly at that time And therefore it is likely that every eight day after ordinarily they conveened and Christ appeared unto them wherein that great divine Junius is confident Die ipso resurrectionis octavo quoque die usque dum in coelos ascendit apparuit discâ—pulis in conventum eorum venit At last upon the Pentecost which fell upon the eight day that is the first day of the weeke that yeare Christ sent downe the holy Ghost in the likenesse of firie tongues upon the Apostles conveened together There is no speciall time noted for any of Christs apparitions but the first and eighth day which seemeth to be done of purpose Therefore Cyrillus lib. 12. in 〈…〉 8. willeth us to observe that the Evangelist is noâ— content with a simple narration but addeth carefully after eight dayes and all being gathered together in one place The Lords day could not have beene observed so long as Christ remained upon the earth without his direction And this appeareth to be one of the commandements which he gave them Eusebius ascribeth the institution of this day to Christ advancing Christ above all the great poteâ—tats of the Gentiles who could not prescrive to all the inhabitants of the earth to conveene every weeke and observe the Lords day as Christ did Athanâ—sius cited by White pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath changed â—r translated it meaning the sabbath into the Lords day The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well import that it was so called because the Lord was the authour and institutour of it as because it was instituted for the honour and worship of our Lord. As the Lords prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords prayer because the Lord was the authour of it Zanchius is of opinion that when the Lord blessed the seventh day the sonne of God spent that whole day in instructing Adam and Eva exercising them in the worship of God and admonishing them to teach their posteritie to doe the like for it beloved Adam to understand the sanctification of that day which the Lord had blessed and sanctified Wee have farre greater reason to thinke being certaine that Christ was here on earth appearing to his disciples at sundrie times from the day of his resurrection till the day of his ascension and instructing them in things belonging to his Church that hee instructed them in this point also Yea yee see hee conveened with them and in a manner observed it also Whither Christ himselfe instituted the observation of this day or the Apostles by the inspiration of the Spirit the authoritie is divine For howsoever Bellarmine distinguisheth traditions in divine and apostolicall the distinction is but imaginarie saith Junius in his answer and Bellarmine himselfe acknowledgeth that the apostolicall traditions in respect of the assistance of the spirit may be called also divine howbeit they were not delivered immediatly by Christ himselfe Tratitiones verè apostolice sunt divinae saith Polanus Beza in his great annotations upon Apocal. 1. 10. calleth it Apostolicam verè divinam traditionem Atradition truely divine howbeit Apostolicall Cornelius
that purpose which is called the feast of the resurrection Sâ—â—rez having reckoned the many prerogatives of the Lords day as that Christ rose that day the holy Ghost descended upon the Apostles c. hee willeth us to observe that howbeit all these prerogatives might have beene considered in the determination of the day yet the day of it selfe and directly was not instituted for the peculiar commemoration of these â—â—rkes of God but to worship God for himselfe and his owne exellencie Nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum Dei sed ad Deumipsum propter se colendum propter suam excellentiam majestatem It wee had no dayes but festivall for some particular benefits we should have no day for the worship of God in generall The Lords day therefore may justly bee called the schoole-day of Christians as Petrus Ramus calleth it Thirdly as the sabbath of old was distinguished from the yearly feast which were called good that is merrie dayes so is the Lords day from the yearly feasts invented afterwards by men Vpon the anniversarie feasts called good dayes they might not fast as yee have heard before Mirth and mourning could not stand together But upon the sabbath they might lawfully fast Ne quando sanctificaâ—it De is diem septimum quia in illo requievit ab omnibus operibus suis aliquid de jejunio vel prandio expressit nec cum postea populo Hebraâ— de ipsius dici observatione mandavit aliquid de alimentis sumendis vel non sumendis locutus saith Augustâ—ne that is God enjoyned nothing concerning fasting or eating either the first time that he sanctified the seventh day or afterward when he gave the manna The Lords day succeeding in the roome of the old sabbath as it standeth in the decalogue is of the same qualitie Wee may lawfully fast upon the Lords day which were absurd to d ee upon our anniversarie feast dayes It is true that in the ancient Church it was thought a hainous thing to fast upon the Lords day So did they also forbid to pray kneeling that day to signifie their joy for Christs resurrection This use of signification or testification was the fountaine of much superstition and brought in a heap of ceremonies some of which the Papists themselves were â—shamed of long since The same ceremonie of not kneeling in time of prayer upon the Lords day is worne out of use nigh 500 yeares since saiâ—h Bellarmine If the reason of the institution had beene solide it should become us no lesse then them to pray standing upon the Lords day But the ground was naught The like may bee said of not fasting upon the Lords day Some reason they had indeed not to fast upon this day when the Manichees and Priscillianists fasted for the Manichees fasted ordinarily upon the Lords day lest they should seeme to rejoyce for the resurrection of Christ which they beâ—eeved not The Priscillianists fasted likewise ordinarily upon the Lords day and the nativitie day But when there are no knowne Manichees nor Priscillianists there is not the like reason for not fasting But the extremities should be avoided To thinke it unlawfull to fast that day or unlawfull to dine and breake our fast are both without warrant and superstitious But to fast upon occasion or in time of any imminent judgement is lawfull When Paul continued preaching upon the sabbath till midnight at Troas before the tasted any thing or the rest were refreshed with meat this conceat of not fasting upon the Lords day had not entred in the Church Was Paul a Manichaean saith Hierome because hee and those who were with him fasted on the Lords day His words are extant in Gratians decree Atqui utinam omni tempore jejunare possimus quod in Actibus Apostolorum diebus Pentecostes die dominico Apostolum Paictum cum eo credentes fecisse legimus Non tamen Manicheae haereseos accusandit sunt If any had resolved to fast seven dayes or moe he might have fasted upon the Lords day included as ye may see in Balsamo and Zonaras upon the constitutions falsly called apostolicall and Augustine epist. 