when it approcheth most neare to Christs owne action but plaine it is that at that supper Christ Iesus sat with his disciples and therefore wee doe iudgeâ—punc that sitting at a table is most convenient to that holy action In the generall Assembly holden in December 1562. It was ordeined That one uniforme order be observed in the ministration of the Sacraments according to the order of Geneva And in December Anno 1564. It was ordeined That Ministers in ministration of the Sacraments shall use the order set downe in the Psalme bookes In the Assembly holden anno 1591 it was ordained That an Article should be formed and presented to his Maiesty and the estates craving order to bee taken with them who give or receive the sacrament after the Papisticall manner In the Kings confession of faith subscribed and sworne by persons of all estates are contained these words We detest all the ceremonies of the Romane Antichrist added to the ministration of the Sacraments we detest all his rites signes and traditions This laudable order was altered at the pretended Assembly holden last at Perth in August anno 1618. The tenour of the Act followeth as it was formed by some of the Bishops and their followers Since we are commanded by God himselfe that when we come to worship him wee fall downe and kneele before the Lord our Maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the blessed body and bloud of our Lord and Saviour Iesus Christ like as the most humble and reverend gesture of the body in our meditation and lifting up of our hearts best becommeth so divine and sacred an action Therefore notwithstanding that our Church hath used since the reformation of religion to celebrate the holy communion to the people sitting by reason of the great abuse of kneeling at the worshipping of the Sacrament by the Papists yet now seeing all memory of by past superstition is past and no perill of the same againe is feared In reverence of so divine a mystery and in remembrance of so mysticall an union as we are made partakers of thereby doe ordaine that that blessed Sacrament be celebrated hereafter meekely and reverently upon their knees This alteration is to us unlawfull for that which hath been established by so many lawes Civill and Ecclesiasticall by so long custome and prescription of time confirmed by our oathes and subscriptions wee may not lawfully alter But so it is that sitting at the table in the act of receaving hath been established by lawes custome long prescription of time and confirmed by oathes and subscriptions as is evident by the former diduction It is notwithstanding expedient to descend further in opening up the unlawfulnes of kneeling 1. as it is a breach of the institution 2. as it is a breach of the second commandment 3. as it is with out example and practise of the ancient Kirk 4. as it disagreeth from the practise of the reformed Kirks Kneeling considered as it is a breach of the institution THE manner of Christs proceeding from the paschall supper to the Eucaristicall is to be observed for the better understanding of the Institution Before and in the dayes of Christ the Paschall supper consisted of two services or suppers and a conclusion After the ordinary washing of their hands they sat downe to the first service and eate the Paschall lamb with unleavened bread Then they rose to the washing of their feet thereafter they sat downe againe to the second supper or service and did eate of a sallet made of soure hearbs and dipped in a composed liquor as thick as mustard Iudas after he gat a sop of this second service he went out immediatly In the conclusion of the second service of the Paschall supper the Lord of the house took an unleavened cake of bread and blessed it after this maner Blessed art thou o Lord our God King of the World who hast sanctified us by thy precepts and hast given us a commandement concerning the eating of unleavened bread Christ likewise took the bread and gaue thanks The Lord of the house after thanks-giving brake the bread and gaue it unto the company saying This is the bread of misery which our fathers eat in Egipt whosoever hungreth let him come neare and eat whosoever hath need let him come neare and celebrate the Passeover Christ after thanks-giving brak the bread and gaue it to his disciples saying take yee eat yee this is my body that is broken for you Therafter the Lord of the house tooke the cup and blessed it after this manner Blessed art thou O Lord who hast created the fruit of the vine after he had tasted the cup he gaue it to the nearest and so it was caried from hand to hand This cup was called the cup of praise and thanks-giving because they sung a Psalme after it Christ took the cup likewise and after he had given thanks gaue it to the nearest of his disciples saying take ye drink ye all of this for this cup is the new-testament of my blood c. the cup was caried from hand to hand the supper ended they sung a Psalme Morneus and Beza do set downe this maner of proceeding as observed before by Munsterus Paulus Burgensis Tremellius Cassander and Iosephus Scaliger Iosephus Scaliger setteth downe a paschall canon forbidding to take any meat or drink after the cup of thanks-giving This discourse being premitted the breaches of the institution are to be considered The first breach of the institution made by kneeling is the taking away of that commendable gesture of sitting used by Christ and his Apostles at and after the Institution Christ and his Apostles sate at table after the forme of their usuall sitting at ordinary bankets and feastes They sat at the first service of the Paschall supper Baradius Swarez Iansenius and others affirme that there is no circumstance in the text Exod. 12 to inforce standing at the Passeover Next suppose the circumstances there expressed did import standing yet it was not inioyned as an ordinary rite but as many other circumstances belonged only to the first Passeover in Egipt as to eate with haste and with loynes girded up and to sprinkle the lintill and two sideposts of the doore with blood as Beza hath observed and Scaliger in the late edition of his books de emendatione temporum sayeth the like put the case that this gesture continued longer yet long before the dayes of Christ this gesture was changed Scaliger produceth out of the rituals of the Iewes their words Quam diversa haec nox à ceteris noctibus quod in aliijs noctibus semel tantum lâ—vamus in hac autem bis Quod in reliquis noctibus comedimus sive fermentum sive Azimum in hac autem onmino azyma Quod in reliquis noctibus vescimur oleribus omne genus in hoc autem intybis Quod in
PERTH ASSEMBLY CONTAINING 1 The Proceedings thereof 2 The Proofe of the Nullitie thereof 2 Reasons presented thereto against the receiving the fiue new Articles imposed 4 The oppositenesse of it to the proceedings and oath of the whole state of the Land An. 1581. 5 Proofes of the unlawfulnesse of the said fiue Articles viz. 1. Kneeling in the act of Receiving the Lords Supper 2. Holy daies 3. Bishopping 4. Private Baptisme 5. Private Communion EXOD. 20.7 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine COLOS. 2.8 Beware lest there be any that spoyle you through Philosophy vain deceit through the traditions of men according to the rudiments of the World and not of Christ. MDCXIX TO THE READER THE externall worship of God and the government of the Church Gentle and indicious reader are like Hippocrates twins they are sick together in health together they liue together they die and dwine together As long as the government of the Church of Scotland stood in integritie as it was established by lawes civill and ecclesiasticall according to Gods word so long was the worship of God preserved in puritie Since the former government was altered and the insolent domination of Prelates hath entered in by unlawfull meanes amongst us popish rites and superstitious Ceremonies have followed and are like to prevaile universally They haue verified in their persons their common tenent No Ceremony no Bishop The libertie graunted to our Church to indict and hold generall assemblies from yeare to yeare and oftner pro re nata was the cheife bulwarke of our discipline This bulwarke was broken down to the end a more patent way might be made for their exaltation When vote in Parliament the needle to draw in the threede of Episcopall authoritie was concluded to the great griefe of the sincerer sort many protestations were made that no alteration in discipline or divine service was intended many cautions and limitations were made to bound the power of the minister voter in Parliament They were ordayned to be countable to the generall Assemblies for the manner of their entrie and behaviour in this new office But like bankrupts not being able to render accompt they laboured that no accompt should bee made at all that is that there should be no ordinary generall assemblie to take accompt Some few extraordinary Assemblies haue been convocated of late yeeres at their pleasures for their purposes and according to their device constituted as they thought good wherein they procured or rather extorted with terror and authoritie a sort of preheminence aboue their bretheren They were Lords in Parliament Councell Session Checker 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 carved to themselues a spirituall Lordship when their worthy brethren were banished imprisoned confined or deteyned at Court that they might the more easily effectuate their purpose They haue broken the caveats made with their owne consent violated their promises and haue sought preheminence both in Church and Common wealth with the ruine of others and the renting of their mothers belly Wee haue notwithstanding been so silent hitherto that the world hath iudged our silence rather slumbring and slothfulnesse then true patience They are not satisfied with the wrongs already committed but do still provoke us with new irritant occasions and specially by obtruding upon us superstitious will-worships and polluted inventions of men It behooveth us therefore to set pen to paper and say somewhat for the surer stay and better information of professors tenderly affected to the sincerity of religion lest they bee deluded with the glorious name of a pretended and null-Assemblie or seduced with temporizers swallowing up all abhominations or corruptions whatsoever The meanes of printing and publishing are to us very difficill wee wish therefore every good Christian to take in good part our meane travels and not impute unto us want of good will but of meanes if they be not served hereafter continually after this manner Wee shall bee ready God willing for our owne part as need shall require and opportunitie will serue to defend the cause we maintaine against any of our opposites their answers or replies whatsoever worthy of answer Wee haue seene of late some Pamphlets which haue rather exposed their authors to laughter and contempt then deserved any serious Confutation In the Epistle before Basilicon Doron his Maiestie protesteth upon 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 Supremacie that the surplesse the corner cap and such like are the outward badges of popish errours And that he doth equally loue and honour the learned and graue men of either of these opinions His Maiestie useth this Provision that where the Law is otherwise they presse by Patience and well grounded reasons either to perswade all the rest to like of their iudgement or where they see better grounds on the other part not to be ashamed peaceably to incline therunto laying aside all preoccupied opinions Wee are able to proue that no Ecclesiasticall law hath been made in any free and formall Assemblie for the alterations by-past or presently intended either in Government or Ceremonies The ratification of civill Lawes already made or to be made cannot rectifie the Ecclesiasticall as long as wee are able by good reason to impugne their authority and evince the vicious constitution the informall and unlawfull proceedings of these Assemblies where the said Ecclesiasticall Lawes are said to haue been made Put the case that no exception might be made against the Law his Maiesties provision permitteth us to perswade others with well grounded reasons The verity of our relations and validity of our reasons we refer to the tryall of every iudicious Reader making conscience of his oath promise subscription and puritie of his profession THE PROCEEDINGS OF THE ASSEMBLIE HOLden at PERTH in August Anno Dom. 1618. TVesday the 25 of August 1618 the first day of the Assemblie The generall Assemblie was indicted by his Majestie to be holden at Perth the 25. day of August 1618. Intimation was made twentie dayes before by open proclamation with sound of trumpet For obedience to the proclamation and his Majesties particular missiues the persons following conveined at the said Burgh the appointed day his Majesties Commissioners my Lord Binning Secretary Lord Skoone Lord Carnegie Their Assessours Sir Gideon Murray Treasurer Deputy Sir Andrew Ker of Pharnihirst Captaine of the guard Sir William Olphant the kings Advocate and Sir Wil. Livingstoun of Kilsyth Noble men the Earls of Louthiane Lord Ochiltrie Lord Sanquhar Lord Boyde Barons Waughtoun
