A TREATISE OF THE CEREMONIES OF THE CHVRCH VVherein the points in question Concerning Baptisme kneeling at the Sacrament Confirmation Festiuities c. Are plainly handled and manifested to be lawfull as they are now vsed in the Church of ENGLAND Whereunto is added a Sermon preached by a Reuerend Bishop 1. Cor. 11.16 But if any man seeme to be contentious c. LONDON Printed for Ralphe Rounthwaite and are to be solde at his shop at the signe of the Golden Lyon in Paules Church-yard 1625. TO THE REVEREND AND GODLY BRETHREN The PASTORS and MINISTERS of the Church of SCOTLAND AS in our Church blessed be God touching the truth of Doctrine there is no controuersie so there is no doubt deare brethren but in the controuerted points of Policie wee would soone agree if wee did consider what is the power of the Church in these matters the extent of her power and the obedience that is due thereto therefore concerning these I haue thought meet to 〈◊〉 this short Preface vnto you Albeit all things necessarie to the worship of God The power of the Church and mans saluation bee eyther expressely or by necessarie consequence contayned in the written Word yet the particular circumstances of persons by whom place where time when and of the forme and order how the worship and worke of the Ministrie should be performed are neither expressely nor by necessarie consequence set downe in the Word but for determination of these some generall rules are giuen according to the which the Church hath power to define whatsoeuer is most expedient to be obserued and done for the honour of God The power of the Christian Church in electing Pastors and edification This is a prerogatiue wherein the Christian Church differs from the Iewish Synagogue as is manifest in euery one of the particulars aboue expressed First as touching the persons in the Iewish Church they who were imployed in the Ministrie were particularly designed to bee Leuies Tribe Numb cap. 3. 1. Tim. 3. In the Christians Church neither Family Nation nor People is separated for the worke of the Gospell but the qualities graces and gifts of men meete for the sacred seruice are onely set downe and it is in the power of the Church to trie the persons particularly in whom these graces and gifts are and accordingly to elect them And albeit the function wherevnto they are called be diuine yet the bounds within which and the persons towards whom the same must be exercised is limited by the Church which hath diuided national Churches in Prouinces Dioceses and Dioceses in Parishes so as both the election of Ministers and the limitation of their jurisdiction is from the power of the Church This the Apostle calls the measure of the Canon 2. Cor. 10. which God did measure out to him beyond the which he did not reach in his Apostleship and such a rule and measure should euery Pastor in the Church haue beyond the which hee ought not to passe entering vpon other mens labour As the Apostles had their measure distributed to them by God so now euerie Pastor hath his bounds designed by the Church Secondly vnder the Law Their power in consecrating places Act. 15.21 albeit the Iewish Church had libertie to build Synagogues for their ordinarie meetings on the Sabbath to prayer and reading of the Law yet the place where the chiefe and solemne worship of God was performed was first the Tabernacle and the Temple both built by Gods owne speciall direction Deut. 12.4 and hauing the principall parts of his worshippe so appropriated to them that in another place the same might not be performed But as vnder the Gospel men shall neither worship God in this mountaine saies our Sauiour nor in Ierusalem but the true worshippers shall worship him in truth and spirit the Christian Church hath power according to that Apostolicall Rule 1. Cor. 14.40 Let all things be done decently and in order to make choice of a place conuenient within the bounds of each Parish for the meeting of the faithfull to performe all the points and parts of Gods worship and this place being built and dedicated to the worship of God may not bee condemned neglected nor profaned but frequented and kept for religious vses Not that wee esteeme that there is any more holinesse in it then in another place or that Gods presence and so his worship is annexed more to that place then to another but to the end religious Seruice may be performed decently and in order this is done Thirdly The power of the Church in appointing times to Gods worship Leuit. 