A true narration of all the passages of the proceedings in the generall Assembly of the Church of Scotland, holden at Perth the 25. of August, anno Dom. 1618 VVherein is set downe the copy of his Maiesties letters to the said Assembly: together with a iust defence of the Articles therein concluded, against a seditious pamphlet. By Dr. Lyndesay, Bishop of Brechen.

Author: Lindsay, David, d. 1641?1621

A TRVE NARRATION OF ALL THE PASSAGES OF THE PROCEEDINGS IN the generall Assembly of the Church of SCOTLAND, Holden at PERTH the 25. of August, Anno Dom. 1618.

Wherein is set downe the Copy of his MAIESTIES Letters to the said ASSEMBLY: Together with a iust defence of the Articles therein concluded, against a seditious Pamphlet.

By D^r. LYNDESAY, Bishop of Brechen.

PROV. 24.21.

My Sonne, feare thou the Lord, and the King, and meddle not with them that are seditious.

IOHN MORRIS.

LONDON Printed by William Stansby for Ralph Rounthwait, dwelling at the signe of the golden Lyon in Pauls Church-yard. 1621.

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TO THE REVEREND AND GODLY BRETHREN, The PASTORS, and MINISTERS of the Church of SCOTLAND.

AS in our Church (blessed be God,) touching the truth of Doctrine, there is no controuersie, so there is no doubt (deare brethren) but in the controuerted points of Policie, wee would soone agree, if wee did consider what is the power of the Church in these matters, the extent of her power, and the obedience that is due thereto: therefore concerning these, [Page] I haue thought mee [...] to vse this short Preface vnto you.

The power of the Church.Albeit all things necessarie to the worship of God, and mans saluation, bee eyther expressely, or by necessarie consequence, contayned in the written Word, yet the particular circumstances of persons by whom, place where, time when, and of the forme and order how the worship and worke of the Ministrie should be performed, are neither expressely nor by necessarie consequence set downe in the Word: but for determination of these, some generall rules are giuen, according to the which the Church hath power to define whatsoeuer is most expedient to be obserued, and done for the honour of God,The power of the Christian Church in electing Pastors. and edification. This is a prerogatiue wherein the Christian Church differs from the Iewish Synagogue, as is manifest in euery one of the particulars aboue expressed. First, as touching the persons, in the Iewish Church, they who were imployed in the Ministrie, were particularly designed to bee Leuies Tribe:Numb. cap 3. 1. Tim. 3. In the Christians Church neither Family, Nation, nor People, is separated for the worke of the Gospell, but the qualities, graces, and gifts of men meete for the sacred seruice, are onely set downe, and it is in the power of the Church to trie the persons particularly in whom these graces and gifts are, and accordingly to elect them. And albeit the function wherevnto they are called be diuine, yet the bounds within which, and the persons towards whom the same must be exercised, is limited by the Church, which hath diuided national Churches in Prouinces & Dioceses, and Dioceses in Parishes: so as both the election of Ministers, and the limitation of their jurisdiction, is from [Page] the power of the Church. This the Apostle calls the measure of the Canon,2. Cor. 10. which God did measure out to him, beyond the which, he did not reach in his Apostleship: and such a rule, and measure should euery Pastor in the Church haue, beyond the which, hee ought not to passe, entering vpon other mens labour. As the Apostles had their measure distributed to them by God, so now euerie Pastor hath his bounds designed by the Church.

Secondly, vnder the Law,Their power in c [...]nsecrating places. Act. 15.21. albeit the Iewish Church had libertie to build Synagogues for their ordinarie meetings on the Sabbath to prayer, and reading of the Law: yet the place, where the chiefe, and solemne worship of God was performed, was first the Tabernacle, and the Temple, both built by Gods owne speciall direction,Deut. 12.4. and hauing the principall parts of his worshippe so appropriated to them, that in another place, the same might not be performed. But as vnder the Gospel men shall neither worship God in this mountaine (saies our Sauiour) nor in Ierusalem, but the true worshippers shall worship him in truth and spirit, the Christian Church hath power according to that Apostolicall Rule,1. Cor. 14.40. Let all things be done decently, and in order, to make choice of a place conuenient, within the bounds of each Parish, for the meeting of the faithfull to performe all the points, and parts of Gods worship: and [...]his place being built, and dedicated to the worship of God, may not bee condemned, neglected, nor profan [...]d, but freq [...]ented, and kept for religious vses. Not that wee est [...]me that there is any more holiness [...] in it, then in another place or that Gods presence, and so his worship is an [...]xed more to that [Page] place then to another, but to the end religious Seruice may be performed decently, and in order, this is done.

The power of the Church in appointing times to Gods worship. Leuit. 23.Thirdly, vnder the Law the chiefe parts of Gods worship were astricted to certaine set times, & festiuities, & lawfully could not be performed on other daies: but vnder the Gospel omnis dies Domini est, omnis hora, omne tēpus habile est diuino cultui, as Tertul. in his book de Baptismo witnesseth; and Esay prophecied in his 66.23. From one Sabbath to another, and from one New-moon to another shal all flesh appeare before me, saith the Lord. Thus the Apostles ceassed not to teach daily in the Temple,Act. 5. Act. 19. & from house to house, the Doctrine of Christ. S. Paul taught in the Schoole of one Tyrannus for the space of 2. yeres daily, and as one of the Greeke Editions hath it, from the fifth houre to the tenth. On the Iewish Sabbath, which is our Saturday, he taught often in the Iewish Synagogues.Act. 13.14. Epitom. de fide Catholica. And Epiphanius records, that Christians kept their conuentions on Wednesday, Friday, and Sonday, by Apostolical tradition, and example. S. Augustine affirmes, That in his time men receiued the Sacrament euerie day.Epist. ad Ianuar. 118. Our owne Church, besides the Lords day, hath appointed other houres and times for diuine Seruice in great Townes, as houres for Morning and Euening Prayer euery day, for Preaching, and interpretation of Scripture, such other times as they hold to bee conuenient. Thus is it manifest, that the Church hath power to appoint other set times besides the Lords day, for his seruice, as wel by the liberty which God hath giuē to his Church to come, and worship before him euery day, as by the practise of the Apostolicall, and Primitiue Churches. Yea further, the Church hath power to appoint religious exercises, and certaine speciall parts of diuine Seruice [Page] to be performed in the times, which shee thinkes most expedient for edification. So hath our Church bin accustomed to appoint particular Scriptures to be interpreted vpon the daies so called of Exercise; and by the first Booke of Discipline, euery Pastor is ordained to teach in his Congregation on the Sondaies at afternoones certaine heads of the Catechisme: Likewise to minister the Sacrament of the Communion vpon the first Sondaies of March, Iune, Septemb. & December. It was the custom of the Church of Geneua, in the daies of I. Caluin, Caluin ▪ 361. Epist. to celebrate that holy action vpon the day of the Natiuitie, which wee call Yule, and vpon Easter day which we call Pasche. The ground of this power is first, the abolishing of the New-moones, Festiual daies, and Sabbaths by the coming of our Sauiour, in whom the body of all these shadows is: and next, the libertie giuen by God to the Christian Church mentioned by Isaiah, as ye heard before. For as by the first we are freed from the bondage of the Law, and the obseruation of the set times therein prescribed; so by the second, all times are sanctified to the worship of God, in so farre, that the Christian Church may make choyce of any time in the weeke, any day in the moneth or yeere for their publique meetings to his worship. And as for the Lords Day, which hath succeeded to the Iewish Sabbath, albeit God hath cōmanded to sanctifie it by the publike exercise of religiō, yet neither is the whole publike worship nor any part of it appropriated to that time, but lawfully the same may be performed vpō any other conuenient day of the weeke, of the Moneth, or of the yere, as the Church shall think expedient. Vpon this ground Zanchius affirmed, Ecclesiae Christi liberū esse, quos velit praeter dominic. dies sibi sāctificādos deligere. [Page] And by this warrant did the primitiue Church sanctifie these fiue anniuersarie dayes, of Christs Natiuitie, Passion, Resurrection, Ascension, and the Descent of the Holy Ghost. Where it is obiected, that it is onely proper to God to make holidayes, I answer. That it is onely proper to God, to make times, and places holy, by appropriating to them a diuine worship, which may not bee performed lawfully, but in these places, and on these times; such as the Tabernacle, and Temple, and the Iewish Festiuities vnder the Law were: for vnto them was appropriated by God a worship, which might not be performed on another day: and so these dayes did not only belong to the worship as meere circumstances, but were proper parts or points thereof, and could not bee omitted, without marring of the whole action. In which respect, these dayes were holier then other dayes, because a part of Gods worship consisted in obseruation of them. Such holy dayes the Church cannot make. But to make times and places holy by consecration of them to an holy vse, the Church hath power: for the dayes that she appoints are obserued only for order, and policie; and haue no relation to the worship performed on them, as any Rite or religious Ceremonie belonging necessarily to the integritie thereof. The Natiuitie of our Sauiour may bee remembred, and publike thankes giuen to God therefore vpon any other time as well, as vpon the twentie fiue of December; likewise the Passion, Ascension, and the rest of these benefits: yet wee remember them at certaine set-times, not because the times require such a worship, or the worship such a time to the integritie and [Page] lawfulnesse thereof, but to the end the worship may be performed orderly once euery yeare, in euery place vpon one day, that all people, wheresoeuer they be, at home or abroad, may bee instructed, and admonished to prayse and magnifie the grace of God, and goodnesse of their Sauiour. Herein the reformed Churches differ from the Papists, who Iudaize in obseruation of those Festiuities, because they professe to obserue them, not for order only, but esteeme them to be sacratiores & sanctiores alijs diebus, Bellar. de cult [...] sanctorum, lib. 3. cap. 10. & pars diuini cultus, which we doe not. For the Lords Day, it hath succeeded to the Sabbath, and is holy by diuine Institution, hauing for euidence and confirmation thereof, both a morall Precept, and the exemplarie practice of Christ, and his Apostles in Scripture. In the forth command, after the labour of six dayes, the seuenth is appointed to bee sanctified in memoriall of Gods rest from his six dayes worke; and the particular day, not being expressed in the command, was notified to the people either by the exemplary practice of Moses, and the Church in the Wildernesse, or by tradition of the Fathers going before, if so it be, that from the Creation that day was obserued. Now after the legall shaddowes are abolished, whereof the Iewish Sabbath was one, if any will demand what day must bee obserued in the Christian Church, wee answere, that questionlesse for the quotient of the number, the day cannot bee altered, which by the Law is appointed. Heauen and Earth shall perish, but one iot of the Law shall not perish. Our Sauiour came not to dissolue the Law, but to fulfill it. In the Law wee heare that God rested the seuenth Day, that he blessed and [Page] sanctified it, and there is a libertie giuen to labour six dayes, but the seuenth is commanded to be kept holy: so howbeit the Iewish Sabbath which was the shaddow, be materially abolished as touching the particular Day, yet the Day commanded in the Law, formally must remayne, and euer be the seuenth after six dayes worke. But if yee will aske, seeing the seuenth Day in particular is not expressed in the Law, and that day which the Iewes obserued, is abolished by Christ, as the shaddow by the body, how the particular and materiall Day may bee knowne, that the Christian Church should obserue? Vnto this we answere, that the particular Day was demonstrated by our Sauiours Resurrection, and his Apparitions made thereon; by the Apostolicall practice and the perpetuall obseruation of the Church, euer since that time, of the Day which in Scripture is called the Lords Day, as that, which the Iewes obserued was called the Lords Sabbath; because as the one was appointed by the Lord, for a memoriall of his rest, after the Creation, so the other was instituted by the Lord for a memoriall of his Resurrection after the Redemption. For this wee must hold as a sure ground, whatsoeuer the Catholike Church hath obserued in all Ages, and is found in Scrip [...]ure expresly to haue beene practised by Christ, and the Apostles (such as the sanctification of the Lords Day) the same most certainly was instituted by the Lord to bee obserued, and his practice in that is exemplar, and hath the strength of a particular precept. Hereby it is manifest, that the sanctification of the Lords Day is of diuine Institution, as well by reason of the diuine Precept, commanding the seuenth [Page] Day in generall to bee obserued, as of the diuine practice of Christ, and the Apostles their specifying the Day, which hath the force of a particular diuine Precept. In respect whereof, the obseruation of this Day is a point of diuine Worship, and is holy, not by Ecclesiasticall Constitution, but by diuine Institution. Moreouer this Day is holy by appropriation of it to a certaine religious vse, whereunto no other Day can be applyed, namely, to bee a memoriall of the Lords rest after the Creation, and of his Resurrection after the Redemption: As also to be a signe of our sanctification here, and of our glorification hereafter, as is manifest by the words of the holy Ghost, Exod. 31.13. It shall be a signe betweene me and you, that I the Lord doe sanctifie you: and that of the fourth to the Hebrewes, A rest is left to the people of God, wherein we should studie to enter. For this wee must hold, that whatsoeuer vse vnder the Law, was proper to the Iewes Sabbath, wherein now vnder the Gospell both Iew and Gentile haue interest, remaynes yet proper to the Lords Day that succeeded thereto: And in that respect, this Day differs from all other Dayes being obserued not for policie and order only, but for diuine institution, and the religious vse whereunto it is appropriate, that is, to bee a memoriall, First of the Creation, as hath beene said, because after our sixe dayes worke, we rest on it, being the seuenth, as God did from the workes of the Creation: Secondly, of the Redemption, because on it the Lord arose, and perfected that worke: and thirdly, to be a signe of our sanctification, namely, that God, who hath chosen and sanctified vs to be his people, and whom we worship, is God the Creator, [Page] who in sixe dayes created the World, and rested the seuenth; and God the Redeemer, who rose on this Day, and hauing abolished sinne, and death, did bring in righteousnesse, and life; and God the holy Ghost, by whose power hee did rise, and by whose power we hope also to be raised againe. Vnto this holy and religious vse, this Day is appropriated, whereunto no other Day besides can bee applyed. That to conclude, the Church hath power to appoint times, for the publike worship of God, and to appoint such a kind of worship, as shee thinketh most expedient to bee vsed on these times for edification; although shee hath no power to make the obseruation of any time, a point of Gods worship, or to appropriate thereto any part of his worship.

Finally, to end this point of the power of the Church, when the people are conuened in the ordinarie place, and at the times appointed, the Scripture hath not set downe, whereat the Pastour should beginne, how hee should proceed, and wherewith hee should close vp this Seruice: as whether hee should beginne with singing of Psalmes, or praying, or reading, or preaching; and when hee prayes, with what petition he shall beginne, what he shall subioyne next, and so forth: what order he shall obserue in baptizing and celebration of the Supper, in Marriage, in censuring of notorious offenders by Excommunication, in Absolution: and to bee short, in all such other points of Doctrine, Discipline, and Diuine Seruice, there is nothing particularly prescribed. Although the substance of all be in the Word, yet the order, disposition, forme, and manner are left to be determined [Page] by the Church. Many of which points, are of farre greater moment, then any of the Articles concluded at Perth.

Thus much for the power of the Church. We come now to the extent of this power. It is certaine, that this power cannot reach to any thing essentiall or materiall in the worship of God: but to the decencie, and order only,The Church hath power to determine generall circumstances necessary for God [...] worship. which is to bee obserued for edification in the circumstances aboue specified; Let all things bee done decently, and in order, saith the Apostle. The things themselues that are to be done, are partly specified in that same Chapter where this rule is giuen, and in the word else-where, they are fully and particularly expressed, and not left to be prescribed according to the will and iudgement of the Church, but by this Precept a power is giuen only to the Church to prescribe the decent manner, forme, and order how they should be done. And so to determine the circumstances which are in the generall necessary to bee vsed in diuine worship, but not particularly defined in the Word. So by warrant of this Precept, the Church hath no power to forme new Articles of Faith, new Precepts of Obedience, new Petitions of Prayer, new Sacraments, or new Rites, and Ceremonies, such as Salt, Oyle, Spittle, Chrisme, Ashes, holy Water, Lights, and innumerable such other things; which cannot be reduced to any circumstances, that in the generall are of necessary vse: wherein the Church of Rome abusing her libertie, hath laid vpon the Christian Church a burthen of Rites no lesse intollerable then the Legall Ceremonies, yea, and haue imposed them to bee obserued, not onely as things belonging to policie, and [Page] order, but as parts of diuine worship, which we of the reformed Church reiect, esteeming all that to bee will-worship, which men impose to be obserued, as necessarie points of the seruice of God, which himselfe hath ordayned in his Word.

The Lawes that the Church makes in their matters are alterable.Further, because the Ceremonies and circumstances left to the determination of the Church, cannot alwayes be one and the same, by reason of the diuersity of Ages, Times, People, and Nations, touching them no constant Law can bee set downe, as is acknowledged in the one and twentieth Article of the Confession of our Faith confirmed by Parliament; but altered they may be, and altered they should be, when necessitie requires: In which case Charitie (sayes Caluine) can best iudge, what is most expedient, Hanc si moderatricem patiemur, salua erunt omnia.

The obedience due to the Ordinances of the Church.The power of the Church being thus limited, it is without controuersie, that the Canons made by her touching the circumstances that in the generall are necessary for the worship of God, ought to bee obeyed so long as they stand vnchanged or abrogated: not because they contayne in them any substantiall or materiall part of Religion, or that they haue in them any diuine Authoritie, as the Commandements of God, which in conscience bind to obedience; but because in them an order is established tending to vnitie and peace, whereby confusion, scandall, and Schisme is eschewed: and because the power of the Church, whereby these Lawes are made, is the Ordinance of God, and confirmed by the authoritie of his Word, commanding vs to obey them that are set ouer vs in the Lord, the Canons of the Church must be obeyed, [Page] for reuerence of the Ordinance and Commandement of God, which is the onely direct and immediate obiect of our conscience, and the religious band that tyes vs to the obedience of euery humane ordinance for conscience sake.

But because many excuse their disobedience with a pretext of conscience, I will shortly set downe the rules of conscience, that by the Word of God we are obliged to follow in our actions.

The first is, whatsoeuer is commanded, or forbidden in the Word expresly,The rules of Conscience. or by necessary consequence, ought to be obeyed. The next is, whatsoeuer is commanded or forbidden by the Lawes and Ordinances of our Superiours Ciuill or Ecclesiastique, the same, if it be not contrarie to Gods Word, should be obeyed, by reason of his expresse command; ‘Obey them that haue the rule ouer you, and submit your selues, Heb. 13. And againe, Submit your selfe to euery ordinance of man, for the Lords sake, 1. Pet. 2.13.’ To this appertaynes lawfull customs hauing the force of a Law, where there is no written Law. Thirdly, touching things that are free, and are neither determined by Ciuill nor Ecclesiasticall Constitutions, we haue this rule: Let euery man stand fully perswaded, in his owne minde, that he may doe or omit that which hee intends, without the offence of God or his Neighbour, but hee that doubts is damned, for whatsoeuer is not of Faith, is sinne, Rom. 14. These are the rules of conscience set downe in the Word, concerning which it is to be obserued, that the first rule is absolute, and the second and third subiect to it. The Lawes of men and their opinions must be tryed, and iudged by the Law [Page] of God; for as the Apostle sayes, [...],Act. 5.29. that is, We must obey God rather then men. As for the priuate iudgement of euery mans conscience, it is subiect to both the two former rules. That the iudgement of our minde must giue place to Gods Law, no man doubts: And that it ought to giue place vnto Constitutions Ciuill or Ecclesiastical, no man should doubt, that knowes how God by his Word hath ordayned, that euery soule should be subiect to superiour powers. It may be obiected, What if wee doubt, whether the thing commanded in the law of man bee lawfull and expedient, may wee obey thus doubting, seeing the Apostle sayes, that Whatsoeuer is not of Faith is sinne? Vnto this the answer is easie; first, touching the lawfulnesse of that which is commanded in a Law, no man ought to doubt, except hee bee able to proue euidently that the Law is vnlawfull by the Law of God; which if hee doe, hee must follow the first rule, and rather obey God then men. Next, as for expedience, Rom. 14: The things committed to the iudgement of our conscience, and which according to our faith and perswasion wee ought to doe, or omit, are not things determined or concluded by any diuine or humane Constitution, but such things as are free and indifferent, which a man may freely elect or reiect, doe or leaue vndone, without transgression of any Law Diuine,In matters of expedience where a lawful Ordinance is set downe, the same ought to be the rule of our conscience. Ciuill, or Ecclesiasticall. In such things, the Apostle willeth euery man to follow that which hee thinks most expedient for edification, and eschuing of scandall. Where a man hath not a Law, his iudgement is the rule of his conscience; but where there is a Law, the Law must [Page] be the rule. As for example, before that Apostolicall Canon that forbad to eate bloud, or strangled things, euery man might haue done that which in his conscience he thought most expedient, according to the circumstances of times, places, and persons. In presence of the Iewes hee might haue abstayned from these things, if in his heart hee thought it most expedient, for eschuing their offence: Contrariwise, in presence of conuerted Gentiles, he might haue eaten, if hee esteemed, that by his abstinence they would haue taken offence, and doubted of their Christian libertie; but after the making and publication of the Canon that inioyned abstinence, the same was to rule their consciences. And therefore, after that time, albeit a man had thought in his owne priuate iudgement, that to abstayne from these things was not expedient, because some by his abstinence might haue taken offence as before; yet in that case he ought not to haue eaten, because now the will of the Law, and not the iudgement of his owne mind, was the rule of his conscience. Neither was hee now to respect the scandall, because it was remoued by the Law: for, by obedience to a lawfull Ordinance no man giues scandall, and if any take offence, both the cause and occasion thereof is the peruersnesse onely of the person offended. Tertullian saith well, Res bona neminem offendit, nisi malam mentem, that is, A good thing (such as obedience) can offend no man, but an euill minde; which must bee reformed by good information, and not by disobedience, which confirmeth errour, and causes rebellion. Caluin in his 363. Epist. written to Oleuian, giues many reasons, wherefore the comfort [Page] of the Sacrament ought not to be refused to the sicke in time of extremitie, and declares that in his owne iudgement, he thought it expedient not to refuse the same; yet he subioynes, Scis, frater, alium esse apud nos morem: fero, quia non est vtile contendere, that is, Yee know, Brother, wee haue another custome: I beare with it, because I thinke not good to make contention. Here Caluin preferreth the custome of Geneua to his owne iudgement, and will leaue that vndone which he thought expedient to be done, rather then by doing it, and infringing the custome of the Church, to make contention. What then, shall wee doe ill, that good may come of it? for is it not euill to omit that which we thinke expedient to bee done, and that ought not to be refused, to the end good may come of it, namely, peace preserued, and contention eschued? To this I answer, The euill which the Apostle forbids, is a thing simply vnlawfull in it selfe, and not that which in one respect may be expedient, and in another inexpedient: As to giue the Sacrament to the sicke is expedient for their comfort, but to giue it contrary to the order of the Church, is not expedient. In things of this nature, Ex duobus malis, minus eligendum est, that is, Of two euils the least must be chosen. It is euill to refuse the comfort of the Sacrament to the sicke, but it is worse to giue it against the custome of the Church, and make contention. I must therefore in this case choose the least euill, and not giue the Sacrament, because thereby the greater euill being eschued, the lesse ceasseth to bee euil, and becommeth good. It is doubtlesse an euill thing to cast our goods in the Sea, but it is worse to lose our [Page] liues: Here the least euill is to bee chosen, for the eschuing the greater, and in that respect it ceasses to be euill. Thus the rule holds in all things of this quality, when that which is euill is not vnlawfull and vnhonest, but vnexpedient and vnprofitable. And so to returne, Caluine for this cause preferres the custome of Geneua, to his owne iudgement in a matter of expediencie: for it is euer more expedient to obey a Law, and keepe a lawfull Custome, then to doe a thing thought more expedient, if it cannot be done, but by an open breach of the Law: because thereby the Law must be brought in contempt, priuate opinion preferred to publike authoritie, and so confusion, contention and Schisme brought in; and order, peace, and vnitie shoot to the doore. To conclude, in matters of expediencie, where a Law is set downe, if wee make not the Law the rule of our obedience and conscience, but our owne priuate opinions and conceits, then must we with the Anabaptists disproue and condemne all sorts of Gouernment, and liue like lawlesse Libertines, euery man following his owne conceite; whereunto it is certaine the peruersenesse of our nature carryes vs, that is alwayes prone to rebellion, and therefore easily drawne thereto with any shew of reason, pretext of conscience and religion: which the Penner of this pestilent Pamphlet considering, intends with Lyes, Calumnies, Falshoods, craftie Cauillations, Threatnings and Terrours of Oathes, Promises, and Subscriptions, to deceiue the simple, stirre vp the Seditious, confirme the Rebellious, & to beare down the Truth, his Maiesties Authority, the Power of the Church, and all that loue Order & follow after peace.

[Page]To obuiate this his seditious and malicious purpose, it was not onely expedient, but necessary, that this answere should bee made, which by the grace of God, shall giue such satisfaction to all good and vpright hearted men, as they shall preferre the iudgement, determination, and lawfull Constitutions of the Church, to the singularitie of their owne, and other priuate mens opinions; order to confusion, peace to contention, and vnitie to schisme: aswell for the feare of God, who hath giuen power to his Church to set downe Lawes for order, and decencie, and hath commanded vs to submit our selues thereto; as for obedience to the sacred will of our most gracious Souereigne, at whose instant and earnest desire these Articles being found lawfull were concluded, and are now commanded to bee practised. When Dauid would haue gone out against Absalon, hee was stayed by the people, who esteemed his life more worth then a thousand of theirs: So should euery good Christian esteeme of the loue and fauour of the Prince towards the Church. Salomon sayes, that the wrath of a King, is the Messenger of Death, and like to the roring of a Lion, which a Wiseman will pacifie, and not prouoke: and that his fauour is as the cloud of the latter raine, and as the dew vpon the grasse. The truth of this is manifest in the Stories of the Church: what comfort the fauour of Constantine the Great did giue to the Christian Church, may be seene by the barbarous and cruell persecutions of the Emperours that went before.

The euils, troubles, and calamities that the Church of England endured in the dayes of Queene Marie, [Page] declared what benefit they enioyed by King Edward her Predecessor, and Queene Elizabeth her Successor. The beastly crueltie, and massacres vsed in France vnder the Gouernment of the Predecessors of Henrie the Great, hath made manifest to the World, what wracke and misery the discontentment, and offence of Princes; and how great blessing and felicity their loue, and fauour produces to the Church of God within their Dominions. What need wee to goe further then the Scriptures for examples to this purpose? therein wee see, that as the Church decayed vnder wicked and idolatrous Gouernours, so did it euer reuiue, and flourish vnder religious and godly Kings. We stand much vpon the offence of people, and esteeme greatly of their fauour, wherein I will not say we doe euill; but should wee put their fauour and offence in ballance with the fauour, and offence of him whom God hath annointed and appointed to be the nursing Father of this Church? In whose loue we haue found by experience, and daily findes greater benefite and good for the aduancement of true Religion, then can bee expected from many thousands of our best Professors; let be at their hands, who in Religion like nothing well but contention, whereby they make their aduantage one way or other, as they are inclined, delighting to fish (as the Prouerbe is) in troubled waters.

It is often obiected, that the chiefe cause of our yeelding at Perth to the fiue Articles, was the respect we had to the fauour of the Prince, and the feare of his wrath: against my selfe in particular it is falsly obiected by the penner of this Pamphlet, that I confessed, we had neither Reason, Scripture, nor Antiquitie [Page] for them, yet to diuert the Kings wrath from the Church, yeelding was best. The truth is, at that time I spake only of kneeling at the receiuing of the Communion, and said no more then I haue set downe in print in that Treatise which I published for kneeling, in the last words of the first Section of the first Chapter, and in the first Section of the second Chapter at the beginning: this was, That neither Scripture, Antiquitie, nor Reason doe enforce any necessitie either for lying, sitting, standing, or kneeling at the Sacrament; and that all these gestures being indifferent, I held it most expedient to yeeld, and not to striue with our gracious Souereigne for a matter of that nature, repeating this Verse,

Cedere maiori virtutis fama secunda est:

Illa grauis palma est, quam minor hostis habet.

This I said at that time, and so yet I thinke, that to eschue the Prince his offence, and to keep, confirme, and increase his loue and fauour towards the Gospell and the Church, was a respect and cause great enough wherefore we should haue yeelded vnto his Maiesties desire in matters indifferent; against the lawfulnesse whereof, nothing hath beene, or can bee obiected, which is not, and may not be easily answered. Against the expediencie, the feare of scandall was and is all that could be pretended; which if wee were peaceably disposed, might haue beene, and yet may be very easily remoued: and therefore such a feare ought neither to haue impedite our yeelding at that time, nor our obedience now. We are exhorted by the holy Ghost to feare God, and obey the King. Where obedience to [Page] the Prince may stand with Gods feare, it ought to bee preferred by euery good Christian to all other respects, and especially by the Pastors of the Church, who should as lights goe before others both in doctrine, and example, chiefly, when peace and vnitie may bee procured and preserued in Gods house by our obedience.

For vnitie, wee should bee ready to lay downe our liues, as well as for veritie, which Dionysius Bishop of Alexandria writing to Nouatus, affirmed, saying: Oportuerit etiam pati omnia, ne scinderetur Ecclesia Dei, Euseb. Hist. Eccles. lib. 6. cap. 34. & erat non inferior gloria sustinere martyrium pro eo, ne scindatur Ecclesia, quàm est illa, ne idolis immoletur. Immo secundum meam sententiam, maius hoc put [...] esse martyrium: ibi enim vnusquisque pro sua tantùm anima, in hoc verò, pro omni Ecclesia martyrium sustinet. That is to say; It behoued thee to haue suffered all things, that the Church of God should not haue been rent, & it had bin no lesse glorie to haue sustained martyrdome for this, that the Churches vnitie might haue beene preserued, then for refusing to sacrifice vnto Idols. Yea in my minde, this is a greater martyrdome: for in that euerie man suffereth for his owne soule onely, but here, hee suffers martyrdome for the whole Church. This was the iudgement of that holy Father. who esteemed it a glorious martyrdome to suffer for the vnitie of the Church. Contrariwise, the Donatists did glorie in this, that by their sufferings, they entertained Schisme and diuision, confirmed the hearts of the simple▪ and supe [...]stitious, in their errours; acquired to themselues the renowne of Martyrs, and thereby brought vpon the Church the imputation of persecution. [Page] To whom S. Augustine answers, That they complained most vniustly, that they were persecuted by the Church, because the Church was more heauily persecuted by them: and thereupon in the eleuenth Tractate vpon S. Iohn sayes, Albeit Ismael was cast out of his Fathers house, for Isackes sake, yet the Apostle calls not Isaack, but Ismael, the Persecutor. In his Booke intituled, De Vnitate Ecclesiae, against Petilian the Donatist, he writeth thus: Grauius persequitur filius patrem male viuendo, quam pater filium castigando: & grauius ancilla Saram persecuta est per iniquam superbiam, quàm eam Sara per debitam disciplinam: & grauius Dominum persequebantur propter quos dictum est, Zelus domus tuae commedit me, quàm ipse eos, cum eorum mensas euertit, & eos flagello de templo expulit: that is to say, The sonne persecutes the father more grieuously by his wicked liuing, then the father doth the sonne by inflicting due chastisement. And Agar the Hand-maid did persecute Sara her mistresse more spitefully, by her vndutifull pride, then Sara did her by vsing due discipline. And they of whom it was said, The zeale of thine house hath eaten mee vp, did persecute the Lord more cruelly, then hee did them while as he ouerthrew their Tables, and droue them out of the Temple with scourges. And a little before in that same place, he affirmes, that they were the persecutors of themselues by the Apostles words: Qui resistit potestati, Dei ordinationi resistit: qui autem resistunt, ipsi sibi iudicium acquirunt, that is, He that resisteth the power, resisteth the ordinance of God, and they that resist draw punishment and iudgement vpon themselues: and often repeateth this sentence, Non poena, [Page] sed causa facit martyrem, It is not the punishment, but the cause that maketh martyrdome. To resist a lawfull ordinance, is euill: to suffer contumeliously for disobedience is worse; but by disobedience and contumelious suffering to confirme People in their errours, and rend the bowels of the Church our cōmon Mother, is worst of all. These things, I shall beseech you Brethren to ponder; and the Lord giue vs all in meekenesse, and humilitie, to trie what veritie requires; and holding that fast, to keepe the vnitie of the Spirit in the band of peace. The God of veritie and peace knit vs together in his truth, by the Spirit of his Sonne Iesus Christ our Peace. AMEN.