yeare of their age for the second at the twelfth for the third at the fourteenth excluding and abhorring private baptisme private communion kneeling in the act of receiving the Supper holy dayes or feasts of Christmas Passion Resurrection Ascension and sending down of the Holy Ghost were brought in at the reformation of religion and enioyed ever since in manner and forme as followes After due tryall and advisement taken of the heads in generall and particular aboue written the whole Church was of one heart and iudgement concerning the same and every man was permitted to heare reasoning and such as would were permitted to reason every man professed himselfe to be perswaded in his own minde The particulars to be embraced and followed and the corruptions to be avoyded were by Ecclesiasticall authority in free full and lawfull generall Assemblies publicke confessions and solemne protestations aduisedly established The estates of Parliament agreeing in iudgement with the Kirk concerning the said matters by their acts ratified and approved the Kirk constitutions and appoynted civill penalties against the transgressors of the same with prouision of order whereby they might be called convicted and punished The sayd unity of iudgement authorized by the constitutions of the Kirk and lawes of the Countrey and the whole particulars established by these bands having been tried by practise and otherwayes haue proved expedient profitable and necessary by the space of fiftie nine yeares and now iustly haue acquired the force of good and commendable custome For our furder confirmation of the sayd religion doctrine and discipline in generall and in the particulars before named all and every one of all estates of this Realme haue solemnly sworn that they shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to their vocation and power Notwithstanding of these fiue obligations viz. unity of judgment and opinion Ecclesiastical authoritie reiterated confirmed by many famous Assemblies Many civill lawes Nine and fifty yeares practise and custome universally commended and the sayd solemne oath divers times repeated the pretended assembly holden last at Perth received certain formes formerly excluded and abhorred Queritur if one or moe Preachers or Professours in the sayd Kirk standing to the Kirkes former iudgement and able to defend the same by good reason at least seeing no warrant in the contrary may dispense with the sayd oath or follow the plurality of preachers professors dispensing with the same in the assembly And what power may compell the alteration of iudgement or loose the sayd oath in any case aforesayd Leaving the full answer to the wise and well reformed Christian walking before God and looking for a crown upon the glorious day of our Lord. For present reformation we shall consider the sayd oath first in the persons takers of the same 2. The matter whereto they sweare 3. The forme and manner whereby they are bound 4. The force and effect of that forme for making sure mens particular deeds The persons takers of the oath are all baptised Christians of perfect age able to examine themselues and so to eate of the Lords Supper honoured with callings and all professours of Christian fellowship of Christ the searcher of hearts and of life and iudgement eternall free of madnesse and of all restraint of superiour power in this case understanding periury and the paines thereof at their owne liberty and free of all coaction as at length may be seene in the confessions of faith registred in the Acts of Parliament printed in the booke of Discipline before the Psalmes in meeter the confession of faith subscribed by the Kings Maiesty and his houshold published by open proclamation and yet standing in print And in the covenant celebrated by the generall and provincial Assemblies and by the Presbyteries and particular congregations but more summarily in the heads underwritten acknowledged and confessed by themselues WE all and every one of us after long and due examination of our consciences in matters of true and false religion are now throughly resolved in the truth by the word and Spirit of God Wee beleeve with our hearts confesse with our mouthes subscribe with our hands and constantlie affirme before God and the world that the faith and religion received beleeved and defended by the Kirke of Scotland the Kings Majestie and three Estates of this realme particularly expressed in the confession of our faith established and publickly confirmed by sundry acts of parliament and now of long time hath been openly professed by the Kings Majestie and whole body of this Realme is only the true Christian faith and religion pleasing God and bringing salvation to man To this confession and forme of religion wee willingly agree in our consciences in all points as unto Gods undoubted trueth and verity Wee willing to take away all suspition of hypocrisy and double dealing with God and his Kirke protest and call the searcher of hearts for witnesse that our minds and hearts doe fully agree with this our confession oath and subscription Wee protest that we are not moved with any worldly respect but are persuaded only in our conscience through the knowledg and loue of Gods true religion printed in our hearts by the holy Spirit as wee shall answer to him in the day when the secrets of all hearts shal be disclosed c. Before and at the tyme of their solemne protestations it was well knowen to all the promisers Swearers Subscribers that 1. At Edinburgh the 18. day of Octob. 1581. And from the reformation to that year it was resolued and by common consent concluded that in tyme cōming no sacrament be ministred in priuate houses but solmnely according to the good order hitherto obserued 2. At Edinburgh in Ianu. 1560. it was declared by this Kirk that Christ sat with his disciples at a table whē he instituted the supper and that sitting at table was the most convenient gesture to this holy action 3. That the Popes fiue bastard sacraments whereof Confirmation is one with all rites ceremonies and false doctrines added to the ministration of the sacraments were abhored And that examination of children aftet the maner agreed vpon in the Kirk was sufficient to unite baptized infants with the Kirk in the participation of the Lords Supper 4. That at Edinburgh in Ianuar. 1560. the Kirk judged vtterlie to be abolished from this Realm keeping of holy dayes such as the feast of Christmas c. Imposed vpon the consciences of men without warrant of Gods word and many other things of the like nature condemned by preaching and corrected by publick censures of the Kirk Hence it is euident that no exception can be taken against the persons promising swearing and subscribing for despensing with the said oath The matter whereunto they bind themselues by oath is the religion doctrine and discipline receiued beleeued and defended by the Kirk of Scotland In respect of this matter the oath is partlie assertorie
otherwise It is indifferent whether we use white or red wine we are no more bound to the wine of Iudea then to the wine of France at the ministration of the Supper these are but nationall differences Thirdly there is so little difference betwixt the one fashion of sitting and the other that both the words diseumbers and sedere are translated indifferently to sit in the English translations The delicate and sinfull woman Ezek. 23. is sayd to sit in a glorious bed and a table spread before her Iosephus translateth the sitting of Iosephâ— brethren by the word Kataclinein signifying halfe silling balse leaning howbeit upright sitting was the gesture used in Iosephs time a man standing leaning is sayd to stand as well as when he stands upright siclyk sitting Leaning is a position of the body common to sitting or standing The Iewes themselues at this day sit upright at their Pasâ—hall supper There is a difference betwixt customs brought into the Kirk by invention of men and the custome brought in by Christ and entertained by his Apostles as there is a difference betwixt the Lords day and the Holy dayes invented by men It is safer for mans conscience to imitate Christ and his Apostles then to depart from them and imitate the custome of Kirkes which may erre Yea Christs example seconded with the practise of the Apostles is equivalent to a precept as I haue sayd Yea this gesture may very well be comprehended under the expresse precept of Christ in the institution Hoc facite doe this that is hoc totum facite doe all this For wee must not thinke that nothing belongeth to the institution but that which is mentioned in Pauls narration 1. Cor. 11. for then a table should not belong to the institution no doubt our Saviour instructed them how to discerne the Lords body how to eate and drink before he commanded them to eate and drinke But the Evangelists and Paul writes of the Sacrament as of a thing knowne to the Kirke by practise presupposing a table and the communicants convened and sitting at the table The second breach of the Institution made by kneeling in the act of receauing is the taking away of the vse of a table Christ and his Apostles sat at table 1. Cor. 10. Luk. 22. wherfore serves the name of a table if we kepe not the proper use and imployment of it The fathers call it the Lords table the heavenly table the sacred table the mysticall table the spirituall table the Rationall table whereto serue all these commendations if in the mean time it be not used as a table but rather as an altar If it be not used as Christ and his Apostles vsed it that is by sitting at it to receaue of the dainties set vpon the table The Sacrament is called a Supper and therfore a table is answerable to it It is neuer termed a Sacrifice in the Scripture We sit at tables but not at altars we eat and drink at tables but not all altars The ancients called this table an altar but vnproperly in respect of the coÌ„memoration of Christs sacrifice This improper speach was dangerous hes proven hurtful to the Kirk transforming indeed a table into an Altar If we reteine no more but the name of a table the Papists can and doâ— giue that name to the lidd of their Altar The people of God had an altar for the sacrifice and a table for a feast Siclyk the Ethnicks So Christians haue one altar for one sacrifice to wit Christ who is Preist Altar and Sacrifice Heb. 13.10 and a table for the feast after this sacrifice once made to wit the Sacrament of the Supper As the Israelites and the Ethniks sate at the tables of their feasts made of things sacrificed so do we at our sacred feasts to distinguish betweene an Altar and a table a sacrifice and a Supper made of the thing sacrificed A dressour or Cupboord may serue as well for disposing of the elements and reaching them to the communicants as a table If a table should serue to no other vse but to sett on these Elements and reach them from the table Christ and his Apostles vsed not the table after that maner As it serued them to the Paschall Supper so it serued to the Eucharisticall The third breach of the institution made by kneeling is the taking away of that mysticall rite representing Christs passion to wit the breaking of the bread The Apostle sayes not The communion of one bread but The communion of one broken bread hath in it a mystery of our unity When the bread is carved in little morsels before it be presented to the table it is not the sacramentall and mysticall breaking in the use of the Sacrament which ought to bee performed after the thankesgiving according to Christs example Augustine sayth Cum illud quod est in Domini mensa benedicitur sanctificatur ad distribuendum comminuitur When that which is blessed on the Lords table sanctified and broken in small peeces to be distributed c. This breaking was needfull both for mystery and distribution The breaking of the bread was thought so needful in the Sacrament that it was called Breaking of Bread The Syriack interpreter translateth the breaking of bread Eucharist Act. 2.24 and 20.7 Pareus on 1. Cor. 11. proveth at length this rite not to be indifferent but a thing commanded Where kneeling is practised we read not in their Service-bookes of this breaking of bread after thankesgiving whereby the passion of Christ is not set forth to the communicants as it ought to be The fourth breach of the institution made by kneeling is the change and restraint of the commandement given to many in the plurall number Eate yee drinke yee to one in the singular number Eate thou dainke thou Fenner in the doctrine of the sacraments expresseth the pith of this phrase in a liuely maner It is fittest sayth he to note out the fellowship and communion of the Church in this worke the person of Christ by the Minister bidding all his guests with one loue as from him to bee merâ—y and eate with faith one spirituall meat together Our faith is further succoured when we may together and with one heart apply our selues to the meditation and fruit of this speech of Christ by the Minister which in the particular speaking doth loose that our working together and maketh the mindes of Christians hang the longer in the waiting for this sentence and the comfort of it and their minds are offered unto greater occasions of slips and with drawings by humane infirmity when these things are prolonged which may more effectually be done together and speedily The fift breach of the institution made by kneeling is the altering of the enunciatiue words of Christ This is my body which is broken for you whereby he declares his comming in the flesh and suffering for sin the maine ground of our redemption and changing them in a
in the act of receiuing the sacred Elements the matter and motiue of their reverence is a matter of religion to wit because the elements are holy signes and seales it is therefore religious worship Religious worship is divine worship All manner of worship pertaining to godlinesse and religion is religious worship Divine or godly worship is all manner of worship pertaining to godlinesse and religion saith Doctor Abbots Divine worship is proper to God therefore religious worship or worship of religion is peculiar to God alone Augustine saith Apostolus creaturam laudat eitamen cuâ—tam religionis exhibere vetat The Apostle commendeth the creature forbiddeth neverthelesse that worship of religion be yeelded to it And again he saith Quis dicat non debere observare Christianos ut uni Deo religionis obsequium serviatur Christians are to obserue that with the dutie of religion they serue God onely Peter and the Angell refused religious worship If it may not be giuen to Angels and Saints farre lesse may it be given to dead elements and sencelesse creatures To kneele for reverence of the elements and a religions estimation of them in the mind is to determine adoration in the creature Some honour râ—doundeth to God or Christ but that convoy by redundance is common to all respectiue and dependant worships given to dead and sencelesse things for Creatures without sence are not worshipped absolutely for holinesse vertue or any other excellencie inherent in themselues but for their coniunction with or representation of the persons represented in whom the excellency is intrinsecally and this the Papist will grant not onely of his Images but of all sacred things also They are worshipped onely in respect of the person yet notwithstanding of this dependant and respectiue worship they affirme the sacred things are worshipped per se howbeit not propter se by themselues howbeit not for themselues because by themselues they haue relation or coniunction with or representation of the persons adored that is they haue in them a cause of adoration howbeit a dependent cause Swarez sayth Honor illis exhilitus non in illis sistit sed in ipsas personas propter quas adorantur redundat That the honour determined in the Images or sacred things redoundeth notwithstanding to the principall He that honoureth a mans image honoureth it for his sake whose image it is This transient worship is convoyed to the principall onely mediatly God will haue no mediate creature to go between him and his worship he will not communicate a glance of this worship to any creature Civill worship is convoyed mediatly to the person of the Prince by bowing to sencelesse creatures as to the chaire of Estate the cloath of Estate the Kings letter and seale because the estate thinkes it expedient for Princely Maiesty that these things be reverenced which serue in a speciall manner for the Princes use as signes of his presence or pleasure But the ceremonies of the Court and mediate civill worships are not rules of religious adoration For as Augustine saith Multa de cultu divino usurpata sunt quae honoribus deferuntur humanis sive humilitate nimiâ— sive adulatione pestisera That too great humility or pestiferous flatterie may be the originall of many humane honors and courtesies God hes inhibit mediate religious worships It may be objected that holy things ought to be reverenced Answer True but not worshiped Veneration is one thing Adoration an other Adoration belongeth to persones Veneration to things perteining to persons and is nothing els but a religious respect or reuerent estimation of things perteining to the vse of religion a preservation of them that they be not lost a decently vsage of them according to their kinde This veneration or reverence is a respectiue or relative reverence giuen them for Gods sake Kneeling for reverence of sensles 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 soveran worship Augustine speaking of the brasen serpent Sacred writings and the bread in the Sacrament sayeth honorem tanquam religiosa habere possunt stuporem tanquam missa non possunt They may haue honor as maters religious but wonder as maters of meâ—vell they can not haue When Ezra read the booke of the law Nehem. 