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
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
were present both to sanctifie themselues by prayer to cōmend the successe of the affairs vnto God his blessing The same was repeated in the second exercise made by the Archbishop of Saint Andrewes and nothing omitted on our parts that was required to bring men to a due regard thereof But the Libeller excepts against the second Sermon First that although the Text was pertinent the Preacher ranne quickly from it Next that in his Discourse of Ceremonies the fiue Articles proponed his best Arguments were testimonies cited out of Caluine Martyr and Beza all peruerted How the first can bee made good I see not seeing if the Text was pertinent as he confessed to the time and matters there to bee entreated it is as cleere that in all his Discourse hee did so strictly keep himself to the purpose as there was not so much as one digression made from it And whether hee brought no Arguments for proofe or peruerted the testimonies of these learned men Let the Reader iudge by the Sermon it selfe which wee haue made here to bee inserted word for word as the same was then deliuered The Sermon preached by the Right Reuerend Father in GOD the Archbishop of Saint ANDREWES to the generall Assembly holden at PERTH the 25. of August 1618. 1. COR. 11.16 But if any man seeme to bee contentious wee haue no such custome neither the Churches of God MY Lords and Brethren the businesse for which we meete heere is knowne to you all namely to take some resolution in these Articles which we are required to admit in our Church by that power vnto which wee bee all subiect Of the indifferency of these Articles I thinke there is little or no question amongst vs The conueniencie of them for our Church is doubted of by many but not without cause They are new and vncouth such things as we haue not beene accustomed with and nouations in a Church euen in the smallest things are dangerous Etiam quae vtilitate adiuuant nouitate perturbant Aug. Epist 118. Saint Augustine spake it long since and wee haue tryed it to bee true this yeare past I beseech God we feele no more of it hereafter Had it beene in our power to haue disswaded or declined them most certainly wee would and if any of you thinke otherwise yee are greatly mistaken but now being brought to a necessitie I am sorry to speake more sorry to thinke of the * * This was the protestation that should haue beene presented to the last Parliament meanes that wrought the same either of yeelding or disobeying him whom for my selfe I hold it Religion to offend I must tell you that the euill of nouations especially in matters of Rite Ceremonie is nothing so great as the euill of disobedience That which is new this day with a little vse will become familiar and old yee know the prouerbe A wonder lasts but nine nights in a Towne But how farre disobedience may goe what euills it may produce God knowes As the Apostle speakes here of Contention so I say of Disobedience we haue no such custome nor the Churches of God We leaue that to Papists and Anabaptists that carry no regard to authoritie Our Religion teaches vs to obey our Superiours in all things that are not contrarie to the Word of God So our Confession speakes which is printed in the beginning of your Psalme bookes Psal Booke pag. 6. So haue wee taught the people in former times and God forbid wee should now come in the contrarie Our case as I thinke at this time is not farre different from that of the Corinthians at the writing of this Epistle The question was amongst them of the behauiour of men and women in holy Assemblies What was most decent and beseeming men to be vncouered women to haue their heads couered or by the contrarie Saint Paul after that hee had shewed his owne minde in the matter and giuen some reasons for it as hee doth in the Verses preceding concludes now with this protestation If any man seeme to bee contentious wee haue no such custome neither the Churches of God As though hee would say I haue said so much as may content calme and moderate spirits as for contentious men I trouble not my selfe with them They will still be disputing and say what yee will they shall still finde a reply for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 louers of Victorie not of Veritie men that seeketh not the Churches weale but their owne wills and make it their credit to bee alwayes stirring that is not my custome saith the Apostle he might speake it well for hee neuer cared for himselfe or how he was counted of so as he might be profitable to the Church and an instrument of sauing soules And as it is not my custome no more is it the custome of the Churches of God for they fauour not contention but follow the things which concerne peace wherewith one may edifie and make better another Some of the Interpreters refer these words to the question in hand and thinke that the Apostle is here opposing the custome of the Churches to these that contended for men couering their heads in publike meetings but the better sort take this to bee