Dauid Brechen.

[Page]

To the Reader.

THou hast here, gentle and courteous Reader, a true and simple narration of the proceedings of the last generall Assembly kept at Perth, opposed to the false and lying Discourse made by the Libeller against the same; with an answer to his Nullities; the Oath, and Arguments propounded against the fiue Articles there concluded. These paines are chiefly taken for thy information, that thou mayest know the truth and vnderstand both the matter, and manner of proceeding in the said Assembly. Since that time, I heare they haue put the Pamphlet in Latine, and set forth other Libels full of impious and reproachfull lies against the principall men of our Church. These I haue not seene, and if I had, I would not haue deigned them any answer. For, when leauing the matter, they fall a rayling at the persons of men, that are their betters in all respects, they shew the weaknesse of their cause, & deserue nothing of wisemen, but contempt. This manner of doing is better replyed with the Pillorie, then otherwise. Wee know the eares of many are open to admit detractions, and he liues not, that is not hated by some, who will readily beleeue the most false things: yet, Wickednesse hath not so generally preuailed in the world, nor are we so vnknowne in it, as wee neede any of vs to feare their defamations. If thou, notwithstanding, doest think that such Libels require an answer, I aske thee, How [Page] shall it be done? I know no way my selfe, but eyther to vse Apologies or recriminations. And this last were not difficile to doe: for though the Writer goeth namelesse, the Faction to whose pleasure he writes is knowne, and they that sport themselues with such libels, sending them from hand to hand, as matters of some worth. Their persons we could easily pay home, and repone true things vnto them in stead of forged, telling them no other matters, then haue beene tried, confessed, and publiquely acknowledged by those that are hottest in this businesse, of themselues: but these are the weapons of the vulgar, which we disdain to vse, & vltio haec, Christiano homini maxime indecora. As for Apologies, the Wise man saith, That they leaue suspitions in the Readers mind, & plures Sermones prouocant, & plurium: The best Apologie against calumnies, is, conuitiatores factis refellere. Luther, Caluine, Beza, the great lights of the reformed Church, and our owne Knox, had many foule aspersions cast vpon them whilest they liued; yet did they not faint in their course, nor do they now heare the worse for them, with posteritie. Fame is not at mans disposing: and if any amongst men haue power of it, in nostra manu est, as one speakes, bene vel secus audire. We therefore resting in the goodnesse of our cause and conscience, will keepe silence, and not vnderstand such things, passing little with the Apostle to be iudged of them, or of the day of man. He that iudges is the Lord, who will lighten things that are hidden in darkenesse, and make the counsells of the hearts manifest: And then shall euerie man haue praise of God. To his grace I commend thee for now and euer.

[Page 1]

AN ANSWER TO THE PREFACE DIRECTED TO THE READER.

Multi sint licet impotentis irae,
Pellem rodere qui velint caninam:
Nos hac à scabie tenemus vngues.

PP.

The meanes of printing and publishing are to vs verie difficile.

ANS.

The Quarter-masters and Collectours of the voluntary Contributions through Fyiffe, Lowthiane, Edinburgh, and other parts of the Land, for setting forth of this worke, say that you haue no cause to complaine. And if in times comming, your paines bee as well recompenced, this trade of penning, printing, and publishing, shall bee more gainfull, then your stipend was for your Ministery.

PP.

We wish therefore euery good Christian, to take in good part our meane trauels.

ANS.

Although your trauels had no other fault, but that they were meane, yet your cessation from better businesse cannot be excused: but they being withall seditious and pernicious, no good Christian will take them in good part.

PP.

And not impute to vs, the want of good will, but of meanes, if they be not serued hereafter continually after this manner. Wee shall bee readie, God willing, for our owne part, as need shall require, and opportunitie will serue, to defend the cause wee maintayne, against any of our Opposites their Answeres, or Replyes whatsoeuer worthy of answere.

PP.

His Maiestie vseth this prouision, that where the Law is otherwise, they preasse by patience and wel-grounded reasons, either to perswade all the rest to like of their iudgement; or where they see better grounds on the other part, not to be ashamed peaceably to incline thereunto, laying aside all preoccupyed opinions.

ANS.

If yee approue this prouision, as yee seeme after to doe, seeing a Law standeth in our Church neither reduced, nor abrogated against your opinion: why is your patience turned into passion, & your wel-grounded reasons into vnreasonable raylings: And considering at the Assembly in Perth, the grounds whereupon the Law was made, were esteemed by the votes and iudgements of more then double your number, better then any answere, or reason brought on the contrary, why are yee ashamed peaceably to incline thereunto, laying aside all preoccupyed opinions?

PP.

Wee are able to prooue, that no Ecclesiasticall Law hath beene made in any free and formall Assembly for the alteration by-past, or presently intended either in Gouernment, or Ceremonies.

ANS.

What you are able to proue, we know not, but vntill the time the probation be made, and the Church which made the Lawes, being better informed alter or abrogate them, it it is the duty of euery good and peaceable Christian to giue obedience thereunto, except they bee manifestly damned in the Word as impious: for there can be no peace nor vnitie in a Church, where there is not a Conformitie obserued according to Lawes; for if one shall follow the Law, another his owne opinion contrary to the Law, and the third, some conceit different from both, what can follow but contention and confusion in the Church?

[Page 12]

PP.

The ratification of ciuill Lawes alreadie made, or to bee made, cannot rectifie the Eccesiasticall, so long as we are able by good reason to impugne their authoritie; and to euince the vicious constitution, the informall, and vnlawfull proceedings of those Assemblies, where the said Ecclesiastical Lawes are said to haue beene made.

ANS,

That which is right needeth not to be rectified; such the Estates of Parliament haue found the Canons of the Church, which they haue ratified: but yet forsooth so long as you are able to impugne their authoritie, euince them to be vicious, informall, vnlawfull: So long neither can the authoritie of the Parliament, nor Church make them to haue force, but all must be suspended vpon your skill and learning to proue, and improue as you list. Whereof this smelleth, whether of plaine sincerity, or of Papall Supremacie, let the Reader consider.

PP.

Put the case, that no exception might bee made against the Law; his Maiesties prouision permitteth vs to perswade others with well grounded reasons.

ANS.

If no exception might bee made against the Law, what well grounded reason can be vsed to perswade the contrary? His Maiesties prouision, is as farre contrary to the permission here alledged by you, as light to darknes: for although his Maiestie wish these who are contrary minded to preasse by patience, and well grounded reasons to perswade all the rest to like of their iudgement, yet hee permitteth them not to perswade others to resist to the authoritie, to breake the Law of the Countrey to stirre vp Rebellion and Schisme, which you by this Pamphlet doe only intend; but by the contrary, willeth them in these words (which you purposely omit) To content themselues soberly and quietly with their owne opinions; not resisting to the authoritie, nor breaking the [Page 13] Law of Countrey, neither aboue all, stirring any Rebellion or Schisme, &c. but to possesse their soules in peace. If such licence were granted, as you alledge, was giuen by his Maiesties prouision, there should neuer bee any setled order in Church or Common-wealth, a doore being opened to seditious spirits, to disturbe all with such perswasions, and disswasious as are vsed in this Pamphlet.

PP.

The verity of our Relations, and validity of our Reasons, we referre to the tryall of euery Iudicious Reader, making conscience of his Oath, Promise, Subscription, and Purity of his Profession.

ANS.

If the Iudicious Reader, holding the puritie of his Christian Profession, lay aside all other preiudice, and be not moued with these Pannicke terrours of Oathes and Promises, which he neuer made, and of Subscriptions which hee neuer gaue, he shal try and find the greatest part of your Relations to be vttered out of passion, whereby the sincerity of the truth is corrupted; and in your Reasons such validity, as sophisticall captions and cauillations can afford.

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[Page 15]

A TRVE NARRATION OF THE PROCEEDINGS of the generall Assembly holden at Perth, and begun the 25. day of August 1618. Opposed to the Libeller his Discourse thereof, in the Pamphlet lately Published.

TO the end the true causes of this meeting may be vnderstood, wee must draw the occasion thereof somewhat further off, then the Proclamation mentioned by the Libeller. So it is, That his Maiestie at his late beeing in this Kingdome, did propone to the Bishops, and principall Ministers, who were called to meete at S. Andrews for that effect, the tenth of Iuly 1617. the fiue Articles now concluded, desiring they might be receyued in this Church, and an alteration made of the other customes that obtained before in these points. This proposition was made by his Maiestie himselfe in the Chappell of the Castle, where then his Maiestie remained. Vpon the hearing whereof, humble petition was made by the Bishops and Ministers there assembled, that they should bee permitted to conferre amongst themselues, vpon the said proposition, before they gaue any answer. Which being graunted, they went, and met together [Page 16] in the Session house of the Paroch Church, where after mature deliberation, it was concluded, they should put vp one common Supplication, to his Maiestie for libertie of a generall Assembly, to aduise and take conclusion in these poynts. It being signified vnto them at the same time by the Archbishop of S. Andrewes, that his Maiesty would take this for a shift, and not content with the Supplication, vnlesse assurance were giuen, that the same Articles, should be yeelded vnto, in the Assembly; Answer was made by the whole number, That howsoeuer, they could not preiudge themselues of their free voyces in an Assembly, by graunting the said Articles before-hand, considering they were matters in themselues lawfull, and of a nature indifferent; as they could not thinke but the whole Church would bee readie to giue his Maiestie satisfaction therein, so for themselues, they would doe what lay in them for passing the same. And this they all desired the said Archbishop in their names to answer. But hee denying to promise any thing in the behalfe of the Ministers, in regard of the seditious protestation, they had, against their promise, at least a number of them penned to be giuen in the next Parliament, Maister Patricke Galloway was by them desired to make the said answere, and concurre with the Bishops in the foresaid supplication for a generall Assembly.

Thus, all returning to the saide Chappell, petition was made in humble forme to his Maiestie by the Archbishop in the name of the whole, That they might be permitted to meete in an Assembly, where the said Articles should receiue the answer, which was fit. His Maiestie replying, that hee could not suffer these Articles, which hee counted both lawfull and profitable for the Church, to bee cast in the deliberation of an Assembly, where by reason of the multitude, matters went often doubtfully, except he had assurance, the same should be yeelded vnto; answer was made, That howeuer they could not that were present, take on them to answere for the whole Church, yet because they did not conceiue [Page 17] any of these Articles to contayne in them, matters vnlawfull, they hoped all good Ministers would shew themselues carefull to giue his Maiestie satisfaction, and should for their owne parts endeuour that the same should be done. This was promised by the Archbishop of Saint-Andrewes in name of all the Bishops, and by Master Patrick-Galloway in name of the Ministers, as was afore-agreed.

Hereupon his Maiestie was pleased to condescend vpon the meeting of an Assembly at Saint-Andrewes, in the moneth of Nouember following, where the said Articles, being reasoned vpon at length, it was found by vniuersall consent, That they contayned in them nothing vnlawfull, but in respect the suddaine receiuing of them might giue offence to the weaker Professors, and encouragement to the enemies of Religion, it was thought meete to differ the taking of any conclusion, specially about the keeping of the Festiuall dayes, and kneeling at the Communion, vnto another Assembly; And all the Ministers commanded, like as they who were present for themselues promised, to informe their people and Congregations, aswell of the lawfulnesse of the things desired, as of the necessitie they had to receiue the same, because of his Maiesties resolution so to haue it; and by this meanes all offence being remoued, in the next Assembly matters might take an end with vniforme consent; in the meane time, lest his Maiestie should offend with this delay, his Maiesties Commissioners, and the Bishops were earnestly entreated by the said Assembly to signifie the true reasons of the present cōtinuation, & beseech the same to bee well interpreted, seeing no denyall of the Articles was intended, but a care on their parts to remoue all scruple and offence from amongst the people.

This aduertizement being made, his Maiestie tooke the same so hardly, as forth-with he gaue commandement to the Bishops to obserue the dayes of Christmasse, Passion, Resurrection, &c. And to cause all the Ministers of their Dioceses to obserue the like, as also to alter the gesture of sitting [Page 18] at the holy Communion, into that of kneeling, which the Article required. And to sequestrate the stipends of so many as should be found disobedient.

It grieued all the honest and true-hearted Ministers to see his Maiesty so offended, and many repented the delay made in the last Assembly: and because there was one meane only left to giue satisfaction, to wit, That a new Assembly might be gathered to put end to the same; the Archbishop of Saint Andrewes was entreated to intercede with his Maiesty for a mitigation of the rigour intended against the Ministers, and liberty for a new Assembly, to finish that which remayned to be perfected. To this effect he dispatched his Seruant vnto Court with haste, writing in such humble sort as became, and for the purpose aboue-said; but receiued this Answere, That touching another Assembly his Maiesty would neuer condescend vnto the same, except better assurance were giuen of their reasonable conforming; therefore commanded him and the rest of the Bishops in their seuerall Synods, to vrge the receiuing of the said Articles, and as they should find them inclining, to aduertise; and for the sequestration of stipends, his Maiesty would be pleased to remit that rigor for the present, so as the Bishops by themselues in their Sees, with so many others as they could perswade, should put in practice the said Articles according to the Letter, formerly directed vnto them.

This Answere being communicated vnto the Ministers of Edinburgh, and a great many others, that were attending at Edinburgh, for the setling of their Churches according to the Commission giuen in Parliament, they all aduised the Bishops to giue obedience in their own persons, and at their Synods, to labour the Ministers of their bounds in the best sort they could, to condescend vnto the Articles proponed.

The Bishops resoluing to giue obedience, for his Maiesties better satisfaction, and freeing the Ministers of his conceiued wrath, agreed, after their Synods were ended, to meet at Edinburgh in May next; and as they should find by [Page 19] report of the Ministers inclination to yeeld to the said Articles, to follow their Supplication about a new Assembly.

According to which agreement, they hauing met at Edinburgh, and vnderstood thar in the Synods kept in the April before, the Ministers were disposed to giue obedience and satisfaction to his Maiestie: they by their Letters humbly entreated his Maiesties Licence, for the holding of an new Assembly, and obtayned the same; which they signified by their Letters to the Moderators of their seuerall exercises in the Countrey, willing them to elect and choose the most wise, learned and peaceable Ministers in their bounds, to be Commissionaries at the said Assembly.

But contrary to this aduice and direction, certaine factious and vnruly Ministers, that haue loued alwayes to keepe stirres in the Church, and placed their glory in the opposing of his Maiesties lawfull desires, vsed all the diligence they could, where they had credit, to purchase Commission to themselues, and others that fauoured their opinions, for disturbing the said Assembly; and came thither at the day appointed in great numbers, & certaine hopes to haue carryed matters otherwise then was intēded; howbeit to little effect, as the successe of the said meeting manifested. Vpon these occasions the meeting was brought on; & not abruptly by a Proclamation, being made 20. daies before, as the Libeller would haue it to appear. The said Proclamation being made only to take away all excuse from such as might pretend ignorance of the day. Which being come, according to the custome of a long time obserued, the first meeting was begun with prayer & fasting, whereof the Libeller grants that intimation was made in the Church of Perth the Sonday preceding, but cōplaines that the fast was little regarded, & it may be by himself, & others of that Sect, whose dispositiōs were only to make strife: but he cannot deny, that in the first exercise of the morning, made by the Bishop of Abirdene, exhortation was giuen to all that were present, both to sanctifie themselues, & by prayer to cōmend the successe of the affairs vnto God his blessing. The same was repeated in the second [Page 20] exercise made by the Archbishop of Saint-Andrewes, and nothing omitted on our parts, that was required to bring men to a due regard thereof. But the Libeller excepts against the second Sermon. First, that although the Text was pertinent, the Preacher ranne quickly from it: Next that in his Discourse of Ceremonies, & the fiue Articles proponed, his best Arguments were testimonies cited out of Caluine, Martyr and Beza, all peruerted. How the first can bee made good, I see not, seeing if the Text was pertinent, as he confessed, to the time and matters there to bee entreated, it is as cleere, that in all his Discourse, hee did so strictly keep himself to the purpose, as there was not so much as one digression made from it. And whether hee brought no Arguments for proofe, or peruerted the testimonies of these learned men: Let the Reader iudge, by the Sermon it selfe, which wee haue made here to bee inserted word for word, as the same was then deliuered.

[Page 21]

The Sermon preached by the Right Reuerend Father in GOD, the Archbishop of Saint ANDREWES, to the generall Assembly, holden at PERTH the 25. of August, 1618.

1. COR. 11.16.

But if any man seeme to bee contentious, wee haue no such custome, neither the Churches of God.

MY Lords, and Brethren: the businesse for which we meete heere, is knowne to you all: namely, to take some resolution in these Articles, which we are required to admit in our Church, by that power vnto which wee bee all subiect. Of the indifferency of these Articles, I thinke there is little or no question amongst vs: The conueniencie of them for our Church is doubted of by many, but not without cause; They are new and vncouth, such things as we haue not beene accustomed with; and nouations in a Church, euen in the smallest things are dangerous, Etiam quae vtilitate adiuuant, nouitate perturbant. Aug. Epist. 118. Saint Augustine spake it long since, and wee haue tryed it to bee true this yeare past. I beseech God we feele no more of it hereafter. Had it beene in our power to haue disswaded or declined them, most certainly wee would; and if any of you thinke otherwise, yee are greatly mistaken: but now being brought to a necessitie (I am sorry to speake, more sorry to thinke of the This was the protestation that should haue beene presented to the last Parliament▪ meanes that wrought the same) either of [Page 22] yeelding, or disobeying him, whom for my selfe, I hold it Religion, to offend; I must tell you, that the euill of nouations, especially in matters of Rite & Ceremonie, is nothing so great as the euill of disobedience. That which is new this day, with a little vse, will become familiar and old: yee know the prouerbe, A wonder lasts but nine nights in a Towne. But how farre disobedience may goe, what euills it may produce, God knowes. As the Apostle speakes here of Contention, so I say of Disobedience, we haue no such custome, nor the Churches of God. We leaue that to Papists and Anabaptists, that carry no regard to authoritie: Our Religion teaches vs to obey our Superiours, in all things, that are not contrarie to the Word of God. So our Confession speakes, which is printed in the beginning of your Psalme bookes, So haue wee taught the people in former times,Psal. Booke, pag. 6. and God forbid, wee should now come in the contrarie.

Our case, as I thinke, at this time, is not farre different from that of the Corinthians, at the writing of this Epistle: The question was amongst them, of the behauiour of men, and women in holy Assemblies. What was most decent and beseeming, men to be vncouered, women to haue their heads couered, or by the contrarie. Saint Paul, after that hee had shewed his owne minde in the matter, and giuen some reasons for it, as hee doth in the Verses preceding, concludes now with this protestation: If any man seeme to bee contentious, wee haue no such custome, neither the Churches of God. As though hee would say, I haue said so much as may content calme and moderate spirits; as for contentious men, I trouble not my selfe with them; They will still be disputing, and say what yee will, they shall still finde a reply, for they are [...], louers of Victorie, not of Veritie; men that seeketh not the Churches weale, but their owne wills, and make it their credit to bee alwayes stirring: that is not my custome, saith the Apostle (he might speake it well, for hee neuer cared for himselfe, or how he was counted of, so as he [Page 23] might be profitable to the Church, and an instrument of sauing soules.) And as it is not my custome, no more is it the custome of the Churches of God; for they fauour not contention, but follow the things which concerne peace, wherewith one may edifie, and make better another.

Some of the Interpreters refer these words to the question in hand, and thinke that the Apostle is here opposing the custome of the Churches, to these that contended for men couering their heads in publike meetings: but the better sort take this to bee spoken against the studie of contention, and thinke the Apostle his meaning here, is onely to shew, that it is not his fashion, nor the fashion of the Churches of God, to bee contentious for matters of such indifferency as those were of. This is Caluines interpretation amongst others, for he writing vpon this place, after he had said, that contention in a Church, is of all euills the most pernicious, addes by way of admonition these words: Diligenter notemus locum istum, ne abripi nos super vacuis disputationibus sinamus: Let vs carefully obserue this place, saith hee, that wee suffer not our selues to bee carryed away with vnnecessary disputings. Now, these are vnnecessary disputings, which are made, De rebus non magnis, of matters of light moment, Vel de rebus non ambiguis, that is, of matters in themselues cleare and euident. Atqui tales sunt importuni quidam disputatores, qui artis esse putant, omnia in dubium vocare: Some there are that can finde probabilities against the clearest Truth, and are still disputing about the lightest matters: Such are very troublers, and dangerous heads in a Church, of whom wee should be wary.

Brethren, to contend is not a fault, if so it bee, for a weightie matter; but to bee contentious in a light businesse, this is faultie, and reprooued here by the Apostle. Wee ought to contend alwayes for the Faith, and that earnestly, as Saint Iude teacheth,Iude 3. not yeelding to the Aduersarie, in the substance of Religion, one jot: There should our courage and spirituall zeale kindle it selfe; [Page 24] but for matters of circumstance and ceremonie, to make businesse, and as much adoe, as if some mayne point of Religion were questioned, it is to iniurie the Truth of God. By this meanes, men are brought to misse-regard all Religion, and wee that are the Preachers of the Word, come to bee despised.

In the meane time it is not to be denyed, but they are ceremonies, which for the inconuenience they bring, ought to be resisted; and if wee bee pressed with such, it is our part to expone our dislike of them in modestie, and by the best, wisest meanes we can vse, to decline these which wee esteeme to bee hurtfull: Not (as our follies haue beene great in this kinde) to runne before the time, and seeke to amend matters by declinators and protestations, whereby wee haue profited nothing; onely wee haue incensed authoritie, and hastened vpon our selues the same things which wee laboured to eschue. Well, these things cannot bee made vndone, yet, they should make vs wise for afterwards. And now, Brethren, because the resolution we take at this time touching the Articles propounded, will giue to the world a testimonie what manner of men wee are, whether such as rule their proceedings by iudgement, or are carried head-strong with conceits and opinions; that wee bee nor misse-led by ignorance (for that is the fault of many amongst vs, wee inquire not of matters, nor take paynes to vnderstand what hath beene the iudgement of the most wise and learned, but follow vpon trust, the opinions we haue beene bred with, and of such as we affect) to helpe this, I say, I will, with your patience, spend some time in the question of Ceremonies, see what warrant they haue, and how they should bee appointed: then from the generall descend to speake of our particulars, touching which I shall freely deliuer my owne minde, and so conclude.

First, then concerning Ceremonies, howsoeuer some haue imagined them to bee superfluities, which might well bee spared, and that the Church of Rome hath made the very [Page 25] name of them hatefull, aswell because of the multitude of them, wherewith she oppressed Christians, as for the ridiculous choice she made of most of them: are such things, as without which no publike action either Ciuill, or Ecclesiastique can be rightly performed.

To this purpose a Politike Writer, hath said well, That as the flesh couereth the hollow deformity of the bones, and beautifieth the bodie with naturall graces, so Ceremonies (such specially, as ancient custome hath made reuerend) couer the nakednesse of publike actions, and distinguish them from priuate businesse, that otherwise should not bee so well knowne. The neglect of this in any State, breedes confusion, and with confusion the ruine, and abolishment of the State it selfe; whereof the examples were easie to be giuen in the Romane Republike, and others, if that were our subiect. But wee are speaking of Church-Ceremonies, concerning which no man will deny this generall truth: That in euery publike dutie, which God craues at our hands, there is besides the matter and forme wherein the substance of the dutie consists, a certaine externall forme required, to the decent administration of the same. As for example: God hath commanded his Word to bee preached, and the holy Sacraments to be ministred, Baptisme by the Element of Water, and in a prescript forme of words, such as you know wee vse; and the Sacrament of his blessed Body and Bloud, in the Elements of Bread and Wine, with certaine mysticall words added thereunto: heere is the dutie to bee done, and the substance of it; yet for the ministration of the same in a due and decent manner, there is place, time, and other circumstances moe required. The substance of the dutie God hath giuen vs in the Word, from which we may not goe; but for these things that belong to the outward administration, Ecclesiasticall wisedome hath to define what is conuenient, what not; Ne (que) tamen permisit Dominus vagam, effrae nam (que) licentiam (sayes Caluine) sed cancellos, vt ita loquar, circūdedit: That is, God hath not giuen his Church an [Page 26] illimited power, to establish what Ceremonies she lists, but hath enrayled her authoritie within borders which she may not passe;1 Cor. 1 [...]. and these are, [...]. Let all things bee done honestly, and by order: Honestly, that is, after a good fashion in a decent sort, and to the right ends, namely, the aduancement of Gods honour, and the edification of his Church. This is [...]. Then they must be done [...], by order; that is, appointed, with deliberation, and by such as haue the authoritie to ordaine them; and being once appointed, and concluded by Constitutions, they must bee kept and performed by all that are subiect to the same.

This, as one speakes well, is that great Ecclesiasticall Canon, by which all other Canons must bee squared; this is the true Touch-stone of trying Ceremonies, and the ballance wherein all Church Orders must be weighed. The Ceremonies of the Church must be decent and comely, without vanitie, without all meretricious brauerie, not superfluous, but seruing to edification. They must also be done to Gods honour, and not be idolatrous or superstitious; Generally in the Church, all things must be done in order, and no confusion be either of persons or proceedings, for order hath proceeded from the Throne of the Almightie. This fabricke of the World that wee see, is vpholden by it, States, and Kingdomes are maintayned by it, and without it nothing can flourish or prosper. And if Order should haue place in all things, sure the Church of God, should not be without Order; for our God, whom wee serue, is the God of Order, and not of Confusion, as the Apostle speakes.

These things will be easily condescended vpon, I meane, that religious duties cannot bee performed without externall Rites: that these Rites should bee qualited, as I haue said, established by Lawes, and after they are established, obeyed by such as are subiect; Si enim velut in medio positae, singulorum arbitrio relictae fuerint, quoniam nunquam futurum est, vt omnibus idem placeat, breui futura est rerum omnium [Page 27] confusio. This is Caluines saying in the fourth Booke of his Institutions, and tenth Chapter, which Chapter I would earnestly recommend to your reading, for these matters chiefly. In such generals, it may bee wee all agree; but when wee come to particulars; Tanta moribus hominum inest diuersitas, tanta in animis varietas, tanta in iudicijs, ingenijs (que) pugna: Such is the varietie of mens minds and opinions, that scarce shall they euer bee brought to agree vpon any one thing. For the Ceremonie, which to one will seeme decent and comely, will to another appeare not to be so. Now in this case what is to bee done? Some would haue vs search into the Apostolike times, examine what then was in vse to bee done, and follow that. But this cannot well be the rule, seeing the Apostles haue not deliuered in writing all that they did; and diuers of the formes vsed by them, which by occasion wee haue recorded, are vnfit for these times, and inconuenient: such as the assembling of people in close and secret meetings, their Christnings in Riuers, the ministring of the Lords Supper after meate, [...], or Church-Feasts, the abhorring of leuened Bread, abstayning from Bloud, and that which is strangled, the arbitrary maintenance of Ministers, and other more particulars; which to bring againe in vse, were to alter and change in a sort the state of Christianitie it selfe. So it being to vs vncertaine, what the formes of the Apostles were in euery thing; and the dissimilitude of their times and ours being so great, they giue no sure direction that send vs to seeke the resolution of our differences in matters of this nature from them. Reade Beza his eight Epistle written to that Reuerend Bishop Edmond Grindall, then Bishop of London, and you shall finde this to bee his iudgement: His words are, Scio duplicem esse de Ecclesiarum instauratione opinionem: sunt qui Apostolicae ill [...] simplicitati, nihil adijciendum putant, ac proinde quicquid Apostoli fecerunt, faciendum; quicquid autem succedens Apostolis Ecclesia, ritibus primis adiecit, semel abolendum existiment. There are some, sayes he, who thinke, that we should adde nothing [Page 28] vnto that first Apostolike simplicity, but doe in euery thing according as they did: And that, whatsoeuer the succeeding Ages added in matters of Rites, should be all abolished. Because his answere and discourse is somewhat long, I will remit you to the place, and giue you the heads of it only; first, therefore he sayes, that the doctrine of the Apostles, is in it selfe so exact and perfect, as we ought not to derogate, nor adde any thing vnto it: but next for the Rites and Ceremonies of the Church, wee must not thinke so, because the Apostles at the first, could not set downe euery thing that was expedient for the Church, and thereupon they proceeded by little and little; and in such Rites as they instituted, they had a speciall respect to the time, places and persons, wherof many were afterwards by the Church worthily abolished. Hauing said this, hee concludes, Ita (que) quicquid ab Apostolis factitatum est, quod ad ritus attinet, nec statim, nec sine aliqua exceptione sequendum existimo. And Caluine whom I often name, for the authority, which he deseruedly carries with all Reformed Churches, in the tenth Chapter of his fourth Booke of Institutions, which place I formerly quoted, hath to the same purpose these words. In his quae cultum Numinis spectant, solus Magister est audiendus; quia autem in externa disciplina & ceremonijs, non voluit sigillatim praescribere quid sequi debeamus, quòd istud pendêre à temporum conditione praeuideret, ne (que) iudicaret vnam omnibus saeculis formam conuenire, confugere hic oportet, ad generales quas dedit regulas, vt ad eas exigantur, quaecun (que) ad ordinem & decorum praecipi recessitas Ecclesiae postulabit: And after a few lines: Prout Ecclesiae vtilitas requirit, tam vsitatas mutare & abrogare, quàm nouas institue [...]e ceremonias, Ecclesiae licitum. His iudgement is, that the power of adding, altering, innouating, and appointing Ceremonies, remaynes with the Church, to doe therein as shee in her wisedome shall thinke meete. And certainly, there is no other way to keepe away differences for matters of Rites and Ceremonies, but this, That euery man keepe the custome of the Church wherein [Page 29] he liues, and obserue that which is determined by the Gouernours thereof. For in things indifferent wee must alwayes esteeme that to bee best, and most seemely, which seemes so in the eye of publike authoritie. Neither is it for priuate men to controll publike iudgement: as they cannot make publike Constitutions, so they may not controll nor disobey them being once made. Indeed authoritie ought to looke carefully vnto this, that it prescribe nothing but rightly; appoint no Rites nor Orders in the Church, but such as may set forward Godlinesse and Pietie: yet put the case, that some be otherwise established, they must be obeyed by such as are members of that Church, as long as they haue the force of a Constitution, and are not corrected by the authoritie that made them. Except this be, there can bee no order, and all must be filled with strife and contention. But thou wilt say, My conscience suffers mee not to obey, for I am perswaded, that such things are not right, nor well appointed. I answere thee, in matters of this nature and qualitie, the sentence of thy Superiours ought to direct thee, and that is a sufficient ground to thy conscience for obeying. But may not Superiours erre? May not Councels decree that which is wrong? This no man denyes, and if they decree any thing against Scripture, it is not to be obeyed; for there that Sentence holds good, Melius obedire Deo quam hominibus. But if that which is decreed, be not repugnant to the Word, and that thou hast no more but thy owne collections and motions of thy conscience, as thou callest it, how strong soeuer thy perswasions bee, it is presumption in thee to disobey the Ordinance of the Church. And of this wee may bee sure, whosoeuer denyes obedience to Church Ordinances in rebus medijs, the same will not sticke to reiect Gods owne Word, when it crosses his fancie; Et videant isti, (sayes Caluine) qui plus sapere volunt quam oportet, qua ratione morositatem suam Domino opprobent, Nobis enim satisfacere istud Pauli d [...]bet, nos contendendi morem non habere▪ ne (que) [Page 30] Eccles [...]as Dei. With such a sentence I close all that I purposed to say of Ceremonies in generall.