8.3.4.5 the people stoode vp but when he praised God they bowed themselues and worshiped the Lord with their faces toward the ground Here ye see veneration and adoration submissiom and recognition of some other thing more excellent The altar the offerings the Preists garment were holy yet the Iewes worshiped them not The uncovering of the head is a gesture of reverence and yet the Gentiles had their heads covered when they worshiped their Gods as Brissonius proveth Drusius proveth the like of the Iewes that they couered their head when they prayed to God But kneeling was ever holden among all nations for a proper gesture of adoration either ciuile or religious The Ministers of Lincolne in the third part of their defence laid to the charge of their Church representatiue that kneeling is intended for reverence of the elements I refer the reader to their proofes for the present let it only be observed upon what occasion kneeling was urged In their first reformation it was left free Gardiner Boner and other Papists sought to make the first booke of common prayer odious amongst other things for want of reverence to the Sacrament The Papists made insurrection and challenged proudly in their Articles a reformation for reverence of the Sacrament and on the other side some inconsideratly fixed railing libels at Pauls-cross and other places terming the Sacrament lack of the box the Sacrament of the Halter round Roben c. These proceedings moved Ridâ—y in his preachings at Pauls-Crosse to proceede so far that the cheefest papists seemed to desire no more but that his practise might be answerable to his doctrine This stirre made also Cranmer and Ridly at the second revewing of the booke of common prayer to inioyn kneeling with this reason that the Sacrament might not be prophaned but holden in a holy and reverent estimation They feared to offend superstitious people in a time of strong opposition untill they were better taught neither was their judgement cleare in this cause for they thought it not idolatry to worship the consecrate elements with an inferiour kinde of worship and for the relation they haue to the thing signified providing they yeeld not unto them soverain or godly worship as they called it They were but newly come forth out of the darke denne of popery and could not see all things in the first dawning of the day In the late act we are ordeined to kneele for reverence of the divine misteries I see not wherein this differeth from the Bishop of Rochesters argument that great and reverent dreedfull misteries must be receaved
with greate and dreedfull humilitie of soul and humiliation of body therfore in the act of receauing we must kneel If this argument were good then the Sacraments and sacrifices of the old law should haue been thus worshipped And if we will measure by the sight the sacraments and sacrifices of the old Law were more dreadfull then the sacraments of the new For the slaughter of beasts and Sheding of blood was more dreedfull then the pouring out of wine The auncients held the sight of this Sacrament not only from pagans but also from the Catachumenists they preached darkly they wrote darkly to the same end This doing was not commendable it made the mysterie of this Sacrament both dark and dreadfull Augustine hes already said they may be honored as matters religious but wondred al as matters of marvel they can not But to returne to the purpose to kneel for reverence of the mysteries is nothing els but to worship the mysteries Wheresoeuer the publick intent of a Kirk is to worship the Sacrament every privat man following that intent is formally an Idolater If his priuat intent be divers from the publik yet he is still materially Interpretatiuè an Idolator If a man receiue the Eucharist in the papisticall Kirk on his knees howbeit he kneel not vpon the supposed conceit of transubstantiatiō but his own privat intent he is materially guilty of their grosse Idolatrie Ismenias stouping down before the King of Persia to take up a ring which he let purposly fall was not excused because this stouping in common vse was the adoring of the King of Persia. Kneeling directed to the bread and wine in the hands of the Minister is idolatrie howbeit the inward motion of the minde and affection of the hart be directed only to God or his Son Christ as the only object of adoration This immediate convoy of worship to the principall obiect is nothing else but that finer sort of Idolatry and relatiue worship which Durandus Holcot Mirandula Alphonsus Petrus Cluniacensis and others giue to their images They say Images are not otherwise adored then that before them and about them are exhibite the externall signes of honor the inward affection is directed onely to the principall object as the services done at a funerall show to one emptie coffine as if the corps were present See Bellarmine and Swarez when it is said therfore to varnish this second intent that the elements are not Objectum quod the thing it self that is worshiped nor objectum in quo or per quod in the which or by the which but objectum a quo significativè the obiect or signe moving vs vpon the sight thereof to lift vp our hearts to the spirituall object of faith This kinde of relatiue worship will not be found different from the relatiue worship of Durandus and the rest For Bellarmine and Swarez draw Durandus and the rest from In illa et per illam Imaginem in and by the image to Circum and coram about or before the Image Swarez sayth that the image is neither the formall nor the material the total nor the partial object of adoration in their opinion but that only at the presence of the images the principal called to remembrance by the image is adored that the image is an occasion amids a signe stirring up a man to adore the principall Their adoration then was also abstract from the object as they pretend theirs to be The bread and wine or any other creature whatsoeuer differeth not in this present case for howsoeuer they were ordained of God to be signes and seals of his graces yet they are not in statu accommodato ad adorandum they haue no such state in the seruice of God as that by them or before them God or his sonne Christ should be adored Next If this kinde of relatiue worship were to be allowed then all the holy signes both in the old and New Testament should haue serued to the same vse Then they who are far distant from the table should kneel for the Elements are to them objectum a quo significatiuè Then at the sight of the sunne or any bewtifull creature we should kneel seeing they put vs in minde of Gods incomprehensible bewtie And seeing many of them doe allow the historicall use of images we may fall down before the Crucifix providing the action of the minde be abstracted from the image Thirdly all the parts of Gods worship ought to be direct and not oblique Perkins sayth it is idolatrie to turne dispose or direct the worship of God or any part thereof to any particular place or creature without the appointment of God and more specially to direct our adoration to the bread or the place where the bread is what is it lesse then Idolatrie Kneeling before the elements referred directly to Christ. is either a gesture signifying the humble submission of the mind in generall whereby we make obeysance as if he were bodily present or else it signifieth more particularly our humiliation In prayer this is but a speciall the former was a generall The like reasons serue against both It is trew we can not kneell to God in prayer but there are many things before us a Kirk a house a wall a tree a starre c. But we set them not before us purposly we are by no direction tyed unto them they stand only before us by casuall position neither can we chuse otherwise to doe It is true likewise that God directed his people under the Law to bend and bow themselues toward the Ark and the Temple wherein the Ark was and the Mountaine whereon the Temple was situate partly least that rude people should turne their worship another way partly because of his promise to heare them when they shold pray toward the Temple or the Ark partly because of his singular maner of presence in the Ark he was said to dwell between the Cherubines the Ark is called his foot-stoole and sometime the face of God the glory of the Lord. It is reason where God is present after an extraordinary maner as when he spake out of the bush and the cloud that odoration be directed to the place of his extraordinary presence The Altars the offerings and other holy things wanted the like presence and the like promise The Ark and the Cherubines upon the Ark were not seene and therefore could not be readily abused to idolatry The Sacramentall elements haue neither the like presence the like promise nor the like commandement Worship is tyed no longer to any certaine thing or place on earth Ioh. 4.21.22 Adoration is tyed in the new Testament to the manhood of Christ the true Ark and propitiatory and is caried to that place in which we certainly know the said manhood to exist substantially sayeth Perkins and therefore it is that wee lift up our eyes to the heavenes where he is and direct our very externall worship unto him It
materiall geniculation of the blessed Saints in heaven all creatures in heaven in earth and under the earth are said to bow their knee at the name of Iesus that is to acknowledge his soverain authority howbeit the celestiall Angels blessed soules and infernall spirits haue not knees to bow with The everlasting felicity of the children of God is the Supper of glory doe they drink continually of that felicity upon their knees thowsand thowsands stand before him many shall come from the East and from the West and sit at the heavenly table with Abraham Isaak and Iacob may we not then conclude sitting and standing as well as they doe kneeling if we looke to the letter of parables visions allegories and prophesies But Symbolicall Theologie is not argumentatiue Last how will they proue evidently that the falling of the 24. Elders before the lambe is to be interpreted of the Kirk triumphant rather then of the Kirke Militant REASONS AGAINST FESTIVALL DAYES FRom the beginning of the Reformation to this present yeare of our Lord 1618. the Kirk of Scotland hath diverse waies condemned the observation of all holy dayes the Lords day onely excepted In the first chapter of the first booke of discipline penned anno 1560. the observation of holy dayes to Sancts the feast of Christmasse Circumcision Epiphanie Purification and other fond feasts of our Ladie are ranked amongst the abhominations of the Romane religion as hauing neither commandement nor assurance in the word It is farther affirmed that the obstinate maintaineres teachers of such abomination should not escape the punishement of the ciuill Magistrate The book aforesaid was subscrybed by the Lords of secret Councell In the generall Assemblie holden at Edinburgh anno 1566 the latter confession of Hâ—lvâ—tia was approued but with speciall exception against some holy dayes dedicated to Christ these same very dayes that now are urged In the Assemblie holden anno 1575. complaint was made against the Ministers and Readers beside Aberdine because they Assembled the people to prayer and preaching vppon certain patron and festival dayes Complaint likewise was ordained to be made to the Regent vpon the Town of Drumfraies for vrging and convoying a Reader to the Kirke with Tabret and Whistle to read the prayers all the holy Dayes of Yoo le or Christmas vpon the refusall of their own Reader Item an article was formed to be presented to the Regent craving that all dayes heretofore keeped holy in tyme of Papistrie beside the Lords day such as Yoo le day Saints dayes and other like feasts may be abolished a civill penaltie appointed against the observers of the said dayes Banquetting playing feasting and such other vanities upon the dayes foresayd is condemned In the Assembly holden in Aprill anno 1577. it was ordained that the Visitor with the advice of the Synodal Assembly shall admonish Ministers preaching or ministring the communion at Pasche Yoo le or other like superstitious times or Readers reading to desist under the paine of deprivation Dedicating of dayes was abjured in the confession of faith penned anno 1580. An Article was formed in the Assembly anno 1581. craving an act of Parliament to be made against observation of feast dayes dedicated to Saints and setting out of bone-fires In the Assembly holden in February anno 1587. it was humbly moved to his Maiesty that Pasche and Yoo le was superstitiously observed in Fyffe and about Drumfrets In the Assembly holden anno 1590. his Maiesty in open audience of the Assembly praised God for that he was borne to be a King in the sincerest Kirk in the world sincerer then our neighbour Kirk of England for their service was an evill-sayd Masse in English Sincerer then Geneva it selfe for they observed Pasche and Yoo le In the Parliament holden anno 1592. the act of King Iames the third anent the Saturday and other vigils to be kept holy from Even-song to Evensong was annulled Item the act made by Queen Regent granting licence to keepe Yoo le and Pasche In the Assembly holden anno 1596. when the covenant was renewed superstition and Idolatry breaking forth in keeping of festivall dayes setting out of bone-fires and singing of Carrols is reckoned amongst the corruptions which were to be amended The Pulpits haue sounded continually against all festivall daies The Censures of the Kirk haue been put in execution in all due form against the observers In the pretended Assembly holden at Perth in August last past it was concluded that hereafter every Minister shall make commemoration of the inestimable benefits received from God by and through our Lord and Sauiour Iesus Christ his Birth Passion Resurrection Ascension and sending down of the Holy Ghost upon the dayes appoynted for that use That they shall make choyce of severall and pertinent Texts and frame their Doctrine and exhortation accordingly This their conclusion was ratified and allowed by act of Councell and proclamation was made thereupon commanding cessation and abstinence from all kinde of labour and handy-worke upon the fiue dayes aboue written that every one may the better attend the holy exercises which are to be kept in the Kirke at these times But first we will premit the proper description of a festivall day The description of a festivall day PIscator describeth a Festivall day in this manner Festum proprii loquendo est publica solennis ceremonia mandata à Deo ut certo anni tempore cum singulari loetitia obeatur ad gratias agendum Deo pro certo aliquo beneficio in populum suum collato A feast in proper speech is a publick and solemne ceremonie commanded by God to bee celebrated a certaine time of the yeare with singular gladnesse to giue thankes to God for some certaine benifit bestowed on his people Hooker intreating this argument intituleth the subiect festivall dayes Hee maketh festivall solemnity to be nothing els but the due mixture as it were of these three elements Praises set forth with chearefull alacritie of mind delite expressed by charitable largenes more then common bounty and sequestration from ordinary labors By these descriptiones wee may see that the sabboth day is not properly a festiuall day The ordinary sabboth is weekly the festivall is anniversary We may fast upon the ordinarie sabboth but we cannot fast and mourne upon a festivall day Nehem. 8.10 for that were to confound fasting and festivall dayes The Councill of Laodicea inhibited to celebrate the feasts of martyres in Lent for the same regard upon the ordinary sabboth all the parts of Gods worship may be performed as occasion shall offer Vpon the festivall dayes we are bound to the commemoration of a particular benefite Proper texts Epistles Gospels Homilies and sermones are framed for the misterie of that day So that the ordinary sabboth is morall and for the worship of God in generall the festivall is misticall Esentialia festi the esseÌ„tiall parts of a festivall day are cessation from work hearing of the
