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
his Majesty and answer returned But this humble request was dispysed Before the roll was called his Majesties letter was read again in open audience of the said assembly no doubt to the end the last impression might incline the voters to consent The ministers defenders of the established order required againe that none might haue place to vote but such as were authorised with lawfull commission but that order could not be admitted Yea the pretended Moderator answered that if al Scotland were there present they should haue vote The question put in voting was thus formed Whether will yee consent to these articles or disobey the King the words chosen to distinguish the votes were agree disagree non liquet The question proponed was affected with this strait condition he that denyeth one denieth all The question being thus contrived the Moderator certified them that whosoever voted against the articles his name should be marked and given up to his Majesty For gathering the votes he took the roll in his owne hand from the Clarke to whom of office it belongs so to marke the votes that accordingly he may forme the acts truely as his oath and office bindeth him First were called his highnes commissioners and their assessours then the Noblemen Bishops and Barons then the Doctors and Ministers last of all the burgesses The Doctors and Ministers were called on without order He called first on those of whom he was assured to be on the affirmatiue side without respect of the order of Province or Presbytery as for example the Arch Deacon of Sanct Androes and M r. Patrik Galloway a man of many pensions were ranked with the Ministers of the North. Some wanting commission were called and voted affirmative diverse others having commission of whose negative they were assured were omitted In calling on the names he inculcate these and the like words haue the King in your mind remember of the King looke to the King In the end by plurality of votes the fiue articles were concluded and consented unto 1. Kneeling in the act of receaving the sacramentall elements of bread and wine 2. five holy dayes the day of Christs nativity Passion Resurection Ascension and the Penticost 3. Episcopall confirmation 4. Private Baptisme 5. Private communion His Majesties Commissioners and their assessors all the noble men except one all the Barons except one all the Doctors except D. Strang all the Burgesses and a number of Ministers voted affirmative one noble man one Doctour and fourty five Ministers voted negative some few non liquet THE NVLLITY OF PERTH ASSEMBLY THE generall Assemblie hath vsuallie met since the reformation of the religion according to the indiction of time and place made by the former Assemblie And if it happened that any Assemblie was to be holden Pro re nata premonition was made in dew time by his Majestie and the Commissioners of the Church and the occasions set down expresly to the effect Commissioners might be sent instructed according to the qualitie of the busines to be intreated Nevertheles after diuerse reports given out by such as stand in credite in Church affaires that his Majestie was so incensed against the last Assemblie holden at Sanst-Androes that there was no hope of any other Assemblie This Assemblie beyond expectation was proclamed to be holden within twentie dayes after the proclamation made at the market crosse of Edinburgh without any advertisement giuen to the Presbyteries anent the matters to be handled The acte of chattouris of old were voyd and of none effect when the meanest member haveing vote was neglected contemned or not lawfullie warned Such like the acte of Provinciall synods when the meanâ—st suffragane was not regarded with lawfull citation according to the rule Contemptus unius plus obest quam multorum contradictio Neuertheles for lack of lawfull warning and conuenient space to provide and prepare Commissionars there was absent from that Assemblie foure dioceses viz. Orknay Caithnes Argyle and the Iles beside diuerse presbyteries whose interest was as proper and necessary in the general assemblie as of any suffragan in synod or particular member in the chaptour The generall assemblie the highest judicatorie Ecclesiasticall within this realme hath ever after exhortation made by the last Moderator lyted and lawfullie elected a new Moderator according to diuerse acts continuall custome and practise of this Church The which presbyteries hath been so regarded that the conuention holden at Perth by his Maiesties missiue the last of Feb. 1596. although frequented by his Maiesties presence with a great number of the nobilitie Barons and Burgessis with the Commissioners from euerie presbyterie was for the defect aforesaid no further acknowledged to be a lawfull Assemblie then the generall Assemblie holden at Dundie the yeare following 1597. declared the same that is to be a lawfull extraordinary Assemblie Neuertheles no moderator was lawfullie elected in this Assemblie but the place vsurped by him who had practised against the matter there proponed and not as yet determined