made at your Assemblies contayning bitter Inuectiues against his Maiestie the whole State and sometimes against the Ministers themselues And then was it your ordinarie custome to set vp in Pulpit not the wisest or most learned Preachers by whom the rest might haue beene instructed but if there was any bold and impudent fellow that would not forbeare to vtter whatsoeuer was suggested to him in priuate he was the man And all that he spoke was fathered vpon the holy Spirit These were your formes in former times worthie of reproofe And diuerse of the Assemblies yee count to haue beene free and vncorrupt if they were well tried would for this cause be seene most worthy to be reiected PP In all free and lawfull Assemblies the estate of the question to bee voted ought to bee so formed that it carry with it no danger Neuerthelesse in this Assembly the matter to be voted was proponed with sensible danger agree or bee reputed disobedient to his Maiestie that is either make a Constitution to bind all Ministers and Professors of this reformed Church to returne to these fiue Articles which they haue vomited or else yee shall be reputed disobedient ANS What the forme of the question was hath beene shewed in the Narration preceding and thereby is your malice discouered which yee haue need to vomit or it may be shortly this poyson consume your selfe Behold in what reuerence this man hath the religious Rites and Customes of other reformed Churches Thou art a very Satan the Lord rebuke thee PP As the Acts which are to passe in voting should be distinguished in number cleare in order particularly expressed from point to point because they should contayne directions of certayne actions to be performed c. so the matters offered to voting should be distinctly clearly and particularly proponed Neuerthelesse in this Assembly all was shut vp in a confused caption A multis interrogatis and voted at once voting in one Session Iustly therefore may these Conclusions be called Leges Saturae ANS In Saint Andrewes aswell as Perth the Acts were distinguished clearly and orderly set downe to the vnderstanding of all they were also seuerally reasoned and discussed The number order and meaning of euery Act made known Why they were voted in Cumulo hath beene shewed in the Narration and they of your minde had therein the aduantage for whosoeuer refused any one of them their voyce was counted negatiue and none taken to be affirmatiue but these who consented to them all PP In all free Assemblies such order is obserued in calling the names of the Voters that no publike preiudice be committed Neuerthelesse in this Assembly neither the accustomed order of Prouinces nor Presbyteries was obserued but such were called on first as were knowne to be affirmatiue Voters to discourage and disperse the negatiues ANS The calling of the Roll depends vpon the writing of the Clerke or the pleasure of him that presides in the Assembly and there is no Constitution in our Church for this vpon the breach whereof yee may inferre your nullitie PP Leo sayes Epist 25. That some that came to the Councell of Ephesus were reiected and others were brought in who at the pleasure of Dioscorus were brought to yeeld captiue hands to their impious subscriptions for they knew it would be preiudiciall to their estate vnlesse they did such things as were injoyned them it is crimen falsi in gathering of votes either to passe by them who haue place and power to vote or to admit such as are not lawfully authorized Neuerthelesse in this Assembly not onely were some past by who were knowne resolued to vote negatiue but diuers others also disposed to vote affirmatiue were admitted or rather brought in without commission ANS In the Narration preceding this is answered PP In all free and lawfull Assemblies not onely Ministers but all others of whatsoeuer ranke ought to be authorized with commission or else they haue not the power of voting Neuerthelesse in this Assembly persons of all rankes not authorized with commission were admitted to vote as may be seene by the induction following ANS The Libeller giues vs a rule here which his Inductions will not make good and thinks that because it was the custome while the Presbyteriall gouernment stood in force that all Commissioners at least of the Ministrie should bee chosen by the seuerall Presbyteries it should now bee so But he must remember that sort of gouernment is changed and now they must haue place in Assemblies that are authorized by their callings to sit there aswell as by their Commissions When the Church was gouerned by Superintendents these Commissions were not knowne onely the Superintendents themselues because of their place and preheminence and such of the Ministers as they esteemed worthy to haue voyce in Assemblies came thither Now the Bishops on whom lyes the burthen of the Church affaires haue place by vertue of their callings to sit and giue voyce in Assemblies and Ministers by cōmission from their Countries and Diocesses because all cannot bee present nor may the Parishes in the Country bee left destitute of their Preachers at once This was the forme of the old Synods and Councells in the primitiue Church and that first Synode of the Apostles was not otherwise held If in that or in any Councell or Synode of the purest times yee shall find Commissioners appointed to be brought yee might seeme to say somewhat But your late orders we regard not and tell you now againe that your Presbyteriall and confused gouernement is ceassed PP It hath pleased his Maiestie in former times to send but some few Commissioners in his Highnesse absence to concurre with the Assembly and to propone his Highnesse desire thereunto c. Neuerthelesse in this Assembly not only his Maiesties Commissioners but also their Assessors gaue euery one vote whereas his Maiesties selfe being present neuer claymed further then the power of one vote ANS Whatsoeuer his Maiestie in former times hath done remitting of his owne right for causes knowne to himselfe should be no preiudice to his Royall priuiledges especially amongst these that haue abused and set themselues obstinately to crosse his Royall and iust designes The practice of these famous Monarchs and Kings who were in their times nursing Fathers of the Church shewes that Princes are not tyed to any number of Commissioners but as it seemes good to them or as the businesse in hand requires so they doe Thus in the Councell of Chalcedon where Constantinus Pogonatus whom yee alleadged before for example of equitable proceeding was present and President there sate with him other thirteene Iudges and Senators whose names are there expressed And it is noted in euery Session almost they sate there ex iussione Imperatoris and had definitiue votes Thereupon yee meet often with these words Gloriosissimi edicunt gloriosissimi Iudices dixerunt In that famous Councell also of Chalcedon called the fourth generall there were present for Valentinian
manner and forme as followeth Answ The Libeller hath forgotten to exclude Confirmation but since it is vnderstood wee answere to the rest First That the solemne ministration of the Sacraments appointed by the Church especially the act of the assembly holden at Edinburgh Anno 1581. which forbiddeth the ministration thereof in priuate houses excludes not the ministration thereof in priuate places when as necessitie vrges cases of necessitie being euer esteemed as excepted from all ordinarie rules of policie in which the same is not expressed Secondly The obseruation of the Lords day was so appointed as it did not exclude any of the Holy dayes now concluded to be obserued except Christmas only and this our Church excluded not simply but only so farre as it was imposed vpon the consciences of men to bee obserued as a part of diuine worship without warrant of the Word as it is expresly declared in the first booke of Discipline penned by Master Iohn Knox anno 1560. both in the explication of the first head touching doctrine and the second touching the Sacraments Thirdly Sitting at the Table in the act of receiuing the Sacrament was neuer esteemed by our Church either as a necessary point of doctrine or discipline which might not be altered but onely in the iudgement of our Reformers held to be most conuenient Neither was kneeling euer excluded except by way of consequence where sitting is ordained to bee vsed in stead thereof as it is in the first booke of Discipline But neither in that booke nor in the second which was approued by the generall Assembly holden anno 1581. nor by any Ciuill Law or Ecclesiasticall Canon was kneeling condemned or excluded as vnlawfull in the act of receiuing the holy Sacrament This shall suffice for the Articles in generall Now we come to the fiue Obligations whereby our Church as yee alledge is bound The summe of that which yee say is shortly and truely this PP The Obligatious whereby wee are bound to exclude the Conclusions of the Assembly at Perth and to obey defend and maintaine the contrary are first The vniforme iudgement of the Church condemning the one and allowing the other Secondly Ecclesiasticall Canons publike confessions and solemne protestations of lawful assemblies Thirdly actes of Parliament ratifying the Constitutions of the Cnurch Fourthly The prescription of 59. yeares and fiftly the Oath and subscriptions of the whole Estates of the Realme By all these bands the Church in generall and euery member thereof in particular are obliged to sit at the Communion and to reiect kneeling with the obseruation of the fiue Holy dayes and other things concluded in the Assembly at Perth ANS Yee are n̄ot able to produce any warrant for the vniforme iudgement of the Church nor Canon of Assembly nor act of Parliament nor confession of faith nor publike protestation which either condemnes the points concluded at Perth as vnlawfull to bee vsed in the worship of God or establisheth the contrary as things necessary that cannot be altered in no time succeeding And as for your 59. yeares practise it cannot change the uature of things indifferent and make these formes and circumstances which are of themselues alterable become necessary and vnchangeable yea by the contrary the prescription of a long time giues iust cause often of alteration because either the things practised which at the beginning were profitable become hurtfull or that which was conuenient in the time preceding becommeth inconuenient or because the same things are abused to superslition and prophanenesse or because an opinion is bred by long custome of necessitie This I make manifest by the one and twentieth article of the Coufession of our faith confirmed in the first Parliament holden by his Maiesty anno 1567. Decemb. 15. which ye affirme your selfe to haue sworne and subscribed The words of the article are these about the end thereof The other end of generall Councels was for good policie to bee constituted and obserued in the Church whereas in the house of God it becommeth all things to be done decently and in order not that wee thinke that any policie and order in ceremonies can be appointed for all ages times and places for as Ceremonies such as men haue deuised are but temporall so may and ought they to bee changed when they rather foster superstition then that they edisie the Church vsing the same Likewise in the seuenth chapter of the second booke of Discipline registred amongst the acts of the generall Assembly anno 1581. we haue two conclusions to the same purpose set downe in these words The finall end of all Assemblies is first to keepe the Religion and Doctrine in puritie without error and corruption Next to keepe comlinesse and good order in the Church For this orders cause they may make cortaine rules and constitutions pertaining to the good behaniour of all the members of the Church in their vocation Secondly they haue power also to abrogate and abolish all statutes and ordinances concerning Ecclesiasticall matters that are found noysome or vnprofitable or agree not with the time or are abused by the people Hereby it is euident that seeing the matters controuerted are but matters of circumstance forme and ceremony as afterwards shall be proued that neither the Church in generall nor any member thereof in particular did or might lawfully binde themselues by oath subseription or any other obligation not to change or alter their practise and customes touching these things for all they that subscribe the Consession of faith and the second booke of Discipline did sweare that they thought these things should and might be altered when necessitie required This answere being made to the first foure Obligations we come to the Oath about which yee spend many words and before yee begin moue the question following PP Quaritur if one or moe Preachers or Professours in the Church of Scotland standing to the Churches former iudgement and able to defend the same by good reason at least seeing no warrant in the contrary may dispense with the said Oath and follow the pluralitie of Preachers and Professors dispensing with the same in the Assembly Or what power may compell the alteration of iudgement and loose the said Oath in any case aforesaid ANS The former iudgement of our Church whereunto wee did binde our selues by our oathes was that no policie nor order in ceremonies could be appointed for all ages times and places and that the same might and ought to bee changed vpon great causes and weightie reasons as is euident by the former answere To this iudgement of the Church the Assembly at Perth adhered and according thereto altered some customes touching circumstantiall ceremonies formerly vsed in the Church vpon good and great reasons neither did that Assembly loose the said Oath or dispense with it in any sort but hath confirmed it by their owne practise Wherefore I answere That euery Preacher and Professor in our Church should stand to the former iudgement thereof whereunto
potuit cum fructu vsurpari That is to say kneeling at the Sacrament hath a shew of holy and Christian worshippe and therefore of old might haue been fruitfully vsed Whereby yee see he condemneth not simply the ceremonie but witnesseth that there was a time when the same did edifie and profite Caluine before him called it Cultum legitimum that is a Lawfull adoration being vsed in the action of the Supper and directed to Christ Petrus Martyr saith Multi piè genua flectunt adorant that is Many in receiuing the Sacrament doe bow their knees religiously and adore Christs flesh Paraeus speaking of the same gesture esteemes it an indifferent ceremonie And that which so great and learned Diuines iudged to bee lawfull what are we to condemne Next I answere That the credite of the Pastours should not be maintained with the discredit of the Prince amongst his Subiects for if they who should be patternes of reuerence and obedience to others shall in their owne persons withstand the lawfull desires godly intention of a Christian Prince the same cannot but breed disobedience and a hard conceit of the Prince amongst his people which we haue already found and perceiued As for the inconueniences feared they are friuolous and should neuer fall out if Pastors were peaceable and prudent But when they are all put together that can bee alledged if they shall bee laid in a ballance there is one commoditie which the alteration imports that shall preponder them all to wit Our vnitie and conformitie with the Primitiue Church and with the greatest number and best Reformed Churches in Europe in points of policie that most assuredly tend to farre greater deuotion piety and edification then our formes vsed in former times This being his Maiesties principall designe in vrging these Articles giueth to the world an euident testimony of his Princely zeale to procure the peace and good of the Church so farre as is possible and therefore none will charge his Maiesty with the vniust imputation of tyranny but malicious and seditious spirits whom by this pestilent Pamphlet ye trauell to perswade for feare of periury to periure themselues as is manifest in the words yee subioyne PP Our assertory Oath is already past and wee become periured if we come in the contrary This is an high degree of periury when not onely we contrauene our oath by practise but make lawes in the contrary therafter inueigh against our oath as Puritanisme If sincere and constant professors shal be still pursued for their constancie in their Profession and the conscience they make of the Oath doe we not expone the whole Nation to a wofull vengeance and perpetuall ignominy ANS Our assertory Oath touching the Articles controuerted condemneth those onely in the guilt of periury who hold that policy and order in ceremonies may not be altered when necessity requireth and being altered ought not to bee obeyed And indeede it is a profound point of infernall policy not only by an exemplary practise of disobedience against the lawes of Ecclesiasticall Discipline to contrauene the Oath in your owne Person but also vnder pretext of constancy of Profession and conscience of the Oath to perswade others for feare of periury to periure themselues Whereby yee both expose your selues to the fearefull iudgement of Gods vengeance and drawe others with you to the same perdition Your sophisticke cauillations whereby yee intend seditiously to proue the vnlawfulnesse of the Articles concluded at Perth shall now bee answered and the truth cleared to the satisfaction of all men who are not contentious An answere to the arguments brought against kneeling in the act of receiuing of the holy Communion PP IT hath been the vniforme and constant order of this Church since the Reformation that the Communicants should receiue the Sacramentall elements of Bread and Wine sitting at the Table In the second head of the first booke of Discipline are set downe these words The Table of the Lord is then rightly ministred when it approacheth most neere to Christs owne action But plaine it is that at that Supper Christ Iesus sate with his Disciples and therefore we doe iudge that sitting at that Table is most conuenient to that holy action In the generall Assembly holden in Decemb. 1562 it was ordained That one vniforme order should be obserued in the ministration of the Sacraments according to the order of Geneua And in December 1564 It was ordained That Ministers in ministration of the Sacraments shall vse the order set downe in the Psalme bookes In the Assembly holden anno 1591 It was ordained that an Article should bee formed and presented to his Maiesty and the Estates crauing order to be taken with them who giue or receiue the Sacrament after the Papisticall manner In the Kings Confession of Faith subscribed and sworne by persons of all estates are contained these words We detest all the ceremonies of the Romane Antichrist added to the ministration of the Sacraments we detest all his Rites Signes and Traditions This laudable order was altered at the pretended Assembly holden last at Perth in August anno 1618. The tenor of the Act followeth as it was formed by some of the Bishops and their Followers a The Libeller cites the Acte of Perth most corruptly which the Reader shall mend by the notes in the margine Since wee are commanded by God himselfe that when wee come to worship him we fall downe and kneele before the Lordour Maker and considering withall that there is no part of Diuine worship more heauenly and spirituall then is the holy receiuing of the blessed body and blood of our Lord and Sauiour lesus Christ like as the most humble and reuerend gesture of the body in our meditation and lifting vp of our hearts best becommeth so diuine and sacred an action Therefore notwithstanding that our Church hath vsed since thereformation of Religion to celebrate the holy Communion to the people sitting by reason of the great abuse of kneeling b The Acte saith Vsed in the Idolatrous worship at the worshipping of the Sacrament by the Papists yet now seeing all memory of by-past superstition is past c These words yee haue added of your owne head to the Acte and no perill of the same againe is feared in reuerence d These words are to be read thus In reuerence of God and in due regard of so Diuine c. of so diuine a mystery and in remembrance of so mysticall an vnion as wee are made partakers of e The words in the Acte are not such but thus it is The Assembly thinkes good that that blessed Sacrament c. thereby doe ordaine that that blessed Sacrament be celebrated hereafter weekely and reuerently vpon their knees This alteration is to vs vnlawfull for that which hath bin established by so many lawes Ciuill and Ecclesiasticall by so long custome and prescription of time confirmed by our oathes and subscriptions we may not lawfully alter But
so it is that sitting at the Table in the acte of receiuing hath bin established by Lawes Customes long prescription of time and confirmed by oathes and subscriptions as is euident by the former deduction It is notwithstanding expedient to descend further in opening vp the vnlawfulnesse of kneeling First as it is a breach of the Institution Secondly as it is a breach of the second Commandement Thirdly as it is without the example and practise of the ancient Church Fourthly as it disagrees from the practise of the Reformed Churches ANS After yee haue laid downe your grounds some for sitting and some against kneeling yee subioyne the tenor of the acte concluded at Perth but most corruptly as we haue noted in the margine and then yee forme this argument That which hath been established by so many lawes Ciuill and Ecclesiasticall by so long custome and prescription of time and confirmed by oathes and subscriptions we may not lawfully alter But so it is that sitting at Table in the acte of receiuing hath beene established by lawes customes long prescription of time and confirmed by oathes and subscriptions A man that had heard the proposition only would expect some great matter in the assumption belonging to some article of Faith or precept of obedience set downe in Gods Word and all resolues in an indifferent ceremonie of sitting at the Sacrament But yet to make simple people beleeue that it were some necessary or substantiall point of Religion that might not be altered ye make a great shew of lawes customes c which being examined shall vanish as smoake before the winde And where yee beginne with a strong alleageance that it was established with so many lawes Ciuill and Ecclesiasticall I aske you first by what Ciuill lawes Yee say so many yet in your deduction whereby you affirme the assumption to be euident yee cite not one law neither can yee albeit yee are not ashamed to say so many For your Ecclesiasticall lawes yee cite first the words set downe in the second head of the first booke of Discipline the Table of the Lord is then rightly ministred c. These words are not a law for that booke of Discipline was neuer receiued nor confirmed either by the Ciuill or Ecclesiasticall estate some of the Nobility subscribed it but others who had the chiefe authority as Master Knox complaines in his History reiected the same calling it Deuout imaginations Next yee cite the ordinance of the generall Assembly 1562 appointing the order of Geneua to be obserued this Act cannot establish your sitting for in Geneua they stand or passe as they Receiue and sit not at Table The last Acte which yee cite in anno 1564 ordaineth Ministers in the ministration of the Sacraments to vse the order set downe in the Psalme book In that Act there is no mention of sitting and by the order set downe in the Psalme bookes that may be meant which before was called the order of Geneua How soeuer it be there is no particular law for sitting no Ciuil law at all and none Ecclesiasticall but this onely one which is generall Your second probation is That sitting is established by so long a custome and prescription of time Who would not when he heares so long looke at least for a three or foure hundred yeares and all this length of time yee can alledge to is since the yeare of God 1560 not halfe an age before which time kneeling was in vse many hundred yeares on the Lords day and on other dayes in the weeke euer since the first Institution as afterwards shall be proued with better reasons then any yee can bring for the necessity of sitting This long custome and prescription for kneeling yee esteeme to be of no moment albeit it was a gesture instituted by God but for sitting a gesture instituted by man yee count eight and fifty yeares a long prescription So men esteeme their owne Dwarfes to be Giants Nostrum sic nanum Atlanta vocamus The last argument wherein yee glory most is that sitting is confirmed by oathes and subscriptions This is a childish and false alledgeance for there was neuer oath nor subscription giuen in our Church that by any consequence can import a confirmation of sitting or of any other indifferent alterable ceremonie for all times following Seeing no man is astricted longer vnto the obseruatiō of it then the Ecclesiasticall Constitution stands which being altered by the Church that made it their oath and subscription bindes them to obserue that which in stead of the former is ordained to be receiued This is manifest by the Constitutions set downe in the seuenteenth chapter of the booke of Discipline receiued and confirmed in the generall Assembly holden at Glasgow the 24. of Aprill anno 1581 the tenor whereof followes The finall end of all Assemblies is first to keepe the Religion and Doctrine in purity without errour or corruption Next to keepe comlinesse and good order in the Church for this orders cause they may make certaine rules and constitutions pertaining to the good behauiour of all the members of the Church in their owne vocation They haue power also to abrogate and abolish all statutes and ordinances concerning Ecclesiasticall matters that are found noysome and vnprofitable and agree not with the time or are abused by the people And after a few words it is subioyned That it appertaines to the Presbyteries to cause the Ordinances made by the Assemblies Prouinciall and generall to be kept and put in execution Hereby it is manifest that when the Church alters indifferent thing in policie that they who are astricted by their oathes to obey the Discipline of the Church are tyed both not to practise these things which the Church hath discharged and to obserue these things which the Church in stead thereof hath established to be done Whereupon I conclude That so many as haue sworne and subscribed after the forme contained in the Oath to continue in the obedience of the Discipline of the Church are all obliged by their subscriptions now not to sit but to kneele at the Communion because the Church hath found it meete that sitting should bee interchanged with kneeling Thus I haue answered your reasons lawes customes subscriptions and oathes which yee bring for sitting I come to consider the ordinances made as ye alledge against kneeling where first yee alledge an Act made in the Assembly 1591 that an Article should bee formed and presented vnto his Maiesty and the Estates for order to be taken with them who giue or receiue the Sacraments after the Papistical manner but by Papistical maner is meante the giuing of the Sacrament by a Masse Priest and the receiuing the same after the order of the Romane Church which may be cleared by an Act of the Assembly anno 1565. Decemb. 26. Sess 2. The tenor wherof is this Persons reuolting from the profession of the Gospell by offering their children to be baptized after the Papisticall maner
between the Altar and the Table as no more doth kneeling or any other gesture But to come to the ground whereupon yee build this reason yee say the people of God had an Altar for the Sacrifice and a table for the feast So Christians haue Christ for the Altar and the Sacrifice and a Communion Table for the Sacrament which is their feast This your comparison hath some shew but no solidity There is a correspondence I grant betweene the Iewish Altar and Christ who was the Altar that did sacrifice himselfe to be a Sacrifice for the sinnes of the world for the Iewish Altar was the type and Christ the verity But what correspondence is there betweene the tables whereon the Iewes did eate their sacrifices and the Communion Table The tables whereon they did eate their sacrifices were not holy instruments which appertained to the Tabernacle and Temple but such as they had in their owne priuate houses and therefore were not types which did eyther signifie our Communion Tables or whereunto our Communion Tables doe answere as anti-types for it is to be obserued that in Christian Religion there is nothing which hath any necessary correspondence or relation to the Legall ceremonies but that which is either the verity of some type or the antitype of some type As for example betweene Christ and the Leuitical Priest the Altar and the Sacrifice there is relation as betweene the type and the verity so betweene Circumcision and Baptisme the Passeouer and the Lords Supper there is relation as betweene the type and the antitype for our Sacraments haue succeeded these and are in their stead But as to the Table whereon the Passeouer and other sacrifices were eaten the same not being a sacred instrument or type appointed by God as hath been said there is nothing in Christian Religion answering thereto either as the verity it selfe or as an antitype succeeding thereto As therefore their tables were not necessary for eating of their sacrifices for it is certaine the Iewes were not astricted by any diuine ordinance to sitte at Table when they did eate the Passeouer and their other Sacrifices but were only commodious receptacles deuised by themselues which they might haue altered and interchanged as they thought meet Euen so a materiall artificiall table for celebration of this Sacrament is not an instrument appointed by our Sauiour as the Altars and Tables of Shew-bread but the same is appointed by the Church according to that power which shee hath to determine circumstances for the actions of diuine worship To the disposing of the elements some such receptacle and subiect is necessary as a table and decency requires it when and where the same may be had but it is not of such a necessary vse as the Altar vnder the Law for without an Altar a sacrifice could not be offered but without any such table the Sacrament hath often been ministred Euagrius lib. 6. hist cap. 13. records That Gregorius Pastor of Antiochia did minister the Sacrament to the Souldiers on the grasse before the 600. yeare of our Lord at Bannock-burne in the dayes of King Robert Bruce the like was done to the Scottish army on the fields and so at many other times when a table commodiously could not be had Finally where yee adde That for disposing of the elements a dresser or cupboord may serue these speeches smell of profanity as if to hold and sustaine the elements were such a base employment that the instrument wheron the Church thought meet they should be placed should neither be a table nor named a table And yet all these religious Epithets which yee alledge the Fathers gaue to the Communion as when they called it the Lords Table the heauenly Table the sacred Table c. were giuen to it not because the Communicants did sitte thereat or for any other gesture of body vsed by them but because the Lords body the bread of heauen the sacred mysticall and spirituall food of our soules were presented thereon in the holy Sacrament Causabone Exercit. 16.36 saith That by these appellations the Eucharist it selfe was vnderstood But heere it is manifest that the Epithets interiected in your discourse are not only impertinent but repugnant to the opinion yee hold For when yee aske why is it called a table if men sit not at it they answer you Because vpon that table the heauenly sacred and spirituall mysteries are set In respect thereof it is called a heauenly spirituall sacred and mysticall table In the dayes of Chrysostome and Theodoret by whom these Epithets were most frequently giuen to the Sacrament there was not a table in the Churches at which men did sitte but one onely on which the elements were placed and consecrate but yee neuer fall vpon the name of a Table sooner then yee imagine it was appointed for sitting And what then thinke yee of the Table of Shew-bread at which no man did sit Shall it not be called a Table because it lacked your employment of sitting or table gesture In all Reformed Churches of Europe our Church and very few excepted the Communion Tables haue no employment but only to hold and sustaine the elements This is to be seen in the Churches of France Germany Hungary Pole and England And in the Greeke Church Causabone obserues that there are two Tables one whereupon the elements are set before the Consecration and another wherupon they are Consecrate Thus haue I sufficiently declared that the only or chiefe vse at least of the Communion Table is for the setting and disposing of the elements and the consecration of them with the distribution of the same Now that by kneeling in the act of receiuing the vse of the Communion table is not taken away I proue by this reason Whatsoeuer gesture taketh not away the comely placing and decent consecration of the sacramentall elements on the Communion Table from which they may bee giuen and receiued that taketh not away the vse of the Communion Table But kneeling is a gesture that taketh not away the comely placing and decent consecration of the sacramentall elements on the Communion Table from which they may be giuen and receiued Therefore kneeling taketh not away the vse of the Communion Table PP The third breach of the Institution made by kneeling is the taking away of that mysticall rite representing Christs Passion to wit the breaking of the bread c. ANS If your meaning be that the Pastor breaketh not the bread before he giue it yee bely vs. Wee know that it is the Pastors part in the action to represent Christ the breaking of his body on the Crosse with the sorrowes of death for our sinnes therefore we obserue that rite religiously But if your meaning be that the people breakes not euery one with another in reuerence and sobrietie as is prescribed in the second Chapter of the first Booke of Discipline set foorth 1560 that shall be discussed in the answere to the sixth breach PP The fourth
for some other ciuill employment as for marriages triumphs weapon-shewings and such like this rest is lawfull but it is not Sabbaticall There is a rest kept superstitiously as when men ceasse from their labours for some foolish feares of ill successe by reason of the time this is not called a Sabbath of rest but a superstitious rest There is a rest kept idolatrously for the honour of idols as the Bacchanalia Floralia and the holy dayes proclaymed by the Israelites for honour of their golden Calfe These are damnable rests Finally there is a rest that is kept religiously and this rest is kept either for celebritie and commoditie of the religious action onely or mystically for commoditie and celebritie of the religious seruice a rest is kept in all the solemne times of fasting a rest is kept in the houres of Prayers or Preaching and other diuine Seruice And such is the rest that his Maiestie hath appointed to bee obserued The rest kept mystically was a significant rest of some thing by-past present or to come such was the rest of the Iewish Sabbath and of the Legall Festiuities and such Augustine holds and other many good Diuines our rest on the Lords Day to be from the fourth to the Hebrewes This is called a Sabbath of rest such a rest his Maiestie hath not commanded but a rest for commoditie and celebritie of the diuine Seruice only which in nothing is like to the Iewes Frontlets Phylacteries and such other Legall shadowes PP Pope Alexander the third gaue this reason wherefore the Romane Church kept not a Holy day to the Trinitie Quoniam Ecclesia Romana in vsu non habet c. Because sayes he Glorie to the Father and to the Sonne and to the holy Ghost and other such like things belonging to the praise of the Trinitie are daily vttered The Popes reason is grounded vpon this rule Whatsoeuer is intreated or remembred in the diuine seruice ordinarie ought not to haue a speciall Holy day to celebrate the memorie of the same beside the day alreadie decerned by the Lord. We assume Christs Natiuitie Death Resurrection c. are not onely the continuall meditation of a Christian in priuate but also a remembred and intreated in the ordinarie and publique seruice Euery Communion Sonday is a Passion Holy day Euery Sabbath that Christs Natiuitie is preached is a time of remembrance of his Natiuitie But to ordayne an Anniuersarie day or houre of rest for commemoration of his Natiuitie or Passion and specially vpon a weeke day is a Iewish rudiment and a preiudice to Christian libertie ANS I answere to the Proposition first and I grant that whatsoeuer is remembred in the ordinarie diuine seruice ordinarily and particularly such as Glory bee to the Father the Sonne and the holy Ghost which was said in the diuine seruice ordinarily and particularly that needes not any particular commemoration vpon some speciall time sayes Pope Alexander but the inestimable benefits and actions of our Sauiour which were not ordinarily and particularly remembred in the daily seruice but onely in the rehearsall of the Creede where all the Articles of Religion are remembred Pope Alexander thought that for commemoration of these a set time was necessary So the Proposition which is your ground being taken according to the Popes minde is against you Next I answere your Assumption is false These benefits are not the continuall meditation of Christians in priuate for I am assured if yee bee a Christian yee did not meditate on these things Christianly when yee did meditate this Pamphlet against the honour of Christ his Passion Resurrection Ascension and against the power of the Church Thirdly where yee say That they are remembred in the ordinarie and publique seruice that falleth out sometimes but not purposely When it happens it is by occasion and generally that they are touched because they occurre in your Text perhaps Otherwise they may lye buried seuen yeares before they be purposely remembred And when yee say That euery Communion Sonday is a Passion Holy day I would demand whether it were lawfull on the Saterday or Friday before that Communion Sonday to make a Sermon on the Passion for preparation of the people to the Communion as I hope you haue practised sometime your selfe Now if this which your selfe and many others haue done bee lawfull is it not lawfull also to doe the like on Friday before Easter which is a Communion Sonday by the acts of our Church And this is all that they ordayned by the Act of the Assembly at Perth touching the remembrance of the Passion Further to that which yee say That euery Sabbath whereon the Natiuitie is preached is a time of remembrance of his Natiuitie I answere That it is but occasionall and so falls out by the Text which the Minister teaches but neither doe the people resort purposely to Church to heare the Natiuitie intreated at that time nor does the Minister intreat of it at large as the same ought Finally yee conclude with that often repeated calumnie that to ordayne a certayne anniuersary day or houre of rest for commemoration of these benefits is a Iewish rudiment and a preiudice to Christian libertie The first is false For the appointing of houres and times weekely monethly or yearely for preaching any part of the Gospell is no Iewish rudiment but a lawfull good and wise Christian policie practised 1500. yeares before yee were borne throughout the whole Christian world and allowed by the best Diuines both in the primitiue and reformed Church So farre is it from being a preiudice to Christian libertie that herein a principall part of our libertie consists that we are not astricted in the worship of God to Times Places or Persons and others such circumstances by the Gospell but haue libertie to choose and appoint such as wee thinke most expedient for the honour of God and edification of his people of the which libertie the purpose of your Pamphlet is to spoile vs in the Sacrament astricting vs to the gesture of sitting onely and for Gods publique worship to the Lords Day onely as if the Church had no power to appoint preaching prayers and diuine seruice to be done at any other time or the Sacrament to bee receiued in any other fashion PP As for the sift day of Nouember it is not an Holy day it is not a day of cessation from worke which is one of the chiefe elements of an Holy day c. Anniuersarie commemoration of a benefit with a cessation from worke suppose for a part of a day is Iewish ANS If an Anniuersarie commemoration of a benefit with cessation from worke suppose for a part of the day bee Iewish then the sift of Nouember yee forget the sift of August must bee Iewish for on it there is an Anniuersarie cōmemoration of an exceeding great benefit and a cessation from worke during the space of the commemoration which is a part of the day Therefore according to