spoken against the studie of contention and thinke the Apostle his meaning here is onely to shew that it is not his fashion nor the fashion of the Churches of God to bee contentious for matters of such indifferency as those were of This is Caluines interpretation amongst others for he writing vpon this place after he had said that contention in a Church is of all euills the most pernicious addes by way of admonition these words Diligenter notemus locum istum ne abripi nos super vacuis disputationibus sinamus Let vs carefully obserue this place saith hee that wee suffer not our selues to bee carryed away with vnnecessary disputings Now these are vnnecessary disputings which are made De rebus non magnis of matters of light moment Vel de rebus non ambiguis that is of matters in themselues cleare and euident Atqui tales sunt importuni quidam disputatores qui artis esse putant omnia in dubium vocare Some there are that can finde probabilities against the clearest Truth and are still disputing about the lightest matters Such are very troublers and dangerous heads in a Church of whom wee should be wary Brethren to contend is not a fault if so it bee for a weightie matter but to bee contentious in a light businesse this is faultie and reprooued here by the Apostle Wee ought to contend alwayes for the Faith and that earnestly as Saint Iude teacheth Iude 3. not yeelding to the Aduersarie in the substance of Religion one jot There should our courage and spirituall zeale kindle it selfe but for matters of circumstance and ceremonie to make businesse and as much adoe as if some mayne point of Religion were questioned it is to iniurie the Truth
the motions of some What they call better times I know not but our fathers saw neuer so good times nor is it to be hoped that our posteritie shall see the like Continuance detracts from the worth of things at least in our conceits wee haue enioyed peace and libertie so long that we little know how precious they are But had we beene in the coates of our fathers or could wee remember the straits our first Reformers stood in and were brought vnto in the same Citie when that good Earle Alexander came to their reliefe wee would thinke it no small blessing to haue our Profession countenanced by Authoritie As to that which they desire that his Maiestie should inioyn these things by Authoritie I leaue it to you to iudge how dangerous the same may proue to the Church If cōformity be enioyned be sure it wil not be in these matters only but in others that yee hate more But I feare it be the purpose of many to rubbe this way vpon his Maiesty the imputation of tyrannie for what Christian King did euer determine in Ecclesiasticall matters any thing without aduice of his Clergie And to impose Lawes vpon the Church without their consent were as much as to say the King imposes things vnlawfull for if they be lawfull Why will wee be dissenting Brethren his Maiestie is styled Defender of the Faith and hath it by desert aswell as by inheritance It were a peruerse course for vs to make it seeme otherwayes When Iesuites and Papists of all sorts are by their infamous writings belying his Maiestie and traducing his Highnesse fame onely because he opposes them for the defence of the common Faith if wee should furnish them matter of new obloquie by our rebellion we could neuer be excused of vile ingratitude Rests but one obiection that I haue heard which I will not omit They say the English Church hath beene seeking of old times to haue vs wonder their gouernment and vpon this some haue called our yeelding vnto a conformitie in these points with them a betraying of the libertie of our Church and Kingdome This reason is so euill grounded that though we should conforme with them in euery outward Rite obserued not onely by them but by the whole Church of Christ long before it was so infected with Poperie it would not inferre the dependance of our Church vpon theirs but that there is that harmony and conformitie amongst vs which ought to bee amongst all the reformed Churches both in Doctrine and Discipline And for our part in maintayning our right yee may remember not long since when that Noble man was absolued in England who was excommunicate by vs wee ceassed not to complaine vntill a new command was giuen that hee should receiue from vs a new absolution If matters should come thus to be contested for which is not to bee expected wee should not bee found neglectful either of our Church or Country But what is this we are iealous of We lius vnder a King that loues the kingdomes honour more then we all there offers not one occasion wherein his Maiestie failes to expresse his naturall affection towards his country Euen now that Mischant sometimes one of your number and vnworthy to be named did vomit forth his spite and vnnatural malice against the whole Nation And how did his Maiestie resent it As I haue beene aduertised he did solemnely declare That albeit much had beene said against his Maiesties owne person and nothing omitted in that kinde which the Deuill could inuent yet all that did not so much grieue