23. vnder the Law the chiefe parts of Gods worship were astricted to certaine set times festiuities lawfully could not be performed on other daies but vnder the Gospel omnis dies Domini est omnis hora omne teÌ„pus habile est diuinocultui as Tertul. in his book de Baptismo witnesseth and Esay prophecied in his 66.23 From one Sabbath to another and from one New-moon to another shal all flesh appeare before me saith the Lord. Thus the Apostles ceassed not to teach daily in the Temple Act. 5. Act. 19. from house to house the Doctrine of Christ S. Paul taught in the Schoole of one Tyrannus for the space of 2. yeres daily and as one of the Greeke Editions hath it from the fifth houre to the tenth On the Iewish Sabbath Act. 13.14 Epitom de â—â—â—e Catholica which is our Saturday he taught often in the Iewish Synagogues And Epiphanius records that Christians kept their conuentions on Wednesday Friday and Sonday by Apostolical tradition and example Epist ad Ianuar. 118. S. Augustine affirmes That in his time men receiued the Sacrament euerie day Our owne Church besides the Lords day hath appointed other houres and times for diuine Seruice in great Townes as houres for Morning and Euening Prayer euery day for Preaching and interpretation of Scripture such other times as they hold to bee conuenient Thus is it manifest that the Church hath power to appoint other set times besides the Lords day for his seruice as wel by the liberty which God hath giueÌ„ to his Church to come and worship before him euery day as by the practise of the Apostolicall and Primitiue Churches Yea further the Church hath power to appoint religious exercises and certaine speciall parts of diuine Seruice to be performed in the times which shee thinkes most expedient for edification So hath our Church bin accustomed to appoint particular Scriptures to be interpreted vpon the daies so called of Exercise and by the first Booke of Discipline euery Pastor is ordained to teach in his Congregation on the Sondaies at afternoones certaine heads of the Catechisme Likewise to minister the Sacrament of the Communion vpon the first Sondaies of March Iune Septemb. December It was the custom of the Church of Geneua Caluin 361. Epist in the daies of I. Caluin
for his owne soule onely but here hee suffers martyrdome for the whole Church This was the iudgement of that holy Father who esteemed it a glorious martyrdome to suffer for the vnitie of the Church Contrariwise the Donatists did glorie in this that by their sufferings they entertained Schisme and diuision confirmed the hearts of the simple and superstitious in their errours acquired to themselues the renowne of Martyrs and thereby brought vpon the Church the imputation of persecution To whom S. Augustine answers That they complained most vniustly that they were persecuted by the Church because the Church was more heauily persecuted by them and thereupon in the eleuenth Tractate vpon S. Iohn sayes Albeit Ismael was cast out of his Fathers house for Isackes sake yet the Apostle calls not Isaack but Ismael the Persecutor In his Booke intituled De Vnitate Ecclesiae against Petilian the Donatist he writeth thus Grauius persequitur filius patrem male viuendo quam pater silium castigando grauius ancilla Saram persecuta est per iniquam superbiam quà m eam Sara per debitam disciplinam grauius Dominum persequebantur propter quos dictum est Zelus domus tuae commedit me quà m ipse eos cum eorum mensas euertit eos flagello de templo expulit that is to say The sonne persecutes the father more grieuously by his wicked liuing then the father doth the sonne by inflicting due chastisement And Agar the Hand-maid did persecute Sara her mistresse more spitefully by her vndutifull pride then Sara did her by vsing due discipline And they of whom it was said The zeale of thine house hath eaten mee vp did persecute the Lord more cruelly then hee did them while as he ouerthrew their Tables and droue them out of the Temple with scourges And a little before in that same place he affirmes that they were the persecutors of themselues by the Apostles words Qui resistit potestati Dei ordinationi resistit qui autem resistunt ipsi sibi iudicium acquirunt that is He that resisteth the power resisteth the ordinance of God and they that resist draw punishment and iudgement vpon themselues and often repeateth this sentence Non poena fed causa facit martyrem It is not the punishment but the cause that maketh martyrdome To resist a lawfull ordinance is euill to suffer contumeliously for disobedience is worse but by disobedience and contumelious suffering to confirme People in their errours and rend the bowels of the Church our cōmon Mother is worst of all These things I shall beseech you Brethren to ponder and the Lord giue vs all in meekenesse and humilitie to trie what veritie requires and holding that fast to keepe the vnitie of the Spirit in the band of peace The God of veritie and peace knit vs together in his truth by the Spirit of his Sonne Iesus Christ our Peace AMEN Dauid Brechen To the Reader THou hast here gentle and courteous Reader a true and simple narration of the proceedings of the last generall Assembly kept at Perth