86. ad Casulanum Whitaker defending the occasionall fasâ—s of our Church telleth Duraeus that the respects the ancients had concerne not us Etsi illîs temporibus die dominica jejunare nefas fuit propter haerelices Judaeos qui Christi resurrectionem impugnabant jam dudum tamen illa offensio nullum in ecclesia locum habet ut planè nugatorum sit quod tu de nostris in Anglia Scotia◠〈◊〉 calumniaris quasi eò spectent ut his cuniculis resurâ—â—ctiâ—â—â— fidem evertamus In a pronounciall synod holden at Dort anno 1574 it was ordained that there bee three sermons on the Lords day when a fast is to be keeped on â— It is to observe a day to say the morne is the Loâ—ds day therefore it is unlawfull to fast saith Chamter Alstedius Jejunandum etiam die dominica si necessitas flagitet What need I multiply testimonies that is sufficient which Augustine saith What dayes wee ought to fast and what not I finde it not defined by any precept given by our Lord or any of the Apostles Quibus diebus non oporteat jejunare quibus oporteat praecepto Domini vel Apostolorum non havenio definitum epist. 86. But if the Lords day were a festivall day it should follow that we should not not fast on it at all Now we proceed in our reasons against festivall dayes THE II. REASON NOne appointed holy festivities under the laws when the times were more ceremonious but God himselfe The dayes of Purim were called simply the dayes of Purim not the holy dayes of Purim They were not called Chaggimâ— No peculiar sacrifice was appointed nor any holy convocation of the people enjoyned The ordinance required but feasting and joy and sending of portions to other The rest mentioned Esther 9. was onely from their enemies So much worke as might stand with a feasting day was not forbidden Suppose they had rested altogether from worke that would only prove an idle day but not an holy day Our Doctour therefore hath no warrant to say that they were made holy dayes by Mordecay Afterward it 〈◊〉 true whâ—n the Jews become more superstitious they read the book of Estheâ— after the reading whereof they spâ—nt the rest of the day in revelling and riotousnesse Next these dayes were instituted by Mordecai and therefore were called Mordecai's dayes 2 Maccahab last chap. vers 37. Sixtus Senensis saith he is thought to be the penman of the booke of Esther he was one of the 120. of which the great synagogue consisted of which number were Zacharie Daniel Ezra and Malachie Whitaker thinketh Mordecai did this God inspiring him or perhaps by the advice or warrant of some Prophet and doubteth not
but it was done by divine authoritie Many things might have beene done then by their direction the like whereof wee have not now Thirdly it appeareth Esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the Lord himselfe Holy dayes of ecclesiasticall constitution are not of such a nature as Doctour Fulk acknowledgeth Fourthly it was not done without consent of the people of the Jewes themselves as Junius observeth The Jewes tooke upon them and their seed to keepe these two dayes Esther 9. 27. Howbeit they were not religious but politike dayes Mordecai would not impose them without their consent The equitie of this is seene in the Canon law where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people And there is good reason seeing they are to be withdrawne from their calling I put now the case they had power to make a holy or festivall day Lastly can any prince or state make the like ordinance for the posteritie to feast and send portions and gifts one to other or were it seemly to command feasting in a Christian common-wealth howbeit allowed and in a manner commanded to the Jewes Alstedius denieth that the Christian Church can imitate the Jewes in the like The memoriall dayes of the dedication mentioned Joh. 10. 22. serve as little for their purpose for first they are not called either 1 Macchab. 4. or here the feast of dedication howbeit the English translatours without warrant have translated the word dedication so which the Rhemists retaine without such a supplement If any supplement were needfull it may be translated the dayes of dedication as the former were called the dayes of Purim And so they are called 1 Maccab. 4. 59. and in the testimonie cited by Junius out of the Talmud Joh. 10. If yee will call them the feast of dedication because of their bodily feasting yet unlesse there was holy convocations to divine service upon them and cessation from worke they cannot bee made a president for holy festivities composed of Hookers three elements nor aâ—e they anniversarie holy dayes added to those the Lord himselfe appointed There was offering of sacrifices singing and playing upon instruments at the time of dedication of the altar eight dayes but not enjoyned at the yearly memoriall Thirdly Judas Maccabaeus and his brethren had the consent and assistance of the whole congregation of Israel to this ordinance 1 Macc. b. 4. 