Now hauing shewed you, that Rites are necessary in a Church, the qualities they should haue, and obedience that must bee giuen vnto the Constitutions of the Church once being made, I come to the particulars desired of vs to bee receiued: these must bee seuerally considered, because they are not all of the like respect: some of them strike vpon the duties of our calling, enioyning the practice thereof in places, and at times where vsuall solemnitie cannot bee kept; as to administrate Baptisme in priuate houses in the case of necessitie, and the Communion to these that are sicke, and in dying: Others of them prescribe the obseruation of certayne things not in vse with vs, as the confirming of Children, and the keeping of some Festiuities throughout the yeere. And there is a fift Article that requires our accustomed manner of sitting at the Communion, to be changed in a more religious and reuerend gesture of kneeling: ye shall not expect to heare all that may be said, or is at this time expedient concerning these, neither the time, nor the strength of any one man, I think, will suffice to say all without interruption. I know I speake to men of vnderstanding, and my intent is to say no more of them, then may serue to iustifie the aduise which I minde with Gods helpe to giue vnto you.

I begin with the Communion to the Sicke, because this Article passed in the late Assembly, with some limitations which his Maiesty disliked. The mind that is offended hardly interprets any thing well, so fared it in this matter. The delay of our answere to the rest of the Articles, mooued his Maiestie to call our grant of this Article scornfull and ridiculous. I was bold in a priuate Letter to shew there was a mistaking, and iustifie that which was done; neither should I speake any more of it, but that it hath beene complayned, that some of our Ministerie, beeing earnestly entreated by [Page 31] certaine sicke persons, for the comfort of that Sacrament, since that time haue denyed the same. To iustifie therefore that which then was inacted, I say shortly, that by our calling wee are directly bound to minister vnto men in the last houre all the helpes and comforts wee possibly can: the naturall terrours of death, and fearefull doubts of conscience which at that time commonly perplexe men, require this at our hands; therefore Visitation of the sicke is earnestly commended to Ministers in their admission, that they bee readie to attend the sicke person, and as his estate craues, minister comfort vnto him, by preaching the promises of grace and mercie to all penitent sinners. Why this Sacrament, that is the seale of Gods promises, and a speciall meane of binding vp our Communion with Christ, should bee denyed to such as desire the same in that time, there can be no reason.

Howbeit saluation depends not vpon the Sacrament, and that they vse it superstitiously that giues it for a viaticum to the dying, the end of a man cannot but be the more comfortable, and his death accompanyed with the greater contentment and tranquilitie of minde, when his desire is satisfied in this point. For this is to bee considered, that it is not to all that die, nor to all that are sicke, but to such onely whose recouery is desperate, and vrgently desire the comfort of this Sacrament, that the same is appointed to bee ministred. Of which purpose Caluin deliuers his opinion in his 52. Epistle, in these words: De Coenae administratione censeo, libenter admittendum esse hunc morem, vt apud aegrotos celebretur communio, quum ita res & opportunitas feret; Nec magnopere repugnandum esse, quin maleficis detur, qui plectendi sunt, si quidem postulent, & ad receptionem satis comparatos esse appareat: hac tamen lege, vt sit vnà communio, hoc est, vt panis in coetu aliquo fidelium frangatur. And in his 361. Epistle, answering some one that had moued him in this matter, he beginnes on this manner: Cur coenam aegrotis negandam esse non arbitror, multae & graues causae me impellunt, as you may see in the place. Bucer, Bullinger, and Zepperus are of the same [Page 32] iudgement; and the last of these three, putting the case, that none is by this sicke man disposed to communicate, sayes, Quod ne sic quidem priuandus est communione aegrotus. You may see his reasons in the twelft Chapter of his first Booke, De Politia Ecclesiastica. Our owne Church hath practised the same in former times, as was qualified in diuers particulars at the last Assembly. So where the reformed Churches haue approued it, and wee our selues by our owne practice, now to stand against it, when, by a speciall Canon it is appointed to bee done, cannot but bee thought obstinate disobedience.

I come to the Article of Baptisme: This craues that in the case of necessitie, when a child without hazard may not bee brought out of doores, it bee lawfull to the Minister to baptise in a priuate house. It was not long since, a custome amongst vs, that no Minister would baptise, except vpon the ordinarie day of teaching; this same being complayned of in the Assembly that was kept at Holy Rood-house, in the yeare 1602. an Ordinance was made, that whensoeuer a Parent should require baptisme to his child, the Minister should not deny it, without delaying to the ordinarie day of preaching. The question was then of the Time, now it is of the Place: Whereabout, this you all know, that in the institution of Baptisme, the Lord Iesus hath not tyed vs to any place, but his command binds all men to bee baptized: And wee, that are Ministers, by our calling are obliged to baptise, howsoeuer wee doe not thinke Baptisme absolutely necessary vnto saluation, and the child that wants it vpon a necessitie ineuitable, nothing preiudiced that way; yet if the occasion present, there is no doubt, but the Minister hath a necessitie lying vpon him to baptize, although time, place, and other circumstances required for the due and solemne administration be not concurring. But this, yee will say, fosters the Popish opinion of the necessitie of Baptisme. Let Buce [...] answer it, To with-hold Baptisme for want of the due solemnities, sayes hee, opens a doore to the Deuill, to bring in the contempt [Page 33] of Christs Ordinance, and our whole redemption by him: We haue a Commandement to baptize, and this to vs is a necessary duety which we may not leaue vndone: As for inconueniences, we must meet them as wisely, as we may, by doctrine and diligent catechizing, but in no sort neglect the Commandement that is giuen. Yee shall haue Caluin his iudgement also in this matter; being asked: Vbinam baptismus recte administrari possit? He answers, Fas non est administrare baptismum, nisi in coetu fidelium, non quidem v [...] templum requiratur, sed vt vbiuis, numerus aliquis fidelium conueniat, qui Ecclesiae corpus efficiat. Yee haue this in his 185. Epistle. And thus much for Baptisme.

The third Article is of Confirmation, to be giuen to children, when they are come to the yeares of discretion, and that is one of the most ancient customes of the Christian Church, from the dayes of the Apostles it hath continued, and with them it began. Neither is there any thing more profitable, for it helps children to bee seasoned with the principles of true Religion, layes a good foundation for the better direction of their whole life, preserues the seede of the Church sound, makes children more diligent to learne, and Pastors, and Parents more carefull to instruct them. The neglect of this dutie hath done much harme in the Church, and the restitution of that good custome, which Caluin in the fourth Booke of his Institutions earnestly wishes, could not but bring with it an exceeding great benefit. It was in substance agreed vnto in the Assembly at Abirdene; but two things his Maiestie found deficient in the Act: One that there was no mention of laying on of hands vpon the child confirmed: Another was, that the performance of it was not restricted to the Bishops care. And for this last, it is cleare by all Antiquitie, that the power of Confirming appertayned euer to Bishops; Not, that Confirmation is a Sacrament of greater dignitie then Baptisme, as the Papists teach (these were the thoughts of ignorance:) but as S. Hierome speakes, The Church thought fit, that seeing Baptisme is giuen by [Page 34] Presbyters, lest children should be ignorant of the spirituall superioritie of Bishops ouer them, they should attend the receiuing of Confirmation by their hands; so, this was done for the honour of Prelacy, as he speakes. Now, if any man will enuy this honour to Bishops, it is a silly and poore enuy: for it encreases their charge and burthen; and if the conscience of their dutie make them not carefull of it, in this profane and irreligious age, the honor or credit it can bring them, will neuer worke it: Touching imposition of hands, let Saint Augustine tell vs what it meanes: Hee in his fift Booke, De Baptismo contra Donatistas, cap. 23. sayes, Quid est manuum impositio, nisi oratio super hominem? that is to say, What is imposition of hands, but a prayer vpon the man, that hands are laid vpon? In all personall benedictions, from the very beginning of the world, it hath beene vsed: Parents doe yet confer their blessing in this manner to their children, and when spirituall blessings are giuen, there can bee no offence to doe it with the like ceremonie. But I heare that some cannot abide to heare the word of Confirmation; the thing it selfe gladly they admit, but they would haue examination, or some the like word put for it: Not onely the abuse, but the very name of the thing abused, (so tender are the hearts of some men) must be put away. For this shortly, I say, that the Scriptures neuer taught vs to place Religion in wordes. Saint Luke made no scruple, speaking of a street in Athens, to call it the street of Mars: And the ship that Paul sayled in, he names by Castor and Pollux, though both these were the Idols of Pagans. If names were to be stood vpon, we should put our selues to great businesse, & it behoueth to change the names of our Moneths, and Dayes, which some haue pressed vnto, but wise men know this to be folly. Besides, the word of Confirmation was vsed in the Church long before Popery was hatched, as is manifest by Saint Cyprian, Saint Augustine, Tertullian, Eusebius, and others. And thus much of Confirmation.

[Page 35]The Festiuities, which are the next, are impugned by this Argument amongst others, That hereby wee conforme our selues to Papists in the keeping of holy dayes: But had this Argument beene of any force, would the reformed Churches haue agreed so vniformely in the obseruation of them? All of them, so farre as I know, keepe holy the dayes of Christs Natiuitie, Passion, Resurrection, and Ascension, with the Descent of the holy Ghost. The Churches of Bohemie, Vngarie, Polonia, Denmarke, Saxonie, and high Germany: The Heluetian Churches, the Belgique, and those of the low Countreyes; The French, English, and Geneua it selfe, in the beginning of reformation, obserued them all. The day of Natiuitie they yearely celebrate, if I be rightly informed; the rest are abrogated, and by what occasion, reade the 115. and 128. Epistles of Caluin, where after he had shewed the occasion of their abolishment, hee addes: Ego ne (que) suasor, ne (que) impulsor fui, at (que) hoc testatum volo, si mihi delata optio fuisset, quod nunc constitutum est, non fuisse pro sententia dicturum. For the opinions of the rest of our Diuines in this particular, Bucer, Martyr, Bullinger, Zanchius, Aretius, Polanus, Paraeus, and Tilenus, with all that I haue seene, speake manifestly for it. Tilenus his words in his Systema, which came forth the last yeare, are these: Alios dies praeter [...] ad peculiarium quorundam Dei beneficiorum, & Christi gestorum, solennem & anniuersariam in Ecclesia commemorationem celebrari, nulla religio vetat: modò prudens cautio accedat, Ne videlicet vel vllius rei creatae, cultui consecrentur, vel insitae diebus illis sanctitatis opinio foueatur, vel deni (que) ignauo otio, foedis (que) voluptatibus hac occasione, fenestra aperiatur. I find in a Synod kept at Middleburgh, Anno 1584. a Canon there made, that all holy dayes should be abolished, except the Lords day, and the day of Christs Natiuitie, and Ascension. But if the Magistrates shall require moe to bee kept, then the Ministers shall labour by preaching to turne the peoples idlenesse into godly exercises and businesse. These be the wordes of that Canon, which I haue cited, aswell [Page 36] to shew you, what that Church ascribes to Magistrates, as because our case in this particular is verie like. His Majestie, as you know, hath charged all his Subiects by Proclamation to abstaine from seruile labour in these times, and it should become vs wel as that Act speaks, to turn them from idlenes to godly exercises. For to dispute of the lawfulnes of the prohibitiō, ne (que) huius fori, nor will any Subiect that is in his right wits, presume to doe it. I doe not vrge the testimonies of the Fathers in this poynt, because of them; you who were at the last Assembly, heard enough: And they who eleuate the consent of antiquitie in this matter, saying, That the mysterie of iniquitie was then begun to worke, will reuerence, as I trust, the iudgement of these reformed Writers, who haue laboured to discouer that Mysterie, and will thinke it no commendation to them, to be dissenting from all the Churches that haue beene, and are in the world.

Of the last Article, which requires kneeling, as the most reuerend gesture in partaking the holy Sacrament of the Communion, I haue neede to say much, seeing great stirres are made for this, and as I esteeme without any cause. The Apostle when he professes to deliuer vnto vs that which hee receyued of the Lord, speakes not, either of sitting, or kneeling, or standing; by which it is euident, That situs, vel positus corporis in coena, as Zepperus speakes, is not of the essence of the Sacrament, but to be numbered amongst these circumstances, which the Church may alter, and change at their pleasure. Where it is said, that wee ought to conforme our selues to Christs action, yee know it is answered, That if so were, it behoued vs to lye along about the Table; to communicate with men, and not with women: And in the Euening after supper, receiue this Sacrament, which things were ridiculous to affirme. Peter Martyr, an excellent witnesse of Gods truth, In classe secunda Loc [...]rum communium Cap. 4. speakes otherwise: Nihil interest, saith he, si coenae Dominicae sacramentum stantes, aut sedentes, aut genibus flexis percipiamus, modò institutum Domini conseruetur, & occasio superstitionibus [Page 37] praecidatur. And in his Defence of the doctrine of the Eucharist aduersus Gardinerum, answering the same argument, which Bellarmine brings for reall presence: Although in receyuing the Sacrament, saith he, we adore the Lord by kneeling, we doe not thereby testifie the real [...] and corporall presence of Christ in the Sacrament: for adoration, the mind not being applied to the elements, but to the things signified, may lawfully bee vsed. Peter Mouline in defence of his Maiesties Apologie against the Frier Copheteau, where the Frier alledges some testimonies out of S. Ambrose, S. Augustine, and S. Chrysostome, to proue the adoration of the consecrated Hoste, answers, That the Fathers say nothing, but that which wee willingly graunt. Is there any amongst vs, saith he, who euer denyed, that we ought to adore the flesh of Iesus Christ? Who euer doubted, that wee ought to adore him in the Eucharist? But he that adores Iesus Christ in the Eucharist, does not for all that, adore that which the Priest holds in his hand, but he adores Iesus Christ who is in Heauen. These worthie men scorne (as yee see) Bellarmines argument, howbeit wee can take out of an enemies mouth, and make somewhat of nothing, to beare out our owne conceits. Th. Beza did not approue this gesture of kneeling, yet did he neuer esteeme it Idolatrie, as some of our Spirits doe. In his 12. Epistle he writes thus Geniculatio dum symbola accipiuntur speci [...]m quidem hab [...]t piae & Christianae v [...]nerationis, ac proinde olim potuit cum fructis vsur pari, Tam [...]n quoniam ex hoc fonte orta est [...] illa detestabilis, adhuc in animis multorum haerens, merito sublata esse videtur. Interea tamen, cum ista non si [...]t per se idololatrica, idem de illis, quod de praecedentibus sentimus. And what was that? Propterea non esse deserendū ministerium: p [...]ssunt enim, inquit, & debent multa tolerari in Ecclesia quae recte non praecipiuntur. This was the iudgement of that worthie and reuerend man.

But there came out a Pamphlet in the yeare 1608, written by some peruerse Spirit in the English Church, of this argument, which findes too good entertainement in some [Page 38] of you my Brethren: Worse, and more desperate Blasphemies did neuer any Arriane cast out; for this directly he saies, That in the receyuing the holy Communion, we ought not vse any right, that may signifie ou [...] inferioritie vnto Christ, neyther should we abase our selues there, but acknowledge and thinke vs his equalls. I pray God keepe vs from this Diuinitie. Doubtlesse such conceits as these, brought the Church of Pole in that generall Synode, which was kept anno 1578. simply to condemne sitting, as a ceremonie vnhonest, and vnlawfull for so holy an exercise: In the act concerning ceremonies to bee vsed in the administration of the Supper, they haue these words; Libertati christianae donamus vt stantes, vel genua flectentes pij Sacramentum corporis, & sanguinis Christi sumant: Sessiones ve [...]ò ad mensam Domini, quia ill [...] authores huius ritus extiterunt, qui a nobis ad Arrianismum, perfide transfugi facti sunt, hanc propriam ipsis, vt Christum & sacra eius irreuerenter tractantibus, tanquam minus honestam & religiosam, simplicioribus (que) admodum scandalo sam ceremoniam reijcimus. VVe may not thinke it was any light cause, which made that Church thus peremptorie in their decree: Their troubles were great, and as I heare, yet are, by the Arrians: And beleeue mee, Brethren, such as can away with the speeches of that Pamphlet, are not far frō that side. Wee haue learned otherwayes to honour the Sonne, as wee honour the Father, and he that honours not the Sonne so in euery place, especially in the participation of the holy Supper, should be to vs as a Iew or Pagan. I shall insist no longer in this purpose: It is an excellent passage that of Saint Augustine vpon the 98. Psalme, Nemo carnem illam manducat, nisi prius adorauerit: That is, No man can eate that flesh vnlesse first he haue adored. For my selfe, I thinke sitting in the beginning, was not euilly instituted, and since by ou [...] Church continued; for wee may adore while we are sitting, aswell as kneeling: yet the gesture which becommeth adoration best, is that of bowing of the knee, and the irreligion of these times craues, that we should put men more vnto it, then we doe.

[Page 39]Thus I haue shewed you the iudgement of the best Reforformed Churches touching these Articles: Thereby you haue seene that there is nothing impious or vnlawfull in them: they who shew a dislike of some of them in the last Assembly, could not say other. And surely, if it cannot bee shewed, that they are repugnant to the written Word, I see not with what conscience wee can refuse them, being vrged as they are, by our Souereigne Lord and King: A King who is not a stranger to Diuinitie, but hath such acquaintance with it, as Rome neuer found in the confessions of all men a more potent Aduersary: a King neither superstitious, nor inclinable that way, but one that seekes to haue God rightly and truly worshipped by all his Subiects. His Person, were he not our Souereigne, giues them sufficient authoritie, being recommended by him; for hee knowes the nature of things and the consequences of them, what is fit for a Church to haue, and what not, better then we doe all.

But I heare some answere, That were it knowne, these things proceeded of himselfe, they would make the lesse question of them: but they are thought to come by the suggestion of some of the English Church, or them of our selues at home. For the first, I will but remember you of his Maiesties owne Declaration in the Chappell of Saint-Andrewes, where with a great attestation more then needed from a Prince to his Subiects, Hee declared that neither the desire he had for conforming his Churches, nor the solicitation of any person, did set him on this worke, but his zeale for God, and a certaine knowledge that hee could not answere it in that great Day, if hee should neglect this dutie. His Maiesties Letter to the last Assembly beares so much also. Now any of vs would take it euill, not to be beleeued after our solemne attestations: and I trust in all your confessions, his Maiestie deserues some greater respect. As to that which is supposed of vs at home, my selfe chiefly, if I shall beleeue the rumours that are going, I will borrow that notable man his speech in a case not vnlike, Mihi hactenus propemodum [Page 40] fatale fuit, putidis his calumnijs quotidie onerari; ego autem vt sanctè testari possum me inscio, Caluine. ac ne optante quidem haec proposita, ita ab initio in animum induxi inuidiam potius tacendo leuare, quàm excusationes quaerere minus solicitas. This was my resolution, and I should not change it, but that I will not haue a misconceit of my doings, to leade you into an offence: I therefore in the presence of the Almightie God, and of this honourable Assembly, solemnely protest, that without my knowledge, against my desire, and when I least expected, these Articles were sent vnto mee, not to be proponed to the Church, but to bee inserted amongst the Canons thereof, which then were in gathering: touching which point I humbly excused my selfe, that I could not insert amongst the Canons, that which was not first aduised with the Church, and desired they might bee referred to another consideration. Neither did I heare after that time of them any thing, while that Protestation was formed to bee presented to the States of Parliament: at what time, his Maiestie taking the aduantage of their mis-behauiour, who penned the Protestation and proudly stood to the same, resolued to haue these Articles admitted in our Church, wherin all my care was to saue the Church her authoritie, and labour that they might be referred to an Assembly; which was obtayned vpon promise, that his Maiesty should receiue satisfaction, and the promise was not made by mee alone, but ratified by your selues, as you remember at Saint-Andrewes. In the Assembly that followed, howsoeuer my aduice took no place, I ioyned after the dissoluing therof with my Lords the Bishops, to excuse the delay that was made at the time: but our Letter being euill accepted, and another returning full of anger and indignation, which diuerse of your selues haue seene, I trauelled at the Ministers their earnest solicitation, by all the wayes I could, to diuert the troubles, which before this time most certainly yee would haue felt. And all that hath proceeded since ye know. So as I spake before, I would, if it had beene in my power, most willingly [Page 41] haue declined the receiuing of these Articles. Not, that I did esteeme them either vnlawfull or inconuenient, for I am so farre perswaded of the contrary, as I can bee of any thing; but I foresaw the contradiction which would bee made, and the businesse we should fall into. Therefore, let no man deceiue himselfe; these things proceede from his Maiestie, and are his owne motions, not any others.

I heare others say, they could agree with the Articles, but that they take them to be introductions of the rest of the English Ceremonies, wherewith they cannot away. To this I answer, That the ready way to haue the rest imposed, is to offend his Maiestie by our resisting; and the way to be freed of them, is to approue our selues in the obedience of these. Thereby both yee and wee shall finde a more gracious hearing in any thing that concerneth the Church. Call to mind the eourses of former times, and tell me if our oppositions did euer gayne vs any thing? If experience will not make vs wise, what can?

But this, others say, is hard to bee done: because our preaching and practice haue both beene to the contrarie, and a yeelding now cannot but s [...]ayne our credits. I will not reply, that it is no credit to be constant in euill, nor any discredit to change for the better; for this would sound harshly in the eares of many: onely I shall wish those who stand so much for their credit, to lay before themselues Saint Pauls example, who became all to all, that hee might saue some. Hee had preached against Circumcision; against the keeping of the Iewish Sabbaths, their new Moones, and other Rites: he had called them yokes, burthens, impotent, and beggarly rudiments; and reproued Saint Peter for making the Gentiles conforme to the Iewes in these things; yet after all this he circumcised Timothy, and practised himselfe diuers of their Ceremonies. The reason was, that he saw no other way to redeeme the libertie of his Ministerie, further the Gospell, and increase the Churches: In this hee placed his credit, and so hee did speed in that; hee stood not much [Page 42] what men reported of him. If the zeale of God leade vs, and the loue of his Church, wee will not looke so much to our selues and to our owne reputation, as to the furthering of the worke of the Gospell.

It will be replyed, I know, that not for themselues, but for the offence of the people, they feare to admit these things. For hauing preached against holy dayes, and the rest, and hauing defended the Constitutions of the Church, which now must be altered, there cannot but great offence ensue. I can make no other answer to this, then say, That, I trust, none of our Preachers haue stood against the keeping of dayes simply; but against the superstitious keeping of them as Papists doe, and against the lasciuiousnesse of people, prophaning those dayes by vnlawfull exercises: Nor haue wee taught at any time, sitting to be of the essence of the Sacrament and a Rite that may not be changed; for in that case it is necessary for the Truths sake to informe them otherwise, and make it seene that wee loue Truth more then our owne reputation. If our iudgements haue beene misse-led, and that we haue misse-led others, it is good, that we being resolued of the Truth, helpe to resolue others also. But I doe not suppose any such ignorance in my brethren; I know, people thinke many times wee contradict our selues, when there is nothing lesse; for they distinguish not well of things, and haue many mistakings. Alwayes, this is sure, the framing of peoples conceits lyes much in our hands. The Dayes required to bee obserued, haue beene kept this last yeare in the chiefe Burghes by his Maiesties command, what offenc [...] thereof did we find amongst the people? The Communio [...] hath beene giuen and receiued in that reuerend forme, Wh [...] was scandalized? Some few, perhaps, that would seeme singular for holinesse by the rest, and others because they sa [...] their Ministers forbeare: but generally such as communic [...]ted, who were not a few number, professed that in the [...] time they neuer found more comfort and better motion [...] which their teares and deuout behauiour testified to all th [...] beholders.

[Page 43]But this, they say, takes not away the offence: for Papists will boast, that wee are drawing backe towards them, and the godly cannot but be grieued, that haue a dislike of their Ceremonies. For Papists, first, wee are not to regard them, It is their manner to make aduantage of euery thing: say or doe what wee will, they will still speake euill of the Truth. Are the Churches of England, Germany, and Bohemie in better termes with Papists, then wee? Yee know not how things goe in the world, if yee thinke so. Papists are not the fooles we take them, to be pleased with shadowes, they haue other more substantiall notes, by which they discerne their friends, then by ceremonies. As for the godly amongst vs, wee are sorry they should bee grieued, but it is their owne fault: for if the things be in themselues lawfull, what is it that should offend them? They say, these alterations can worke no good. I answer, The alteration is necessary, if it bee necessary for our Church to inioy his Maiesties fauour, and if it be necessary, it must also be profitable. Naem causa necessitatis, & vtilitatis aequiparantur in iure. But if they thinke that we should regard their offence, and offence of other good Christians, let them know that the offence of our gracious Soueraigne is more to vs then theirs, and a thousand moe.

Yet were it not better, that his Maiestie should by his authoritie inioyne them, rather then the Church giue any consent, and when the time shall grow better, we may then returne to our old custome? for these are the motions of some. What they call better times, I know not, but our fathers saw neuer so good times, nor is it to be hoped that our posteritie shall see the like. Continuance detracts from the worth of things, at least in our conceits: wee haue enioyed peace and libertie so long, that we little know how precious they are. But had we beene in the coates of our fathers, or could wee remember the straits our first Reformers stood in, and were brought vnto in the same Citie, when that good Earle Alexander came to their reliefe, wee would thinke it [Page 44] no small blessing to haue our Profession countenanced by Authoritie. As to that which they desire, that his Maiestie should inioyn these things by Authoritie, I leaue it to you to iudge how dangerous the same may proue to the Church. If cōformity be enioyned, be sure it wil not be in these matters only, but in others that yee hate more: But I feare it be the purpose of many to rubbe this way vpon his Maiesty the imputation of tyrannie: for what Christian King did euer determine in Ecclesiasticall matters any thing without aduice of his Clergie? And to impose Lawes vpon the Church without their consent, were as much as to say, the King imposes things vnlawfull: for if they be lawfull, Why will wee be dissenting? Brethren, his Maiestie is styled, Defender of the Faith, and hath it by desert, aswell as by inheritance: It were a peruerse course for vs to make it seeme otherwayes. When Iesuites and Papists of all sorts, are by their infamous writings, belying his Maiestie, and traducing his Highnesse fame, onely because he opposes them for the defence of the common Faith; if wee should furnish them matter of new obloquie by our rebellion, we could neuer be excused of vile ingratitude. Rests but one obiection that I haue heard, which I will not omit: They say, the English Church hath beene seeking of old times to haue vs wonder their gouernment; and vpon this, some haue called our yeelding vnto a conformitie in these points with them, a betraying of the libertie of our Church and Kingdome. This reason is so euill grounded, that though we should conforme with them in euery outward Rite, obserued not onely by them but by the whole Church of Christ, long before it was so infected with Poperie: it would not inferre the dependance of our Church vpon theirs, but that there is that harmony and conformitie amongst vs, which ought to bee amongst all the reformed Churches both in Doctrine and Discipline. And for our part in maintayning our right, yee may remember not long since, when that Noble man was absolued in England who was excommunicate by vs, wee ceassed not to complaine vntill a [Page 45] new command was giuen, that hee should receiue from vs a new absolution. If matters should come thus to be contested for, which is not to bee expected, wee should not bee found neglectful either of our Church or Country. But what is this we are iealous of? We liue vnder a King, that loues the kingdomes honour more then we all; there offers not one occasion, wherein his Maiestie failes to expresse his naturall affection towards his country. Euen now that Mischant, sometimes one of your number, and vnworthy to be named, did vomit forth his spite and vnnatural malice against the whole Nation: And how did his Maiestie resent it? As I haue beene aduertised, he did solemnely declare, That albeit much had beene said against his Maiesties owne person, and nothing omitted in that kinde, which the Deuill could inuent, yet all that did not so much grieue him, as that Mischants taxing of his Country and Nation: He is not worthy the name, I will not say of a Christian, but of a Scottish man, that will not, if need be, lay downe his life to meet his Maiesties affection. I know yee are ready enough to make your protestations this way, but beleeue me, he shall neuer hazard willingly his life for his Prince, who stands against his pleasure in so iust demands.

I will say no more, for I haue wearied both you and my selfe, out of a desire to giue satisfaction to you all. How freely and plainly I haue spoken, ye are my witnesses: with what an affection towards the Churches good, God hee knowes. Brethren, wee haue made too much businesse about these matters. The Kingdome of God consists not in them, but in righteousnesse and peace, and ioy of the holy Ghost. Away with fruitlesse and contentious disputings. Remember the worke wee are sent for, is to build the Church of God, and not to destroy it; to call men to Faith and Repentance; to stirre them vp to the works of true pietie and loue, and not to make them thinke they haue Religion enough when they haue talked against Bishops and Ceremonies. If wee shall goe about this carefully, and all of vs striue in our places, by [Page 46] fruitfull preaching, honest liuing, and a wise gouerning, to approue our selues vnto the consciences of our people, wee shall shortly finde matters in a better estate then wee haue seene, and be all of vs an acceptable people to the Lord our God; which that it may bee, God for his Christs sake grant to vs all. Amen.

THe Sermon ended, the Archbishop of Saint Andrewes came to the Table, at which his Maiesties Commissioners, Noble men, and other members of the Assembly, were sitting; and calling for the ordinarie Clerke of the Assembly, was answered, That Master Thomas Nicholson, who formerly serued the Church in that place, had dimitted his office in fauour of Master Iames Sandelands Aduocate: This he notified to the Assembly, as that which hee had vnderstood before and shewed that the said Master Iames was a man sufficiently qualified for the place, of good report, and one that by his aduocation and pleading might further the particular businesse of Ministers before the Session. He desired the Assembly to consider what was fittest to bee done, and aduise whether they would receiue the said Master Iames in the others place or not: The voyces of his Maiesties Commissioners, the Noble men, Bishops, and diuers of the Ministers being asked, they all without exception agreed to his receiuing. And the said Master Iames being recalled (for while the voyces were asked, he was remoued) had an oath ministred vnto him, for his diligent and faithfull discharge of that seruice.