to bee made by our Church vpon the fiue dayes for in them there is neither superstition nor false worship nor is there any burthen layd vpon the Church but a profitable policie established hee onely compares the Brazen Serpent abused to Idolatry to the abuses superstitions false worships wil-worships and the intollerable but thens laid on the Church in Popery by the multiplication of Festiuall Dayes which were indeed to bee abolished because the same did not only equall but surpasse the Legall Ceremonies of the Iewes PP Wee pretend that wee place no part of Gods Worship in the obseruation of dayes But how can wee obserue a day to the honour of Christ and not worship him by that obseruation ANS We worshippe not Christ by obseruation of the day but by the obseruation of an euangelicke and lawfull worshippe done to him vpon the day With this ambiguitie from the beginning ye presse to abuse the Reader for the obseruation of a day is taken as wee said before two waies eyther for a sacramentall and mysticall obseruation that is when the day is obserued as a type of some spirituall or eternall benefit to come This obseruation of a day is a part of the worship and we condemne it as yee doe or it is taken for the obseruation of a fit occasion and time to the exercise of religious and diuine Seruice as we obserue the dayes of fasting houres of prayers preaching and exercise This manner of obseruation is onely accessorie to the worship and is no part thereof and so we obserue the fiue dayes The Papists in dedicating dayes to Saints appointed dayes to be kept mystically and not circumstantially onely When we dedicate a day to Christ we dedicate it not as a mysticall signe and make it a part of his worship but as a meete circumstance for the worship to be performed to him And whosoeuer he bee that holds Christ may not be worshipped on these dayes and on all dayes and times priuately and publiquely is a dogmatist and teacher of will worship for if the Apostle call this a Doctrine of will worship Touch not taste not such and such things as are in themselues indifferent certainely by the same reason he who out of the temeritie of his singular proud and wilfull opinion sayes Teach not on such a purpose Heare not such a purpose Worship not after such a manner Giue not thanks for such a benefit vpon such a day not because the doctrine and worship is vnlawfull in it selfe but by reason of the time which is an indifferent circumstance Non est verus Apostoli interpres sed verè dogmatistes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PP That which lawfully hath beene abolished by ciuill and Ecclesiasticall Lawes The eighth Reason and by consent and vniforme practise in the contrarie without interruption and beyond the prescription of time allowed to things moueable put the case that Holy-daies were things moueable and indifferent and hath beene borne downe by Sermons of all the most reuerend Preachers since the reformation corrected with censures and abiured by publique oathes of Preachers and Professours cannot lawfully be receiued and put in practise againe ANS Your assumption must be this But to make commemoration of the inestimable benefits of our redemption vpon the fiue anniuersarie daies hath beene abolished lawfully by ciuill and Ecclesiasticall Lawes c. This assumption is false in all the parts of it for first as we haue shewed the obseruation ordayned by the Act at Perth was neuer abolished by Ciuill or Ecclesiasticall Lawes nor yet by consent and vniforme practise of the contrarie Onely the superstitious obseruation of these dayes with opinion of necessitie as a part of diuine worship and the profane abuse thereof with excessiue banqueting playing and carroling was condemned Secondly to your prescription of time in things moueable I answer that circumstantiall ceremonies belonging to Religion are alwaies alterable and neither can bee abolished nor established by prescription for if prescription had force in such things then the space of 1200. yeares during which time these fine dayes were obserued vniuersally throughout the whole Christian world should haue greater force to establish the obseruation of them then the abrogation of seuen and fiftie yeares in durance onely Continuance of time does not establish without change such things but giues occasion to alter them rather when the alteration makes for the honour of God the edification of his Church and auoyding corruption Thirdly the Sermons of reuerend Preachers condemned onely the superstitious and profane obseruation of these dayes and not the obseruation made by the Primitiue and by the reformed Churches in our time which is the obseruation onely commaunded by the Act of Perthe Fourthly If any were censured it was not for any fault in the action it selfe but for transgression of the Ecclesiasticall order and the scandall which might haue followed thereupon as the censures which wee now vse against these that refuse to performe the diuine seruice appoynted to be done on these times are not inflicted for any fault that is in omission in regard of the time but onely in regard of the order and policie of the Church which being contemned giues offence to the simple and breaks peace and vnitie Fiftly we neuer abiured with oathes publique or priuate the obseruation now required the dedication of dayes imposed vpon the conscience with opinion that they are sanctiores sacratiores alijs diebus pars diuini cultus we detest and abiure for nothing can be imposed vpon the conscience but by the precept of God onely The Canons of the Church in matters indifferent doe not oblige the conscience ratione rei praeceptae quasi pars sit aliqua aiuini cultus sed ordinis politias causa tantum So the Canons of the Church made for obseruation of these fiue dayes bindes not the conscience to the obseruation thereof as a part of diuine worship and as the commaundement of God bindes vs to the obseruation of the Lords Day for it is the will of God that on the Lords Day we be religiously exercised and therefore our obedience in that point is a part of his worship but to be exercised in Gods publique worship on another day is not Gods expresse will yet it is his will that we should heare the Church and obey her ordinances in all things that tend to edification and serue for good order whereof God is the Author To conclude seeing the obseruation of these fiue daies as the same is prescribed in the act at Perthe is neither contrarie to any Law Ciuill or Ecclesiastique nor condemned by the practice doctrine and censures of our Church nor abiured by oathes And therefore may lawfully be restored receiued and put in practise againe by our Church PP Hooker and Sarauia vrged for maintenance of their ceremonies Law custome prescription and craues that the impietie and vnlawfulnesse of their ceremonies be proued or else let the Non-conformists conforme May we
the consolation of the Church against her feares without and troubles within PP As long as the gouernment of the Church of Scotland stood in integritie as it was established by Lawes Ciuill and Ecclesiasticall according to Gods Word so long was the worship of God preserued in puritie ANS The gouernment of our Church established by Lawes Ciuill and Ecclesiasticall according to Gods Word standeth now praysed be God in as great integritie and the worship of God in as great puritie as euer it did Sed ructare licet cacostomacho but a windy breast must haue leaue to belch Non nostri faciunt tua quod tibi tempora sordent Sed faciunt mores Caeciliane tui PP Since the former gouernment was altered and the insolent domination of Prelates hath entered in by vnlawfull meanes amongst vs Popish Rites and superstitious Ceremonies haue followed and are like to preuaile vniuersally ANS The former gouernment is not altered that is either corrupted or abolished as you insinuate but is perfited by accession of the ancient order which hath beene euer in the House of God since the Apostolicall times and was embraced at the reformation in Anno 1560. and continued in our Church in the persons of Superintendents and Bishops till the yeare of God 1581. after that time it was borne downe till the yeare of God 1598. then it beganne to bee restored and hath entred in amongst vs by the conclusions of generall Assemblies and Acts of Parliament which none but lawlesse Libertines will esteeme vnlawfull meanes nor the function thereby established an insolent domination but the licentious who delight in confusion and detest order The Rites and Ceremonies which haue followed shall be better cleered by the grace of God from Superstition and Popery then this Pamphlet of yours from Schisme and Heresie PP They haue verified in their persons their common tenent No Ceremony no Bishop ANS The tenent is true for where there is no Ceremonie there can be no externall worship of God more then a bodie can bee without dimensions and consequently where there is no Ceremony there can be no Church no Bishop no Pastor PP The liberty granted to our Church to indict and hold generall Assemblies from yeere to yeere and oftener prore nata was the chiefe bulwarke of our Discipline this bulwarke was broken downe to the end a more patent way might be made for their exaltation ANS So long as this liberty preserued the ancient Discipline and Gouernment of the Primitiue and Reformed Church in the persons of Super-intendents and Bishops it was a good bulwarke but when it was licentiously abused to ouerthrow that which it had formerly maintayned and to stop the way whereby it might be lawfully restored againe the licentious abuse was to be restrayned and order taken that it should not impede but further the worke for the which it was appointed PP When vote in Parliament the Needle to draw in the thred of Episcopall authoritie was concluded to the great griefe of the sincerer sort many protestations were made that no alteration in Discipline or Diuine Seruice was intended ANS That the Church which hath euer represented the third Estate of the Kingdome was restored in the persons of Bishops according to the fundamentall Lawes to haue vote in Parliament could bee a griefe to none sincerely affected either to the Weale of the Countrey or Church and as protestations were made that no alteration tending to corruption either in Discipline or diuine Seruice was intended so none hath followed but such as tendeth to the confirmation and perfection of both PP Many cautions and limitations were made to bound the power of the Minister voter in Parliament ANS The limitations and cautions which were agreeable to reason and might stand with the power of the person voter in Parliament according to Law haue beene inuiolably obserued PP They were ordayned to bee countable to the generall Assemblies for the manner of their entrie and behauiour in this new Office but like Bankrupts not being able to render account they laboured that no account should bee made at all that is that there should be no ordinary generall Assembly to take account ANS No man can bee lawfully ordayned to bee countable to these of his entry and behauiour in his Office who professe themselues enemies to the Office it selfe Such were the generall Assemblies which ye call ordinary consisting for the greatest part of the sincerer sort to whose great griefe you say the power to vote in Parliament was concluded reason therefore would that to such a Iudicatory no account should haue beene rendered at all Not because they were bankrupts as you calumniously alledge but for the professed enmity and iniquity of the Iudge whereof his Maiesty hauing proofe before when the ancient Gouernment of Bishops was abolished did now prudently prouide that no generall Assembly should be conuocate without his Highnesse speciall licence lest thereby the restitution of that Gouernment intended by his Maiestie and happily begun before his Maiesties preferment to the Crowne of England might in his absence bee crossed and ouerthrowne by the which prouidence of his Maiesties wisdome that plot was preuented and your purpose disappointed Hinc illae lachrimae and this is that causeth you to rage and raile PP Some few extraordinary Assemblies haue beene conuocated of late yeares at their pleasures and for their purposes and according to their deuice constituted as they thought good wherein they procured or rather extorted with terror and authority a sort of preheminencie aboue their Brethren ANS If ye call these extraordinary Assemblies which by his Maiesties License and Authoritie were conuocated the Councell of Nice and the most famous Councels of the Church must bee counted extraordinary And in these Assemblies no preheminence was granted to Bishops but such as Bishops had euer in the Primitiue Church and such as the Super-intendents and Bishops had before in our owne reformed Church which beeing lawfull in it selfe needeth neither by authoritie to be procured nor by terror extorted from godly prudent and peaceable Brethren PP They were Lords in Parliament Councell Session Exchequer Lords of Regalities Lords of temporall Lands Presenters to Benefices Modifiers of Ministers stipends grand Commissioners in the high Commission was it wonder then if so great Commanders commanded the Assemblies constituted as is said and carued to themselues a spirituall Lorship when c. ANS The power authoritie and credit which was expedient for the time to be in the persons of some Bishops was neither imployed nor needed to be imployed to command these Assemblies which were constituted of the most graue and godly brethren of the Church who against Law and conscience would not haue beene commanded either by Prince or Prelate Neither in these Assemblies did they carue to themselues any spirituall Lordship for they acknowledge no man to haue spirituall Lordship ouer the Church but the man the Lord Iesus him they preach the Lord and
themselues the Seruants of the Church for him PP When their worthy brethren were banished imprisoned confined or detayned at Court that they might the more easily effectuate their purposes ANS Their worthy brethren I may truely say were banished imprisoned confined and detayned at Court sore against their wils who wish that good brethren then had beene and now were lesse addicted to singularitie of opinion and more inclined to the peace vnity of the Church And that they would put difference betwixt indifferent things in Discipline and doctrinall points and consider that in the one we must stand for veritie and in the other for expediencie which changeth with times places and occasions That the forme of gouernment meete for a Parochiall or Diocesian Church such as Geneua or Berne is not fit in all respects for the vniuersall or for a Nationall Church That at the beginning of the reformation sundrie circumstantiall Ceremonies were changed or abolished for Superstition which now tending to edification and preseruation of Gods worship from prophanenesse and to make conformitie and vnitie both with the Primitiue and reformed Churches may be lawfully and profitably receiued That antiquity in such things and vniuersall consent not repugnant to veritie is farre to be preferred to new and recent conceits and customes of priuate persons and Churches These things the Bishops would wish from their hearts had beene and were better pondered by brethren and that for such matters wilfull contradiction bitter contention and disobedience had not brought them vnder the censure of the Lawes and power of authoritie PP They haue broken the caueats made with their owne consent violated their promises and haue sought preheminence both in Church and Common-wealth with the ruine of others and renting of their mothers belly ANS Neither haue yee nor can yee alledge any promise made by them violated or caueat broken that hath nor beene abrogated by posterior Acts of lawfull Assemblies as beeing contrary to the lawfull power of their calling Neither haue they sought preheminence in Church nor Common-wealth but that which according to Lawes Ciuill and Ecclesiasticall belongs to their Function The restitution whereof if they had not craued they had beene Traytors both to the Church and Common-wealth against the which some brethren standing out too contentiously haue inuolued themselues in vnnecessary troubles and haue pressed with you to rent the belly of their Mother the peace and vnitie of the Church with Schisme PP We haue notwithstanding beene so silent hitherto that the World hath iudged our silence rather slumbring and slouthfulnesse then true patience ANS If you be the man who is pretended to bee the penner of this Pamphlet your silence hath not beene so great as is heere alledged for both by writing and word ye haue bin euer vttering your miscontentment with great acerbitie against the persons and function of your brethren and his Maiesties good and godly intentions wherein yee haue studied more to please the World then to procure the weale of the Church with the honour of God and obedience of your Prince PP They are not satisfied with the wrongs alreadie committed but doe still prouoke vs with new irritant occasions ANS Many men of your humour are crabbed without cause who being in the gall of bitternesse count right wrong and good to be euill and seeke occasions where none are offered to spue out their choler PP And specially by obtruding vpon vs superstitious Wil-worships and polluted inuentions of men ANS What was concluded in a lawfull Assembly was not obtruded and by Gods grace in the answere to your Pamphlet it shall bee manifest that the Assembly hath condemned all polluted inuentions of men and all superstitious Wil-worships and that your selfe is a very superstitious Dog matist of Wil-worship PP It behooueth vs therefore to set pen to paper and say somewhat for the surer stay and better information of Professors tenderly affected to the sinceritie of Religion least they bee deluded with the glorious name of a pretended and new Assembly or seduced with Temporizers swallowing vp all abominations or corruptions whatsoeuer ANS Let the Christian and gentle Reader consider what information good and sincere Professours may expect from such a poysonable pen that beginneth to fill vp the paper with such venemous words calling the lawfull meeting of the Church a pretended new Assembly his brethren of the Ministery Seducers Temporizers Swallowers vp of all abominations or corruptions whatsoeuer for whom wee answere Multi sint licet impotentis irae Pellem rodere qui velint caninam Nos hac à scabie tenemus vngnes PP The meanes of printing and publishing are to vs verie difficile ANS The Quarter-masters and Collectours of the voluntary Contributions through Fyiffe Lowthiane Edinburgh and other parts of the Land for setting forth of this worke say that you haue no cause to complaine And if in times comming your paines bee as well recompenced this trade of penning printing and publishing shall bee more gainfull then your stipend was for your Ministery PP We wish therefore euery good Christian to take in good part our meane trauels ANS Although your trauels had no other fault but that they were meane yet your cessation from better businesse cannot be excused but they being withall seditious and pernicious no good Christian will take them in good part PP And not impute to vs the want of good will but of meanes if they be not serued hereafter continually after this manner Wee shall bee readie God willing for our owne part as need shall require and opportunitie will serue to defend the cause wee maintayne against any of our Opposites their Answeres or Replyes whatsoeuer worthy of answere ANS I hope no man who readeth this Pamphlet will impute to you the want of good will to doe euill that is of a wicked will to furnish fewell to the fire of dissention in the Church And if by your Thrasonicall boasts and brags you can perswade these whom for want of sufficient knowledge and faith yee delude and seduce with subtile Sophismes and superstitious feares to furnish meanes that is money for penning and printing as they haue done profusely for setting forth this Rapsodie there is no doubt but Answeres shall come forth vpon Answeres Defences vpon Defences Replyes vpon Replyes vntill yee haue wearied the World with your vanities PP We haue seene of late some Pamphlets which haue rather exposed their Authors to laughter and contempt then deserued any serious confutation ANS It is the nature of enuifull arrogance by contemning and laughing at others to hunt her owne prayse Sed facilis cuiuis rigidi censura cachinui PP In the Epistle before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Maiestie protesteth vpon his honour that hee misliketh not generally all Preachers or others who like better of the single forme of policie in our Church then of the many Ceremonies in the Church of England and are perswaded that their Bishops smell of a Papall
with some limitations which his Maiesty disliked The mind that is offended hardly interprets any thing well so fared it in this matter The delay of our answere to the rest of the Articles mooued his Maiestie to call our grant of this Article scornfull and ridiculous I was bold in a priuate Letter to shew there was a mistaking and iustifie that which was done neither should I speake any more of it but that it hath beene complayned that some of our Ministerie beeing earnestly entreated by certaine sicke persons for the comfort of that Sacrament since that time haue deuyed the same To iustifie therefore that which then was inacted I say shortly that by our calling wee are directly bound to minister vnto men in the last houre all the helpes and comforts wee possibly can the naturall terrours of death and fearefull doubts of conscience which at that time commonly perplexe men require this at our hands therefore Visitation of the sicke is earnestly commended to Ministers in their admission that they bee readie to attend the sicke person and as his estate craues minister comfort vnto him by preaching the promises of grace and mercie to all penitent sinners Why this Sacrament that is the seale of Gods promises and a speciall meane of binding vp our Communion with Christ should bee denyed to such as desire the same in that time there can be no reason Howbeit saluation depends not vpon the Sacrament and that they vse it superstitiously that giues it for a viaticum to the dying the end of a man cannot but be the more comfortable and his death accompanyed with the greater contentment and tranquilitie of minde when his desire is satisfied in this point For this is to bee considered that it is not to all that die nor to all that are sicke but to such onely whose recouery is desperate and vrgently desire the comfort of this Sacrament that the same is appointed to bee ministred Of which purpose Caluin deliuers his opinion in his 52. Epistle in these words De Coenae administratione conseo libenter admittendum esse hunc morem vt apud aegrotos celebretur communio quum ita res opportunitas feret Nec magnopere repugnandum esse quin maleficis detur qui plectendi sunt si quidem postulent ad receptionem satis comparatos esse appareat hac tamen lege vt sit vnà communio hoc est vt panis in coetu aliquo fidelium frangatur And in his 361. Epistle answering some one that had moued him in this matter he beginnes on this manner Cur coenam aegrotis negandam esse non arbitror multae graues causae me impellunt as you may see in the place Bucer Bullinger and Zepperus are of the same iudgement and the last of these three putting the case that none is by this sicke man disposed to communicate sayes Quod ne sic quidem priuandus est communione aegrotus You may see his reasons in the twelft Chapter of his first Booke De Politia Ecclesiastica Our owne Church hath practised the same in former times as was qualified in diuers particulars at the last Assembly So where the reformed Churches haue approued it and wee our selues by our owne practice now to stand against it when by a speciall Canon it is appointed to bee done cannot but bee thought obstinate disobedience I come to the Article of Baptisme This craues that in the case of necessitie when a child without hazard may not bee brought out of doores it bee lawfull to the Minister to baptise in a priuate house It was not long since a custome amongst vs that no Minister would baptise except vpon the ordinarie day of teaching this same being complayned of in the Assembly that was kept at Holy Rood-house in the yeare 1602. an Ordinance was made that whensoeuer a Parent should require baptisme to his child the Minister should not deny it without delaying to the ordinarie day of preaching The question was then of the Time now it is of the Place Whereabout this you all know that in the institution of Baptisme the Lord Iesus hath not tyed vs to any place but his command binds all men to bee baptized And wee that are Ministers by our calling are obliged to baptise howsoeuer wee doe not thinke Baptisme absolutely necessary vnto saluation and the child that wants it vpon a necessitie ineuitable nothing preiudiced that way yet if the occasion present there is no doubt but the Minister hath a necessitie lying vpon him to baptize although time place and other circumstances required for the due and solemne administration be not concurring But this yee will say fosters the Popish opinion of the necessitie of Baptisme Let Bucer answer it To with-hold Baptisme for want of the due solemnities sayes hee opens a doore to the Deuill to bring in the contempt of Christs Ordinance and our whole redemption by him We haue a Commandement to baptize and this to vs is a necessary duety which we may not leaue vndone As for inconueniences we must meet them as wisely as we may by doctrine and diligent catechizing but in no sort neglect the Commandement that is giuen Yee shall haue Caluin his iudgement also in this matter being asked Vbinam baptismus recte administrari possit He answers Fas non est administrare baptismum nisi in coetu fidelium non quidem vt templum requiratur sed vt vbiuis numerus aliquis fidelium conueniat qui Ecclesiae corpus efficiat Yee haue this in his 185. Epistle And thus much for Baptisme The third Article is of Confirmation to be giuen to children when they are come to the yeares of discretion and that is one of the most ancient customes of the Christian Church from the dayes of the Apostles it hath continued and with them it began Neither is there any thing more profitable for it helps children to bee seasoned with the principles of true Religion layes a good foundation for the better direction of their whole life preserues the seede of the Church sound makes children more diligent to learne and Pastors and Parents more carefull to instruct them The neglect of this dutie hath done much harme in the Church and the restitution of that good custome which Caluin in the fourth Booke of his Institutions earnestly wishes could not but bring with it an exceeding great benefit It was in substance agreed vnto in the Assembly at Abirdene but two things his Maiestie found deficient in the Act One that there was no mention of laying on of hands vpon the child confirmed Another was that the performance of it was not restricted to the Bishops care And for this last it is cleare by all Antiquitie that the power of Confirming appertayned euer to Bishops Not that Confirmation is a Sacrament of greater dignitie then Baptisme as the Papists teach these were the thoughts of ignorance but as S. Hierome speakes The Church thought fit that seeing Baptisme is giuen by
Presbyters lest children should be ignorant of the spirituall superioritie of Bishops ouer them they should attend the receiuing of Confirmation by their hands so this was done for the honour of Prelacy as he speakes Now if any man will enuy this honour to Bishops it is a silly and poore enuy for it encreases their charge and burthen and if the conscience of their dutie make them not carefull of it in this profane and irreligious age the honor or credit it can bring them will neuer worke it Touching imposition of hands let Saint Augustine tell vs what it meanes Hee in his fift Booke De Baptismo contra Donatistas cap. 23. sayes Quid est manuum impositio nisi oratio super hominem that is to say What is imposition of hands but a prayer vpon the man that hands are laid vpon In all personall benedictions from the very beginning of the world it hath beene vsed Parents doe yet confer their blessing in this manner to their children and when spirituall blessings are giuen there can bee no offence to doe it with the like ceremonie But I heare that some cannot abide to heare the word of Confirmation the thing it selfe gladly they admit but they would haue examination or some the like word put for it Not onely the abuse but the very name of the thing abused so tender are the hearts of some men must be put away For this shortly I say that the Scriptures neuer taught vs to place Religion in wordes Saint Luke made no scruple speaking of a street in Athens to call it the street of Mars And the ship that Paul sayled in he names by Castor and Pollux though both these were the Idols of Pagans If names were to be stood vpon we should put our selues to great businesse it behoueth to change the names of our Moneths and Dayes which some haue pressed vnto but wise men know this to be folly Besides the word of Confirmation was vsed in the Church long before Popery was hatched as is manifest by Saint Cyprian Saint Augustine Tertullian Eusebius and others And thus much of Confirmation The Festiuities which are the next are impugned by this Argument amongst others That hereby wee conforme our selues to Papists in the keeping of holy dayes But had this Argument beene of any force would the reformed Churches haue agreed so vniformely in the obseruation of them All of them so farre as I know keepe holy the dayes of Christs Natiuitie Passion Resurrection and Ascension with the Descent of the holy Ghost The Churches of Bohemie Vngarie Polonia Denmarke Saxonie and high Germany The Heluetian Churches the Belgique and those of the low Countreyes The French English and Geneua it selfe in the beginning of reformation obserued them all The day of Natiuitie they yearely celebrate if I be rightly informed the rest are abrogated and by what occasion reade the 115. and 128. Epistles of Caluin where after he had shewed the occasion of their abolishment hee addes Ego neque suasor neque impulsor fui atque hoc testatum volo si mihi delata optio fuisset quod nunc constitutum est non fuisse pro sententia dicturum For the opinions of the rest of our Diuines in this particular Bucer Martyr Bullinger Zanchius Aretius Polanus Paraeus and Tilenus with all that I haue seene speake manifestly for it Tilenus his words in his Systema which came forth the last yeare are these Alios dies praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peculiarium quorundam Dei beneficiorum Christi gestorum solennem anniuersariam in Ecclesia commemorationem celebrari nulla religio vetat modò prudons cautio accedat Ne videlicet vel vllius rei ereatae cultui consecrentur vel insitae diebus illis sanctitatis opinio foneatur vel denique ignauo otio foedifque voluptatibus hac occasione fenestra aperiatur I find in a Synod kept at Middleburgh Anno 1584 a Canon there made that all holy dayes should be abolished except the Lords day and the day of Christs Natiuitie and Ascension But if the Magistrates shall require moe to bee kept then the Ministers shall labour by preaching to turne the peoples idlenesse into godly exercises and businesse These be the wordes of that Canon which I haue cited aswell to shew you what that Church ascribes to Magistrates as because our case in this particular is verie like His Majestie as you know hath charged all his Subiects by Proclamation to abstaine from seruile labour in these times and it should become vs wel as that Act speaks to turn them from idlenes to godly exercises For to dispute of the lawfulnes of the prohibitiō neque huius fori nor will any Subiect that is in his right wits presume to doe it I doe not vrge the testimonies of the Fathers in this poynt because of them you who were at the last Assembly heard enough And they who eleuate the consent of antiquitie in this matter saying That the mysterie of iniquitie was then begun to worke will reuerence as I trust the iudgement of these reformed Writers who haue laboured to discouer that Mysterie and will thinke it no commendation to them to be dissenting from all the Churches that haue beene and are in the world Of the last Article which requires kneeling as the most reuerend gesture in partaking the holy Sacrament of the Communion I haue neede to say much seeing great stirres are made for this and as I esteeme without any cause The Apostle when he professes to deliuer vnto vs that which hee receyued of the Lord speakes not either of sitting or kneeling or standing by which it is cuident That situs vel positus corporis in coena as Zepperus speakes is not of the essence of the Sacrament but to be numbered amongst these circumstances which the Church may alter and change at their pleasure Where it is said that wee ought to conforme our selues to Christs action yee know it is answered That if so were it behoued vs to lye along about the Table to communicate with men and not with women And in the Euening after supper receiue this Sacrament which things were ridiculous to affirme Peter Martyr an excellent witnesse of Gods truth In classe secunda Locorum communium Cap. 4. speakes otherwise Nihil interest saith he si coenae Dominicae sacramentum stantes aut sedentes aut genibus flexis percipiamus modò institutum Domini conseruetur occasio superstitionibus praecidatur And in his Defence of the doctrine of the Eucharist aduersus Gardinerum answering the same argument which Bellarmine brings for reall presence Although in receyuing the Sacrament saith he we adore the Lord by kneeling we doe not thereby testifie the reall and corporall presence of Christ in the Sacrament for adoration the mind not being applied to the elements but to the things signified may lawfully bee vsed Peter Mouline in defence of his Maiesties Apologie against the Frier Copheteau where the Frier alledges
some testimonies out of S. Ambrose S. Augustine and S. Chrysostome to proue the adoration of the consecrated Hoste answers That the Fathers say nothing but that which wee willingly graunt Is there any amongst vs saith he who euer denyed that we ought to adore the flesh of Iesus Christ Who euer doubted that wee ought to adore him in the Eucharist But he that adores Iesus Christ in the Eucharist does not for all that adore that which the Priest holds in his hand but he adores Iesus Christ who is in Heauen These worthie men scorne as yee see Bellarmines argument howbeit wee can take out of an enemies mouth and make somewhat of nothing to beare out our owne conceits Th. Beza did not approue this gesture of kneeling yet did he neuer esteeme it Idolatrie as some of our Spirits doe In his 12. Epistle he writes thus Geniculatio dum symbola accipiuntur speciem quidem habet piae Christianae venerationis ac proinde olim potuit cum fructu vsurpari Tamen quoniam ex hoc fonte orta est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa detestabilis adhuc in animis multorum haerens merito sublata esse videtur Interea tamen cum ista non sint per se idololatrica idem de illis quod de praecedentibus sentimus And what was that Propterea non esse deserendū ministerium possunt enim inquit debent multa tolerari in Ecclesia quae recte non praecipiuntur This was the iudgement of that worthie and reuerend man But there came out a Pamphlet in the yeare 1608 written by some peruerse Spirit in the English Church of this argument which findes too good entertainement in some of you my Brethren Worse and more desperate Blasphemies did neuer any Arriane cast out for this directly he saies That in the receyuing the holy Communion we ought not vse any right that may signifie our inferioritie vnto Christ neyther should we abase our selues there but acknowledge and thinke vs his equalls I pray God keepe vs from this Diuinitie Doubtlesse such conceits as these brought the Church of Pole in that generall Synode which was kept anno 1578. simply to condemne sitting as a ceremonie vnhonest and vnlawfull for so holy an exercise In the act concerning ceremonies to bee vsed in the administration of the Supper they haue these words Libertati christianae donamus vt stantes vel genua flectentes pij Sacramentum corporis sanguinis Christi sumant Sessionis verò ad mensam Domini quia illi authores huius ritus extiterunt qui à nobis ad Arrianismum perfide transfugi facti sunt hanc propriam ipsis vt Christum sacra eius irreuerenter tractantibus tauquam minus honestam religinsam simplicioribusque admodum scandalosam ceremoniam reijcimus VVe may not thinke it was any light cause which made that Church thus peremptorie in their decree Their troubles were great and as I heare yet are by the Arrians And beleeue mee Brethren such as can away with the speeches of that Pamphlet are not far frō that side Wee haue learned otherwayes to honour the Sonne as wee honour the Father and he that honours not the Sonne so in euery place especially in the participation of the holy Supper should be to vs as a Iew or Pagan I shall insist no louger in this purpose It is an excellent passage that of Saint Augustine vpon the 98. Psalme Nemo carnem illam manducat nisi prius adorauerit That is No man can eate that flesh vnlesse first he haue adored For my selfe I thinke sitting in the beginning was not euilly instituted and since by our Church continued for wee may adore while we are sitting aswell as kneeling yet the gesture which becommeth adoration best is that of bowing of the knee and the irreligion of these times craues that we should put men more vnto it then we doe Thus I haue shewed you the iudgement of the best Reforformed Churches touching these Articles Thereby you haue seene that there is nothing impious or vnlawfull in them they who shew a dislike of some of them in the last Assembly could not say other And surely if it cannot bee shewed that they are repugnant to the written Word I see not with what conscience wee can refuse them being vrged as they are by our Souereigne Lord and King A King who is not a stranger to Diuinitie but hath such acquaintance with it as Rome neuer found in the confessions of all men a more potent Aduersary a King neither superstitious nor inclinable that way but one that seekes to haue God righlty and truly worshipped by all his Subiects His Person were he not our Souereigne giues them sufficient authoritie being recommended by him for hee knowes the nature of things and the consequences of them what is fit for a Church to haue and what not better then we doe all But I heare some answere That were it knowne these things proceeded of himselfe they would make the lesse question of them but they are thought to come by the suggestion of some of the English Church or them of our selues at home For the first I will but remember you of his Maiesties owne Declaration in the Chappell of Saint Andrewes where with a great attestation more then needed from a Prince to his Subiects Hee declared that neither the desire he had for conforming his Churches nor the soliciation of any person did set him on this worke but his zeale for God and a certaine knowledge that hee could not answere it in that great Day if hee should neglect this dutie His Maiesties Letter to the last Assembly beares so much also Now any of vs would take it euill not to be beleeued after our solemne attestations and I trust in all your confessions his Maiestie deserues some greater respect As to that which is supposed of vs at home my selfe chiefly if I shall beleeue the rumours that are going I will borrow that notable man his speech in a case not vnlike Mihi hactenus propemodum fatale fuit Caluine putidis his calumnijs quotidie onerari ego autem vt sanctè testari possum me inscio ac ne optante quidem haec proposita ita ab initio in animum induxi inuidiam potius tacendo lenare quà m excusationes quaerere minus solicitas This was my resolution and I should not change it but that I will not haue a misconceit of my doings to leade you into an offence I therefore in the presence of the Almightie God and of this honourable Assembly solemnely protest that without my knowledge against my desire and when I least expected these Articles were sent vnto mee not to be proponed to the Church but to bee inserted amongst the Canons thereof which then were in gathering touching which point I humbly excused my selfe that I could not insert amongst the Canons that which was not first aduised with the Church and desired they might bee referred to another