59. which is wanting to our festivall dayes But Junius citeth a testimonie out of the Talmud bearing that the wise men for the time instituted eight dayes of dedication in memorie that a little quantitie of oil which was found in the temple scarce sufficient to entertaâ—ne the lamps one day vet sufficed eight dayes till new oil was pressed out of the olives By the wise men are meant the Pharisees Nam sapientes Pharisaei synomina sunt saith Drusius We are not to imitate the inventions of Pharisees or of such corrupt times as those of the Maccabces There was no yearly remembrance by solemnitie of feast not so much as of one for the dedication of the whole temple either the first under Salomon or the second under Zorobabel nor for restoring of the temple by Ezekias after it was prophaned by Ahaz and Vrias or by Josias after it was polluted by Manasses and Amon. But now there was an annuall memorie appointed for renewing of the altar only and other decayed places of the temple As for Christs conference in the porch of the temple in the dayes of dedication it proveth not that he honoured that feast as they call it with his presence Only the circumstance of the time is pointed at when that conference was as the dayes of the shew-bread Act. 20. and of the fast Act. 27. are mentioned to note a circumstance of time but not that Paul observed them Christ came up to the feast of the tabernacles before and stayed in Jerusalem In the meane time the dayes of dedication fell forth as Scaliger hath observed So Christ came not up to Ierusalem for this feast and went away in the time of it immediatly after this conference Further Christ and his Apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests In a word the dayes instituted to Gods people beside such as God himselfe appointed were either appointed by extraordinarie warrant or were not holy dayes or were the inventions of the pharisees and corrupter times THE III. REASON NEither Christ nor his Apostles appointed festivall dayes to be observed by Christians but rather inhibited the observation of them and changed onely the old sabbath to the first day of the weeke The anniversarie solemnities were not changed but abrogated because ceremoniall Wee finde not the Apostles or Christian Churches in their time observed any festivall or anniversarie dayes That pentecost mentioned 1 Corin. 16. and Act. 20. was the Iewes Pentecost Bellarmine himselfe dare not affirme that it was the Christians The Apostle having occasion to treat upon this subject condemneth observation of dayes Gal. 4. Coloss. 2. Suppose which is more likely that the Galatians embraced the observation of the Iewish dayes Galate potius Judaizabant quam astrologicas regidas servabant Yet the Apostle reasoneth against all observation of such like dayes as judaizing As if he had said the observation of ceremoniall dayes moneths and yeares was convenient for Gods people under the law for their instruction and to shaddow things to come because of their non-age and was a pedagogicall and rudimentarie instruction which beseemeth not the state of a Christian Church and clear light of the Gospell These dayes were all ceremoniall yea the very dayes of Purim and the dayes of dedication Doctour Mortoun saith were of a ceremoniall â—aâ—re To celebrate the memorie of any particular act of Christ at a set time in the yeare with cessation from worke sermons gospels epistles collect and hymnes belonging thereto with mirth and gladneâ—e without admitting of a fast at any time is not to observe a day morally but ceremonially Not to fast when such a day of the yeare or weeke returneth but to hold it festivall is to observe a day as to fast yearly upon another day No doubt the Galatians observed not these dayes with the Iewish worship of sacrifices and oblations or as shadowes of things to come for then they had denied Christ. Neither is it likely that they neglected the Iewish Easter and Pentecost but yet the Apostle calleth it a returning to the Iewish rudiments that is Iudaizing He instructeth the Corinthians how they shall observe Easter to wit all the yeare long with the unleavened bread of sinceritie and truth not after the Iudaicall manner If there had beene other festivall dayes which might have beene observed by Christians the Apostle having so faire occasion would have directed them to the observation of
them and not spoken so generally Chamieraom 3. l. 19. c. 6. embraceth a more generall exposition that the Apostle condemneth both Iewish and Ethnick observation of dayes Non est verisimile Apostol um adeo incautâ— locutum ut generaliter observationem damnare videtetur si aliquam excipiebat saith Chamierus Or is it likely that the dayes appointed by God himselfe being abolâ—shed the Apostles would have brought in other in their roome Is it reason then that others should bring them in Zanchius confesseth That it is more agreeable to the first institution and writings of the Apostles that one day of the weeke onely bee san ctified Magis consentaneum est cum prima institutione cum scriptis Apostolicis ut unus tantum dies in septimana sanctificetur There was but one day observed in the Apostles times and called the Lords day If other dayes had beene dedicated to Christ they should all have beene the Lords dayes Beatus Rhenanus in his annotations upon Tertullian De corona militis observeth that in the primitive times the word Lord was more familiar and frequent in the mouthes of Christians then the name of Christ. So it was as much as to say Christs day The Lords day then was Christs day and Christ had no other dayes of nativitie passion c. Eusebius treading unknowne footsteps as himselfe confesseth in the beginning of his storie filleth up his booke with some old fables Among the rest he maketh mention of an epistle of Polycrates bishop of Ephesus to Victor bishop of Rome wherein he reporteth that hee and his predecessours even upward to John the Evangelise celebrated Easter upon the fourteenth day of the moone That epistle may be marked for a counterfite for it beareth that Iohn was a priest and bare in his forehead the petalum that is the golden plate like that of the high priests The Doctour calleth such gay tales Rhetoricall flowres But saith Scaliger Neutrum concedet qui sciverit nullum Christi Apostol um sacerdotem fuisse nulli praeterquà m summo sacerdoti petalum gestare licuisse Augustine who lived in the fift age after the Apostles could not resolve upon the originall of our five festivall dayes but floated betweene two opinions and not one of them sure For they were neither instituted by the Apostles nor by generall Councel Socrates in his historie commeth nearer to the point I am of opinion saith â—e that as many other things crept in of custome in sundrie places so the feast of Easter to have prevailed among all people of a certaine privat custome and observation in so much that not one of the Apostles hath any where prescrived so much as one rule of it to any man A little after They that keepe Easter the fourteenth 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 themselves that they should leave such a tradition yet there is none of them that can shew in writing any testimonie of theirs for confirmation and proofe of that custome It hath beene an old refuge when any countrie or