opposed to the false and lying Discourse made by the Libeller against the same with an answer to his Nullities the Oath and Arguments propounded against the fiue Articles there concluded These paines are chiefly taken for thy information that thou mayest know the truth and vnderstand both the matter and manner of proceeding in the said Assembly Since that time I heare they haue put the Pamphlet in Latine and set forth other Libels full of impious and reproachfull lies against the principall men of our Church These I haue not seene and if I had I would not haue deigned them any answer For when leauing the matter they fall a rayling at the persons of men that are their betters in all respects they shew the weaknesse of their cause deserue nothing of wisemen but contempt This manner of doing is better replyed with the Pillorie then otherwise Wee know the eares of many are open to admit detractions and he liues not that is not hated by some who will readily beleeue the most false things yet Wickednesse hath not so generally preuailed in the world nor are we so vnknowne in it as wee neede any of vs to feare their defamations If thou notwithstanding doest think that such Libels require an answer I aske thee How shall it be done I know no way my selfe but eyther to vse Apologies or recriminations And this last were not difficile to doe for though the Writer goeth namelesse the Faction to whose pleasure he writes is knowne and they that sport themselues with such libels sending them from hand to hand as matters of some worth Their persons we could easily pay home and repone true things vnto them in stead of forged telling them no other matters then haue beene tried confessed and publiquely acknowledged by those that are hottest in this businesse of themselues but these are the weapons of the vulgar which we disdain to vse vltio haec Christiano homini maxime indecora As for Apologies the Wise man saith That they leaue suspitions in the Readers mind plures Sermones prouocant plurium The best Apologie against calumnies is conuitiatores factis refellere Luther Caluine Beza the great lights of the reformed Church and our owne Knox had many foule aspersions cast vpon them whilest they liued yet did they not faint in their course nor do they now heare the worse for them with posteritie Fame is not at mans disposing and if any amongst men haue power of it in nostra manu est as one speakes bene vel secus audire We therefore resting in the goodnesse of our cause and conscience will keepe silence and not vnderstand such things passing little with the Apostle to be iudged of them or of the day of man He that iudges is the Lord who will lighten things that are hidden in darkenesse and make the counsells of the hearts manifest And then shall euerie man haue praise of God To his grace I commend thee for now and euer AN ANSWER TO THE PREFACE DIRECTED TO THE READER THE PAMPHLETER THE externall worship of God and the gouernment of the Church gentle and iudicious Reader are like Hippocrates twins they are sicke together in health together they liue together they die and dwine together ANSWER The externall worship of God and the gouernement of the Church are neuer matched in Scripture as one twin with another But the gouernment whereby the order decency and puritie of the worship is preserued is sometime compared to a Wall or an Hedge wherein breaches may be made either by persecution of open enemies without or by contention of seditious brethren within and thereby the beautie of the worship defaced Thus for a time they may bee sicke and dwine together but they shall neuer die till the world be done all the enemies of God shall perish but this Kingdome shall endure for euer In this they differ from Hippocrates twins and herein standeth
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
the Festiuities and the Article of kneeling which his Maiestie was graciously pleased to Answer by himselfe for his better satisfaction These fiue and fortie yeares or aboue he hath liued a Minister in the Church of Scotland and was his Maiesties owne Chaplaine during the most of that time And for his labours and continuall trauels taken for the benefit of the Church deserued better reward then all the pensions hee enioyes But when this age is gone his iust praise in despight of you all shall continue with the posteritie If I pleased I could reply that the chiefe of your Sect hath a pension of his Maiestie of greater worth then all his put together and enioyes it with preiudice of many poore Ministers and for no merite at all except it be merite to worke his Maiestie perpetuall vexation and keepe the Church with his conceits in continuall trouble And I could tell you in a word that it is more fitting to be his Maiesties pensioner then the pensioner of any Burgesses wife or Ladie in the Countrey