euer accustomed to come to any Assembly heretofore and to many Assemblies none of these Countreyes come at all yet their absence did not annull the Assemblies But in this Assembly there were at the least the Bishops of the Dioeeses who might suffice to answere for the whole one only excepted who was absent not for lacke of aduertizement but because of disease Thirdly if we looke to ancient generall Councels in the Primitiue Church we shall find that the absence of Bishops or their Commissioners who remayned in Countreyes farre distant from the place where the Councell was holden did nothing derogate from the lawfulnesse thereof as for example in that first famous Councell of Nice there were present three hundred and eighteen Bishops yet out of all the Occidentall Countreyes there are only named in the Catalogue sixteene Bishops and two Presbyters Commissionaries for the Bishop of Rome to wit out of Spaine one out of Egypt eleuen out of Calabria one out of Dalmatia one out of Carthage one and out of France one so in the first generall Councell at Constantinople there were numbred an hundred and siftie Bishops whereof only two or three are found to be out of all the Occidentall Nations In the first Councell of Ephesus there are numbred two hundred Bishops and only three out of the Occident In the Councell of Chalcedone were three hundred Bishops whereof of the Occidentall Countreyes only foure or fiue In the second generall Councell of Constantinople an hundred sixtie fiue Bishops and of these only ten or eleuen out of the Occident Now albeit in the Occidentall Empire there were many large Kingdomes and Prouinces wherein Christian Religion was professed yet these Councels notwithstanding the absence of such ceassed not to be acknowledged as generall or if this might be esteemed a iust cause to annull a Church Assembly what a doore should be opened to the Arrians Macedonians Nestorians Eutychians to reiect the Decrees of these famous Countreyes by the which their Heresies were condemned Lastly the obedience giuen by the Pastors of these Dioceses which you alledge to haue beene neglected testifieth their consent to the Acts and that they haue ratified them for their owne parts PP The generall Assembly the highest Iudicatorie Ecclesiasticall within this Realme hath euer after exhortation made by the last Moderator lited and lawfully elected a new Moderator according to diuers Acts continuate Custome and Practice of this Church The which Presbyters haue beene so regarded that the conuention holden at Perth by his Malesties missiue the last of Feb. 1596. although frequented by his Maiesties presence with a great number of the Nobilitie Barones and Burgesses with the Commissioners from euery Presbytery was for the defect aforesaid no further acknowledged to bee a lawfull Assembly then the generall Assembly holden at Dundy the yeare following 1597. declared the same to be a lawfull extraordinary Assembly Neuerthelesse no Moderatour was lawfully elected in this Assembly but the place vsurped by him who had practised against the matter there proponed and not as yet determined and consequently who ought to haue beene secluded from any authoritie in respect of the preiudice committed by him ANS In this as in all the rest almost of their exceptions against the Assembly there is a false rule laid whereby to try the lawfulnesse thereof To wit the Acts and Custome of the Church of Scotland vnder Presbyteriall Gouernment which must not rule vs now seeing the true forme of Church-gouernment now restored is much different from the estate of these times It is true that when the Church was gouerned by a paritie of Ministers they choosed a Moderator by suffrage though without any warrant or example eyther out of Scripture or Antiquitie but being compelled thereto of necessitie in regard of that forme of Gouernment wherein no man had any ordinary prerogatiue aboue or before others but now the forme of Gouernment being altered and each man knowing his owne roome and station we are not tyed to obserue that custome but ought rather to follow the Constitutions and practice of the Primitiue Church which was ruled by the same forme of Episcopall Gouernment that now is established in this Land And it is manifest that euer while the Pope of Rome did tyrannically arrogate vnto himselfe and his Legats Presidencie in all Councels this course was obserued that eyther the Christian Prince himselfe when he was present was President as Constantine the Great Sozom. l. 1. c. 9. Nic. l. 8. c. 14. 3. Tom. Con. 1. p. 6. in the first Councell of Nice and Constantine called Pogonatus in the third Councell of Constantinople or else by the Prince his permission and appointment the Bishop Metropolitan or Patriarch of greatest authoritie in these bounds where the Councell was holden who was alwayes acknowledged President except he himselfe were indited or condemned of Heresie then by the Emperours appointment and not by Election of the Councell a President was appointed as in the first Councell of Ephesus Cyrillus Bishop of Alexandria was appointed President by Theodosius the Emperour because both the Patriarchs of Constantinople and Antiochia who were of chiefe authoritie in these bounds were fauourers of the Nestorian Heresie which was there condemned And if we looke through the whole Ecclesiasticke History wee shall find this euer to haue beene the order yea in that Apostolike Councell Act. 15. according to the iudgement of the most learned both old and new Writers the Apostle Iames was there President as Bishop of Ierusalem Euseb li. 2. cap. 1. Theophil in Act. 15. Lyranus ibidem Dionysius Carthusianus ibid. Whittakerus de Concil Quaest 4. And so is it probable out of the Text because hee pronounced the sentence in the conclusion of the action which is the speciall dutie of a Moderatour and according to the words of his sentence are the Synodicall Letters written to other Churches This exception therefore of not lyting or electing a Moderator being grounded vpon a Custome or Constitution now abolished in the place whereof hath succeded the commendable order alwayes obserued by the Primitiue Church in her purest times is not to bee respected and the example yee bring to qualifie this exception out of that Assembly at Perth Anno 1596. is not only insufficient to proue but likewise in many points false First because in the Acts of the Assembly there is no mention made of any exception taken against the Election of the Moderator Secondly that Assembly was acknowledged to be a lawfull Assembly by an expresse Act in the same Assembly Thirdly it was called extraordinary not for any exception taken against the Election of the Moderatour but because of the time and place to wit that the time and place appointed by the sormer Assembly was preuented vpon an extraordinary occasion by his Maiesties missiue Fourthly by the Assembly that followed at Dundy Anno 1597. it is acknowledged to be a lawfull Assembly without the addition of extraordinarie as appeares by the
and Martian the Emperours eighteene Commissioners whereof sixe were Iudges and twelue Senators who as it is most euident through the whole Acts had the chiefe moderation of the Synode and vote definitiue therein Neither was this pluralitie of Commissioners receiued onely in generall Councells but also in Nationall as in the second Councell of Orangue Anno 529. where together with the Bishops ten Pretors and Counsellors of France sate and subscribed the Acts sent thither by the King Likewise in the eight Nationall Councell of Spaine holden in Toledo Anno 653. there sate and subscribed sixteene Dukes and Earles In the twelft Nationall Councell of Toledo Anno 681. conuocate by Eringius King of Spaine together with the Bishops did sit the King himselfe and vniuersi Seniores Palatij The Ancients or Senators of the Court fifteene in number of whom in his speech to the Councell hee sayes Quos interesse huic Concilio delegit nostra sublimitas In the thirteenth Councell of Toledo there sate and subscribed sixe and twentie Dukes and Earles In the fifteenth Councell thereof there sate and subscribed seuenteene Earles In the sixteenth there sate and subscribed sixteene Senators of whom the King sayes in his speech Quos huic Concilio nostra serenitatis praeceptio vel opportuna inesse fecit occasio I might bring a large Catalogue of examples but these are sufficient to proue that which we haue in hand to wit that the number of Commissioners sent by his Maiestie is warranted by the practice of all good Christian Princes in most ancient Synods yea it is certayne that Monarchs and Princes had euer these priuiledges vntill that the Popes tyrannie increasing did bereaue them of their right and exclude them from all Church assemblies And looke wee to the custome of our owne Church many Counsellours and Noble men haue had vote in Assemblies in name of his Maiestie In the Assembly holden at Edinburgh Anno 1563. Decemb. 25. besides the Superintendents Ministers and Commissioners of the Churches and Prouinces there were present nine Lords of the Counsaile Earles and Barons and because thereafter the Regent his Counsaile and Nobilitie did not assist the Assemblies so frequently as before an earnest Petition was made by the whole Assembly conuened in Edinburgh Anno 1573. March 6. to the Regent his Counsaile and Nobilitie to giue their presence and concurrence with the Church in their proceedings because such had beene the practice in Assemblies from the beginning of the reformation The truth whereof is manifest by the inscriptions set before the Acts of many assemblies wherein the Counsaile and Nobilitie are euer distinguished from Bishops Superintendents Ministers and Commissioners of Prouinces and Churches In the generall Assembly holden at Edinburgh Anno 1573. August 6. it was appointed Sess 1. as followes Because it is vnderstood that certayne of the Nobilitie of this Realme and secret Counsaile are to repayre to this Assembly Therefore these whole Brethren ordaynes that the whole Nobilitie and Counsailors with the Commissioners of Townes Prouinces and Churches hauing power to vote shall sit within the inner barre of the Tolbuithe and all others without In the Assembly holden at Edinburgh Anno 1567. were present ten Earles and Lords of Baronies about the number of three and fiftie besides the ordinarie Commissioners of Townes and Churches Likewise in the Assemblies holden Anno 1563. Decemb. 25. Anno 1566. Inn. 25. Anno 1567. Iul. 21. Anno 1567. Decemb. 25. 1568. 1569. 1570. c. the Earles Lords and Barons are distinguished from Commissioners of Churches Prouinces and Townes And in the Assembly at Edinburgh 1563. Decemb. 25. the Lords of secret Counsaile with the whole Brethren of the Assembly appointed Master Iohn Woodlocke Superinten dent of the West Moderator So as wee see the practice of our owne Church hath euer esteemed this free that his Maiestie at his pleasure or Regents in his minoritie should choose what number of Commissioners they liked PP At Edinburgh in Iuly 1568. it was ordayned that Barons should be chosen Commissioners in Synodall Assemblyes At Dundie in March 1597. after the full establishment of Presbyteries it was appointed in presence of his Maiestie that Barons should be chosen Commishioners with consent of Presbyteries and that one Baron onely should bee directed out of the bounds of a Pres byterie Neuerthelesse in this Assembly the Noble men and Barons had neither Commission according to the old act nor according to the new In the yeere of God 1568. it was ordayned that Burgesses should be chosen Commissioners by the Counsâ—ile and Church Session of their Burge coniunctly And in the yeere 1597. that they should be chosen with consent of the Presbyterie Item that euery Barghe haue power to direct but one Commissioner except Edinburgh to whom it was permitted to direct two Neuerthelesse in this Assembly neither of the said Articles were obserued ANS The acts alleadged for choosing Commissioners of the Barons and Burghes were neuer so precisely kept in our Church as to exclude any of them that came thither without Commission from Presbyteries But such regard was euer had to Noble men and Barons of any note that if they were present they had their places with the first were allowed to giue their aduise and voyce in euery matter proponed and had thankes giuen them that vouchsafed their concurrence this is euident by all the Registers of our Assembly and so well knowne as none can deny it It grieues the Lybeller and the rest of that Sect to see the Nobles and Barons so ready at his Maiesties call and that that which sometimes serued them to good purpose in their tumultuous meetings is turned against themselues to wound them And by all good order in Church Assemblies none of the Laicall sort onght to haue place except they be called by the Prince his letters or assured by the Bishops to giue authoritie to the acts concluded Reade in Concilio Turracenens act 13. about the yeare 517. and Concil Tolet. where the order of Councells is set downe which order is prefixed to the first Tome of the Councells yee shall finde this cleare For that which he sayes of the Commissioners of Burghes let this bee added That otherwise then by the Counsell of their owne Burghe they were neuer chosen which wee referre to the Townes themselues that know it PP At Montrosse 1600. it was statuted and ordayned that none of them who shall haue vote in Parliament in the name of the Church shall come as Commissioners to the generall Assembly nor haue any vote in the same volesse they be authorized with Commission from their owne Presbyteries to that effect This Act was neuer repealed no not at the pretended Assembly holden at Glasgow but by the same Assembly they stand countable to euery generall Assembly for their proceedings Howbeit the Presbytories were spoyled of their authority in many things at the said pretended Assembly Yet of the power of election of Commissioners they were not spoyled neyther
is there any other order of Election of Commissioners and Constitution of the members of the Assembly set downe by any Act of our Church then was established Anno 1597. Neuerthelesse in this Assembly they not only presented themselues without Commission but sate as Lords ouer-ruling it they had practised the Ceremonies against the established Laws before they were proponed to the Assembly they ought therefore to haue beene secluded and sharply censured but they vsurped the place both of Iudge and partie ANS This Act of Mōtrosse Assembly was past when these caueats were deuised to restrayne the immoderate power of Bishops in the Church and was yeelded vnto for satisfying the importunity of such as opposed to their restitution and keeping them quiet in the time but the Bishops now beeing restored by the Assemblies of the Church and by Acts of Parliament to the exercise of that lawfull power and lutisdiction which euer they had in the Church that Act nor any other of that nature cannot preiudice them And that Bishops should haue their Commissions from Presbyters men inferiour to them in degree it is so absurd as the like hath not beene heard is any Age. But the Libeller is in a dreame and thinkes no Act nor any order established to be of force that hee himselfe hath not approued Where hee sayes that there was neuer another Constitution of the members of the Assembly set downe by any Act of our Church then that at Dundy 1597. it is most false for in Edinburgh 1568. in Iulij there is another Constitution wherein the members of the Assembly are diuided in two sorts some are appointed to bee ordinary and perpetuall as Superinteudents and Commissioners for visitation of Churches others mutable are Commissioners of Churches Townes and Prouinces The first needeth no speciall Commission to euery Assembly but being once admitted to the Office were euer acknowledged thereafter as ordinary and speciall members of the Assemblies The second were changed from Assembly and behooued to produce a new Commission before they were admitted Yea in the Assembly holden Anno 1568. at Edingburgh the first of Iulij it was ordayned that no Minister should haue voyce in Assemblies generall nor leaue their Parishes to attend thereat vnlesse they be choosed by their Superintendents as men knowne able to reason and of knowledge to iudge in matters But for the Bishops themselues they haue alwayes bin reputed ordinary members of the Assembly and were euer first called in the Rolles as is to be seene through the whole Registers In Anno 1563. Iul. 28. Sess 4. it is ordayned that euery Superintendent should compeare the first day of the Assembly vnder such a paine not as idle Spectators but as hauing speciall interest and power◠the same is euident by another Act at Edingburgh 1568. Iulij 1. And by a third Act at Edingburgh in March 1573. And by the admonition sent by the Regēt his grace wherby the Bishops are specially admonished to be present at all Assemblies or to be reputed vnworthy of the office And in the Assēbly at Edinburgh A. 1575. Aug. 6. albeit there were present sixe Bishops to wit Glasgow Dunkeld Galloway Brechin Dumbline and the Isles and two Superintendents Angouse and Lowthian yet because certaine others were absent it was thought good that they should be called and the absents noted Yea after that the Iurisdiction of Bishops beganne to be quarrelled in the Assembly 1579. Iul. 7. Sess 9. this Statute was made that followes ABout the Bishops and Commissioners of Countreyes who absent themselues from generall Assemblies at the time appointed the Church hath ordayned the Act made August 12. 1575. to be executed against them and that same Act to be vnderstood not onely of Bishops hauing office of Visitation appointed to them by the Church but also of such as haue not the said office Likewise when some Bishops were prohibited to exercise the power of Visitation their presence not the lesse was thought necessary in al Assemblies and they counted ordinary members thereof neither was that Statute euer repealed by any Assembly afterwards but euen Anno 1587. after the Presbyteries were erected the Bishop of Saint Andrewes was summoned to compeare for his absence from the generall Assembly by all which it appeares that the Bishops had no need of any commission for sitting and giuing voyce in Assemblies PP At Saint Andrewes in April 1582. It was thought expedient that Presbyteries should not be astricted to sond their Moderator in Commission but whom they iudged fittest for the purpose that constant Moderators should bee constant members of the generall Assembly is a forged clause forged in an Act of a pretended Assembly holden at Linlithgow the yeare of God 1606. The which Assembly neyther tho Church then did nor will the Bishops now stand to neuerthelesse in this Assembly some Moderators of Presbyteries voted without Election and only by vertue of the forged clauses of the Act fore said if any Presbytery directed their Moderators in Commission vpon ignorance and errour hauing respect to the fore-said clauses afore-said their ignorance and errour is no lawfull consent It is in the meantime to be remembred that the present Moderators are not of the qualitie of these constant Moderators but of a new Edition set out at Glasgow viz. they are the Bishops Deputies placed by them in Presbyteries ANS This reason will not inferre a nullity Presbyteries yee say were not astricted by the Act of Assembly at Saint Andrewes 1582. to send their Moderators in Commission Ergo the Moderators ought not to haue come notwithstanding of their Commissions from the Presbyteries there is no consequence heere for it is as if I would reason The Presbytery of Saint Andrewes was not astricted to haue sent Master Iohn Carmichael to the Assembly Therefore he ought not to haue had voice therein notwithstanding of his Commission Any man sees the inconsequence But here yee adde foure things First that the Act of Linlythguow 1606 bearing that constant Moderatours should bee constant members of the generall Assembly was forged Next that the Bishops will not stand to this Assembly now more then the Church did at that time Thirdly that some Moderatours came to this Assembly without Election by vertue of the said Act and the Prebyteries that directed them did the same vpon ignorance and errour which is not a lawfull consent Fourthly that the present Moderatours are not of the quality of these constant Moderatours but of a new Edition set out at Glasgow viz. the Bishops Depuries in Presbyteries I answere to the first that there is no trust to be giuen to you in this businesse wherin I haue better reason to be beleeued speaking for worthy and reuerēd men whose same was neuer blotted then such an one as you are that did not feare to deny the authority of our Souereigne Prince in his owne presence and immediately after forsweare it to the Brethren Master Iames Nicolsone now with God did moderate
that Assembly at Linlythguow a man for his Wisdome Knowledge and Holinesse in greater reputation then that thy calumnies can touch him All the conclusions thereof were penned by himselfe at least by his aduice and to haue made a greater aduantage then that conclusion could bring with it would not haue altered a sillable in any Act nor forged or foysted in any clause as thou speakest The Scribe of that Assembly was Doctour Henry Philip yet Minister at Arbrothe whose truth and fidelity to speake nothing of his Learning Prudence and other gifts is as well knowne as is thy perfidle and presumptuous rebellions for which now thou liuest in Exile And if thy sayings or the speeches of the like of thee might call such mens honestie in question it should not goe well If I seeme more bitter in this Answere to the Reader then I am accustomed let him consider that he who neither spares dead nor liuing great nor small must bee answered sometimes as he deserues Now where yee say that the Bishops will not stand to that Assembly now more then the Church then did I doe not conceiue whom ye call the Church except ye thinke a handfull of mutinous persons such as your selfe to be the Church otherwise the Ministers generally in all the parts of the Countrey did consent and obey the Acts of that Assembly And what if the conclusions taken therein yet stands vnrepealed by other Assemblies that haue followed the Bishops doe all acknowledge and stand to For it is the Law of the Church that rules them in matters of outward policie and all other peaceable Ministers yee and the like of you stand to no Law but the will of your owne minds Thirdly where ye say that some Moderatours were sent Commissioners by the Presbyteries vpon an ignorant conceit that they were bound by the Act of Linlythguow so to doe ye qualifie no part of this by any particulars and if ye did it would be replyed that in euery cōuention that is permitted for exercise through the Land the fittest and choysest of a number is appointed to moderate And that whether the moderation lay vpon them or not their Brethren would haue elected them and no others to haue bin Commissioners to that Assembly Lastly where ye tell vs scoffingly that the present Moderators are of a new edition to wit the deputies of Bishops yee must know That your changeable Moderators were of that new edition yee speake of for in no age was it seene euer before this that indifferently euery man was taken in his course to rule and preside without consideration had of his gifts and qualities And these we haue now are such as the Christian Church euer had vsed to keepe order in their meetings conuentions PP The Assessours to his Maiesties Commissioners the Nobilitie Barons Bishops Burgesses and Moderators imposed vpon Presbyteries with some Ministers voting without warrant being substracted from the number of the affirmatiue voters the negatiues will not bee found inferiour in number to the affirmatiues authorised with Commission And suppose inferiour in number yet not in weight for the negatiue voters adhered to the iudgement of the Church heard no reasons for the nouelties proponed were not ouercome with perswasions or terrours as was the affirmatiues ANS It hath beene sufficiently proued that there was neyther Nobleman Baron Burgesse nor Bishop but had as good warrant to vote as any of the negatiues therefore should not be substracted from the number of the affirmatiue voters This yee perceiue and flie to another shift according to your custome Yee graunt your number were fewer for so they were by more then another halfe but their weight yee say was greater for with them as ye alledge there was three great ouer weights in the ballance First they had no feare Secondly they were not ouercome with perswasion And the third they adhered to the iudgemēt of the Church It is true indeed that neither the feare of inconueniencies and euills which might haue ensued to the great hurt of the Church and hinderance of the Gospel did moue them nor could reason whereby the change was manifestly proued both lawfull and expedient perswade them but to the iudgement of the Church as ye call it they adhered without regard of good or euill without respect to right or wrong And this is the Idoll which they still adore Now let vs consider this iudgement whereunto they adhered The iudgement of our Church touching ceremonies and circumstances to bee vsed in the worshippe of God is two-fold There is one that is particular the other is generall The particular iudgement determineth and defineth what ceremonies in particular the Reformers thought expedient to be receyued and reiected The generall declares what the Church and euery Christian should esteeme beleeue and hold touching the particular order and policie which is set downe for the vse of ceremonies and circumstances to be obserued in the worship of God The former iudgement is expressed in the first Booke of Discipline and some few Acts of the generall Assemblies cited afterward by your selfe This other we haue in the one and twentieth Article of the Confession of Faith about the end thereof and in the seuenth Chapter of the second Booke of Discipline both which are afterwards cited in the examination of your Discourse where yee professe your selfe to discusse the oath And it is that iudgement whereunto the Swearers did oblige themselues by their oath In this it is declared expresly That no order nor policie in ceremonies can be established for all times ages and places but that it is temporall and may and should be changed when necessitie require This is the generall and constant iudgement of the Church whereunto the negatiue Voters were bound by their oath to haue adhered which they did not That other whereunto they adhered as yee alledge is onely temporall and subiect to change according to the opportunities and occasions of times places and persons For if by occasion of any of these circumstances the obseruation which was profitable at one time become hurtfull at another and that which serued for reformation breedes and fosters corruptiō profanenesse or superstition it is the constant and generall iudgement of the Church that it should bee changed and altered which formerly was obserued And to apply this to the purpose in hand It is notoriously knowne That sitting at the Communion which at the reformation was iudged most conuenient to abolish the opinion of transubstantiatiō bread-worship makes the Sacrament now to be contemned and profaned by the common sort of Professours That the want of diuine exercise on the fiue holy-dayes hath almost buried in obliuion the inestimable benefits of our redemption the superstitious obseruation of these times not the lesse continuing still in our Church That the withholding of Baptisme from infants in times of necessitie and the holy Supper from others at the houre of their dying hath beene the griefe of many good
Ministers in the Kingdome without condemning the former practice of the Church and vnder protestation that if the Church did not find the Articles fit to bee receiued their practice should not tye them in after-times seeing they acknowledged the indifferencie of all these matters Next the chiefe reasons which your negatiue voters gaue at any time were the hazard of their credits amongst their flockes and of feare to be reputed inconstant if they should yeeld at the sudden to that which they had so openly condemned and what are their reasons being well sifted but reasons of selfe-loue and a care to maintaine your popular estimation which is nothing so much to bee regarded as is his Maiesties satisfaction Therfore to end this purpose whether ye regard the weight or the number of voyces the affirmatiues were superior in both PP In onmibus causis pro facto accipitur id in quo quis alium terrefacit quo minus fiat In this Assembly the affirmatiue voters confessed that they assented not simpliciter to the Articles proponed as knowne truths but onely to auert the wrath of authoritie standing in their owne iudgement against them and not for them in respect of the estate of this Church Hence it may be cleerly seene that their votes were only affirmatiue in respect of their feare but negatiue in respect of their iudgement and dutifull affection to this Church ANS None of the affirmatiue voters approued the Articles for knowne verities for when wee speake of knowne verities we vnderstand the verities defined in Scripture such as are the points of our faith which no man ought to call in question but that any man did giue his voice otherwise then his iudgement led him yee will hardly perswade vs much lesse that any man would openly professe this for that had beene little better then the resolution of Medea in the Tragedie Video meliora proboque deteriora sequor As to the feare yee so oft mention it was a feare not contrarie to the dutifull affection we owe to the Church nor repugnant to the iudgement which they had that were moued therewith but a feare commendable flowing both from their affection and iudgement for they feared no particular hurt to their owne persons or punishment to haue beene inflicted vpon themselues but to irritate so gracious a King and a Prince so carefull of the good of the Church and to bring the Church into an vnnecessary trouble by the obstinate refusing of lawfull Articles this wee hope all good men feared and still feare And certainly whosoeuer lackes this feare are not fit to serue in a Church and more vnfit to determine of Church-matters PP Other informalities may be obserued but these are sufficient to prooue the nullity of this pretended Assembly whereby the established estate of this Church is so far preiudged or rather simple people for their facility indangered if they vpon the pretended authority of this Assembly shall aduenture to make defection from their former profession confirmed by so many and well aduised Assemblies and blessed by the experience of Gods great loue in his best benefits or to violate their solemne Oath and Subscription The pretender may as safely professe that hee will alter his profession or violate his Oath and Subscription suppose there had beene no Assembly at all But to detayne simple people in their begunne reuolt it will be cryed out and inculcate that some few persons and to make them odious they will be called Mal-contents Troublers of the Estate Seditious persons and what not for the which contumelies and reproches account must be made one day that they may not nor should not iudge vpon the nullity of the Assemblies It is true by way of Iurisdiction or Superordination as they call it no priuate man should presume so to doe for that iudgement belongs to another free and lawfull Assembly but by the iudgement of discretion euery Christian man ought to iudge how matters of Religion are imposed vpon him and by what authoritie If thou mayest not discerne as a Iudge thou mayest discerne as a Christian If yee shall admit indifferently whatsoeuer is concluded vnder the glorious name of an Assembly then may wee be brought to admit not only the English Ceremonies but also Lutherauisme and Papistrie If Ministers giue way to their Parochiners to practise the obtruded Ceremonies at their pleasures If sworne Professors intangle themselues againe with the superfluities whereof the Lord hath made them free let the one and the other take heed how they defend themselues from the iust challenge of back-sliding and the rest of the inconueniences that may ensue on their change ANS This Libeller being now to conclude the Nullity which he intended to proue paines himselfe to mooue the People Ministers Professors and all to disobedience of the Acts concluded and where the authority of the Assembly might draw men to condescend hee labours to shew them that euen the iudgement of the lawfulnesse of Assemblies in some sort doth belong to euery Christian which if it should not he laies downe certaine inconueniences that thereby might grow vpon them all to which I answere that this Assembly being conuocated in the Name of God assisted in the proceedings thereof by his blessed Spirit and all the Informalities obiected being now sufficiently cleered we are perswaded euery true Christian whether he be Minister or Professor will submit his iudgement and affections both to the conclusions taken therein And if any will still oppose thēselues thereto we doubt not to cal them troublers of the Estate seditious Persons Schismatickes louers of Diuision and direct Enemies to the Weale and peace both of the Church and Kingdome That ye would bee called such men ye might well prophesie seeing ye be priuy to your owne intentions but where ye adiect that account must be made one day of such contumelies and reproches I would but aske you whether yee doe thinke to passe free in the Day of that account and not be brought to your answere for calling the Seruants of Christ mercenarie men and thereby implying his Maiestie your Souereigne to be another Balak in giuing the wages of iniquitie to hirelings for condemning all that are obedient to the voyce of the Church in these matters as men periured and without all conscience and diuers others your malicious speeches vttered in this Pamphlet or if you thinke it no fault to make a rent in the body of Christ which is his Church which it appeares euidently ye are only about the answeres following will cleere to all men that the estate of our Church is no way preiudged by any Act concluded in the Assembly at Perth and that the obedience thereof will not inferre a defection from our former profession But that distinction of two-fold iudgement serues little to this purpose for howbeit lawfully euery man may inquire of things concluded and for his owne information seeke out the grounds and warrants thereof yet whither soeuer his
iudgement incline hee must render himselfe obedient to the Constitutions of the Church in which he liues And there is a great difference betweene decerning and discerning though eyther yee or your Printer hath mistaken it for it belongeth to the Iudge to decerne and Christians as ye say euen in their priuate callings may discerne but this their discerning will neuer free them from the subiection of Lawes imposed especially in matters of this nature for wee are now vpon order and policie onely And except ye could shew some euident place out of the Word or bring a necessarie demonstration to warrant your contrarie iudgement your disobedience will euer be faultie The authoritie of the Church must yeeld to the written Word but the iudgements of priuate men to the authoritie of the Church Otherwise we should open a doore to all confusion neyther could there be order in a Church if euery man should bee permitted to follow his owne conceit and doe as his priuie iudgment did leade him This our Church wisely foreseeing in an Assembly kept at Edinburghe anno 1583. 10. Octob. statuted and ordained That no Act concluded by a generall Assembly should bee called in question by any particular brother nay not in another generall Assembly except some iust cause might be seene for the change thereof And if it be not lawfull to call any of the constitutions of the Church in question much lesse to impugne by writ and print the same so maliciously as you haue done I omit the vnseemely match which yee make of English ceremonies and Lutheranisme with Papistrie for this is your malice against the English Church which it becomes you to reuerence and of whom if ye did loue the truth of God ye would haue spoken more honorably PP If the Parliament by acts authorize matters effected with such informalities and nullities matters of themselues so contrarious to our profession their ratification of a vicious thing cannot be a rule to a christian mans conscience But it is to be hoped that the Lord shall so dispose the hearts of Statesmen to the loue of the truth quietnesse of the Church and Country and peace of mens consciences that no vnreason able butthen shall be knit vpon the members of Christs Body by any deed of theirs vnder the name of a benefit to the Church Inuito beneficium non datur ANS Since the time that Kings and Princes became Christian it hath alwayes beene the custome that Synodicall Decrees were authorized by their Lawes not that the allowance or authoritie of Ciuill Lawes is made a rule to a Christians Conscience but that the externall man might thereby bee tyed to the obedience of these things which the Church hath found to be agreeable to the Word of God that is the only rule of conscience and it is to bee hoped that God shall so dispose the hearts of the whole Estate to the loue of his Truth and the Peace and quietnesse of his Church that refractarie and turbulent persons such as ye are shall bee restrayned of your vnbridled licentiousnesse and kept vnder the obedience of the Church and the Orders by her lawfully established which howsoeuer ye that loue to liue after your owne mindes call an vnreasonable burthen all true and peaceable Christians will esteeme a benefite to the Church and bee thankfull vnto God for the same PP Consider three things first the Nullity of this Assembly Secondly thy owne Oath and Subscription how it admits or abhorres this change suppose the Assembly had bin lawfull Thirdly if the particulars offered can be made lawfull or expedient by any Assembly whatsoeuer ANS We haue considered all these three as ye desire and finde the reasons proponed by you for the Nullitie of this Assembly to be Nullities in themselues Next that the Oath and Subscription by you mentioned admits the change concluded and does not abhorre it the same change being a part of the Oath which we all gaue as in discussing of the Oath shall be cleered Thirdly that the particulars concluded are things lawfull of their owne nature indifferent and most conuenient for this time in regard the generall Church who hath the place and power of determining the expediencie of Rites and Ceremonies hath interposed their authority to the same which in the estimation of Wisemen is sufficient to make them bee compted such An answere to the Articles presented to the Assembly AVGVST 27. and quotations added by the Pamphleter for confirmation PP FOr so much as we haue beene debarred of accesse and from hearing the proceedings of the Conference their Reasonings Consultations and Aduisements about the Articles proponed to this generall Assembly whereof all and euery one of them so nearely touches vs in our Christian resolution and offices of our Ministry in most humble manner wee present to your consideration the particulars hereafter specified in the feare of God intreating your fauourable answere to the same ANS Neither he who presented the Articles nor they who penned them can affirme truely that they were absent from the Conference and none were debarred who were desirous to be present The truth is after long and modest reasoning and graue deliberation when all had beene heard both in priuate at the Conference and in publique before the Assembly and all doubts and obiections had beene proponed answered and satisfied these or the like Articles were presented not for resolution of those by whom they were proponed who were already setled in this resolution not to be resolued but to perturbe the mindes of these who were prepared to vote and conclude and so to bring all in question againe that before had beene discussed and therefore were iustly reiected by the Moderator as malicious and crafty delatorie exceptions as shall bee manifest by the answeres following made to them not as they were presented to the Assembly but as they are proponed here with your Additions Quotations and Confirmations The first Article PP THe Articles proponed if they be concluded they doe innouate and bring vnder the slander of change the estate of this Church so aduisedly established by Ecclesiasticall Constitutions Acts of Parliament approbation of other Churches and good liking of the best reformed Christians without and within this Kingdome and so euidently blessed with happy successe and sensible experience of Gods greatest benefits by the space of fiftie eight yeares and aboue so that wee may boldly say to the praise of God That no Church hath enioyed the truth and puritie of Religion in larger libertie And vpon some such considerations it pleased his gracious Maiestie to continue the Church of England in her established estate as may bee seene in the Conference at Hampton Court and Thomas Sparke his booke written thereupon Ipsa quippe mutatio etiam quae adiuuat vtilitate nouitate perturbat quapropter quae vtilis non est perturbatione infructuosa consequenter noxia est saith Augustine Epist. 118. that is Euen a change that is helpefull for vtilitie perturbeth