province could not finde the beginning of their customes to father them upon the Apostles A notable exemple whereof wee had in this same I le when there was hote contention about the formes of shaven crownes Hierâ—â—â— himselfe saith Vnaquaeque provincia pracept a majerum leges Apostolicas arbitretur Let every province esteeme the traditions or precepts of their forefathers to bee Apostolicall lawes It will rather follow that the Apostles observed not nor appointed Easter to be observed at all For the Apostle being directed infallibly by the spirit had agreed upon the day as well as upon the thing it selfe and not left occasion of contention to the Christian world Quae aliter atque aliter observabantur non possunt ab Apostolis esse instituta quorum ab eodem spiritu eruditorum non potuit non esse individuus consensus Neque unquam piis fuit persuasum ab Iohanne institutum pascha decima qua ta Luna à I etro autem post eam quomodo jactabant veteres It is well said in the preface to the harmonie of confessions that the old contention about the celebrating of Easter tossed very hotly the space of two hundred yeares or thereabout betwixt the Greekes and the Latines was long since of us thought worthy of laughter Whitaker wondereth at their frivolous contentions and he saith there was no necessitie to observe it any day Chamierus saith Si institutum fuisset ab Apostolus eodem ubique modo fuisset institutum observatum quod falsum esse jam olim observavit Socrates Seeing they have no sooting for the Apostles appointing of the observation of Easter farre lesse will they be able to prove the Christians pentecost and other festivities that came in after as of Christs nativitie ascension c. to have beene instituted by the Apostles Iustinus questions Clemens constitutions some sermons ascrived to Cyprian all suppositious workes are the most ancient proofes they alledge for them THE IIII. REASON IF it had beene the will of God that the severall acts of Christ should have beene celebrated with severall solemnities the holy Ghost would have made knowne the day of his nativitie circumcision presentation to the temple baptisme transfiguration and the like For it is kindly say they to remember opus diei in die suo the notable worke of a day in the owne day Bellarmine saith that Christs acts did consecrat the dayes and times wherein they were wrought Hooker saith that the wonderous workes of God did advance the dayes and times wherein they were wrought There is not a day in the yeare wherein some wonderous worke of God hath not beene wrought All the dayes of the yeare saith Leo are full of Christs miracles If Christs actions advance and consecrate the dayes where on they were wrought they ought to have beene made knowne lest we keep holy such dayes as were never consecrated or advanâ—ed But it is confessed that the day of Christs nativitie and consequently of the rest depending thereupon as of his circumcision presentation baptisme have beene hid from mortall men And therefore the day of Christs nativitie was observed diversly of old by some in one moneth by some in another The 25. of December was grounded upon an erroneous conceat that Zacharie the father of Iohn the Baptist was high priest which errour is yet fostered by observing that day Yee see then as God hid the bodie of Moses for avoiding of idolatrie so hath he the day of Christs nativitie for avoiding superstition And this is sufficient to declare the will of God concerning other notable acts which were knowne to wit that not the act but divine institution maketh a day holy Gods resting upon the seventh day made it not holy but his sanctifying of it and instituting it to
be observed as holy Ratio convenientiae non fuisset sufficiens nisi praecessisset mandatum divinum Rivetus in Decalogum pag. 167. Christs actions did no more consecrate the times wherein they were wrought then his body did the manger or the crosse by touch And suppose this might have beene it would not follow that all mangers and crosses are consecrated no more would it follow that every 25. day of December should bee consecrated and made holy because that whereon he was borne I put the case it were true was consecrated Verum etiam non est dies illos fuisse consecratos per actiones aut passiones quae talibus diebus acciderunt Idenim si verum esset nullus fuisset dies qui aliqua Christi actione non esset nobilitatus consecratus Rivetus in Decalogum pag. 204. As for remembring of Christs nativitie no man denieth but it is needfull and so it is wheresoever the Gospel is preached But we deny that the memorie of it must be celebrated with the solemnitie of a festivall holy day with cessation from worke with feasting or forbearance of fasting and a proper service THE V. REASON SUppose the observing of holy dayes had at the first beene a matter indifferent yet seeing they have beene abused and polluted with superstition they ought to bee abolished Upon this ground Zâ—nchâ— us inferreth Non ma è igitur f'cerunt qui omnia proâ—er diem dom nicum aboleverunt They have therefore not done amâ—sse who have abolished all other holy dayes but the Lords day If Ezekias fact in breaking the brazen sâ—rpent belandable by which he confirmeth that pule then their fact is laudable also But sure it is that in former ages holy dayes have not onely beene abused with prophane and licentious revelling and surfetting but also polluted with the opinion of worship merite necessitie and a judaicall conceat that the devill is not so bold to tempt men on these dayes as at other times And therefore saith Zanchius Magicians observe holy dayes to exercise their magâ—call feats with the greater efficacie The Lords day it selfe may bee abused but because the observation is necessarie in respect of divine institution it cannot bee removed for the abuses of men But the festivall dayes were not appointed by God The number the abuses the will-worships of feasts so increased that there is nothing so unsavourie to God so pernicious to men as to sanctifie such and so many dayes faith the same Zanchius Holy dayes devised for the honour of Christ drew on holy dayes to saints Easter brought on a superstâ—tions lent to attend upon it made baptisme wait for her moone conformed our Lords supper unto the Jewish passeover in unleavened bread It was the first aple of contention among Christians the first weapon wherewith the bishop of Rome played his prâ—ses against other Churches and after