him as that Mischants taxing of his Country and Nation He is not worthy the name I will not say of a Christian but of a Scottish man that will not if need be lay downe his life to meet his Maiesties affection I know yee are ready enough to make your protestations this way but beleeue me he shall neuer hazard willingly his life for his Prince who stands against his pleasure in so iust demands I will say no more for I haue wearied both you and my selfe out of a desire to giue satisfaction to you all How freely and plainly I haue spoken ye are my witnesses with what an affection towards the Churches good God hee knowes Brethren wee haue made too much businesse about these matters The Kingdome of God consists not in them but in righteousnesse and peace and ioy of the holy Ghost Away with fruitlesse and contentious disputings Remember the worke wee are sent for is to build the Church of God and not to destroy it to call men to Faith and Repentance to stirre them vp to the works of true pietie and loue and not to make them thinke they haue Religion enough when they haue talked against Bishops and Ceremonies If wee shall goe about this carefully and all of vs striue in our places by fruitfull preaching honest liuing and a wise gouerning to approue our selues vnto the consciences of our people wee shall shortly finde matters in a better estate then wee haue seene and be all of vs an acceptable people to the Lord our God which that it may bee God for his Christs sake grant to vs all Amen THe Sermon ended the Archbishop of Saint Andrewes came to the Table at which his Maiesties Commissioners Noble men and other members of the Assembly were sitting and calling for the ordinarie Clerke of the Assembly was answered That Master Thomas Nicholson who formerly serued the Church in that place had dimitted his office in fauour of Master Iames Sandelands Aduocate This he notified to the Assembly as that which hee had vnderstood before and shewed that the said Master Iames was a man sufficiently qualified for the place of good report and one that by his aduocation and pleading might further the particular businesse of Ministers before the Session He desired the Assembly to consider what was fittest to bee done and aduise whether they would receiue the said Master Iames in the others place or not The voyces of his Maiesties Commissioners the Noble men Bishops and diuers of the Ministers being asked they all without exception agreed to his receiuing And the said Master Iames being recalled for while the voyces were asked he was remoued had an oath ministred vnto him for his diligent and faithfull discharge of that seruice The Libeller obserues here first That seates being appointed for Noble men Barons Burgesses and Bishops with the Doctors the Ministers were left to stand behinde them as if their part had onely beene to behold Then sayes that the choosing of Master Iames Sandelands to be Clerke was done without formall voting or lite But to that first although it might bee replyed in a word that the care of placing seates was onely in the Magistrates hands of the Burghe where the said Assembly was kept and that the neglect thereof if any was cannot be thought purposely done yet because no diligence was omitted on the part of the Magistrates and the seates
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
Ecclesiae traditione neque vitae corrigendae vtilitate ad certum possunt terminum peruenire c. Tam litigiosas excitant contentiones vt nisi quod ipsi faciunt nihil rectum existiment I haue often thought with sorrow and sighing that the perturbations and offences of many weake ones come by the contentious stubbornnesse of some Brethren and by their superstitious feare who for such matters as neither by authoritie of the holy Scripture nor by the tradition of the vniuersall Church nor by vtilitie for amendment of life can be determined and brought to some certaine point stirre vp contentions that they esteeme nothing right but that which they doe themselues This is it that breaketh the bonds of kindnesse peace and loue amongst Brethren As to things indifferent it is true indeed that they become not only scandalous and morally euill as Perkins sayth but superstitious and Rites of wil-worship when they are vrged as necessary to be vsed for parts of Gods worship instituted by himselfe as ye vrge sitting at the Table in the Sacrament of the Supper or when it is vrged that they be reiected and excluded from the worship of God as simply vnlawfull and which may be vsed without breach of some diuine Ordinance as you will haue kneeling and the commemoration of Gods inestimable benefits vpon the fiue Anniuersary dayes the clebration of the Sacraments in cases of necessity in priuate places and the examination and blessing of yong Children by the Bishop in his Visitation the contentious maintenance of such points against the order of the Church can neither stand with Pietie nor Charitie nor with the Apostolicall Rules Whatsoeuer is not of faith is sinne Giue no offence neither to the lew nor to the Grecian nor to the Church of God Let