loue Thirdly Giue no place to the Deuill Fourthly Let no root of bitternesse spring vp to trouble you Fiftly Fulfill my ioy that yee bee like minded hauing the same loue being of one accord and one iudgement that nothing bee done through contention or vaine glory but that in meeknesse of minde euery man esteeme other better then himselfe Sixtly Doe all things without murmuring and reasoning The eighth Article PP They bring a sensible blot either vpon the happie memory of our godly and wise Predecessors in so farre as wee depart from that reformation so wisely brought in appointed established by them or else vpon our selues by resuming againe of dangerous superfluities without reason reiected by them for weighty and necessary causes Magnum est hoc Dei munus c. Beza Epist. to Master Knox. This is a great benefite of God that yee brought into Scotland true religion and good order the bond that retayneth doctrine at one time So I beseech and obtest that yee retayne these two together so that yee remember that if the one bee left the other cannot endure long and againe he saith Quam rectè illud quod disciplinam c. How well was that done that yee conioyned doctrine and discipline together I beseech you and obtest that yee goe forward lest it happen to you which is befallen to many that could not make a progresse hauing stumbled in the very entry Yea somtime were not willing which is most lamentable ANS Distingue tempora conciliabis Scripturas What our Predecessors did being agreeable to their times was well done and is approued of vs and by their example in these alterable ceremonies and circumstances wee should likewise conforme our selues to our times by reiecting or receiuing or of new ordayning what wee find to bee meetest for edification according to the power giuen by God to the representatiue Church both to make Constitutions for the good behauiour of all her members in their vocation as also to abrogate and abolish all Statutes and Ordinances concerning Ecclesiasticall matters that agree not with the time c. as is affirmed in the Booke of the Policy of our Church cap. 7. registred amongst the Acts of the generall Assembly Anno 1581. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order of the Church of Scotland which Beza praiseth as the band whereby doctrine is preserued and which hee exhorteth to retayne carefully is the vse of this Ecclesiasticall power in censuring of manners called in the 74. Epist. Discipline and in the 79. Good order which being lost hee saith The doctrine cannot bee long preserued This hee proueth First by the nature of the thing it selfe Quis enim leges satis recte seruari nisi constitutis earum custodibus vindicibus posse sperarit Who can hope that Lawes can bee well enough kept except keepers and auengers of them bee appointed Here hee compareth the doctrine to the Lawes good order and discipline to the auengers and keepers of the Lawes Secondly hee proueth the same by experience Et ipsa saltem stuitorum Magistra experientia earum gentium exemplo docet quibus certum est hodie ob hoc ipsum potissimum erratum quod corrigi populi non sustinent Euangelium ad iudicium potius quam ad misericordiam promulgari that is Experience it selfe the Schoole-master of Fooles by the example of these Nations teacheth this wherein it is certayne this day that chiefly for this errour namely That the people will not suffer themselues to bee corrected that the Euangell is preached amongst them rather for iudgement then for mercy Here it is manifest that by the good order and discipline the points in controuersie belong not But yee no sooner heare good order or discipline commended but presently yee imagine that your table gesture of sitting at the Sacrament the abolition of Holy-dayes and celebration of the Sacrament in priuate places in cases of necessitie c. are meant as if without these Ceremonies and obseruations the doctrine could not bee preserued for how was it preserued in Geneua where they sit not at table but stand or passe at the receiuing of the Sacrament where the fiue Holy-dayes are not discharged but Christmasse and Pasche solemnely kept and the Sacrament ministred on them * Ep. 184. Ep. 51. Ep. 361. Ep. 363. Institut lib. 4. cap. 29. Sect. 4. 13. Caluine holdeth in cases of necessity That Baptisme may be ministred in coetu alique in some meeting without a Temple That the Communion should bee giuen to the sicke and wisheth that the examination of children with the ancient forme of blessing were restored in the reformed Churches whereby it is manifest that the discharge and abolition of these things is not in the iudgement of Caluine and Beza the band wherby doctrine is retayned but the discipline which consisteth in censuring of manners which you both here and in discussing of the Oath following take for the order and policy that consisteth in alterable Ceremonies And by the ambiguitie of the word doe purposely deceiue your Reader The ninth Article PP They set loose the filthy mindes and mouthes of fleshly liuers to triumph against the most sound Professors and to rejoyce in their rotten opinions and restored opportunities of sensuall obseruations of guising gluttony carelesse c. ANS The sacred exercises of sound doctrine appointed to be vsed on the fiue Anniuersarie dayes restoreth not but most powerfully abolisheth the opportunities of sensuall obseruations rooteth out rotten opinions and stoppeth the mouthes of fleshly Libertines not to triumph against sincere Professors The tenth Article PP They are declared by this Church to bee contrary doctrine as may bee seene in the first second and third Chapters of the first booke of Discipline in these words Wee iudge that all doctrine repugnant to the Euangell should bee vtterly suppressed as damnable to mans saluation c. By contrary doctrine wee vnderstand whatsoeuer men by Lawes Councells or Constitutions haue imposed vpon the consciences of men without the expresse Commandement of Gods Word as keeping of holy dayes commanded by men the feast of Christmasse and other feasts c. ANS The iudgement and declaration of our Church touching this point is very sound For whatsoeuer is imposed by men or by Ecclesiasticall Constitution vpon the conscience to bee obserued as parts of diuine worship that is not exprefly or by necessary consequence contayned in the Word is contrary to the wholsome Doctrine as the Papists did the obseruation of Christmasse and other festiuall dayes which the reformed Churches and the Assembly at Perth impose not on the conscience but ordaynes onely to bee kept for order and policie and therefore the imposing of sitting at the Communion to bee obserued as instituted by God and the discharging of the commemoration of Christs inestimable benefits on the fiue anniuersarie dayes the discharging of the administration of the Sacraments in priuate places in cases of extremitie and the discharging of
the examination of yong children by the Bishop in his Visitation are things simply vnlawfull without expresse or necessary warrant of Gods Word are contrary to doctrine according to the declaration and iudgement of our Church set downe in the first booke of Discipline as is aboue expressed and by Saint Paul Coloss 2. is condemned for a doctrine of will-worship in these wordes Touch not taste not handle not Vers 21. Thus the imposing either of negatiue or affirmatiue positions touching points of Religion without warrant of the Word on the conscience of men is will-worship which you doe wilfully maintayne and vrge throughout the whole Pamphlet The eleuenth Article PP The Commissioners of Presbyteries haue conuened sufficiently vnderstand that neither the Presbyteries from whom they haue their Cōmissions nor the particular Churches of this Realme either require are willing or consent to admit these nouations Confitentur Theologi nihil esse per Synodos Ecclesijs inuitis obtrudendum The Diuines confesse that nothing should bee obtruded vpon Churches against their will ANS The Commissioners of Presbyteries were not astricted to the present opinions of the Presbyteries particular Churches of the Realme but receiued a free and voluntary Commission to vote as they should bee mooued and perswaded by the motiues and reasons proponed at the Assembly otherwise they had met with preiudice And therefore what they concluded according to their Commission was not obtruded vpon the Churches against their will but according to their wills contayned in the Commission The twelfth Atticle PP The Commissioners of Presbyteries here assembled vnderstanding the alienation of them from whom they receiued commission from these Articles can by no warrant oblige their vnwilling Presbyteries and Congregations to their votes Ecclesiam dissentientem inuitam obligare quis potest Who can binde a Church dis-assenting and vnwilling ANS If the Commissioners had come to the Assembly without a free and vnbounded Commission to reason vote and conclude in their names they could not by their votes and conclusions haue bound the Churches and Presbyteries from whom they come if they had after dis-assented But the generall and vnlimited Commission giuen to the Commissioners to reason vote and conclude with this expresse clause Firme and stable holding and for to hold whatsoeuer their Coommissioners should conclude in their names obliged the Presbyteries and Congregations by whom the Commission was giuen And here I marke a contradiction betwixt this Article and that which ye affirme in discussing of the Oath pa. 30. Namely that the Oath of the Church representatiue giuen An. 1596. did oblige them all who were liuing to the maintenance of the puritie of Religion in Doctrine and Discipline Heere yee acknowledge that the Church representatiue hath power to oblige all liuing within the iurisdiction therefore yee cannot allow of this Article according to your grounds The thirteenth Article PP There stand in force diuers Acts of Parliament in fauours of our present order Iacob 6 Parl. 1 cap. 8. Iames 6. Parl. 8. cap. 68. cap. 69. Item in the first Act of Parliament Anno 1592. ANS None of the Acts of Parliament here cited is contrary to the alteration The fourteenth Article PP The Ministers of this Church by order of the same printed and inserted before the Psalme Booke at their admissions respectiue promise in the presence of God and of his Congregation assembled to abhorre and vterly refuse all Doctrine alledged necessary to saluation that is not expresly contayned in the olde and new Testament c. Item to submit themselues to all admonitions secretly or publikely giuen ANS Against this promise nothing was concluded by the Assembly at Perth but how this promise is performed by these who disobey the Ordinances thereof let them aduise with their owne conscience The fifteenth Article PP The Subscribers of the Confession of Faith by their oath therein contained promise and sweare to continue in the obedience of the doctrine discipline of this Church to defend the same according to their vocation and power all the dayes of their liues c. And to abhor and detest all contrary religions but chiefly all kind of Papistry in generall euen as they are now damned by the Church of Scotland but in special the Popes fiue bastard Sacraments whereof Confirmation is one with all Rites and Ceremonies and false doctrines added to the Sacraments without the Word of God his absolute necessity of Baptisme c. which Confession is come to the eyes of the World in print and solemnly renued in the Couenant celebrated in the generall and prouincial Assemblies Presbyteries and Church Sessions in the yeere of God 1596. and how shal any man be heard to speak against that whereunto he hath formerly sworne and subscribed For the better vnderstanding of this last Article I will set downe a short discussion of the Oath ANS There is nothing that the Subscribers of the Confession of faith did by their oath oblige themselues to obserue and defend that is contrary to any of the Articles concluded at Perth and no man should bee heard to speake contrary to that whereunto hee hath formerly sworne subscribed And therefore they who haue sworne subscribed in the 21. Article of the Confession of faith confirmed in Parliament Anno 1567. That no policie and order in Ceremonies can bee appointed for all ages times and places but that they may ought to be changed when necessity requireth should not now bee heard affirming the contrary in this Pamphlet that they may not bee changed wherein ye contradict your oath and perswade others to doe the same Of the which oath the discussion set downe by you is a glosse that destroyeth the Text as shall by Gods grace bee made manifest by the examination thereof which followeth The Examination of the Oath discussed BEfore the Penner of this Pamphlet begins to discusse the oath he sets downe the articles controuerted then fiue seuerall obligations whereby as he alledgeth our Church is obliged to exclude and abhorre the particular actes concluded at Perth Thirdly he considers the Oath which is the chiefe of the flue obligations Keeping his order wee shall seuerally examine his sayings concerning them And first touching the articles controuerted he sayes thus Pp. The Religion Doctrine and Discipline receiued beleeued and defended by the Church of Scotland namely the publike ministration of Baptisme and the Lords Supper sitting at the Table in the act of receiuing the bread and the wine of that Sacrament The obseruation of the Lords day and the examination of Children for the first time at the ninth yeare of their age for the second at the twelfth for the third at the fourteenth excluding and abhorring priuate Baptisme priuate Communion kneeling in the act of receiuing the Supper Holy dayes or Feasts of Christmas Passion Resurrection Ascension and sending downe of the Holy Ghost were brought in at the resormation of Religion and enioyed ener since in
he bound himselfe by his Oath when he did sweare to the Confession of faith and that no power can compel the alteration of iudgement or loose the said Oath in any case And that he who sware That he did thinke that no policie and order in ceremonies can be appointed for all ages times and places but that the same may and ought to be changed when necessitie requires Did neuer nor could sweare without breach of this Oath that the ceremonie of sitting at the receiuing of the Sacrament esteemed by our Church at the reformation most conuenient but not necessarie could bee appointed for all ages times and places and that it might not nor ought to bee altered in any case by the contrary all who swore to the Confession of faith did sweare That the policie and order of sitting at the Sacrament was such as could not be appointed for all ages times and places and that it might and should be changed when it did not so much edifie the people in pietie as foster prophanenesse and superstition And this sitting fosters in all theso that practise it with a superstitious conceit and opinion that the same was instituted by our Sauiour as a point of diuine worship and by his exemplary practise commended to the Church for an essential or integrant part of the Sacrament which yee maintaine in this Pamphlet Now leauing this to bee considered by such as are not partially affected but loue the truth and hate contention I proceed to the Oath which yee consider first in the persons takers of the same Secondly in the matter whereto they sweare Thirdly in the forme and manner whereby they are bound And fourthly by the force and effect of that forme for making sure mens particular deeds Touching the persons yee say this PP The Persons takers of the Oath are Christians come to perfect yeares and free persons who did not only know in generall the doctrine and discipline whereto they bound themselues by their oath but in particular the points controuerted as followeth First That in the yeare of God 1581. it was concluded that the Sacraments should be solemnely ministred and not in priuate houses Secondly That in the yeare 1560 it was declared by the Church that Christ sate with his Disciples at Table when hee instituted the Supper and that sitting at Table was the most conuenient gesture to this holy action Thirdly That Confirmation was to be abhorred as one of the Popes fiue bastard Sacraments Fourthly That the keeping of Holy dayes such as the Feast of Christmas imposed vpon the consciences of men without warrant of Gods word was condemned by preaching and corrected by publique censures of the Church ANS I will not answere you as iustly I might that the first booke of Discipline whereby the most of these constitutions are warranted was neuer knowne to our common Professors nor acknowledged by our Church to haue the authoritie of Ecclesiasticall Canons but I say The Assembly at Perth hath decreed nothing to the contrary thereof For first Touching the administration of the Sacraments we fully agree to the ordinance made anno 1581 to wit That the Sacraments should bee solemnely ministred and not in priuate houses The occasion of making this ordinance was a misorder that fell out in the persons of two Ministers namely Master Alexander Mure Minister at Falkland and Master Alexander Forrester Minister at Trenent as is cleare by the narratiue of the act which is relatiue only to the celebration of Mariage and the ministration of the Sacraments extra casum necessitatis where without any vrgent necessitie order may be kept But our question is whether in extraordinary cases the Sacraments may be ministred extraordinarily in priuate houses as they were in the Primitiue Church by the Apostles and in the beginning of the reformation by the Preachers of the Gospell In these and the like cases there is no act of any Assembly that determines what should bee done Therefore put the case our Church had sworne and subscribed that ordinance yet hath shee done nothing contrary to her oath either by making or obeying the acts concluded at Perth which doe only respect the cases of necessitie So whether to sit at a Table in receiuing the Communion was most conuenient according as our Church esteemed at the time of reformation is not the question but whether to sit at a Table be necessary as instituted and left by our Sauiours example to be obserued and that without breach of the institution the same may not be altered This question was neuer defined by any Canon of our Church Therefore put the case that our Church had sworne and subscribed That to sit at the Communion was most conuenient according to the iudgement of our first Reformers yet we haue done nothing contrarie to that oath by interchanging sitting with kneeling because kneeling at this time is found to be the more conuenient gesture for that which at one time is more conuenient may bee lesse conuenient at another As to our Sauiours sitting if so be he sate nam adhuc sub iudice lis est it was not exemplary or appointed to be followed of vs as shall be afterwards proued and his practise did only declare that sitting might be lawfully vsed not that of necessitie it must be vsed and cannot bee altered when the Church findes the change expedient Thirdly whether Confirmation as it was abused in Popery for a Sacrament should be re-induced is not the question for that is condemned in the very narratiue of the act made at Perth But whether the Bishop in his Visitation ought to trie the education of yong children in the grounds of Religion as in the first booke of Discipline the Superintendent was ordained to doe whereof yee may reade in the fift head touching the office of Superintendents Therefore put the case our Church had sworne and subscribed all the heads and Constitutions of the foresaid booke yet by the act made at Perth shee hath not violated her oath by appointing Bishops in their Visitations to take this triall For they are now the Superintendents of the Church Fourthly Wee contend not whether the obseruation of Holy dayes as that of Christmas should be imposed vpon the conscience which in the explication of the first head of the foresaid booke of Discipline is condemned as also in the first words of the act made at Perth touching the fiue dayes but the question is whether the Church may appoint the commemoration of Christs inestimable benefits vpon the said dayes as all the reformed Churches doe and our Diuines hold to bee lawfull Of this our Church neuer defined any thing Therfore the making obseruing of the act touching this point is not against her former oath And to conclude The Subscribers and Swearers vnto our Doctrine and Discipline know no Canon nor constitution of the Church made in former times that is contrary to the Articles concluded at Perth Thus much touching the perfons who
did sweare The next thing yee consider is the matter whereunto they did binde themselues by their oath which yee set downe as followeth PP The matter whereunto they binde themselues by oath is the Religion Doctrine and Discipline receiued beleeued and defended by the Church of Scotland in respect of this matter the Oath is partly assertorie and partly promissorie as yee say ANS By that which alreadie hath been said it is manifest that albeit our Church had sworne to all the heads and ordinances aboue specified set downe in the bookes of Discipline yet there is nothing committed contrarie to this Oath by the actes made at Perth But now since yee are come to the matter of the Oath let vs see if the points in controuersie be any part of that matter The matter as yee affirme is the Religion Doctrine and Discipline receiued beleeued and defended by the Church of Scotland This definition or description of the matter is not so full and particular as is set downe in the Oath it selfe neither haue yee in reciting the words been so faithfull as yee are feruent for the cause yee maintaine For yee haue pretermitted diuers things belonging to the limitation of the matter by which all the particulars in question are clearely excluded The words cited by you are these We beleeue with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the world That the Faith and Religion receiued beleeued and defended by the Church of Scotland the Kings Maiestie and three Estates of this Realme c. is onely the true Christian Faith and Religion pleasing God and bringing saluation to man Heere yee omit many things that concerneth the limitation of the matter which at that time were knowne to such as sware the same and now must be expounded vnto the Reader that is to iudge and consider our Controuersie Therefore I shall set downe heere the words of the Oathe as it was published in print by Robert Waldgraue anno 1590. We beleeue with our hearts c. That this onely is the true Christian Faith and Religion pleasing God and bringing saluation to man which is now by the mercy of God reuealed to the world by the preaching of the blessed Euangell and receiued beleeued defended by many sundry notable Churches Realmes and chiefely by the Church of Scotland c. In these words we haue two limitations pretermitted by you The first is that the matter of the Oath is the Doctrine and Discipline reuealed to the world by the Gospell This limitation excludeth all Ecclesiasticall determinations and constitutions which are not expresly or by a necessary consequence contained in the written Word The next is That the matter of the Oath is the Doctrine and Discipline which is receiued beleeued and defended by many notable Churches and Realmes and chiefely by the Church of Scotland This limitation excludeth all these things wherein the Church of Scotland hath not the consent of many notable Churches and Realmes who with her hath receiued beleeued and defended the same By these two are all the points in controuersie excluded and cut off from being any part of the matter whereunto the Swearers by their oath did oblige themselues And vnto these two if we adde the third limitation there can remaine no more any doubt touching the matter of the Oath This is that the Doctrine and Discipline whereunto they sweare is particularly expressed in the Confession of Faith established and publikely confirmed by sundry actes of Parliament This Confession is registred in the bookes of Parliament at the yeare 1567. and is inserted amongst the Confessions of the Reformed Churches in the booke called Syntagma Confessionum But so it is that in the Confession of our Faith established by Parliament there is no mention made of the Articles controuerted neither hath many notable Churches and Realmes receiued beleeued or defended the same neither are they expresly or by necessary consequence contained in the Gospell And therefore they cannot by any point of our Religion or part of the Doctrine and Discipline whereunto the Swearers did oblige themselues by their assertory and promissory Oath By the Gospell it is not certaine That our Sauiour and the Apostles did sit at the Supper and albeit he had sitten yet sitting is no more commanded to be obserued in that sacred action then the vpper chamber where he sate or the night season when the Supper was celebrated or the sex and number of the Communicants who were twelue men and no women or the qualitie of the element which was vnleauened bread or the order finally after Supper All these howbeit they be certaine yet none of them are esteemed exemplary far lesse can sitting which is vncertaine be esteemed such And for the rest of the points Neither kneeling at the Communion nor the administration of the Sacraments in priuate houses when necessitie requires nor the commemoration of Christs inestimable benefits on certaine set times of the yeare nor the triall of yong childrens education by the Bishop at his Visitation none of these I say are either expresly or by necessary consequence forbidden in the Gospell nor are heâ—y condemned by many notable Churches and Realmes nor abiured in the Confession of our Faith confirmed by actes of Parliament and so cannot be counted the matter of this Oath But to remooue all scruple that may arise touching the matter of this Oath It is true That in the promissorie Oath the Swearers thereof binde themselues to continue in the Doctrine and Discipliue of the Church of Scotland and to defend the same according to their vocation and power all the dayes of their liues vnder the paines contained in the Law and danger both of body and soule in the day of the Lords fearefull iudgement Heere touching the Doctrine praised be God there is no controuersie amongst vs all the doubt concerneth Discipline and that is remoued also if it be taken only for that which is reuealed in the Gospell or receiued beleeued and defended by many notable Churches and Realmes or that which is set downe in the Confession of Faith as is already declared But because the Discipline of the Church may be extended beyond these limits and made to comprehend all Ecclesiasticall constitutions and determinations of generall circumstances formes and ceremonies belonging to the worship of God and the decent ordering of his house let vs consider this point more particularly If by the Discipline of the Church in the words of the Oath A consideration of the Discipline whereunto the Swearers did oblige themselues that part of Ecclesiasticall policie bee meant which concernes the censuring of manners in which sense it is taken in the order set downe before our Psalme bookes and in the seuenth head of the first booke of Discipline intituled of Ecclesiasticall Discipline and in the second booke wheresoeuer it is mentioned and by all Ecclesiasticall writers most frequently Then it is certaine
that the fiue Articles controuerted belong nothing to the Discipline wherein the Swearers binde themselues by their oath to continue to their liues end But if therby be meant the whole policie of the Church in which sense it is sometimes taken though rarely then first it containes all the precepts of policie prescribed in the Word in which precepts there is no determination concerning these articles as before we said Next it comprehendeth all the ordinances of the Church touching formes ceremonies and order to be obserued in Diuine Seruice and in the exercise of Ecclesiasticall Censures according as the circumstances of time place and persons In this part of Discipline it is true that all the controuerted points are contained But as I shewed before it is manifest by the limitations of the matter of the Oath that this part of the policie is excluded for it is neither expressely nor by necessary consequence contained in the Word uor is it receiued beleeued and desended by many notable Churches and Realmes nor is there any thing concerning it set downe in the Confession of Faith confirmed by actes of Parliament onely this generall wee haue that no constant order and policie can be set downe in ceremonies and that constitutions made by men may and ought to be altered when need requires Furthermore in the booke of Policie that was published after the Oath anno 1581 and subscribed by sundrie Ministers there is no mention made of these fiue Articles now in question In the first booke of Discipline penned anno 1560 there are some conclusions set downe touching sitting at the Sacrament the abolition of Holy dayes dedicated to Saints in Popery and the Feast of Christmas imposed vpon the consciences of men as also the administration of Baptisme vpon ordinary dayes of preaching for remouing the Papisticall opinion of absolute necessitie and if by the discipline mentioned in the Oath yee vnderstand the conclusions of Policie set downe in that booke and hold that the Swearers did by their Oath oblige themselues to obey all the conclusions thereof to their liues end then I demand what is the cause that yee and your followers do not only refuse to obey but improue and impugne the most principall point of policie set downe in that booke namely the office of Bishops whose prouision jurisdiction power and election are particularly described in the first head of that booke vnder the name of Superintendents But because the booke is rare and not at euery mans hand I will draw out of it onely some few things touching the jurisdiction and power of the Superintendents that the posterity may see what was the judgement of their Predecessors the Reformers of Religion touching the Office-bearers and gouernment of the Church And to beginne with the bounds of their jurisdiction the same is set down with this Title The names of the places of residence and seueral Diocesses of the Superintendents INprimis the Superintendent of Orknay his Diocesse shall be the Iles of Orknay Caithnes and Strathneuer his residence in the Towne of Kirkwall The Superintendent of Rosse his Diocesse shall comprehend Rosse Sutherland Murray and the North Iles called the Skie and Lewes with their adjacents his Residence the Chanonrie of Rosse The Superintendent of Argyle his Diocesse shall be Argyle Kintyre Lorne the South Iles Arrane and Boote with their adjacents and Lowhaber His Residence in Argyle The Superintendent of Abirdene his Diocesse betweene Die and Spae containing the Shirrefdomes of Abirdene and Banff His Residence in old Abirdene The Superintendent of Brechin his Diocesse the whole Shirrefdomes of Mernis and Angouse with the Brae of Marre to Die His Residence in Brechin The Superintendent of Fife his Diocesse the Shirrefdomes of Fife and Fotthringham to Striuiling and the whole Shirrefdome of Perth his Residence in Saint Andrewes The Superintendent of Edinburgh his Diocesse the Shirrefdome of Lowthian and Striuiling on the South-side of Forth wherto is added by the consent of the whole Church Merse Lawderdale and Weddale his Residence in The Superintendent of Iedburgh his Diocesse Tauiotdale Liddisdale Tueddale with the Forrest of Ettrick his Residence in The Superintendent of Glasgow his Diocesse Cliddisdale Renfrow Monteith Lennox and Cunninghame His Residence in Glasgow The Superintendent of Dumfreis his Diocesse Galloway Carrick Niddisdale Annandale with the rest of the Westdales his Residence in Dumfreis These were the bounds of their Iurisdiction their Office is described as followeth The function and power of the Superintendents THey must not be suffered to liue as idle Bishops hitherto haue done neither must they remaine where gladly they would but they must be Preachers themselues Charge and command shall be giuen them to plant and erect Churches to sett order and appoint Ministers as is prescribed in their Countries After they haue remained in their chiefe Towne three or foure monethes at the most they shall enter in Visitation in the which they shall not onely Preach but examine the life diligence and behauiour of the Ministers as also they shall trie the estate of their Churches and the manners of the People They must further consider how the poore are prouided and the youth instructed they must admonish where admonition needs and redresse such things as by good counsell they are able to appease Finally they must note such crimes as be hainous that by the censures of the Church the same may bee corrected After all this the order of election of Superintendents is set downe which we haue more largely before the booke of our Psalmes in meeter This being one of the chiefe points of policie concluded in that booke how is it that yee haue dispensed with your oath hereabout And by what power is your oath loosed concerning this head Shall men bee tyed by the Oath to the ceremonies prescribed in that booke and not to the substance of the policie to alterable circumstances and formes of actions and not to the power of gouernement whereby they should be disposed and ordered What can be answered to this by him that vrges the Oath for the controuerted points consisting in ceremonies gestures and circumstances lot the indifferent Reader iudge But because it is true that one mans fault excuses not another leauing you to your consciences we answere for our selues according to the one and twentieth article of the Confession of our Faith That we thinke no policie nor order in ceremonies can be established to endure for all ages times and places and that whatsoeuer things are appointed by men they are all temporall and may and ought to be changed when necessitie requireth Hereupon we say That no man did by the Oath oblige himselfe to obey and defend that part of Discipline which concerneth these alterable things all the dayes of his life but onely that discipline which is vnchangeable and commanded in the Word Yea we further affirme that euery man who sware to the discipline of the Church in generall by vertue of that oath