The Libeller obserues here, first, That seates being appointed for Noble men, Barons, Burgesses, and Bishops, with the Doctors; the Ministers were left to stand behinde them as if their part had onely beene to behold; Then sayes, that the choosing of Master Iames Sandelands to be Clerke, was done without formall voting or lite. But to that, first, although it might bee replyed in a word, that the care of [Page 47] placing seates was onely in the Magistrates hands of the Burghe, where the said Assembly was kept, and that the neglect thereof, if any was, cannot be thought purposely done▪ yet because no diligence was omitted on the part of the Magistrates, and the seates conueniently enough placed according as the house could beare, wherein the said meeting was kept; wee must thinke this complaint proceeds of too much pride and sawcinesse. The man cannot abide to heare of degrees in the Church, and places according to degrees; but he must haue patience. Presbyters must now content to sit and stand behind the Bishops, according to the degrees of the old Christian Councels; for the time of confusion is expired, and Church men must learne now to liue orderly. That there was not a lite for election of the Clerke, hee must remember that the dimission made by the former, was in fauour of Master Iames onely; and that the Assembly had not so much adoe to choose a Clerke, as to aduise, if they would accept him, in whose fauour the dimission was made. Concerning which point, the voyces of the most, that could bee obserued to bee present, being asked, enough was done for making good his reception in the place, specially considering the Commissioners to the Assembly were not then knowne, nor a roll made whereby to call them, that had voyce particularly. But this is his curiositie, who gladly would find a fault, euen where none was committed.

The said Master Iames Sandelands being admitted, command was giuen to all that had enteresse in the said Assembly, to giue in their commissions to him before the next sitting, and nomination was made of certayne for the Conference, according to the order kept in other Assemblies; in which besides the Bishops, Noble men, Barons, and Commissioners of Burrowes, the most wise and learned of the Ministrie were named indifferently, without any respect had of their opinions and priuate inclinations.

At this time it was moued by one, That the libertie of the Church might bee kept in the choosing of a Moderator; [Page 48] which the Archbishop of Saint Andrewes repressed, saying to the proponer, That he did not expect him to be a troubler of the Church, and the businesse thereof; and that the Assembly was met within the bounds of his charge, wherein so long as he serued, he trusted none would vsurpe; at which he kept silence; and streight wayes arose another, who asked whether all the Noble men and Barons present should haue voyce, or not, and if the whole Ministers that were met there, should haue voyces also: The Archbishop of Saint Andrews answered, that the order obserued in former Assemblies should here be kept, and no Ministers haue voyce that lacked a commission: But as for Noble men, and Barons who were come thither vpon his Maiesties missiues, he trusted none there would denie them voyce, specially since in the Assembly that proceeded at Saint Andrewes, it was one of the reasons they made for differring the conclusion of matters, That none of the Noble men, or Barons were then present to assist the proceedings of the Church.

It was desired also, that the Articles to bee entreated, might bee extended in such forme, as his Maiestie desired them to passe, and that some might be set apart to collect the reasons that should be proponed, for, or against the Articles, that the whole As [...]embly might haue the cleerer information. To this it was answered, that the conference was to consider of these things, and what might serue best to prepare matters for the whole Assembly.

It appeared, that their drift was to perturbe the Assembly with such motions in the beginning, therefore the Archbishop requiring them to keepe silence, commanded his Maiesties letter which was presented by Doctor Young Deane of Winchester, and directed to the Assembly, to be publikely read, the Tenor of which Letter wee haue thought meete here also to insert.

[Page 49]

His Maiesties Letter to the ASSEMBLY.

IAMES Rex,

RIght reuerend Fathers in GOD, Right trustie Cousins, and Coumsellors, and others Our trustie, and welbeloued subiects, We greet you well: Wee were once fully resolued, neuer in Our time, to haue called any moe Assemblies there, for ordering things concerning the policie of the Church, by reason of the disgrace offered vnto Vs in that late meeting at S. Andrewes, wherein Our iust and godly desires were not onely neglected, but some of the Articles concluded in that scornfull, and ridiculous forme, as We wish they had beene refused rather with the rest: Although at this time Wee suffered Our selfe to be intreated by you Our Bishops, for a new Conuocation, and haue called you together, who are now conuened for the selfe-same businesse which then was vrged; hoping assuredly, that you will haue some better regard of Our desires, and not permit the vnruly, and ignorant Multitude, after their wonted custome, to ouersway the better, and more iudicious sort; An euill which we haue gone [Page 50] about with much paines, to haue amended in these Assemblies, and for which purpose according to God [...] Ordinance, and the constant practise of all well gouerned Churches in all ages, Wee haue placed you that are Bishops, and ouerseers of the rest in the chiefest roomes. You pleade much, Wee perceiue, to haue matters done by consent of the Ministers, and tell Vs often, that, what concernes the Church in generall, should be concluded, by the aduise of the whole, neither doe Wee altogether dislike your purpose: for the greater consent there is amongst your selues, the greater is Our contentment. But We will not haue you to thinke, that matters proponed by Vs of that nature, whereof these Articles are, may not without such a generall consent be enioyned by Our authoritie: This were a misknowing of your places, and withall a disclayming of that innate power, which We haue by Our calling from God, by the which, We haue place to dispose of things externall in the Church, as We shall thinke them to be conuenient, and profitable for aduauncing true Religion amongst Our Subiects. Therefore let it be your care by all manner of wise, and discreete perswasions to induce them to an obedient yeelding vnto these things, as in dutie both to God, and Vs, they are bound: And doe not thinke, that [Page 51] We will be satisfied with refuses, or delayes, or mitigations; and We know not what other shifts haue beene proponed; for Wee will content Our selues with nothing, but with a simple, and direct acceptation of these Articles in the forme by Vs sent vnto you, now a long time past; considering both the lawfulnesse, and vndeniable conueniencie of them for the better furthering of pietie and religion amongst you. And it should haue rather becommed you, to haue begged the establishment of such things of Vs, then that We should thus neede to be put to vrge the practise of them, vpon you. These matters indeede concerneth you of the Ecclesiasticall charge chiefly. Neyther would Wee haue called Noble-men, Barons, and others of Our good Subiects, to the determining of them, but that We vnderstand, the offence of Our people hath beene so much obiected; wherein you must beare with Vs to say, That no Kingdome doth breed, or hath at this time, more louing, dutifull; and obedient Subiects, then We haue in that Our natiue Kingdome of Scotland; and so if any disposition hath appeared to the contrarie, in any of them, the same We hold to haue proceeded from amongst you. Albeit of all sorts of men, yee are they, that both of duetie were bound, and by particular benefits obliged, to haue [Page 52] continued your selues, and by your sound doctrine and exemplarie life, kept others in a reuerend obedience to Our commaundements. What, and how many abuses were offered Vs by many of the Ministrie there, before Our happie comming to this Crowne, though We can hardly quite forget, yet We little like to remember. Neither thinke We, that any Prince liuing could haue kept himselfe from falling in vtter dislike with the Profession it selfe, considering the many prouocations that were giuen vnto Vs; But the loue of God, and his truth still vpheld Vs; And will by his grace so doe vnto the end of Our life: Our patience alwayes in forgetting, and forgiuing many faults of that sort, and constant maintaining of true Religion against the aduersaries (by whose hatefull practises We liue in greater perill then you all, or any one of you,) should haue produced better effects amongst you, then continuall resistance of our best purposes. Wee wish We be not further prouoked, and Gods truth, which you professe, of obedience vnto Principalities and Powers, bee no longer neglected, and slandered by such, as vnder the cloake of seeming holinesse, walke vnruly amongst you, shaking hands as it were, and ioyning in this their disobedience vnto Magistracie, with the vpholders of Poperie. Wherefore, Our [Page 53] heartie desire is, that at this time, you make the World see by your proceedings, what a dutiefull respect and obedience you owe to Vs, your Souereigne Prince, and naturall King and Lord; that as We in loue & care are neuer wanting vnto you, so you in an humble submission vnto Our so iust demands, be not found inferiour to others our Subiects in any of our Kindomes; and that the care & zeale of the good of God Church, & of the aduancing of Piety, and Truth, doth chiefly incite vs to the following of these matters; God is our Witnesse: The which, that it may be before your eyes, and that according to your callings you may striue in your particular places, and in this generall meeting to do these things which may best serue to the promouing of the Gospel of Christ, euen our prayers are earnest vnto God for you; requiring you in this and other things to credit the Bearer hereof, our trustie Seruant and Chaplaine, the Deane of Winchester, whom we haue expresly sent thither, that he may bring vnto vs, a true relation of the particular carriages of all matters, and of the happie euent of your meeting, which by Gods blessing (who is the God of Order, Peace and Truth) we doe certainly expect; vnto whose gracious direction, wee commend you now and for euer. Giuen at Theobalds the 10. Iulij, 1618.

[Page 54]THis Letter being once read, and againe, as is the custome in all Letters of importance sent from his Maiestie: The Archbishop resumed the heads of the same, shewing how acceptable their acceptance would bee, and on the otherside, what inconuenients their refuse might bring vpon the Church; hee declared also vnto them, how they should bee well aduised before they thrust themselues wilfully in danger, because whatsoeuer forwardnesse, some amongst them seemed to haue for suffering in such cases, they should or long fore-thinke the same: and after they had tasted of the troubles of banishment a little, would, as others had done, seeke home againe▪ and acknowledge their ouersights. Of this he told them, they had examples many, not one before their eyes; and because the very night before he had receiued a Letter from Master Iohn Shairpe, who was exiled the Kingdome, for keeping that disordered Conuenticle at Abirdene: contayning an earnest request, to intercede with his Maiestie for libertie to returne into his Country, with assurance he would conforme himselfe to all good orders in time comming, hee made particular mention of him, and of the Letter, giuing the young man his due commendation for his good behauiour, and the profit hee had made in his Studies, since the time of his Banishment. Besought them to be wise, and not to commit any thing wherof afterwards they might repent, to the disgrace both of themselues and their Ministerie.

This was the effect of his first speech, which the Libeller so depraues, as hee would make you thinke, that hee lackt both iudgement to conceiue, and dexteritie to vtter that which was meete to be spoken in such an audience; but they are witnesses enow to confute his folly, and falshood in that particular. The like imputation he goes about to lay vpon Doctor Young, the Deane of Winchester, whom in one place he cals a Scottishman by birth, as if he were now degenerated, and had forgotten, or forsaken his Countrey: And in another place scornfully taxeth, for the manner of his speech [Page 55] whereas his affection to this Country and Church, his care for the good of both, and reputation he hath iustly purchased by his worthy parts, in the Church where now hee liues, deserued better, and other acknowledgement.

It is true, that by reason of the trust, and credit committed to him, by his Maiesty in this businesse; the Archbishop of Saint-Andrewes desired him to speake, if so hee had any thing to say for seconding the Letter, whereof he was Messenger, and his words receiued at that time, by one that stood by, were these that followes.

MOst Honorable, most Reuerend, right Worshipfull, and dearely beloued: It might well become me, according to the example of Elihu in the Historie of Iob, in the presence of so wise, so graue, so religious, and learned an Assembly, to waite in silence till the more ancient in yeares had spoken: but that I know that the Souereigne Maiestie of our gracious Lord and Master the KING, who hath regarded so much the lowlinesse of his Seruant, as to send me vnto you at this time, to be the Messenger of his will and pleasure, now openly read in your eares, will procure attention vnto a few words, which shall be vttered with the vprightnesse and sinceritie of a heart wholy deuoted, as vnto the glory of God, & honour of our great Master the KING: so to the happy, free, and flourishing Estate of this Church and Kingdome, vnto which I am tyed by so many strong bands; that Moses the friend of God, and Paul that chosen Vessell of Christ, who are recorded in the holy Scriptures to haue exceeded in their affection to the people of Israel, their deare Countrey men, did not in that owe more vnto them, then that which you all wel know I owe vnto you; and would to God [Page 56] I were as able to pay so iust a debt as I am, and euer shall be most ready and willing to acknowledge it; Hic amor meus pondus meum: for from this loue and dutie I owe vnto this place of my first and second birth (God hee best knowes) how the sorrowes of my heart, haue bin inlarged, since the time of the last generall Assembly at Saint-Andrewes, to heare such words of indignation, and iust displeasure, so often to proceed out of the mouth of so good, and so gracious a Prince, like MOSES the meekest man vpon the face of the Earth: Sed verendum etiam atque etiam quò exeat patientia tam saepe laesa: Words spoken against those that are called to be Ministers, Embassadors of Peace, and patternes of Pietie, and Obedience; vttered in the eares of them, who labour indeed as it becommeth, so loyall and louing subiects by their humble and dutifull obedience vnto his sacred Maiestie to out-strip those that went before them; and albeit they haue the last, yet not to haue the least portion in our DAVIDS loue. But as then with all good and well-affected men, I much grieued, so now I heartily reioyce and praise God, that notwithstanding of all that is passed, I haue liued to see this day a generall Synod once more of the Church of Scotland, called by the authority and expresse command and pleasure of our Souereigne Lord the KING, which is the only true and best meanes indeed, vsed in all Ages for extirpating of all Sects, Errors, & Heresies, & for the planting of truth, and good order in the Church of Christ. And I pray God▪ that all things at this meeting, may by the direction of Gods good Spirit, & by your wisdomes be so carryed, that you abridge not your selues and posterity, of so great [...] [Page 57] blessing, and procure that not only these things which are now required: but that other things more difficult bee enioyned and enforced vpon you, vpon strict penaltie by Supreme Authority. And therefore I desire (as I am sent to that purpose) with the Apostle Titus 3. to put you in remembrance, that you bee subiect to Principalities and powers, and that you bee obedient and ready to euery good worke: to put you in remembrance, that by the great blessing of Almightie God, you haue to doe with so wise, so potent, so religious, so learned a Prince, the matchlesse Mirror of all Kings, the nursing Father of his Church; that he whose Wisedome and Authoritie, is in the composing of all differences both Ecclesiasticall and Ciuill, so much required, respected, and admired, not only by his owne people of his other Kingdomes, but by all good Christians of forrein Nations throughout the Christian world may not seeme to be neglected by you his natiue Subiects at home, and you especially of the Ministerie, who ought to be examples and patternes of obedience vnto others; you whom he hath so infinitely obliged by his so great bountie and constant loue: To put you in remembrance, that as with no small disreputation vnto his Maiestie, and diminution as it were of his Princely authoritie in the iudgement and sight of the World, whose eyes are bent vpon these proceedings, he hath granted you so long time, by your Christian and godly endeuours with your seuerall flockes (whom you are to leade, & not to be led by them) to remoue (as you promised both to his Maiesty being here amongst you, and againe confirmed at your last generall Synod,) all those scandals which might be taken by the more ignorant and vnaduised sort of your people (to [Page 58] whom all innouations though to the better, may seeme at the first somewhat strange:) so that now you would bee carefull, as much as in you lyeth, to take away that more dangerous and open offence, and scandall, which by your delay, and refusall of obedience, you shall cast vpon the sacred person of our Soueraigne Lord the King; the most constant, and Zealous Protectour and Defender of that Faith and Truth, which wee all professe, and for the which he hath suffered such open gaine-saying of the Aduersaries thereof, the limbes of Antichrist; as if he [...] who hath laboured so much to exalt the glorie of thi [...] Nation farre aboue all his Predecessours in the eyes of the World, now going about most of all to humble vs vnto our God, and in performance of the act of greatest deuotion according to his owne example to bring vs vnt [...] our Knees, did in so doing any way vrge his Subiects to any thing, which might sauour of Superstition or Idolatrie: To remoue the scandall from those who are in authority amongst you, and are set ouer you in the Lord, who by their dutifull obedience vnto God, and their Soueraigne, haue alreadie both by their Doctrine, and practise, commended those things which now are required of you, to b [...] both lawfull, and expedient: To take away that scandal and aspersion, which by the seeming reasons of your former refusall, or delay, you haue cast vpon others so glorious reformed Churches, as if the holy Ghost, and Spirit [...] reformation had beene giuen onely, and solely rested vpon you: To remoue that notorious, and publique scanda [...] which by the fierie and turbulent spirits of some fe [...] priuate men, lyeth heauie vpon the feruent and zealou [...] Professours of the glorious Gospel of Christ, as if the [Page 59] also were disobedient vnto Magistracie, and in this did seeme to ioyne hands with the maine vpholders, and pillars of Poperie. It hath wounded the Spirits of good men to heare it often spoken, Nec dicatur, (vtinam ampliùs) Gathi, & in plateis Aschelonis; Nay to see it in Print, that Herod, and Pilate, were now reconciled againe, if not Contra Christum Dominum, yet contra Christum Domini. Lastly, to preuent that lamentable miserie and calamitie, which God in his iustice might bring vpon this Church, in that you regarded not the blessed time of your visitation, and despised the long suffering and great goodnesse of God, and of so bountifull and gracious a Soueraigne. And so to conclude, (for to stand now vpon the particulars were but actum agere, and you need no gleanings after so plentifull an haruest, or the light of a Candle being inlightned by the cleare beames of the Sunne,) with that of Naamans seruants, 2. King. 5. vnto their Lord, and Maister: Father, if the Prophet had commanded thee a greater matter, shouldest thou not haue done it? &c. So, right reuerend Fathers and Brethren in Christ, if our most gracious Soueraigne Lord, who hath done so much for you, had commanded you greater things, so long as they might stand with the will of God, and in no waies be repugnant vnto the same, (for in that case indeed, the Apostles rule holds inuiolably true [...], That we must rather obey God, then men) should you not haue beene readie your selues, and by your Doctrine, and practise, haue induced others to obedience? much more then, when he requireth of you, but these few necessarie things, necessary, and expedient for the glorie of God, for the aduancing of [Page 60] pietie amongst you; for the honour and due satisfaction vnto our Soueraigne Lord the KING; for the happy establishing of order, peace, vnion, and loue amongst your selues, and in these vnited Kingdomes. Therefore let me beseech you in the bowels of Christ to giue all their due, Quae Caesaris, Caesari, quae Dei, Deo. And as Constantine the Great, (as Eusebius hath it) wrote vnto his Churchmen, that troubled his peace and other weightie affaires, with their contentious humours: So let me intreat you in the behalfe of our CONSTANTINE, Qui dum regat, iubet, Date illi dies tranquillos, & noctes curae, & molestiarum expertes, That so he may with much ioy and contentment of heart, yet once more, as hee proposeth, if not often, visit your coasts and those places which his soule so loueth. And that this poore Church, and his natiue Kingdome, may be made euer more and more happie by his comming, and long, peaceable, and prosperous reigne: And GOD and Men say Amen vnto it. Amen, Amen.

This Speech hee deliuered most grauely, and with great affection, to the contentment of all good and wise men: And how falsly the Libeller charges him with bringing in the Puritane, and Papist; like Herode and Pilate, conspiring together, we leaue it to the Reader to iudge. Thus ended the first Session of that Assembly.

[Page 61]

The second Session of the Assembly was differred to the morrow after, and the Conference warned to meet at three of the clocke in the afternoone.

IN the Conference, after Prayer made for a blessing to that meeting, his Maiesties Letter was read againe, to put them in minde that were conuened of the businesse in hand, at what time the Archbishop of Saint-ANDREWES did remember them of the proceedings that had beene kept in these matters since his Maiesties first Proposition of them at Saint-ANDREWES: The promises made at that time to his Maiestie for passing the said Articles: the delay made in the preceding Assembly vpon pretext of satisfying the simple and ignorant sort touching the lawfulnesse of them: Hee told them also of the offence which his Maiestie had taken at that delay: the seuererer course that was intended against the disobedient Mininisters: and the mitigation which was procured by the humble intercession of himselfe and others: and hereupon besought them earnestly to doe, as became wisemen; for howbeit as he perceiued against the aduice giuen in the particular Synods they were come thither almost all of them, who were disposed to resist the conclusion intended, and that they supposed to carry matters by voyces without regard, what reason would craue of them, they would deceiue themselues in that case, and finde their numbers too weake, if they did not hearken, and submit themselues to reason. And in the end, shewing them the end of their sitting apart was to consider, by what meanes matters might most easily be brought vnto a point, hee said that there appeared but two wayes, one whereof was by disputing the Articles, [Page 62] which was likely to consume a long time, and breed irritation, rather then any contentment else: The other was by a calme and wise consultation to consider how the said Articles might bee receiued in all the Churches with least offence, and conclude the same; specially since they had promised in the last Assembly to resolue themselues and others, of the equitie of the points required; and which they like best, he desires them to choose.

The greater part esteeming, that such as were contrary minded, would neuer receiue satisfaction, vnlesse matters were first reasoned: and that it should bring a sore imputation vpon the Assembly to conclude any thing, which had not beene first debated by arguments, vrged the disputing of the Articles, which was of the rest condescended vnto. Then it being proponed, if they would take the said Articles in order, or beginne with the most controuerted, they agreed vniformely to treate of kneeling at the receiuing of the holy Sacrament in the first place, hoping that satisfaction being giuen in that Article, the lesse scruple should be made of the rest.

So according to the order, two were named to dispute that Arcicle, to wit, Doctor Henrie Philip, and Doctor William Forbes for the one side; and Master William Scot, and Master Iohn Carmichael for the other: these two last named, after a graue protestation made, of their vnwillingnesse to be heard opposing to any matter, for the which his Maiestie seemed so earnest, excused themselues by the necessity of the Commandement, and their owne resolutions, which they held to bee well grounded, wishing that no offence might be taken at their speeches, which they should be carefull of, and say nothing, but with that reuerence which become them in so honourable an hearing. And then adding, that the contrary order had beene long time kept in this Church with great profit, and the comfort of many good Christians, if now any would preasse to abolish that which had beene in force, and draw in things not yet receiued, they [Page 63] should bee holden to prooue, eyther that the things vrged were necessary and expedient for our Church: or the order hitherto kept, not meet to be retayned. And for this purpose they alleadged a passage of Master Hooker, in his Preface before the Bookes of Ecclesiasticall Policie, wherein hee craues that such as seeke the reformation of Orders Ecclesi [...]sticall in the Church of England, should content themselues with the Opponents part, and bee subiect to prooue these two things mentioned. It was replyed, that the difference of their case and ours, was great: for there a few priuate men desired the Lawes publikely established to bee inuerted, and it was good reason that such should bee put to their confirmation of what they proponed: but heere the Prince, that by himselfe had power to reforme such things as were amisse in the outward policie, required to haue the change made. And therefore it concerned them to bring reasons, why his Maiesties Propositions ought not to bee granted. This they declined for a great while, still protesting the reuerence they beare to his Maiesties commandements; and without mentioning that which they would not oppose in Thesi, they wished this question to be reasoned: Whether kneeling, or sitting at the Communion were the fitter gesture.

It was answered that the question could bee no otherwayes proponed then thus; His Maiestie desires our gesture of sitting at the Communion to be changed into kneeling: Why ought not the same to be done? If it could bee shewed by the Word, or by any necessary consequent deduced out of the same, that his alteration craued, ought not to bee granted, because impious or vnlawfull, that should bee enough humbly to decline the desire; which wee doubted not his Maiestie would accept well: and if otherwayes, they could bring no argument to the contrary, a necessitie lay vpon vs to obey.

An houre, or more was spent in such speeches, they declining still to giue any argument, and offering themselues to answere such reasons, as any man would propone for the [Page 62] [...] [Page 63] [...] [Page 64] alteration desired: whereupon the Archbishop of Saint-Andrewes said, that if none would reason, hee would put the Articles to voyces.

Then they proponed that reasoning should bee publike, and in face of the whole Assembly: it was replyed, that nothing should be in conference concluded to the preiudice of the Assembly; alwayes matters must first be brought to some point in the conference, and thereafter proponed to the whole number, who should be heard to reason of new, if he listed.

Hereupon they resolued to fall into the dispute, and first Master Iohn Carmichael brought an Argument from the custome and practice of the Church of Scotland, which had beene long obserued, and ought not to bee altered, except the inconuenience of the present order were shewed, and the desired gesture qualified to bee better. It was answered, that how euer the Argument held good against the motions of priuate men, yet his Maiestie requiring the practice to be changed, matters behoued to admit a new consideration; and that because it was the Prince his Priuiledge, that had the conseruation and custodie, aswell of the Church, as of the Common-wealth, to call in question Customes and Statutes which he perceiued to breed any inconuenience in the state euen by himselfe, it could not bee denyed that in a Church Assembly, such as that was, his Maiestie might lawfully craue an innouation of any Church Rite, which hee esteemed not to be conuenient for the time.

From this Argument, they went to another of Christ and the Disciples sitting at the first institution, in discussing whereof, they were brought to acknowledge the gesture not to bee of the essence of the Sacrament, but alterable at the discretion of the Church. Only they held the custome formerly receiued to be the better.

This was the proceeding of the first Conference, wherein because matters could not be brought to any point, continuation was made to the morrow after, and they warned to [Page 65] meete againe at eight of the clocke in the morning. The Libeller affirmes the Propositions made by them touching the order of dispute, and the rest to haue beene reiected by the Moderator, adding, that he determined by himselfe; and that the fewer Reasons proponed by the Ministers, were cut off by cauilling and quarrelling at mens persons: whereas a number are witnesses, and can well remember, that they were heard with patience, to alledge what they could, and answered in that which they proponed till themselues could say no more, and that nothing was done, but according to the custome kept in such cases in all Assemblies.

Wednesday the 26. of August.

THe Conference being met as was appointed, after inuocation of the Name of God, the Reasoners were desired to proceed where they had left the night before, and not to trifle time with speeches of small consequence; which was the effect of all the discourses the Libeller seemes to complaine of. The reasoning continued from eight vnto eleuen of the clocke. And when the whole Reasons proponed, by the two forenamed, were in the iudgement of all men satisfied, others were required, and had place giuen them to propone their Arguments also, which was done in good order, and with such modestie as could be wished.

It were needlesse here to repeate the seuerall Arguments and Answers, seeing they are all in the Disputation subsequent at large set downe; onely where the Libeller sayes, That reasoning was cut off, and the Article of kneeling put to voyces: It is true, that norhing remayning to bee said more in that head then was proponed, the Archbishop desired these of the Conference, [...]o giue their iudgement in the matter reasoned. They opponed, that the custome was not to vote in Conference any matter, before it were brought to the full Assembly, but it was proued otherwise by these [Page 66] who had frequented the Assemblies, both of old and in the latter times; as likewise it was told them, that these Conferences resembled the meeting of the Lords of Articles in Parliament, where matters are accustomed to bee prepared and put in order, before they bee proponed to the whole State. And that the voting in Conference was by way of aduice onely, and not to determine: The power whereof belonged onely to the Assembly. This being acknowledged by the whole number to bee so, they offered that were present, to giue their owne iudgement without preiudging the Assembly; as accordingly they did: The whole number, some ten or eleuen excepted, declaring that by the Reasons proponed, or any thing else they conceiued, they could not deny, but a change might bee made of the gesture in receiuing the holy Sacrament, and that it seemed to them conuenient for the Church to embrace the Article proponed by his Maiestie about kneeling, in regard of his desire and resolution to haue the same forme here established.

The Libeller either forgetting himselfe or misse-informed (for by the whole Narration he makes, it would seeme, hee was not present himselfe) casts this in the after-noones Conference, though the same was done in the morning; but this, any man may well thinke, is but a light errour, yet it may appeare by this, how little the Narration he makes is to be regarded; for he brings in the Moderator in that afternoone, saying to such as conuened, That the Article of kneeling was concluded by the Conference: and immediately after sayes, That the same was put to voyces; where it is strange, the Moderator should so forget himselfe, as to say a thing was voted, and incontinent propone the same to bee voted againe, but this we will passe. After the aduice concluded to bee giuen to the Assembly in this point, it was thought meet, that the Article presently reasoned, with the other Articles proponed by his Maiestie, should all of them be formed in the best and most agreeable words that could bee deuised, for remouing all offence that might bee taken at [Page 67] the same, and no aduantage giuen to the Aduersaries of the Truth; and to this effect were named some graue and wise Brethren, who were desired to haue the same in readinesse at foure of the clocke in the after-noone; it being thought meet, that the full Assembly should not meet before Thursday againe, at which time all might be prepared.

Wednesday at after-noone.

ALbeit the meeting of the full Assembly was differred to the next day, yet that after-noone, the whole number thronging in, whether that they were not aduertised of the delay, or that they desired to bee present with the Conference, came thither; which the Archbishop perceiuing, he tooke occasion to excuse the delay of meeting with them, declaring how farre they had proceeded, and that the Conference had committed the Articles to bee formed, vnto certayne Brethren, who were at that time to present them; and therefore desired they should haue patience till the morrow, and leaue the Conference for that time by themselues, which they did.

How soone they were remoued, these who were appointed to forme the Articles, being inquired what they had done, answered, That they had formed the Article about kneeling, but had no leisure to consider of the rest; This being read, which they had put in forme, was well liked of, and they required to haue the rest in readinesse at the time of the Assemblies meeting the next day.

The Libeller here remembers a word that escaped the Moderator, while as they resisted so importunately the voting of the Articles in Conference, saying, That hee would commit twentie preiudices to please the King: whereas the truth is, that after many answers made to giue them satisfaction, and shew that no preiudice was either intended or done to the Assembly, when as nothing could content them, [Page 68] but still they talked of preiudice, he willed them to be quiet; for rather then his Maiestie should offend with the Church, and these troubles come vpon it, which were iustly to bee feared, hee would commit twentie such preiudices as these were.

The rest of that after-noone was spent in talking, as the Libeller sayes, vpon Simony, &c. but in the deuising some ouerture for the restrayning of that abuse, to bee proponed to the whole Assembly, which the next day after was by vniuersall consent allowed: As likewise, the Commission for the planting of the Church of Edinburgh, and the forming of the booke of Common Prayers, and extracting of the Canons of the Church. And thus ended this Conference.

Thursday the 27. of August.

THat day being an ordinary day of preaching, a Sermon was made by the reuerend Father in God William late Bishop of Galloway, against which the Libeller excepts three manner of wayes; First, saying that his Doctrine was farre contrary to that which he had taught before the Estates of Parliament Anno 1606. Secondly, that hee set at nought, the ancient order of our Church, sometime highly commended by himselfe, extolling the new light; and thirdly, that he presumed to teach them a new kind of Catechisme, vnder whom he himselfe might be yet catechised. To all which seeing he is now at rest, this much may be truely replyed in his behalfe, That howeuer his opinion in these matters of the externall gouerment were sometimes other, his Doctrine was neuer contrarie to that, which at any time he professed, and preached: but these men haue beene so accustomed in feeding the eares of people with matters belonging to order, neglecting the substantiall points of Religion, which are, Faith and Repentance, as they dreame of no other Doctrine but that; and counts the alteration of iudgement in these [Page 69] points of outward discipline a sort of Apostasie, and falling from the truth. And where he is said to set at nought, the ancient order of our Church, it is a false and impudent lye, for neither he, nor any else, that seeme most earnest for receiuing these Articles, did euer contemne the orders, and rites formerly established, but while as they stood in force, reuerently practised them, and were obedient to the ordinances of the Church made thereabout; but the circumstances of things now being changed, and these times requiring other fashions and manners, wee thinke without the despising of these, they may be well admitted, and as commendably vsed, as euer the other were: For the third, of presuming to teach them, by whom he might be catechized, because this is spoken in despight, I passe it with this answere, That his Sermons, and workes left behind him, which will continue with the posteritie, will witnesse against all their malice, that hee was inferiour to none of the Opposites in preaching, yea, in many degrees superiout to them all.