word participation of the sacraments Commemoration of divine misteries may be performed upon the ordinary sabbath but to make up a festival day Bellarm. requireth a determination of a day signification and representation of the misteries wrought on such dayes Scaliger observeth that the ordinary sabbothes were never called Chaggim as the anniversarie solemnities were 1. Reason against festivall dayes Six dayes shalt thou labour and doe all that thou hast to doe These words are either a command to doe the works of our calling as many both Iewish and Christian divines doe interprete or els a permission as others doe interpret If they contein a command no countremand may take it away If a permission no human authority may spoile men of the liberty that God hath granted unto them as long as they haue any maner of worke to doe for the sustentation of this life The Muscovits therefore say very well that it is for Lords to keepe feasts and abstien from labour The Citizens and Artificers amongst them upon the festivall dayes after divine service do betake themselues to their labour and domestick affaires as Gaguinus reporteth It may be objected that Constantine the Emperour made a law that none but the Prince may ferias coÌ„dere erect an idle day the Prince then may inioyne a day of Cessation Answer The Lawes of the â—od are not rules of theologie A Prince may not inioyne Cessation from Oeconomicall and domestick works but for weapon shewing exercise of armes defence of the country or other publick works and affaires But that is not to injoyne a day of simple Cessation but to inioyne a politick work in place of the oeconomicall Every particular member ceassing from their particular work exerciseth another work serving for the preservation of the whole bodie The curse that Adam shall eate with the sweate of his browes is mitigated by the permission of six dayes labour The Lord permitteth unto man six lest he devoure the seventh day which is sanctified What if the Kirk representatiue injoyne a weekly holy day as another sabboth ought the Kirke to be obeyed what power hath the Kirk representatiue to inioyne an anniversary day more then a weekly or hebdomadary holy day If a day of simple Cessation from all maner of work Oeconomicall and politicall may not be inioyned a festivall day may not be inioyned I say further that the poore craftsman can not lawfully be commanded to lay aside his tooles and goe passe his time no not for an houre let be for a day as long as he is willing to worke and perhaps urged with the sharpnes of present necessity And yet farther that he ought not to be compelled to leaue his worke to goe to divine service except on the day that the Lord hath sanctified The second Reason It is the priuiledge of Gods power to appoint a day of rest and to sanctifie it to his honour as our best Divines mainteine Zanchius affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe as it belongeth to him alone to justify Catechismus Hollandicus saith no wise man will deny that this sanctification belongeth onely to God that it is manifest sacriledge to attribute these things to men which are onely of divine ordination Willet sayth It belongeth onely to the Creator to sanctifie the Creature In the booke of Ecclesiasticus cap. 33.7.8 it is demanded Why doth one day excell another when as the light of every day of the yeare is of the Sun It is answered By the knowledge of the Lord they were distinguished and he altered seasons and feasts Some of them hath he made hie dayes and hallowed them Some of them he hath made ordinary dayes The common tenent of the Divines was acknowledged by the pretended Bishop of Galloway in his Sermon at the last Christmas It may offend you sayd he that this is an holy day I say there is no power either civill or Ecclesiasticall can make an holy day no King no Kirk onely the Lord that made the day and distinguished it from the night he hath sanctified the seventh day The like was acknowledged by M. P. Galloway in his Christmas Sermons If the speciall sanctification of a day to an holy use dependeth upon Gods commandement and institution then neither King nor Kirke representatiue may make an holy day The observers of dayes will say they count not their anniverserie daies holier then other dayes but that they keep them only for order and policie that the people may be assembled to religious exercises Answer The Papists will confesse that one day is not holier then another in its owne nature no not the Lords day for then the Sabboth might not haue been changed from the last to the first day of the weeke But they affirme that one day is holier then another in respect of the end and vse And so doe wee They call them holy dayes and so doe wee They vse them as memoriall signes of sacred mysteries whereof they carie the names as Nativitie Passion Ascension c. And so doe wee The presence of the festivitie putteth a man in minde of the mysterie howbeit he haue not occasion to be present in the holy Assembly We are commanded to obserue them in all points as the Lords day both in the publick Assemblies and after the dissoluing of the same Yea it is left free to teach any parte of Gods word on the Lords day but for solemnitie of the festiuall solemne texts must be chosen Gospels Epistles collects Psalmes must be framed for the particular service of these dayes and so the mysticall dayes of mans appointment shall not onely equall but in solemnity surpasse the morall sabboth appointed by the Lord. Doth not Hooker say that the dayes of publick memorials should be cloathed with the outward robes of holines They aledge for the warrant of anniversary festivities the Ancients who call them Sacred and misticall dayes If they were instituted only for order and policie that the people may Assemble to religious exercises Wherefore is there but one day appointed betwixt the Passion and Resurection fortie dayes betwixt the Resurrection and Ascension Ten betwixt the Ascension and Pentecost Wherefore follow we the course of the Moone as the Iewes did in our moveable feasts making the christian Church cloathed with the Sunne to walk vnder the Moone as Bonauentura alludeth Wherefore is there not a certain day of the moneth kept for Easter as well as for the nativitie Doth not Bellarmine giue this reason out of Augustine that the day of the Natiuity is celebrate only for memorie the other both for memorie and for sacraments Ille celebratur solum ob memoriam ideo semper die 25. Decembris at lâ—fe celebratur ob memoriam sacramentum ideo variatur If the anniversarie commemorations were like the weekely preachings as the two forenamed preachers made the comparison why
is the husbandman forced to leaue his plough at the one and not at the other Why hath the one proper service and not the other Why did not M. Galloway curse the people for absence froÌ„ the one as wel as from the other Whey are the dayes of the one changeable and not the other To make solemne commemoration of Christs nativitie vpon any other day then upon the putatiue day of his nativity would be thought a great absurdity siclike of his Passion Ascension c. And last how could M. Galloway affirme that the evidence of Gods Spirit appeared in the Christmas Sermons that are extant more liuely then in any other Sermons Next it may be objected that the people of God might haue indicted dayes of fasting at their owne determination and an interdiction of all kynd of work Answer They had a generall warrant from God Ioel. 2.15 to proclaime a generall fast according to the occurrence of their calamities and other affaires of the kirk The light and law of nature leadeth a man to this observation of an occasionall fast nature teacheth him presently to withdraw his hand and heart from worldly affaires and to lift them up to God to deprecate his wrath when his judgement is aboue our heads The like may be said by analogie of thanksgiuing that we ought to praise God in the mean time wheÌ„ we receiue the benefit But to make of the occasionall dayes of fasting or feasting aniversarie and set festivall and fasting daies is without warrant It remaineth therefore that it is the Lords soueraignty to make or ordaine a thing to be holy God first sanctifies by commandement and institution man sanctifieth thereafter by observation applying to an holy use the time sanctified by God It was a part of the Idolatry of the golden calfe to proclaime a holy day It is numbred among one of Ieroboams sins that he ordained a feast after the deuise of his own heart 1. King 12 33â— Musculus sayeth If any man shall attempt to make holy at his pleasure the things that God hath not Sanctified is not only Superstitious but challengeth vnto himself that which belongs onely to God When God blesseth and sanctifieth a day then may man looke for a blessing in sanctifieing it The third Reason Wee come from priuiledge to fact As de jure none may so de facto None did appoint holy dayes vnder the law but God and that either by himself or by some extraordinary direction Therefore none can be allowed vnder the Gospell without the like warant Seeing the tymes vnder the Gospell are not so ceremonious as the tymes under the law Against this reason two instances are commonly alledged the one of the dayes of Purim instituted by Mordecai the other of the feast of dedication instituted by Iudas Maccabeus and graced with Christs presence as is alledged Ioh. 10. But the answer is easie The dayes of Purim were simply called the dayes of Purim not the holy dayes of Purim They are neither called Chag nor Mogned nor Gnatsarah as the other anniuersarie feasts are called in the old Testament No mention is made of holy conuocations on these dayes nor divine service proper to them notwithstanding of their returne to the temple and promise that the memoriall of the dayes of Purim should not fall from among them nor perish from their seede Ester 9.27.28 It is true that now a daies they read the booke of Ester And therefore call it the feast of Megilla after the reading wherof they spend the rest of the time in revelling more madde then the Gentiles were in their Bacchanalis This reading was not the first institution but an addition of the later Iewes The dayes of Purim were instituted onlie for ciuill dayes and the ordinance required no farther but that they should make them dayes of feasting and joy and sending of portions one to another and gifts to the poore Ester 9.19.22 to be documents and testimonies of their fasting and crying that is in remembrance of their fasting and prayers by which they obtained that deliverance At the instant time of their deliverie it is sayd they rested but in the Edict when the daies were made anniversarie rest from all kind of worke was not forbidden therefore Hospinian sayth In festo Phurim operari prohibitum non est they were not forbidden to work And Willet compareth it with the fift of November and affirmeth the like Next it is to be considered that Mordecai is thought to be the pen-man of the book of Ester and consequently a Prophet He was one of the 120. masters of the great Synagogue amongst whom were both Priests and Prophets Ezra and his society Daniel his companions Zachary Malachy c. Thirdly it appeareth Ester 9.28 that it was an order to endure as long as the feast dayes appointed by the Lord himself and in no case to be altered Holy daies of Ecclesiasticall constitution are not of such a nature as D. Fulk acknowledgeth Whatsoever therefore was the quality of these dayes whether holy or civill the warrant was more then ordinary The feast of Dedication whereof mention is made Iohn 10. some take for the dedication of the Temple in Zorobabels time as the Magdeburg Centuries So likewise Chrysostom Theophilactus Cajetanus Abulensis Euthymius and others as Barradius reporteth But let it be meant as is alledged If the feast of dedication in Salomon and Zorobabels time was anniversary then the Maccabees did follow the example of these who had Propheticall direction If they were not anniversarie as indeed Toletus leaveth it as uncertaine then this annuall memory was an addition of the Pharisees who enlarged the glory of this feast as they did their Phâ—lacteries Iunius relateth out of the Talmud that the wise men decreed that the eight dayes of that feast should be yearly dayes of ioy By the wise men are meant the Pharisees who were called Sapientes Israelis The renewment of the Altar and of certain other decayed places was honoured by them with an annuall memory whereas the whole Temple with all the implements and furniture thereof in Salomon and Zorobabels time had not the like honour Neither doe we read that any annuall memory was instituted by Hezekias after the prophanation of the Temple by Ahaz and Prias nor by Iosias after that it was polluted by Manasses Amon. Christs walking in Salomons Porch maketh nothing for approbation of this feast He had remained in Ierusalem from the feast of the Tabernacles and came not up of purpose to keepe that feast He taketh old of the present opportunity to thrust his sickle into a thicke harvest Wee haue to consider for a generall answer to all instances alledged from the Iewish Kirk first that they had extraordinary directions which wee want They had prophets by office or commission who ended in Malachi They had prophets who were only prophets by the Spirit as Daniell David and Salomon who