flew so many Britons with by Austin the Monke saith Doctour Ames Even in Chrysostomes time the people would forbeare to communicate at other times But at Easter they would communicate howbeit they had committed recently some hainous sinne whereupon he exclameth O consuetudinem o presumptionem O custome O presumption Because people ranne superstitiously to that holy action at Easter as if the time gave vertue to the sacrament and were carelesâ—e the rest of the yeare our reformers appointed other times free of superstition as ye may see in the first booke of discipline pag. 58 59. Therefore seeing the observation of festivall dayes is not commanded by God and it cannot be denyed but it hath beene much abused it ought not to be continued farre lesse introduced where it hath beene disused suppose it might be now used without these abuses because it may degener after the same manner as before But what if it be not nor cannot be free of abuse and superstition They say they esteeme them not holier then other dayes or place any worship of God in the observation of them but only keep them for order and policie that the people may be assembled to religious exercises and instructed in the mysteries of religion But that is false howbeit an old shift The Papists themselves confesse that one day is not holier then another in the owne nature no not the Lords day but in respect of the use and end And in this respect our Formalists esteeme their festivall dayes holier then other dayes call them holy dayes and maintaine as yee have heard before that they may be observed as holy dayes If the observing of a day holy for the honour of a saint be a worshipping of the saint the observing of a day to the honour of Christ cannot bee without opinion of worship If the observing of the Lords day as a festivall as it is in their accompt be worship the observing of their holy dayes is worship Whereas they alledge that it is not worship because they hold not the like necessitie in observing the one as the other it will not helpe them For that doth not alter the nature of worship but maketh the one necessarie because God instituted it the other arbitrarie and voluntarie and consequently will-worship The same matter forme and end is in both but God instituteâ—h the one and therefore lawfull the other is instituted at the pleasure of man so it is worship but a vicious worship Further some other Formalists have of late maintained the mutabilitie of the Lords day it selfe What our Doctour will doe now let any man judge who knoweth him to be temporizâ—r and a sceptike Master Dow p. 58. saith as other holy dayes it goeth paripassu in their canons and ancient statutes which require the same observances under the same penalty Thâ—y are not only holy dayes but also mysticall howbeit the Doctour denieth it For els he must disclaime his ancienâ—s who call them so Are they not appointed for the solemnitle of some mysterie of religion Doe they not carrie the names of Christs nativitie passion ascension c. Are they not ordered according to the knowne or supposed times when such things fell forth If it were for order and policie they were observed that the people may assemble and be instructed wherefore is there but one day betweene the passion and the resurrection fourty betwixt the resurrection and ascension and then againe but ten betwixt the ascension and whitsontide Wherefore follow wee the course of the moone in our moveable feasts and observe not a certaine day in the moneth as we doe for other If we observed dayes only for order and policie then wee would not sticke to dayes as we doe for the commemoration of Christs nativitie passion ascension c. The Doctour saith we do not observe festivall dayes as the Jewes did which were holy not only for the use whereunto they were appointed to serve as circumstances but by reason also of their mystik signification and of the worship appropriated to them which might not bee performed at
another time But that will not save the maâ—ter For a day is called mystike not onely for shadowing things to come but also for the mysteries solemnely remembred And as for appropriation doe wee not appropriat to the day of Christs nativitie a peculiar kinde of service of epistles gospels collects hymnes homilies belonging to Christs nativitie and thinke it absurd to performe the like service upon another day with the like solemnitie of cessation from worke and supâ—rstitious forbearing of fasting Wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter Yea the Doctour saith the commemoration appointed to bee made upon the five dayes must not bee omitted on these dayes If it bee absurd to celebrate another day after the same manner with the same service and no other service will serve on these dayes is there not a peculiar service appropriated to our festival dayes as of old among the Jewes That shift is of no weight that a minister may preach or wee may meditate upon Christs passion another day then the nativitie For that is not to celebrate with solemnitie To use another day with the like solemnitie in the place of it or both would be thought very absurd The Jewes themselves without the service appropriated to their feasts might remember these same benefites and mysteries upon other dayes but not with the like solemnitie and peculiar service And so the solemnitie is tyed to the time To observed dayes after this manner is not like the appointing of houres for preaching or prayers on weeke dayes or times for the communion according to the policie and order set downe by everie particular congregation we tye not our selves to them not any peculiar service to any of them Wee use time then onely as a circumstance and for order and not as a sacred time let be as a holy festivitie Wee observe dayes after the same manner that the Jewes did howbeit not the same dayes nor with the same kinde of worship The change of the circumstance the day and manner of wotship doth not free us of Judaizing Non sublata sed mutata est significatio dierum saith Bellarmine and so it is with the Formalists Wee doe not say that the anniversarie revolution made the Jewish festivals ceremoniall for in the revolution of time there was no mysterie but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie To performe the same duty in substance upon the morall sabbath as occasion served had not beene ceremoniall What then they say ought not Christs inestimable benefites and notable