But to returne to our purpose; the Assembly being not in full number, to take some conclusion in the businesse, for which they were conuened, after inuocation of the Name of God, it was declared vnto them, that by the labours of the Conference in their priuate meetings, the Articles proponed by his Maiestie, were brought and reduced into that forme, as it rested for the Assembly to consider, whether or not, the same should be receiued in our Church; and to moue them the rather to condescend, his Maiesties resolution, to haue the Articles receiued, was declared, and how no other answere could satisfie, but granting of the said Articles. They were likewise remembred of their promises made to his Maiesties selfe at Saint Andrewes and in the last generall Assembly, and had the lawfulnesse, and indifferencie of these matters at length of new exponed vnto them: Neither was any of their common pretexts left vnanswered, place being giuen to all, that would reason against any one of the Articles, to doe the same. And while some of them [Page 70] insisted by long speeches to haue a continuation made of matters to another Assembly, and a supplication sent to his Maiestie for some longer delay, his Highnesse Commissioners hauing vrged a present answere, they were desired to cease, and not to trifle time, with vnnecessary speeches, seeing matters should receiue decision before they went forth of doores.

And so some few making shew to reason in the contrary, were permitted to speake, till they had no more to say, and had their reasons answered to the full. The Libeller sayes, the libertie was granted to a few, and that the reasons were checkt, and borne downe with authoritie; but how contrarie this is to the truth, wee leaue it to bee answered by such as were present. And now when they haue set downe in writing▪ all that then was said, or possibly they can inuent, Let the Reader iudge, if by the answeres giuen, their obiections be not sufficiently confuted.

Doctor Lindsay his answere, being posed on conscience to declare his iudgement touching kneeling at the Sacrament, is maliciously mutilated: His declaration was this, as all the Assembly can testifie, in whose presence it was giuen: On my conscience I neither know Scripture, reason, nor antiquitie that enforceth kneeling, sitting, standing, or passing, as necessary, but thinke them all indifferent, and therefore that any of them may bee lawfully vsed, when it is found expedient. And considering nothing to be more expedient for the weale of our Church, then to keepe peace with our gracious Soueraigne, and not to contend for such matters, I iudge, yeelding to his Highnesse desire, to bee the onely best.

When all the reasoning was ended, his Maiesties Letter was againe read, to the end the Assembly might see his earnestnesse about the same matters. And because of a Pasquill cast in, in the Pulpit of Edinburghe the Sunday before, which was deliuered to the Archbishop of Saint Andrewes, the penners whereof had warned the Ministers not to yeeld [Page 71] to the Articles, giuing them promises of satisfaction for their stipends, in case they should be taken from them, and to fight in the defence of thē, & that cause: He disswaded them to leane vnto such suggestions, or be moued with them, for that they would proue nought in the end, as the experience of the seuenteene dayes worke might teach them. And added, which he is not ashamed of, nor will denie, That were there no other to take imployment against these Mutiners, and seditious persons, he could wish, that he were honoured therewith.

These are the great blasts, and [...]errours, which the Libeller mentions; otherwaies they can take exception at nothing iustly that then was vtttered.

As matters were then proponed, to be voted, one of that number gaue in writing some particular reasons, for disswading the grant of the said Articles, which they haue now writ, and imprinted in this Pamphlet; which beeing suspected, as the Libeller speakes, to be some seditious protestation, the Preferrer thereof was aduertised to take heede to his doing, and giue in no Libels, which hee did not set his hand vnto: This while he offered himselfe to doe, the Archbishop of Saint-Andrewes beeing loath to bring him that way in danger, tooke backe the said Writing, and desired the Clerk of the Assembly to reade the same: And when they were perceiued to containe no matter of moment, or any new thing, which had not beene before talked of, they were cast by, as not deseruing any consideration.

Thus the question was made, Whether they would receiue or refuse the Articles. Here the Libeller peruerts the question, and sayes it was this, Whether yee will consent to the Articles, or disobey the King? which is a question of his own deuising; And could not agree, neither with the matter, nor with the persons. It was desired by some, That the Articles might be seuerally voted, pretending that many would agree to some of them, who would not accept of all: But that no subterfuge might be left or giuen to those that gladly would [Page 72] hang betweene parties, & striue to please all, it was thought meetest to vote them in Cumulo, because the denying of one, would be to his Maiestie, as the denying of all.

The Archbishop of S. Andrewes taking the roll of names in his owne hand, as it was meete, he should doe, though the Libeller thinke otherwise, (for the office of the Clerke is to marke the voices, where they agree, or disagree, which he cannot easily doe, as any may may judge, if he himselfe reade the Roll; neyther is that customable in any iudicatorie consisting of so many persons, as did this Assembly) And called the names as they stood in the roll, where they were found 86. that answered affirmatiue, granting to the said Articles; and one and fortie onely that denyed, with foure non liquets. The Libeller sayes, That some were called, who wanted Commission, in which he impudently lies, their Commissions being extant in the rolls: And that others hauing Commission of whose Negatiue wee were assured, omitted to be called, whereas not any of the whole, was left vnasked. Maister Iohn Murray, Minister at Dumfermline, excepted, who was past by, for many reasons concerning himselfe, not needfull here to be expressed.

As for the order kept in calling of the Roll, it merits no answere: And where it hath been said, That the Noblemen, Barons, and Burgesses, were those that swayed the voices, the most of the Ministrie beeing against it; by the rolls yet extant it is cleare that the whole Laicks that came to this Assembly were 31. of whom two were negatiues as the Libeller confesses, and one departed from the Assembly before the voting; which whole number being laid aside, they were ouerswayed by the voyces of the Ecclesiasticks to the number of eighteene at least.

And this is the true Narration of all the Proceedings in the said Assembly, by which, let any man judge of the Libellers Discourse, and how little credit is to bee giuen to the same: For things are yet fresh in the memorie of such as were present, and cannot be forgotten.

[Page 97]

PP.

At Montrosse, 1600. it was statuted and ordayned, that none of them who shall haue vote in Parliament in the name of the Church, shall come as Commissioners to the generall Assembly nor haue any vote in the same, vnlesse they be authorized with Commission from their owne Presbyteries to that effect. This Act was neuer repealed, no not at the pretended Assembly holden at Glasgow; but by the same Assembly they stand countable to euery generall Assembly for their proceedings. Howbeit the Presbyteries were spoyled of their authority in many things at the said pretended Assembly. Yet of the power of election of Commissioners, they were not spoyled, neyther is there any other order of Election of Commissioners, and Constitution of the members of the Assembly set downe by any Act of our Church, then was established, Anno 1597. Neuerthelesse in this Assembly they not only presented themselues, without Commission, but sate as Lords ouer-ruling it; they had practised the Ceremonies against the established Laws, before they were proponed to the Assembly, they ought therefore to haue beene secluded, and sharply censured, but they vsurped the place both of Iudge and partie.

ANS.

This Act of Mōtrosse Assembly, was past when these caueats were deuised to restrayne the immoderate power of Bishops in the Church, and was yeelded vnto, for satisfying the importunity of such as opposed to their restitution, and keeping them quiet in the time: but the Bishops now beeing restored by the Assemblies of the Church, and by Acts of Parliament to the exercise of that lawfull power and Iurisdiction, which euer they had in the Church, that Act nor any other of that nature cannot preiudice them. And that Bishops should haue their Commissions from Presbyters men inferiour to them in degree, it is so absurd, as the like hath not beene heard in any Age. But the Libeller is in a dreame, and thinkes no Act, nor any order established to be [Page 98] of force, that hee himselfe hath not approued. Where hee sayes, that there was neuer another Constitution of the members of the Assembly set downe by any Act of our Church, then that at Dundy, 1597. it is most false, for in Edinburgh, 1568. in Iulij, there is another Constitution, wherein the members of the Assembly are diuided in two sorts, some are appointed to bee ordinary, and perpetuall, as Superintendents, and Commissioners for visitation of Churches; others mutable, are Commissioners of Churches, Townes, and Prouinces; The first, needeth no speciall Commission to euery Assembly, but being once admitted to the Office, were euer acknowledged thereafter as ordinary, and speciall members of the Assemblies. The second, were changed from Assembly, and behooued to produce a new Commission, before they were admitted. Yea in the Assembly holden, Anno 1568. at Edingburgh the first of Iulij, it was ordayned, that no Minister should haue voyce in Assemblies generall, nor leaue their Parishes to attend thereat, vnlesse they be choosed by their Superintendents, as men knowne able to reason, and of knowledge to iudge in matters. But for the Bishops themselues, they haue alwayes bin reputed ordinary members of the Assembly, and were euer first called in the Rolles, as is to be seene through the whole Registers. In Anno 1563. Iul. 28. Sess. 4. it is ordayned that euery Superintendent should compeare the first day of the Assembly vnder such a paine, not as idle Spectators, but as hauing speciall interest and power; the same is euident by another Act at Edingburgh, 1568. Iulij 1. And by a third Act at Edingburgh in March, 1573. And by the admonition sent by the Regēt his grace, wherby the Bishops are specially admonished to be present at all Assemblies, or to be reputed vnworthy of the office. And in the Assēbly at Edinburgh, A. 1575. Aug. 6. albeit there were present sixe Bishops, to wit, Glasgow, Dunkeld, Galloway, Brechin, Dumbline, and the Isles, and two Superintendents, Angouse, and Lowthian; yet because certaine others were absent, it was thought good, [Page 99] that they should be called, and the absents noted. Yea after, that the Iurisdiction of Bishops beganne to be quarrelled in the Assembly, 1579. Iul. 7. Sess. 9. this Statute was made that followes.

That he may be seene a per [...]it man in the art of Calumniation, hee heapes tenne calumnies together in one Section, whereunto in the order they are proponed, I answer; first he sayes, the affirmatiue voters had their Commissions procured by their Bishops. This is so false, as nothing can be more vntruely said: for all the Bishops in their Synods kept before that Assembly, hauing acquainted the Ministers that a supplication would be sent to his Maiestie, for libertie to conuene a generall Assembly, and exponed the necessitie of their admitting the Articles, warned them to chuse the most wise, learned, and peaceable of their number, to bee their Commissioners, if so the libertie craued were obtayned, [Page 106] but left the persons to be named by themselues, in their meetings at their Exercises: vpon which aduertisement, it is true, That certaine of your factious sort employed all their meanes to procure Commission to themselues, and such others, as they knew would be of their minde; and preuayled so farre, as verie few of the Ministrie possessed with your humor were absent from the Assembly. And to manifest your falshood in this particular: It is notoriously knowne, that at S. Andrewes, one day beeing appoynted for chusing Commissioners of that Exercise, the whole number of Ministers conuened; albeit neither before that time, these tenne or twelue yeares past, nor since, diuers of them were euer seene, eyther at Exercise, or Synods. Notice whereof being giuen to the Archbishop of S. Andrewes, who was at that time in the Citie, by certaine that feared a trouble might fall out amongst them in the nomination, he comes himselfe to their meeting, and declared, how hee, and all that were present, perceiued they were come that day onely, by pluralitie of voyces, to chuse their Commissioners. And howbeit they might iustly be excluded from bearing Commission, or giuing any voice in the choyce of them that should bee sent, who at other times vouchsafed not their presence to the Brethren, lest it should be said afterwards, that the choyce of their Commissioners were not free, he willed them to name whom they thought meetest. And his owne voyce beeing first desired, he named for two, Maister Iohn Carmichaell, and Maister Alexander Henrysone, whom hee knew to bee set both of them against the Articles, that they might haue place to reason, and giue voyce in the Assembly. So farre hee was from plotting and preparing voyces to beare forth that businesse. And as he vttered in the Assembly, at diuers times vpon occasion since, wee haue heard him solemnely protest, that he did neuer open his mouth to solicite or perswade any to stand for receyuing the Articles; but left euery man to his owne iudgement, to doe, and say, as hee should finde the force of reason to moue him. And yet had it beene [Page 107] so, that the Bishops had named them, and procured their Commission, there should nothing haue beene done, against the custome of the primitiue Church: for no Presbyters were euer admitted to sit in Councels, except they had been authorised by their Bishops, as we shewed before. And during the space of many yeares after our reformation, while the Superintēdents ruled Church affaires, no Minister might come to the generall Assembly, except they had chosen and named him, as was qualified before out of their owne Assemblies. This is our reply to the first.

The second calumnie is, That the affirmatiue Voters were mercenarie Pensioners: If hee had set downe their names, and shewed, whose Pensioners they were, wee should haue easily shewed, that though they were Pensioners, yet they were not mercenarie men. One may safely enioy a benefice conferred vpon him by his Prince, or some noble Personage in regard of his former seruices, yet be no mercenarie. And they may be mercenaries who enioy no pension at all; for euen the disposition of a man wil make him iustly to be counted such: Neither to my knowledge was there in that Assembly any one that had pension of his Maiestie, Maister Patrick Galloway excepted, whom before yee scoffingly termed a man of many pensions. But ye are not I hope so farre past shame, as to say, that hee enioyes any of his pensions, how few, or many so euer they be, vpon paction, or promise to be yeelding vnto euerie thing, that his Maiestie should be pleased to propone to the Church: yea it is knowne, that in these same matters he alone did more then ye all, to haue diuerted his Maiestie by humble aduise and perswasion from vrging them further: And tooke the boldnesse to propone his reasons in writing, against the Festiuities, and the Article of kneeling: which his Maiestie was graciously pleased to Answer by himselfe for his better satisfaction. These fiue and fortie yeares, or aboue, he hath liued a Minister in the Church of Scotland, and was his Maiesties owne Chaplaine, during the most of that time. And for his labours and continuall [Page 108] trauels taken for the benefit of the Church, deserued better reward, then all the pensions hee enioyes. But when this age is gone, his iust praise in despight of you all shall continue with the posteritie. If I pleased, I could reply, that the chiefe of your Sect hath a pension of his Maiestie, of greater worth then all his put together, and enioyes it with preiudice of many poore Ministers; and for no merite at all, except it be merite to worke his Maiestie perpetuall vexation, and keepe the Church with his conceits in continuall trouble. And I could tell you in a word, that it is more fitting to be his Maiesties pensioner, then the pensioner of any Burgesses wife, or Ladie in the Countrey, such as many of you are; and were not your purses filled by this meanes, we should not be troubled with your vnrulinesse. These things you must patiently heare, for they are truths, seeing yee forbeare not to lye of men more worthie, beyond all comparison, then is your selfe.

Your third calumnie is, That they were Platseruers for augmentation of stipends: this is an euident vntruth. The Commission for stipends expired in the Moneth of Iuly before that Assembly, and further hope of augmentation they could not haue: where yee shall suffer this to be told you, that the negatiue voters had greater benefit by that Commission, then the affirmatiue: And that according to your manner, you gaue good attendance all that time, and many hopes of good behauiour, till your businesse was effected: Howbeit since, diuers of you haue turned your Cloakes, as wee vse to say; Albeit the benefit is not lost, for it was not to you done, or for any of you, but to the Churches, at which ye presently serue.

Ye say fourthly, That they were gapers for promotion: But how doe you know that? Who made you a Iudge of your Brethren? Is this pietie to iudge of mens hearts and affections at your pleasure? None of you (forsooth) like to haue promotions, and I warrant you would flie into deserts to hide your selues, if ye knew your selues to be sought to be [Page 109] placed in high roomes: but what meanes then your continuall resort in the chiefe Townes, with the neglect and contempt of your owne cures at home? Yee professe not to loue the World, yet none followes it so much. Ye may not endure domination, yet will play the Lords ouer Kings, and the consciences of euery man; and think while as ye declame against ambition, wealth, and worldly honour, that yee are not perceyued euen then, and by that meane, chiefly to hunt after these things.

Ye say fiftly, That they were of suspect credite; and I beleeue it well, with you, they were so: Nay, yee might say more, ye suspected they were Reprobates; for it is a thing familiar to your Sect, to pronounce of mens saluation, and condemnation, as they fancie. And yet that Booke, which they say some of you haue made vp, to note therein, the names of the holy Societie, is not the Booke of Life. The credite of that Register is not committed vnto you.

Sixtly, They had subscribed, ye say; other priuate Articles, more dangerous then the present: I conceiue your meaning to be, of the Articles offered vnto them, that enter in the Ministrie: If yee haue not seene them, ye shall know, that these Articles bind such as enter, to the obedience of the present discipline, and of all, and whatsomeuer acts, and constitutions, that shall be lawfully made hereafter by the Church, in matters of outward policie, and order: whereunto I will not say, the falshood, but the inconstancie of some of your number, gaue the occasion, who after they had promised to liue peaceable, and obedient to the Church, within a few dayes, hauing gotten what they sought for, became more turbulent and vnquiet then any.

Seuenthly, They had beene threatned, you say, priuately, with deposition by their owne Diocesian Bishops. And wil ye qualifie this of any one person, wee shall grant all your informalities. But this is so vntrue, as yee neuer shall bee able to doe it.

[Page 110]Eightly, They were not well informed in their iudgements, for lacke, yee say, of full and free reasoning. Here ye construe other men by your selfe, and some of your side; who being asked the reason of their negatiue voyce, answered, That they had neuer studied the question well, yet that they followed the example of learned and godly men, with whom they had rather erre ignorantly, then follow the Bishops with some shew of reason. And one of your negatiue Voters professed publiquely in the Assembly, That he saw no euident reason against the lawfulnesse of the Articles, yet he would refuse them, because his deceassed father did mislike them. These were the best informations that the most of your negatiues had; as to the affirmatiue Voters, when yee, or any man shall aske them, they will giue reason sufficient for their iudgement.

We haue considered all these three as ye desire, and finde the reasons proponed by you for the Nullitie of this Assembly to be Nullities in themselues. Next, that the Oath and [Page 117] Subscription by you mentioned, admits the change concluded, and does not abhorre it, the same change being a part of the Oath which we all gaue, as in discussing of the Oath shall be cleered. Thirdly, that the particulars concluded, are things lawfull, of their owne nature indifferent, and most conuenient for this time: in regard the generall Church, who hath the place and power of determining the expediencie of Rites and Ceremonies, hath interposed their authority to the same, which in the estimation of Wisemen is sufficient to make them bee compted such.

[Page 118]

An answere to the Articles presented to the Assembly, AVGVST 27▪ and quotations added by the Pamphleter for confirmation.

PP.

FOr so much as we haue beene debarred of accesse, and from hearing the proceedings of the Conference▪ their Reasonings, Consultations, and Aduisements, about the Articles proponed to this g [...]nerall Assembly: whereof, all, and euery one of them so neare [...] touches vs in our Christian resolution, and offices of our M [...]nistry▪ in most humble manner wee present to your consideration the particulars hereafter specified in the feare of God, in [...]reating your fauourable answere to the same.

ANS.

Neither he who presen [...]ed the Articles, nor they who penned them, can affirme truely, that they were absent from the Conference, and none were debarred, who were desirous to be present. The truth is, after long, and modest reasoning, and graue deliberation, when all had beene heard, both in pr [...]uate at the Conference and in publique before the Assemb [...]y, and all doub [...]s and ob [...]ections had beene proponed, answered and satisfied▪ these, or the like Art [...]cles were presen [...]e [...] not for resoluti [...]n of those by whom they were proponed, who were already setled in this resolution, not to be [...] ▪ but to per [...]urbe the mindes of these who were prepare [...] to vote, and conclude, and so to bring all in question [Page 119] againe, that before had beene discussed; and therefore were iustly reiected by the Moderator as malicious and crafty delatorie exceptions, as shall bee manifest by the answeres following made to them, not as they were presented to the Assembly, but as they are proponed here, with your Additions, Q [...]otations, and Confirmations.

The first Article.

PP.

THe Articles proponed, if they be concluded, they doe innouate, and bring vnder the slander of change, the estate of this Church, so aduisedly established by Ecclesiasticall Constitutions, Acts of Parliament, approbation of other Churches, and good liking of the best reformed Christians without and within this Kingdome, and so euidently blessed with happy successe, and sensible experience of Gods greatest benefits, by the space of fiftie eight yeares and aboue; so that wee may boldly say to the praise of God, That no Church hath enioyed the truth and puritie of Religion in larger libertie. And vpon some such considerations, it pleased his gracious Maiestie to continue the Church of England in her established estate, as may bee seene in the Conference at Hampton Court, and Thomas Sparke his booke written thereupon, Ipsa quippe mutatio, etiam quae adiuuat vtilitate, nouitate perturbat: quapropter quae vtilis non est, perturbatione infructuosa consequenter noxia est, saith Augustine, Epist. 118. that is, Euen a change that is helpefull for vtilitie, perturbeth with the noueltie. Wherefore, consequently, a change that is not profitable, is noysome through fruitlesse pertu [...]bation. Rather a Church with some fault, then still a change, it is said in the Conference at Hampton Court.

[Page 120]

Answere to the first Article.

IF the estate of our Church did consist in circumstantiall alterable Ceremonies, the change of these might import a [...]hange of her estate: But such points and ceremonies as were concluded by the Assembly at Perth, haue the like re [...]ect to the estate of the Church, that ornaments and ve [...]ures haue to the body, seruing onely for commoditie, or [...]er and decency, to bee kept in the worship of God: And herefore when occasion requireth▪ as a change should bee made of apparell and may bee made without alteration of [...]he constitution and health of the body. So the change of Ceremonies, necessary for the time▪ doe not innouate and bring vnder slander of change the estate of the Church, as Augustine saith, Epist 86. Vna fides est vniuersae Ecclesiae, [...]amersi ipsa fidei vnitas qui [...]usdam diuersis obseruationibus ce [...]ebratur quibus [...]ullo modo quod [...]n [...]ide verum est impeditur, [...]mnis enim pulchritudo siliae Regis intrinsecus: [...]llae autem ob [...]eruationes quae variae obseruantur▪ in [...]ius veste entelliguntur, vnde illi dicitur in fimbrijs aure [...] circumamicta varietate: that [...] The Faith of the vniuersall Church is one, albeit the Vni [...]ie of the Faith it selfe bee celebrate with some diuers obseruations▪ whereby the Veritie of the Faith is not impedit, for all the beautie of the Kings daughter is within; but these obseruations, which are variantly obserued, are vnderstood to be in her apparell, therefore it is said of her, That shee is clothed with varietie in vestures of gold▪ Psal. 45. In this veritie of Faith, whereby the Church standeth, her estate consisteth▪ this must bee euer kept one and the same, albeit of the obseruations and ceremonies, wherewith it is clothed, [...]t may sometime be said, as God said of IOSVA, Take away [...]he filthy garments from him I will clothe thee with a change of rayment. Tertull. de Virginibus Velandis. Regula quidem fidei vna omnino est sola immobilis, & irreformabilis, &c. Hac lege fidei manente, caetera iam disciplinae, & conuersationis [Page 121] admittunt nouitatem correctionis, operante scil cet, & proficiente vs (que) in finem, gratia Dei. The rule of Faith is altogether one, onely vnchangeable, and such as cannot be reformed, &c. This Law of Faith standing firme, the remanent things, that concerne discipline and conuersation, admit the noueltie of correction by the grace of God, which worketh and maketh a profitable progresse, euen to the end. Augustines sentence, which yee cite, is not repugnant to this, for in that place he speaketh not of such a mutation, as proceedeth from the instant, and lawfull desire of a Prince, and after due deliberation, is concluded by the body of the whole Church; but of such a nouation as is vrged contentiously by some curious spirits, who being strangers to the Church, wherein they presse to make the nouation, would haue the customes thereof changed, according to the formes of their owne Countrey; or being trauelled abroad, would make a reformation according to that, which they see in their peregrination, Aut quia in sua patria sic ipse consueuit, aut quia ibi vidit vbi peregrinationem suam, quo remotiorem à suis, eo doctiorem factam putat. In such a case, saith Augustine, the nouation helpeth not so much by vtilitie, as it hurteth by noueltie; such was the alteration that was intended and vrged by some Innouators at Hampton Court. Where notwithstanding some few particulars were explayned in the Liturgie of the Church of England, as is set downe in the third dayes Conference by D. William Barlow, as followeth.

1. Absolution or remission of sinnes in the rubricke of absolution.

2. In priuate Baptisme, that a lawfull Minister bee present.

They giue way to humane [...]nuentions, and bring the wrong key of mans wit within the house of God, whereby [...]oves and [...]rifling Ceremonies in number, and force are mul [...]iplyed as mens wits are variable to inuent: Who requireth those things at your hands▪

ANS.

The determination of the circumstantiall Ceremonies, belonging to the formes times▪ places▪ and persons▪ by whom, where▪ when▪ and how God should bee worshipped, concluded by the Assembly at Perth▪ giue no way to humane inuention nor bring within the house of God any key, but that which God hath giuen to his Church, for pie [...]y and edification▪ and for establishing of order, and decencie to be [...] [...]ed [...]n his worship, which things God requireth at our hands.

[Page 125]

The fift Article.

PP.

The admitting of some openeth the doore to the rest, & the multitude of such make vs inferiour to the Iewes in two respects. First, Their Ceremonies were all diuine. Secondly, In number fewer then rituall Christians do obserue betwixt the Pasche and Pentecost. Gerson complayneth, Quod multitudine leuissimarum ceremoniarum vis omnis Spiritus sancti, quem in nobis vigere oportuit, & vera pietas sit extincta: that with the multitude of friuolous Ceremonies, true pietie was extinguished, and the force of the Spirit which ought to bee powerfull in vs. Iewell. Apollog. p. 116. Sed quamuis hoc ne (que) inueniri possit, &c. Aug. Epist. 119. Howbeit it cannot bee found, how they are contrary to the faith; yet they presse downe Religion it selfe with seruile burthens, so that the estate of the Iewes is more tolerable, who howbeit they did now acknowledge the time of their liberty, are subiect notwithstanding to the burthens of the Law, not to the presumptions of man. Quanto magis accedit cumulo, &c. Confess. Orthodox. cap. 27. that is, The more, that the heape of Rites and Ceremonies in the Church increaseth, the more is derogated, not onely from Christian libertie, but also from Christ, and his faith; learned & graue men, may like better of the single forme of Policie in our Church, then of the many Ceremonies of the Church of England, Epist. before Basilicon Doron.

ANS.

Some Ceremonies must bee admitted, otherwise neither order nor decencie can be obserued, in the worship of God: and the admission of such as be lawfull, and profitable, is not [Page 126] [...]he cause of introducing vnnecessary burthens: but when [...]he Church extendeth her libertie▪ beyond the bounds assigned thereto, of order and decency; and moderateth not the [...]se of her power▪ according to the [...]ostolicall Rules of pie [...] and charity, 1. Cor. 10. [...]1. Whatsoeuer yee doe, doe all to the [...]lory of God 1. Cor. 14.26. Let all things [...]e done to edification, Rom▪ 14.10. Let [...] ther [...]ore follow after the things which make [...]or peace▪ and things wherewith one may edifie another, Gal. 5. [...]. Stand in the liberty wherewith Christ hath made you free, and [...]e not intangled againe with the [...] of bondage. When [...]hese rules are no [...] looked to▪ and thereby the power of the Church moderated and keened within the limits of circumstantiall things belonging only to the manners, times, and places of diuine worship▪ w [...]ereof some of necessitie must be determined and appointed to bee vsed in the worship of God▪ vnnecessary burdens are laid vpon the Church, as it was in Papistr [...]. Against this abuse, the complaints of Ger [...]on and Augustine are directed▪ which ye shall neuer be able to apply truly against the Ceremonies determined and con [...]luded at Perth▪ which are all within the compasse of the Apostolicall Canons, and concerne only circumstantiall [...]hings; and there be farre more learned and graue men, who [...]ike better of them, then of our former order, as after shall be cleered in the dispute.

The sixt Article.

The ninth Article.

The fourteenth Article.

PP.

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 vterly refuse all Doctrine alledged necessary to saluation, that is not expresly contayned in the olde and new Testament, &c. Item, to submit themselues to all admonitions secretly, or publikely giuen.

[Page 135]

ANS.

Against this promise, nothing was concluded by the Assembly at Perth; but how this promise is performed by these who disobey the Ordinances thereof, let them aduise with their owne conscience.

The fifteenth Article.

PP.

The Subscribers of the Confession of Faith by their oath, therein contained, promise, and sweare to continue in the obedience of the doctrine & discipline of this Church, & to defend the same according to their vocation and power all the dayes of their liues, &c. And to abhor and detest all contrary religions, but chiefly all kind of Papistry in generall, euen as they are now damned by the Church of Scotland: but in special the Popes fiue bastard Sacraments; whereof Confirmation is one: with all Rites and Ceremonies, and false doctrines added to the Sacraments without the Word of God: his absolute necessity of Baptisme, &c. which Confession is come to the eyes of the World in print: and solemnly renued in the Couenant celebrated in the generall and prouincial Assemblies, Presbyteries, and Church Sessions in the yeere of God, 1596. and how shal any man be heard to speak against that, whereunto he hath formerly sworne and subscribed? For the better vnderstanding of this last Article, I will set downe a short discussion of the Oath.

ANS.

There is nothing that the Subscribers of the Confession of faith did by their oath oblige themselues to obserue and defend, that is contrary to any of the Articles concluded [Page 136] at Perth: and no man should bee heard to speake contrary to that, whereunto hee hath formerly sworne & subscribed. And therefore they who haue sworne & subscribed in the 21. Article of the Confession of faith, confirmed in Parliament, Anno 1567. That no policie and order in Ceremonies can bee appointed for all ages, times, and places, but that they may, & ought to be changed, when necessity requireth; should not now bee heard affirming the contrary in this Pamphlet, that they may not bee changed; wherein ye contradict your oath, and perswade others to doe the same. Of the which oath the discussion set downe by you, is a glosse that destroyeth the Text, as shall by Gods grace bee made manifest, by the examination thereof which followeth.

[Page 1]

The Examination of the Oath discussed.

BEfore the Penner of this Pamphlet begins to discusse the oath, he sets downe the articles controuerted: then, fiue seuerall obligations, whereby (as he alledgeth) our Church is obliged to exclude, and abhorre the particular actes concluded at Perth: Thirdly, he considers the Oath, which is the chiefe of the fiue obligations. Keeping his order, wee shall seuerally examine his sayings, concerning them. And first touching the articles controuerted, he sayes thus.

PP.

The Religion, Doctrine, and Discipline, receiued, beleeued, and defended by the Church of Scotland, namely, the publike ministration of Baptisme, and the Lords Supper, sitting at the Table in the act of receiuing the bread, and the wine of that Sacrament: The obseruation of the Lords day, and the examination of Children, for the first time at the ninth yeare of their age, for the second at the twelfth, for the third at the fourteenth; excluding and abhorring priuate Baptisme, priuate Communion, kneeling in the act of receiuing the Supper, Holy dayes, or Feasts of Christmas, Passion, Resurrection, Ascension, and sending downe of the Holy Ghost; were brought in at the reformation of Religion, and enioyed euer since in manner and forme as followeth.

Answ.

The Libeller hath forgotten to exclude Confirmation, but since it is vnderstood, wee answere to the rest. First, That the solemne ministration of the Sacraments appointed by the Church, especially, the act of the assembly holden at Edinburgh, Anno 1581. which forbiddeth the ministration thereof in priuate houses, excludes not the ministration thereof in priuate places, when as necessitie vrges; cases of [Page 2] [...].