and consequentlie who ought to haue been secludid from any authoritie in respect of the preiudice commited by him By order established acts standing in force and continuall custome free of all controversie and quarrell all and everie one of the ordinary members of a generall Assemblie having place and power to vote or capable of moderation are and should be authorized with lawfull commissions from inferiour Assemblies viz. Presbyteries Burghs and Vniversities according to the acte made anno 1537. Neuertheles the Bishops a great number of noble men and Barons and some Ministets hauing no lawefull commission presumed to carrie themselues as lawfull members of the said Assemblie Whereas the proceedings of the Assemblie ought to be free without preoccupation either with terrours or allurements This Assemblie was preoccupied with Sermones Letters harangues with allurements on the one side and terrours on the other No other ought to be chosen members of the priuie conference but such as are authorized with commission to be members of the Assemblie Nevertheles the pretended moderator did nominat for the privie conference such as he pleased before the commissions were deliuered and consequentlie not dewlie informed who were the just members of the Assemblie According to the rule Totum est maius sua parte the Assemblie is greater then the conference and according to another rule Turpis pars omnis toti non congrua It is an absurd conference that disagrees from the whole Assemblie Neuertheles in that Assemblie some few named by the pretended Moderator not chosen by the Assemblie not only according to the custome of the priuie conference concurred with the said Moderator for preparing and digesting of matters to be proponed in dew order but tooke vpon them to reason vote and conclude the matters properlie belonging to the whole Assemblie It had been the commendable care of Godly Emperours and their honorable deputs in general Councels to provide that nothing be done violently nor extorted by terrour but that
is objected and said that wee may pray in the act of receaving therefore wee may kneele in the act of receaving Answer This objection insinuates that kneeling is the proper and onely commendable gesture of prayer and therefore the Bishop of Rochester exponeth the standing of the publican Luk. 18.11.13 to haue been kneeling because sayeth he the Iewish custome was to pray kneeling But if he had remembred the Lords owne saying Ierem. 15. though Moses and Samuell stood before me c. he might haue understood that they prayed standing as wel as kneeling Drusius observeth that of old they prayed standing that therfore prayers were called stations or standings And Rabbi Iuda had a saying that the world could not subsist without statioÌ„s or standings And where it is said Abram stood before the lord Manabem an Hebrew Rabine expoundeth it he prayed before the Lord. Next the prayer meant of is either some publicke prayer uttered by the Minister or the mentall prayer of the communicant As for the prayer of the Minister in the act of distribution it is flat against the institution as I haue already sayd The Minister is ordained by the institution to act the person of Christ and pronounce the words of promise This is my body as if Christ himselfe were pronouncing these words and not change the promise into a prayer Fenner in his principles of Religion layeth this down as a ground That in the second commandement we are forbidden the practise and use of any other rite or outward meanes used in the worship or service of God then he hath ordained Ioh. 4.22 2 King 18.4 and that by the contrary we are commanded to practise all those parts of his worship which he in his word hath commanded and to acknowledge onely the proper use of every rite and outward meanes which the Lord hath ordained Deut. 12.32 2. King 17.26 Further we are forbidden by the second commandement to pray by direction before any creature This publicke prayer is but a pretended cause of kneeling as the Ministers of Lincolne make manifest in their abridgement for no Canon of our neighbour Kirke hath directed any part of this kneeling in the act of receiving to be assigned to the said prayer In populous congregations where there is but one Minister the communicants sit a quarter of an houre before the Minister repaire to them with the sacrament And last the prayer is ended before the delivery of the elements As for our Kirk no such prayer is ordained to be uttered by the Minister therefore no such prayer can be pretended In the late Canon it is sayd That the most reverent and humble gesture of the body in our meditation and lifting up of our hearts best becommeth so divine an action Meditation is not prayer and the heart may be lifted up by the act of faith and contemplation as well as by the action of prayer so that neither publick nor mentall prayer is expressed in our act But let the words be interpreted of mentall prayer even mentall prayer is not the principall exercise of the soule in the act of receiving the sacramentall elements the minde attending on the audible words the visible