such as many of you are and were not your purses filled by this meanes we should not be troubled with your vnrulinesse These things you must patiently heare for they are truths seeing yee forbeare not to lye of men more worthie beyond all comparison then is your selfe Your third calumnie is That they were Platseruers for augmentation of stipends this is an euident vntruth The Commission for stipends expired in the Moneth of Iuly before that Assembly and further hope of augmentation they could not haue where yee shall suffer this to be told you that the negatiue voters had greater benefit by that Commission then the affirmatiue And that according to your manner you gaue good attendance all that time and many hopes of good behauiour till your businesse was effected Howbeit since diuers of your haue turned your Cloakes as wee vse to say Albeit the benefit is not lost for it was not to you done or for any of you but to the Churches at which ye presently serue Ye say fourthly That they were gapers for promotion But how doe you know that Who made you a Iudge of your Brethren Is this pietie to iudge of mens hearts and affections at your pleasure None of you forsooth like to haue promotions and I warrant you would flie into deserts to hide your selues if ye knew your selues to be sought to be placed in high roomes but what meanes then your continuall resort in the chiefe Townes with the neglect and contempt of your owne cures at home Yee professe not to loue the World yet none followes it so much Ye may not endure domination yet will play the Lords ouer Kings and the consciences of euery man and think while as ye declame against ambition wealth and worldly honour that yee are not perceyued euen then and by that meane chiefly to hunt after these things Ye say fiftly That they were of suspect credite and I beleeue it well with you they were so Nay yee might say more ye suspected they were Reprobates for it is a thing familiar to your Sect to pronounce of mens saluation and condemnation as they fancie And yet that Booke which they say some of you haue made vp to note therein the names of the holy Societie is not the Booke of Life The credite of that Register is not committed vnto you Sixtly They had subscribed ye say other priuate Articles more dangerous then the present I conceiue your meaning to be of the Articles offered vnto them that enter in the Ministrie If yee haue not seene them ye shall know that these Articles bind such as enter to the obedience of the present discipline and of all and whatsomeuer acts and constitutions that shall be lawfully made hereafter by the Church in matters of outward policie and order whereunto I will not say the falshood but the inconstancie of some of your number gaue the occasion who after they had promised to liue peaceable and obedient to the Church within a few dayes hauing gotten what they sought for became more turbulent and vnquiet then any Seuenthly They had beene threatned you say priuately with deposition by their owne Diocesian Bishops And wil ye qualifie this of any one person wee shall grant all your informalities But this is so vntrue as yee neuer shall bee able to doe it Eightly They were not well informed in their iudgements for lacke yee say of full and free reasoning Here ye construe other men by your selfe and some of your side who being asked the reason of their negatiue voyce answered That they had neuer studied the question well yet that they followed the example of learned and godly men with whom they had rather erre ignorantly then follow the Bishops with some shew of reason And one of your negatiue Voters professed publiquely in the Assembly That he saw no euident reason against the lawfulnesse of the Articles yet he would refuse them because his deceassed father did mislike them These were the best informations that the most of your negatiues had as to the affirmatiue Voters when yee or any man shall aske them they will giue reason sufficient for their iudgement Ninthly they were circumuented with promises yee say made to them by their Bishops that they should not be vrged with the practice if they would only consent to make an act to please the King But you should haue named the Bishops that made such promises for your saying deserues not that credit It is true that when fome of you acknowledging the matters to be lawfull in themselues complayned only of precipitation and that time was not giuen them to resolue it was answered by some in priuate That if they would ceasse from their businesse and professe so much in publike which in conference they acknowledged of the lawfulnesse of the Articles time should bee granted vnto them before the practice were vrged But this they obserued not and did to the contrary what they could and this I hope was no circumuention of any man nor were any of the affirmatiue