And, finally, the author of _The Nullity of Perth Assembly_(502) proveth this point forcibly: Doth not Hooker say “That the days of public memorials should be clothed with the outward robes of holiness? They allege for the warrant of anniversary festivities, the ancients, who call them sacred and mystical days. If they were instituted only for order and policy, that the people might assemble to religious exercises, wherefore is there but one day appointed betwixt the passion and the resurrection; forty days betwixt the resurrection and ascension; ten betwixt the ascension and Pentecost? Wherefore follow we the course of the moon, as the Jews did, in our moveable feasts? &c. Wherefore is there not a certain day of the month kept for Easter as well as for the nativity?” &c. That which is here alleged out of Hooker and the ancients, Bishop Lindsey passeth quite over it, and neither inserts nor answers it. As touching those demands which tie him as so many Gordian knots, because he cannot unloose them, he goeth about to break them, telling us,(503) that they order these things so for unity with the catholic church. This is even as some natural philosophers, who take upon them to give a reason and cause for all things in nature, when they can find no other, they flee to _sympathia physica_. When it is asked, wherefore the loadstone doth attract iron rather than other metal? they answer, that the cause thereof is _sympathia physica inter magnetem et ferrum_. With such kind of etymology doth the Bishop here serve us; yet peradventure he might have given us another cause. If so, my retractation is, that if he be excused one way, he must be accused another way; and if he be blameless of ignorance, he is blameworthy for dissimulation. The true causes why those things are so ordered, we may find in Bishop Andrew’s sermons, which I have made use of in handling this argument. For example,(504) the reason why there is but one day betwixt the passion and the resurrection, is, because that Jonas was but one day in the whale’s belly, and Christ but one day in the bosom of the earth; for in their going thither he sets out Good Friday; in their being there, Easter eve; in their coming thence, Easter day. As for the fifty days betwixt Easter and Pentecost, he saith,(505) “Fifty is the number of the jubilee; which number agreeth well with this feast, the feast of Pentecost;—what the one in years, the other in days;—so that this is the jubilee as it were of the year, or the yearly memory of the year of jubilee: that, the pentecost of years; this, the jubilee of days.” In the end of the same sermon, he tells us the reason why there are ten days appointed betwixt the ascension and Pentecost. “The feast of jubilee (saith he) began ever after the high priest had offered his sacrifice, and had been in the _sancta sanctorum_, as this jubilee of Christ also took place from his entering into the holy places, made