elements the mysticall actions and making present use of them men should not be diverted from their principall worke and meditation upon the Analogie betwixt the signes and things signified The soule may send up in the meane time some short ejaculations and darts of prayer to heaven to strengthen her owne weaknesse and returne to her principall worke of meditation and application of the benefites represented These short ejaculations of the minde are onely occasionall as a Christian feeleth his owne present estate and are incident to all our actions both civill and religious In the act of receiving our earthly food in going out the way in hearing the word If a man be moved inwardly when he heareth that the word was made flesh shall he kneele as they do in the Romane Kirke If a man should kneele at every inward motion of the minde when he heareth the word what confusion would there be in the congregation A man looking occasionally to a crucifix may remember Christ and send up some ejaculations shall he therefore kneele The three children prayed mentally no doubt when they were brought before the golden Image but lawfully they might not kneele before it Perkins destinguisheth notably betwixt publick private and secret worship the secret and mentall worship must be yeelded to God and the signes thereof concealed from the eyes and hearing of men as Nehemiah when he prayed in presence of the King Nehem. 2.4 In a word the Institution and the second commandement hinder kneeling at this time suppose mentall prayer were the principall exercise of the soule I heare there is alledged a third sort of prayer to wit that the very act of receiving is of it selfe a reall prayer Is not this as much as to say that craving and receiving is all one Bellarmine sayth That prayer of iâ— selfe and of the own proper office doth impetrate and that a sacrifice hath the force and power of obtaining or impetrating because it is Quaedam oratio realis non verbalis a certaine reall prayer not a verball We may forgiue him to say this of the sacrifice of the Masse where there is an offering of a sacrifice to God But Bellarmine was never so absurd as to call the act of receiving from God a reall prayer to God Their other obiection that we may praise God in the act of receiving therefore we may kneele may be answered after the same manner There is no publicke thankesgiving ordained to be made at the delivery of the elements mentall praise therefore must be meant Mentall praise is no more the principall worke of the soule then mentall prayer what was sayd of the ejaculations of the one let it be applied to the short eâ—aculations of the other The name of Eucharist given to this Sacrament helpeth them nothing for it is a name given by Ancients and not by the Scripture Next as it is called Eucharistia so it is called Eulogia for the words he gaue thankes and he blessed are indifferently used by the Evangelists Some parts of this holy celebration stand in thankesgiuing as the beginning and the end and therefore is the whole action denominated from a part saith Causaubon Eulogia Eucharistia utraque vox à parte una totum Domini actionem designat It followeth not that all the parts of this holy ministration are actions of thankesgiving Obiect What we may craue of God upon our knees we may receiue on our knees Ans. It is false I may on my knees Giue us this day our daily bread but I may not receiue it on my knees The people of Israel prayed for food yet they were not esteemed unthankfull for not kneeling when they received the Manna It is again objected that in the act of receauing we receaue
when it ought not according to other circumstances as it ought not to be exhibited By superfluity he meaneth excesse a vice in all morall vertues To bee short a rite Sacramentall devised by man pretending humility and shouldring out other rites instituted by God cannot be but presumptuous wil-worship Such is the gesture of kneeling as we haue already proued Obiect The Eucharist is a part of Gods worship therefore we ought to kneele in the act of receiuing Answ. In a large sence every act whereby God is honoured may be called the worship of God as oathes vowes sacrifices c. But adoration is the worship of God in a strict sense Kneeling is the gesture of adoration but not of every part of Gods worship Receiving eating drinking in the sacrament are parts of Gods worship but they are not gestures of adoration All the Sacraments both of Iewes and Christians were parts of Gods worship as well as the Eucharist and yet they kneeled not in the act of participation Obiect The Eucharist is a sacrifice and congeries sacrificiorum a heape of sacrifices a commemoratiue sacrifice a sacrifice of a broken and contrite hart of praise of praier of almes therefore this Sacrament should be receaved with kneeling sayeth the B. of Rochester and therfore the gesture of kneling is rightly applyed to such a kinde of worship Answer The actions aforesaid are called sacrifices onely by analogie and metaphoricallie they are not proper sacrifices the invisible Sacrifice by the which a man offereth himselfe by contrition