voters carryed by these promises for what they voted vnto without any scruple they haue since that time practised Your tenth and last calumny that they were terrified with publike threatnings hath been answered before And now when ye desire your Reader to iudge whether the voices should be pondered or numbered I trust it hath not appeared by any of your alleadged motiues that there is such cause on the other side if your negatiue voters had equalled the affirmatiue in number they might haue beene iustly reiected first for the open preiudice they had committed in preaching and publike condemning the Articles that they knew were to be reasoned as impious Papistical and Idolatrous I know yee will oppose to this the preiudice you mentioned before committed by the affirmatiue voters in the practice of the Ceremonies before they were established But what they did in this was by the aduice of the chiefe
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
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
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
themselues with the Lord vpon an equall Throne Therefore we exhort and desire the Sacrament of the Lords Supper may bee administred to the people standing or bowing their knees with protestation against the bread-worship maintayned by Papists Paraeus 1. Cor. 11. Controuersia 2. De fractione panis in sacra Eucharistia NEque conuellitur instantijs quas quidam alioqui eruditus Theologus obijcit quod si singula nobis imitanda essent etiam prius agnum paschalem nos edere in mensa sedere duodenos tantum communicare in domo vel palatio et nocte oporteret Hasce enim peristaseis non sacramenti proprias de quibus solis propositio haec omnis Christi actio est nostra institutio loquitur sed accidentarias fuisse iam modo ostensum est That is this proposition is not improoued by the instances which a Theologue otherwise very learned obiects saying If wee should imitate all Christs actions then it behooued vs first to eate the Paschall Lambe sit at a Table and twelue persons only communicate in a priuate house or Palace and in the night season for these circumstances are not proper to the Sacrament but accidentary onely as wee haue shewed And it is of the proper actions of the Sacrament that this proposition Euery action of Christ is our institution speakes Caluinus Instit Lib. 4. Cap. 17. Sect. 37. CHristo inquiunt hane venerationem deferimus Primùm si in coena hoc fioret dicerem adorationem eam demum esse legitimam quae non in signo residet sed ad Christum in coelo sedentem dirigitur That is Wee giue this worshippe say they to CHRIST First if this were done in the action of the Supper I would confesse the adoration to bee lawfull which resteth not in the signe but is directed to Christ sitting in heauen Beza Epist 12. pag. 100. GEniculatio denique dum symbola accipiuntur speciem quidem habet piae ac Christianae venerationis ac proinde olim potuit cum fructu vsurpari That is Kneeling at the receiuing of the Elements hath a shew and forme of holy and Christian adoration and therefore of olde might haue beene vsed profitably Petrus Martyr Class 4. locus 10. Sect. 49. 50. IN Sacramento distinguimus symbola à rebus symbolis aliquem honorem deferimus nimirum vt tractentur decenter non abijciantur sunt enim sacrae res Deo semel deputatae quo verò vel res significatas eas promptè alacriter adorandas concedimus inquit enim Augustinus hoc loco Non peccatur adorando carnem Christi sed peccatur non adorando Adoratio interna potest adhiberi sine pericul◠neque externa suâ naturâ esset mala Multi enim piè genua flectunt et adorant That is In the Sacrament we distinguish the symboles from the things signified and some honour wee yeeld to the signes namely that they bee decently handled and not cast away for they are sacred things and once dedicate to God As to the things signifyed we confesse these should bee readily and cheerefully adored for Saint Augustine in this place sayes That it is no fault to adore Christs flesh but it is a sinne not to adore it In the next Section Inward adoration may bee vsed without perill neyther is the outward euill of it selfe for many bow their knees religiously and adore Iewell in the 8. Art of Adoration BVt they will reply Saint AMBROSE sayes We adore Christs flesh in the mysteries heereof groweth their whole error for Saint AMBROSE sayth not Wee adore the mysteries or the flesh of Christ really present or materially contayned in the mysteries as is supposed by Master HARDING onely hee sayes we adore Christs flesh in the mysteries that is in the ministration of the mysteries And doubtlesse it is our duetie to adore the body of Christ in the Word of God in the Sacrament of Baptisme in the mysteries of Christs body and bloud and wheresoeuer wee see any steppe or token of it but especially