indured after the dayes of Malachi as Drusius afirmeth They had Vrim and Thummim under the first Temple and in place thereof a slender voyce sounding from the heaven called Bathkol under the second Temple as Tremellius hath observed Next the Pharisees and degenerating Iewes filled their Kalendar with fond feasts of their owne invention as the festivities of the Equinoctiall and festivall dayes other wayes called the feasts of the Tekuphas or converted any ancient order into a solemne feast as the day appointed for carying wood to the Temple to maintein the fire of the altar Nehem. 10.34 they turned into a feast called the feast of Xylophoria A holie day is to be observed not by a few but by all but all were not appointed to bring wood but those only who were designed by lot It is no wonder therefore that they took the like course with the dayes of Purim But wee are not to imitate the Pharises and fond Iewes The fourth Reason The observation of anniversarie dayes pertained to the ceremoniall law but so it is that the ceremoniall law is abolished The anniversarie dayes were distinguished from the morall sabboth Many were the preheminences of the ordinary sabboth aboue the anniversary 1. It was more ancient given to Adam in the state of innocencie 2. vttered by Gods owne mouth 3. Written with Gods owne finger in durable stone 4. The Lord himself in a manner rested on it when as he rained not Manna that day 5. It was more strictly observed then the other holy dayes therefore some say it was called Shabbath Shabbathon Therefore likewayes the Iewes measured unto it a sabboth dayes journey 6. Other holy dayes were celebrated either in remembrance of a by-past benefite or to signify somthing to come It excelled them in both faith Bellarmine 7. Other holy dayes gaue place unto it The Iewes made a Canon that two Sabbothes should not concurre together propter olera propter mortuoâ— that is because they could not keepe in that hote region their sodden meats two dayes together nor the bodies of the dead unburied for stink and putrifaction Therefore they transferred this sabboth of extraordinary solemnity immediatly proceeding the ordinary sabboth to the ordinary sabboth They were drawne to it it was never drawen to them See Causabonus In a word the Iewes held it in greater estimaton then the rest They called it The Queene of the holy dayes and the secrete of the living God The three solemnities called Regalim were Temple feasts They were bound to celebrate them at the Temple the publick theater of all the Iewish ceremonies The Apostle calleth them Weake and beggerly elements Galat. 4.9.10 The elements of the world Coloss. 2.20 Shadowes of things to come Coloss. 2.16.17 The Apostle saith not the observation of Iudaicall dayes but simpliciter the observation of dayes served to the people of God for a typicall use and a rudiment of religion If the observation of some anniversary dayes was prescribed to the Iewes as elements and rudiments for their instruction it followeth that the observation of anniversarie dayes is of it selfe a rudimentary instruction otherwayes the Apostles reason will not hould The Apostle condemneth difference of dayes as he condemneth difference of meats To esteeme some meats cleane and some uncleane is Iudaicall howbeit we obserue not the same difference that the Iewes did Dayes and meats are parallelled together to esteeme one day holier then another not so discerned by the Lords commandement must be also Iudaicall The Kirk vnder the Gospell hath past the rudiments and therefore the observation of anniversary daies doth not beseeme her To substitute other dayes in place of the Iewish a Christian Pasâ—â—e and Pentecost for the Iewish is but to substitute rudiments and elements ro the Iewish not to chase away but to change the Iewish holy dayes as Bellarmine doth Non est sublata sed mutata significatio â—et discretio dierum The Iewish frankincense was a perfume the Popish is a simple frankincense without any other ingredient The Iewish lights were of oyle the popish of wax and yet wee charge them with Iudaizing The Iewes had no anniversary dayes but such as were abrogate They were abrogate not only as shadowes of things to come but also as memorials of bygone benefites Even as they were dayes of remembrance they belonged to the pedagogy of the law Converted Iewes may not lawfully obserue the Iewish festivities even as remembrances of bygone benefits In every respect all their anniversary dayes are abolished and they had none other but such as were abolished Therefore in every respect they belonged to the ceremoniall Law The observation therefore of anniversary dayes even in respect of remembrance was to the Iewes pedagogicall rudimentary and elementary and counsequently ceremoniall The Bishop of Chester confesseth that all the solemne feasts were of a ceremoniall nature If the Iewes had no anniversary solemnities to indure after Christs comming when they should be converted to Christianisme how can the observation of anniversary dayes be taken up by Christians The fifth Reason The prerogatiue belonging to God in the old Testament was transferred to Christ God and Man the law-giver in the new Testament one that was faihfull in all the house of God But so it is that Christ neither by his own coÌ„mandement nor by direction of his spirit inspiring the Apostles instituted any other day but the Lords day If there had been any other dayes dedicated to Christ the Apostle spoke unproperly and obscurely when he sayd he was ravished in the spirit upon the Lords day If there had been a day for his Nativity another for his passion he should haue sayd he was ravished in the spirit upon one of the Lords dayes Seeing Iohn out-lived the rest of the Apostles It followeth that there was no other holy day observed in the Apostolicall times Neither was the institution of the Lords day so much a new institution as a change of the ordinary Sabboth The extraordinary Sabboths were in every respect ceremoniall The ordinary Sabboth had both substance and ceremony By reason of the substance it was changed into the Lords day answering analogically to it The morall use of the ordinary sabboth was for the service of God in generall both private and publick The mysticall use was to be a memoriall of things by-past and a shadow of things to come The morall use indureth the mysticall uses are evanished Christ appeared the first day of the weeke and every eighth day thereafter untill he ascended saith Iunius And that therefore the Apostles delivered to the Kirke the observation of this day from Christs example and institution which he confirmeth with the iudgement of Cyrillus and Augustine The blessing of the seventh day was translated to this day instituted by Christ because all sanctification floweth to Christians from Christ. But it is sufficient that the Apostles inspired by his Spirit haue recommended this day to the
day haue I begotten thee applied to the resurrection by the Apostle Act. 13.33 The Lords day is the day that the Lord hath created let us exult and reioyce in it Christ instituted it David prophecied of it Psal. 110. where it is called the day of the Lords Assemblies Many memorable things were done under the old Testament upon this day to declare that it should be an excellâ—nt day under the new Testament specially Circumcision was commanded on the eight day as a sacrament of that day saith Iunius Quia Sacramentum fuit diei illius octavi quo dominus Iesus Christus resurrexit following in this conceit the Ancients Cyprian Ambrose c. If it be true that is affirmed by the Councill of Constantinople it would appeare that the Lord hath of purpose heaped his wonderfull works upon this day for there it is said that Christ was born on it The star shined to the wise men on it Christ fed 5000. with 5 loaues and 2 fishes on it Christ was baptized on it rose on it sent down the H. Ghost on it one it the light was created Pope Leo likewise saith Dies dominica tantis disâ—â—nsationuÌ„ mysteriis est consecrata ut quicquid insigne admodum est constitutum in terris in hujus diei dignitatem sit gestum id est that the Lords day is consecrate with so manie misteries dispensed on it that it appeareth that whatsoever potable thing was done on earth was done to the honour of this day So if the prophey of David should be aplied to any precise day it should be applied to the Lords day But seeing the words are to be understood as well of David as of Christ the day is taken for the time indefinitely wherein David was made King and the Corner Stone of Gods people The other testimony importeth not the celebration of Ester feast upon any anniversary day but rather the Apostle teacheth us to celebrate this feast of the Passover all the yeare long with the vnleavened bread of sincerity and turth Doctor Fulk in his answer to the Rhemists upon the same place citeth Augustine referring this feasting not to the celebration of Ester nor to the receiuing of Pasche communion but to our whole life It is therefore onely the Bishops conjècture that the incestuous person was cut of against the feast of Ester that a little leaven might not leaven the whole lump His last proofe is taken from the custome of baptisme and the Eucharist ministred upon Pasch day as if they had been ministred only on that day It was the decree of Pope Innocentius in the Lateran Councill that all should communicate at Ester The Christian Sabboth was called the Lords day the day of light and the day of Bread The day of light because of baptisme ministred ordinarily on the Lords day for the Ancients called baptisme Light or illumination The day of bread because of the administration of the Supper ordinarily upon the Lords day as Iunius proveth out of Chrysostome baptisme was tyed of ould to Pentecost as well as Ester It was an evill custome disallowed both by ancient and moderne Divines It was not so in the Primitiue Kirk as Cassander beareth witnes Apostolorum doctrinae consentientes nullo temporum aut locorum delectu statim post fidei professionem ab Apostolis vel Apostolorum discipulis baptismi sacramento in Ecclesiam Christi captabantur I will now frame an argument against this conceit of Apostolicall tradition and observation of Pafch The Apostles were led all their life time by the infallible direction of the Spirit If they had accorded on the observaton of Ester they had not disagreed on the day But their most ancient records the bastard Epistles aboue mentioned report that Philip and Iohn kept the fourtenth day of the moone as the Iewes did and Peter the Lords day following the fourteenth day of the moone It is well said in the preface to the harmony of confessions that the old contention about the celebrating of Ester tossed very hotly the space of two hundred yeares or thereabout betwixt the Greeks and the Latines was long since of us thought worthy of laughter Whitaker saith Magnam quidem de hoc re olim fuisse contentioneÌ„ sed sine causa ut miruÌ„ sit de re tantilla et pene nullius momenti tantas et tam graves fuisse dissentiones wondring at their frivolous contention The golden number invented to find out the new moone for observing the right day after that they accorded upon one day hath often failed and notwithstanding of all the rules set downe by the Councill of Nice for uniformity in keeping the day it hath been differently observed through mistaking as Bellamine himselfe confesseth So God suffered the Christian world to wander notwithstanding of their golden number to let the world see such customes had not his allowance He suffered not the Iewes to wander in such incertainties after he had appointed them unto the keeping of their Passeover Lastly they reason with Augustine á posteriori that seeing the Lords Passion Resurrection Ascension comming down of the holy Ghost is celebrated with anniversarie solemnity through all the world they must needs haue been ordained either by the Apostles or by generall Councels But so it is that those dayes were solemnly kept before there was any generall Councell It must follow therefore that the Apostles ordained them Answer Augustines dis-junction is not necessary For many customes crept in and prevailed thereafter universally which were neither ordained by the Apostles nor generall Councels Socrates in his History sayth I am of opinion that as many other things crept in of custome in sundry places so the feast of Easter to haue prevailed among all people of a certain private custome and observation insomuch that not one of the Apostles hath any where prescribed so much as one rule of it to any man The successe event hath manifestly declared unto the world that of old it was observed not of Canon but of custome And a little after They that keepe Easter the 14. day of the moneth bring forth Iohn the Apostle for their Authour Such as inhabite Rome and the West parts of the world alledge Peter and Paul for themselues that they should leaue such a tradition yet there is none of them that can shew in writing any testimony of theirs for confirmation and proofe of that custome Thus farre Socrates translated by Doctor Hanmer a formalist for answer to Augustines rule In the dayes of Iustinus Martyr that is in the midst of the second age after the Apostles there is no mention made of any other holy day then the Lords day In his second Apologie he seemeth to affirme that the Christians had onely two times of publicke meetings the one ordinary upon the Lords day the other extraordinary and uncertaine viz. when any was converted to the Christian faith and baptized As for the