inward devotion mortification is the daily Sacrifice of a christian Rom. 13.1 we offer our selfes to be sacrificed when the word is preached Rom. 15. we kneele not when we giue almes These improper and metaphorical sacrifices are not acts of adoration The paschall lambe was slaine in the maner of a reall sacrifice and yet notwithstanding of this immolation they kneeled not at the eating of the paschall lamb The Sacraments of the old and new Testament were alyke in representation significatition and exhibition Of prayer and praise we spake before in particular Kneeling not practised in the auncient Kirk THE former two breaches are sufficient of them selves howbeit kneeling were otherwaies warranted by the practise of the Kirk but as it had no warrant from Scripture reason so likewise it wanteth the warrant of antiquity When the Arrians denyed Christs true divinitie the orthodoxe Kirk acknowledging his diuinity kneeled not in the act of receiuing which was expedient if it had been lawfull because the Arrians debased the Sonne of God It was the custome of the kirk to stand in time of publick prayer vpon all the Lords dayes in the yeare and euery day from Easter to Pentecost as witnesseth Tertullian Cyprian Basilius Ierome Augustine Hugo de sancto Victore Anselmus the Council of Nice the 6. Council of Carthage The Council of Constantinople Quinisextum the Council of Turone The testimonies are set down in the B. of Rochester his discourse Bellarmin closeth all vp in one generall to wit that in his time fiue hundreth years were not past since the rite to pray standing not kneeling on the Lords day had ceased If they kneeled not in the time of praier where this gesture is most requisit by their own confession because of the joyfull memory of Christs resurrection far lesse did they kneel in the act of banketting and receiving the inestimable giftes offered vnto vs in this sacrament a matter of great joy Wherefore serued the signification of standing in prayer if it was controlled with the gesture of an humble penitentiary at the sacrament The testimonie alledged by the B. of Rochester out of Tertullian that they that were to be baptized must pray with often prayers and fastings and kneelings and watchings proveth neither kneeling on the Lords day in tyme of prayer or the act of baptisme but only declareth what were the exercises of preparation on the dayes preceding baptism In the assembly holden last at S. Andros stāding or kneling in time of publik prayer was left to euery mans liberty In the Assembly holden at Perth they haue tane away this liberty in the act of receiving They left liberty in the act of publick humiliation and hes tane it away in the act of mentall meditation Let any man therfore judge of their intention The authors aboue rehearsed make not all mention of prayer when they speak of standing but generally they speak against kneeling on the Lords day Tertullian sayth generally de geniculis adorare to adore vpon the knees upon the Lords day is vnlawful He sayth not orare but adorare Hierom his testimony also is general against adoration on the knees Pope Alex. the 3. hath their words Quoniā diebus autē dominicis alijs praecipuis sestivitatibus suis inter pascha Pentecosten genuum flexio nequaquam debet fieri nisi aliquis ex deuotione id velit facere in secreto In consecrationibus autē Episcoporum Clericorū ordinationibus consecrans consecratus tantum genua flectere possunt secundum quod consecrationis modus requrit Vpon the Lords day and other cheese festivities and betwen Ester and Pentecost there ought to be no kneeling except one will doe it in secret of devotion In the consecration of Bishops and ordination of clergie-men he that consecrateth and he thet is consecrated may only bow their knees so far as the forme of consecration requireth If this was the only exception it followeth that in no other case they did kneel on these dayes Exceptio firmat regulam in casibus non exceptis They received the communion usually vpon the Lords day and therefore it was called the day of bread Yea and in some places only vpon the Lords day as Iewel observeth out of an Epistle sent from the councell of Alexandria in the defence of one Macarius Tertullian expresly affirmeth that the maner was to stand at the receaving Dionysius Alexandrinus writeth to Xistus concerning one who standing at the table had often receaved the holy food in these words Nonne solennior erit statio tua si ad aram Dei steteris accepto corpore Domini Chrisostome sayth Stemus trementes timidi demissis oculis renata autem anima gementes siue jubilantes corde Let vs stand trembling c. The Alyssines receiue the sacrament standing euen to this day as also the Muscouites howbeit drowned otherwise in great superstition receiue the Sacrament standing Oject the Ethincks objected to Christians that they did honor Bacchus and Ceres and Averroes that they adored that which they did eate Theodoret saith the misticall signes are adored Augustine no man eateth that flesh before he adore it Ambrose we adore the flesh of Christ in the mysteries Chrysostome sayth let us imitate the Barbarians thou beholdst him not in a manger but on an Altar And again they are like Herod who adore