in the holy mysteries for that there is liuely layd foorth before vs the whole Historie of Christs conuersation in the flesh But this adoration as it is sayd before neyther is directed to the Sacraments nor requires any corporall or reall presence So Saint HIEROME teaches vs to adore Christs body in the Sacrament of Baptisme CHRYSOSTOME in MARKE Hom. XIV An Answere to the reasons vsed by the penner of the Pamphlet against the Festiuall DAYES PP FRom the beginning of the Reformation to this present yeere of our Lord 1618. the Church of Scotland hath diuers wayes condemned the obseruation of all Holy-dayes the Lords day onely excepted In the first Chapter of the first Booke of Discipline penned Anno 1560. the obseruation of Holy-dayes to Saints the feast of Christmas Circumcision Epiphanie Purification and others fond Feasts of our Lady are ranked amongst the abominations of the Romane Religion as hauing neither commandement nor assurance in the Word It is further affirmed that the obstinate maintainers and teachers of such abomination should not escape the punishment of the Ciuill Magistrate The Booke aforesaid was subscribed by the Lords of secret Counsell ANS This Booke was neuer authorised by Act of Counsell Parliament or by any Ecclesiasticall Canon and Iohn Knox as we said before complaines of some in chiefe Authoritie that called the same Deuote imaginations yet let vs giue vnto it the Authoritie which yee require the same will not serue your purpose For in the explication of that first head which yee cite we haue these words which yee haue omitted In the Bookes of old and new Testaments We affirme that all things necessarie for instruction of the Church and to make the man of God perfect are contained and sufficiently expressed By the contrarie doctrine wee vnderstand whatsoeuer men by Lawes Councels or Constitutions haue imposed vpon the consciences of men without the expresse commandement of Gods word such as be the vowes of chastitie forswearing of Marriage and keeping of Holy-dayes of certaine Saints c. By which words it is manifest that the obseruation of dayes here cōdemned is not that which was in the Primitiue Church and now is vsed in the Refōrmed Causa ordinis politeias as our Diuines speake that is for order and Policie sake But such as are imposed vpon the consciences of men as a necessarie point of Diuine worship This obseruation vrged vpon the people of God and practised with opinion of necessitie and merit was vtterly to be abolished And to banish this opinion together with the superstitious Idolatrie and prophanenesse which was otherwise conioyned of banqueting drinking playing quarrelling and such like enormities it was thought expedient that on these dayes the people should be discharged rest from their ordinarie labours and that no Diuine seruice should be done in places where there was not a dayly Exercise of Religion as well because of the raritie of Pastors to informe people touching
to celebrate that holy action vpon the day of the Natiuitie which wee call Yule and vpon Easter day which we call Pasche The ground of this power is first the abolishing of the New-moones Festiual daies and Sabbaths by the coming of our Sauiour in whom the body of all these shadows is and next the libertie giuen by God to the Christian Church mentioned by Isaiah as ye heard before For as by the first we are freed from the bondage of the Law and the obseruation of the set times therein prescribed so by the second all times are sanctified to the worship of God in so farre that the Christian Church may make choyce of any time in the weeke any day in the moneth or yeere for their publique meetings to his worship And as for the Lords Day which hath succeeded to the Iewish Sabbath albeit God hath cōmanded to sanctifie it by the publike exercise of religiō yet neither is the whole pub like worship nor any part of it appropriated to that time but lawfully the same may be performed vpō any other conuenient day of the weeke of the Moneth or of the yere as the Church shall think expedient Vpon this ground Zanchius affirmed Ecclesiae Christi liberū esse quos velit praeter dominic dies sibi sāctificādos deligere And by this warrant did the primitiue Church sanctifie these fiue anniuersarie dayes of Christs Natiuitie Passion Resurrection Ascension and the Descent of the Holy Ghost Where it is obiected that it is onely proper to God to make holidayes I answer That it is onely proper to God to make times and places holy by appropriating to them a diuine worship which may not bee performed lawfully but in these places and on these times such as the Tabernacle and Temple and the Iewish Festiuities vnder the Law were for vnto them was appropriated by God a worship which might not be performed on another day and so these dayes did not only belong to the worship as