A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…

that which they gripe to in this Epistle, is, that Calvin, speaking of the abrogation of Festival days in Geneva, saith, hoc tamen testatum esse volo, si mihi delata optio fuisset, quod nunc constitutum est, non fuisse pro sententia dicturum. Ans. That which made Calvin say so, was not any liking which he had to Festival days, for he ^tcalls the abolishing of them ordo been compositus. But as himself showeth in the following Epistle which beareth this title. Call. Ministro Burensi, S. D. The reason, why he durst scarcely have so determined, if his judgement had been required, was, because he saw neither end nor remedy for the prevailing tumult of contention raised about Festival days, and likely to impede the course of Reformation, therefore fovendae pacis studio, he professeth, that he durst not make mention of the abrogation of those Holy-days. Because he would have tolerated Holy-days, because he durst not at that time, and as the case then stood, have spoken of the abolishing them, can it be hereupon concluded, that he allowed of them? No sure. But it is observable, how both these Prelates pervert Calvins words. B. Spotswood allegeth his words anent the abolishing of these Festival days, thus: Ego neque suasor neque impulsor fui, atque hoc testatum volo, si mihi delata optio, &c. Whereas the words in that Epistle lie thus, ego tametsi neque suasor neque impulfor fui, sic tamen accidisse non moleste fero. Quod si statum nostrae Ecclesiae aeque compertum haberes, non dubitares meo judicio subscribere. Hoc tamen testatum esse volo, si mihi delata optio, &c. The B. would have made his hearers believe, that Calvin was not content with the abolishing of the festival days, whereas his words testify the very contrary. B. Lindsey is as gross in perverting the end of that Epistle. Nec tamen est cur homines adeo exasperentur, si libertate nostra ut Ecclesiae edificatio postulat utimur, &c. from which words he concludes, that in Calvins judgement the observation and abrogation of those days, is in the power and liberty of the Church.

that which they gripe to in this Epistle, is, that Calvine, speaking of the abrogation of Festivall dayes in Geneva, saith, hoc tamen testatum esse volo, si mihi delata optio fuisset, quod nunc constitutum est, non fuisse pro sententia dicturum. Ans. That which made Calvine say so, was not any liking which he had to Festivall dayes, for he ^tcals the abolishing of them ordo bene compositus. But as himselfe sheweth in the following Epistle which beareth this title. Cal. Ministro Burensi, S. D. The reason, why he durst scarcely have so determined, if his judgement had been required, was, because he saw neither end nor remedy for the prevailing tumult of contention raised about Festivall dayes, and likely to impede the course of Reformation, therefore fovendae pacis studio, he professeth, that he durst not make mention of the abrogation of those Holy-dayes. Because he would have tolerated Holy-dayes, because he durst not at that time, and as the case then stood, have spoken of the abolishing them, can it be hereupon concluded, that he allowed of them? No sure. But it is observable, how both these Prelates pervert Calvins words. B. Spotswood alledgeth his words anent the abolishing of these Festivall dayes, thus: Ego neque suasor neque impulsor fui, atque hoc testatum volo, si mihi delata optio, &c. Whereas the words in that Epistle lie thus, ego tametsi neque suasor neque impulfor fui, sic tamen accidisse non moleste fero. Quod si statum nostrae Ecclesiae aeque compertum haberes, non dubitares meo judicio subscribere. Hoc tamen testatum esse volo, si mihi delata optio, &c. The B. would have made his hearers believe, that Calvine was not content with the abolishing of the festivall dayes, whereas his words testify the very contrary. B. Lindsey is as grosse in perverting the end of that Epistle. Nec tamen est cur homines adeo exasperentur, si libertate nostra ut Ecclesiae edificatio postulat utimur, &c. from which words he concludes, that in Calvines judgement the observation and abrogation of those dayes, is in the power and liberty of the Church.