not the Eucharist Answ. It followeth not they adored therefore they kneeled The Ethnicks did mistake the reuerend and graue behauiour of Christians at the receauing the Sacrament as they did many other things both in Iewes and Christians they gaue out that they were worshippers of the clouds of the Sonne of the crosse of the head of an Asse of the slaughter of infants Augustine sayeth A Cerere Libero paganorum dijs longè absumus quamvis panis calicis sacramentum nostro ritu amplectimur We are far from Ceres Bacchus the Gods of the Pagans howbeit we imbrace the Sacrament of the bread the cup after our rite When Theodoret sayth the mystical signes are adored he meaneth by adoration reuerend and religious handling as becometh so great mysteries and so Bilson exponeth Theodoret and to this purpose alledgeth the glosse of the Canon Law In hoc sensu possumus quamlibet rem sacram adorare id est reverentiam exhibere Anastasius sayth Dominica verba attentè audiant fideliter adorent Let them diligently heare faithfully adore the word of God The word adoration is sometime taken in a large sence for veneration so do all our Divines expone Theodoret or else his phrase were absurd and indeed none of the Fathers used that phrase but he Chrysostomes Homilies on Mathew are a supposititious worke The rest of the testimonies alledged make mention of adoration not of the Sacrament but of Christ in the Sacrament and they are to be understood of spirituall and internall adoration common to this sacrament with other sacraments Augustine sayth The flesh of Christ is adored either in the sacrifice or otherwise by faith The adoration is as the eating the eating is spirituall and by faith Augustine speaking of the veneration of this sacrament sayth Contemptum solum non vult cibus ille That meat misliketh onely contempt as Manna did lothsomnesse Ambrose speaketh of all the mysteries of Christian Religion Chrysostom is to be understood of spirituall reverence and therefore he useth emphaticall speeches of ascending up to the gates of heaven even of the heaven of heavens like Eagles For the same Chrysostome sayth that we adore Christ in Baptisme None of all the testimonies alledged expresseth any gesture of the body let be kneeling Obiect For an humble gesture are alledged Origen Thou therefore humbling thy selfe imitate the Centurion and say Lord I am not worthy c. Cyrillus of Ierusalem Then after the communion of the body of Christ come also to the cup of his bloud not reaching out thy hands but falling on thy face in manner of adoration and worship say Amen Nazianzen sayth his sister fell down before the Altar and called on him who was worshipped on the Altar Answ. Origen directs the words to be sayd as well when the preacher entreth into our house as when we receiue the sacrament Further Possevinus a learned Papist acknowledgeth that worke to be counterfeit The Catechismes attributed to Cyrill of Ierusalem is a booke newly sprung up and unknown to the Ancients It was not to be found in Hardings time but in writing See Moulins translated This counterfeit Cyril sayth not Cade pronus fall down on thy face but accede pronus come inclining or bowing thy body as men use to doe when they make courtesie Nazianzens sister was sick in body and sicke in minde her fact was private and in the darke of the night she was not in the act of receiving the sacrament she blubbered with her teares the fragments of the sacrament received before Christ is honoured at the Altar or communion-table by the administration of the sacrament celebrated to his honour and worship in remembrance of him his mercies are there layd foorth in the mysteries Yee see no testimony can be alledged for geniculation The Councell of Constantinople holden under the Emperour Basilius hath these words Iesus Christus panis substantiam mandavit apponi ne scilicet humana effigie figurata idolatria introduceretur For eschewing of Idolatry the Lord commanded the substance of bread to be set on without any humane shape The proofes already made for standing upon the Lords day for 1000. yeare in the Kirk do evince that geniculation had no place in the act of receiuing all that time It was therefore followed upon bodily presence and transubstantiation Kneeling not practised in the reformed Churches THE Lutheran Kirkes do acknowledge reall presence by way of consubstantiation it is no wonder therefore that they approue kneeling The reformed Kirks as they haue damned bodily presence so haue they reiected this gesture of kneeling in the act of receiving The Kirk of Bohemia hath retained this gesture since the dayes of Iohn Husse In their confession exhibited to King Ferdinand An. 1535 it is thus sayd Ministeri verò Dominicae caenae verba referentes plebem ipsam ad hanc fidem hortantur ut corporis Christi presentiam adesse credant The Ministers are willed to stir up the people to beleeue that the body of Christ is present the poorer sort amongst them as they haue rejected the errour of reall presence so depart