to keepe their Station there was no intermission of the daily sacrifice no interruption of the courses till the destruction of the Temple as Scaliger proveth in the end of his booke By the calculation from the 22. of November at the dedication made by Maccabeus he maketh Iohn the Baptist to be conceived after the 28. day of Iuly and consequently Christs birth to fall out about the end of September an hot time of the yeare when the Shepheards were watching in the field Casaubon saith That the custome of the Kirke of Alexandria doth wonderfully confirme the calculation of Scaliger The day of the weeke when Christ was borne can no mortall man know sayth the same Scaliger They who were of one family diuided the services among themselues as it fell by lot some fell to offer Incense some to dresse the lampes some to order the wood on the Altar 1. Chron. 23.28.29.30.31 And the booke of the Iewish Liturgies testifies the same So you see how it fell Zachary to offer up incense and that he was not high Priest If antiquitie erred so grossely in the matter it selfe that is in taking the 25. day of December for the day of Christs nativity might they not haue erred as grossely in appointing any day at all Nay let us utter the truth December-Christmas is a iust imitation of the December-Saturnall of the Ethnicke Romans and so used as if Bacchus and not Christ were the God of Christians It is commonly obiected that we may as well keepe a day for the nativity as for the resurrection of Christ. We haue answered already that Christs day or the Lords day is the day appoynted for remembrance of his nativity and all his actions and benefites as well as for the resurrection Next the one is morall and weekly the other is mysticall and anniversary The Lords day it selfe is no longer to us mysticall but morall sayth Willet and therefore Pasâ—h-day is a mysticall Sabboth and anniversary whereas the Lords Sabboth should be onely morall It is still objected the benefits of God ought to be remembred specially Christs notable benefits Answ. It is one thing to remember another thing to remember with solemne festivities To remember is a morall duety and perpetuall for we ought to keepe not onely an anniuersary but also a weekly and dayly remembrance But to celebrate an anniversary solemnity and to keep a sabboth of rest in remembrance it is a pedagogicall ceremonie of the Iewes The Lord helped there vnderstanding with types and figures their affections with instruments of Musick Their memories with frontelets and Phylacteries to put them in mynd of Gods Law But wee are to keepe sayeth lerome not a literall by outward signes but a spirituall memorie of Gods law Euery thing set vp for remembrance of God is not acceptable to him for so the Lutheran shall defend his images As oft as the Gospell is preached Christ is remembred When the word is preached Christ is crucified and by the same reason hee may be said to be borne to rise againe to ascend c. When the sacrament is ministred Christs death and Passion is remembred and that with solemnity Wee cannot worship Christ privatly or publickly but we must remember his birth and his passion Pope Alexander 3. gaue this reason wherefore the Romane Kirk kept not a holy day to the Trinity Quoniam Ecclesia Romana in usu non habet quod in aliquo tempore buiusmodi celebret specialiter festivitatem cum singulis diebus gloria Patri fâ—â—io Spiritui Sancto coetera simitia dicantur ad laudem pertinentia Trenitalis because faieth hee Glorie to the father and to the Sonne and to the holy Ghost and other such like things belonging to the praise of the trinity are uttered daily The Popes reason is grounded vpon this rule Whatsoeuer is intreated or remembred in the ordinary divine service ought not to haue one speciall holy day to celebrat the memory of the same beside the day already discerned by the Lord. We assume Christs nativity death resurrection c. Are not only the continuall meditation of a Christian in private but also are remembred and intreated in the ordinary and publick service Every communion sunday is a passion holy day Euery sabboth that Christs nativity is preached is a time of remembrance of his Natiuity But to ordain an anniversary day or houre of rest for commemoration of his nativity or passion and specially vpon a weeke day is a Iewish rudiment and a prejudice to Christian libertie As for the 5. day of November it is not an holy day It is not a day of cessation from work which is one of the chiefe elements of an holy day The bonefires set out in token of joy are no part of Christian sanctification of the day Bellarmine telleth vs Ignis accendi solet ad letitiam significandam etiam in rebus prophanis that fire vseth to be kindled even in ciuill and prophane things Scaliger calleth the candels and torches lightned vpon Midsomer even the foote steps of auncient gentility Anniversary commemoration of a benefite with a cessation from worke suppose for a part of a day is Iewish To praise God with publick thankesgeving in the instant tyme of receiueing the benefit was our duetie But to appoint an anniuersary houre of cessation and publicke commemoration is not competent to the times of the new Testament Willet compareth this day to the daies of Purim Be it so But these dayes were of a ceremoniall nature as we haue said The seventh Reason Grant the keeping of holy dayes to haue been at the beginning a matter indiffrent and setting aside all the former reasons yet ought they to be abolished because according to the rule of the Fathers commended to us by Zanchius Non malè igitur fecerunt qui omnia praeter diem Dominicum aboleverunt Things indifferent when they are abused and polluted with superstition ought to be abolished In this ranke he placeth holidayes and therefore inferreth that they haue not done evill who haue abolished all other holidayes but the Lords day When he sayth They haue not done evill it is all one as if he had sayd They had done well for they haue done according to that laudable rule Sure it is that in former times holidayes haue not onely been abused to iâ—lenesse and licentiousnesse but also polluted with the opinion of worship merit necessity and Iudaicall conceit that the Divell did not tempt on these dayes as he did on other dayes Therefore the same Zanchius faith in the place aforesayd If any feasts were celebrate before religiously and holily but thereafter were contaminate with superstition and Idolatry that worthily they were taken away by our Reformers who imitate herein the example of Hezekias brusing to powder the brasen Serpent when it was abused to idolatry And againe he sayth The number the abuses the superstitions the false worships the will-worships
of feasts so increased that there is nothing in the Kirke so unsavoury to God so pernicious to men as to sanctifie such and so many dayes We pretend that we place no part of Gods worship in the observation of dayes But how can wee obserue a day to the honour of Christ and not worship him by that observation That were to make his honour no honour Wee vse to reason against the Papists after this manner To dedicate daies to Saints is religious worship Is it not then religious worship to dedicat a day to Christ yea surely and wil-worship And so they were not onely polluted with wil-worship but are at this houre of themselues a meere wil-worship The 8. Reason That which lawfully hath been abolished by civile and Ecclesiasticall lawes and by consent and uniforme practize in the contrary without interruption and beyond the prescription of time allowed to things moueable put the case holy dayes were things moueable and indifferent and hath been borne downe by sermons of all the most reverent Preachers since the reformation corrected with censures and abjured by publick oaths of Preachers and professors cannot lawfully be received and put in practize againe Hooker and Saravia urged for maintenance of their ceremonies Law custome prescription and craveth that the impiety and unlawfulnes of their ceremonies be proved or els that the non-conformists conforme May we not plead after the same manner for our former order so long established and that they proue it was impious and unlawfull before we make a change And so much the rather because we haue sworn Our oath by it selfe bindeth more then Law custome and prescription farre more when it concurreth with them The assumption is evident by that which I haue already set downe in the beginning If Zanchius aproved the abolition of holy dayes in some Kirks where they were because they haue been poluted and grossely abused much more would he and other divines knowing the trueth of our case think it unlawfull to reinduce them amongst us The iudgement of the Reformed Kirkes Of the ancient Kirks I haue spoken before Some excuse the Ancients with good intention because to winne the Gentiles they converted their dayes into Christian holy dayes Others excused them with the circumstance of time that dwelling among Paganes they made profession before their eyes of Christs birth Passion resurrection c. by observing such dayes But the wisdome of their intention has proven folly as the 7. reason maketh manifest The like circumstance of time is not offered Therefore we may not be excused It is grosse ignorance to say that holy dayes were so many hundreth yeares before Papistry For Papistry hath been in the Kirk ever since the dayes of the Apostles yea the mystery of iniquitie was working in their times The errors of the Orthodoxe Kirk were the beginnings of Papistry at length they grew to a great masse So how beit the whole lump was not formed till the Antichrist came to his full strength yet many particulars were entered before and like brooks came into the great river As the Antichrist was borne and did grow in yeares so did Papistry As for the reformed Kirks except our neighbour Kirke they haue abandoned dayes dedicate to Saints Some admit dayes dedicate to Christ some two some fiue But not with the full consent and good liking of the learned But either forced by the authority of the Magistrate or wilfulnes of the people or because remaining in the midst of their enimies they are not permitted otherwayes to do Farrellus and Viret removed all holy dayes out of the Kirk of Geneva as Calvin testifies The same decree which banished Farellus and Caluin out of Geneva brought in other holy dayes They were all again abrogate except the sabboth day Howsoever after came in the keeping of Pasche and the Nativity Caluin was so far from liking of holy dayes that he was flandered of intention to abolish the Lords day The Belgick Kirks in their Synod holden at Dost anno 1578. wished that onely the Lords day might be celebrate Yea Luther himselfe in his booke de bonis operibus set forth anno 1520. wished that there were no feast dayes among Christians but the Lords day And in his booke to the Nobilitie of Germanie he saith Consultum esse ut omnia festa aboleantur solo Dominico die retento It were expedient that all feast dayes were abrogate the Lords day only retained Howsoever forraigne divines in their Epistles Councels speak somtime sparingly against holy dayes when their advice was sought of Kirks newly risen out of Popery and greatly distressed they never advised a Kirke to resume them where they were removed neither had they leasure to consider narrowly the corruption of every errour that prevailed in their time the work of reformation was so painfull to them I wish therefore that the judicious Reader would ponder the reasons set down in this treatise As for our neighbour Kirk standing in the midest betwixt the Roman and reformed Kirks as Bucerus once said is more liberall in their feasts as in other ceremonies then the other reformed Kirks as Gretzerus the Iesuit hath observed Calvino-Papistae Angli ut in aliis quae ad ritus et ceremonias pertinent longe liberaliores sunt quam puritani in Gallia Germania Belgia ita et in festis retinendis longe largiores They obserue not onely the fiue holy dayes already mentioned but other dayes also dedicate to Christ. The feast of circumcision was not remembred in the Kalendars but within this 500. year Nazianzen is the first that maketh mention of the Epiphanie day Neither was it institute at the first for the wise men There is no homily of any farther extent for the feast of purification before the dayes of Iustinian The feast of the Trinitie was not keept at Rome it selfe in the dayes of Alexander the 3. They keepe also a number of Sancts dayes so that their dayes in number are moe then the Iewes themselues observed The reasons already alledged against dayes dedicate to Christ may serue also against dayes dedicate to Sancts and Angels We may looke assuredly that the fiue dayes presently urged will bring in all the rest to make up our Conformity with our neighbour Kirk which to us is not lawfull They were never remoued from amongst them we haue abandoned and abjured them If the Apostle reproved the Galatians so sharply that beginning in the spirit they returned to the flesh that is to the ceremonies of Moses Law some time ordained by God what reproofe deserue we after wee haue begun in the Spirit and runne so well and so long if we returne to human traditions superstitiōs To cōclude then to esteem one day aboue another in respect of any mystery certainly known or commonly reputed to haue been wrought upon that day To testifie this estimation by cessation from worke To devise a particular service to be done upon it accounting that forme or
make up a bastard Sacrament the Sacrament of confirmation which we haue condemned not only in the confession of faith but also in the confession of Helvetia approved in the generall Assembly holden at Edinburgh Anno 1566. And thirdly because this gesture of personall prayer is omitted in other cases as reconciling of Penitents Schismatiks and Converts even where Confirmation is used that the world may see it is not used by them in confirmation as a gesture of personall prayer and blessing but to a further intent Imposition of hands was not called Confirmation vntill it was turned into a sacrament This name of Confirmation was giuen of old not only to the action of anoynting the forehead of the baptized with chrisme in the forme of a crosse but also to the giving of the cup to the communicants But at this day it is vsed only in the first sense and howbeit the oylie crosse be remoued yet the corruptions which came in with it remaine still with the imposition of hands the only sensible matter that is the essence of this Sacrament in the opininion of many Schoolemen It is said that hy imposition of hands and praier the baptized receaue strength and defence against all temptations to sinne and the assaults of the world and the devill in confirmation And againe that it is a signe to certifie the confirmed of Gods favour and gratious goodnes toward them is it not then a seale let be a signe indicant or a simple gesture of praer Bellarmine maketh Imposition of hands and prayer but one sensible signe in the Sacrament of confirmation doeth not Mr. Hutton say likewise that Imposition of hands is one of the external means by the which the H. Ghost is giuen and howbeit that prayer haue the cheefe force yet Imposition of hands hath some also otherwise saith hee What needed Peter and Iohn to haue travelled to Samaria they might haue prayed in Ierusalem for the holy Ghost to the Samaritans The grace receaued in confirmation is called strength and defence against all temptations to sin and the assaults of the woâ—ld and the deuill In baptisme the grace receaved is for the fâ—rgiuâ—nes of sinnes Doe not the papists distinguish after the same maner betwixt baptisme and confirmation that the holy ghost is giuen in baptisme to remission of sinnes life and Sanctifiâ—ations and in confirmation for force strength and corroboration to fight against all our spirituall enemies and to stand constantly in confession of our faith even to death in times of persecution either of the heathen or of hereticks with great increase of grace Hooker sayeth that in baptisme infants are admitted to liue in Gods family but in coÌ„firmation they are inabled to fight in the army of God and bring forth the fruits of the holy Ghost Doctâ—r Hackwel saith that as in baptism they beleue remission of sins vnto justificatioÌ„ so in confirmation they are imboldned to make open profession of this beleefe vnto salvation doth not his opposition between baptisme and confirmation jumpe just with the opposition made by the Papists who make the principall grace of confirmation strengh to professe the faith in time of persecution The Papists say the comforter promised by Christ to his Kirk was bestowed in the Sacrament of confirmation Is not the like said in the prayer before Confirmation The papists say that in confirmation they receiue the seuen fold grace of the holy spirit wisedom counsell strength knowledge vnderstanding godlines feare is not the like said in the praier before the laying on of hands D. Hackwell sayeth that which the grace of the spirit hath alreadie begun in baptisme is confirmed and perfited in confirmation Is not