all things be done honestly and in order The fourth Article PP They giue way to humane inuentions and bring the wrong key of mans wit within the house of God whereby toyes and trifling Ceremonies in number and force are multiplyed as mens wits are variable to inuent Who requireth those things at your hands ANS The determination of the circumstantiall Ceremonies belonging to the formes times places and persons by whom where when and how God should bee worshipped concluded by the Assembly at Perth giue no way to humane inuention nor bring within the house of God any key but that which God hath giuen to his Church for piety and edification and for establishing of order and decencie to be vsed in his worship which things God requireth at our hands The fift Article PP The admitting of some openeth the doore to the rest the multitude of such make vs inferiour to the Iewes in two respects First Their Ceremonies were all diuine Secondly In number fewer then rituall Christians do obserue betwixt the Pasche and Pentecost Gerson complayneth Quod multitudine leuissimarum ceremoniarum vis omnis Spiritus sancti quem in nobis vigere oportuit vera pietas sit extincta that with the multitude of friuolous Ceremonies true pietie was extinguished and the force of the Spirit which ought to bee powerfull in vs. Iewell Apollog p. 116. Sed quamuis hoc neque inueniri possit c. Aug. Epist 119. Howbeit it cannot bee found how they are contrary to the faith yet they presse downe Religion it selfe with seruile burthens so that the estate of the Iewes is more tolerable who howbeit they did now acknowledge the time of their liberty are subiect notwithstanding to the burthens of the Law not to the presumptions of man Quanto magis accedit cumulo c. Confess Orthodox cap. 27. that is The more that the heape of Rites and Ceremonies in the Church increaseth the more is derogated not onely from Christian libertie but also from Christ and his faith learned graue men may like better of the single forme of Policie in our Church then of the many Ceremonies of the Church of England Epist before Basilicon Doron ANS Some Ceremonies must bee admitted otherwise neither order nor decencie can be obserued in the worship of God and the admission of such as be lawfull and profitable is not the cause of introducing vnnecessary burthens but when the Church extendeth her libertie beyond the bounds assigned thereto of order and decency and moderateth not the vse of her power according to the Apostolicall Rules of piety and charity 1. Cor. 10.31 Whatsoeuer yee doe doe all to the glory of God 1. Cor. 14.26 Let all things be done to edification Rom. 14.19 Let vs therfore follow after the things which make for peace and things wherewith one may edifie another Gal. 5.1 Stand in the liberty wherewith Christ hath made you free and be not intangled againe with the yoke of bondage When these rules are not looked to and thereby the power of the Church moderated and keeped within the limits of circumstantiall things belonging only to the manners times and places of diuine worship whereof some of necessitie must be determined and appointed to bee vsed in the worship of God vnnecessary burdens are laid vpon the Church as it was in Papistry Against this abuse the complaints of Gerson and Augustine are directed which ye shall neuer be able to apply truly against the Ceremonies determined and concluded at Perth which are all within the compasse of the Apostolicall Canons and concerne only circumstantiall things and there be farre more learned and graue men who like better of them then of our former order as after shall be cleered in the dispute The sixt Article PP Matters of that nature bring ineuitably with them disputations diuisions contentions as may be seen in all Churches where such coales of contention get entrie The Pascha of the Primitiue Church c. ANS It is not the nature of the matters but the nature of contentious persons that for such matters take occasion to make question and strife The seuenth Article PP They hinder edification for how much time and zeale shall bee spent vpon the in-bringing and establishing of these as much leisure and oportunity Satan getteth to sow and water the tares of Atheisme Schisme Popery and Dissention Consider the sentence following Let vs proceed by one rule that we may minde one thing c. ANS This is a prophetical Article easie to bee diuined by these who had already concluded by their opposition and contradiction to hinder the peaceable in-bringing therof to open a gate of dissention wherby Satan might enter to sow the tares of Schisme Atheisme and Popery in the Church yet obedient and peaceable Pastors haue in their Congregations brought in practice all these things without losse of time or trauell And Satan Schisme Atheisme and Popery had bin debarred and the work had pleasantly and profitably gone forward had the rest concurred with them according to the golden sentēces following First Let vs proceed by one rule that we may mind one thing Secondly Let vs follow the truth in
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