standeth obliged not only to obey and defend the constitutions of the Church that were in force at the time of making his oath but also to obey and defend whatsoeuer the Church thereafter hath ordained or shall ordaine to be obserued for edification comlinesse and decencie whether thereby the former constitutions bee established or altered and abrogated euen as they who sweare to obey the gouernment of a Kingdome or Citie are by their oath not onely obliged to obey the present Actes and Lawes but all which shall afterwards bee made for the Common-wealth howbeit the former be thereby discharged as when Lawes are made for exportation and importation of goods for weights and measures for fishing cutting of woods for peace for warre and whatsoeuer constitutions they bee that are made such as haue giuen their oath of obedience are thereby tyed to reject the former and obey the later I conclnde this with the doctrine of that learned Diuine Master CALVINE Instit lib. 4. cap. 10. sect 30. God would not saith hee in externall ceremonies and discipline prescribe particularly what we ought to follow because he foresaw that to depend on the condition of times neither did he iudge one forme agreeable to all ages Heare then saith he we must flie to the generall rules which God hath giuen that according to them may be defined whatsoeuer the necessitie of the Church requires to be appointed for order and deceneie Finally seeing God hath set downe nothing of those matters expressely because they are not necessary to saluation and are diuersely to bee applyed to the manners of euery age and for edification of the Church it is lawfull as the vtilitie of the Church shall require as wel to change and abrogate these that haue been in vse as to appoint new ceremonies I confesse indeed that we should not runne rashly and vpon light motions vnto nouation but what may hurt and what may edifie Charity can best iudge which if wee admit to bee moderatrix all shall be in safetie and goe well Thus farre Caluine whereby he doth manifest that the Church hath power to change and innouate as necessity requireth all the particular ordinances shee maketh of things alterable and they who in generall haue sworne to obey the Discipline of the Church are all bound by their oath to kneele at the Communion to obserue the fiue Holy dayes and to obey all the rest of the Articles concluded at Perth That which yee afterwards subjoyne touching the forme and force of the Oath we approue onely we wish you to consider seeing it is a part of Ecclesiasticall Discipline as well to change and abrogate ceremoeies in vse as to appoint new That yee by all these forcible formes of the Oath which cannot be loosed are obliged to follow the Church in the alterations shee makes and to defend and obey the Actes and Constitutions that concerne the same and that all who disobey in their owne persons or by their exemplary practise and perswasions induce others to disobey and rebell to the disgrace of their Mother the Church and the breaking of the bond of peace whereby the vnitie of the Spirit is conserued doe assuredly lye tyed vnder the foarefull cords and chaines of periury except they seriously repent The Libeller hauing ended his foure Considerations propounds some defences vsed by them who submit themselues to the Actes of Perth whom contumeliously he calleth Temporizers and to other Defences maketh his owne Replies First saith he they make themselues freed of the Oath because the nouation was made by the King and the Church their Superiours vnto this he giueth a double answere first that this nouation could not bee lawfully made by the King because hee himselfe did sweare the Confession of Faith Next that the Church could not make any such nouation because all of the Church did sweare the Oath either personally or really Personally all who subscribed the Confession of Faith which he reckons to haue been the generall assemblies of the Church Synods Presbyteries Schollers passing their degrees and Burgesses when they obtained their Liberties Really Children sweare in the persons of their Parents and all the particular members of the Church in the Church representatiue This his Assertion being duly examined will bee found false for the greatest part touching the persons whom he alledgeth to haue sworn and as to their reall obligation it is friuolous for no man can bee really bound by an assertory oath but onely the person that sweares But passing by this I answer That when the King and Church sweare the Confession of Faith by that Oath they did neither abiure any of the Articles concluded at Perth neither did oblige themselues to maintaine and obey the contrary for it is manifest by the limitations set downe in the beginning of the Oath that all these particulars were excluded And they who sweare to continue in the Discipline of the Church of Scotland generally and to defend the same all the dayes of their life were so farre from tying themselues to continue in the obedience of euery particular ordinance touching indifferent and alterable things that by the contrarie the one and twentieth Article of the Confession of Faith aboue rehearsed they stood obliged to obey euery alteration that should be concluded by the Church The Church representatiue did sweare in that Article to alter all such constitutions when it should be needfull and the particular members of the Church sweare to obey her will and ordinance in the points altered and changed For to obey the Discipline in generall is to obey euery thing that the Church by the power giuen her of God appointeth to bee done or not done for order and policie So for any nouation that is made neither hath the King nor the Church representatiue violated their Oath nor haue the inferiour members beene loosed and freed from their oathes but in giuing obedience to the points of Discipline concluded by their Superiours they made their oathes and promises good which otherwise by their disobedience they should haue transgressed As to the Oath which as you say the Bishop of Ely now Bishop of Winehester affirmeth his Maiestie twice to haue giuen for maintaining that sorme and manner of Gods worship established by the Lawes of both Kingdomes you might easily haue perceiued that he did not by the forme which he mentioneth vnderstand these indifferent points of policie wherein some little disconformity there is and cannot but be in regard of the different estate of our Church and theirs but by that forme her vnderstood that same fashion and manner of worshipping God as is prescribed to vs in his Word is proponed in the seuerall Confessions of our Faith which is one and the same both with them and vs. So you depraue that reuerend Fathers speech and craftily insinuate his Maiestie to be guiltie of periury in that by his Highnesse most lawfull and earnest desire the alteration of these indifferent things hath beene wrought but
yee should know that these are but things accessory to the essentiall forme of Gods worship whereunto his Maiesty did sweare at his Coronation which to this day constantly he hath maintained and will by the grace of God for many yeares after yea euen vntill that temporall Crowne bee changed with that eternall Another defence ye alledge is vsed by the Pastors and Professors that liue obedient to the Laws of the Church They haue not violated their Oath they say because the substance of Religion is kept and onely some indifferent points altered And to this yee make three replyes First saying That we sware to keepe the same forme of worship that was vsed in the Church of Scotland and specially in the vse of the Sacraments Secondly That the Oath was in a matter of Religion which is not changeable as are the Statutes of Republiques and Corporations Thirdly Put the case yee say the points innouated were matters indifferent yet seeing they were once abiured for their abuse they may not be receiued againe except either we could prooue that our oath in the beginning was vnlawfull or that our former formes are become vnlawfull not expedient for edification of the Church or lesse edificatiue then the ceremonies presently vrged I answere to the first That the forme of worship vsed in the Church of Scotland is not altered for still we hold that forme of worship which is prescribed to vs in the Word defended receiued by many notable Churches and Realmes and particularly contained in the Confession of our Faith As for the gesture and kneeling and those other circumstances of times and places where the Sacraments may be ministred in cases of extremity there is no man being in his right wits that will thinke the forme of Gods worship consisteth in such things or that they are any part thereof Your second reply we admit and affirme according thereto That the matter of Religion whereto we sware is not alterable nor can it bee changed And that the points questioned being of their owne nature indifferent are excluded from the Oath and are no part of the matter thereof To your third reply I answere That wee haue not receiued any thing againe in our Church which euer was damned and abiured for their abuse for in the negatiue part of our oath wherein Papistrie is abiured there is no mention of kneeling nor of the commemoration of Christs benefits vpon the fiue anniuersary dayes nor is any of the other three Articles euer touched It is true that Popish dedication of dayes to other Creatures and the obseruation of them with an opinion of necessitie or that they were any part of Gods worship are abiured in that Confession and that also wee haue condemned in the Acte made at Perth concerning the obseruation of these times but to make commemoration of the benefits that our Sauiour by his Birth Passion Resurrection and Ascension hath brought vnto vs we neuer held it vnlawfull nor did count it a matter of abuse Therefore it is not necessary that either our oath be proued vnlawful or our former formes it sufficeth that they bee prooued lesse edificatiue or not so expedient for the time because they are abused by the people to superstition and prophanenesse as afterwards we will make cleare in their owne place Where yee say That it was confessed in the Assembly that they were not expedient for our Church and that the same were yeelded vnto for holding of some externall inconueniences a matter now denied yee say as importing tyrannie because you confesse you haue this only by report and it is the nature of all your sort to be too credulous we passe it In the meane time wee will not deny that to some they appeared very inexpedient for diuers respects of the which the chiefe were the discredit they feared to icurre with their people that did esteeme the condemning of the abuse of these ceremonies to haue been an absolute reiecting of them as ceremonies idolatrous which neuer was done by any prudent or wise Pastor another respect was because simple ones that had not learned to make distinction betweene circumstances and the substance of Religion might take occasion by the alteration of these externall things to thinke that wee began to change Religion in substance and a third respect was that by embracing these things we did seeme to symbolize with Papists and were turning backe againe to their superstition and idolatrie These were and are the chiefest respects for which they were not thought expedient to bee receiued in our Church To begin at the last whereof that is our conformitie with Papists It is needfull that our people bee taught that the disconformitie betweene them and vs is not so much in any externall vse of ceremonies as in the substance of the Seruice and object whereunto they are applied In kneeling at Prayer and receiuing of the Sacrament there is no disconformitie betweene them and vs but in the obïect whereunto our kneeling is directed for the Papists in prayer kneele to an Idoll and in the Sacrament they kneele to the signe wee kneele in our prayer to God and by the Sacrament to the thing signified So in our cessation from ordinary worke on the Lords day and on the Holy daies now appointed there is no disconformitie but the difference is in the employment of the time and in the exercise and worship for which the cessation is commanded For the simple ones It is most expedient to teach them to put distinction between the ceremonies and the substance of Religion betweene that which is necessary to be obserued as a part of Gods worship and that which is onely ordained for order and decencie for it is a kinde of superstition to esteeme indifferent ceremonies and circumstances of Diuine Seruice to bee essentiall parts thereof which may not be omitted or changed without breach of Gods institution This is to obserue things or abstaine from them with opinion of necessitie for conscience Religion towards God And seeing the Church ought to change and alter ceremonies when they are thus abused by people vnto superstition this is one pregnant reason wherefore the alteration should haue beene made As to that which they speake of the credite of Pastors the same ought not to be maintained by fostering an errour in the hearts of people namely that the Ministers taught that which they neuer taught or at least should not haue taught As by example that the obseruation of the fiue Holy dayes to the commemoration of Christs benefits is vnlawfull This I am assured was ne-neuer done by any well aduised Preacher for it had bin a condemning of the Primitiue Church and all the Reformed Churches now in the world Likewise to haue taught that kneeling in the acte of receiuing the Sacrament is vnlawfull were to haue contradicted the best and most learned Diuines we haue Beza saith of it Speciem habet piae ac Christianae venerationis ac proinde olim
dispensing with his owne hand the Sacrament of his grace Here you see that Christ is the breaker the giuer the distributer of the Bread and not the Disciples And so the Pastor is now the breaker the giuer the distributer and not the people Let the judicious Reader consider whether the iudgement of this learned man doth better agree with the Institution or the opinion of the Pamphlet penner And whether the Pastor who according to the Institution breakes the bread and giues it with his owne hands to the people or they who giue the bread to the people in whole schaues to bee broken and distributed by themselues comes neerer to Christs appointment But to come to the Cup If our Sauiour in giuing of the same did imitate the custome of the Iewes which Scaliger and others wrote to haue beene this that the Master of the Feast after he had blessed the Cup did first drinke thereof himselfe and then gaue it to him who sate next so as it passed from hand to hand till all had drunken it seemes that the Disciples did deliuer the Cup one to another But there is a great difference betweene the distribution of the Cuppe and the Bread for the distribution of the Bread is not a diuiding onely of the Bread from hand to hand but a breaking is conioyned with the distributing for he that giues to his Neighbour breakes before he giues Now in this breaking we know there is a mysterie which signifies the breaking of the Lords Body which is an act as is before made euident that onely appertaines to Christ both in the veritie when he did offer himselfe on the Crosse and in the mysterie when he did represent his oblation or the breaking of his body by the breaking of the bread and therefore is such an act as ought onely to be performed by him who in the Sacrament acteth the part of Christ and represents him sacrificing himselfe In distribution of the Cuppe there is no such mysterie for the giuing of it from hand to hand signifies not the shedding of our Sauiours bloud but the taking of the Cup by the Pastor and the drinking thereof doth represent that Cup which the Father propined to his Sonne and the Sonne receiued and dranke when willingly hee suffered his bloud to bee shed on the Crosse for the remission of the sinnes of many and for confirmation of the new Testament which Cup Bloud and Testament is in the Sacrament deliuered to the People by the Pastor in Christs name commanding them to take and drinke all thereof He in whose Name this command is vttered is properly the Giuer and propiner because by his authoritie it is giuen and by the warrant of his word it is receiued When the King drinks to any of his Subiects and sends it by the hand of his seruant the seruant is not properly the giuer and propiner but the deliuerer of the gift and propine and therefore as in the Sacrament the Pastor when he takes the Cup and drinks acteth the part of Christ and represents him taking and drinking that most bitter Cuppe of his Passion and death for our sinnes so when he giues and commands the people to take and drinke all thereof he acteth the part of Christ applying his bloud and giuing the New Testament confirmed thereby to euery worthy receiuer whether the same be deliuered immediately to euery one by his owne hand or if it bee sent by the hand of the Deacon as is was in the Primitiue Church or if it be deliuered from hand to hand by the Communicants amongst themselues But without all question if the Pastor may commodiously by himselfe make the deliuery it is most agreeable to the person which hee carries in that holy action who represents our Sauiour first willingly vndergoing death for vs then most bountifully applying it to vs with his owne hand O but in the 22. of Luke verse 17. our Sauiour sayd Take this Cuppe and diuide it amongst you The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Part it amongst you Here you trouble your selfe and the Reader much with a long discourse prouing that in this place the Eucharisticke Cuppe and not the Paschall is meant Yet let it be so What then they are commanded to part it amongst them ergo to reach it from hand to hand This followes not for when euery one takes his owne part of that which is to be parted they diuide the whole amongst them although euery one deliuer not with his hand to his neighbour the thing which is to be diuided or the remanent thereof as by example When the Manna which was gathered in the Wildernesse was cast together in heapes and the families came forth and parted the same amongst them euery man taking his Homer which was his part the Families diuided the whole amongst them without reaching from hand to hand the heape which was diuided so when the Disciples were commanded to diuide the Cup amongst them if euery one did drinke no more then his owne portion did leaue the rest to his fellow the cōmand was obeyed albeit when euery one had drunken the last had set downe the Cup on the Table or had deliuered it into his hand from whom he had receiued it or if one or two had beene maymed and lacked the vse of their hands so that the Cup behoued to be holden to their heads yet if they dranke no more but their owne part with respect to their neighbour who was to drinke after them they diuided the Cup for the diuiding is not the giuing of the Cup but the parting of the wine amongst them that was in the Cup So if they did drinke with such moderation that one two or three dranke it not all but that all did drinke as our Sauiour commanded howbeit they did not deliuer it one to another but receiued it seuerally euery one from Christs owne hand as wee doe out of the hand of the Pastor they neuerthelesse diuided the same amongst them To conclude the command giuen to the Apostles importeth that Poculum beneditionis is not Poculum ebrietatis fed charitatis that is to say The Cup of blessing is not the cup of drunkennesse but the Cup of charity which should not be carowsed by one but should be parted amongst many And therefore these two phrases the one vsed by Saint LVKE Diuide it amongst you and the other by S. MATTHEVV and S. MARKE Drinke thereof all and they dranke of it all are equiualent As to the giuing and deliuering of the Cup whether it should be by the hand of the Pastor or by the mutuall deliuering of the people one to another because it is not defined by the Scripture it is indifferent and left to bee determined by the Church These grounds being sure let vs consider your syllogisme Whatsoeuer action or command is inclosed within the Institution may not lawfully be broken But that the Cōmunicants should distribute amongst themselues was both an action
dare not bee so bold as to affirme them to be necessary As in extending the sense of Parables a moderation would be kept that it be not racked beyond the bounds and scope of the purpose whereupon the Parable is inferred so the parabolicke names giuen to these holy mysteries should not bee extended beyond the resemblance similitude set downe in Scripture for which these names are imposed Therefore when the Sacrament is called a Table and a Supper wee must not thinke that euery thing which is competent to an ordinary table and supper are to be found and obserued there but only such as haue cleare warrant in the Institution either in particular or by necessary consequence In particular the whole substantiall things actions and ceremonies are expressed from the which wee should take nothing and whereunto we should adde nothing The circumstances that doe necessarily accompany such things actions and ceremonies as the time when the place where the part whereon the person by whom and to whom and the order doe necessarily follow the action for some time and place must be when and where it must be done some persons by whom and to whom it must be celebrated some part there must be whereon the elements must be set and from whence they must be giuen and receiued some position and site of body must be vsed by the giuers and receiuers and some order must be obserued for entring and proceeding in the action and finishing therof some things would go before as Sermons or Seruice and it is decent that the celebration be closed with Psalmes and blessings but none of these circumstantiall things are particularly defined by Scripture therefore they are left to bee determined by the Church according to the rules of edification order and decencie PP The Sacrament of the Passcouer was also a holy Supper and the people of God vsed it so they kneeled not in the act of receiuing it ANS The Passeouer was an holy Supper yet it was also coenarecta that is a full and perfect repast The Sacrament is a Supper in resemblance onely as hath beene declared not instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for filling of the flesh but for feeding of the spirit and therefore is not to be receiued after a common and carnall manner but with a spirituall and religious carriage Lastly where you say that when the people receiued the Law of the Passeouer they bowed their heads and worshipped Exod. 12.17 and they did not so in eating of it That they were more reuerent in hearing the Law of the Passeouer then in the participation of it I answere They bowed not their head whilest they did heare but after they had heard and this I hope you will not deny but after the participation of the Passeouer they gaue thankes with as great reuerence and deuotion as they vsed after hearing of the Word Further at the participation they sate not but stood all the time wherin they shew farre greater reuerence then bowing of the head which is finished at one instant could import And after the first celebration when the Passeouer was slaine and sacrificed at the Altar you cannot say that the people did not bow for Micheas testifieth cap. 6. ver 6. That when the people brought their oblations they bowed As to the eating of it the same was in priuate houses and did serue them for an ordinary supper therfore was it to be receiued accordingly Our Sacrament is not such nor hath no such vse as hath been said therefore our manner of receiuing ought not to be conformed vnto that which was vsed at the participation of the Paschal Supper An answere to the second head wherein kneeling is considered as a breach of the second Commandement PP KNeeling in the act of receiuing the sacramentall elements is not onely a breach of the Institution in the Gospell but also of the second Commandement of the Law The first breach of the Commandement made by kneeling is the sinne of idolatrie idolatrie is committed in this act diuers wayes The Papists kneele in the acte of receiuing because they beleeue verily that the bread is Transubstantiate into Christs bodie and vpon this supposition of Transubstantiation and bodily presence they kneele this is the grossest idolatrie that euer was in the world The Lutheran kneeles vpon his supposition of Consubstantiation and Christs Reall presence by Consubstantiation This also is idolatry and a supposition false A third sort kneele for reuerence of the elements not giuing to the elements that high kinde of worship called commonly cultus Latriae which the Papists giue but an inferiour kinde of worship due as they thinke to consecrate creatures This also is idolatry ANS The penner of this Pamphlet takes it pro confesso that our Church which hee calleth the third sort kneeles at the Sacrament for reuerence of the elements and to proue it to be idolatry he makes a long confused and idle discourse touching the relatiue worship which Papists giue to their Idols I call it confused because hee makes no distinction therein betweene the proper accidentall and improper honour which Papists professe to giue to their Images without the knowledge whereof the disputation following cannot be vnderstood Therefore it must be cleared in the owne place I call it idle because he takes paines to proue that which is not controuerted namely that it is idolatry to kneele to the elements or for reuerence of the elements which we deny not yet hee confesseth that a religious honor which he calleth veneration should bee giuen to the elements and thereupon moues and answeres an obiection touching this point pag. 47. as followeth PP It may be obiected that holy things ought to bee reuerenced Answer True but not worshipped veneration is one thing adoration another adoration belongeth to persons veneration to things pertaining to persons and is nothing else but a religious respect or reuerent estimation of things pertaining to the vse of Religion a preseruation of them that they be not lost and a decent vsage of them according to their kinde this veneration or reuerence is a respectiue or relatiue reuerence giuen to them for Gods sake kneeling for reuerence of senselesse creatures is to take the proper gesture of relatiue adoration and apply it to relatiue reuerence for religious kneeling in all the Scripture is a gesture of adoration and soueraigne worship c. ANS This all is sound and touching it wee agree fully with you that reuerence which is done to the Sacrament should not bee expressed by kneeling which you truely call a gesture of adoration and soueraigne worshippe Therefore should it neither bee giuen to the booke of the Euangell nor to the elements of the Sacrament but to him only who is the Author and matter of both And yet if men fall downe and worship him at the hearing of the Gospell or after at the receiuing of the Sacrament or after and before it be receiued being moued thereto by contemplation
of his grace and glory in the one and other this religious worship no man wil deny to be lawfully performed as well by the worthy receiuer of the Sacrament as by the reuerent hearer of the Word for as we bow not to the letters and syllables and sounds of the words of the Gospell but to him whose minde and will is declared therein So doe wee not bow to the elements of bread and wine in the Sacrament but to him whose body and bloud we receiue thereby But you to make the world beleeue that the Churches of Scotland and England kneele to the elements of bread and wine in the Sacrament at least haue ordained so to be done you alledge against the Church of England the Ministers of Lincolne their defence in the third part thereof referring the Reader to their proofes touching which part I only reply this that there be sufficient answeres made to these proofes by learned and reuerend men in that Church whereto also I remit the Reader Against our Church you lay a false imputation and frame thereupon all your discourse against kneeling as it is a breach of the second Commandement which we will now examine PP In the late act wee are ordained to kneele for reuerence of the diuine mysteries I see not wherein this differs from the Bishop of Rochesters argument that great and reuerend dreadfull mysteries must be receiued with great and dreadfull humilitie of soule and humiliation of body therfore in the act of receiuing we must kneele if this argument were good then the Sacraments and sacrifices of the old Law should haue been thus worshipped and if we will measure by the sight the Sacraments and sacrifices of the old Law were more dreadfull then are the Sacraments of the new for the slaughter of beasts and shedding of blood was more dreadful then the powring out of wine The Ancients held the sight of this Sacrament not only from Pagans but also from the Catechumenists this doing was not commendable it made the mysterie of this Sacrament both darke and dreadfull Augustine saith they may bee honoured as matters religious but wondered at as matters of maruell they cannot But to returne to the purpose to kneele for reuerence of the mysteries is nothing else but to worship the mysteries ANS Heere you set your selfe against three parties the Bishop of Rochester the Ancients and the Assembly at Perth For the Bishop of Rochester I answere shortly That he takes the mysteries with Chrysostome for the body and blood of Christ represented in the Sacrament by the elements of bread and wine In which sense they are truly called great and dreadfull and ought to bee receiued with great humility of soule and humiliation of body Non enim peccatur adorando carnem Christi sed peccatur non adorando We sinne not saith Saint Augustine in adoring Christs flesh but we sinne if wee adore it not in the Sacrament That which you blame in the Ancients of withholding the sight of the Sacraments not only from Pagans but also frō the Catechumenists Chrysostome iustifies with great reason Hom. 7. 1. Cor. on these words We speak the wisdome of God which is hid Alia videmus saith he alia credimus aliter afficior ego aliter infidelis Infidelis si lauacrum audiat aquam simpliciter cogitat c. ideo fidei arcana non sunt temerè apud indignos evulgāda We see one thing saith Chrysostom we beleeue another I who beleeue am otherwise affected then an Infidel is if an Infidel heare of washing in Baptisme he thinkes there is nothing there but water c. For this cause the mysteries of our faith ought not rashly to be divulgate to the vnworthy This iudgment of Chrysostomes is not crossed by S. Augustines testimony but confirmed rather for if the Sacraments should be honoured as matters religious then as Chrysostom saith Pretiosae margarita est à contemptu vindicanda that is a pretious jewel ought to be preserued from contempt Where you alledge against the Assembly at Perth that in the late act therof we are ordained to kneele for reuerence of the diuine mysteries you are guilty of manifest falshood for in reciting the words of the act you blot our some change others and thereby corrupt purposely the whole sense and meaning of the act You blot out these words of God and in due regard you change the word mystery in mysteries these you interpret to be the elements whereas in the act the word mystery signifies not the elements but the receiuing of the blessed body and blood of our Lord and Sauiour Iesus Christ But that your deceit may be manifested I will set downe the act as it is extracted forth of the Register of the Assembly vnder the hand of the Clerke thereof Since we are commanded by God himselfe that when we come to worship him we fall downe and kneele before the Lord our Maker and considering withall that there is no part of diuine worship more heauenly and spirituall then is the holy receiuing of the blessed body and blood of our Lord and Sauiour Iesus Christ like as the most humble and reuerent gesture of the body in our meditation and lifting vp of our hearts becommeth well so diuine and sacred an action Therefore notwithstanding our Church hath vsed since the reformation of Religion heere to celebrate the holy Communion to the people sitting by reason of the great abuse vsed in the idolatrous worship of Papists yet now since all memory of by-past superstition is blotted out of the hearts of the people praised be God in reuerence of God and in due regard of so diuine a mysterie and in remembrance of so mysticall an vnion as wee are made partakers of thereby the Assembly thinkes good that that blessed Sacrament bee celebrated hereafter to the people humbly and reuerently kneeling vpon their knees This is the true copie of the act differing in many things from that which you sette downe Pag. 34. in the narratiue thereof the reasons are set downe wherefore the people should kneele when they receiue the Sacrament which are repeated orderly in the conclusion as the causes of the same The first reason is Since we are commanded by God himselfe that when we come to worship him wee fall downe and kneele before the Lord our Maker Relatiue vnto this we haue in the conclusion Therefore in reuerence of God the Assembly thinkes good that the Sacrament be giuen to the people kneeling The second reason in the narratiue is And considering withall that there is no part of diuine worship more heauenly and spirituall then is the holy receiuing of the blessed bodie and blood of our Lord and Sauiour Iesus Christ Relatiue to this wee haue these words And in due recard of so diuine a mysterie Wee say not in regard of the diuine mysteries which you interpret the elements but Mysterie that is the holy receiuing of the body and blood of Iesus Christ mentioned
in the narratiue Our third reason is the correspondence which ought to be betweene the outward gesture of our body and the meditation and lifting vp of our hearts when we remember and consider the mysticall vnion betweene Christ and vs and amongst our selues whereof we are made partakers by receiuing of Christs blessed body and bloud This is expressed in these words Like as the most humble and reuerent gesture of the body in our meditation and lifting vp of our hearts becomes so diuine and sacred an action Relatiue to this in the conclusion we haue these words And in remembrance of so mysticall an vnion as we are made partakers of thereby for this remembrance is a part of our meditation So to conclude we come to worship at the Sacrament the Lord our Maker who hath not onely made vs by creation but who by redemption hath made vs his people and the sheepe of his pasture Psal 95.7 Psalme 100.3 that is God manifested in the flesh We come to receiue his flesh and bloud and in reuerence of him wee are commanded by the act to kneele As yee then inferre vpon your forgery and falshood that to kneele for reuerence of the mysteries is nothing else but to worship the mysteries so I inferre vpon the very words wherein the act is conceiued That to kneele for reuerence of God in due regard of the diuine mysterie that is the receiuing of Christs body and bloud in remembrance of the mysticall vnion whereof thereby we are made partakers first with our Head and Sauiour and next through him with God and amongst our selues to kneele I say at the Sacrament for the reuerence and respects aforesayd is to worship God rightly and that is the due obseruation of his commandement PP Wheresoeuer the publike intent of a Church is to worshippe the Sacrament euery priuate man following that intent is formally an idolater If his priuate intent be diuerse from the publike yet he is still materially and interpretatiuè an Idolater c. ANS Yee begin now to manifest your selfe yee peruerted the words of the act to draw vpon our Church the vile imputation of idolatry and now yee seeke to diuide the Church and perswade people to disobedience vnder that colour But the publike intent of our Church was neuer to worship the Sacrament but was and is to worship the Lord Iesus of whose flesh and bloud wee are made partakers in the Sacrament And they who follow the Church in this are neither formally nor materially idolaters but true and sincere worshippers of God PP Kneeling directed to the bread and wine in the hands of the Minister is idolatry howbeit the inward motion of the minde and affection of the heart be directed onely to God or his Sonne Christ as the onely obiect of adoration ANS Still you build vpon the false ground you haue layd that kneeling is direct to the bread and wine in the hands of the Minister which is a manifest calumny for the act doth appoint no such thing To direct our knees to the signes and the affection of our heart to the thing signified is not onely idolatry but a kinde of hypocrisie and mixture of worship which God abhorres Neither did our Church euer allow it in our doctrine prayers and exhortations which are vsed at the Ministration this is condemned and the very act ordayning that we should kneele before the Lord our Maker forbids the same PP This immediate conuoy of worship to the principall obiect is nothing else but that finer sort of idolatry and relatiue worship which Durandus Holcot Mirandula Alphonsus Petrus Cluniacensis and others giue to their Images ANS If wee did kneele to the Sacrament that by it our worship might bee conueyed to God our kneeling were such a relatiue worship as yee affirme but we kneele at the Sacrament and not to the Sacrament as wee kneele at â—…yer and not to the words and oration of the prayer but to God to whom wee direct our prayer When God spake Abraham fell on his face not to the sound of words which he heard but to the Speaker When the fire came downe at Elias prayer the people fell on their faces not to the fire which they saw but to God who wrought the myracle This kneeling and falling on the face before God in the act of prayer in the act of seeing in the act of hearing is a worship done to God immediately and so it is in the act of receiuing the Sacrament PP They say Images are not otherwise adored then that before and about them are exhibited the externall signes of honour The inward affection is directed onely to the principall obiect as the seruices done at a Funerall shew to an empty Coffin as if the corps were present ANS To make it appeare that there is no difference betweene our kneeling at the Sacrament and the kneeling of the Papists to their Idols the Pamphleter such is his malice trauels so farre as lyes in him to extenuate the idolatry of Papists and to obscure their opinion and doctrine of kneeling to Images which I will therefore set downe distinctly and shortly out of their owne Writers The Doctrine of Papists touching the honour of Images THe Papists professe that they giue to their Images two kindes of honour The one they call Proper the other Accidentall and improper The proper they say is due to the Image as it is an holy thing such as the honour which is giuen to the Euangell to holy Vessels and Vestures and it is proper because it rests in the Image as in the proper obiect and is not conueyed by the Image immediately to the principall and archetype albeit it be giuen to the Image for the respect and reuerence which is carryed to the principall and so by consequence redounds to the principall This honour they affirme to differ not in specie but in degree onely from the honor which is properly due to the principall Bellar. lib. 2. de Imag. cap. 21. 25. Before wee proceede to the improper and accidentall adoration of Images we haue here to consider that albeit no honour but contempt and destruction onely be due to Papisticall Images because they are not holy things but detestable abominations yet therefore we must not thinke that to such things as are truely holy and applyed to religious vses reuerent and religious respect is not due as to the holy Sacraments and to the Euangell which honor rests in them and is giuen to them in respect of him whose word and Sacraments they are and so redounds to him consequently such an honour I meane as is the hearing of the Word reuerently and the handling of the Sacraments with the preseruing and vsing of them decently It is true this honour is not properly a spece of adoration but a religious reuerence onely which we must not reiect because the Papists giue the same or the like to their Idols for they giue to things which are not
