_Sect._ 9. 3d. If some times, places and things, be made holy by the church’s dedication or consecration of them to holy uses, then it followeth that other times, places and things, which are not so dedicated and consecrated by the church, howbeit they be applied to the same holy uses, yet are more profane, and less apt to divine worship, than those which are dedicated by the church. I need not insist to strengthen the inference of this conclusion from the principles of our opposites; for the most learned among them will not refuse to subscribe to it. Hooker teacheth us,(482) that the service of God, in places not sanctified as churches are, hath not in itself (mark _in itself_) such perfection of grace and comeliness, as when the dignity of the place which it wisheth for, doth concur; and that the very majesty and holiness of the place where God is worshipped, bettereth even our holiest and best actions. How much more soundly do we hold with J. Rainolds,(483) that unto us Christians, “no land is strange, no ground unholy,—every coast is Jewry, every town Jerusalem, and every house Sion,—and every faithful company, yea, every faithful body, a temple to serve God in.” The contrary opinion Hospinian rejecteth as favouring Judaism,(484) _alligat enim religionem ad certa loca_. Whereas the presence of Christ among two or three gathered together in his name, maketh any place a church, even as the presence of a king with his attendants maketh any place a court. As of places, so of times, our opposites think most superstitiously. For of holidays Hooker saith thus,(485) “No doubt as God’s extraordinary presence hath hallowed and sanctified certain places, so they are his extraordinary works that have truly and worthily advanced certain times, for which cause they ought to be with all men that honour God more holy than other days.” What is this but popish superstition? For just so the Rhemists think that the times and places of Christ’s nativity,(486) passion, burial, resurrection, and ascension, were made holy; and just so Bellarmine holdeth,(487) that Christ did consecrate the days of his nativity, passion, and resurrection, _eo quod nascens consecrarit præsepe, moriens crucem, resurgens sepulchrum_. Hooker hath been of opinion, that the holidays were so advanced above other days, by God’s great and extraordinary works done upon them, that they should have been holier than other days, even albeit the church had not appointed them to be kept holy. Yet Bishop Lindsey would have us believe that they think them holy, only because of the church’s consecration of them to holy political uses. But that now, at last, I may make it appear to all that have common sense, how falsely (though frequently) it is given forth by the Bishop, that holidays are kept by them only for order and policy, and that they are not so superstitious as to appropriate the worship to those days, or to observe them for mystery and as holier than other days:—