_Sect._ 3. Now, for confutation of this forged exposition of those places of the Apostle, we say, 1. If all the days whereof the Apostle condemned the observation were Judaical days prescribed in the ceremonial law, then do our divines falsely interpret the Apostle’s words against popish holidays, and the Papists do truly allege that their holidays are not condemned by the Apostle. The Rhemists affirm, that the Apostle condemneth only Jewish days,(181) but not Christian days, and that we do falsely interpret his words against their holidays.(182) Cartwright answereth them,(183) that if Paul condemned the observing of feasts which God himself instituted, then much more doth he condemn the observation of feasts of man’s devising. So Bellarmine allegeth,(184) _loqui ibi Apostolum de judaeorum tantum festis_. Hospinian, answering him, will have the Apostle’s words to condemn the Christian feasts more than the Judaical.(185) Conradus Vorstius rejecteth this position, _Apostolus non nisi judaicum discremen dierum in_ N.T. _sublatum esse docet_, as a popish error.(186) 2. If the Apostle mean only of Judaical days, either he condemneth the observing of their days _materialiter_, or _formaliter, i.e._ either he condemneth the observation of the same feasts which the Jews observed, or the observing of them with such a meaning, after such a manner, and for such an end as the Jews did. The former our opposites dare not hold, for then they should grant that he condemneth their own Easter and Pentecost, because these two feasts were observed by the Jews. Nor yet can they hold them at the latter, for he condemneth that observation of days which had crept into the church of Galatia, which was not Jewish nor typical, seeing the Galatians, believing that Christ was already come, could not keep them as figures of his coming as the Jews did, but rather as memorials that he was already come, saith Cartwright.(187) 1. If the Apostle’s reasons wherewith he impugns the observation of days, hold good against our holidays so well as against the Jewish or popish days, then doth he condemn those, no less these. But the Apostle’s reasons agree to our holidays for, 1. According to that reason, Gal. iv. 3, they bring us under a yoke of bondage. Augustine,(188) complaining of some ceremonies wherewith the church in his time was burdened, thought it altogether best that they should be cut off, _Etiamsi fidei non videantur adversari, quia religionem quam Christus liberam esse voluit, servilibus oneribus premunt._ Yea, he thought this yoke of servitude greater bondage, and less tolerable than the servility of the Jews, because they were subject to the burdens of the law of God, and not to the presumptions of men. The yoke of bondage of Christians, in respect of feasts, is heavier than the yoke of the Jews, not only for the multitude of them, but because _Christianorum festa, ab hominibus tantum, judaeorum vero a Deo fuerint instituta_, saith