PP.

[...] Obligations whereby wee are bound to exclude the [...]onclusions of the Assembly at Perth▪ and to obey, defend, and maintaine the contrary, are first▪ The vniforme iudgement of the Church condemning the one, and allowing the [...] ▪ Secondly▪ Ecclesiasticall Canons, publike confessions, and solemne protestations of lawful assemblies. Thirdly, actes of Parliament ratifying the Constitutions of the [Page 3] Church. Fourthly, The prescription of 59. yeares: and fiftly, the Oath and subscriptions of the whole Estates of the Realme. By all these bands, the Church in generall, and euery member thereof in particular, are obliged to sit at the Communion, and to reiect kneeling with the obseruation of the fiue Holy dayes, and other things concluded in the Assembly at Perth.

ANS.

ANS.

By that which alreadie hath been said, it is manifest, that albeit our Church had sworne to all the heads and ordinances aboue specified, set downe in the bookes of Discipline: yet there is nothing committed contrarie to this Oath, by the actes made at Perth. But now since yee are come to the matter of the Oath, let vs see if the points in controuersie be any part of that matter. The matter, as yee affirme, is the Religion, Doctrine, and Discipline, receiued, beleeued, and defended by the Church of Scotland. This definition or description of the matter, is not so full and particular, as is set downe in the Oath it selfe: neither haue yee, in reciting the words, been so faithfull, as yee are feruent for the cause yee maintaine. For yee haue pretermitted diuers things belonging to the limitation of the matter, by which all the particulars in question are clearely excluded. The words cited by you are these: We beleeue with our hearts, confesse with our mouthes, subscribe with our hands, and constantly affirme before God and the world, That the Faith and Religion, receiued, beleeued, and defended by the Church of Scotland, the Kings Maiestie, and three Estates of this Realme, &c. is onely the true Christian Faith and Religion pleasing God, and bringing saluation to man. Heere yee omit many things that concerneth the limitation of the matter, which at that time were knowne to such as sware the same, and now must be expounded vnto the Reader, that is to iudge and consider our Controuersie. Therefore I shall set downe heere the words of the Oathe, as it was published in print by Robert Waldgraue, [Page 10] anno 1590. We beleeue with our hearts, &c. That this onely i [...] the true Christian Faith and Religion pleasing God, and bringing saluation to man, which is now by the mercy of God reuealed to the world, by the preaching of the blessed Euangell, and receiued, beleeued, & defended by many & sundry notable Churches & Realmes, and chiefely by the Church of Scotland, &c. In these words we haue two limitations pretermitted by you: The first is, that the matter of the Oath, is the Doctrine and Discipline reuealed to the world by the Gospell: This limitation excludeth all Ecclesiasticall determinations and constitutions, which are not expresly, or by a necessary consequence contained in the written Word. The next is, That the matter of the Oath is the Doctrine and Discipline, which is receiued, beleeued, and defended by many notable Churches and Realmes, and chiefely by the Church of Scotland. This limitation excludeth all these things, wherein the Church of Scotland hath not the consent of many notable Churches and Realmes, who with her hath receiued, beleeued, and defended the same. By these two, are all the points in controuersie excluded, and cut off from being any part of the matter, whereunto the Swearers by their oath did oblige themselues. And vnto these two, if we adde the third limitation, there can remaine no more any doubt, touching the matter of the Oath. This is, that the Doctrine and Discipline, whereunto they sweare, is particularly expressed in the Confession of Faith, established, and publikely confirmed by sundry actes of Parliament. This Confession is registred in the bookes of Parliament, at the yeare 1567. and is inserted amongst the Confessions of the Reformed Churches in the booke called Syntagma Confessionum. But so it is, that in the Confession of our Faith established by Parliament, there is no mention made of the Articles controuerted: neither hath many notable Churches and Realmes receiued, beleeued, or defended the same, neither are they expresly, or by necessary consequence contained in the Gospell: And therefore they cannot by any point of our Religion, [Page 11] or part of the Doctrine and Discipline, whereunto the Swearers did oblige themselues by their assertory, and promissory Oath. By the Gospell it is not certaine, That our Sauiour and the Apostles did sit at the Supper, and albeit he had sitten, yet sitting is no more commanded to be obserued in that sacred action, then the vpper chamber where he sate, or the night season, when the Supper was celebrated, or the sex, and number of the Communicants, who were twelue men, and no women; or the qualitie of the element, which was vnleauened bread, or the order finally after Supper. All these, howbeit they be certaine, yet none of them are esteemed exemplary; far lesse can sitting, which is vncertaine, be esteemed such. And for the rest of the points, Neither kneeling at the Communion, nor the administration of the Sacraments in priuate houses, when necessitie requires, nor the commemoration of Christs inestimable benefits, on certaine set times of the yeare, nor the triall of yong childrens education by the Bishop at his Visitation: none of these, I say, are either expresly or by necessary consequence forbidden in the Gospell, nor are hey condemned by many notable Churches and Realmes, nor abiured in the Confession of our Faith, confirmed by actes of Parliament; and so cannot be counted the matter of this Oath.

But to remooue all scruple that may arise, touching the matter of this Oath: It is true, That in the promissorie Oath, the Swearers thereof binde themselues to continue in the Doctrine and Discipline of the Church of Scotland, and to defend the same according to their vocation and power all the dayes of their liues, vnder the paines contained in the Law, and danger both of body and soule in the day of the Lords fearefull iudgement. Heere, touching the Doctrine, praised be God, there is no controuersie amongst vs: all the doubt concerneth Discipline, and that is remoued also, if it be taken only for that which is reuealed in the Gospell, or receiued, beleeued and defended by many [Page 12] notable Churches and Realmes, or that which is set downe in the Confession of Faith, as is already declared▪ But because the Discipline of the Church may be extended beyond these limits, and made to comprehend all Ecclesiasticall constitutions and determinations of generall circumstances, formes and ceremonies belonging to the worship of God, and the decent ordering of his house; let vs consider this point more particularly.

If by the Discipline of the Church in the words of the Oath,A consideration of the Discipline whereunto the Swearers did oblige themselues: that part of Ecclesiasticall policie bee meant, which concernes the censuring of manners: in which sense it is taken, in the order set downe before our Psalme bookes, and in the seuenth h [...]ad of the first booke of Discipline, intituled (of Ecclesiasticall Discipline) and in the second booke, wheresoeuer it is mentioned, and by all Ecclesiasticall writers most frequently: Then it is certaine, that the fiue Articles controuerted, belong nothing to the Discipline, wherein the Swearers binde themselues by their oath, to continue to their liues end.

But if therby be meant the whole policie of the Church, in which sense it is sometimes taken, though rarely: then first, it containes all the precepts of policie prescribed in the Word, in which precepts there is no determination concerning these articles, as before we said. Next, it comprehendeth all the ordinances of the Church, touching formes, ceremonies, and order to be obserued in Diuine Seruice, and in the exercise of Ecclesiasticall Censures, according as the circumstances of time, place, and persons. In this part of Discipline, it is true, that all the controuerted points are contained: But as I shewed before, it is manifest by the limitations of the matter of the Oath, that this part of the policie is excluded; for it is neither expressely, nor by necessary consequence contained in the Word, nor is it receiued, beleeued, and defended by many notable Churches and Realmes; nor is there any thing concerning it set downe in the Confession of Faith, confirmed by actes [Page 13] of Parliament; onely this generall wee haue, that no constant order and policie can be set downe in ceremonies, and that constitutions made by men, may and ought to be altered when need requires.

Furthermore, in the booke of Policie that was published after the Oath, anno 1581, and subscribed by sundrie Ministers, there is no mention made of these fiue Articles now in question. In the first booke of Discipline penned anno 1560, there are some conclusions set downe touching sitting at the Sacrament, the abolition of Holy dayes dedicated to Saints in Popery, and the Feast of Christmas, imposed vpon the consciences of men; as also the administration of Baptisme vpon ordinary dayes of preaching, for remouing the Papisticall opinion of absolute necessitie; and if by the discipline mentioned in the Oath, yee vnderstand the conclusions of Policie set downe in that booke, and hold that the Swearers did by their Oath oblige themselues to obey all the conclusions thereof to their liues end: then I demand what is the cause, that yee and your followers do not only refuse to obey, but improue and impugne the most principall point of policie set downe in that booke, namely the office of Bishops, whose prouision, jurisdiction, power and election, are particularly described in the first head of that booke, vnder the name of Superintendents? But because the booke is rare, and not at euery mans hand, I will draw out of it onely some few things, touching the jurisdiction and power of the Superintendents, that the posterity may see what was the judgement of their Predecessors, the Reformers of Religion, touching the Office-bearers, and gouernment of the Church. And to beginne with the bounds of their jurisdiction, the same is set down with this Title:

[Page 14]

The names of the places of residence, and seueral Diocesses of the Superintendents.

INprimis, the Superintendent of Orknay, his Diocesse shall be the Iles of Orknay, Ca [...]thnes and Strathneuer: his residence in the Towne of Kirkwall.

The Superintendent of Rosse, his Diocesse shall comprehend Rosse, Sutherland, Murray, and the North Iles, called the Skie, and Lewes with their adjacents▪ his Residence, the Chanonrie of Rosse.

The Superintendent of Argyle, his Diocesse shall be Argyle, Kintyre, Lorne, the South Iles, Arrane and Boote, with their adjacents, and Lowhaber: His Residence in Argyle.

The Superintendent of Abirdene, his Diocesse betweene Die and Spae, containing the Shirrefdomes of Abirdene and Banff ▪ His Residence in old Abirdene.

The Superintendent of Brechin, his Diocesse, the whole Shirrefdomes of Mernis and Angouse, with the Brae of Marre to Die: His Residence in Brechin.

The Superintendent of Fife; his Diocesse, the Shirrefdomes of Fife and Fotthringham to Striuiling, and the whole Shirrefdome of Perth: his Residence in Saint Andrewes.

The Superintendent of Edinburgh his Diocesse, the Shirrefdome of Lowthian and Striuiling ▪ on the South-side of Forth, wherto is added by the consent of the whole Church, Merse, Lawderdale and Weddale: his Residence in—

The Superintendent of Iedburgh, his Diocesse, Tauiotdale, Liddisdale, Tueddale, with the Forrest of Ettrick: his Residence in—

The Superintendent of Glasgow, his Diocesse, Cliddisdale, Renfrow, Monteith, Lennox, and Cunninghame: His Residence in Glasgow.

The Superintendent of Dumfreis, his Diocesse, Galloway, Carrick, Niddisdale, Annandale, with the rest of the Westdales: his Residence in Dumfreis.

[Page 15]These were the bounds of their Iurisdiction: their Office is described as followeth.

The function and power of the Superintendents.

THey must not be suffered to liue, as idle Bishops hitherto haue done; neither must they remaine where gladly they would, but they must be Preachers themselues.

Charge and command shall be giuen them, to plant and erect Churches, to sett, order and appoint Ministers, as is prescribed, in their Countries.

After they haue remained in their chiefe Towne three or foure monethes at the most, they shall enter in Visitation, in the which they shall not onely Preach, but examine the life, diligence and behauiour of the Ministers; as also they shall trie the estate of their Churches, and the manners of the People.

They must further consider, how the poore are prouided, and the youth instructed: they must admonish, where admonition needs, and redresse such things, as by good counsell they are able to appease,

Finally, they must note such crimes as be hainous, that by the censures of the Church the same may bee corrected. After all this, the order of election of Superintendents is set downe, which we haue more largely before the booke of our Psalmes in meeter.

This being one of the chiefe points of policie concluded in that booke: how is it, that yee haue dispensed with your oath hereabout? And by what power is your oath loosed concerning this head? Shall men bee tyed by the Oath to the ceremonies prescribed in that booke, and not to the substance of the policie? to alterable circumstances and formes of actions, and not to the power of gouernement, whereby they should be disposed and ordered? What can be answered to this, by him that vrges the Oath for the controuerted points, consisting in ceremonies, gestures and [Page 16] circumstances, for the indifferent Reader iudge.

But because it is true, that one mans fault excuses not another▪ leauing you to your consciences, we answere for our selues, according to the one and twentieth article of the [...]onfession of our Faith: That we thinke no policie, nor order in ceremonies can be established to endure for all ages, times and places; and that whatsoeuer things are appointed by men▪ they are all temporall, and may, and ought to be changed, when necessitie requireth. Hereupon we say, That no man [...] by the Oath oblige himselfe, to obey and defend that part of Discipline which concerneth these alterable things▪ all the dayes of his life, but onely that discipline which is vnchangeable, and commanded in the Word. Yea, we further affirme, that euery man who sware to the discipline of the Church in generall, by vertue of that oath standeth obliged▪ not only to obey and [...]e [...]end the constitutions of the Church▪ that were in force at the time of making his oath▪ but also to obey and defend whatsoeuer the Church thereafter hath ordained, or shall ordaine to be obserued for edification, comlinesse, and de [...]encie, whether thereby the former constitutions bee established or altered▪ and abrogated▪ euen as they who sweare to obey the gouernment of a Kingdome or Citie, are by their oath not onely obliged to obey the present Actes and [...]awes, but all, which shall afterwards bee made for the Common-wealth, howbeit the former be thereby discharged▪ as when Lawes are made for exportation and importation of goods, for weights and measures, for fishing, cutting of woods, for peace, for warre, and whatsoeuer constitutions they bee that are made, such as haue giuen their oath of obedience are thereby tyed to reject the former, and obey the later▪ I conclude this with the doctrine of that learned Diuine, Master CALVINE, Instit. lib. 4. cap. 10. sect. [...]0. God would not (saith hee) in externall ceremonies and discipline prescribe particularly what we ought to follow, because he fore [...]aw that, to depend on the condition of times, neither [...]id he iudge [...]ne forme agreeable to all ages. Heere then (saith he) we must flie [Page 17] to the generall rules which God hath giuen, that according to them may be defined, whatsoeuer the necessitie of the Church requires to be appointed for order and decencie. Finally, seeing God hath set downe nothing of those matters expressely, because they are not necessary to saluation, and are diuersely to bee applyed, to the manners of euery age, and for edification of the Church; it is lawfull, as the vtilitie of the Church shall require, as wel to change and abrogate these that haue been in vse, as to appoint new ceremonies. I confesse indeed, that we should not runne rashly and vpon light motions, vnto nouation: but what may hurt, and what may edifie, Charity can best iudge, which, if wee admit to bee moderatrix, all shall be in safetie, and goe well. Thus farre Caluine, whereby he doth manifest, that the Church hath power to change and innouate, as necessity requireth, all the particular ordinances shee maketh of things alterable: and they who in generall haue sworne to obey the Discipline of the Church, are all bound by their oath to kneele at the Communion, to obserue the fiue Holy dayes, and to obey all the rest of the Articles concluded at Perth.

That which yee afterwards subjoyne, touching the forme and force of the Oath we approue: onely we wish you to consider, seeing it is a part of Ecclesiasticall Discipline, as well to change and abrogate ceremoeies in vse, as to appoint new: That yee by all these forcible formes of the Oath, which cannot be loosed, are obliged to follow the Church in the alterations shee makes, and to defend and obey the Actes and Constitutions that concerne the same; and that all, who disobey in their owne persons, or by their exemplary practise and perswasions, induce others to disobey and rebell, to the disgrace of their Mother the Church, and the breaking of the bond of peace, whereby the vnitie of the Spirit is conserued, doe assuredly lye tyed vnder the fearefull cords and chaines of periury, except they seriously repent.

The Libeller hauing ended his foure Considerations, propounds some defences vsed by them, who submit [Page 18] [...]hemselues to the Actes of Perth whom contumesiously [...] calleth Temporizers ▪ and to other Defences maketh his owne Replies. First, saith he▪ they make themselues freed [...] the Oath, because the nouation was made by the King, [...] the Church their Superiours▪ vnto this he giueth a [...] answere [...] that this nouation could not bee [...]wfully made by the King, because hee himselfe did [...]weare the Confession of Faith: Next, that the Church [...]ould not make any such nouation, because all of the Church did sweare the Oath▪ either personally or really▪ [...]ersonally all who subscribed the Confession of Faith, [...]hich he reckons to haue been the generall assemblies of [...] Church Synods▪ Presbyteries▪ Schollers passing their [...]egrees and Burgesses, when they obtained their Liber [...]es▪ Really, Children sweare in the persons of their Pa [...]ents▪ and all the particular members of the Church, in [...]he Church representatiue. This his Assertion, being du [...] examined, will bee found false▪ [...]or the greatest part, [...]ouching the persons, whom he alledgeth to haue sworn: [...]nd as to their reall obligation, it is friuolous▪ for no man [...] bee really bound by an assertory oath, but onely the [...]erson that sweares. But passing by this. I answer▪ That when the King and Church sweare the Confession of [...]aith▪ by that Oath▪ they did neither abiure any of the [...]rticles concluded at Perth ▪ neither did oblige themselues to maintaine and obey the contrary: for it is mani [...]est by the limitations set downe in the beginning of the Oath that all these particulars were excluded. And they [...] sweare to continue in the Discipline of the Church of [...]cotland generally▪ [...]nd to defend the same all the dayes of [...]heir life were so farre from tying themselues to con [...]inue in the obedience of euery particular ordinance tou [...]hing indifferent and alterable things; that by the contra [...], [...]he [...]ne and twentieth Article of the Confession of [...]aith aboue rehearsed, they stood obliged to obey euery alteration, that should be concluded by the Church. The [Page 19] Church representatiue did sweare in that Article, to alter all such constitutions, when it should be needfull: and the particular members of the Church sweare to obey her will and ordinance in the points altered and changed. For to obey the Discipline in generall, is to obey euery thing, that the Church by the power giuen her of God appointeth to bee done, or not done, for order and policie. So, for any nouation that is made, neither hath the King, nor the Church representatiue violated their Oath, nor haue the inferiour members beene loosed and freed from their oathes, but in giuing obedience to the points of Discipline concluded by their Superiours, they made their oathes and promises good, which otherwise by their disobedience they should haue transgressed.

As to the Oath which (as you say) the Bishop of Ely, now Bishop of Winchester, affirmeth his Maiestie twice to haue giuen, for maintaining that forme and manner of Gods worship established by the Lawes of both Kingdomes, you might easily haue perceiued, that he did not by the forme which he mentioneth, vnderstand these indifferent points of policie, wherein some little disconformity there is, and cannot but be, in regard of the different estate of our Church and theirs; but by that forme, her vnderstood that same fashion and manner of worshipping God, as is prescribed to vs in his Word, is proponed in the seuerall Confessions of our Faith, which is one, and the same both with them and vs. So you depraue that reuerend Fathers speech, and craftily insinuate his Maiestie to be guiltie of periury, in that by his Highnesse most lawfull and earnest desire, the alteration of these indifferent things hath beene wrought: but yee should know, that these are but things accessory to the essentiall forme of Gods worship, whereunto his Maiesty did sweare at his Coronation, which to this day constantly he hath maintained, and will by the grace of God for many yeares after, yea, euen vntill that temporall [Page 20] [...]rowne bee changed with that eternall.

Another defence ye alledge is vsed by the Pastors, and [...]rofessors that liue obedient to the Laws of the Church: They haue not violated their Oath, they say, because the [...]ubstance of Religion is kept, and onely some indifferent [...]oints altered. And to this yee make three replyes: First, [...]aying, That we sware to keepe the same forme of wor [...]hip, that was vsed in the Church of Scotland, and specially in the vse of the Sacraments. Secondly▪ That the Oath was in a matter of Religion, which is not changeable▪ as are the Statutes of Republiques and Corporations. Thirdly, Put the case, yee say, the points innouated were matters indifferent; yet seeing they were once abiured for their abuse, they may not be receiued againe, except either we could prooue, that our oath in the beginning was vnlawfull, or that our former formes are become vnlawfull, not expedient for edification of the Church, o [...] [...]esse edificatiue, then the ceremonies presently vrged.

[...] answere to the first▪ That the forme of worship vsed in the Church of Scotland is not altered; for still we hold that forme of worship, which is prescribed to vs in the Word, defended & receiued by many notable Churches and Realmes, and particularly contained in the Confession of our Faith. As for the gesture and kneeling, and those other circumstances of times and places, where the Sacraments may be ministred in cases of extremity, there is no man, being in his right wits, that will thinke the forme of Gods worship consisteth in such things, or that they are any part thereof. Your second reply we admit, and affirme according thereto, That the matter of Religion, whereto we sware, is not alterable, nor can it bee changed▪ And that the points questioned, being of their owne nature indifferent, are excluded from the Oath, and are no part of the matter thereof.

To your third reply, I answere, That wee haue not receiued any thing againe in our Church, which euer was [Page 21] damned, and abiured for their abuse: for in the negatiue part of our oath, wherein Papistrie is abiured, there is no mention of kneeling, nor of the commemoration of Christs benefits vpon the fiue anniuersary dayes, nor is any of the other three Articles euer touched. It is true, that Popish dedication of dayes to other Creatures, and the obseruation of them, with an opinion of necessitie, or that they were any part of Gods worship, are abiured in that Confession, (and that also wee haue condemned in the Acte made at Perth, concerning the obseruation of these times:) but to make commemoration of the benefits, that our Sauiour by his Birth, Passion, Resurrection, and Ascension hath brought vnto vs, we neuer held it vnlawfull, nor did count it a matter of abuse. Therefore it is not necessary, that either our oath be proued vnlawful, or our former formes; it sufficeth, that they bee prooued lesse edificatiue, or not so expedient for the time, because they are abused by the people to superstition and prophanenesse, as afterwards we will make cleare in their owne place.

Where yee say, That it was confessed in the Assembly, that they were not expedient for our Church, and that the same were yeelded vnto, for holding of some externall inconueniences, a matter now denied, yee say, as importing tyrannie, because you confesse, you haue this only by report; and it is the nature of all your sort to be too credulous, we passe it. In the meane time wee will not deny, that to some, they appeared very inexpedient, for diuers respects, of the which the chiefe were, the discredit they feared to incurre with their people, that did esteeme the condemning of the abuse of these ceremonies, to haue been an absolute reiecting of them, as ceremonies idolatrous, which neuer was done by any prudent or wise Pastor: another respect was, because simple ones, that had not learned to make distinction betweene circumstances, and the substance of Religion, might take [Page 22] [...] [Page 23] thus abused by people vnto superstition, this is one pregnant reason wherefore the alteration should haue beene made.

As to that which they speake of the credite of Pastors, the same ought not to be maintained, by [...]ostering an errour in the hearts of people; namely, that the Ministers taught that which they neuer taught, or at least should not haue taught: As by example, that the obseruation of the fiue Holy dayes, to the commemoration of Christs benefits, is vnlawfull. This I am assured was neneuer done by any well aduised Preacher, for it had bin a condemning of the Primitiue Church, and all the Reformed Churches now in the world, Likewise, to haue taught that kneeling in the acte of receiuing the Sacrament is vnlawfull, were to haue contradicted the best, and most learned Diuines we haue. Beza saith of it, Speciem habet piae, ac Christianae venerationis, ac proinde olim potuit cum fructu vsurpari. That is to say, kneeling at the Sacrament hath a shew of holy and Christian worshippe, and therefore of old might haue been fruitfully vsed. Whereby yee see, he condemneth not simply the ceremonie, but witnesseth that there was a time, when the same did edifie and profite. Caluine, before him, called it Cultum legitimum, that is, a Lawfull adoration, being vsed in the action of the Supper, and directed to Christ. Petrus Martyr saith, Multi piè genua flectunt & adorant, that is, Many in receiuing the Sacrament doe bow their knees religiously, and adore Christs flesh. Paraeus speaking of the same gesture, esteemes it an indifferent ceremonie. And that which so great and learned Diuines iudged to bee lawfull, what are we to condemne?

Next, I answere, That the credite of the Pastours should not be maintained with the discredit of the Prince amongst his Subiects: for if they who should be patternes of reuerence and obedience to others, shall in their owne persons withstand the lawfull desires, & godly intention [Page 24] [...]

[...]

[...] wee become [...] the contrary. This is an high [...] we contrauene our oath [...] [...]n the contrary. & [...]herafter [...] [...]ath [...]s [...]uritanisme. If sincere and [...] [...]albe still [...]ursued for their constan [...] [...] their [...]rofession▪ and the conscience they make of [...] [...]oe we not expone the whole Nation to a wo [...]ull [...]engeance, and perpetuall ignominy?

ANS.

Our assertory Oath, touching the Artic [...]es contro [...]erted, condemneth those onely in the guilt of periury▪ [Page 25] who hold, that policy and order in ceremonies may not be altered when necessity requireth, and being altered, ought not to bee obeyed. And indeede it is a profound point of infernall policy, not only by an exemplary practise of disobedience against the lawes of Ecclesiasticall Discipline, to contrauene the Oath in your owne Person, but also vnder pretext of constancy of Profession, and conscience of the Oath, to perswade others for feare of periury, to periure themselues: Whereby yee both expose your selues to the fearefull iudgement of Gods vengeance, and drawe others with you to the same perdition.

Your sophisticke cauillations, whereby yee intend seditiously, to proue the vnlawfulnesse of the Articles concluded at Perth, shall now bee answered, and the truth cleared to the satisfaction of all men, who are not contentious.

An answere to the arguments brought against kneeling in the act of receiuing of the holy Communion.

PP.

IT hath been the vniforme, and constant order of this Church since the Reformation, that the Communicants should receiue the Sacramentall elements of Bread and Wine, sitting at the Table. In the second head of the first booke of Discipline, are set downe these words: The Table of the Lord is then rightly ministred▪ when it approacheth most neere to Christs owne action: But plaine it is, that at that Supper Christ Iesus sate with his Disciples, and therefore we doe iudge, that sitting at that Table is most conuenient to that holy a [...]tion. In the generall Assembly holden in Decemb. 1562, it was ordained, That one vniforme order should be obserued in the ministration of the Sacraments, according to the order of Geneua: And in December 1564, It was ordained▪ That [Page 26] [...] [Page 27] of time, and confirmed by oathes and subscriptions, as is euident by the former deduction. It is notwithstanding expedient to descend further in opening vp the vnlawfulnesse of kneeling. First, as it is a breach of the Institution. Secondly, as it is a breach of the second Commandement. Thirdly, as it is without the example and practise of the ancient Church. Fourthly, as it disagrees from the practise of the Reformed Churches.

ANS.

After yee haue laid downe your grounds; some for sitting▪ and some against kneeling: yee subioyne the tenor of the acte concluded at Perth, but most corruptly, as we haue noted in the margine; and then yee forme this argument: That which hath been established by so many lawes Ciuill and Ecclesiasticall, by so long custome, and prescription of time, and confirmed by oathes and subscriptions, we may not lawfully alter: But so it is, that sitting at Table, in the acte of receiuing, hath beene established by lawes, customes, long prescription of time, and confirmed by oathes and subscriptions.

A man that had heard the proposition only, would expect some great matter in the assumption, belonging to some article of Faith, or precept of obedience set downe in Gods Word: and all resolues in an indifferent ceremonie of sitting at the Sacrament. But yet to make simple people beleeue, that it were some necessary or substantiall point of Religion, that might not be altered, ye make a great shew of lawes, customes, &c, which being examined, shall vanish as smoake before the winde. And where yee beginne with a strong alleageance, that it was established with so many lawes Ciuill and Ecclesiasticall: I aske you first, by what Ciuill lawes? Yee say, (so many) yet in your deduction, whereby you affirme the assumption to be euident, yee cite not one law, neither can yee, albeit yee are not ashamed to say (so many). For your Ecclesiasticall lawes, yee cite first, the words set downe [Page 28] in the second head of the first booke of Discipline; the Table of the Lord is then rightly ministred, &c. These words are not a law, for that booke of Discipline was neuer receiued, nor confirmed, either by the Ciuill, or Ecclesiasticall estate; some of the Nobility subscribed it, but others, who had the chiefe authority, as Master Knox complaines in his History, reiected the same, calling it Deuout imaginations. Next, yee cite the ordinance of the generall Assembly, 1562, appointing the order of Geneua to be obserued: this Act cannot establish your sitting, for in Geneua, they stand, or passe, as they Receiue, and sit not at Table. The last Acte, which yee cite in anno 1564, ordaineth Ministers in the ministration of the Sacraments, to vse the order set downe in the Psalme book. In that Act there is no mention of sitting, and by the order set downe in the Psalme bookes, that may be meant, which before was called, the order of Geneua. How soeuer it be, there is no particular law for sitting, no Ciuil law at all: and none Ecclesiasticall; but this onely one, which is generall.

Your second probation is, That sitting is established by so long a custome and prescription of time: Who would not, when he heares (so long) looke at least for a three or foure hundred yeares? and all this length of time yee can alledge to, is since the yeare of God 1560, not halfe an age: before which time, kneeling was in vse many hundred yeares on the Lords day, and on other dayes in the weeke, euer since the first Institution, as afterwards shall be proued, with better reasons, then any yee can bring for the necessity of sitting▪ This long custome and prescription for kneeling, yee esteeme to be of no moment, albeit it was a gesture instituted by God: but for sitting, a gesture instituted by man; yee count eight and fifty yeares a long prescription. So men esteeme their owne Dwarfes to be Giants, Nostrum sic nanum Atlanta vocamus.

[Page 29]The last argument wherein yee glory most, is, that sitting is confirmed by oathes and subscriptions: This is a childish and false alledgeance: for there was neuer oath, nor subscription giuen in our Church, that by any consequence can import a confirmation of sitting, or of any other indifferent alterable ceremonie, for all times following. Seeing no man is astricted longer vnto the obseruatiō of it, then the Ecclesiasticall Constitution stands, which being altered by the Church that made it, their oath and subscription bindes them to obserue that, which in stead of the former, is ordained to be receiued. This is manifest by the Constitutions set downe in the seuenteenth chapter of the booke of Discipline, receiued and confirmed in the generall Assembly holden at Glasgow the 24. of Aprill, anno 1581, the tenor whereof followes: The finall end of all Assemblies, is first to keepe the Religion and Doctrine in purity, without errour or corruption. Next to keepe comlinesse and good order in the Church: for this orders cause, they may make certaine rules and c [...]nstitutions, pertaining to the good behauiour of all the members of the Church in their owne vocation: They haue power also to abrogate and abolish all statutes and ordinances, concerning Ecclcsiasticall matters, that are found noysome and vnprofitable, and agree not with the time, or are abused by the people. And after a few words, it is subioyned: That it appertaines to the Presbyteries, to cause the Ordinances made by the Assemblies Prouinciall and generall, to be kept and put in execution. Hereby it is manifest, that when the Church alters indifferent thing in policie, that they who are astricted by their oathes to obey the Discipline of the Church, are tyed, both not to practise these things, which the Church hath discharged; and to obserue these things, which the Church, in stead thereof, hath established to be done. Whereupon I conclude, That so many as haue sworne and subscribed, (after the forme contained in the Oath) to continue in the obedience of the Discipline of the Church; are all obliged by their subscriptions, now [Page 30] not to sit, but to kneele at the Communion: because the Church hath found it meete, that sitting should bee interchanged with kneeling? Thus I haue answered your reasons, lawes, customes, subscriptions and oathes, which yee bring for sitting.