this iust the popish opinion that he is not a perfite Christian who is not confirmed That Novatus because he was not confirmed had not all his Christendom that the vnuction of confirmation is the perfitting vnction and are not all these oppositions derogations from baptisme and the Lords Supper Christian valour and courage to resist the divill and to professe the trueth is it not a part of that life and Sanctification giuen in baptisme are not the giftes of the holy spirit given after baptisme as a continuall performance of the promise of Gods assistance sealed vp in baptisme In baptisme we put on Christ and all his benifits we enter into Gods armie as well as into his familie abrenuncing the world and the devill Concilium Mileuitanum m sayeth Qui dicit baptismum in remissionem peccatorum dari tantum non etiam in adjutorium gratiae anathema sit Let him be anathema who sayth that baptisme is giuen to the remission of sinnes and not to the help of future grace Chrisostome saieth the baptized was anoynted as one that was to enter into a â—ace Is not the Lords Supper the true Sacrament of confirmation of our faith as well as confirmation of Charity If imposition of hands were onely a gesture of prayer for strength then it might and ought to be reiterate according to Augustine saying Manus auteÌ„ impositio non sicut baptismus repeti non potest quid enim est aliud nisi oratio super hominem For we haue often need to be strengthned The Papists say that impositions of hands in confirmation is an effectuall signe of grace imprinting an indeleble charactar and therefore it may not be reiterate neither do they reiterate it In the catechisme before confirmation it is said that there are two only Sacraments generally necessary to salvation Is there other Sacraments beside howbeit not necessary Estius sayeth that the custome of the universall Kirk doth proue sufficiently that confirmation is not necessary to saluation otherwise the godly and carefull mother the Kirk would not neglect to see this sacrament Ministred to the baptized at the point of death The Sacrament of confirmation was given of old immediatly after baptisme to all of whatsoeuer condition or estate euen to infants when the litle ones were confirmed they had godfathers godmothers as they haue yet in papisticall Kirkes Aug. saith Quando imposumus manus ist is infantibus altendit unusquisque vestrum utrum linguis loquerentur When we layd hands on their infants ye waited whether they would speak with tongues The Papists themselues will not imitate this toy of antiquity and yet they are little better in deferring confirmation onely to the seventh yeare of their age Our late act made at the last pretended assembly ordeineth children of eight years of age to be catechised and presented to the Bishop to lay hands vpon them We must be like our neighbours whether there be reason or no. Is it time to enter the Societie of the communicants and doctrine of perfection as soone as they can rehearse like parrots a little catechisme we must haue god-fathers and god-mothers in confirmation also well as our neighbours When the neoterick writers speak of confirming the catechised by the
rite of Imposition of hands they take imposition of hands for a signe of the Kirk confirming them in their possession by her approbation and not for a signe and seale of the spirite confirming and strengthening Of Bishoping WE haue abjured Episcopall government and therfore we can not lawfully admit Episcopall confirmation giving and not granting their office were lawfull and that they haue gotten a lawfull calling by the Kirk to the sayd office thirdly that we were free of our oath and fourthly that confirmation were to be allowed whether as a ceremony or as a sacrament yet it is damnable presumption to appropriate unto themselues the duty that belongeth to all Pastors They alledge some similitudes for their purpose it appertaineth to the Captaine to take up the role of the souldiers and furnish them with armor the shepheard should mark his owne sheep c. As if every Minister were not a Captaine in the Lords Army and a shepheard feeding the flock concredite to him Bonaventura confesseth In talibus nempe rationibus convenientijs magis locum habet congruitas quam necessitas quia institutio necessitatem facit precipuè That there is no necessity but congruity in such reasons and that institution cheifly maketh necessity as for the congruities they agree as well to simple Ministers as to Bishops Bellarmine himself saith Non necessario id requirit natura rei quasi aliter sieri non posset sed quia voluit Dominus hac re honorare episcopalem dignitatem That the nature of the thing it selfe doth not necessarily require it but onely that the Lord wil honor Episcopall dignity by it they are forced therefore to forsake their reasons and congruitie as unsufficient and to take them to the will and institution of the Lord. Our first reason then against them is the want of institution or example in the Scripture They can alledge no other place Act. 8. where Peter and Iohn are sent to Samaria to impose hands on those who had bin baptized by Philip. If Phillip might haue done it what needed the Apostles to haue travelled to Samaria for that purpose none but Apostles imposed hands Bishops are the only successours of the Apostles Answer giving and not granting that Bishops are the Apostles successours first it is untrue that the Apostles only imposed hands when the holy Ghost was bestowed for Ananias layed hands on Paul Act. 9.17 he not onely cured him of his blindnes but also said the Lord hath sent me unto thee that thou mayest be filled with the holy Ghost 2. Peter and Iohn were sent not onely to impose hands but generally to advance the work begun by Philip. 3. There is no imposition of handes mentioned in that place but extraordinary and onely extraordinary effects are reckoned as hath already been said They exercised this extraordinary power not as Bishops but as Apostles Bishops are not their successours in their extraordinary power for then they might giue the gift of tongues and prophecying 4. Admitting that imposition of hands to haue been ordinary and accompanied at that time with miraculous gifts as accessory to the strengthning grace of confirmation it followeth not that the Bishops succeed only to the Apostles in the said ordinary part of their power because the Apostles being both Bishops and Presbyters the text maketh not manifest whether they imposed hands as Presbyters or as Bishops as Durandus saith Ex illo textu non est clarum an Apostoli confirmaveriâ—t tanquam Episcopi vel tanquam sacerdotes sacri etiam canones hoc clâ—â—e non determinant Augustine saith plainly they did it as Preists 5. Philip the Evangelist could not doe it and will Bishops presume that they can doe more then Philip the Evangelist the truth is it was an extraordinary and wonderfull power exercised by the Apostles Next confirmation belongeth not to the power of jurisdiction but of order Bishops and Presbyters are equall in the power of order as not onely many schoolmen of old but also some of our opposits of late do acknowledge If they wil say that they differ only in the exercise of rhis power it may be easely answered that a power granted and never permitted to be put in execution agreeth not with the wisdome of Christ as Swarez sayth In Aquin part 3. quaest 27. Si presbyteri ex vi sua ordinationis haberent sufficient â—m potestalem ordinis ad hoc sacramentum ministrandum sine causa in universum prohiberentur illud conferre Thirdly they may impose hands in ordination therfore they may doe it also in confirmation Armacanus reasoneth after this manner out of 1. Tim. 4.14 Fourthly they may minister the Lords Supper therefore they may minister it also for it is not more excellent then the Sacrament of the Supper Hierome reasoneth after this maner Fiftly the Sacraments that are for the vtility of the people ought not to be reserved to the Bishop because it may often fall out that the people depart without this benefit which they might easely haue had at home Sixtly we haue the testimony of the ancients Hierome saith it was the custom in the orient in Ilyricum in Italy in Africa and in all places in the Apostles time Ambrose saith Apud Egiptum Presbyteri consignant si presens non sit Episcopus that the Presbyters consigned that is confirmed in Egipt if the Bishop was not present Augustine saith the like in the decretales it is said that simple Preists at Constantinople according to the custome did minister the Sacrament of confirmation Turrianus reporteth that the Grecians reproue the Latines because they inhibit Preists to anoint the foreheads of the baptized with chrisme as Swarez testified in the place aboue cited And the Councile of Florence saith Apud Grecos sacerdotes non Episcopi chrismant that the Preists make Chrisme to make Chrisme is more then to confirme with Chrisme Hierom saith If the holy Ghost should come downe onely at the prayer of the Bishop thâ—se were to be lamented which in prisons or Castels or in far places being baptised by Preists Deacons die before the Bishop visit them The Armenians affirmed that it was lawfull to any Preist to confirme the baptized If Bishops did confirme in respect of their Episcopall and not their Preistly consecration then the Pope can not dispence in this case and giue a simple commission to that effect but so it is that the Pope hath dispensed in this case Gregory excuseth him self to Ianuarius with the custome of his owne Kirk for discharging the Preists in the I le of Sardinnia to confirme but he recalled his discharge when he perceaved that offence arose thereupon Rurall Bishops and Abbots did sometime confirm if we speak regularly rurall Bishops and Abbots were but simple Preists Hooker confesseth that baptisme and confirmation went commonly together I demand then if the Bishop was present at the baptisme of every one within his
diocesse Our opposits are forced to confesse that it is not the proper and essentiall part of a Bishops office but it was given them for honor of their preisthood according to the saying of Hieromie neither was this universall in Hieromes time for he saith Multis in locis id esse tantum factum reperimus ad honorem potiùs sacerdotij quam ob legis necessitatem In many places not all places it was so their honour proved prejudicall to the will of the Kirk Balthasar Lydius saith it was untolerable superstition that the Priest might annoint the breist and the shoulder but all behoued to abstein from the forhead except only the Bishop Beda saith Confirmatio propter arrogantiam non est concessa singulis sacerdotibus sicut et multa alia That for the arrogancie of Bishops confirmation and many other things were not permitted to Preists This appropriation of confirmation to Bishops hath made confirmation that is my Lord Bishops baptisme to be preferred to the Lords baptisme parents must bring their children to them many miles as if the holy Ghost could no where breath but from their fingers they will scarce once in three yeare goe to them and so great numbers depart this life without confirmation They vilipend in their deeds that which they magnifie in their words and the solemne entrance into the society of the communicants which should be made at home in presence of their owne congregation is taken away with their Lordly Bishoping I end with the saying of Tindal After that Bishops had left preaching then sained they this dumbe ceremony of confirmation to haue somewhat at the leastway whereby they might reign over their Diocese They reserved unto themselues also the christning of bels and conjuring or hollowing of Churches and Churchyards and of alters and superalters and hallowing of chalices and so forth whatsoeuer is of honor or profite which confirmations and the other conjurations also they haue now committed to their suffragans because they themselues haue no leasure to minister such things for their lusts and pleasures and abundance of all things and for the cumbrance that they haue in the Kings matters and busines of the Realmes One keepeth the privie seale another the great seale the third is confessor that is to say a privie traytor and a secret Iudas he is presedent of the Prince his Councel he is an Embassadour an other sort of the Kings secret Counsell Woe is unto the Realmes where they are of the Counsell As profitable are they verily unto the Realmes with their Councill as the woules unto the sheep or the foxes unto the geese thus farre Tindall Of the Administration of the Sacraments in priuate places IN the ninth head of the first booke of discipline it was thought expedient that baptisme be ministred vpon the ordinary dayes of preaching not that it is unlawfull to baptise whensoeuer the word is preached but to remoue a grosse error wherewith many are deceived thinking that children be damned if they die without baptisme and to make the people hold the administration of the Sacraments in greater reverence In the order of baptisme set dovn before the Psalmes in metre it is said that the Sacraments are not ordained of God to be vsed in priuate corners as charmes or sorceries but left to the Congregation and necessarily annexed to Gods word as seales of the same In the Assembly holden at Edinburgh anno 1581. in October it was ordained that the sacraments should not be ministred in private houses but solemnly according to the good order hitherto observed vnder the paine of deposition In the confession of faith the cruell judgement against infants departing without the sacrament and the absolute necessity of baptisme are damned This lawdable order hitherto observed was altered in the late pretended Assembly holden at Perth where was made an act anent the administration of baptisme in priuate houses when necessity requireth Item an act anent the administration and giuing of the holy communion in private houses to sick and infirme persons A Sacrament is a publick action to be performed publickly by publick ministers neither can any necessity or sufficient cause be alledged wherefore any sacred and publick action should passe in priuate Because Gods ordinance is to vs a Supreame law and necessity which we ought to obey rather then foster popular ignorance and infirmity These are Tilenus words The Sacraments were appointed not onely to be signes and seales of invisible graces bvt also to be testimonies before the world of our piety and thankfulnes towards God and badges of our profession distinguishing true Kirks from false All Sacraments are certain kindes of protestations of our faith sayeth Aquinas They ought therefore to be conspicuous and publick We haue spirituall and invisible fellowship and communion with the whole Kirke Outwardly we professe the same faith and kind of worship but we doe not communicate with the whole Kirk in the publick exercises of religion and ministration of the Sacraments except only mediatly in some particular congregation Visible communion in the holy things of God is the end of our vnion and consociation with a particular Kirke That which we may not attain to in our communion with the whole Kirke militant immediatly we do it mediatly in our communion with a particular congregation This communion ought not to be violate The minister in ministration of the Sacraments hath not the only and cheife interest but togither with the minister the kirk witnessing consenting approving and concurring with praier and thanksgiving He is the mouth but he is not all The keies of the sacraments are giuen to the Kirke howbeit the exercise and dispensation of them bee concredited to the pastours All other actions which concerned the whole Kirk were done with consent and in presence of the Kirke as elections ordinations excommunications By the same reason ought the Sacraments to be ministred with consent and in presence of the Kirk seeing they are workes of publick nature and publick fruit belonging to all Sacraments ought to be preserved from contempt neglect and corruption The Sacraments are irreligiously handled when they are ministred in private places The Imperiall constitution in Iustinian dischargeth that holy things be ministred in private houses Not onely are the Sacraments ministred irreligiously in priuate brought in contempt and the publik vse neglected but also hereticks take occasion to corrupt the pure administration of the Sacraments by these privie practises The Sacraments are not tyed to the materiall Kirkes made of dead stones but the Kirke made of liuely stones If therefore the congregation bee in a woode a house or a Caue the Sacraments may bee ministred in a house a woode or a caue But then the Sacraments are ministred not in priuate but in publick because they are ministred in the sight of the whole Congregation Christs promise to be in the midst of two or three conuened
