1. Quer. VVhether the Institution of other Holy dayes besides the Sabboth, be of Divine Right?

Answ. THat which is of divine Right, is recorded in holy Scripture to be expresly commanded by God, or warrantably practised by his people. But so are none of our Holy dayes. Ergo, not of Divine Right.

2. Quer. VVhether there by any Precept or example Apostolicall, to warrant or condemne the celebrating of any such dayes, or neither.

Answ. This Quere is needlesse: but to give further satisfa­ction. In Scripture there is no such precept, but the supersti­tious observation thereof is so farre forbidden, that Paul would have us so to carry our selves herein, that no man may condemn us for the superstitious respect of an Holy day. Coloss. 2.16. But the third is the main Querie intended.

3. Quer. VVhether the Church and Civill Magistrate, have Au­thority to iustitute any such yeerly Festivals?

Answ. We are here to understand who is meant by the Church and Civill Magistrates; and that first negatively, not such as the Apostles in the primitive Church, for they were spoken of in the former queries: but affirmatively the Church now remaining, and the Governours and Officers thereof: To which we answer. That in respect of civill obedience they may impose lawfull commands on certain dayes, but have no power to consecrate a day, or make it holy. The Sillogisme is this.

If we finde that the Church and Civill Magistrate, or either have authority in godly policy and civill respects to appoint [Page]the solemnity of yearely Festivall dayes, the Holy dayes by them appointed may be observed: but they have authority (if they see it expedient) Ergo, they may be observed.

But this argument of theirs proves nothing, to impose a ne­cessity, or that the conscience is bound to observe such dayes, as more holy then others: no more then if one should say, We are bound in conscience to spend all we have in house-keeping this Christmas: For if the Ministers and Churchwardens have authority to beg our charity for the poor, we may give them all we have. But they have such authority, therefore in con­science we must give away all: this proves nothing, but to search the particulars more exactly.

1. The Major they prove thus. That the Church or Civill Ma­gistrate have Authority to appoint and institute yearly Festivals in policy and civill respects, is warrantable by the example of Purim. Esther. the 9. Mordecheus and Esther, appointed a new Festivall day, not instituted of God and binde every one to the observing there­of, that none should fail to observe it. Verse 27. From this Bellar­mine concludes, That men are bound in conscience to observe Festi­vall dayes. Bellar. cap. 10. So also our Doway Men. pag. 1050.

Answ. 1. Though we do not utterly reject Festivall dayes yet we acknowledge none necessary (saith Doctor VVillet) more then are of the Holy Ghosts appointing in the Scripture. 2. We deny that the constitutions of the Church do binde christians, in respect of the dayes themselves, in conscience to keep them, otherwise then they may give offence by their contempt and disobedience to the wholsome decrees of the Church: for it selfe in its owne nature is indifferent: nothing bindeth abso­lutely in conscience but that which is warranted by did Word. Wherefore keeping of Holy dayes being not enjoyned, but left indifferent in the Word, bindeth no otherwise, then as we have said. 3. The example of Esther, did binde the observer in conscience, not in regard of the day, but of the promise, which was made for themselves and their seed, to keep it: but [Page]first their consent was required: and therfore there was no feast instituted for that so miraculous a passage over Jordan: none for the walles of the fall of Jerico: nor for the slaughter of the Midianites in the time of Gideon: nor for that other no lesse ad­mirable of the Ammonites and other people confederate in the dayes of Jehoshophat, neyther for that of the Assyrians when the Angell of God destroyed the whole hoast. And who can reckon up those so many the like miraculous deliverances, for remembrance whereof notwithstanding there were no solemn dayes dedicated. Ser. 25. on Esther. 9.4. Mordecheus besides his ordinary authority as a chiefe Governour, had also some Propheticall directions to institute this day of rejoycing (being held to have written also that Book of Esther) which cannot now be drawn to an ordinary president. 5. Lastly, it seemeth rather to have been appointed as a Festivall day of rejoycing, and thankesgiving, for the joyfull remembrance of that deli­verance, then as a new Holy day to be kept with that strickt­nes, as the Holy dayes appointed by the Law: for they kept it with joy and feasting, and sending presents one to another. v. 19 Like as now in the Church of England, the 5. of Novemb. is ap­pointed by Act of Parliament to be celebrated, not as a new ho­ly day, with Injunctions of abstinence from worke the whole day, but only to assemble together in the Congregation, to give God thanks for so great a deliverance. 2. They bring in the ex­ample of the dedication of the Temple, to which I answer.

Answ. 1. There was no yearly memory thereof kept nor in­stituted; neyther for the restitution of the Temple by EZekiah, after the prophanation thereof by Ahaz and Urias, nor by Iosias after the same had been most horribly polluted by Manasses and Amon. Nor by Zerobbabel, Esdras, or Nehemiah, after it was re­edified: when it had been utterly destroyed by the Chaldees. 2. These were shadowes of the things to come, but the body is in Christ. The first Argument you see is nothing worth: The minor they prove thus:

If the Church or Magistrate may celebrate Festivalls for tem­porall mercies, they may doe it for spirituall mercies, and appoint dayes for the one, as well as for the other.

