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
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
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
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
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
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
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
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
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