and water the tares of Athisme Schisme Popery and dissention Consider the sentences following 1. Let us proceede by one rule that wee may mind one thing Philip. 3.16 2. Let us follow the truth in loue and in all things grow up in him who is the head that is Christ. Ephes. 4.3 Giue no place to the Devill 4. If yee be otherwayes minded God shall reveale the same to you 5. Feede my sheepe 6. Take heede to your selues and to the flock 7. Let no root of bitternes spring up to trouble you 8. Fulfill my ioy that ye be like minded haueing the same loue beeing of one accord and of one iudgement that nothing be done through contention or vain glory but that in meeknes of mind every man esteem other better then himself 9. Do all things without murmuring and reasoning 10. It was needful for mee to write unto you that yee should earnestly contend for the faith which was once giuen to the Saincts 11. While men slep◠the enemy came sowed his tares amongst the wheat and went his way 8. They bring a sensible blot either upon the happy memory of our godly and wise predecessours in so far as wee depart from that reformation so wisely brought in appointed established by them or else upon our selues by resuming again of dangerous superfluities without reason rejected by them for weighty and necessary causes Magnum est hoc Dei munus quod una est religionem puram et eutaxian doctrinae videlicet retinendae vinculum in Scotiam intulistis Sic obsecro et obtestor haec duo simul retinete ut uno amisso alterum non diu permanere posse semper memineritis Beza epist. to M. Knox. This is a great benefit of God that yee haue brought into Scotland true religion and good order the band that retaineth doctrine at one time so I beseech you and obtest that yee retain these two together so that yee remember that if the one be lost the oher can not indure long And againe he saith quam recte illud quod disciplinam simul cum doctrina conjungitis obsecro et obtestor ut ita pergatis ne vobis idem quod tam multis eveniat ut qui in limine impegerint progredi non possunt immo etiam interdum ne velint quidem quod longè miserimum est How well was that done that yee conjoyned Doctrine and Discipline together I beseech you and obtest that yee go forward lest it happen to you which is befallen to many that could not make a progresse haueing stumbled in the very entry yea sometime were not willing which is most lamentable 9 They set loose the filthy mindes and mouthes of fleshly livers to triumph against the most sound and best reformed professours and to reioyce in their rotten opinions and restored opportunities of sensuall observations of guising gluttony carrels c. 10 They are declared by this Church to be contrary doctrine as may be seen in the 1.2 and 3. chapters of the first book of Discipline in these words We iudge that all doctrine repugnant to the Evangell should be utterly suppressed as damnable to mans salvation In the bookes of Old and New Testament we affirme that all things necessary for the instruction of the Kirk and to make the man of God perfect is contained and sufficiently expressed By contrary doctrine we understand whatsoever men by Lawes Councels or Constitutions haue imposed on the consciences of men without the expresse commandement of Gods word as keeping of holy dayes commanded by man the feast of Christmas and other feasts 11 The Commissioners of Presbyteries here convened sufficiently understand that neither the Presbyteries from whom they haue their commissions nor the particular Churches of this Realm either require are willing or consent to admit these novations Consitentur Theologi nihil esse per Synodos Ecclesijs invitis obtrudendum The Divines do confesse that nothing should be obtruded upon Churches against their will 12 The Commissioners of Presbyteries here assembled understanding the alienation of them from whom they received commission from these Articles can by no warrant oblige nor bind their unwilling Presbyteries and Congregations to their votes Ecclesiam dissentienlem invitam obligare quis potest Who can bind a Church disassenting and unwilling 13 There stand in force divers acts of parliament in favour of our present order Ia. 6. Parl. 1. cap. 8. Ia. 6. Parl. 6. cap. 68. cap. 69. Item the first act of the Parliament Anno 1592. 14 The Ministers of this Church by order of the same printed and inserted before the Psalme booke at their admissions respectiue promise in the presence of God and of his congregation assembled to abhorre and utterly to refuse all doctrine alledged necessary unto salvation that is not expresly contained in the Old and New Testament and according to the graces and utterances that God shall grant unto them to professe instruct and maintaine the purity of the doctrine contained in the sacred word of God and to the uttermost of their power to gainstand and convince the gainsayers and teachers of mens inventions Item to submit themselues most willingly to the wholesome Discipline of this Kirk by the which they were then called to the office and charge promising in Gods presence obedience to all admonitions secretly or publickly given c. 15 The subscribers of the confession of faith by their oath therein contained promise and sweare to continue in the obedience of the doctrine and discipline of this Church and to defend the same according to their vocation and power all the dayes of their liues under the paines contained in the Law and danger both of body and soule in the day of Gods fearefull iudgement and to abhorre and detest all contrary religions but chiefly all kinde of Papistry in generall even as they are now damned and confuted by the word of God and Kirk of Scotland but in speciall the Popes fiue bastard Sacraments whereof Confirmation is one with all rites ceremonies and false doctrines added to the true Sacraments without the word of God his absolute necessity of Baptisme c. Which confession and practise following thereupon is come to the eyes of the world in print and solemnly renewed in the covenant celebrated in the generall and provinciall Assemblies Presbyteries and Kirk-sessions in the yeare of God 1596. And how shall any man be heard to speak against that whereunto he hath formerly sworne and subscribed See the conference at Hampton-court For the better understanding of their last Articles I will set down a short discussion of the Oath THE OATH DISCVSSED THE Religion Doctrine and Discipline received beleeved and defended by the Kirk of Scotland and namely the publick ministration of Baptisme and the Lords Supper sitting at the table in the act of the receiving the bread and wine of that Sacrament the observation of the Lords day and the examination of children for the first time at the ninth
esset Quarum etiam se tum legum quoque non minus quam religionis sanctissimè in se suscepit defensorem fore Eo autem consilium hoc tuum tendit ut novator sit ut periurus ut uterque sit esset enim uterque si utroque hoc tam gravi crimine vel coronae suae vel etiam vitae securitatem redimeret The Bishop is bold to affirme that his Maiesty cannot permit liberty of conscience because he was twise sworne to maintain the forme and manner of Gods worship receiued and established in his kingdomes If his Maiesty may not permit another forme of Gods worship then that which was received already nor the use of Papisticall rites farre lesse in the Bishops iudgement may his Maiesty inioyne or command other formes and rites As for our other Superiour the Kirk it cannot be denied but persons of all estates haue subscribed and sworne since the yeare of God 1580. The oath and subscription was universall Anno 1580. 1581. 1582. anno 1590. When the generall band was made for the maintenance of true Religion and his Maiesties state and person The said confession was published with the generall band and subscribed So againe anno 1596. when the covenant was renewed in the generall Assembly in the provinciall Assemblies in Presbyteries and particular Congregations the oath was universall Besides the universall oathes and subscriptions upon divers occasions some particular persons at divers times haue subscribed So a particular rank of persons as for example schollers passing their degrees since the yeare 1587. subscribed and swore the confession of their faith at their Laurocation In like manner every Burgesse at his admission protested before God to defend the religion then professed and authorized by the Lawes to his liues end In like manner particular Presbyteries and Synods of late yeares as for example The Ministers of the Synod of Lowthian assembled at Tranent anno 1604. subscribed the confession of faith The two pretended Archbishops now liuing were present and subscribed with the rest of their bretheren Any man may see that few are excepted who haue not made their personall oath And least any man think himself exemed let him consider that the generall Assembly the Kirke representatiue made a solemne oath by holding up their hands at the renewing of the covenant anno 1596. This oath of the Kirk representatiue obligeth them all who were living to the maintenence of the purity of religion in Doctrine and discipline as it was then professed Yea the oath representatiue of Ioshua and the Princes of Israel representing Gods people oblished their posterity and therefore many hundred yeares after was the famine sent upon the land for the violation of this oath made to the Gibeoniâ—s and Sauls seven sonnes were hanged The yong ones were not excepted in our oath for the Parents did binde for them when they were baptised to bring them up in the confession of faith as it was then professed in the Kirk as grounded upon and consonant unto the covenant of grace made betwixt God and men for themselues and for their seed So yee see the oath of the Kirke of Scotland was partly personall and partly reall Is any Assembly never so lawfull free and formall able to free us of this oath let be a pretended Assembly disturbed and divided in it selfe and drawing down in one session these things which were builded up in many yeares and by many famous and notable Assemblies consenting in one heart But as I haue sayd our oath was with consent of the Assembly and Kirk of Scotland Seeing we are sworne severally how can the same persons assembled together in one body collectiue dispense with this oath seeing they haue sworn to defend during their liues To consent to any alteration is not to defend during their liues but rather to betray the cause and incurre perjurie If they may not violate their oath assembled collectiue farre lesse may a generall assembly representing onely the collectiue body free them of their oath least of a null and unlawfull Assembly They alledge they haue not violated their oath because the substance of Religion is kept and onely some indifferent points altered But I answer First that an oath cannot be said to be kept vnlesse it be kept in all the parts and contents and in the forme and manner expressed Nam juramentum servandum est in forma specifica Wee swore to keepe the same forme or worship that was vsed in the Kirk of Scotland and specialie in the use of the sacraments This specification the Kirk of Scotland admitteth neither English Lutherane nor Romane rites in the worship of God different from our profession Next our oath was in a matter of religion which is not changeable as statutes of republicks and corporations are And euery point of the confession of a faith is a note of profession whereby wee professe our selues to be distinguished either in substance or puritie of religion from others Confessions of faith should not be changeable as Hilarius complained of his tymes Annuas menstruas fides de Deo decernimus Thirdly put the case the points of our profession that are innouated were matters indifferent as they were not so vnderstoode at the tymes of our oathes and subscriptions but were declamed against as points of plain papistrie yet seeing indifferent things abjured for their abuse may not be receiued how can wee receiue them except it were proued that our oath was at the begining vnlawfull or that our former formes are become vnlawfull not expedient for edification of the Kirk Or lesse edificatiue then the ceremonies presently vrged It was plainely confessed in the last pretended Assembly that they were not expedient for our Kirk that they yeelded to hold off an outward and externall inconvenience a matter uncertaine and depending in the effect vpon Gods providence yea a matter now denied as importing tyrannie for so is it constantly reported In rhe meane tyme our assertorie oath is alreadie past and wee become perjured if wee come in the contrary This is a high degree of perjury when not onely we contravein our oath by practise but make Lawes in the contrary and thereafter inveigh against our oath as Puritanisme If sincere and constant professours shall be still pursued for their constancie in their profession and the conscience they make of their oath Do we not expone the whole Nation to a woefull vengeance and perpetuall ignominy The unlawfulnesse of every one of the Articles shall be proved as need shall require and opportunity will serue KNEELING IN THE ACT OF RECEIVING THE SACRAmentall elements of Bread and Wine proved vnlawfull IT hath been the uniforme and constant order of this Kirke since the reformation thaâ— the communicants should receaue the sacramentall elements of bread and wine sitting at the table In the second head of the first booke of discipline are set downe these words The table of the Lord is then rightly ministred