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A17583
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Perth assembly Containing 1 The proceedings thereof. 2 The proofe of the nullitie thereof. 2 [sic] Reasons presented thereto against the receiving the fiue new articles imposed. 4 The oppositenesse of it to the proceedings and oath of the whole state of the land. An. 1581. 5 Proofes of the unlawfulnesse of the said fiue articles, viz. 1. Kneeling in the act of receiving the Lords Supper. 2. Holy daies. 3. Bishopping. 4. Private baptisme. 5. Private Communion.
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Calderwood, David, 1575-1650.
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1619
(1619)
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STC 4360; ESTC S107472
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90,652
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110
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indured after the dayes of Malachi as Drusius afirmeth They had Vrim and Thummim under the first Temple and in place thereof a slender voyce sounding from the heaven called Bathkol under the second Temple as Tremellius hath observed Next the Pharisees and degenerating Iewes filled their Kalendar with fond feasts of their owne invention as the festivities of the Equinoctiall and festivall dayes other wayes called the feasts of the Tekuphas or converted any ancient order into a solemne feast as the day appointed for carying wood to the Temple to maintein the fire of the altar Nehem. 10.34 they turned into a feast called the feast of Xylophoria A holie day is to be observed not by a few but by all but all were not appointed to bring wood but those only who were designed by lot It is no wonder therefore that they took the like course with the dayes of Purim But wee are not to imitate the Pharises and fond Iewes The fourth Reason The observation of anniversarie dayes pertained to the ceremoniall law but so it is that the ceremoniall law is abolished The anniversarie dayes were distinguished from the morall sabboth Many were the preheminences of the ordinary sabboth aboue the anniversary 1. It was more ancient given to Adam in the state of innocencie 2. vttered by Gods owne mouth 3. Written with Gods owne finger in durable stone 4. The Lord himself in a manner rested on it when as he rained not Manna that day 5. It was more strictly observed then the other holy dayes therefore some say it was called Shabbath Shabbathon Therefore likewayes the Iewes measured unto it a sabboth dayes journey 6. Other holy dayes were celebrated either in remembrance of a by-past benefite or to signify somthing to come It excelled them in both faith Bellarmine 7. Other holy dayes gaue place unto it The Iewes made a Canon that two Sabbothes should not concurre together propter olera propter mortuoâ— that is because they could not keepe in that hote region their sodden meats two dayes together nor the bodies of the dead unburied for stink and putrifaction Therefore they transferred this sabboth of extraordinary solemnity immediatly proceeding the ordinary sabboth to the ordinary sabboth They were drawne to it it was never drawen to them See Causabonus In a word the Iewes held it in greater estimaton then the rest They called it The Queene of the holy dayes and the secrete of the living God The three solemnities called Regalim were Temple feasts They were bound to celebrate them at the Temple the publick theater of all the Iewish ceremonies The Apostle calleth them Weake and beggerly elements Galat. 4.9.10 The elements of the world Coloss. 2.20 Shadowes of things to come Coloss. 2.16.17 The Apostle saith not the observation of Iudaicall dayes but simpliciter the observation of dayes served to the people of God for a typicall use and a rudiment of religion If the observation of some anniversary dayes was prescribed to the Iewes as elements and rudiments for their instruction it followeth that the observation of anniversarie dayes is of it selfe a rudimentary instruction otherwayes the Apostles reason will not hould The Apostle condemneth difference of dayes as he condemneth difference of meats To esteeme some meats cleane and some uncleane is Iudaicall howbeit we obserue not the same difference that the Iewes did Dayes and meats are parallelled together to esteeme one day holier then another not so discerned by the Lords commandement must be also Iudaicall The Kirk vnder the Gospell hath past the rudiments and therefore the observation of anniversary daies doth not beseeme her To substitute other dayes in place of the Iewish a Christian Pasâ—â—e and Pentecost for the Iewish is but to substitute rudiments and elements ro the Iewish not to chase away but to change the Iewish holy dayes as Bellarmine doth Non est sublata sed mutata significatio â—et discretio dierum The Iewish