they from this gesture In our neighbour Kirk some of their defenders of kneeling will not haue us inquisitiue of the manner of Christs presence in the sacrament And the Bishop of Rochester commendeth the simplicity of the Ancients which disputed not whether Christ was present Con sub in or trans in this Supper Sutton in his Appendix to his Meditations on the Lords Supper condemneth likewise this diligent search of the manner of Christs presence If the manner of Christs presence be not determined there can arise no other but a confused worship of such a confused and determinate presence The Papists acknowledge that there ought to be no adoration but where there is acknowledged a bodily presence in the sacrament Hence it is that they proue mutually the one by the other It will not follow that we may change sitting into kneeling because the ancient Kirk and some reformed Kirks haue changed sitting into standing because kneeling maketh so many breaches both in the institution and in the second commandement and is no wayes a table gesture By standing wee accommodate our selues to a table to participate of the dainties set thereon standing was never abused to idolatry as kneeling hath been We are not bound to imitate other kirks further then they imitate Christ. Our sitting is not Scotish Genevating but a commendable imitation of the Apostolicall Churches and obedience to Christs institution They flee up at last to the Kirk triumphant and alledge for kneeling the 24. Elders falling down before the Lambe but how conclude they this that they that are called to the Supper of the lambe kneele at the Supper of the lambe and seeing the blessed soules shall not be clothed with their bodies before the resurrection how can they conclude
questions extant among Iustinus workes the learned do not acknowledge them for his In Augustins rule there is no mention of the nativity day As for the other foure daies mentioned put the case they were universally observed in Augustines time that is in the fift age after the Apostles yet except they were perpetually observed Augustines rule will not helpe them If If they cannot proue Pasche to be Apostolicall how will they proue the Penticost the Passion Ascension day to be Apostolicall There is Sermons extant amongst Cyprians workes upon the Passion and Ascension dayes But Bellarmine himselfe confesseth these Sermons of Christs cardinall workes to be suppesitions The observing of the passion day brought into the kirk set dayes of fasting the Friday fast Lenton fast and a number of superstitions accompanying the said fastings together with the opinion of merit by fasting Set anniversary fasts are condemned by our Divines The right manner of fasting is to fast when some iudgement is imminent some great worke to bee performed And as for the private man when hee is greatly tempted to sin and cannot overcome his tentation then is it fittest time for him to fast The Paschall fasts were also abused for the Paschall communion following as if Easter communion required greater preparation then any other communion in the yeare The sixth Reason If it had been the will of God that the severall actes of Christ should haue been celebrate with severall solemnities the Holy Ghost would haue made known to us the day of his Nativity Circumcision presentation to the Temple Baptisme Transfiguration and the like For it is kindly to remember Opus diâ—i in die sua the worke of the day in the own day This was the custome of old under the Law Hooker sayth That the wondrous works of God advanced the dayes times wherein they were wrought Bellarmine sayth That Christs acts did consecrate the dayes and times wherein they were wrought If the principall workes of God advance some dayes above other all the dayes of the yeare should be holy If we should honour the memory of Christs actes all dayes likewise should bâ— holy because every one of them is full of his miracles as Leâ— sayth Christ by his actions did no more consecrate the times wherein they were wrought then his body did the Mangâ—r or the Crosse. Not Christs action on a day but his institution maketh a day holy If Christs actions advance consecrate the dayes whereon they were wrought the dayes ought to be known Otherwise it will fall out that we shall keepe the dayes holy that were never advanced noâ— consecrated either by Christs action or institution But so it is that the day of Christ nativity and consequently the other dayes depending upon the calculation of the same is hid from mortall men That Christ was born the 25. day of December is grounded upon an erroneous conceit that Zachary the father of Iohn Baptist was an high Priest when as he was a Priest of one of the 24. orders that is of the order of Abijah The Auncients made Iohn the Baptist to be conceiued the 24. of September when Zachary as high Priest should haue offered up incense And from the conception of Iohn they counted six full moneths to the conception of Christ that is to the 25. of March when as they should haue counted but fiue full moneths This opinion of Christs nativitie on the 25. day of December was bred at