acts to be remembred I answer Yes and so they are for where the gospell is preached his acts are published Christ is set forth crucified by the preaching of the word every communion day his passion and death is and will be remembred to his comming againe The Eucharist saith Bellarmine est memoriale omnium miraculorum quasi compendium vitae passionis resurrectionis Domini In the written word sermons prayers creeds catechismes his nativitie passion ascension c. are remembred It followeth not they should bee remembred therefore their memorie should be celebrated severally with the solemnity of a festivall day For the Lord hath appointed an holy day which we call the Lords day and may call Christs day as I said before for publishing all Christs acts and benefites Pope Alexander the 3. gave this reason wherefore the Romane Church doth not observe an holy day to the Trinitie to wit because glorie to the Father and to the Sonne and to the holy Ghost and other like things belonging to the praise of the Trinitie are published daily Ecclesia Romana in usu non habet quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem cum singulis diebus gloria patri filio spiritui sancto catera similia dicantur ad laudem pertinentia trinitatis The Popes ground must bee this Whatsoever is treated on or remembred in the ordinarie divine service needeth not a speciall holy day to celebrat the memorie of the same I assume The nativity passion resurrection ascension of Christ and sending downe the holy Ghost are not only remembred in privat but also in publike and in the ordinarie service specially on the Lords day If all be true that is affirmed by a councell holden at Constantinoplâ— that Christ was borne on this day the starre shined to the wisemen on it Christ fed 5000. persons with five loaves and two fishes on it that hee was baptized rose and sent downe the holy Ghost on it the light was treated on it and which Pope Leâ— affirmeth that the Lords day is consecrated with so many mysteries dispensed on it that whatsoever notable thing was done on earth was done to the honour of this day it appeareth that the Lord would have us to observe only this day as holy and sanctified by himself for the proclaiming of all his worthy acts and not to presume to institute holy festivities upon our owne heads There is no danger but the memorie of Christs nativitie c. will be preserved to the end of the world without observing such solemnities and making holy dayes which lyeth not in the power of man This pretext of remembring and putting in minde hath beene a cloak to bring in crosses images surplices and other popish garments with much other superstition and among the rest these memoriall dayes THE JVDGEMENT OF FORraine Divines I Passe by the Petrobrusians the Waldenses and Wicleffs followers and come to later times Luther in his booke de bonis operibus set forth anno 1520. wished that there were no festivall dayes among Christians but the Lords day only were observed And in his booke to the nobilitie of Germanie he saith Consulâ—â— nesse ut oâ—nia festa aboleantur solo die dominico retentâ— That is It were expedient that all feasts were abolisâ—ed tâ—e Lords day onely being retained Farellus and Viâ—et râ—nâ—â—ed all holy dayes out of the Church of Geneva as Calvine epist. 118. testifieth The same decree which banished Farellus and Calvine out of Geneva brought in other holy dayes In a nationall synod holden at Dort anno 1578. of the Belgick Almaine and French Churches we have these words Optandum forâ—t nostros sex diebus laborare diem solum Dominicum celebrare That is It were to be wished that our countrie people laboured six dayes and celebrated only the Lords day So yee may see festivall dayes are rather tolerated by them because of the wilfulnesse of the magistrates and people then commended or allowed Among the articles agreed upon and concluded concerning ecclesiasticall policie in the Palatinaâ— anno 1602. we have this following Omnes Feriâ— per annum festi dies tollendi è medio All the festivall dayes through the yeare are to be abolished Yee see where they finde the opportunity they abolished them Bucer howbeit not
one of the precisest reformers upon Mathew 2. hath these words as I finde him cited by Amesius in his fresh suit pag. 360. I would to God that evâ—ry holy day whatsoever beside the Lords day were abolished That zeal which brought them first in was without all warrant or example of the Scripture and onely followed naturall reason to drive out the holy dayes of the pagans as it were to drive out one nail with another Those holy dayes have beene defiled with so grosse superstitions that I marvell if there be any Christian who doth not shake at their very names Seeing then festivall dayes have no warrant we ought not to hear the sermons delivered on these dayes of purpose for the day for that is the chiefe element of a festivall day to use a peculiar kinde of service proper to it And without divine service it were but an idle day not a holy day The word of God is good of it selfe but may bee abused to charming and to foster superstition whereof we should keepe our selves free that wee be not guiltie of the prophanation of the name of God Our preachers went to rebuke the people when they conâ—eened more frequently to the Church npon any festivall day falling upon an ordinarie day of teaching howbeit neither time nor text was changed But how farre have both preachers and professours degenered without appearance of amendment At the beginning of the late novations they were skar but now many have digested that scruple OF CONFIRMATION OUr act it is true alledgeth that the Papists have made of the triall of young children their education and how they are catechised a sacrament of confirmation as if no such thing were aimed at but the said triall yet in respect that by that act the pretended bishop shall cause them to bee presented before him that hee may blesse them with prayer for the increase of their knowledge and continuance of his heavenly grace with every one of them and wee know that they dare and will take upon them the rest of the rites used in the English Church laying of hands c. we reason as before against confirmation as it is used in the English Church Yet two things I perceave in the act as it standeth The one is that the bishop is not â—ound to try by himselfe every one that is to be presented before him but only to try whither the minister hath