whereby we may bee stirred vp to worship yet are they not actually such except they bee applyed and accommodate to that vse either in the ordinary publique ministerie or in a mans priuate meditation and deuotion or extraordinarily vpon some present and great occasion as when the fire came downe at the prayer of Elias and consumed the sacrifice When the Signes Sacraments or Works of God are after that manner propounded and insinuated they are in statu accommodato adorandum and then men ought to adore and worship God yet it is not necessary that they should vpon all such occasions fall downe and kneele as yee conclude For when in our priuate meditation and deuotion or when by some present great occasion wee are inwardly moued and affected to worship our externall gesture of adoration is arbitrarie and lest to our owne priuate election to doe what is most conuenient decent for that time Sometime the discouering of the head is sufficient sometime the listing vp of the eyes onely and sometime no gesture at all is required but in the ordinary Ministerie when the works of God or his benefites are propounded and applyed publikely to stirre vs vp to worship in the assemblies of the Church then our gesture ceaseth to bee arbitrarie for it must be such as is prescribed and receiued in the Church where we worship So when by the sight of the Sacraments onely or by the sight of holy signes or creatures of God wee are moued priuately to worshippe wee may vse or not vse what gesture we thinke meetest yet when we come to the table our selues not to be spectators but to communicate with others we ought to receiue and worship after the forme and custome of that Church in which we are If they sit with their heads discouered so should we If they stand or passe by so should we If they kneele so should wee for vniformity and peace sake Saint Angustine in his 118. Epist Ad quam fortè ecclesiam veneris eius morem serua si cuiquam non vis esse scandalo nec quenquam tibi that is Keepe the custome of the Church whereunto thou comest if thou would be offensiue to no man and wouldst haue no man offensiue to thee This Saint Augustine learned of Saint Ambrose and as he saith hee did neuer thinke of it but he esteemed it as an oracle that he had receiued from heauen As to those in the Reformed Churches who allow the historicall vse of Images they condemne with vs both the externall and internall adoration of Images Therefore by their doctrine wee may not kneele before the Crucifixe because it is a sort of externall adoration PP All the parts of Gods worship ought to be direct and not oblique Perkins saith It is idolatry to turne dispose or direct the worship of God or any part thereof to any particular place or creature without the appointment of God and more specially to direct our adoration to the bread or to the place where the bread is what is it lesse then idolatrie ANS If by the Act of Porth wee had beene ordained to kneele to the Sacrament either in stead of Christ or coniunctly with him you might call it an oblique worship that were enioyned but seeing we are commanded in receiuing the holy Sacramet to bow our knees to God only and to nothing with him or in his stead our worship is direct and not oblique Therefore wee subscribe to the iudgement of Perkins But I must tell you that hitherto your disputation hath not only been oblique but impertinent for you haue impugned nothing set downe in the Act only you haue set your selfe against a position forged by your selfe in falsifying the Act. Thus while you haue intended that you shall neuer be able to performe namely to proue that by kneeling at the Sacrament a breach is made of the second Commandement you haue made a manifest breach of your credit and honesty PP Knee ling before the Elements referred directly to Christ is either a gesture signifying the humble submission of the minde in generall whereby wee make obeysance as if hee were bodily present or else it signifieth more particularly our humiliation in prayer This is but a speciall the former was agenerall the like reasons serue against both It is true wee cannot kneele to God in prayer but there are many things before vs a Church a house a wall a tree a staire c. But wee set them not before vs purposely wee are by no direction tyed vnto them they stand only before vs by casuall position neyther can we choose otherwise to doe ANS Your former dispute was founded on falschood this runnes all vpon ambiguity of speech To kneele before the Elements hath two senses either it signifies to kneele to the Elements as wee are said to kneele before God when we kneele vnto him and Papists before their Images when they kneele to them In this sense it is a lye to affirme that we kneele before the Elements Next to kneele before any thing signifieth to kneele hauing some things before our eyes or in our sight or obiect to our senses either by casuall position as you say or purposely To kneele to God before any thing standing or set casually before you you doe not condemne but to kneele to God hauing any thing purposely before vs as the sacramentall Elements that yee insinuate to be idolatrie but I hope you shal neuer proue it for a Penitentiary kneeles to God purposely before the Congregation and with a respect to the Congregation namely that they may concurre with him in prayer he may testifie to them his vnfained repentance and they being satisfied therewith may receiue him againe into their fellowship Heere is a kneeling to God before something purposely and with respect which is not idolatrie When wee come to our common tables before we eate either sitting with our heads discouered or standing or kneeling we giue thanks and blesse with a respect to the meat which is purposely set on table yet this is not idolatry And to draw somewhat nearer to the purpose The Pastor when he begins the holy action hath the bread and the cup set before him purposely vpon the table and with respect to them hee giues thankes to God for that it hath pleased him to institute the Sacrament in these Elements that hee might thereby communicate to vs the body and the blood of Iesus And thus hee ought to blesse the Elements for which the Apostle saith The Cup of his blessing which wee blesse is it not the Communion of the blood of Christ Heere is a praying a blessing a thankesgiuing to God before the Elements purposely set before vs and not by casuall position And it is true that if any may bee said to kneele before the Elements it is the Pastor in this part of tho action and not the people For when they receiue they do not set the bread before them as Papists doe the
met together is not our Sauiour in the middest of them Further when he saith of the bread This is my Body and of the Cup This is my Blood doth it not import a coniunction betweene his Body and the Elements and a spirituall presence of his Body in the Sacrament And should not his body and blood be as present to the eyes of thy minde thy knowledge and vnderstanding and to the hand of thy heart thy faith and confidence as are the Elements to thy externall senses and bodily hand Haue we not taught our people to this day and yet should teach them that in this action there is an internall and externall receiuer the hand and the heart that there is an earthly and spiritual gift the Elements of the Sacrament and the body and blood of Christ And should we not beleeue that Christ God and Man is as really present in the Sacrament according to his Diuinity as we beleeue him to bee bodily present in heauen giuing and applying the selfe-same bodie which is in heauen as really to the inward man as the Pastor is giuing the Elements to the outward How dare you then affirme that the Sacrament hath not such a presence of Christ as the Arke the Propitiatory and the Cherubins had O but he said that he would dwell betweene the Cherubins That dwelling was typicall but Christ hath promised to dwel spiritually and really in the hearts of the worthy receiuers The bread which we breake is it not the communion of the body of Christ The cup which we blesse is it not the communion of the blood of Christ And saith he not of this communion Hee that eateth my flesh and drinketh my blood remaineth in me and I in him God called the Arke his foot-stoole but Christ calleth the sacramentall Elements his body and blood Sometime hee called the Arke his face and glory because it was a type of his face and glory but the Sacrament is not a bare type but a powerfull instrument whereby Christ is communicate vnto vs that wee may bee made partakers heere of his grace and hereafter of his glory Finally when we are commanded to doe this in remembrance of him we are commanded to adore him for according to the interpretation made in the Confession of Faith confirmed by act of Parliament which yee professe your selfe to haue sworne To doe this in remembrance of Christ is to magnifie declare extoll and praise his death till his comming againe And this is a reall act of adoration PP Worship is tyed no longer to any certaine thing or or place on earth ANS That is true yet worship stands in certaine actions which must bee performed in some conuenient place as Prayers Supplications Intercessions Thankesging and Praises whersoeuer these actions are performed in these places God must bee worshipped and if the blessed Sacrament bee an action of that kinde in it God must bee worshipped and in the place where it is celebrated PP Adoration is tyed in the new Testament to the Manhood of Christ the true Arke and Propitiatory and is carried to that place in which wee certainly know the said Manhood to exist substantially saith Perkins and therefore it is that wee lift vp our eyes to the heauens where hee is and direct our very externall worship to him ANS We doe fully agree with Perkins in all this for wee neither direct our internall nor externall adoration to the sacramentall Elements nor to the place where they are but to the Manhood of Iesus which wee acknowledge and beleeue to be locally only in heauen Therfore in the ancient Church when the people came to the Sacrament the Deacon cried Sursum corda Lift vp your hearts and the people answered Habemus ad Dominum Wee haue our hearts lifted vp to the Lord. But what is this to the purpose in hand For the question is not in whom God should bee worshipped or in what place Christs Manhood is wherin God should be worshipped but the question is whether at the Sacrament in the act of receiuing the sacramentall Elements externally and the body and blood of Iesus Christ internally we may bow our knees and lift vp our hearts and adore that Manhood by reason of the personall vnion that it hath with the Godhead and the Godhead dwelling in the Manhood corporally This is the only true relatiue worship acceptable to God in the Humanitie to worship the Diuinitie and the Humanitie with the Diuinitie in one Person the inuisible God in his owne essentiall and incarnate Image the Lord Iesus That such worship may and should bee performed in receiuing the blessed Sacrament neuer any Diuine ancient or moderne hath doubted to this day except Anabaptists and Arrians who deny Christs Diuinity and will neither adore him in the Sacrament nor any other action of Diuine worship PP It is obiected and said that we may pray in the act of receiuing Therefore we may kneele in the act of receiuing Ans This Obiection insinuateth that kneeling is the proper and only commendable gesture of prayer and therefore the Bishop of Rochester expounds the standing of the Publican Luk. 18.11.13 to haue been kneeling because saith hee the Iewish custome was to pray kneeling But if he had remembred the Lords owne saying Ier. 15. Though MOSES and SAMVEL stood before me c. he might haue vnderstood that they prayed standing as well as kneeling c. ANS The obiection yee bring concludeth that wee may kneele not that we ought to kneele therefore no man will thinke that the obiection insinuateth kneeling to be the proper and only commendable gesture of praying but that it is a very commendable gesture such as may be vsed that which you ay me at in answering this obiection is to confute the Bishop of Rochester his opinion that by standing kneeling Luk. 18.11 13. is meant But the Bishops opinion is not so absurde as you would haue men to thinke for by standing in the Scripture any diuine seruice is signified Therefore the Lords Prophets Priests and Angels are said to stand before him that is to serue him In the first of the Kings 8.22 it is written that Salomon stood before the Altar of the Lord and prayed but in the second of the Chronicles 6.13 It is said he kneeled downe and prayed vpon his knees So standing in the booke of the Kings is taken for kneeling But leauing this I come to your next words PP The prayer meant of is either some publike prayer vttered by the Minister or the mentall prayer of the Communicant ANS This is a needlesse distinction for the mentall prayer of the Receluer should not bee different from the prayer vttered by the Minister at the deliuery of the Elements and ought only to bee an Amen to the Ministers prayer The ancient custome of the Church was such for in the dayes of Cornelius Bishop of Rome anno 251. as Eusebius records l. 2. c. 32. when Nouatus gaue the Sacramēt to
his people he held their hāds insteed of the blessing which he should haue vsed at the deliuery of the Elemēts he cōceiued an oath made the people sweare by that which was in their hands insteed of Amen which they should haue answered the blessing with he made the people say That they should not returne to CORNELIVS Whereby it is manifest that the blessing vsed by the Pastor at the deliuery of the Elements differed not at that time from the mentall prayer of the Communicant neither ought it now to differ but be the same in substance PP As for the prayer of the Minister in the act of distribution it is flat against the Institution as I haue already said The Minister is ordained by the Institution to act the person of Christ and pronounce the words of promise This is my body and not change the promise into a prayer Fenner in his Principles of Religion layeth this downe for a ground that in the second Commandement we are forbidden the practise and vse of any other rite or outward means vsed in the worship or seruice of God then he hath ordained Ioh. 4.22 2. King 18.4 And that by the contrary we are commanded to practise all these parts of his worship which hee in his word hath commanded and to acknowledge only the proper vse of euery rite and outward meanes which the Lord hath ordained Dent. 12.32 2. King 17.26 ANS It is false that yee say we change the promise into a prayer for at the Consecration wee obserue precisely the words of the Institution In the deliuery of the elements we vse a prayer that is not contrary but most agreeable to the Institution for directing the hearts of the people in the receiuing that they may worthily communicate So doe the Pastors in France at the deliuery vse a short speech and it was the custome of late in our Church to vse some exhortations before the distribution at euery Table wherein neither we nor they did or doe practise any rite or vse any means which God hath not ordained to bee vsed in his worship For although the particular forme of speech vsed in the French Church and the exhortations and prayers vsed by vs bee not expressely set downe yet being agreeable to the Word and the nature of the action in hand they haue sufficient warrant by these generall precepts Let all things be done to edification Let all things bee done decently and in order And with these precepts Fenners grounds doe agree Otherwise by what warrant is it appointed in the forme set downe before our Psalme bookes touching the celebration of the Lords Supper that during the time of the distribution some place of Scripture should bee read which doth liuely set forth the death of Christ to the intent that our eyes and senses may not onely be occupied in these outward signes of bread and wine which are called the visible word but that our minds and hearts also may be fully fixed in the contemplation of the Lords death which is by this holy Sacrament represented This ordinance is not contained in the Institution yet I hope yee will not say that it is flat contrary thereto but that it hath sufficient warrant by the generall Apostolike precepts before expressed and so hath the prayer vsed by vs in the acte of distribution But yee subioyne another reason to prooue the prayer vsed at this time vnlawfull PP Further wee are forbidden by the second Commandement to pray by direction before any creature ANS Why do yee then pray at the table when your meate is set before you and at the Consecration hauing the sacramentall Elements before you And when you visite the Sicke why direct yee your face and senses towards the person and the place where he lyes while yee are praying to God for him PP This publike prayer is but a pretended cause of kneeling as the Ministers of Lincolne make manifest in their Abridgement c. ANS To the Abridgement of these Ministers sufficient answeres are made by the learned Diuines of that Church and the Canons and Customes thereof defended against their calumnies Therefore let vs come to our owne touching which yee say PP As for our Church no such prayer is ordained to bee vttered by the minister Therefore no such prayer can be pretended Iu the late Canon it is said That the most reuerend and humble gesture of the body in our meditation and lifting vp of our hearts best becommeth so diuine an action Meditation is no prayer and the heart may be lifted vp by the act of faith and contemplation aswell as the action of prayer So that neither publike nor mentall prayer is expressed in our Act. ANS Albeit neither mentall nor publike prayer be expressed in the Act yet prayer thankesgiuing and praise are all insiuuated for albeit all meditation bee not prayer yet euery prayer is a meditation and although in the act of faith and contemplation the heart may bee lifted vp yet that eleuation of the heart requireth not the most humble and reuerent gesture of the bodie as kneeling In the ancient Church they were not accustomed to kneele when they made confession of their faith but to stand as Christian souldiers Our act insinuateth such a meditation and lifting vp of the heart as is vsed in actions of deuotion such as prayer and thankesgiuing which are practised by all who giue obedience to the act or doe worthily communicate But put the case that by the act no such thing were ordained expresly yet vpon this antecedent which yee vse namely wee are not ordained by any act of our Church to pray at the receiuing this conclusion will not follow Therefore we may not pray at the receiuing For wee are not ordained by any act of our Church expressely to discouer our heads in the act of receiuing May wee not therefore discouer our heads But any shew of reason is good enough to deceiue simple people PP But let the words be interpreted of mentall prayer euen mentall prayer is not the principall exercise of the soule in the act of receiuing the sacramentall Elements the minde attending on the audible words the visible Elements the mysticall actions and making present vse of them men should not be diuerted from their principall worke and meditation vpon the analogie betweene the signes and the things signified ANS The meditation vpon the analogie betweene the signe and the thing signified cannot be the principall worke of the soule it being nothing else but the consideration of the similitude that is betweene the natuall vse of the signes and the spirituall vse of the thing signified Namely that as the Elements serue to nourish the outward man so the body and the bloud of Christ hath a vertue to nourish the inward man and by eating and drinking the Elements are applied to feede the body So by faith the body and the blood of Christ are applied to feed the soule Such a
meditation an Hypocrite and Reprobate may haue at the Table therefore it cannot be the principall worke of the minde which distinguisheth the worthie from the vnworthie Receiuer When we heare and reade the Word the principall work of our mind should not be a meditation vpon the forme of the characters the sound of the letters the coniunction of them their sounds in the syllables the syllables in the words or the force and vertue of the words to signifie the matters but the chiefe work of our mind should be to conceiue vnderstand and consider rightly what is spoken So when we come to the Sacrament the chiese employment of our minde should not be to consider the proportion that is betweene the naturall vse of the Elements and the spirituall vse of Christs body and blood but a meditation and spirituall action correspondent and analogicke to the externall sacramentall actions As therefore the principall externall sacramental actions are to take eate and drink reuerently the symbolick Elements the bread and wine so the principall worke of the soule correspondent by analogie thereto is to remember the sacrifice of Christ the breaking of his body and shedding of his blood to consider the benefit that we haue thereby to put our confidence therein and for all to praise and magnifie his name with thankfulnesse This worke and meditation is proper to the worthy Receiuers and stirreth vp in the soule that most reuerent estimation and affection towards our Sauiour with an humble submission of our minds vnto him which we call adoration whereof the outward testimonie and figne is the humble and reuerent gesture of the body prescribed in the act which is also a gesture most conuenient for prayer So this gesture prescribed in the act doth not only attend the prayer vttered by the pastor and conceiued by the people in the act of receiuing but is proper to that which is indeed the chiefe and principal exercise work of the mind in al worthy receiuers PP The soule may send forth in the meane time some short eiaculations and darts of prayer to heauen to strengthen her owne weakenesse and returne to her principall worke of meditation and application of the benefits represented These short eiaculations of the minde are onely occasionall as a Christian feeleth his owne present estate and are incident to all our actions both ciuill and religious in the act of receiuing our earthly food in going on the way in hearing the Word If a man bee moued inwardly when he heareth that the Word was made flesh shall he kneele as they doe in the Romane Church If a man should kneele at euery inward motion of the minde when hee heareth the Word what confusion would there be in the Congregation ANS The verball prayer vttered by the Pastor and the mentall conceiued by the people in the act of receiuing is not an eiaculation but necessary to be vsed in the action by the worthy Receiuers for no man can receiue the body and the blood of Christ worthily without a spirituall hunger and thirst after the righteousnesse and life that is in him which spirituall appetite and desire being declared by the Pastor in these or the like words when he deliuereth the bread Grant Lord that by the vertue of thy body which wereceiue we may haue life eternall and be raised vp at the last day And when hee deliuereth the Cup Grant Lord that by the vertue of thy blood which we receiue we may be purged from our sinnes and filled with thy Spirit And the Receiuers conceiuing and confirming the same by saying with their mouthes as the custome was in the ancient Church or in their hearts Amen They send not vp occasional eiaculations but necessary and ordinary prayers such as the nature of the action requires Therefore as I said before although occasionall secret prayers may be offered to God without any externall gesture or with such as the worshipper thinks meetest for the time yet these which are purposely conceiued in the ordinary and solemne act of diuine worshippe should be presented to God with such a gesture as is conforme to the order prescribed and receiued in the Church PP A man looking occasionally to a Crucifixe may remember Christ and send vp some ejaculations shall hee therefore kneele The three children prayed mentally no doubt when they were brought before the golden Image but lawfully they might not kneele before it ANS Here yee affirme againe that which yee falsely alledged before namely that the Sacrament or any other creature differs not in the case of adoration from the Papists Images and therefore as it is vnlawfull to kneele before the Crucifixe or Nebuchadnezzars golden Image albeit wee may pray mentally before them so is it vnlawfull to kneele and pray at the Sacrament that is hauing the sacramentall elements before vs or obiect to our senses This comparison is odious false for there is no worship more lawfull then the prayers blessings vttered by the Pastor hauing the Elements disposed on the Table before him at the consecration for this agrees both with the Institution hath our Sauiours example as we said before These comparisons serue to no other vse but to extenuate idolatry and discredite the Sacrament PP Perkins distinguisheth notably betweene publike priuate and secret worship The secret and mentall worship must bee yeelded vnto God and the signes thereof concealed from the eyes and hearing of men as Nehemiah when he prayed in presence of the King Nehem. 2.4 In a word the Institution and the second Commandement hinder kneeling at this time suppose mentall praier were the principall exercise of the soule ANS Perkins speakes rightly for if the worship be secret and mentall it must be concealed from the eyes of men but if it be mentall and publike such as are the prayers of the people in time of diuine Seruice who mentally follow the prayer publikely vttered by the Pastor these mentall prayers must be offered with such external signes of adoration as are vsed in the Congregation But in the act of receiuing say yee that cannot bee because it is a breach of the second Commandement and of the Institution I answere That reason of yours is the caption called Petitio principy to take that for granted which is in question and I may truely say already confuted So that there remaines now no more question but that wee may both pray and kneele in the act of receiuing without breach of the second Commandement and most agreeably to the Institution PP I heare there is alledged a third sort of prayer to wit that the very act of receiuing is of it selfe a reall prayer Is not this as much as to say That crauing and receiuing is all one Bellarmine saith that prayer of it selfe and of the owne proper office doth impetrate and that a sacrifice hath the force and power of obtaining and impetrating because it is quaedam oratio realis non verbalis a certaine reall
the choyce vnto the Church vpon whose iudgement it becommeth all men to rest in circumstantiall indifferent things whether I say yee or wee be guiltie of wil-worshippe let the discreete and wise Christian iudge Your example of Saint Peter makes not for you for if our Sauiour had declared his will to vs concerning kneeling or sitting as he did to him touching the washing of his feete it had beene rebellion inexcusable in vs to haue opposed thereto vpon whatsoeuer pretext No more doth Fenners saying helpe you to which wee all subscribe PP Obict There is no new worship appointed but an action alreadie appointed for Gods seruice is applyed to the sayd Supper Ans The parts of Gods worshippe may not be applyed to other when comlinesse commodiousnesse institution and command will not suffer A man may not kneele in al the time of Sermon he may not read in the act of receiuing c. To be short A rite sacramentall deuised by man pretending humilitie and shouldering out other rites instituted by GOD cannot bee but presumptuous will-worshippe ANS After ye haue propounded these fiue breaches of the second Commandement excogitate by your selfe and neuer heard before in any Church yee obiect that kneeling is no new worshippe but an action already appointed for Gods seruice and applyed to the Supper And yee answere That the parts of Gods worship may not bee applyed to other when comlinesse commodiousnesse institution and command will not suffer This answere no man will deny yet yee take paynes as Sophists are wont to doe to prooue that which is not controuerted The point we denie is this that comlinesse commodiousnes institution and command permitteth not kneeling to bee vsed in the act of receiuing This yee haue not prooued nor bring yee any argument now to prooue it but simple people will not perceiue your cunning and finenesse In a word kneeling is not as yee affirme a sacramentall rite but a religious ceremony flowing from the relikes of that naturall pietie wherein man was created approued and committed by God himselfe to be vsed in all such parts of his worship as edification order and decency allowes To debarre this from the Sacrament by sitting a gesture neuer commanded to be vsed in Gods worship yet vrged by you with opinion of necessitie pretending the humilitie of obedience where yee haue neither precept nor president is indeed a subtill catching of the simple conscience in the yarne and net of wil-worship PP Obiect The Eucharist is a part of Gods worshippe therefore wee ought to kneele in the act of receiuing Answ In a large sense euery act whereby God is honoured may be called the worship of God as oathes vowes and sacrifices c But adoration is the worshippe of God in a strict sense Kneeling is the gesture of adoration but not of euery part of Gods worshippe Receiuing eating drinking in the Sacrament are parts of Gods worshippe but they are not gestures of adoration All the Sacraments both of Iewes and Christians were parts of Gods worshippe as well as the Eucharist and yet they kneeled not in the act of participation ANS Yee obiect heere That the Eucharist is a part of Gods worshippe therefore wee ought to kneele and yee answere That kneeling is a gesture of adoration but not of euery part of Gods worshippe This answere is true but it makes against your selfe for the Eucharist is an Eucharisticke action that is an action of thanksgiuing and prayse which cannot bee performed without adoration the gesture whereof yee confesse to bee kneeling As to the Sacraments of Circumcision and Baptisme the externall acts of them I speake of Baptisme as it was vsed in these times when men went downe into the water and were baptized could not bee commodiously performed with kneeling But I thinke it were no sinne if a man of perfect yeeres comming to be baptized should kneele and contrarywise it were vndecent for him not to kneele at the inuocation of the Name of the Father the Sonne and the holy Ghost As to the Passeouer we haue often answered that it was a full repast and could not be commodiously celebrated with kneeling as no gesture is of necessary vse so none is to bee chosen which is not commodious PP Obiect The Eucharist is a sacrifice and congeries sacrificiorum a heape of sacrifices a commemoratiue sacrifice a sacrifice of a broken and contrite heart of prayse of prayer of almes therefore this Sacrament should be receiued with kneeling saith the Bishoppe of Rochester and therefore the gesture of kneeling is rightly applyed to such a kinde of worship Answ The actions afore sayd are called Sacrifices onely by analogie and metaphorically They are not proper sacrifices The inuisible sacrifice by the which a man offers himselfe by contrition inward deuotion mortification is the daily sacrifice of a Christian Rom. 12.1 We offer our selues to be sacrificed when the Word is preached Rom. 15. We kneele not when wee giue almes These improper and metaphoricall sacrifices are not acts of adoration The Paschall Lambe was slaine in the manner of a reall sacrifice and yet notwithstanding this immolation they kneeled nor at the eating of the Paschall Lambe The Sacraments of the old and new Testament were alike in representation signification and exhibition ANS Howsoeuer the sacrifices aforesaid be metaphoricall as yee say and no proper sacrifices yet they are spirituall sacrifices which men are accustomed to offer with kneeling Although wee kneele not when we giue almes yet we kneele when we pray praise The sacrifice of the Passeouer and other sacrifices vndre the Lawe although when they were eaten in priuate houses they did not kneele that eat them because it could not be done conueniently for the reasons ost recited yet it appeares when they were offered on the Altar which was the publike act of Gods worship that they bowed their knees So Micheas Cap. 6. vers 6. and Saint Luke saith in his first that when Zacharie was offering Incense all the people continued praying which they did not without kneeling or some other externall rite of adoration Where yee affirme that the Sacraments of the old and new Testament were alike in representation signification and exhibition it is true as touching the matter represented but the manner was as farre different as the shaddow is from the expresse and perfect image of the thing it selfe The sacrifices of the olde Testament were but shaddowes of Christ our Sacraments by reason of the Word annexed to them and the doctrine of the Gospell whereby they are cleerely expounded are viue and perfect images of Christ and of the benefites wee haue by him therefore they are to bee celebrated with greater adoration and deuotion both externall and internall then the sacrifices vnder the Law because our deuotion and adoration should be proportioned to the measure of our knowledge and faith An Answere to the Section entituled Kneeling not practised in the ancient Church PP THE two former breaches are
sufficient of themselues howbeit kneeling were otherwise warranted by the practise of the Church c. ANS I am assured if kneeling be warranted by practise of the ancient Church no good Christian will thinke for the friuolous reasons adduced by you that they committed any of these breaches But you labour to proue that the ancient Church did not practise it for yee say that when the Arrians denyed Christs true diuinitie the Orthodoxe Church who acknowledged his diuinitie kneeled not in the act of receiuing which had beene expedient if the same had beene lawfull vnto which I answere That there be many things expedient to be done which notwithstanding are not done nor ought to be done not because they are vnlawfull in themselues but for some other respect as some custome receiued or some order formerly established which vpon euery apparant expedience is not to be altered for example It was expedient because of the same heresie to haue kneeled at all times when publike prayers were offered to Christ or to the Father in his name yet on the Lords day which was the most solemne time of worship the ancient Church kneeled not at publike prayer not because it was vnlawfull in it selfe to haue kneeled but because there was an order receiued in the Church that on the Lords day the people should stand and not kneele Next when yee say that the ancient Church did not kneele at the receiuing of the Sacrament and will prooue it by this that it was the custome of the Church to stand in the time of publike prayer all the Lords dayes in the yeere and on euery day from Easter to Pentecost because of the ioyfull memory of Christs resurrection for say yee this Sacrament being a matter of great ioy far lesse would they kneele at the celebration of it To this I answere That if the order of the Church could haue permitted kneeling the nature of the action although it bee a matter of great ioy would haue sorted well enough with this humble gesture In the 17. of Genes 16. God promised to Abraham that hee would blesse Sarah and giue him a sonne by her and make her the mother of many Nations and Kings to come of her the Text saith in the next verse that Abraham fell vpon his face and laughed Here yee see a matter of great ioy which made Abraham to laugh ioyned with a gesture of greater humilitie then bowing of the knee is The bowing of the body and the knee is not as your Master of table gesture and ye here affirme the gesture onely of an humble Penitentiar but it is the gesture also of these that giue thanks So the Leper gaue thanks Luke 17.16 And of these who ioyfully sing prayses to God Psalm 138. vers 2. And of these who pray as our Sauiour Luk. 22.41 who kneeled and prayed though he was no Penitentiar And of these who offered their gifts to God Mich. 6.6 And of these with whom God talked either immediately as he did with Abrabam Gen. 17.3 or mediately as by Mayses to the people of Israel Exod. 12.27 And of these that were astonished at the works of God or his Word 1. King 18.39 1. Cor. 14.25 To be short if Abraham when he did onely receiue the promise of the blessed seede fell on his face Gen. 17.17 how much more ought the faithfull bow their knees when they receiue the performance of this promise euen the blessed Seede himselfe from the hand of God in this spirituall Banquet So it is not the nature of the action that will enforce the gesture of standing to haue been vsed in the Sacrament rather then at prayer but the custome and order of the Church only which if ye were able to produce as well for standing at the Sacrament as at praying on the Lords day your argument were strong but that yee shall neuer doe except ye grant according to the truth that the Sacrament is an act of reall adoration In that case Tertullians testimony which you cite would aduance your cause mightily who sayes De geniculis adorare nefas ducimus Two or three testimonies of Eusebius Chrysostome and Tertullian for standing on the Lords day at the Table or Altar when the Sacrament was receiued will not proue a constant and vniuersall practise of that gesture Neyther is the example of the Abissines and Muscouites who stand to this day able to counterpoyse the practise of the vniuersall Church for the space of foure or fiue hundred yeeres preceding their dayes wherein they kneeled at the receiuing Nor are you able to prooue that the gesture of kneeling was brought into the Church by the error of Transsubstantiation as ye confidently affirme in the last line of this Section For Honorius as wee sayd before did not decree kneeling to bee vsed at the receiuing of the Sacrament but at the eleuation and circumgestation which was a superstitious and idolatrous worshippe inuented by man And it is euident at the time when that Decree was made the people were accustomed to kneele at the receiuing and if it had not beene the custome there is no question but the same would haue beene straitly enioyned by the same Decree But it is playne that before that time as euer since this gesture is continued in the Church for as Saint Augustine vpon the 98. Psalme testifies No man doeth worthily receiue but hee that adores And in the same places hee saith Non peccatur adorando carnem Christi sed peccatur non adorando that is Wee sinne not in adoring Christs body in the Sacrament but we sinne if wee adore it not And Chrysostome in one of his Homilies hath these words Ergo adora communica that is Adore then and communicate but vnto these and the rest of the testimonies yee answere That it followeth not because they adored that therefore they kneeled because say yee their testimonies make mention of adoration not of the Sacrament but of Christ in the Sacrament and wee say the same that at the Sacrament Christ only is to be adored and not the sacramentall Elements which are the signes So in this wee agree but because that maketh nothing against kneeling yee subioyne that their testimonies are to bee vnderstood of spirituall and internall adoration and to confirme it yee quote in the Margine D. Fulke vpon the first to the Cor. 11. Sect. 18. But let the Reader peruse the place he shall finde nothing in it against the gesture of kneeling or any other religious signe of adoration onely hee saith that adoration mentioned by the Fathers is to be vnderstood of the spirituall adoration of Christ and not of the externall adoration of the Sacrament And if hee had meant otherwise Chrysostomes words in the 24. Homilie vpon the first to the Corinths Cap. 10. cited by himselfe would haue controlled his saying Hoc corpus etiam iacens in praesepi reueriti sunt Magi c. that is to say The wisemen did reuerence to this