Rome Scaliger sayth Post seculum Constantini Romae haec observatio instituta tempore Chrysostomi Constantinopolin derivata est That this observation was instituted at Rome after Constantines time Chrysostom in his Homilies upon the Nativity saith That ten yeares agoe before the making of the sayd Homily the 25. day of December was made known to the Orientall Kirkes by the Occidentall to haue been the day of Christs Nativity Epiphanius testifieth that hee was ignorant that the Occidentall Kirk had ordained the 25. day of December to haue been the day of the Lords nativity a little before hee made his booke against heresies All the Kirkes of the East and of Egypt observed one day for the nativity and baptisme of Christ upon the Epiphany day Ambrose is the most ancient who maketh mention of the 25. day of December sayth Scaliger The diversity of the Ancients observing some the 6. of Ianuary Some the 19. of Aprill Some the 19. of May. Some the 25. of December argueth that the Apostles never ordained it Bellarmine nor no other can produce a writer for 300. yeares to testifie that the Nativity day was keept Clemens Constitutions are known to be counterfet and late as Scaliger proveth in the same place Because they make mention of the 25. day of december which was not receaved in his time namely in the Orientall Kirk By the same argument may the counterfeit Epistle of Theophilus be rejected for it maketh likewayes the nativity to fall on the 25 day of December as a matter out of all doubt Cyprians sermon on the Nativity is acknowledg by Bellarmine himselfe to be suppositious as I haue said before Yee se then as God hid the body of Moses so hath he hid this day and other dayes depending on the calculation of it wherein he declared his wil concerning the other daies of his notablâ— acts To wit that not Christs action but Christs institution maketh a day holy Bellarmine sayth Dies dominica refert nobis memoriam natalis Christi et resurrectionis ejusdem et adventus Spirit us Sancti nam Christ us die dominica nat us est Christ was borne vpon the Lords day If this be true what needeth vs an anniuersarie day after a Iewish manner They will not suffer the ordinary sabboth that is Christs day serue in a morall maner for vnknown dayes but they will set vp a mysticall day vncertain and vnknown and equall it with the Lords day that is the true Christs day institute by himself Why should we follow antiquity blinded in this point fostâ—r a grosse error of Zacharius hie priesthood against the expresse word of God He was a Priest of the eight order every order kept their course and station about the Temple from sabboth to sabboth 1. Chron. 9.25 None of them incrhoched vpon othâ—r but kept the order set down by David and to that effect was made a severe Cannon Euery Priest or Levit that medled with the function of another let him die the death as Scaliger reporteth out of their ancient lawes Omnis sive Sacerdos sive Levita qui sese immiseuerit function alterius capite luat This order was so observed that if any of the 24. families had failed either by famine or by the sword the daily sacrifice ceased in the time of their function and no other family would supply the roome But from the instauration and dedication made by Iudas Maccabeus the 22. day of November when the first family began
part of service acceptable to God because it is performed on that day is to obserue a day and in this maner doe we obserue anniversary dayes The same consideration may be applyed to an anniversary houre Of Confirmation Imposition of hands was a ceremony used in personall prayers and blessings before the Law under the Law and under the Gospell Iacob imposed hands on the sonnes of Ioseph when he blessed them Gen. 48. Moses layd his hand upon Ioshua his successor Numb 27. The elders that were admitted to be Councellours in the great Synedrion were admitted with imposition of hands The Rabbins were promoved to their high degree of doctorship by imposition of hands In the new testament we read that Christ layed on hands on the children whom he blessed Math. 19.13 The Apostles gaue the gifts of tongues Prophesying and working of miracles by imposition of hands Act. 8. the faithfull indued with the gift of healing and casting out devils layed on hands on the persons cured Mark 14. office-bearers in the Kirk were receaved with imposition of hands Act. 6. 