beene remisse in catechising and yet he must upon the report of others blesse them with prayer for the increase of knowledge and continuance of grace Next that he must blesse who hath not a calling to blesse that hee must blesse as if hee were the pastour of all the souls within the diocie old and young which charge that null and pretended assembly could not give him seeing it hath beene acknowledged before in free assemblies to have no warrant in the word of God and hath beene suppressed by our Church as a damnable office Therefore his blessing is but a prophanation with his fingers But what language is this to say that the bishop shall blesse them with prayer for to blesse is one thing and to pray another For prayer seeketh of God good things for us but to blesse is in Gods name to assure us that the blessing of God is upon us and shall accompanie us But let us come to their paterne That which now the Papists make the sacrament of confirmation was of old a part of the solemnitie of baptisme After the person was baptized they laid on hands that is prayed for increase and continuance of grace to the baptized as we doe now but without laying on of hands because it was a rite indifferent without any use but to designe the person for whom the prayer was made and afterward abused to make up another sacrament Afterward entred a superstitious device to strike Chrisme that is oile of olives tempered with balme in manner of a crosse upon the forehead of the baptized This anointing in the forme of a crosse was called signation or consignation because of the signe of the crosse made upon the forehead This unction or consignation and imposition of hands became in the mindes of superstitious men so necessarie that without them they thought they had not gotten their perfite christendome that the signe of the oily crosse perfited baptisme and conferred the spirit of God upon the baptized Tâ—â—s consignation and imposition of hands at the closure of baptisme was called confirmation like as the giving of the cup to the communicants after they have receaved the bread was called also confirmâ—tion as Cassander hath observed but the 〈◊〉 controued onely with the first The bâ—shops arrogated to themselves the unction or consignation and imposition of hands to advance their estate They doe that part which consummateth baptisme which maketh a fall and peâ—fite Christian. But when it was found that the bishop could not bee present at every baptisme the priest was permitted after baptisme to anoint the baptized in the top of the head with holy Chrisme but he must not crosse the forehead That must bee reserved to the bishops leasure Then they were presented to the bishop to be confirmed and get their perfite Christendome by ritâ—s which were appendicles and câ—remonie of baptâ—sme before Thâ— English at their rude reformation reserved imposition of hands to the bishop and gave their priest power to make the signe of the crosse upon the forehead of the baptized but without chrisme Howbeit there bee no greater antiquitie for the crossing without it then with it they call notwithstanding the bishops imposition of hands onely confirmation and not their priests crossing of the forehead And yet when the priest crosseth he saith Wee receave this childe into the congregation of Christs flock in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified and manfully to fight under his banner against sinne the world and the devill and to continue Christs faithfull souldier unto his lifes end Which words agree according to their doctrine better with confirmation For doe they not say that in baptisme infants 〈◊〉 admitted to live in Gods family but in conf 〈◊〉 they are rabled to fight in the armie of God That in baptisme they beleeve the remission of sinne unto justification in confirmation they are emboldened to make open professon of this beleefe unto salvation And this is just the doctrine of the Papists So they have parted the rits of confirmation or els they must acknowledge that they have two-confirmations which is as absurd But let us come to the last and that which they call confirmation or laying on of hands It is true in their articles set forth anno 1562. they deny confirmation to be a sacrament and acknowledge that it flowed from a naughtie imitation of the Apostles But Doctour Rainolds in the conference holden at Hampton court alledged that that article was contradicted by
Cor. 11. Hieron in Psal. 147. Oecumenâ—us in 1 Cor. 11. Origen in num Homil. 23. 16. The third reason examined L. p. 74. pag. 46. The intent of the church of England in kneeling D. B. of kneeling p. 30. Reply 2. part pag. 50. The pretence of prayer examined Of the eucharist p. 95. De eucharistia l. 8. c. 3. num 22 23. Doctour Lindseves proceedings at â—e th page 5â— page 336. De sacram lib. 1. c. 10. s. 7. pag. 68. P. pag. 334. pag. 299. No pretence of prayer in our act The intent of the kneeler must be interpreted by the act Of the manner of their adoration D. Ames 1. reply pag. 54. part 2. Hooker l. 5. s. 67. pag. 142 145. Epist. 76. De Eucharis lib. 1. cap. 2. pag. 70. Kneeling in the act of receiving can not be free of idolatrie The first argument Treatise of idolatieâ— pag. 142. The uncovering of the head not like kneeling Occasionall â—neeling not warrant â—â—r ordinarie â— pag. 88. Levit. 9. 23 24. The originall of unbeâ—eef pag. 332. Salomons kneeling at the dedication of the temple Of kneeling pag. 7. The pretence of objectum a quo significative De imaginibus cap. 19. 20. 21. De cultu adorat Disp. 108. num 73. De adorat disp 108. num 90. num 132. 134. disp 110 num 34. Disp. 109. num 7. De adorat disp 106. num 2. 6. Disp. 108. num 128. pag. â—5 pag. 84. 85. 81. 92. D. B. of kneeling pag. 33. Reply 2. part pag. 65. No difference betweene images and the elements in the case of adoration L. pag. 77. De adorat disp 104. num 24. pag. 68. De adorat disp 110. Solut. p. â—62 Mediat civill worâ—â—ip no good warrant De civitat Dei lib. 10. cap. 4. Chamier de Imagin c. 6. num 9. pag. 228. Gods extraordinarie presence in the arke De cultu Sanct. l. 3. c. 4. Their relative adoratioâ— The second argument De adoratione disput 93. num 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. B. pag. 68. P. pag. 387. Decret pag. 366. Lib. 3. de natura Dâ—â—rum Suarez in 3. part tom 3. p. 780. Bellar. de eâ—char l. 2. c. 3. l. 4. c. 29. Alger de saâ—cram altar l. 2. c. 3. Tarnov de ministeâ— 10. l. 2. c. 31. The pretence of mentall prayer pag. 102. 