I come to consider the ordinances made, as ye alledge, against kneeling: where first yee alledge an Act made in the Assembly 1591, that an Article should bee formed, and presented vnto his Maiesty, and the Estates, for order to be taken with them, who giue or receiue the Sacraments after the Papistical manner; but by Papistical maner is meante, the giuing of the Sacrament by a Masse Priest, and the receiuing the same after the order of the Romane Church: which may be cleared by an Act of the Assembly, anno 1565. Decemb. [...]6. Sess. 2. The [...]enor wherof is this▪ Persons reuolting from the profession of the Gospell, by offering their children to be baptized after the Papisticall maner, or by themselues receiuing the Sacrament of the Altar, after admonition, shall bee excommunicate, if repentance interuene not. This sheweth what is meant by giuing, or receiuing the Sacrament in a Papisticall manner; for it was neuer our Churches meaning, to censure these that receiued the Sacraments after the manner of the Reformed Churches in France, England, or Germany, where many of our people haue receiued the Sacrament of Christs bodie kneeling: Nor did our Predecessors euer condemne their customes, and esteeme sitting necessary, albeit for the estate of our Church, they held it in the beginning to be most conuenient.

Next, yee say, That in the Kings Confession of Faith, &c. are these words contained: We detest the ceremonies of the Romane Antichrist, added to the ministration of the Sacraments▪ and we detest all his rites, signes, and traditions. This argument were good, if yee did proue kneeling to be a rite or ceremony added to the Sacrament, by the Roman Antichrist. But we know this ceremony to be diuine, and [Page 31] not Antichristian, a ceremony allowed by God to bee vsed in his worship: for he hath said expresly in his Word, Vnto me all knees shall bow: and againe, In the name of Iesus euery knee shall bow. Neither will yee euer be able to proue the vse of this ceremony, in receiuing the Sacrament, to be Antichristian; or to haue been instituted by the Antichrist of Rome: for albeit Honori [...]s ordained that the people should kneele at the eleuation, and circumgestation of the Hoste to those who are sicke, yet he made no constitution for kneeling at the receiuing of the Sacrament: and there is as great difference betweene the eleuation in the Masse, and the pompous circumgestation of the Hoste▪ and the celebration of the Sacrament, as is betwixt an idolatrous, and superstitious inuention of man, and a lawfull act of diuine worship. Therefore to conclude the answere of this Section, vnto the argument propounded by you, I oppone this.

Euery indifferent alterable ceremony, the innouation and abrogation whereof, is thought expedient by the Church, may be lawfully altered, notwithstanding of any lawes, customes, oathes, or subscriptions formerly made, for obseruation therof▪ for a time.

But sitting at the Sacrament is an indifferent alterable ceremony, the innouation and abrogation whereof, is thought expedient by the Church.

This is a Demonstration, whereupon the faith and obedience of the worthy Receiuers must be grounded, touching the gesture they must vse at Communion: yet the Libeller perceiuing, that the proposition of this argument may be denyed, and being denied, that it must be proued by this generall; Whatsoeuer Christ retained, that he did institute: and considering withall, that Christ retained many things, as the place, the quality of the bread, and circūstance of time, which he dare not affirme to haue bin instituted; hee makes exception of such things, as were retained of necessity, and could not conueniently bee changed. And thereupon subioynes this saying.

PP. pag. 36. lin. vlt.

But as for the gesture of sitting, he might haue changed it in standing or kneeling, without working any miracle, if it had not been his minde, that we should receiue [Page 36] [...]he [...]acrament of the Eucharisticall Supper, with the [...]ame gesture, that the Iewes receiued the Paschall.

ANS,

In this argument, hee takes it for granted, that the Disciples s [...]te at the Sacrament, which yet is in question, [...] by [...]cripture shall neuer be decide [...]. And this is a Sophisticke deception▪ called [...]etitio principij. Next the rea [...]on whereby hee prooues that s [...]tting was instituted, and [...]ot the other circumstances, which were likewise retained▪ [...]s because Christ might haue changed it in standing, or kneeling, without working a miracle. But this reason▪ [...] hope▪ will not be found demonstratiue: for our Sauiour, without working a miracle, might haue changed the vpper [...]hamber, wherin he eat the Passeouer, & taken him [...]elfe to some other roome. Therefore by your argument [...]is minde was, that we should only [...]elebrate the Sacrament in an vpper [...]hamber. [...]ikewise our Sauiour, with [...]ut working of a miracle, might easily haue called his Mother▪ and other women to the Sacrament, and so haue [...]ltered the sex, and number of the Communicants: ther [...]ore it was his mind by [...]our reason▪ that twelue men sit [...]ing at once at Table▪ and no women, should receiue the [...]acrament. Finally▪ our Sauiour might haue celebrated the Sacrament without his vpper garment, which he did put on▪ after he had washed his Diciples feete▪ before he [...]elebrated the Sacrament. Therefore Baronius the Cardinall concludes wel by your ground. That it was his mind [...]he Priest should put on his Masse-clothes▪ which are his [...]pper garment▪ before he celebrated the Sacrament. But [...]hat [...]ll men may see the vanity of this argument▪ I shall [...]learly [...]roue by it, [...]hat sitting was not instituted: Christ, [...]ee sa [...] might easily [...]aue changed the gesture▪ which he [...] at the Paschall Supper▪ without the working of a miracle▪ [...]n standing, or kneeling, if it had not been his minde, that we should receiue the Sacrament of the Eucharisticall [Page 37] Supper, with the same gesture that the Iewes receiued the Paschall. Now I assume, But the Iewes this night receiued the Paschall Supper, not sitting right vp in chaires or fourmes, as we do, but lying on beds; although that both the gestures might haue been, and were vsed by them in other nights, as is manifest by the testimonie which you cite your selfe out of SCALIGER, De emendatione temporum, lib. 6. Quòd in omnibus alijs noctibus tam [...]dentes, quàm bibentes, vel sedemus, vel discumbimus, in hac autem omnes discumbimus. That is to say, Other nights, eating or drinking, we either sit at table, or lye; This night we all lye (yee turne it, we all suppe, that is, sit leaning.) Thus then I reason vpon the ground of your owne demonstration: The gesture of lying, vsed by our Sauiour at the Paschal Supper, according to the custom of the Iewes, might haue easily and commodiously been changed, without working a miracle, by turning about his face and body to the Table, and setting of himselfe right vpon the beddes, with his feete to the ground, as our custome is to sitte at table. Therefore, according to your owne principle, it was not Christs minde, that we should sitte vpright at table, as wee doe, and all the Iewes in those dayes vsed to doe at other times; but that wee should lye at table, as the Iewes did at the Supper of the Passeouer. Now let the judicious Reader consider, if this be a sure ground, whereupon to settle a certaine and infallible point of Gods worship. But I conuert the argument.

Nothing vsed at the Paschall Supper, and retained at the Sacrament, that is not expressed in the words of the Institution, was instituted.

But sitting vsed in the Paschall Supper, retained, as yee alledge, at the Sacrament, is a thing not expressed in the words of the Institution.

Therefore sitting vsed at the Paschall Supper, and retained, &c. was not instituted.

To proue that the Apostolike Church sate at Table, you bring the comparison, that the Apostle makes betweene the partaking of the Lords Table, and the table of Diuels: and the partaking of the table of Diuels, you say, was by a formall sitting at table in the house of the Idoll: for which yee alledge Ionathan the Chaldee Paraphrast, vpon the eight verse of the second chapter of Amos; but neither the Text, nor his interpretation proues the formall sitting yee speake of: for the text saith, they laid themselues downe vpon clothes by euery Altar, and not, that they sate: And the Paraphrast, as Mercerus expounds him, saith, That those clothes were Parapetasma [...]a, that is, couerings or mattes, whereupon they laid themselues downe, and not sate, by euery Altar, and not in the Idols house. And for the place of the Apostle: ‘Yee cannot be partakers of the Table of the Lord, and of the table of Diuels, there is no materiall or artificiall table vnderstood, either by the one Table or the other; and by participation, formall sitting is not meant.’ This is manifest by these words, Yee cannot be partakers: for certaine it is, that they might haue sitten formally at table in the house of the Idoll, and eaten of their sacrifices, and might also haue sitten at the Lords Table formally, and receiued the external elements. But the Apostle saith, That these two Tables, and the participation of them are so opposed, as they could not be partakers of both. Therfore by the table of Diuels in that place we vnderstand the sacrifices offered to Diuels, and by participation, we vnderstand the eating of these sacrifices, with a conscience toward the Idoll, where euer it was done, whether in the Idols Temple, as 1. Cor. 8.10. or in the priuate houses of Idolaters, as 1. Cor. 10.27.28. And by the Table of [Page 44] the Lord, we vnderstand the body and blood of our Sauiour in the Sacrament, and by the partaking of the Lords Table, the spirituall eating and drinking of his flesh and bloud in the Sacrament, by a true and liuely faith. These two Tables, and partakings could not stand together. And so by the Table of the Lord, the Apostle meanes not a material table, at which the Communicants sate, but the body of Christ in the Sacrament. According to this Causabone in his Exercitations against Baronius, 16.36. citing these words, Non potestis mensae Domini participes esse, &c. saith, Hîc mensa Domini, est ipsa Eucharistia, quam exemplo Pauli, Patresita saepè nominant. That is, The Table of the Lord in this place, is the Eucharist it selfe, which the Fathers often call by this name of the table, following Saint Pauls example. Now where yee adde, that the people of Israel sate downe to eate and drinke at the feast of the golden Calfe: I am assured, yee thinke not, that the Israelites had a materiall table, at which they sate in that feast, so as their sitting will make nothing for the formall sitting, which yee would conclude. And for that which yee tell vs of the Loue feasts, that people sate at them, and that yee cannot thinke they rose from the table to receiue the Sacrament; yee must know, that your thoughts are no probation: and whatsoeuer yee thinke, it is the Apostles expresse minde, that they who discerne not the body of the Lord from that, and all other carnall feasts, are guilty of his body. And if yee thinke these holy mysteries were worthily receiued, if after the same manner, and at the same time and table, they receiued without making discretion between the one feast and the other, yee thinke not according to the truth: ‘Nam hîc coena à mysterijs toto genere diuersa erat: as Causabone speakes in the same booke of his Exercitations, 16.31.’ Then to conclude, neither haue yee proued that the Apostles, or Apostolike Church receiued the Sacrament sitting formally at a table; nor if they sate, that their sitting was exemplary: for

[Page 45]

Whatsoeuer is exemplary in Christ his actions, or in the Apostles, or in the Apostolike Churches, is either morall, and commanded in the Decalogue generally; or then it is some action, or circumstantiall ceremony of Religion, enioyned by precept in the Gospell.

But sitting at the Sacrament is neither morall, and so commanded in the Decalogue; or is it an action or circumstantiall ceremony of Religion, enioyned by precept in the Gospell.

Therefore sitting at the Sacrament is not exemplary, and left vs to be imitated, by Christ, his Apostles, or the Apostolike Churches.

Whatsoeuer yee thinke, the faithfull will beleeue, that the Apostle setting downe, as hee doth in that place, the true forme of keeping the Lords Supper, would neuer haue omitted the gesture, if the same had been a part of the Institution, and if he had receiued any thing touching that from the Lord, he had without all question deliuered the same to the Corinthians. As for your instance of a Table, if yee vnderstand thereby a materiall table, appointed for feasters to sitte at, such a table is not necessary, as shalbe cleared in the answer to the second breach: [Page 48] but if by a Table yee vnderstand a commodious part, whereon the elements must bee placed, then the table must be reckoned amongst the necessary circumstances, that accompany the action: for when Christ commanded to doe this, the command did insinuate, That they must conuene in some place to doe it, that there must be a Pastor to giue, and some persons to receiue; that the elements which are giuen and taken, must be placed in some commodious part, on which they may bee consecrated with thankesgiuing, and blessing, where they may bee broken, and where they may be giuen and receiued: such a table is necessary, yet, what the matter, the forme, and quality of this table should be, is no where expressed in the Scripture, but as the time when, and the place where, and the particular persons to whom, and by whom the Sacrament shall bee celebrate: so the particular matter and forme of the Table is not mentioned in the Institution, but omitted with the rest of the necessary circumstances, and left to be determined by the Church, according to the rule of edification and decencie, and is onely insinuated, as a thing necessarily enioyned with the actions prescribed in the command: for when the Apostle saith, doe this, albeit he saith not, doe it at night, or in the morning, or in a priuate or publike place, by such a person and congregation, and such a part or Table, or with such gesture: yet the command imports, that it should bee done at a conuenient time, in a conuenient place, by meete and qualified persons, with a conuenient gesture, and on a conuenient Table, or on somewhat in stead of a Table. Now, what should be conuenient in such things, it could not be defined; for conueniency changes, according to times, ages and nations: The specification thereof, is left to the wise iudgement of the Church, according to charitie, quam si moderatricem patiemur, saith CALV [...]N, salua [...]runt omnia, that is, Charity being the moderatrix, all shal goe well.

[Page 49]

PP.

No doubt our Sauiour instructed them how to discerne the Lords body, how to eate and drinke, before he commanded them to eate and drinke. But the Euange [...]lists and Paul writes of the Sacrament, as of a thing knowne to the Church by practise, presupposing a Table, and the Communicants conuened, and sitting at the Table.

ANS.

Yee appeare in this place, to haue forgotten that which you affirmed in the beginning of your dispute, to wit, That nothing interuened betweene the celebration of the Sacrament, and the eating of the Paschall Supper: for now you say, That our Sauiour, no doubt, instructed them how to eate and drinke, before they were commanded to eate and drinke, that is, in your minde, he taught them to conuene themselues, and set them downe at Table: but I alledge, he taught them to stand or kneele ar the receiuing, which wee know certainly to haue bin the practise of the Churches thereafter: What warrant haue you more for the one, then I haue for the other? The Papists will say, that hee taught them the doctrine of Transubstantiation, and the Sacrifice of the Masse, and all the ceremonies vsed at that action, which being after knowne to the Churches by practise, are omitted by Saint Paul and the Euangelists, when they wrote of the Sacrament▪ because, as yee say, they presupposed these things to bee knowne. So farre are yee miscaried with the loue of your darling, Table gesture, that for establishing and authorising the same, yee dare alledge vnwritten verities, whereupon the Church of Rome founds all her heresies. But to conclude, against your false Assertion, I forme you this reason:

Whatsoeuer is of necessary vse in the Sacrament, is expressed in the words of the Institution, or then is annexed vnto that which is expressed, as a necessary circumstance belonging thereto.

[Page 50]But sitting, is neither expressed in the words of the institution, nor is annexed to that, which is expressed as a necessary circumstance belonging thereto.

Therefore sitting is not of necessary vse in the Sacrament.

PP.

The second breach of the Institution made by kneeling in the act of receiuing, is the taking away the vse of a table. Christ and his Apostles sate at Table, 1. Cor. 10. Luk. 2 [...]. Wherefore serueth the name of a Table, if wee keepe not the proper vse, and employment of it? The Fathers call it the Lords Table, the heauenly Table, the sacred Table, the mysticall Table, the spirituall Table, the rationall Table. Whereto serue all these commendations, if in the meane time it be not vsed as a Table, but rather as an Altar? if it be not vsed, as Christ and his Apostles vsed it, that is, by sitting at it, to receiue the dainties set vpon the Table? And a little after; The people of God had an Altar for the Sacrifice, and a Table for a Feast. Such like the Ethnickes: so Christians haue an Altar for a Sacrifice, to wit, Christ who is Priest, Altar, and Sacrifice, Heb. 13.10. And a Table for the Feast, after this Sacrifice once made, to wit, the Sacrament of the Supper. As the Israelites, and the Ethnickes sate at the table of their feasts, so doe we at our sacred Feasts, to distinguish betweene an Altar and a Table, a Sacrifice and a Supper made of the thing sacrificed; a dresser or cupboord may serue as well for the disposing of the elements, &c.

ANS.

I must take paines heere for clearing your minde, to draw your arguments together, which are set downe, [...]anquam scopae dissolutae, as loose or euill knit beesomes: yee proue that kneeling taketh away the vse of a table, because the proper vse of a table is for sitting. This yee qualifie, because Christ and his Apostles sate at Table: And because the Iewes, and the Ethnickes sate at their [Page 51] feasts made of things sacrificed. And this is your first argument: Your next is, because sitting makes a distinction betweene an Altar and a Table, betweene a Supper and a Sacrifice. For answere to your first argument, I say, it is a meere caption, à fallacia consequentis: for albeit that Christ and his Apostles, the Iewes and the Ethnicks sate at their feasts, it followeth not, that the proper vse of a table is sitting. The proper vse of a table, is to hold and sustaine the meat that is set thereon: beds in these dayes were ordained for sitting, fourmes, chaires, and bonkers in our times: the taking away of sitting, takes away the vse of the beds, fourmes, and seates whereon they sate, but not the vse of the table: this still remaines, if the elements be placed thereon, and consecrate in the celebration of the Sacrament, albeit no man sitte thereat. As to Christ and the Apostles, the Iewes and the Ethnicks, they sate at their feasts, when they did eate their sacrifices, because these feasts were sufficient bodily repasts; at which they spent long time in eating, drinking, and conference: For the ease of their bodies, sitting, lying, or such like a gesture was necessary; but our Sacrament, which is wholly finished, by receiuing a morsell of bread, and a very little wine, requires not a long time, nor such an easefull gesture for the body. It is vncertaine, as I shewed before, what kinde of gesture our Sauiour and the Apostles vsed; and if they sate, it was occasioned by the former Supper, and no wise requisite for the Sacrament, neither for ease of the body, the action being quickly ended; neither for conference, for there was none vsed thereat: neither for receiuing the dainties, or the elements from the table, by stretching out their hands. As to the bread, Scaliger saith, that the custome was, of the Master of the feast, to breake the bread in so many peeces, as the number of the feasters were: and vnto euery one a peece was giuen, as great as an Oliue: or if yee reiect his authority, whom yee formerly cited in the booke of Discipline, [Page 52] 1560, which yee make the ground of your order, it is said, the bread was broken by our Sauiour, and deliuered to him who sate next, and that they brake, and deliuered each to his neighbour▪ Likewise that they diuided the cup amongst them, after our Sauiour had giuen the same; so they stretched not forth their hands to take the elements from the table; and their sitting at table for these ends was needlesse.

To your second argument I answere: the distinction of the Table from the Altar is not made by sitting, but by the employments proper to them. The Altar was ordained for the sanctifying of the oblations made to God, the Table to hold and sustaine such things as are offered, and giuen to vs, according to Christs Institution. The Priest stood at the Altar when he offered, and the people when they praied: so the Communicants in the Primitiue Church stood at the Table, when they receiued the Sacrament on the Lords day, and this conformity in gesture tooke not away the difference between the Altar and the Table, as no more doth kneeling, or any other gesture. But to come to the ground, whereupon yee build this reason, yee say, the people of God had an Altar for the Sacrifice, and a table for the feast: So Christians haue Christ for the Altar and the Sacrifice, and a Communion Table for the Sacrament, which is their feast. This your comparison hath some shew, but no solidity. There is a correspondence, I grant, betweene the Iewish Altar, and Christ, who was the Altar that did sacrifice himselfe, to be a Sacrifice for the sinnes of the world; for the Iewish Altar was the type, and Christ the verity. But what correspondence is there, betweene the tables whereon the Iewes did eate their sacrifices, and the Communion Table? The tables whereon they did eate their sacrifices, were not holy instruments, which appertained to the Tabernacle and Temple, but such as they had in their owne priuate houses; and therefore were not types, which did [Page 53] eyther signifie our Communion Tables, or whereunto our Communion Tables doe answere, as anti-types▪ for it is to be obserued, that in Christian Religion there is nothing which hath any necessary correspondence, or relation to the Legall ceremonies, but that which is either the verity of some type, or the antitype of some type. As for example, betweene Christ, and the Leuitical Priest, the Altar, and the Sacrifice, there is relation as betweene the type and the verity: so betweene Circumcision and Baptisme, the Passeouer and the Lords Supper, there is relation, as betweene the type and the antitype; for our Sacraments haue succeeded these, and are in their stead. But as to the Table, whereon the Passeouer and other sacrifices were eaten, the same not being a sacred instrument, or type appointed by God, as hath been said, there is nothing in Christian Religion answering thereto, either as the verity it selfe, or as an antitype succeeding thereto. As therefore their tables were not necessary for eating of their sacrifices (for it is certaine, the Iewes were not a stricted by any diuine ordinance to sitte at Table, when they did eate the Passeouer, and their other Sacrifices) but were only commodious receptacles deuised by themselues, which they might haue altered and interchanged as they thought meet: Euen so, a materiall artificiall table for celebration of this Sacrament, is not an instrument appointed by our Sauiour, as the Altars and Tables of Shew-bread, but the same is appointed by the Church, according to that power which shee hath to determine circumstances for the actions of diuine worship. To the disposing of the elements, some such receptacle and subiect is necessary, as a table, and decency requires it, when, and where the same may be had; but it is not of such a necessary vse, as the Altar vnder the Law, for without an Altar, a sacrifice could not be offered, but without any such table, the Sacrament hath often been ministred. Euagrius lib. 6. hist. cap. 13. records, That Gregorius Pastor [Page 54] of Antiochia did minister the Sacrament to the Souldiers on the grasse, before the 600. yeare of our Lord: at Ban [...]ock burne in the dayes of King Robert Bruce, the like was done to the Scottish army on the fields, and so at many other times, when a table commodiously could not be had. Finally, where yee adde, That for disposing of the elements, a dresser or cupboord may serue, these speeches smell of profanity; as if to hold and sustaine the elements were such a base employment, that the instrument wheron the Church thought meet they should be placed, should neither be a table, nor named a table. And yet all these religious Epithets, which yee alledge the Fathers gaue to the Communion, as when they called it the Lords Table, the heauenly Table, the sacred Table, &c. were giuen to it, not because the Communicants did sitte thereat, or for any other gesture of body vsed by them, but because the Lords body, the bread of heauen, the sacred, mysticall, and spirituall food of our soules, were presented thereon in the holy Sacrament. Causabone Exercit. 16.36. saith, That by these appellations, the Eucharist it selfe was vnderstood. But heere it is manifest, that the Epithets interiected in your discourse, are not only impertinent, but repugnant to the opinion yee hold: For when yee aske, why is it called a table, if men sit not at it? they answer you, Because vpon that table, the heauenly, sacred, and spirituall mysteries are set. In respect thereof, it is called a heauenly, spirituall, sacred, and mysticall table. In the dayes of Chrysostome and Theodoret, by whom these Epithets were most frequently giuen to the Sacrament, there was not a table in the Churches, at which men did sitte, but one onely, on which the elements were placed, and consecrate: but yee neuer fall vpon the name of a Table sooner, then yee imagine it was appointed for sitting. And what then thinke yee of the Table of Shew-bread, at which no man did sit? Shall it not be called a Table, because it lacked your employment of sitting, or table gesture? [Page 55] In all Reformed Churches of Europe, (our Church and very few excepted) the Communion Tables haue no employment, but only to hold, and sustaine the elements: This is to be seen in the Churches of France, Germany, Hungary, Pole, and England. And in the Greeke Church Causabone obserues, that there are two Tables, one whereupon the elements are set before the Consecration, and another wherupon they are Consecrate. Thus haue I sufficiently declared, that the only or chiefe vse at least of the Communion Table, is for the setting and disposing of the elements, and the consecration of them, with the distribution of the same. Now, that by kneeling in the act of receiuing, the vse of the Communion table is not taken away, I proue by this reason.

Whatsoeuer gesture taketh not away the comely placing, and decent consecration of the sacramentall elements on the Communion Table, from which they may bee giuen and receiued, that taketh not away the vse of the Communion Table.

But kneeling is a gesture, that taketh not away the comely placing, and decent consecration of the sacramentall [...]lements on the Communion Table, from which they may be giuen, and receiued.

If yee stand to that, which yee alleadge out of Scaliger, was the custome of the Iewes, and vsed by our Sauiour in the Institution: yee haue no cause to quarrell the distribution of the bread; for the Master of the feast vsed to breake the bread in so many peeces as the number of the Feasters were, giuing to euery one a peece: neither did each person measure his owne portion, giuing the rest to his neighbour, according to our custome. But leauing this, if we shall consider by the Institution, what part is proper to the Pastor, and what to the People, wee will finde, that as it is the Pastors part to take bread, to blesse, and giue thanks; so is it his part, first, to breake the bread, then to giue it with this precept, Take, eate; and so, that it is the Peoples part not to breake it, but to take it broken: for, as it was the part of Christ, first, to giue his flesh for the life of the World, when he did offer himselfe in a sacrifice for our sinnes, which he will haue represented in the Sacrament by the Pastor in breaking the bread: so it was his part to giue his flesh to the faithfull, not to be broken and sacrificed by them, but to bee eaten, after it was once broken & sacrificed by himselfe. If therefore it be not the part of the people, either to represent the oblation of Christs body, or the donation thereof to vs, but the part of the Pastor properly, who in these actions represents Christ, it cannot be the part of the people to breake the bread, nor to giue the bread one to another. For this cause, in the ancient Church, it was euer giuen, either by the Pastor himselfe, or by his Deacon, who supplied his place, and helped him in the action; but neuer by any of the people to others. And Clemens Alexandrinus in the place which your selfe quotes, saith not, that the people diuided the bread; but that it was permitted to euery one of the people to take a part of the Eucharist, after that some (doubtlesse the Masters [Page 59] of the Church) had diuided it in peeces, as their custome was. The learned Musculus in his common places, De coena Domini, pag. 444. speaking of this purpose saith; Fregit & dedit Discipulis suis, fregit ipse manu sua panem, ac fractum à se dedit Discipulis: non dedit integrum, & ab ipsis frangendum, sed à se fractum panem. Non dedit vt ipsi distribuerent, sed vt à se distributum acciperent & ederent. Erant Apostoli in ca coena Domini, non vt dispensatores mysteriorum Dei: sed vt conuinae, vt fideles, vt Discipuli, vt Communicantes: Christus verò vt Conuiuator, vt Dominus, eadem opera instituens, ac suiipsius manibus dispensans gratiae suae sacramentum. That is to say, Christ Iesus brake, and gaue to his Disciples: hee brake the bread with his owne hand, and when it was broken he gaue it to his Disciples: he gaue it not whole vnto them, to be broken by them, but he gaue them that which he had broken: he gaue it not to them to be distributed by them, but that they should take it being distributed by him, and eate it. The Apostles were in that Supper not as dispensers of the mysteries of God, but as Guests, as the faithfull, as Disciples, and as Communicants: but Christ was as the maker of the Feast, as the Master, at one time both instituting and dispensing with his owne hand the Sacrament of his grace. Here you see, that Christ is the breaker, the giuer, the distributer of the Bread, and not the Disciples: And so the Pastor is now the breaker, the giuer, the distributer, and not the people. Let the judicious Reader consider, whether the iudgement of this learned man doth better agree with the Institution, or the opinion of the Pamphlet penner: And whether the Pastor, who according to the Institution breakes the bread, and giues it with his owne hands to the people, or they, who giue the bread to the people in whole schaues to bee broken, and distributed by themselues, comes neerer to Christs appointment.

But to come to the Cup: If our Sauiour, in giuing of the same, did imitate the custome of the Iewes, which [Page 60] Scaliger and others wrote to haue beene this; that the Master of the Feast, after he had blessed the Cup, did first drinke thereof himselfe, and then gaue it to him who sate next; so as it passed from hand to hand till all had drunken: it seemes, that the Disciples did deliuer the Cup one to another. But there is a great difference betweene the distribution of the Cuppe and the Bread: for the distribution of the Bread is not a diuiding onely of the Bread from hand to hand, but a breaking is conioyned with the distributing: for he that giues to his Neighbour, breakes before he giues. Now in this breaking we know there is a mysterie, which signifies the breaking of the Lords Body; which is an act, as is before made euident, that onely appertaines to Christ, both in the veritie, when he did offer himselfe on the Crosse and in the mysterie, when he did represent his oblation, or the breaking of his body, by the breaking of the bread: and therefore is such an act, as ought onely to be performed by him, who in the Sacrament acteth the part of Christ, and represents him sacrificing himselfe. In distribution of the Cuppe there is no such mysterie: for the giuing of it from hand to hand signifies not the shedding of our Sauiours bloud, but the taking of the Cup by the Pastor, and the drinking thereof, doth represent that Cup which the Father propined to his Sonne, and the Sonne receiued and dranke, when willingly hee suffered his bloud to bee shed on the Crosse for the remission of the sinnes of many, and for confirmation of the new Testament; which Cup, Bloud, and Testament, is in the Sacrament deliuered to the People by the Pastor in Christs name, commanding them to take, and drinke all thereof. He in whose Name this command is vttered, is properly the Giuer and propiner, because by his authoritie it is giuen, and by the warrant of his word it is receiued. When the King drinks to any of his Subiects, and sends it by the hand of his seruant, the seruant is not properly the [Page 61] giuer and propiner, but the deliuerer of the gift and propine: and therefore, as in the Sacrament, the Pastor when he takes the Cup, and drinks, acteth the part of Christ, and represents him taking and drinking that most bitter Cuppe of his Passion and death for our sinnes: so, when he giues and commands the people to take, and drinke all thereof, he acteth the part of Christ, applying his bloud, and giuing the New Testament confirmed thereby to euery worthy receiuer, whether the same be deliuered immediately to euery one by his owne hand; or if it bee sent by the hand of the Deacon, as is was in the Primitiue Church, or if it be deliuered from hand to hand by the Communicants amongst themselues. But without all question, if the Pastor may commodiously by himselfe make the deliuery, it is most agreeable to the person which hee carries in that holy action, who represents our Sauiour, first, willingly vndergoing death for vs, then, most bountifully applying it to vs with his owne hand.

O, but in the 22. of Luke, verse 17. our Sauiour sayd, Take this Cuppe, and diuide it amongst you: The word is, [...], Part it amongst you. Here you trouble your selfe, and the Reader much with a long discourse, prouing that in this place the Eucharisticke Cuppe, and not the Paschall is meant: Yet let it be so. What then? they are commanded to part it amongst them, ergo, to reach it from hand to hand. This followes not; for when euery one takes his owne part of that which is to be parted, they diuide the whole amongst them, although euery one deliuer not with his hand to his neighbour the thing which is to be diuided, or the remanent thereof: as by example; When the Manna, which was gathered in the Wildernesse, was cast together in heapes, and the families came forth, and parted the same amongst them, euery man taking his Homer, which was his part; the Families diuided the whole amongst them, without reaching [Page 62] from hand to hand the heape which was diuided: so when the Disciples were commanded to diuide the Cup amongst them, if euery one did drinke no more then his owne portion, & did leaue the rest to his fellow, the cō mand was obeyed: albeit when euery one had drunken, the last had set downe the Cup on the Table, or had deliuered it into his hand, from whom he had receiued it; or if one or two had beene maymed, and lacked the vse of their hands, so that the Cup behoued to be holden to their heads; yet if they dranke no more, but their owne part, with respect to their neighbour, who was to drinke after them, they diuided the Cup: for the diuiding is not the giuing of the Cup, but the parting of the wine amongst them, that was in the Cup: So if they did drinke with such moderation, that one, two, or three dranke it not all, but that all did drinke as our Sauiour commanded; howbeit they did not deliuer it one to another, but receiued it seuerally, euery one from Christs owne hand, as wee doe out of the hand of the Pastor, they neuerthelesse diuided the same amongst them. To conclude, the command giuen to the Apostles, importeth, that Poculum benedictionis, is not Poculum ebrietatis, sed charitatis, that is to say, The Cup of blessing, is not the cup of drunkennesse, but the Cup of charity, which should not be carowsed by one, but should be parted amongst many. And therefore these two phrases, the one vsed by Saint LVKE, Diuide it amongst you: and the other by S. MATTHEVV and S. MARKE, Drinke thereof all, and they dranke of it all, are equiualent. As to the giuing and deliuering of the Cup, whether it should be, by the hand of the Pastor, or by the mutuall deliuering of the people one to another, because it is not defined by the Scripture, it is indifferent, and left to bee determined by the Church.