frankincense was a perfume the Popish is a simple frankincense without any other ingredient The Iewish lights were of oyle the popish of wax and yet wee charge them with Iudaizing The Iewes had no anniversary dayes but such as were abrogate They were abrogate not only as shadowes of things to come but also as memorials of bygone benefites Even as they were dayes of remembrance they belonged to the pedagogy of the law Converted Iewes may not lawfully obserue the Iewish festivities even as remembrances of bygone benefits In every respect all their anniversary dayes are abolished and they had none other but such as were abolished Therefore in every respect they belonged to the ceremoniall Law The observation therefore of anniversary dayes even in respect of remembrance was to the Iewes pedagogicall rudimentary and elementary and counsequently ceremoniall The Bishop of Chester confesseth that all the solemne feasts were of a ceremoniall nature If the Iewes had no anniversary solemnities to indure after Christs comming when they should be converted to Christianisme how can the observation of anniversary dayes be taken up by Christians The fifth Reason The prerogatiue belonging to God in the old Testament was transferred to Christ God and Man the law-giver in the new Testament one that was faihfull in all the house of God But so it is that Christ neither by his own coÌ„mandement nor by direction of his spirit inspiring the Apostles instituted any other day but the Lords day If there had been any other dayes dedicated to Christ the Apostle spoke unproperly and obscurely when he sayd he was ravished in the spirit upon the Lords day If there had been a day for his Nativity another for his passion he should haue sayd he was ravished in the spirit upon one of the Lords dayes Seeing Iohn out-lived the rest of the Apostles It followeth that there was no other holy day observed in the Apostolicall times Neither was the institution of the Lords day so much a new institution as a change of the ordinary Sabboth The extraordinary Sabboths were in every respect ceremoniall The ordinary Sabboth had both substance and ceremony By reason of the substance it was changed into the Lords day answering analogically to it The morall use of the ordinary sabboth was for the service of God in generall both private and publick The mysticall use was to be a memoriall of things by-past and a shadow of things to come The morall use indureth the mysticall uses are evanished Christ appeared the first day of the weeke and every eighth day thereafter untill he ascended saith Iunius And that therefore the Apostles delivered to the Kirke the observation of this day from Christs example and institution which he confirmeth with the iudgement of Cyrillus and Augustine The blessing of the seventh day was translated to this day instituted by Christ because all sanctification floweth to Christians from Christ. But it is sufficient that the Apostles inspired by his Spirit haue recommended this day to the
Kirke There is another reason to proue that there were no other dayes appoynted in the Apostles times The Apostle had occasions to treat of holy dayes reasoning against the observation of Iewish dayes they direct them to no other as the purpose required The Apostle condemneth not onely the observation of the Iewish daies nor the Iewish observation of the Iewish daies to a typicall use For the converted Iewes did not obserue them as shadowes of things to come for then they had denied Christ but he condemneth observation of dayes as a Iewish custome and rite as a pedagogicall and rudimentary instruction not beseeming the Christian Kirke Zanchius speaketh to this purpose after this manner Magis consentaneum est cum prima institutione cum scriptis Apostolicis ut unus tantum dies in septimana sanctisicetur It is more agreeable to the first institution and the writings of the Apostles that one day of the weeke onely be sanctified Against this Argument is first alledged that the Apostle compareth with the observation of dayes Rom. 14.5.6 Answ. The Apostle beareth with the infirmity of the weake Iewes who understood not the fulnesse of the Christian liberty And the ceremoniall law was as yet not buried But the same Apostle reproveth the Galatians who had attained to this libertie and had once left off the observation of daies Next the Iudaicall dayes had once that honour as to be appointed by God himselfe but the anniversary dayes appointed by men haue not the like honour It is secondly obiected that seeing the Lords day was instituted in remembrance of Christs resurrection the other notable acts of Christ ought likewise to be remembred with their severall festivities Answer It followeth not that because Christ did institute in remembrance of one benefite therefore men may institute for other benefites 2. Christs resurrection was a benefite including