109. pag. 112. 〈…〉 disp 93. num 11. pag. 199. pag. 236. Drusti praeterita in Matth. 6. The pretence of reall prayer or thanksgiving L. pag. 107. Exercit. p. 517. Willets qu. 1. of the sacraments Pezel refutatio Catechismi Iefuit pag 421. 〈…〉 cit pag. 224. De Missa l. 1. c. 13. lib. 2. c. 9. The pretence of receaving a benefite In 3. tom 1. 〈◊〉 p. 93. num 20. 21. Contra Gardiner col 735. edit 1581. De consecrat dist 2. cap. 56. dist 4. c. 131. Dist. 2 c. 47. Bellarm. de Euchar. l. 1. cap. 11. Becan de Coena calie c. 11. Reply to Harding art 1. Whittakerus de sacram pag. 68. Hom. 3. in epist ad Ephesios Vazquez de adorat disp 94. num 7. If we may receave upon our knees what we crave upon our knees The pretence of humility and reverence Of the institution of the supper p. 63. Theses theolog pag. 476. Of the Lords supper 1. part pag. 40. The great sacriledge of the Church of Rome pag. 206. Confess c. 4. Nota. The 11 12 13 14 15. lines in the 33. page are not Master Moulines words but the authours Festivall dayes aboliâ—â—ed by our Church That is Easter and Châ—istâ—â—s The first reaâ—â—â—â— against festival dayâ—s Zanehâ—tom 4. col 655. Willet Synop p. 501. Kuchiliâ—us in Catechismo Perkins Galat 4. Whittakers opera pag. â—â— What changeable what unchangeable in the 4. precept Theses Theolog. pag. 528. pag 110. DE opificio 〈◊〉 undi in fol. pag. â—5 The sabbath observed before Moses time pag. 45. 〈◊〉 epist. ad 〈◊〉 Hebr. â— 4. v. â— De emeâ—â—at temp lib. 1. Dissertatio â—e origine sabbathi Lib. 3. 32. Euseb. de prepar evangel l. 13. c. 7. De vita Mosis l. 2. Buxtors synag Iudaica c. 11. p. 287. Adversus Iudaeos c. â— In Gen. 2. pag. 47. De diebuâ—â—estis cap. 4. pag. 7. De festis c. 1. num 12. De festâ—s c 2. Differences betwixt the sabbath and anniversarie feasts See Casâ—ub exercit pag. 482. Scaliger de 〈…〉 Exortat pag. Epist. 86. ad Casulanum The saturday sabbath changed Addenda prolegomenis in libroâ— de emendatione temporuâ— The Lords day observed in and from the Apostles times pag. 211. 212. Discourse pag. â—3 pag. 43. De verbo Dei non script cap 3. â— pag. â—2 De verbo Dei non serâ—pto pâ—o c. 9. Dissert pag. 172. Praelect in Genes cap. 2. Orat. de laudib Constantini De operiâ— Dei part 3. â— 1. c. 〈◊〉 539. Syntag. lib. 1. cap. 47. In Genes cap. 2 3. The Lords day substitute to the old sabbath Sâ—arez de diebus festis cap. 1. nu 15. The perpetâ—ity of a seventh day â—â—non Iâ—â—â—g p. 198. 1. 2. quaest 100. art 1â— De cultu sanct lib. 3. c. 11. Homil. 10. in gen 2. quaest in Gen. De festis c. 4. num 9. The Lords day unchangeable De festis c. 4. num 10. Num. 10 11. All diffeâ—ence of dayes not abrogated The manner of observation Drusius de tribus sectis lib. 4. pag. 31. Secunda secundae quâ—â—st 122. art 1. aâ—â— secundum Dâ—civie De lib. 22. c. 30. Synops. pag. 500. De 〈◊〉 sancâ— c. 10. Galaâ— 4. 10. Policie 5. book sect â—2 The Lords day not a festivall De festis c. 4. Epist. 86. ad Casulanum De cultuâ— sanctorum cap. 11. Diâ— 76. c. 11. Câ—erum toâ—â—â—1 p. 227. Tom. 3. l. 29 cap. 6. num 6 Theolog polemica p. 509 The dayes of Purim pag. 18. Biblioth li. p. 20. De sacram pag. 206. Against the Rhem. Apoc. 1. 10. Contr. 3. l. 4. cap. 17. 〈◊〉 5. 3 part decre â—i dist 3. c. 2. De â—etal titulo de Faeriis cap. Conquestus Alstedii polemic p. 399. The dayes of dedication 〈◊〉 in Marc. 2. 18. De emendat temp The third reason against festivall dayes The Apostles observed no festivall dayes Bellar. de cultu sanctor cap. 13. Whitak cont 1. quest 6. cap. 12. Defence of the ceremonies pag. 64. Decanone lib. 9. cap. 21. num 15. â—omâ— col 671. â—5 c. 24 25. pag. 53. Elench trihaeresiâ— c. 2â— lib. 5. c. 21. Epist. ad Luciâ—â—um Chamier com 3. l. 19. cap. 7. n. 37. Whitak de scriptura quaest 6. c. 9. Tom. 3. l. 19. c. 7. num 9. The fourth reason against festivall dayes Epist. 4. The fifth reason against festivall daye Tom. 4. col 678. Col. 679. Col. 678. â—resh 〈◊〉 2. â—art pag. 84. Homil. 61. 2d populuâ—n Antiocheâ—um pag. 18. 23. pag. 25. pag. 23. 18. De eucharist l. 3. c. 9. Decretal l. 2. tit 9. cap. Concil Constantinop 6. Can. 8. The judgement of forraine Divines The act examined The originall of the act of the sacrament of confirmation Cassand Liturg p. 218. Chemier tom 4. l. 4. cap. 11. Spalato l 5. c. 5. Hooker l. 5. p. 353. Hooker l. 5. p. 354. Hockwells serâ—ron of confirmation The Formaâ—ists hold confirmation to be a sacrament De politera l. 3. c. 16. Parkerus de politeia l. 3. c. 16. l. 12. Defence l. 3. c. 4. l. 6. Ordinarie imposition of hands a gesture of prayer De rep l. 5. c. 5. nun 33. cap. 11. Ordinarie imposition of hands 2 â—esture of â—rayer In penâ—ate uc Fin. p. 370. De confirm cap. 7. Imposition of hands used as a sacrament 〈◊〉 2 de baptism c. 16. Estius in l. 4. dist 7. The bishop not the proper minister of confirmation In lib. 4. dist 7. num 17. In lib. 4. dist â— Quaest Quaest. 101. In 3. tom 3. disp 36. sect 1. Synt. part 1. disp 25. De rep l. 5. c. 12. num 23. Amach l. 3. 〈◊〉 quaestionum lib. 11. Dist 45. c. 6. Adversus Luciferianos Decretal l. 1. 〈…〉 De rep l. 5. c. 12. n. 24. Suarez in 3. to n. 3. disp 36. sect 1 Adversus Luciferianos Institut l. 4 c. 19. sect 9. Beda in ps 26. Notae 〈◊〉 dispâ—â—aboritrr p. 28. The preteÌ„ce of catechising young children Di polit l. 3. c. 16. sect 11. Obedience pag. â—52 The judgement of our church concerning ad Ministration of the sacrament in privat places Reasons against povat administration Tiâ—â— insyâ—ag de haâ—â—â— parte 〈…〉 pag. 110. Part 3. quest 7 artic 5. The distinction of ordinarie and extraordinary frivolous Where two or three are gathered c. Against privat baptisme Epist. 185. Censura c. 9. Reasons Privat baptisme hath bred the necessitie of baptisme Lib. 5. â— 21. Baptisme prophaned by privat administration Proceedings pag. 105. The case of baptisme and circumcision different Bueanus lec 46. Zepperus de sacram pag. 251. Chamier tom 4. lib. 5. c. 14. Barrad tom 1. l. 9. c. 2. Suar. in 3. partem tom 3. disp 29. sect 2. Reasons against privat communion Decad. 5. ferm 9. pag. 117. 118. On 1 Corin. 11. §. 14. Tom. 4. l. 7. c. 13. num 33. Dead 5. serm 9. The preteâ—â—ded necessitie of privat communions Miscellan pag. 166. Epist 361. Decad 5. serm 9. Disp. 61. thes 36. On Job 6. 1. 8. Râ—eti Cathol Câ—thodo tom 2. pag. 198. Privat communion hath bred neglect and irreverence Ricti cathol orthod tom 2. p. 199. De eucharist lib. 4. cap. 23.