body he meanes the body of Christ lying in the Manger and these wicked and barbarous men leauing their houses and Countrey hauing finished a long iourney and comming to the place they adored with great feare and trembling Let vs therefore sayeth hee that are Citizens of heauen imitate these Barbarians Thus farre Chrysostome Now to imitate them is not to come with inward reuerence onely but to shew it also in outward gesture for of them the Scripture saith That falling downe they adored CHRIST And it is manifest by the words following that Chrysostome meanes not of the inward adoration onely but also of the outward Non solum hoc ipsum corpus vides sicut illi c. Thou doest not onely see the same body as they did but thou knowest both his power and dispensation and thou art ignorant of no thing done by him as being exactly and accurately imitated in all mysteries Let vs therefore stirre vp our selues with feare Et longe maiorem quà m illi Barbari ostendamus reuerentiam that is Let vs shew foorth much more reuerence then these Barbarians The word Ostendamus manifestly shewes that Chrysostome exhorteth his people not to the inward adoration of Christ onely at the Sacrament but to the externall also The practise of all Churches since the dayes of Christ confirmeth the same for there was neuer any Church wherein the Sacrament was receiued without some externall signe and gesture of adoration To stand before the Lord in a solemne act of diuine worshippe is a gesture of adoration and as yee obserued before out of Drusius in the 51. Page of this Pamphlet standing is taken for prayer because it was the vsuall gesture at prayer The discouering of the head in our Church is an externall signe of adoration otherwise our people who are wont to sitte at the reading of the Word singing of Psalmes and publike prayers did vse no externall signe at all And as in these actions the discouering of the head is a signe of adoration so is it in the receiuing of the Communion and was so euen when wee did sit at the receiuing for the reuerence of the bare head was not giuen at that time to the externall Minister nor to the externall Elements but to Christ himselfe his body and bloud Now it is certaine that the externall reuerence giuen to Christ in an act of diuine worship is diuine and therefore the reuerence of adoration as your selfe affirmed pag. 48. This conslant and vniuersall practise compared with the testimonies of the Ancients cuidently shewes the vanitie of your answeres against externall adoration vsed in all ages at the receiuing of the Sacrament Leauing them therefore I come to your conclusion PP The proofes already made for standing vpon the Lords day for 1000. yeeres in the Church doe euince that geniculation had no place in the act of receiuing all that time It hath therefore followed vpon bodily presence and transsubstantiation ANS Your proofes haue euinced nothing except yee grant that to receiue the Sacrament is an act of adoration for all the testimonies ye bring runne that way And at most yee haue onely proued that on the Lords day they stood at the Sacrament whereupon if yee conclude that geniculation had no place yee must vpon the same ground that sitting had no place yea it shall euince that sitting had no place in the Church vnto the yeere 1560. at which time it was receiued in our Church for after these 1000. yeeres wherein yee proue that standing was vsed kneeling succeeded and hath continued euer since in the Church vntill the time of reformation So sitting was neuer in vse by your owne argument As to the gesture vsed by our Sauiour at the Paschall Supper which yee affirme was continued at the institution of the Sacrament it was not sitting at a Table vpon fourmes or chaires but lying and leaning vpon beds and it is vncertain as I shewed before whether that gesture was continued or not and albeit it had beene continued there was neuer Church or Diuine that thought it exemplary for if they had done they would neuer haue vsed standing or passing or kneeling in stead of it If we might bee bold to coniecture with what gesture the Apostles receiued the Sacrament as yee are bold to affirme that they sate or what gesture Christ would haue vs to obserue it were doubtlesse surest to thinke that the Apostles receiued with that same gesture which they vsed at the thanksgiuing and blessing wherewith the Institution begins and therefore that the gesture which the Church thinketh most meet to be vsed at the thankesgiuing is the gesture fittest for the people to receiue because the action it selfe is a reall thankesgiuing and should haue conioyned with it the thankesgiuing and blessing wherewith the action beginnes in the minde and affection of the receiuers and because euer since the first Institution wee finde the Church to haue vsed the same gesture at the receiuing that they vsed at the thankesgiuing and prayer For when for the space of a thousand yeeres they stood and prayed as you your selfe affirme and so doth your namelesse Master of table gesture then they stood and receiued the Sacrament and after that when on the Lords day the Church began in stead of standing to vse kneeling at prayer they began also to receiue the Sacrament kneeling which forme of receiuing hath continued to our times But to returne againe to your argument where yee say that the proofes made for standing doe euince that for the space of a thousand yeeres kneeling had no place I will let you see how futile your argument is The Church stood on the Lords day at the Sacrament for the space of a thousand yeeres Ergo say yee they kneeled not for the space of a thousand yeeres May you not by the very same reason conclude The Church laboured not nor fasted on the Lords day for the space of a thousand yeeres Ergo they neither fasted nor laboured at all for the space of a thousand yeeres If during all that time the Sacrament had been onely celebrated on the Lords day your argument were probable but seeing the Sacrament as S. Augustine writes was giuen euery day and to giue it on the first fourth and sixt dayes of the weeke was held to bee an Apostolike constitution Therefore as on the rest of the weeke dayes except the Lords day they prayed fixis in terram genibus with their knees close to the ground so with that same gesture they receiued the Sacrament for the Church did euer receiue with the same gesture which they vsed in prayer as I haue proued by induction The Apostles receiued with the same gesture which they vsed at the thankesgiuing This yee cannot denie except yee ouerthrow all the grounds that yee laid for the example and precept of Christ to bee obserued The Church on the Lords day hath euer vsed to stand at the Sacrament when they stood at prayer and if you
can produce one instance to the contrarie I shall pray you doe it or if not suffer mee to conclude against you that as on the Lords day when they stood and prayed they also stood and receiued so at that same time on the weeke dayes when they kneeled and prayed they kneeled and receiued and this is proued by all these testimonies of the Ancients wherein the people are exhorted to humble themselues externally at the Sacrament as by the most cleare testimony of Chrysostons I cited before Hereby it is manifest that the gesture of kneeling followed not the errour of Transsubstantiation but was receiued and retained in the Church on the Lords day at publike prayer and receiuing of the Sacrament as it had been vsed before on the weeke-dayes at these religious exercises Thus following your owne foot-steps and building on your owne grounds kneeling is proued to haue been in vse in all ages and with your owne hands yee haue thrust sitting to the doore for the space of 1560. yeares An answere to the last Section entituled Kneeling not practised in the Reformed Churches PP THe Lutheran Churches do acknowledge reall presence by way of Consubstantiation it is no wonder therefore that they approue kneeling The Reformed Churches as they damned bodily presence so haue they reiected the gesture of kneeling in the act of receiuing The Church of Bohemia hath retained this gesture since the dayes of Iohn Husse In their Confession exhibited to King Ferdinand anno 1535. it is thus said Ministriverò Dominicae coenae verba referentes plebem ipsam ad hanc fidem hortantur vt corporis Christi praesentiam adesse credant The Ministers are willed to stirre vp the people to beleeue that the bodie of Christ is present the purer sort amongst them as they haue reiected the errour of reall presence so depart they from this gesture In our neghbour Church some of their defenders of kneeling will not haue vs inquisitiue of the maner of Christs presence in the Sacrament And the Bishop of Rochester commends the simplicity of the Ancients which disputed not whether Christ was present con sub in or trans in this Supper Sutton in his Appendix to his Meditations on the Lords Supper condemnes likewise this diligent search of the maner of Christs presence If the maner of Christs presence be not determined there can arise no other but a confused worship of such a confused and determinate presence The Papists acknowledge that there ought to be no adoration but where there is acknowledged a bodily presence in the Sacrament Hence it is that they proue mutually the one by the other It will not follow that we may change sitting into kneeling because the ancient Church and some Reformed Churches haue changed sitting into standing because kneeling maketh so many breaches both in the Institution and in the second Commandement and is no wayes a table gesture By standing we accommodate our selues to a table to participate of the dainties set thereon standing was neuer abused to idolatrie as kneeling hath been we are not bound to imitate other Churches further then they imitate Christ Our sitting is not Scottish Geneuating but a commendable imitation of the Apostolicall Churches and obedience to Christs Institution They flee vp at last to the Church Triumphant and alledge for kneeling the foure and twenty Elders falling downe before the Lambe but how conclude they this that they that are called to the Supper of the Lamb kneele at the Supper of the Lamb And seeing the blessed soules shall not be clothed with their bodies before the Resurrection how can they conclude materiall geniculation of the blessed Saints in heauen All creatures in heauen in earth or vnder the earth are said to bow their knee at the name of Iesus that is to acknowledge his Soueraigne authority howbeit the celestial Angels blessed soules and infernall spirits haue not knees to bow with The euerlasting felicity of the children of God is the Supper of glory Doe they drinke continually of that felicity vpon their knees Thousands thousands stand before him many shall come from the East and from the West and sitte at the heauenly Table with Abraham Isaack and Iacob may we not then conclude sitting and standing as well as they do kneeling if we looke to the letter of parables visions allegories and prophecies but symbolicall theologie is not argumentatiue Lastly how will they prooue euidently that the falling of the foure and twenty Elders before the Lambe is to bee interpreted of the Church Triumphant rather then of the Church Militant ANS To proue that kneeling is not practised in the Reformed Churches yee cut off in the beginning from their number the Lutherans because they acknowledge the Reall presence by way of Consubstantiation This I grant is an error yet is it not directly fundamentall They abhorre as we doe the Bread-worship and they worship Christ in the Sacrament as we should do their errour is onely in the manner of his presence which errour should not debarre them from the Communion of the Reformed Churches with them yee reckon the Church of Bohemia because in their Confession exhibited to King Ferdinand anno 1535. they say Ministriverò coenae Dominicae c. Let the Ministers when they rehearse the words of the Lords Supper exhort the people to this faith that they may beleeue the body of Christ to be present there By this yee conclude that some of them held the errour of Reall presence in the Sacrament and yet their Confession mentioneth neither reall nor corporall nor locall presence And it is no errour to beleeue the presence of Christs body in the Sacrament after some manner as to beleeue that it is there obiectiue that is as the reall obiect whereupon we must fixe and fasten our Faith and to beleeue that it is there virtute efficacia in vertue and efficacie to nourish and strengthen vs in newnesse of life heere and raise vs vp vnto eternall life hereafter In respect whereof Christ saith That his flesh is meate indeed and his blood is drinke indeed and that he who eateth his flesh and drinketh his blood hath life eternall and that he shall raise him at the last day Lastly to beleeue that the body of Christ is present in the Diuine Person wherein it subsisteth albeit locally the same be in heauen is no errour for wheresoeuer the person is there both the Natures are present coniunctly The Diuinitie is euer and euery where clothed with the humanitie wherein it dwelleth bodily and ought to be considered so in all actions of diuine worship and the Humanity is euer and euery where conioyned with the Diuinitie albeit the same be not extensiuè or diffusè as the Vbiquetars hold through euery place with the Diuinitie As by example wheresoeuer a man is personally present there his head his body all his members are present albeit the foot or the hand be not in the place where the head is yet they are
the lawfull obseruation of dayes and the eschewing of their Idolatrous and superstitious abuse as because it appeared that extraordinarie Exercises on these dayes would rather foster superstition then edifie people in true godlinesse Neither could there better order be taken as matters then stood but our Church did neuer presume to condeme religious Exercises vpon these dayes which now the Assembly at Perth hath appointed for that had beene to condemne both the Primitiue Church and all the Reformed Churches now in the World who practised the contrarie And all the exceptions Acts and complaints made to Authoritie against Holy-dayes were rather against dayes dedicated to Saints or against the prophane and superstitious obseruation of Christmas which we call Zule or serued to maintaine the order taken by the Church for the same as shall bee made manifest in the particulars alledged by you PP In the generall Assembly holden at Edinburgh Anno 1566. the latter Confession of Helnetia was approoued but with speciall exception against some Holy-dayes dedicated to Christ These same very dayes that now arevrged ANS By this exception the Assembly did not condemne the iudgement and practise of the Heluetian Church as vnlawfull superstitious or prophane but onely declared that by their approbation they did nothing preiudiciall to the order and policie of their owne Church PP At the Assembly holden Anno 1575. complaint was made against the Ministers and Readers beside Abirdene because they assembled the people to Prayer and Preaching vpon certaine Patroue and Feastiuall dayes ANS This complaint was made for the contempt and breach of the order of the Church and the offence which people might take thereat not for the religious Exercise vsed at the time PP Complaint likewise was ordained to be made to the Regent vpon the Towne of Drumfreis for vrging and conueying a Reader to the Church with Tabret and Whissell to reade the Prayers all the Holy-dayes of Zule or Christmas vpon refusall of their owne Reader ANS This was a iust complaint because the Fact was not onely contrarious to the order of the Church but superstitious and prophane also in it selfe PP Item An Article was formed to be presented to the Regent crauing that all dayes heretofore kept holy in time of Papistrie beside the Lords day such as Zule day Saints dayes and other like Feasts might be abolished and a ciuill penaltie appointed against the obseruers of the said dayes ANS In this Article wee must vnderstand by Dayes not the Time it selfe materially for that cannot bee abolished but the superstitious cessation from labour on these dayes with an opinion of necessitie and the profane excesses of banquetting playing c. which the Act of Perth hath also condemned PP In the Assembly holden in April Anno 1577. it was ordayned That the Visitor with the aduice of the Synodall Assembly should admonish Ministers preaching or ministring the Communion at Pasche Zule or other like superstitious times or Readers reading to desist vnder the paine of depriuation ANS This Ordinance was made to withdraw people from the superstitious opinion they had of these times as is manifest by the wordes Or other like superstitious times and this our Pastors are also ordayned still to rebuke PP Dedicating of Dayes was abjured in the Confession of Faith penned Anno 1580. an Article was formed in the Assembly 1581. crauing an Act of Parliament to bee made against the obseruation of feast-dayes dedicated to Saints and setting out of Bone-fires ANS The dedicating of dayes abiured in the confession is in these words We abiure his to wit the Popes canonization of men calling vpon Angels or Saints departed worshipping of imagery reliques and crosse dedicating of Churches Altars Dayes Vowes to creatures c. What is here dayes dedicated by the Pope are abiured but the fiue dayes concluded by the Church to be kept were not dedicated by the Pope but obserued long before his vsurped authoritie aboue the Church Neither are they obserued in the reformed Churches or ordayned to be obserued in ours according to the intention of the Papall dedication of dayes that is as Bellarmine sayes tanquam sanctiores sacratiores alijs diebus tanquam pars diuini cultus as more holy and sacred then other dayes and a part of diuine worship but onely as fit circumstances for the worship of God appointed to be done vpon them ordinis politias causa for order and policie Further by the words of the Confession and by the Article formed Anno 1581. it is manifest that the dayes abiured are the dayes dedicated to creatures but our dayes are dedicated to Christ and therefore not abiured PP In the Assembly holden in February Anno 1587. it was humbly moued to his Maiestie that Pasche and Zule were superstitiously obserued in Fife and about Drumfreis ANS So would we complaine if any of these dayes were superstitiously obserued for by the act of Perth it is ordayned that Pastors in their Sermons vpon these dayes should rebuke the superstitious obseruation and licentious profanation thereof PP In the Assembly holden 1590. his Maistie in open audience of the Assembly praised God for that he was borne to bee a King in the syncerest Church in the World syncerer then our neighbour Church of England syncerer then Geneua it selfe for they obserued Pasche and Zule ANS His Maiestie from his youth vp hath euer kept these solemne times and wished the same to be kept by all his Subiects without abuse So who will beleeue you that such a speech was vttered in that assembly for at that time neither were yee present your selfe not hauing passed at that time your degrees in the Schooles nor does it appeare by the matters intreated in that meeting that the occasion of any such speech was offered And put the case such a saying had beene vsed by his Maiestie at that time a young King and of lesse experience in matters the same should not controll the iudgment of an old wise Monarch whom a long time and great experience hath taught incomparable prudence You may remember that of the Apostle When I was a child I spake as a child and it is a true speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latest cogitations are wisest PP In the Parliament holden Anno 1592. The act of King Iames the third about the Saturday and other vigils to bee kept holy from Euen-song to Euen-song was anulled Item the act made by Queene Regent granting licence to keepe Zule and Pasche ANS The licence granted by the Queene Regent did authorise the Papisticall that is the superstitious obseruation of Zule and Pasche therefore it was rightly annulled But to what purpose alleadge ye the Act of vigils PP In the Assembly holden Anno 1596. when the couenant was renued superstition and idolatrie breaking forth in keeping of festiuall dayes setting out of Bone-fires and singing of Carrols are reckoned amongst the corruptions which were to be amended The Pulpits haue sounded continually against
all festiuall dayes The censures of the Church haue beene put in execution in all due forme against the obseruers ANS Yet the commemoration of the inestimable benefits of our redemption vpon these fiue dayes was not reckoned amongst the corruptions to be amended Neither did Pulpits sound nor were censures put in execution against preaching prayers and other holy exercises in these dayes for at that time the Preachers gaue all obedience to the acts of the Church made concerning these things But doe yee not see by the regraite made at this Assembly and by the acts complaints and ordinances by your selfe rehearsed that the abstayning from preaching and reading at these times hath not remoued from people their superstitious opinions of the times nor yet abolished the enormities and abuses committed in them Certainly nothing is so powerfull to abolish prophanenesse and roote on t superstition of mens hearts as the exercise of diuine worship in preaching praying and thanksgiuing chiefly then when the superstitious conceits of merit and necessitie are most pregnant in the heads of people as doubtlesse they are when the set times of these solemnities returne for then it is meetest to lance the oposteme when it is ripe Vpon these and such other reasons it pleased his Maiestie to require and our Church to condescend that commemoration of the benefits purchased to vs by the Natiuitie Death Resurrection and Ascension of our Sauiour should be made solemnely on these dayes according to the practise of all other reformed Churches And there is no question the errours of the multitude shall hereby bee farre more easily remoued then by any prohibition that can be made to the contrary and therewithall the people better instructed in the principall grounds of Religion then they could by occasionall Doctrine as also the honour of God more highly aduanced for wee know that ordinary seruices are performed with lesse regard and more coldly then these which come more rarely to bee celebrated Of all these the hope is the greater that now wee owe it to our King vnder God the Churches are planted with able and sufficient Pastors meete to discharge these duties So by the Assembly at Perth there is nothing concluded either contrarious to any former constitution of the Church or to any sound Doctrine deliuered from Pulpits in former times Which that it may appeare I will set downe the Act it selfe as it was concluded The Act about Festiuities AS Wee abhorre the superstitious obseruation of festiuall dayes by the Papists and detest all licentious and profane abuse thereof by the common sort of Professors so Wee thinke that the inestimable benefits receiued from God by our Lord Iesus Christ his Birth Passion Resurrection Ascension and sending downe of the holy Ghost was commendably and godly remembred at certayne particular dayes and times by the whole Church of the world and may be also now Therefore the Assembly ordaynes that euery Minister shall vpon these dayes haue the Commemoration of the foresaid inestimable benefits and make choyce of seuerall and pertinent Texts of Scripture and frame their Doctrine and Exhortations thereto and rebuke all superstitious obseruation and licentious profanation thereof In the narratiue of this Act the Assembly professes to abhorre all that was condemned by any Ecclesiasticall Constitution touching the obseruation of these dayes It is therefore consonant to former Acts. In the Conclusion the Pastors are appointed to rebuke all superstitious obseruation and licencious profanation thereof This agrees with all the sound Doctrine deliuered from Pulpits concerning this point That which is interlaced in the Canon Saint Augustine affirmes to bee Apostolique Epist 118. ad Ianuarium Illa autem quae non scripta sed tradita custodimus quae quiden toto terrarum orbe obsernantur dantur intelligi vel ab ipsis Apâ—stolâ—s vel à plenarijs Concilijs quorum est in Ecclesia saluberrima autoritas commendata atque statuta retinere sicuti quod Domini Passio Resurrectio Ascensio in coelum adâ—eâ—tus de coelo Spiritus Sancti anniuersaria solennuate celebrantur si quid aliud tale occurreret quod seruatur ab vniuersa quacunque se diffundit Ecclesia that is Whatsoeuer things are not written but by Tradition obserued through the whole world must be thought to haue beene prescribed by the Apostles themselues or then to haue beene ordayned by generall Councells whose authoritie hath euer beene great in the Church as namely The anniuersary celebration of the Passion Resurrection and Ascension of our Lord with the descending of the holy Ghost or any such like thing that is obserued by the whole Church diffused through the world And in the same Epistle hee affirmes that it is most insolent madnesse to doubt if that should bee obserued which the Church vniuersally keepes Similiter etiam si quid horum tota per orbem frequentat Ecclesia nam hoc quin ita faciendum sit disputare insolentissimae insaniae est This conclusion of the Church his Maiesties pleasure was to ratifie by Act of Councell and command cessation from labour vpon these fiue dayes to the end the holy Exercises appointed to be done thereon might be the better attended PP Piscator describes a festiuall day on this manner Festum propriè loquendo est publica solennis ceremonia mandata à Deo vt certo anni tempore cum singulari laetitia obeatur ad gratias agendum Deo pro certo aliquo beneficio in populum suum collato A feast in proper speech is a publique and solemne ceremonie commanded by God to bee celebrated a certayne time of the yeare with singular gladnesse to giue thankes to God for some certayne benefit bestowed on his people Hooker intreating this Argument entitules the subiect Festiuall dayes He makes festiuall solemnities to be nothing else but the due mixture as it were of these three elements Prayses set forth with chearfull alacritie of minde Delight expressed by charitable largenesse more then common bountie and sequestration from ordinary labours By these descriptions wee may see that the Sabbath day is not properly a festiuall day The ordinary Sabbath is weekely The festiuall is Anniuersary Wee may fast vpon the ordinary Sabbath but wee cannot fast and mourne vpon a festiuall day c. Vpon the ordinary Sabbath all the parts of Gods worship may bee performed Vpon festiuall dayes proper Texts Epistles Gospels Homilies and Sermons are framed for the mysterie of that day So that the ordinary Sabbath is morall and for the worship of God in generall the festiuall is mysticall Essentialia festi the essentiall parts of a festiuall day are cessation from worke hearing of the Word participation of the Sacraments commemoration of diuine mysleries may be performed vpon the ordinary Sabbath but to make vp a festiuall day Bellarmine requires a determination of day signification and representation of the mysteries wrought on such dayes ANS The description made by Piscator is proper onely to the festiuall
The fift Reason was transferred to Christ God and Man the Law-giuer in the New-Testament one that was faithfull in all the house of God But so it is that Christ neither by his owne commandement nor by direction of his Spirit inspiring the Apostles instituted any other day but the Lords Day c. ANS The Theologie of your Preface or Proposition I vnderstand not I learne in the Scripture that the Prerogatiue of the Father is communicated with the Son and that all power in heauen and in earth is giuen to our Lord Iesus Christ But I neuer read that God hath made any translation and denuded himselfe of any prerogatiue in the New Testament that belonged to him before in the olde That which ye subioyne that Christ and his Spirit hath instituted no other day but the Lords Day we freely graunt for if it were euident that the fiue dayes had beene instituted by Christ then we behoued to obserue and esteeme them as necessary parts of Gods worship and not circumstances determined by the Church to the worship of God for order and policie which we hold with our best Diuines And therefore wee say in the verie first wordes of our Act Wee abhorre the superstitious obseruation of Festiuall dayes This superstitious obseruation is nothing else but an obseruation of them with opinion of necessitie that is as necessarie parts of Gods worshippe instituted by Christ So in this wee agree yet I doe not allow of the reasons which yee vse for probation hereof Your first argument is If there had beene any other dayes dedicated to Christ the Apostle spake vnproperly and obscurely when he said Hee was rauished in the Spirit vpon the Lords Day For if there had beene a day for his Natiuitie and another for his Passion he should haue said that he was rauished in the Spirit vpon one of the Lords Dayes This argument is friuolous Although all the Festiuall dayes vnder the Law were dedicated to God and were called Sabbaths yea sometimes Sabbath Sabbathôn yet none of them is called the Sabbath of IEHOVAH or the Lords Sabbath that is reserued to the seuenth day of the Weeke and the seuenth Yeere which resembled Gods rest And although all the Synagogues were Houses dedicated to God yet the Temple is not called one of Gods Houses but the House of God euen so the Day of Christs resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the excellencie thereof is called the Lords Day albeit other times had beene appoynted for his honour Your next Argument is false in it yee affirme That the Apostle condemnes not onely the obseruation of Iewish dayes and the Iewish obseruation of the Iewish dayes to a typicall vse for the conuerted Iewes yee say did not obserue them as shadowes of things to come for then they had denyed Christ but he condemnes the obseruation of dayes as a Pedagogicall and rudimentarie instruction not beseeming the Christian Church But howbeit the conuerted Iewes did not obserue the Iewish dayes as shadowes of things to come yet they might haue obserued them as memorialls of by-past temporall and typicall benefits and for present temporall blessings as the benefit of their deliuery out of Egypt and for the Fruits of the earth which vse was also typicall Further they did obserue them with opinion of necessitie as things instituted by God for his worship and their saluation which sort of obseruation was Legall but this proceeding from infirmitie and for want of sufficient instruction was not a denying of Christ as it had beene if the same had proceeded from pertinacy after the knowledge of the Truth receiued And this was it which the false Apostles vrged vpon the Galatians and Saint Paul condemnes in that Epistle written to them and not simply the obseruation of any day for as after shall bee made manifest euery obseruation of the Iewish dayes is not damned by the Apostle who did sometime obserue them in his owne person after a most lawfull manner Neither can the obseruation of all dayes bee a Iewish custome and rite and Pedagogicall or rudimentarie instruction but the obseruation onely of these dayes which are prescribed in the Law otherwise the Festiuities appointed by Ieroboam and the festiuall dayes kept by the Heathen should all bee Iewish Customes and Pedagogicall instructions which yee will not say I hope PP Zanchius speaks to this purpose after this manner Magis consentaneum est cum prima institutione cum scriptis Apostolicis vt vnus tantum dies in septimana sanctificetur It is more agreeable to the first institution and the writings of the Apostles that one day of the weeke onely bee sanctified ANS It is your custome I perceiue to falsifie mutilate and corrupt the Acts of Assemblies and testimonies both of the ancient and moderne Diuines Beza his testimony yee adulterated in the dispute of kneeling here yee mutilate Zanchius his testimonie and bring it directly against his owne minde He writing vpon the fourth Precept of the Law pag. 671. mooues this question An plures habere festos debeat Ecclesia Christi c. for answere to this question he setteth downe two Propositions and confirmes them at length the first whereof is this Tametsi magis consentaneum est cum prima institutione cum scriptis Apostolicis vt vnus tantum dies in septimana sanctificetur cum scripturis tamen minime pugnat si plures vno sanctificentur modò omnis absit superstitio faciant ad aedificationem that is Albeit it be more agreeable to the first institution and the Apostles writings that one day onely in the weeke be sanctified yet it is not repugnant to the Scripture if moe then one be sanctified prouiding that all superstition bee auoyded and that they serue to edification Hauing confirmed this by the testimonies of the Ancients as Euseb de vita Constant lib. 4. Sozom. lib. 1. cap. 8. lib. 2. cap. 19. August tom 2. Epist. 118. Epiphan Tertull. de Idololat and the practice of the reformed Churches he concludeth with these wordes Dubitari igitur non potest quin liceat Ecclesiae plures dies festos constituere sanctificare that is It may not be doubted but the Church may lawfully appoint and sanctifie moe festiuall dayes His second position makes a full answere to the question Quanquam Ecclesiae Christi liberumest quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen est laudabilius atque vtilius eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit that is Howbeit the Christian Church hath libertie to make choyce of dayes to sanctifie them besides the Lords Day yet it is more honest commendable and profitable to sanctifie these which the ancient and Apostolique and most incorrupt Church hath beene in vse to keepe holy What dayes these were he shewes in the same place numbering out the dayes of the Natiuitie Passion Resurrection Ascension and Pentecost as
better to wit that there is no testimonie in writing for the confirmation of that custome for by this reason it would follow that the obseruation of Sonday in stead of the Iewish Sabbath hath preuayled by a priuate custome only For in the Apostolique writings we haue no testimonie for the confirmation of that custome In Scripture we reade that our Sauiour rose on that day that on that day he appeared to his Disciples that on that day the Apostle appointed collections to be made for the poore that on that day at Troas the Disciples were assembled to breake bread and that S. Paul preached All these actions make aswell for the obseruation of Pasche Sonday and as the Bishop of Winchester saith somewhat more seeing it is after a sort the same day by reuolution whereon our Sauiour did rise yet all these practises exercises and meetings on the Lords day had not demonstrate the sanctification of it if it had not beene perpetually and vniuersally obserued afterwards by the Church This constant and vniuersall obseruation of the Church hath declared these practises to be exemplarie and that our Sauiour did consecrate that day by his resurrection and apparitions to be in stead of the Sabbath Vpon this ground S. August Epist ad Ianuar. 118. sayes Illa quae non scripta sed tradita custodimus quae quidem toto Terrarum orbe obseruātur dantur intelligi vel ab ipsis Apostolis vel plenarijs Concilijs quorum est in Ecclesia saluberrima auctoritas commendata atque statuta retinere Sicuti quod Domini Passio Resurrectio Ascensio in coelum aduentus de coelo Spiritus Sancti anniuersaria solennitate celebrantur that is Those things which come to vs by Tradition and not by Writing and yet are obserued in the whole world must bee esteemed to haue beene commended vnto vs and instituted either by the Apostles themselues or by generall Councells whose authoritie hath euer beene wholsome to the Church as by example the Passion Resurrection Ascension and the descent of the holy Ghost from heauen which wee solemnely keepe euery yeare This rule of Saint Augustine if it bee not demonstratiue yet it is more probable then Socrates his opinion for it is more like a custome receiued by the vniuersall Church should proceed from the authoritie of the Apostles or some generall Councell rather then from a priuate obseruation as Socrates thinks Yet to confirme his opinion yee say that Iustine Martyr mentions no Holy day but the Lords Day What then Hee had not the occasion yet Tertullian who flourished but fortie yeares after him in the second booke directed to his wife hath these wordes Quis denique solennibus Paschae abnoctantem seeurus sustinet And in his booke De Praescriptionib aduers Haereticos mentions one Blastus whom hee calls an Heretike for maintayning that Pasche should bee kept on the 14. day of the Moone as the Iewish custome was Tertullian flourished in the yeare of our Lord 183. and speaking thus of Pasche not as of a new Constitution but as of a custome long before receiued in the Church does confirme the Bishop of Winchester his iudgement That in all likelihood this obseruation was Apostolique By Apostolique I meane not a doctrinall point which is to bee obserued as a substantiall part of diuine worship or a condition necessary to saluation but the imitation onely of an Apostolique practice concerning order and policie neither doe I meane such a practice as is expresly set down in Scripture and vniuersally obserued through the world such as the Lords Day is for such a practice hath the strength of a diuine Precept but I vnderstand such a practice as albeit it be not recorded in Scripture to haue beene done by the Apostles themselues or the Churches in their time yet the same being vniuersally receiued in the world and obserued since the Apostles dayes is most probably presumed to haue beene practised in their times and allowed by them And in this the Lords Day differs from Pasche and the other three dayes mentioned by Saint Augustine that the Lords Day hath not onely the vniuersall and perpetuall obseruation of the Church since the dayes of the Apostles but also the practice of our Sauiour his Apostles and the Church in their times expresly recorded in Scripture The other haue onely an vniuersall and constant practice of the Church since the Apostles time which not the lesse ought to be preferred to any priuate or late particular custome And to returne to the Act of Perth it ordaynes none of these dayes to be kept for Diuine and Apostolique but onely that on them once in the yeare a solemne commemoration be made of the benefits of our Redemption and therefore the Reasons ye bring to proue that these dayes are not Apostolique impugne no wayes the lawfulnesse of the act Where yee say that the obseruation of the Passion day hath brought into the Church set dayes of fasting condemned by our Diuines I aske you how yee doe proue that affirmation It is enough yee haue said it But to conclude this point I doe verily thinke That to fast and pray at some set times were lesse offensiue to God then to bee often feasting and surfetting pratling and lying traducing our Brethren and condemning the good order and policie of Gods Church PP If it had beene Gods will The sixe Reason that the seuerall acts of Christ should haue beene celebrated with seuerall solemnities the holy Ghost would haue made knowne to vs the dayes wheron they were done Secondly if the actions of Christ aduance the dayes wherein they were wrought as Hooker sayes or consecrate them as Bellarmine sayes they ought to be knowne otherwise it will fall out that we shall keepe the dayes holy that were neuer aduanced nor consecrated by Christs action or institution But so it is the day of Christs Natiuitie is hid from mortall men ANS It is true that if it had beene Gods will to haue aduanced and consecrated the dayes of Christs Natiuitie Passion c. by annexing to them some particular exercise of Religion such as the festiuall dayes of the Iewes had and clothing them with some mysticall signification the holy Ghost had made the dayes knowne otherwise they could not haue beene obserued But from the beginning we haue declared according to the iudgement not of Bellarmine but of our best reformed Churches and Diuines that these dayes are not kept for any relation that the worship hath to them as if by Christs actions or institution they were to be honoured with some religious exercise but for order and policy only as the most meet and oportune occasions in the iudgement of the primitiue Church and in our estimation most meet for testifying our conformitie with her and with the whole Christian world euer since The long discourse and dispute which yee subjoyne to proue the time of Christs Natitutie to be vncertayne because it is not contradictorie to the