meere circumstances but were proper parts or points thereof and could not bee omitted without marring of the whole action In which respect these dayes were holier then other dayes because a part of Gods worship consisted in obseruation of them Such holy dayes the Church cannot make But to make times and places holy by consecration of them to an holy vse the Church hath power for the dayes that she appoints are obserued only for order and policie and haue no relation to the worship performed on them as any Rite or religious Ceremonie belonging necessarily to the integritie thereof The Natiuitie of our Sauiour may bee remembred and publike thankes giuen to God therefore vpon any other time as well as vpon the twentie fiue of December likewise the Passion Ascension and the rest of these benefits yet wee remember them at certaine set times not because the times require such a worship or the worship such a time to the integritie and lawfulnesse thereof but to the end the worship may be performed orderly once euery yeare in euery place vpon one day that all people wheresoeuer they be at home or abroad may bee instructed and admonished to prayse and magnifie the grace of God and goodnesse of their Sauiour Herein the reformed Churches differ from the Papists who Iudaize in obseruation of those Festiuities because they professe to obserue them not for order only but esteeme them to be sacratiores sanctiores alijs diebus Bellar. de cultu sanctorum lib. 3. cap. 10. pars diuini cultus which we doe not For the Lords Day it hath succeeded to the Sabbath and is holy by diuine Institution hauing for euidence and confirmation thereof both a morall Precept and the exemplarie practice of Christ and his Apostles in Scripture In the forth command after the labour of six dayes the seuenth is appointed to bee sanctified in memoriall of Gods rest from his six dayes worke and the particular day not being expressed in the command was notified to the people either by the exemplary practice of Moses and the Church in the Wildernesse or by tradition of the Fathers going before if so it be that from the Creation that day was obserued Now after the legall shaddowes are abolished whereof the Iewish Sabbath was one if any will demand what day must bee obserued in the Christian Church wee answere that questionlesse for the quotient of the number the day cannot bee altered which by the Law is appointed Heauen and Earth shall perish but one iot of the Law shall not perish Our Sauiour came not to dissolue the Law but to fulfill it In the Law wee heare that God rested the seuenth Day that he blessed and sanctified it and there is a libertie giuen to labour six dayes but the seuenth is commanded to be kept holy so howbeit the Iewish Sabbath which was the shaddow be materially abolished as touching the particular Day yet the Day commanded in the Law formally must remayne and euer be the seuenth after six dayes worke But if yee will aske seeing the seuenth Day in particular is not expressed in the Law and that day which the Iewes obserued is abolished by Christ as the shaddow by the body how the particular and materiall Day may bee knowne that the Christian Church should obserue Vnto this we answere that the particular Day was demonstrated by our Sauiours Resurrection and his Apparitions made thereon by the Apostolicall practice and the perpetuall obseruation of the Church euer since that time of the Day which in Scripture is called the Lords Day as that which the Iewes obserued was called the Lords Sabbath because as the one was appointed by the Lord for a memoriall of his rest after the Creation so the other was inflituted by the Lord for a memoriall of his Resurrection after the Redemption For this wee must hold as a sure ground whatsoeuer the Catholike Church hath obserued in all Ages and is found in Scripture expresly to haue beene practised by Christ and the Apostles such as the sanctification of the Lords Day the same most certainly was instituted by the Lord to bee obserued and his practice in that is exemplar and hath the strength of a particular precept Hereby it is manifest that the sanctification of the Lords Day is of diuine Institution as well by reason of the diuine Precept commanding the seuenth Day in generall to bee obserued as of the diuine practice of Christ and the Apostles their specifying the Day which hath the force of a particular diuine Precept In respect whereof the obseruation of this Day is a point of diuine Worship and is holy not by Ecclesiasticall Constitution but by diuine Institution Moreouer this Day is holy by appropriation of it to a certaine religious vse whereunto no other Day can be applyed namely to bee a memoriall of the Lords rest after the Creation and of his Resurrection after the Redemption As also to be a signe of our sanctification here and of