1. Tim. 4. Paul and Barnabas when they were sent forth in a special embassage were commended to the grace of God by imposition of hands Act. 13. when the Chatechumenists wer throughly catechised they were admitted to the society of the communicants by imposition of hands Heb. 6. Imposition of hands used in so divers actions civile and religious was no Sacrament for who will admit that the inauguration of Magistrates and Doctors or admission of rulers to be Counsellers is a sacrament it was only a simple rite and signe of limitation or restraint specifying or setting forth the party on whom wee desire God to powre his blessing that is it was only an indicant and demonstratiue signe of the person on whom the blessing was powred and not a significant or declaratiue signe of the blessing or grace it selfe bestowed A signification may indeed be devised as some divise this analogie betwixt it and the thing signified that the imposition of the hand doth in some sort resemble the hand of God streatched forth for the protecting assisting and safe keeping of the party and so it may be signum factum a signe made and accommodate to signifie such a thing but it is not signum destinatum a signe instituted by God to signifie such a thing for we haue no warrant for such a signification in all the Scripture The imposition of hands mentioned Act. 8. was not ordinary but extraordinary and temporary The Apostles gaue the extraordinary giftes of tongues prophecy and such like for they were seene of them that stood by and served for a general confirmation of the truth of their doctrine The gift of sanctification and strength against all temptations of sin and assaults of the Devill is a grace invisible serving for the confirmation of every Christian in particular and bestowed onely upon the faithfull whereas the former gifts called gratiae gratis datae by the Schoolemen might haue been bestowed upon persons unsanctified this place maketh nothing for confirmation The confession of Wirtemberge hath these words Of a temporall and personall fact of the Apostles a generall and perpetuall sacrament cannot be ordained in the Kirk without a special command of God By the Spirit then bestowed is meant not the sanctifying Spirit but the extraordinary gifts of the spirit for no doubt the Spirit was given when Philip preached and baptized except we will beleeue that the Eunuch was baptized by Philip without the spirit Nisi fortè Eunuchus à Philippo Diacono sine Spiritu sancto baptizatus fuisse credendus est Peter and Iohn bestowed the spirit in another manner to wit in an extraordinary manner These extraordinary gifts of the Spirit are called simply the Spirit not onely in this place but also Act. 19. and Iohn 7. The Spirit was not because Christ was not as yet glorified The Imposition of hands mentioned Heb. 6.2 is exponed by Theophilactus to be that wonderfull imposition of hands by the which they received the Spirit to prophesie and worke miracles Others expone it to bee the imposition of hands ordinatory or consecratory of Ministers in their office A third sort take it for an ordinary and common rite whereby the catechised were initiate and entred into the society of the communicants Let this third interpretation be admitted as the greatest ground of confirmation it will not serue their turn The Apostle opponeth the doctrine of the beginning that is the catecheticall doctrine of repentance from dead workes faith and resurrection of the dead and eternall iudgement to the doctrine of perfection The Catechumenists were either Infidels of perfect age converted to the faith or else the children of Christians come to perfect age The first sort were tried of their sufficient knowledge in the Catecheticall doctrine before they were baptized and admitted to the communion The second sort were tried before they were admitted amongst the number of communicants They were before in Ecclesia foederatorum in the Kirk of the covenant they entred in Ecclesiam adultorum into the society of the elder sort after triall of their sufficient knowledge by a recommendation of the Kirk the ceremony whereof was imposition of hands The ancient Kirke received penitents within the bosome of the Kirke by imposition of hands and it was called Impositio manuum reconciliatoria Siclike Heretickes and Schismatickes were received with imposition of hands And this was done before the communion whereby we may see that imposition of hands was nothing else but a gesture of personall prayer and blessing whereby they entred or re-entred into the society of the communicants Bellarmine acknowledgeth that the imposition of hands reconciliatory was not a consecration imprinting a character but a ceremony furthering prayer or a prayer upon the person As it was nothing else but a gesture of prayer in the re-entry so was it onely a gesture of prayer in the entry The reformed Kirkes obserue the same order in admitting to the Lords table either the children of Christians or strangers from other parts they admit them not but with prayers and after due examination of their knowledge and personall profession of the known truth The Kirk of Scotland at the first reformation ordained that children should be examined for the first time at the ninth year of their age for the second at the twelft for the third at the fourteenth since hath practised continual examination in the Catecheticall doctrine with prayers reiterate for their growth in knowledge and Sanctification and without sufficient tryall they were not admitted to the Lords table And this was thought sufficient to unite the baptized with the society of the communicants The gesture of imposition of hands other reformed Kirks and ours also haue omitted because it was a rite indifferent for it was but an indicant signe of the person admitted and because it hath been and is still abused to