your reason it must be Iewish Where yee say that cessation from workes is one of the chiefe Elements of a holy day it is true if the cessation and rest be a part of the worship but if it bee only accessorie to the worship and a circumstance thereof it is no Element of a holy day The rest of the Iewish Sabbath and Iewish Festiuities was a mysticall part of the worship but the cessation which is only appointed for cōmoditie celebrity of the worship such as that which is commanded to be kept by the Proclamation on these fiue dayes and we are in vse to keepe at our weekly preaching and Prayers and vpon the sift dayes of August and Nouember is only accessory and serues for commoditie and celebritie of the worship without which the same could not duly be performed PP Grant the keeping of holy dayes to haue beene at the beginning a matter indifferent The seuenth Reason and setting aside all the former Reasons yet ought they to be abolished because according to the rule of the Fathers commended to vs by Zanchius Non male igitur fecerunt qui omnia praeter diem Dominicum aboleuerunt Things indifferent when they are abused and polluted with Superstition ought to be abolished ANS If all things indifferent which haue beene polluted with Superstition ought to be abolished then all the Parish Churches in Scotland should be demolished for to preach or not to preach in them is a thing indifferent Ringing of Bels in time of Popery was abused superstitiously kneeling an indifferent Ceremonie which may bee vsed and not vsed at Prayer hath beene most vily abused to Idolatry in praying to Idols singing was abused to Superstition and Idolatry for Hymnes were sung to the Virgin Mary yea to her the hundred and fiftie Psalmes of Dauid were diuerted or peruerted and sung in a strange Language Shall it therefore follow that there should be no ringing of Bels no kneeling at Prayer no singing or reading of Psalmes This is absurd to say Albeit Zanchius sayes non male fecerunt c. Hee sayes not simply that they ought to bee abolished nor does hee reprooue them who retayned the dayes kept by the ancient Apostolike Church Quanquam Ecclesiae Christi liberum est sayes he quos velit praeter Dominicum dies sibi sanctificandos deligere honestius tamen laudabilius atque vtilius est eos sanctificare quos etiam vetus atque Apostolica puriorque Ecclesia sanctificare solita fuit Now if ye demand what Zanchius vnderstood by the Apostolike Church hee answeres it himselfe Nomine veteris Apostolicae Ecclesiae cam intelligo quae à tempore Apostolorum per annos fere quingentos durauit vsque ad Gelasium qui praefuit Romanae Ecclesiae Anno 495. I maruell how ye can cite Zanchius so confidently for you as if he had disallowed the obseruation of these dayes And if ye will stand to his doctrine and iudgement our controuersie shall soone be at an end For this hee sayes expresly that the Church hath power to make choice of the dayes shee likes best and sanctifie them besides the Lords Day If ye will haue vs yeelding to Zanchius when he sayes non male fecerunt doe ye also yeeld to him when hee sayes Ecclesiae liberum est quos velit dies sibi sanctificare But to the end the singularitie and noueltie of your doctrine may bee euident and our defence may bee seene to agree with the Primitiue Church her practice and the iudgement of the best Diuines amongst the reformed wee grant with Zanchius that they who abolished all dayes did not ill but well in respect of the time and estate of their Church As for example it was not euill done by our Church to discharge the obseruation of all Festiuall Dayes because in the beginning they could not be lawfully obserued for the raritie of Preachers at least vniuersally for in Congregations where Pastours were wanting to inform the people the obseruation of them should haue entertayned the superstitious conceit which the Papists formerly had of them Neither did they euill in Zanchius iudgement that retayned the dayes obserued by the Primitiue Church consequently in appointing on these 5 dayes Sermons to be preached and diuine Seruice done cannot be euil Specially if we shall consider how notwithstanding of all the Acts Ciuil and Ecclesiastick made against the superstitious obseruation and prophane abuse of Zule day our people could neuer bee induced to labour on that day and leaue their idlenesse and wheresoeuer diuine Seruice was done that day as in Townes that haue alwayes morning and euening Prayers they were euer perceiued to resort in greater numbers on that day then any other to the Church So these dayes being spent prophanely by the greatest sort and superstitiously by many these euils could not be better remooued then by Doctrine and diuine Seruice whereby the time is well spent and these conceits of the people driuen away and their opinions consuted in the time when the same are most pregnant Saint Paul tooke occasion by inscription of the Altar in Areopage To the vnknowne God to preach the true God to the Gentiles thereby he did not authorize their Superstition which he there cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but refuted it with a diuine Sermon he also kept the Iewish Sabbaths and Pentecost which both were abolished not to confirme the Iewes in the Pedagogie of the Law but to take the commoditie of the time and confluence of people in it for preaching the Gospell that he might draw them with time from the shaddowes to the substance and truth in Christ So wee who haue the like occasion by confluence of our people on that day to Church haue not done euil to appoint sermons to bee made on the day of the Natiuitie that the people may thereby be drawne from profanenesse and superstition to the true worship of God and to the religious exercises vsed in the Primitiue Church on that day whereof the Sermons preached by Saint Augustine and many others yet extant in their Monuments beare witnesse as also that in obseruing this and the remanent dayes we might keepe a conformitie with them which Zanchius holds to be honest laudable and profitable Finally that in so lawful a thing we might giue odience to his Maiestie our Souereign desiring an vniformity amongst the Churches of his Maiesties Dominions in things which are neither against pietie nor good manners and haue beene obserued vniuersally throughout the World in the most pure Ages of the Church PP The same Zanchius sayes in the place aforesaid If any Feasts were celebrate before religiously and holily but therafter were contaminate with Superstition and Idolatry that worthily they were taken away by our Reformers who imitated herein the example of Ezechias breaking to poulder the brazen Serpent when it was abused to Idolatry ANS Zanchius in these words compares not the Brazen Serpent with the diuine Worship and Sermons appointed
whole lumpe was not formed till the Antichrist came to his full strength yet many particulars were entered before and like brookes came into the great riuer As the Antichrist was borne and did grow in yeares so did Papistrie ANS Here ye insinuate that the obseruation of the fiue Daies in the Primitiue Church was Papistrie or else this Discourse is idle But Papistrie it could not be before it was receiued and confirmed by the Pope so in these dayes it was not Papistrie formally And if it were not an errour of the Orthodoxe Church but a lawfull order as at length we haue proued it was neyther materially nor formally Papistrie The obseruation of these dayes with a superstitious and idolatrous worship is Papistrie Such was not the obseruation of the Primitiue Church and such is not the obseruation of the Reformed But as the lawfull obseruation vsed in the Primitiue Church was abolished by the introduction of a superstitious and idolatrous worship in Papistrie so is the superstitious and idolatrous obseruation in Papistrie abolished in reformed Churches by the restitution of the lawfull and religious obseruation vsed in the Primitiue Church which of all reformations is the most perfect and profitable Iehn abolished Idolatrie of the Heathen but he restored not the true worship of God therefore his reformation was imperfect But the reformation made by Ezechias and Iosias was perfect because Idolatrie was not onely abolished but the true worship of God established in place thereof This was not so sufficiently prouided for at our reformation in this poynt for the want of Pastours and is well supplied by the Act made at Perth PP As for the reformed churches except our neighbor Church they haue abandoned daies dedicated to Saints ANS Now yee come to the iudgement of the reformed Churches And here I wish the iudicious Reader to obserue whether ye bring either the iudgement of any reformed Church or of any learned Diuine that consents with you in opinion namely that the obseruation of the fiue anniuersarie dayes with the lawfull exercise of true Religion is a Iudaicall Pedagogie a rudimentarie instruction and a superstitious wil-worship And to the end all that ye say may be exposed to the view of the World I shall set all fully downe which yee bring to this purpose First where ye alledge that all the reformed Churches haue abandoned the dayes dedicated to Saints In this their practise is no way contrarie to the Act made at Perth for by it no day is ordained to be kept which is or was dedicate to any Saint except vnder the name of Saints yee reprehend him who is the most holy Next the exception ye make of our neighbour Church is calumnious and false It is a calumnie that they obserue any day dedicated to Saints All the dayes which they obserue are dedicated to the honour of God either for the inestimable benefits that by our Sauiour he hath bestowed vpon the World or in regard of the blessings that haue come to man by the Ministrie of his seruants and Saints And it is false that all the reformed Churches except they haue refused the obseruation of these dayes For Bullinger in his Commentary vpon the 14. to the Romans affirmes that the Church of Tigurie obserues the Feasts of the blessed Virgin of S. Iohn the Baptist of Magdalene of Stephen and of the Apostles PP Some admit dayes dedicated to Christ some two some fiue but not with the full consent and liking of the learned but either forced by the authoritie of the Magistrate or wilfulnesse of the people or because remaining in the middest of their enemies they are not permitted otherwise to doe ANS They in Geneua who obserue the day of Natiuitie and Easter approue the practise and order of the Church of Heluetia who obserue all the fiue and there is as great reason why on the other three dayes the Passion Ascension and sending downe of the holy Ghost should be remembred as the Natiuitie and Resurrection If by the learned ye vnderstand these whom ye doe afterwards name Farellus Viret and Caluine I am perswaded no man will thinke that either they or any other such Pastors of the Church would haue bin forced to practise that which was vnlawfull in it selfe and a superstitious will-worship either by Magistrate or People PP Farellus and Viret remooued all Holy-dayes out of the Church of Geneua as Caluine testifies The same decree which banished Farellus and Caluine out of Geneua brought in other Holy-dayes They were all againe abrogate except the Sabbath day Howsoeuer after came in the keeping of Pasche and the Natiuitie ANS The iudgement of Caluine touching the abolition of the Festiuall dayes in Geneua may be seene in his 118. Epistle where he professes that it was done se inscio ac ne optante quidem And a little after subioynes Ex quo sum reuocatus hoc temperamentum quaesiui vt Christi Natali◠celebraretur vestro more alijs autem diebus extraordinariae supplicationes tabernis mane clausis fierent à prandio ad suas operas res agendas quisque abiret And albeit in that place he confesses that the abrogation of the Festiuall dayes did not grieue him yet he protests as followes Hoc tamen testatum esse volo si mihi delata optio fuisset quod nunc constitutū est non fuisse pro sentētia dicturum If Caluine had thought as ye doe that December Christmas is a iust imitation of December Saturnall of the Ethnicke Romanes and that the obseruation of the rest of the Festiuall dayes had beene a superstitious kinde of Will-worship and a Iudaicall Pedagogie he would neuer haue consented to the keeping of the Natiuitie and would not only haue abolished the holy dayes by his suffrage if the same had beene in his option but also testified to the world his dislike of them by his Pen and writing But that all may see how different his iudgement is from yours he concludes with these words Nectamen est cur homines adeo exasperentur si libertate nostra vt Ecclesiae aedificatio postulat vtimur quemadmodum nec vicissim praeiudicio esse morem nostrum aequum est By these words it is manifest that in Caluines iudgement the obseruation and abrogation of these dayes consists in the power and libertie of the Church and that the obseruation of them in it selfe is not vnlawfull but a thing indifferent to be vsed and not vsed as the edification of the Church requires which iudgement wee imbrace and follow PP Caluine was so farre from liking of Holy dayes that hee was slandered of intention to abolish the Lords Day ANS His Doctrine shewes the last to bee a calumnie his practise and iudgement declares that hee did not mislike the obseruation of the dayes vsed in the Primitiue and other reformed Churches PP The Belgike Churches in their Synode holden at Dort Anno 1578. wished that only the Lords Day might be celebrated Luther
quod hisce in rebus minutilis videretur optimum ad pietatem commodissimum sequeretur that is Ye shall find in the Ancients specially in Eusebius and Saint Augustine certaine memorials instituted to some holy persons but farre different from the Papall forme and manner not vnlike the rite which we obserue in our Church of Tigurine in the celebration of the Natiuitie Circumcision Passion Ascension Resurrection of the Lord and the sending downe of the Holy Ghost of the Mother of God the Virgin of Iohn the Baptist Magdalene Stephen and the Apostles of the Lord. In the mean-time we condemne none of these that keepe no festiuall day but the Sabbath For when we looke ouer the Monuments of the Fathers wee find this hath euer beene in the liberty of the Church to doe that which seemed best and most commodious for the aduancing of Pietie in these matter of little moment PARAEVS cap. 14. ad Rom. hyp 4. FEria Dominicalis Natiuitatis Resurrectionis Ascensionis Domini Pentecostes rectè obseruantur à Christianis that is The Lords Day the Feast of the Natiuitie Resurrection Ascension of the Lord and Whitsonday are lawfully keeped by Christians Ibidem Vtile institutum primitiuae Ecclesiae ritè obseruatur tale hoc est vtile enim est praecipuas Dei patefactiones beneficia in Ecclesiam collata stato tempore publicè rep etere profiteri aduersus haereticos infideles populo inculcare vt sint notissima in perpetua memoria magis enim mouent haerent in memoria iuuentutis populi quae solenniter anniuersariè simul ab omnibus vno consensufiunt quà m quae aliâs ab alijs fiunt dicuntur that is A profitable Statute of the Primitiue Church is rightly obserued such is this of Holy dayes for it is profitable to remember and professe publikely on a set appointed time the chiefe manifestatiōs of God and his benefits bestowed vpon the Church against Heretickes and Infidels beating them in the eares of the people that they may be familiar vnto them and keeped in a perpetuall remembrance For these things moue more and stick faster in the memorie of youth and common people which are solemnely and yeerely done by all together and with one consent then these things which are done at other times by diuers persons seuerally TILENVS Praecep 4. Th. 17. PRaeter hunc Sabbatismum septimo quoque die recurrentem alio◠dies non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed ad peculiarem Dei beneficiorum commemorationem de communi consensu in Ecclesia Christiana instituere non arbitramur simpliter esse illicitum that is Besides this Sabbath which returneth euery seuenth day wee iudge it not simply vnlawfull by common consent of the Church to institute other dayes not for wil-worship but for a speciall remembrance of the benefites of God PERKINS on the fourth Chapter to the Galatians ECclesiasticall obseruation of time is when set dayes are obserued for orders sake that men might come together to worship God These dayes are eyther dayes of thankesgiuing or dayes of humiliation take the example of the Iewes Ester 9.26 Who obserued yeerely the Feast of Purim for a memory of their deliuerance In like manner they obserued the Feast of Dedication and it seemes that Christ was present at Ierusalem as an obseruer of this Feast Iohn 10.22 And thus for orders sake to obserue certayne dayes of Solemnity is not forbidden WILLET in his six-fold Commentarie vpon the fourteenth to the ROMANS THe Apostle reproues them for the superstitious obseruing of dayes such as then the Iewes practised and now the Papists but to obserue such Holy dayes as God hath appointed such as the Sabbath and others for order and policie not for Religions sake is not within the Apostles reprehension Item The Apostle speakes of the Iewes Festiuals wherein they did clogge their consciences and one iudged another not of the Lords Day which is of Christs appointing and of other Festiuals for Order and Policie and not for a part of the Seruice of God to bind the Conscience An answere to the dispute intituled OF CONFIRMATION and of Bishopping Wherein the Pamphlet penner pretends to impugne the third Article concluded in the Assembly at Perth touching the triall of young childrens education the tenor whereof followes FOr as much as one of the most speciall meanes for staying the encrease of Popery and setling of true Religion in the hearts of the people is that a speciall care be taken in triall of young children their education and how they are catechized which in time of the primitiue Church was most carefully attended as being most profitable to cause young children in their tender yeares drinke in the knowledge of God and his Religion but is now altogether neglected in respect of the great abuse and errors which crept into the Popish Church by making thereof a Sacrament of Confirmation Therefore that all superstitions built thereupon may be rescinded and that the matter it selfe being most necessary for the education of the youth may be reduced to the primitiue integritie it is thought good that the Minister in euery Parish shall catechize all young children of eight yeares of age and see that they haue the knowledge and bee able to make rehearsall of the Lords prayer Beliefe and ten Commandements with answers to the questions of the small Catechisme vsed in our Church And that euery Bishop in his Visitation shall censure the Minister who shall be found remisse therein And the said Bishops shall cause the said children to be presented before them and blesse them with prayer for the excrease of their knowledge and continuance of Gods heauenly graces with euery one of them In the narratiue of this Act the Sacrament of Confirmation is counted amongst the abuses errors and superstitions which crept into the Papistical Church in stead of the profitable catechizing that the primitiue Church vsed for the triall of young childrens education therefore the first part of the dispute wherein the Pamphleter intends to prooue that Confirmation is not a Sacrament contayning nothing that is contrary to the Act shall be passed by In the second part of the dispute intituled Bishopping he contends that the Sacrament of Confirmation and imposition of hands is not proper to Bishops but common to all Presbyters This contention is idle for the Sacrament of Confirmation and imposition of hands being refuted in the former dispute by himselfe and condemned by the Act why should hee striue to haue that common which neither he nor we esteeme to be lawfull But to the end all occasion of debate about this matter might be preuented the Assembly at Perth ordayned that the Bishop after examination should blesse the young children with prayer and purposely omitted the ceremonie of imposition of hands as a thing indifferent to bee vsed or not vsed as the Bishop should thinke most meet Albeit in the primitiue Church this blessing was alwayes giuen
with imposition of hands as Caluine affirmes Instit lib. 4. sect 4. wishing that it were restored to the first integritie in the reformed Churches Yet the Pamphleter to make simple ones beleeue that euery thing concluded in that Assembly was erroneous hee giues out that the Sacrament at least the ceremonie of Confirmation was there allowed and appropriated to Bishops PP We haue abjured Episcopall gouernment and therefore we cannot lawfully admit Episcopall Confirmation giuing and not granting their office were lawfull and that they haue gotten a lawfull calling by the Church to the said office Thirdly that we were free of our oath and fourthly That Confirmation were to be allowed whether as a Ceremonie or as a Sacrament yet it is damnable presumption to appropriate vnto themselues the dutie that belongs to all Paftors ANS If by the Ceremonie or Sacrament of Confirmation yee vnderstand the miraculous imposition of hands vsed by the Apostles or yet the bastard Sacrament of Confirmation vsed in Poperie whereby Bellarmine whom yee afterwards cire sayes That the Lord would honour Episcopalem dignitatem neither of these are allowed by the Act nor appropriated to Bishops Therefore your whole dispute following being directed onely against these two points is idle superfluous But if by Confirmation ye did vnderstand according to the meaning of the Act the dutie which Bishops should performe in trying at their Visitation the diligence of Pastors in catechizing young children and in causing them bee brought before them to bee examined and blessed this part of Episcopall gouernment yee haue not abjured but haue approued by your assertorie oath and obliged your selfe to maintayne and obey by your promissorie oath if so bee yee did sweare to the Policie set downe in the first booke of Discipline Anno 1560. as yee haue often professed For the wordes in that booke touching this point of Bishops dutie are these After the Superintendents haue remayned in their chiefe Townes three or foure moneths at the most they shall be compelled vnlesse by sicknesse onely they be retayned to re-enter in their Visitation In which they shall not onely preach but also examine the life diligence and behauiour of the Ministers as also the order of their Churches and manners of their people They must further consider how the poore are prouided for and the youth instructed By these wordes it is manifest that it was not a thing common to euery Pastor to visite Churches and trie the diligence of Ministers specially concerning their instruction of the youth but that it was proper to the Superintendent Now if yee haue sworne that this is lawfull in the person of the Superintendent how can yee call it a damnable presumption in the person of a Bishop whose function and name is the same differing onely in the origination of the word the one being drawne from the Latine the other from the Greeke for a Bishop in the Greeke tongue is the same that a Superintendent is in the Latine And in visiting of Churches the triall of the education of children which now is a dutie belonging to the Bishops function is here set downe as a speciall point of the Superintendents office As to the blessing which the Bishop is appointed to giue vnto them Caluine in the place aboue cited sayes That it should bee vsed to the end that graue and sacred action may haue the greater reuerence and dignitie This examination of children in the ancient Church had ioyned with it not the blessing onely but the ceremonie also of imposition of hands and thereupon in the fourth Councell of Carthage Can. 85. It is called Examinatio impositionis manus and is appointed to be often vsed towards the Catechumenists before they were baptised But this blessing and imposition of hands vpon the Catechumenists and vpon the young children of Christians was not the principall action nor a Sacramentall rite as it was after esteemed nor giuen to Bishops for honour of their Episcopall dignitie but accessorie onely as Caluine rightly thinks vnto the examination which was the Bishops speciall dutie in his Visitation It is true the omission of the principall dutie and the vsing onely of the accessorie to wit the imposition of hands was the first corruption that crept in after that came in the crossing the annointing of the forehead and the buffet giuen to the child in stead of the blessing and so a Bastard Sacrament was instituted in the place of a most profitable point of the Episcopall function Further as it is the dutie of euery Pastor to catechize the young children in his Parish and try whether the Parents haue kept their promise made at the Baptisme of their Children in which tryall if hee shall finde the childe to haue profited well hee ought to blesse and pray for them So is it the Bishops dutie in his Visitation to try if the Pastors haue performed their parts and after examination to blesse these same children And as the examination and blessing vsed by the Pastor takes not away the power that parents haue to examine and blesse their owne children so the examination and blessing of Bishops takes not away the power that Pastors haue of triall and blessing within their owne Parish Therefore to conclude the Ordinance set downe in the Act of Perth appropriates nothing to Bishops that is common to Pastors and Parents but preserues vnto euery one the prerogatiue of his owne calling Neither is there any thing ordayned in the Act but that which Caluine wished earnestly to be restored againe in the Church In the fourth booke of his Institutions cap. 29. sect 4. 13. De Confirmatione hee writes as followes Hic mos olim fuit vt Christianorum liberi postquam adoleuerant coram Episcopo sisterentur vt officium illud implerent quod ab ijs exigebatur qui se ad Baptismum adulti offerebant hi enim inter Catechumenos sedebant donec ritè fidei mysterijs instituti poterant fidei confessionem coram Episcopo ac populo edere Qui ergo Baptismo initiati erant infantes quia fidei confessione apud Ecclesiam tunc defuncti non erant sub sinem pueritiae aut ineunte adolescentia repraesentabantur iterum à parentibus ab Episcopo examinabantur secundùm formulam Catechismi quam tunc habebant certam communem Quò autem hac actio quae alioqui grauis sanctaque meritò esse debebat plus reuerentiae haberet ac dignitatis ceremonia quoque adhibebatur manuum impositionis It a puer ille fide sua approbata cum solenni benedictione dimittebatur c. Talem ergo manuum impositionem qua simpliciter loco benedictionis fiat laudo restitutam hodie in purum vsum velim that is to say It was the custome of old that the children of Christians after they were growne vp to some perfection were brought vnto the Bishop to performe that dutie which was done by these that were of perfit yeares before they came to
Baptisme Nullatenus in no case be ministred in a priuate Oratorie If it be done otherwise let the Clergie-man be deposed the Laickes excommunicate If in no case where was then the case of necessitie ANS The necessarie Doctrine ought not to be omitted and the act ordaines Baptisme in priuate houses to be ministred after the same forme that in the Congregation Doctrine at the baptising of Infants is not vsed for the instruction and comfort of the Infant but for the instruction and comfort of the Parents and witnesses Though it be abridged in times of extremitie it diminishes not the dignitie of Baptisme but the Sacrament is rather highly aduanced when it is esteemed to be sufficient by it selfe as the ordinary meane of saluation to the infant In the generall Councell of Constantinople holden in the Emperour Constantinus his Palace in a roome called Trullus two Canons are set downe of which yee cite the 59. onely forgetting according to your custome the Canon preceding touching Baptisme the words whereof are these Clericos qui in Oratorijs quae sunt intra domos ministrant vel baptizant hoc illius loci Episcopi sententia facere decernimus qui hoc non sic seruauerit deponatur The Canon ordaines these that baptize in priuate Oratories to doe it by the Bishops appoyntment And that cited by you is not contradictorie to this but concerneth the ordinarie administration of Baptisme whereas vpon extraordinarie considerations of infirmitie and inhabilitie of persons the Councell acknowledges that the same may be done vpon the Bishops speciall licence So your Nullatenus includes not cases of necessitie If the Bishop in such cases may permit Baptisme in priuate houses much more might the Assembly at Perth where so many Bishops and Pastors were present set downe an ordinance to that effect PP Priuate baptisme hath bred a new kinde of baptisme that is a baptisme by supposition for if the child baptised in priuate conualesce they baptise it ouer againe c. ANS Baptisme ministred in a priuate house by a lawfull Pastor before a sufficient number of Christian witnesses is not priuate and needes not be supplied by such a conditionall Baptisme PP Baptisme was solemne in the Primitiue Church as wee may reade of Iohn baptized in Iordan and Christs Disciples baptising and the new Conuerts in the Acts Some were not baptized in any Visible Church because they had not the occasion as the Eunuch and the Centurion No man will denie but in the infancie of a Church a priuate Baptisme may be tollerated but we speake of a Church constituted c. The Lord appoynted a precise day of Circumcision which might not be preuented It was no wonder if they had not euer opportunitie of a solemne Conuention there is no precise day set downe for Baptisme c. The Church ought to be assured of the Baptisme of such as are reputed fellow-heires with them c. ANS That the Church may be assured of the Baptisme of the Childe it is ordained in the Act of Perth That the Minister shall the next Lords-day after any such priuate Baptisme declare in the Church that the Infant was so baptized and therefore ought to be receyued as one of the true Flocke of CHRISTS folde In a constituted Church Baptisme should not be ministred ordinarily but according to the constitutions of the Church but extraordinatie cases cannot be subiect to ordinarie constitutions more in a constituted Church then in the Infancie of it And that which is lawfull to be done in the Infancie of the Church is yet lawfull to be done in a constituted Church ratione rei praeceptae dininae institutionis And it is vnlawfull onely ratione ordinis in regard of the order appointed by the Church from which cases of necessity are alwaies excepted Also that which might haue beene tolerated in the infancy of the Church for necessity must euer bee lawfull in the like case for it was not the infancie of the Church that made the toleration lawfull but the necessity Where ye thinke that the Iewes were more strictly obliged to circumcision then Christians are to Baptisme because a certain day was appointed for it and to Baptisme there is no day prefixed in the Word Wee know by the Law that he who is not obliged at a certaine day to pay his debt may be charged to pay it at all times and therefore when God layes sicknesse on a childe a charge is giuen by God instantly to the Parent to performe his dutie PP The Lords Supper ought to be publique We haue a spirituall vnion with the whole Church but because it is not possible to celebrate a sacramentall Communion with the whole Church militant the Lord hath appointed vs to celebrate a sacramentall Communion with some particular Church We that are many are one bread and one bodie because we are partakers of one bread 1 Cor. 10.17 We cannot then be one body sacramentally except we be pertakers of one bread Other Feasts may be priuate in priuate houses but the Lords Supper ought to be publique 1 Cor. 11.12 When yee conuene to cate tarrie one for another 1 Cor. 11 33. Synaxis a word signifying as much as Synagogue was one of the names giuen of olde to this Sacrament ANS As with the whole Church Militant wee haue a spirituall Communion so haue wee an Euangelicall and Sacramentall Communion for as wee are partakers of the same spirit so are we partakers of the same Word and Sacraments The Bread is one which all receiue and the water one wherewith all are baptised Sacramentally for they are clothed with the same sacred mysterie of signification exhibition and obsignation of saluation in Christ crucified When the Apostle sayes 1. Cor. 10.17 Because the bread is one we who are many are one body for we are all partakers of one bread he speaks not of our Communion with a particular Church onely but with the Catholike and by one bread he meanes not one bread materially in number for one bread in number materially none but one particular person can receiue The bread which I receiue materially is not the same that thou receiuest but the Sacrament is one and the same in number To bee short wee haue no more a Sacramentall communion with these in the Parish with whom wee communicate then wee haue with the whole militant Church who are all partakers of the same Sacraments And thus as we haue a spirituall so we haue a sacramentall Communion with them It is true that our communion in the Word and Sacraments is not visible but with some particular Church and therefore as it is lesse or more publike so is it lesse or more visible yet we doe euer celebrate a Sacramentall communion with the whole Church when the action is lawfully performed The other places which yee cite 1. Cor. 11.22 Haue yee not houses to eate and drinke in and Vers 33. When yee convene to eate tarry one for another of
Act made at Perth and the practice thereof in our Church I passe it as superfluous Onely to your last words of the Section I answere PP Nay let vs vtter the Truth December Christmasse is a iust imitation of the December Saturnall of the Ethnicke Romanes and so vsed as if Bacchus and not Christ were the God of Christians ANS This protestation yee might haue made and craued licence if your custome were to lye but to the purpose If Christmasse hath beene thus abused I am sure the abuse hath not come by preaching on that day and the exercise of diuine worship thereon for that wee haue lacked these 57. yeares by-past in our Church yet riot profanenesse surfet and drunkennesse hath not beene wanting What hath beene the cause hereof and by what meanes the abuse may be best remedled wise men will easily consider PP It is commonly obiected That wee may aswell keepe a day for the Natiuitie as for the Resurrection of Christ We haue answered already That Christs day or the Lords Day is the day appointed for remembrance of his Natiuitie and all his actions and benefits aswell as for the Resurrection Next the one is morall and weekely the other is mysticall and anniuersarie The Lords Day it selfe is no longer to vs mysticall but morall sayes Willet and therefore Pasche day is a mysticall Sabbath and anniuersarie whereas the Lords Day it selfe should be onely morall ANS The answere which yee haue already made is already confuted The Lords Day is generally appointed for remembrance of all his actions therefore none of his actions may or should bee remembred at any other set time This consequence is not necessary for then we may not remember his actions in the morning and euening Lectures wee may not remember them in Sermons Exercises on weekly dayes nor may wee remember them in Catechizing the people Your next answere is That the day of the Natiuitie is mysticall This is contrarie to that which yee cited out of Saint Augustine pag. 68. Ille celebratur ob memoriam solùm ideo semper die vigesimo quinto Decembris at iste celebratur ob memoriam Sacramentum But I pray you How proue yee obseruation of the day of Natiuitie to bee mysticall because it is anniuersarie yee say If this be your Argument for I finde no other here it is not good for in the reuolution of time there is no mysterie but in the signification and we haue often said before that we obserue no day for signification but the Lords Day onely The rest we obserue as times meet and commodious for the worship appointed to be done on them As to Doctor Willets assertion That the Lords Day is not mysticall to vs I oppone to it Saint Augustines iudgement who calls it as yee heard before a figure and type of life eternall which is confirmed by the Apostle in the fourth to the Hebrewes But Doctor Willet I hope takes mysticall for a darke and obscure shadow of things to come such as the festiuall dayes vnder the Law were kept in remembrance not of spirituall and eternall but of temporall benefits which were shadowes of spirituall and eternall benefits to come And in this sense the Lords Day is not mysticall for it is not kept in remembrance of temporall benefits which are shadowes of spirituall and eternall but in remembrance of Christs Resurrection by whom we are put in present possession of our spirituall rest and life and in hope of eternall In respect whereof as it is a memoriall signe of the Resurrection of our Sauiour so is is a demonstratiue signe of the benefit which wee enjoy of spirituall rest and prognosticall of our eternall and therefore is called a figure and type by Saint Augustine Thus taking a mysterie in a large sense for any significant signe in Religion it may be called mysticall The Sacraments of the new Testament are called mysteries by the Ancients not in the sense that the Sacraments of the old Testament were called mysteries for they were so called because they were darke and obscure shadowes of things to come but our Sacraments are the liuely Images of the things themselues by reason of the plaine and manifest Word of the Gospell annexed to them By this distinction Saint Augustine and Doctor Willet may be agreed PP It is still obiected The benefits of God ought to bee remembred specially Christs notable benefits Ans It is one thing to remember another thing to remember with solemne festiuities To remember is a morall dutie and perpetuall for we ought to keepe not onely an anniuersarie but also a weekely and daily remembrance But to celebrate an Anniuersarie solemnitie and to keepe a Sabbath of rest in remembrance it is a pedagogicall ceremonie of the Iewes c. ANS Wee thinke it sufficient to haue made that obiection once because it hath neuer yet beene answered but yee propone it often to assay if yee shall bee able to fall on some solide solution at last yet like an euill Archer the longer yee shoote yee stray the further from the marke Yee thinke an Anniuersarie remembrance may be kept but an Anniuersarie solemnitie should not bee celebrated yee hide your minde from simple people vnder a mysticall solemnitie of words but to speake that plainly which yee call the celebration of an Anniuersarie solemnitie your meaning must be if yee contradict the Act that preaching should not bee made prayers thanksgiuing and prayses should not be offered on certayne set times in the yeare in remembrance of Christs Natiuitie Passion c. If yee will haue no such exercise to bee vsed what Anniuersarie remembrance is it that yee would haue obserued Is it a priuy meditation in our Chambers whereunto neither God nor Man is priuie or some occasionall remembrance in our Lectures and Sermons as they fall out now and then Is this the thankfulnesse that wee are taught by the light of Nature and the Word of God to render for the inestimable benefits of our redemption which God hath vniuersally and publikely bestowed vpon all Oh but to keepe a Sabbath of rest in remembrance say yee is a pedagogicall ceremonie To keepe a mysticall rest such as the rest of the Sabbath was is pedagogicall but to keepe a rest for the more commodious and solemne performance of a great and diuine action such as the commemoration of Christs Birth Death c. is not pedagogicall but necessary for the commoditie and celebritie of the worship which cannot bee well and worthily performed without cessation from other seruile businesse That this is the vse of the rest commanded in his Maiesties Proclamation is manifest by the reasons set downe therein in these words That euery one may the better attend the holy exercises which are to bee kept in the Church on these times Yee are cunning to deceiue the simple with ambiguitie of words There is a rest that is ciuilly kept which is a cessation from our ordinary workes