The argument goes, exemplified by Catholic apologists such as Robert Bellarmine and some Anglicans such as Richard Hooker,
“No doubt, as God’s extraordinary presence has 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 honor God, more holy than other days.” Richard Hooker, AngloCatholic Theologian (c.1554–1600), “Laws of Ecclesiastical Polity,” in Works (1821) 2.282. Cf. Dispute Against the English Popish Ceremonies (2013), 132.
This idea of holy places and holy times was rejected by the Reformed, Presbyterians, Puritans and other nonconformists. This is typified in the response of Scottish Presbyterian David Calderwood writing in refutation of the articles of Perth which forced holy days amongst other ceremonies back upon Scotland after removing such things at the Reformation.
“If it had been the will of God, that the several acts of Christ should have been celebrated with several solemnities, the Holy Ghost would have made known to us the day of his Nativity, Circumcision, presentation to the Temple, Baptism, Transfiguration, and the like… If the principal works of God advance some days above others, all the days of the year should be holy. If we should honour the memory of Christ’s acts, all days likewise should be holy, because every one of them is full of his miracles. Christ by his actions did no more consecrate the times wherein they were wrought, than his body did the manger or the cross. Not Christ’s action on a day, but his institution makes a day holy. If Christ’s actions advance and consecrate the days whereon they were wrought, the days ought to be known… (Perth Assembly, cited from https://purelypresbyterian.com/2016/11/03/8-reasons-holidays-should-not-be-observed/)
Thus the only holy day for Christians is the Lord’s Day because it has been instituted such in Scripture.
THERE is no day commanded in scripture to be kept holy under the gospel but the Lord's day, which is the Christian Sabbath.
Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued.
Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day or days for publick fasting or thanksgiving, as the several eminent and extraordinary dispensations of God's providence shall administer cause and opportunity to his people.
As no place is capable of any holiness, under pretence of whatsoever dedication or consecration; so neither is it subject to such pollution by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick worship of God. And therefore we hold it requisite, that the places of publick assembling for worship among us should be continued and employed to that use.
The Westminster Assembly, The Directory for the Public Worship of God, An Appendix, Touching Days and Places for Publick Worship, 1644/45.
“No doubt, as God’s extraordinary presence has 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 honor God, more holy than other days.” Richard Hooker, AngloCatholic Theologian (c.1554–1600), “Laws of Ecclesiastical Polity,” in Works (1821) 2.282. Cf. Dispute Against the English Popish Ceremonies (2013), 132.
This idea of holy places and holy times was rejected by the Reformed, Presbyterians, Puritans and other nonconformists. This is typified in the response of Scottish Presbyterian David Calderwood writing in refutation of the articles of Perth which forced holy days amongst other ceremonies back upon Scotland after removing such things at the Reformation.
“If it had been the will of God, that the several acts of Christ should have been celebrated with several solemnities, the Holy Ghost would have made known to us the day of his Nativity, Circumcision, presentation to the Temple, Baptism, Transfiguration, and the like… If the principal works of God advance some days above others, all the days of the year should be holy. If we should honour the memory of Christ’s acts, all days likewise should be holy, because every one of them is full of his miracles. Christ by his actions did no more consecrate the times wherein they were wrought, than his body did the manger or the cross. Not Christ’s action on a day, but his institution makes a day holy. If Christ’s actions advance and consecrate the days whereon they were wrought, the days ought to be known… (Perth Assembly, cited from https://purelypresbyterian.com/2016/11/03/8-reasons-holidays-should-not-be-observed/)
Thus the only holy day for Christians is the Lord’s Day because it has been instituted such in Scripture.
THERE is no day commanded in scripture to be kept holy under the gospel but the Lord's day, which is the Christian Sabbath.
Festival days, vulgarly called Holy-days, having no warrant in the word of God, are not to be continued.
Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day or days for publick fasting or thanksgiving, as the several eminent and extraordinary dispensations of God's providence shall administer cause and opportunity to his people.
As no place is capable of any holiness, under pretence of whatsoever dedication or consecration; so neither is it subject to such pollution by any superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick worship of God. And therefore we hold it requisite, that the places of publick assembling for worship among us should be continued and employed to that use.
The Westminster Assembly, The Directory for the Public Worship of God, An Appendix, Touching Days and Places for Publick Worship, 1644/45.