the rest as an accomplishment of the worke of redemption and answered anagogically to the common benefit of creation by the beginning of a new creation 3. We deny that the Lords day was appointed to celebrate the memory onely of Christs resurrection For then the Lords resurrection the proper subiect of all Homilies Sermons Gospels Epistles Collects Hymnes and Psalmes belonging to the Paschall seruice should be the proper subject of deuine seruice euery Lords day Then the Lords day shovld be a festivall day and it were vnlawfull to fast on it It was instituted for the remembrance of all his actions and generalie for his worship Athanasius sayth In Sabathâ— conuenimus ut Dominum Sabathi Iesum adoremus Wee conuene on the Sabboth that wee may adore Iesus the Lord of the Sabboth Augustin sayth Domineus hic dies idâ—irco dicitur quia eo die Dominus resurrexit vel ut ipso nomine doceret illuÌ„ Domino consecratum esse debere It is called the Lords day because the Lord rose that day or that the name might teach us that it ought to be consecrate to the Lord. It is called the Lords day either becase the Lord did institute it as the dayes of Purim are called Mordecaies dayes in the second of the Maccabees and the communion is called the Lords Supper Or els because it was instituted to the Lords honour and worship The Iewish Sabboth was the Sabboth of the Lord our God The Christian sabboth is the Sabboth of Christ our Lord God and Man The name of Lord was more frequent in the mouths of Christians in the Apostlick times then the name of Christ as Rhenanus hath obserued When it is called commonly the Lords day it is all one as if it were commonly called Christs day Changeing the title but not the purpose If the ordinary sabboth be Christs day appointed by himselfe or his Apostles at his direction for the remembrance of all his actions and for his worship in generall to diuide his actions and appoint anniversary and mysticall dayes for their remembrance is superstitious wil-worship and a Iudaicall addition to Christs institution Christs day answereth analogicallie to the morall sabboth It may be applied to the remembrance of Christs resurrection seeing he rose that day and in some sort to bâ— a signe of the heavenly rest But that is typus communis factus A common type fitted to resemble such things But not typus distinâ—â—us appointed by God for that end It resteth then that Christs day or the Lords day is the Christian sabboth a continuation of the morall sabboth and to be obserued in a morall maner for all the paise of Gods worship in and through Christ and not in a misticall maner for the joyfull remembrance of Christ resurrection onely It is thirdly objected that Paul kept the feast of Pentecost Act. 20. 1. Cor. 16. I answer It was the Iewish Pentecost whereof mention is made in these places Paul needed not to haue travelled to Ierusalem for he might haue observed the Christian Pentecost euery where Bellarmin himself wil not be so bold as to affirme that it was the Christian Pentecost Francolinus putteth it out of doubt and sayth it is against the common exposition of the interpreters for sayeth he Tune temporis non erant celebres christianorum festivitates cum Euangelium non esset ad huc plenè promulgatum the festiuities of Christians were not as yet celebrated for the Gospell was not yet fully published It is fourthly objected out of the Epistles of Policarpus Pollycrates extant in the history of Eusebius and out of Beda following Eusebius that the Apostles kept the feast of Easter Answer Beda was but a fabler and a follower of fabulous reports Eusebius was little better treading vnknowne foot-steps as himself confesseth in the beginning of his storie The Epistles alledged are counterfeit for it is said in these Epistles that Iohn was a Priest and bare on his forehead the Patalum that is the golden plate like that of the high Priests Exod. 37.36 But no man will graunt sayth Scaliger Neutrum concedit quisciverit nullam Christi Apostolum sacerdotem fuisse nulli preterquam Summo Sacerdoti Petalon gestare licuisse That either Iohn or Iames bare it who vnderstand that none of Christs Apostles was a priest and that it was lawfull to none but the hie priest to beare the golden plate And yet these Epistles are the eldest records that Eusebius can ground vpon The Bishop of Elie in his sermon taketh needlesse pains to prove the antiquity of Ester But when he proveth it to be Apostolicall he shooteth short His eldest antiquity is the counterfeit Epistles before alledged His proofe out of scripture Psalm 118.8 1. Cor. 5.7.8 are very weake For the first testimonie is applyed to euery Lords day and is not to be restrained to Pasche day Christ crucified and refused of the builders was demonstrate to be the corner stone For that day he was demonstrate to be the son of God by his resurrection according to Dauids Prophesie To