Answer. The difference is not in the cause, but in the thing: not about the matter for which the dayes are celebrated, but how farre the celebration it selfe is superstitious, and what is binding, and therefore we shall proceed to the ensuing consi­derations

1. Whether an holinesse may be ascribed to these dayes, or whe­ther they be only indifferent, and meerely civill and politic [...]ll. But assuredly no holinesse is to be ascribed, and therefore not necessary, though some times expedient.

That they are indifferent is proved already, and holinesse not to be ascribed to the day. And therefore it is recorded in the confession of Augsburg. Art. 4. That concerning Festivall da [...]es &c. they are things indifferent, which where is no danger of giving offence, may be well omitted. And let them therefore be pleaded never so expedient binding to the conscience, they cannot be.

So then it will necessarily follow (as themselves cannot deny) that these dayes being no more holy then others to be observed (ex­cept for some civill obedience temporalls to the Magistrate) or in some cases for some thankfull remembrance, to praise God for some deliverance or mercy received, Christians are not bound in con­science to observe them, nor in the observing thereof to attribute holinesse to these dayes above others.

So that in some respects we agree in the generall rule, that in all different things, of civill use, (in temporall respects) the Magi­strate may command and we are bound to obey, either for the obser­ving a day, or the not observing a day, (where the Scripture is si­lent and conscience free) But in things of Religious use in the wor­ship of God: we are to obey nothing by the pretended Authority of the the Church. But what Gods word expressely commands, or for which we have expresse precept, in things of Religion, and worship, the Scri­pture must command the Church and Magistrate.

But whereas they say in civill indifferent things the Church and Magistrate, may command us.

Answers. This must exactly be observed; that without au­thority from the word of God, they cannot binde the consci­ence. And therefore according to their owne rule, we are to en­quire, wherein, or in what cases, the observing of such dayes may be expedient, and in what cases not expedient. It is expedient, as be­fore upon the receiving of some blessing from God. The re­membrance of which should be kept not by attributing holinesse to the day, as hath been formerly the custome: Whereby 1. Arose an o­pinion of a necessity even with feare of sin for the breaking of them, which is contrary unto the Christian liberty. 2. The holinesse of one day was accounted greater then of another, as though Gods grace was most easily found, and more largely granted on the festivall dayes, then on others, and in this feast, rather then in that. 3. There was also joyned an opinion of merrit even by the work it selfe wrought, as though by the cea­sing on such dayes from worke they, had done an holy Act. 4. There followed a neglect to heare Gods word on other dayes. 5. And lastly, There issued a carefull and scrupulous ceasing from all handiwork, after the manner of the Iewes, and the observation of the time of the Feast, from one twilight, un­to the other. And therefore by the common Lawes: Ad animae periculum pertinent superstitiosa temporum observationes: supe [...]stiti­ous observation of dayes bringeth danger to the soule.

Neither indeed was it Mordicheu's purpose, to institute any new worship of God: and to ascribe unto the dayes of Purim, (which example is so much alleadged) any greater holinesse, then unto other dayes, neither to binde any mans conscience to the observation of this Ordinance, as they are to those things which God himselfe hath commanded; But whereas God hath granted unto man six dayes of labour, and hath left it to his will, either to labour, or to imploy it in holy things, as saith Merlyn. Mordicheus only respected this, that these dayes should [Page]rather be bestowed in the remembrance of the benefits of God: and in giving thanks for such a deliverance, then to binde the conscience so from handy work, the rest of the day as if God himselfe had commanded it out of absolute necessity. And thus the nativity of Christ: the Epiphany &c. are to be observed. We have now many holy dayes in our Kallender, but of old; for the space of foure hundred yeares after Christ, these were the only solemne Feasts in the Church. Easter, Whitsontide, the nativity of Iesus Christ the Ascention and the Epiphany.

2. And therefore to conclude with the last consideration, consider that when by observing any such day: God is either by superstition or prophanesse dishonoured: (although the re­membrance of the mercy of God be required) yet the day is not to be kept; except such abuses be taken away, but necessa­ry to be suppressed, and forbidden. Therefore the Church, and Magistrate, have power to suppresse and forbid them, when they are either instituted to a superstitious use, or used pro­phanely, and so, though the nativity of Christ, and other Fe­stivalls may be celebrated, yet as they were instituted to a su­perstitious use, and are frequently abused to a carnall liberty, and prophanesse, it is necessary, they should bee reformed: in name, end, and use. For, 1. No day dedicated to an Idoll is lawfull to be observed, but Christ-mas day is dedicated to the Idoll of the Masse, and others, dedicated to Saints, and there­fore ought be reformed. 5. The end is to give power to the Prelates, to trample upon our consciences. 3. And lastly, the use is very prophane, to dedicate dayes to Saints, is to ascribe that to the creature, which is onely proper to the Creatour: which is Idolatry. And every Protestant is bound, so farre as the celebration of Christs nativity or other Festivall dayes are Idolatrous, or Heathenish to the indeavour to have them pur­ged.