It is true, that it cannot properly be called a Supper, except it carry the resemblance of a Supper, both in the dainties, and in the formes and fashions of a supper; but it may be called a supper rightly, as yee speake, although it doe not resemble a supper in all these things. For that which is properly called a supper, hath plenty and varietie of meat and drinke, at least it is a sufficient bodily repast. [Page 65] Secondly, at it so much time is spended, as is proportionable to the entertainment. Thirdly, the Guests doe entertaine one another by caruing, and drinking, and other kindly and familiar communication. Fourthly, The time thereof is the euening or night season. I am assured, that the Sacrament, for any resemblance it hath in any of these things to a supper, cannot properly be called a supper, farre lesse in respect of ordering, and entertaining the Guests. For at ordinary suppers, Guests are ordered according to their qualities, but heere there is no respect of persons: for entertainment, Guests are entreated prolixè, that is, largely and long; but heere, more then sparingly, for the bodily part, with a morsell of bread, and a little wine. These being laid aside, what are your table and sitting thereat, but idle spectacles? Yee breake, and giue the bread one to another: that wee haue shewed to be against the Institution; yee drinke one to another, but we ought not to drinke one to another, as the giuer and propiner drinkes to the receiuer: for our Sauiour onely, who is represented by the Pastor, is the giuer and propiner of the Cuppe externally, and of his owne bloud internally; and all the people are but receiuers, not giuers or propiners in any wise. And as to our Communion amongst our selues, it standeth not in this, That wee haue any fellowship in dispensation of the sacred mysteries, but it standeth in the participation alonely: not in this, that we take the bread, breake, and giue it to one another: but in this, that we all receiue the same bread, which is broken by the Pastor, and the same flesh which our Sauiour did breake vpon the Crosse: such like not in that we take the Cup, drinke, and giue it one to another; but in this, that we drinke all of the same Cup, which the Pastor giues after thankesgiuing; and the same bloud which our Sauiour shed for the sinnes of many; otherwise, if wee confound the actions of the Pastor and the people, wee breake and violate the Institution, and disturbe the [Page 66] whole action, making the people not only act their owne part, but also take vpon them the part of Christ, and the Pastor. We must not therefore seeke the resemblance of the Supper in these things, that are manifestly repugnant to the Institution, but in such things, as are contained therein

Go too then, and let vs take a view of these: first, in the Institution a supper is resembled by a sufficient repast, not in the quantity, but in the nature and quality of the elements, the one being drie, the other wette; the one meate, the other drinke, in which two kindes a perfect food consists; to teach vs, that in Christ is all fulnesse: He that comes to me shall neuer hunger, And he that beleeues in me, shall neuer thirst. Secondly, a Supper is resembled in the Sacrament, by the blessing and distribution that is made by the Master of the feast, and by taking, eating and drinking of the Guests, which are the essentiall parts, and properties of a Supper. Thirdly, as a supper is not the repast of some few, but of the whole family and guestes, who are present; for which cause it was called coena tanquam [...], because it was common: So is the Sacrament instituted for all that are present, who may, and will come and present themselues therto. These are the things set downe in the Institution, wherein the resemblance stands. Your table prerogatiues, gestures, formes, fashions, ordering and entertainment of guestes, we find not, and therefore dare not bee so bold, as to affirme them to be necessary. As in extending the sense of Parables, a moderation would be kept, that it be not racked beyond the bounds and scope of the purpose, whereupon the Parable is inferred: so the parabolicke names giuen to these holy mysteries, should not bee extended beyond the resemblance & similitude set downe in Scripture, for which these names are imposed. Therefore when the Sacrament is called a Table, and a Supper, wee must not thinke that euery thing which is competent to an ordinary table, and [Page 67] supper, are to be found and obserued there, but only such as haue cleare warrant in the Institution, either in particular, or by necessary consequence. In particular, the whole substantiall things, actions, and ceremonies are expressed, from the which wee should take nothing, and whereunto we should adde nothing. The circumstances that doe necessarily accompany such things, actions, and ceremonies, as the time when, the place where, the part whereon, the person by whom, and to whom, and the order, doe necessarily follow the action: for some time and place must be, when, and where it must be done; some persons by whom, and to whom it must be celebrated; some part there must be, whereon the elements must be set, and from whence they must be giuen and receiued; some position and site of body must be vsed by the giuers, and receiuers, and some order must be obserued for entring and proceeding in the action and finishing therof: some things would go before, as Sermons or Seruice; and it is decent, that the celebration be closed with Psalmes and blessings: but none of these circumstantiall things are particularly defined by Scripture, therefore they are left to bee determined by the Church, according to the rules of edification, order, and decencie.

PP.

The Sacrament of the Passeouer was also a holy Supper, and the people of God vsed it so; they kneeled not in the act of receiuing it.

ANS.

The Passeouer was an holy Supper, yet it was also coena recta, that is, a full and perfect repast: The Sacrament is a Supper in resemblance onely, as hath beene declared, not instituted [...], for filling of the flesh, but for feeding of the spirit; and therefore is not, to be receiued after a common and carnall manner, but with a spirituall and religious carriage.

Lastly, where you say, that when the people receiued [Page 68] the Law of the Passeouer, they bowed their heads, and worshipped, Exod. 12.17. and they did not so in eating of it: That they were more reuerent in hearing the Law of the Passeouer, then in the participation of it. I answere, They bowed not their head, whilest they did heare, but after they had heard; and this I hope you will not deny: but after the participation of the Passeouer, they gaue thankes with as great reuerence and deuotion, as they vsed after hearing of the Word. Further, at the participation they sate not, but stood all the time, wherin they shew farre greater reuerence, then bowing of the head, which is finished at one instant, could import. And after the first celebration, when the Passeouer was slaine, and sacrificed at the Altar, you cannot say, that the people did not bow: for Micheas testifieth, cap. 6. ver. 6. That when the people brought their oblations, they bowed. As to the eating of it, the same was in priuate houses, and did serue them for an ordinary supper; therfore was it to be receiued accordingly. Our Sacrament is not such, nor hath no such vse, as hath been said; therefore our manner of receiuing ought not to be conformed vnto that, which was vsed at the participation of the Paschal Supper.

An answere to the second head, wherein kneeling is considered, as a breach of the second Commandement.

That which you blame in the Ancients, of withholding the sight of the Sacraments, not only from Pagans, but also frō the Catechumenists, Chrysostome iustifies with great reason, Hom. 7.1. Cor. on these words: We speak the wisdome of God, which is hid. Alia videmus, saith he, alia credimus, aliter afficior ego, aliter infidelis. Infidelis, si lauacrum audiat, aquam simpliciter cogitat, &c. ideo fidei arcana, non sunt temerè apud indignos evulgāda: We see one thing, saith Chrysostom, we beleeue another. I who beleeue am otherwise affected, then an Infidel is: if an Infidel heare of washing in Baptisme, he thinkes there is nothing there but water, &c. For this cause the mysteries of our faith ought not rashly to be divulgate to the vnworthy. This iudgment of Chrysostomes is not crossed by S. Augustines testimony, but confirmed rather: for if the Sacraments should be honoured, as matters religious, then as Chrysostom saith, Pretiosa margarita est à contemptu vindicanda, that is, a pretious jewel ought to be preserued from contempt.

Where you alledge against the Assembly at Perth, that in the late act therof, we are ordained to kneele, for reuerence of the diuine mysteries, you are guilty of manifest falshood: for in reciting the words of the act, you blot out some, change others, and thereby corrupt purposely the whole sense and meaning of the act. You blot out these words, of God, and in due regard: you change the word mystery, in mysteries, & these you interpret to be the elements, whereas in the act, the word (mystery) signifies not the elements, but the receiuing of the blessed body and blood of our Lord and Sauiour Iesus Christ. But that your deceit may be manifested, I will set downe the act, as it is extracted forth of the Register of the Assembly, vnder the hand of the Clerke thereof.

Since we are commanded by God himselfe, that when we come [Page 73] to worship him we fall downe, and kneele before the Lord our Maker: and considering withall, that there is no part of diuine worship more heauenly and spirituall, then is the holy receiuing of the blessed body and blood of our Lord and Sauiour Iesus Christ: like as the most humble and reuerent gesture of the body, in our meditation and lifting vp of our hearts, becommeth well so diuine and sacred an action: Therefore notwithstanding, our Church hath vsed since the reformation of Religion heere, to celebrate the holy Communion to the people sitting, by reason of the great abuse vsed in the idolatrous worship of Papists: yet now since all memory of by-past superstition, is blotted out of the hearts of the people praised be God; in reuerence of God, and in due regard of so diuine a mysterie, and in remembrance of so mysticall an vnion, as wee are made partakers of thereby, the Assembly thinkes good, that, that blessed Sacrament bee celebrated hereafter to the people, humbly and reuerently kneeling vpon their knees.

This is the true copie of the act, differing in many things from that which you sette downe. Pag. 34. in the narratiue thereof, the reasons are set downe, wherefore the people should kneele, when they receiue the Sacrament, which are repeated orderly in the conclusion, as the causes of the same. The first reason is, Since we are commanded by God himselfe, that when we come to worship him, wee fall downe, and kneele before the Lord our Maker. Relatiue vnto this, we haue in the conclusion, Therefore in reuerence of God, the Assembly thinkes good, that the Sacrament be giuen to the people kneeling. The second reason in the narratiue is, And considering withall, that there is no part of diuine worship more heauenly and spirituall, then is the holy receiuing of the blessed bodie and blood of our Lord and Sauiour Iesus Christ. Relatiue to this, wee haue these words, And in due regard of so diuine a mysterie. Wee say not in regard of the diuine mysteries, which you interpret the elements, but Mysterie, that is, the holy receiuing of the body and blood of Iesus Christ, mentioned in the narratiue. Our third reason is, the correspondence which ought to be [Page 74] betweene the outward gesture of our body, and the meditation, and lifting vp of our hearts, when we remember and consider the mysticall vnion betweene Christ and vs, and amongst our selues, whereof we are made partakers by receiuing of Christs blessed body and bloud. This is expressed in these words, Like as the most humble and reuerent gesture of the body in our meditation, and lifting vp of our hearts, becomes so diuine and sacred an action. Relatiue to this, in the conclusion, we haue these words; And in remembrance of so mysticall an vnion, as we are made partakers of thereby: for this remembrance is a part of our meditation. So to conclude, we come to worship at the Sacrament the Lord our Maker, who hath not onely made vs by creation, but who by redemption hath made vs his people, and the sheepe of his pasture, Psal. 95.7. Psalme 100.3. that is, God manifested in the flesh▪ We come to receiue his flesh and bloud, and in reuerence of him wee are commanded by the act to kneele. As yee then inferre vpon your forgery and falshood, that to kneele for reuerence of the mysteries is nothing else, but to worship the mysteries: so I inferre vpon the very words wherein the act is conceiued, That to kneele for reuerence of God, in due regard of the diuine mysterie, that is, the receiuing of Christs body and bloud, in remembrance of the mysticall vnion, whereof thereby we are made partakers, first, with our Head and Sauiour; and next, through him, with God, and amongst our selues: to kneele, I say, at the Sacrament for the reuerence and respects aforesayd, is to worship God rightly, and that is the due obseruation of his commandement.

PP.

Wheresoeuer the publike intent of a Church is to worshippe the Sacrament, euery priuate man following that intent, is formally an idolater. If his priuate intent be diuerse from the publike, yet he is still materially and interpretatiuè an Idolater, &c.

[Page 75]

ANS.

Yee begin now to manifest your selfe; yee peruerted the words of the act, to draw vpon our Church the vile imputation of idolatry, and now yee seeke to diuide the Church, and perswade people to disobedience vnder that colour. But the publike intent of our Church was neuer to worship the Sacrament, but was, and is, to worship the Lord Iesus, of whose flesh and bloud wee are made partakers in the Sacrament. And they who follow the Church in this, are neither formally nor materially idolaters, but true and sincere worshippers of God.

PP.

Kneeling directed to the bread and wine in the hands of the Minister, is idolatry, howbeit the inward motion of the minde, and affection of the heart, be directed onely to God, or his Sonne Christ, as the onely obiect of adoration.

ANS.

Still you build vpon the false ground you haue layd, that kneeling is direct to the bread and wine in the hands of the Minister, which is a manifest calumny: for the act doth appoint no such thing. To direct our knees to the signes, and the affection of our heart to the thing signified, is not onely idolatry, but a kinde of hypocrisie, and mixture of worship, which God abhorres. Neither did our Church euer allow it in our doctrine, prayers, and exhortations, which are vsed at the Ministration; this is condemned, and the very act ordayning, that we should kneele before the Lord our Maker, forbids the same.

PP.

This immediate conuoy of worship to the principall obiect, is nothing else, but that finer sort of idolatry, and relatiue worship, which Durandus, Holcot, Mirandula, Alphonsus, Petrus Cluniacensis, and others, giue to their Images.

[Page 76]

ANS.

If wee did kneele to the Sacrament, that by it our worship might bee conueyed to God, our kneeling were such a relatiue worship as yee affirme: but we kneele at the Sacrament, and not to the Sacrament, as wee kneele at prayer, and not to the words and oration of the prayer, but to God to whom wee direct our prayer. When God spake, Abraham fell on his face, not to the sound of words, which he heard, but to the Speaker. When the fire came downe at Elias prayer, the people fell on their faces, not to the fire which they saw, but to God, who wrought the myracle. This kneeling and falling on the face before God in the act of prayer, in the act of seeing, in the act of hearing, is a worship done to God immediately; and so it is in the act of receiuing the Sacrament.

PP.

They say, Images are not otherwise adored, then that before and about them are exhibited the externall signes of honour. The inward affection is directed onely to the principall obiect: as the seruices done at a Funerall shew to an empty Coffin, as if the corps were present.

ANS.

To make it appeare that there is no difference betweene our kneeling at the Sacrament, and the kneeling of the Papists to their Idols, the Pamphleter (such is his malice) trauels so farre as lyes in him, to extenuate the idolatry of Papists, and to obscure their opinion and doctrine of kneeling to Images, which I will therefore set downe distinctly and shortly out of their owne Writers.

The Doctrine of Papists, touching the honour of Images.

THe Papists professe, that they giue to their Images two kindes of honour: The one they call Proper, [Page 77] the other Accidentall and improper. The proper, they say, is due to the Image, as it is an holy thing, such as the honour which is giuen to the Euangell, to holy Vessels and Vestures; and it is proper, because it rests in the Image, as in the proper obiect, and is not conueyed by the Image immediately to the principall and archetype, albeit it be giuen to the Image, for the respect and reuerence which is carryed to the principall, and so by consequence redounds to the principall. This honour they affirme to differ, not in specie, but in degree onely from the honor which is properly due to the principall. Bellar. lib. 2. de Imag. cap. 21. & 25.

Before wee proceede to the improper and accidentall adoration of Images, we haue here to consider, that albeit no honour, but contempt, and destruction onely be due to Papisticall Images, because they are not holy things, but detestable abominations: yet therefore we must not thinke, that to such things as are truely holy, and applyed to religious vses, reuerent and religious respect is not due, as to the holy Sacraments, and to the Euangell, which honor rests in them, and is giuen to them in respect of him, whose word and Sacraments they are, and so redounds to him consequently: such an honour I meane as is the hearing of the Word reuerently, and the handling of the Sacraments, with the preseruing, and vsing of them decently. It is true, this honour is not properly a spece of adoration, but a religious reuerence onely, which we must not reiect, because the Papists giue the same, or the like, to their Idols: for they giue to things which are not religious, but superstitious, and execrable, a religious honour: therefore this reason is a meere deception, wherwith ye abuse the simple. Papists giue such honor to their Idols, and in so doing they commit idolatry: therefore sincere Professors in giuing that honor to the Sacraments & the word, commit idolatry. It followes not, for Papists giue the honor which is due to the Word [Page 78] and Sacraments vnto their Idols, to which it no wise belongs: as by example; Papists vse their Images for signes, meanes, and occasions to stirre them vp to worshippe God, and in this they commit idolatry, because they reuerence, vse, and handle them as holy things, which God hath not allowed to be done: but when a true Christian vseth the Word of God, and the Sacraments for signes, middesse, occasions, and instruments to stirre him vp to worship God, and in that respect honours and reuerences them as holy things, hee doth not commit idolatry, nor breakes not the second Commandement: but by the contrary he obserues that Commandement, in vsing the meanes, which God himselfe hath ordayned to be vsed in his worship: and hee obserues the third Commandement, which bindes all men to sanctifie the Name of God, and such meanes as he hath vouchsafed to manifest himselfe by to vs in his worship.

Now I proceede to the accidentall and improper honour, which Papists professe themselues to giue to their Images. This is the point here most controuerted, and therefore most expedient to be knowne.

The accidentall honour which they giue to their Images is, an adoration of their Images coniunctly with the principall; as when the King is honoured, his Robe Royall, and all his Ornaments are honoured coniunctly with his person, and with the same signes of honour that are giuen to his person: Bellarm. ibidem cap 20. & 23.

The improper honour is the adoration of the Image in place, and stead of the principall: as, when the Prince his Ambassadour is honored for the Prince himselfe; or, an empty Coffin or Image, for the person himselfe, whose Image it is; all the honour due to the Prince, is done in that case to the Ambassadour or Image; as beckning, kneeling, discouering of the head, prostration of the body, kiss [...]ng, enbracing, and burning of Incense, &c. Bellarm. ibidem.

[Page 79]The improper, and accidentall honour, or adoration, differs from the proper: first, because the proper, as they say, although it be the same in specie, with that which is giuen to the principall, yet it differs from it in degree; but this improper honour is the same, both in specie and in degree. Next, because the proper, as they say, terminatur, that is, ends and rests in the Image, and redounds not immediately to the principall, but by way of consequence. The improper, and accidentall adoration, although it be done to the Image, non tamen terminatur, yet it ends not, and rests in the Image, but passes, and is immediately conueyed to the principall by the Image, and from the Image. Bellarm. ibid. cap. 21. & 25.

I haue shewed, & shall presently shew, by Gods grace, the difference in this case to bee as great, as is betweene idolatry, and the true worship of God. First, It is idolatry to vse any Image in the worship of God, for a signe, an occasion, or a middesse to stir vp a man to worship God; fo [...] they are prohibited in the second Comandement, and by the Prophet they are called Teachers of lyes, because by them properly and truly, nothing can be brought to our remembrance, for which we should adore God: but on the other part, it is not possible that either our mindes can be informed to know God, or our affections moued to worsh [...]ip [...]e him, except by the contemplation of the creatures, the meditation of the Word, and the consideration [Page 85] of the holy Sacraments: take these occasions, middesse, and signes away, yee abolish Religion, and all the worship of God out of the Word. I hope the Reader by this shall see the difference to bee as great in this case, as is betweene a lawfull meane of Gods worship, commanded by himselfe, and the inuention of man prohibited by God.

Next, the Papists will haue these middesse, occasions, & signes not onely obiects of diuine worship actiue, that is, seruing to stir vp, and moue men to worship, which is the first degree of their idolatry: but they will haue them likewise passiue obiects, such as are to be worshipped either in stead of the principall, or coniunctly with him; & this is a higher degree of idolatry. In this then they differ also from the Word, Sacraments, & creatures, that these being the ordinary obiects & instruments whereby men must be stirred vp to worship God, & so the obiects of diuine adoration actiuely, they neither are, nor should they be esteemed passiue obiects of adoration, that is, such as should be adored, either coniunctly with God, or in his stead. This we condemne & detest, yet must not run on with you to the other extremity, & say, that howsoeuer they were ordained of God to be signes & seales of his graces, yet they are not in statu accōmodato ad adorādū: for although by them, & before thē, that is, (to make the obcurities which ye affect, plaine) albeit they should neither be adored in place of God & his Son, or coniunctly wi [...]h God & his Son, as the Papists professe to adore their Images▪ yet certaine it is, that there is nothing in nature, or religion fit & apt to stirre men vp to worship God, if the Sacraments be not meet. Shall our corporall food, when it is presented on table before vs, bee in such state, as is proper to stir vs vp to worship God with thanksgiuing & praier? Shall the consideration of the benefit which we haue by the light of the day, & by our rest & sleepe in the night, be esteemed motiues of such moment, that he who [Page 86] is not thereby moued in the morning when he riseth, and at night when he goeth to bed, to pray, and giue thanks, is esteemed a slothfull and ingratefull Christian? Shall a seasonable seede time, shall the first and latter raine, and a faire haruest bee pregnant occasions to remember vs both in priuate and publike to giue thanks, and praise God for his goodnesse? And shall the blessed Sacrament of the body and bloud of Iesus Christ, in the very act, when it is in giuing and receiuing, not be esteemed to be in proper state to moue vs, and stirre vp our hearts to pray, and giue thanks for that inestimable benefite, euen when our Sauiour hath cōmanded that we should do this in remembrance of him? It is an absurd opinion. Then to conclude; If yee hold these two points which ye haue propounded, to wit, that the Sacrament, and creatures of God should not be vsed as occasions, middesses, and signes to moue vs by the sight and meditation of them, to lift vp our hearts to the spirituall obiect of our faith, that is, to God in Iesus Christ, because Suarez saith, that their Images haue that vse; then certainely, you must hold, that God should not bee knowne nor worshipped in the World: for without this vse of the Word, Sacraments, and Creatures, God cannot bee knowne, nor worshipped. So whilst yee flye idolatry, yee fall into Atheisme. Next, if yee hold, that the Sacraments in the very act of the administration, are not in statu accommodato ad adorandum, you must take away the chiefe and principall ende of the Sacrament commended to vs by the Lord himselfe in these words, Doe this in remembrance of me. Saint Paul interprets these words thus; So often as yee eate this bread, and drinke of this Cuppe, yee shall declare the Lords death, till he come againe: that is, as the Confession of our faith, which yee haue sworne and subscribed, explaines it, Yee shall extoll, magnifie, and prayse his death. Now this is a reall act of adoration, which both the Lord himselfe, and his holy Apostle would haue vs moued vnto [Page 87] by this Sacrament. So by these your positions and assertions, yee mutilate the Sacrament of one of the most principall ends, for the which it was instituted. And generally yee take from the Creatures of God, and the holy Sacraments, the most excellent vse, for which they were appointed: namely, to be meanes and motiues to stirre vs vp vnto the worship of our Creator and Redeemer.

PP.

If this kinde of relatiue worship were to be allowed, then the holy signes both in the olde and new Testament should haue serued to the same vse; then they who are farre distant from the Table should kneele: for the Elements are to them obiectum à quo significatiuè: then at the sight of the Sunne, or any beautifull Creature we should kneele, seeing they put vs in minde of Gods incomprehensible beautie: and seeing many of them allow the historicall vse of Images, we may fall downe before the Crucifixe, prouiding, the action of the minde be abstracted from the Image.

ANS.

We allow no worship, whether it be relatiue, or absolute, that is either giuen to Sacrament or Creature. But it is a grosse error to thinke that the worship which is onely giuen to God immediately, or directly, is relatiue, because it is motioned, and occasioned by the consideration of Gods Creatures, and blessed Sacraments: for so all the worship of God must be relatiue, because it is all occasioned either by the Word, the Sacraments, or the Creatures: whereas, indeede, there is no worship relatiue, but that which is giuen to some mediate thing, for the relation it hath to the principall: and as for vs, wee neyther giue to the Word, the Sacrament, or any Creature, diuine worship, but onely to God, whom by the Word, the Sacrament, and the Creatures wee are taught and admonished to worship. The relatiue worship [Page 88] is onely that which Papists giue to their Idols, for the relation they haue to the principall, which we detest, and condemne as much as your selfe.

Where you say, that the signes of the olde and new Testament, and the sacramentall Elements, when they are onely seene, as likewise the Sunne, or any beautifull creature, might then moue vs to adore: I answere, that although they be potentially obiectū à quo, obiects whereby we may bee stirred vp to worship; yet are they not actually such, except they bee applyed, and accommodate to that vse, either in the ordinary publique ministerie, or in a mans priuate meditation and deuotion: or extraordinarily vpon some present and great occasion; as when the fire came downe at the prayer of Elias, and consumed the sacrifice. When the Signes, Sacraments, or Works of God, are after that manner propounded and insinuated, they are in statu accommodato ad orandum, and then men ought to adore and worship God: yet it is not necessary that they should, vpon all such occasions, fall downe and kneele, as yee conclude: For when in our priuate meditation and deuotion, or when by some present great occasion, wee are inwardly moued and affected to worship; our externall gesture of adoration is arbitrarie, and left to our owne priuate election, to doe what is most conuenient & decent for that time: Sometime the discouering of the head is sufficient, sometime the lifting vp of the eyes onely, and sometime no gesture at all is required; but in the ordinary Ministerie, when the works of God, or his benefites are propounded, and applyed publikely, to stirre vs vp to worship in the assemblies of the Church, then our gesture ceaseth to bee arbitrarie: for it must be such as is prescribed and receiued in the Church, where we worship. So, when by the sight of the Sacraments onely, or by the sight of holy signes, or creatures of God, wee are moued priuately to worshippe, wee may vse, or not vse, what gesture [Page 89] we thinke meetest; yet when we come to the table our selues, not to be spectators, but to communicate with others, we oug [...]t to receiue, and worship after the forme and custome of that Church in which we are. If they sit with their heads discouered, so should we: If they stand or passe by, so should we: If they kneele, so should wee for vniformity and peace sake. Saint Augustine in his 118. Epist. Ad quam fortè ecclesiam veneris, eius morem serua, si cuiquam non vis esse scandalo, nec quenquam tibi: that is, Keepe the custome of the Church whereunto thou comest, if thou would be offensiue to no man, and wouldst haue no man offensiue to thee: This Saint Augustine learned of Saint Ambrose, and as he saith, hee did neuer thinke of it, but he esteemed it as an oracle, that he had receiued from heauen. As to those in the Reformed Churches, who allow the historicall vse of Images, they condemne with vs, both the externall and internall adoration of Images: Therefore, by their doctrine, wee may not kneele before the Crucifixe, because it is a sort of externall adoration.

PP.

All the parts of Gods worship ought to be direct, and not oblique. Perkins saith, It is idolatry to turne, dispose, or direct the worship of God, or any part thereof, to any particular place, or creature, without the appointment of God; and more specially, to direct our adoration to the bread, or to the place where the bread is, what is it lesse then idolatrie?

ANS.

If by the Act of Perth, wee had beene ordained to kneele to the Sacrament, either in stead of Christ, or coniunctly with him, you might call it an oblique worship that were enioyned; but seeing we are commanded, in receiuing the holy Sacramēt, to bow our knees to God only, and to nothing with him, or in his stead; our worship is direct, and not oblique: Therefore wee subscribe to the [Page 90] iudgement of Perkins. But I must tell you, that hitherto your disputation hath not only been oblique, but impertinent, for your haue impugned nothing set downe in the Act; only you haue set your selfe against a position forged by your selfe, in falsifying the Act. Thus while you haue intended that you shall neuer be able to performe, namely, to proue, that by kneeling at the Sacrament, a breach is made of the second Commandement, you haue made a manifest breach of your credit and honesty.

PP.

Kneeling before the Elements, referred directly to Christ, is either a gesture signifying the humble submission of the minde in generall, whereby wee make obeysance, as if hee were bodily present: or else it signifieth more particularly our humiliation in prayer: This is but a speciall, the former was a generall; the like reasons serue against both. It is true, wee cannot kneele to God in prayer, but there are many things before vs, a Church, a house, a wall, a tree, a staire, &c. But wee set them not before vs purposely, wee are by no direction tyed vnto them; they stand only before vs by casuall position, neyther can we choose otherwise to doe.

ANS.

Your former dispute was founded on falsehood, this runnes all vpon ambiguity of speech. To kneele before the Elements hath two senses, either it signifies to kneele to the Elements, as wee are said to kneele before God, when we kneele vnto him; and Papists before their Images, when they kneele to them. In this sense, it is a lye to affirme, that we kneele before the Elements. Next, to kneele before any thing, signifieth to kneele, hauing some things before our eyes, or in our sight, or obiect to our senses either by casuall position, as you say, or purposely. To kneele to God before any thing, standing, or set casually before you, you doe not condemne; but to kneele to God, hauing any thing purposely before vs, as the sacramentall [Page 91] Elements, that yee insinuate to be idolatrie, but I hope you shal neuer proue it: for a Penitentiary kneeles to God purposely before the Congregation, and with a respect to the Congregation; namely, that they may concurre with him in prayer, he may testifie to them his vnfained repentance, and they being satisfied therewith, may receiue him againe into their fellowship. Heere is a kneeling to God before something purposely, and with respect, which is not idolatrie. When wee come to our common tables, before we eate, either sitting with our heads discouered, or standing, or kneeling, we giue thanks and blesse with a respect to the meat, which is purposely set on table; yet this is not idolatry. And to draw somewhat nearer to the purpose: The Pastor, when he begins the holy action, hath the bread and the cup set before him purposely vpon the table, and with respect to them hee giues thankes to God, for that it hath pleased him to institute the Sacrament in these Elements, that hee might thereby communicate to vs, the body and the blood of Iesus. And thus hee ought to blesse the Elements, for which the Apostle saith, The Cup of his blessing which wee blesse, is it not the Communion of the blood of Christ? Heere is a praying, a blessing, a thankesgiuing to God before the Elements, purposely set before vs, and not by casuall position: And it is true, that if any may bee said to kneele before the Elements, it is the Pastor in this part of the action, and not the people. For when they receiue, they do not set the bread before them, as Papists doe the Crucifix, but presently they put it in their mouthes, and whilest they are eating, they continue still kneeling, not before the bread, which is not then before them, but before the Lord Iesus, vnto whom they only kneele. In all this the Pastor doth imitate our Sauiour himselfe, who first tooke the bread, and hauing it purposely before him, or holding it in his hands, Gaue thankes, and after Supper tooke the Cup, which he did blesse also. So to kneele or adore God [Page 92] before the Elements, that is, hauing them in our sight, or obiect to our senses, as ordinary signes, means, & memorials to stirre vs vp to worship God and our Sauiour, directly, immediatly, & onely, and not the Elements, either in his stead, or coniunctly with him; is no idolatry, but the right and true forme of Gods worship.

The cause of all this errour is, you make no distinction betweene the abuse of Idols in the worship of God, and the right vse of his workes, Word, and Sacraments. To pray, or giue thankes to God before an Image, with respect to it, is idolatry: but to pray and giue thankes to God, hauing his creatures, or Sacraments before our eyes and mindes, and being mooued by the respects that we consider in them, is a most lawfull and religious forme of adoration. For we can neither pray to God▪ nor thank him, nor praise him, but euer there must bee, before the eyes of our minds at least, something of his works, Word, or Sacraments, if not before our externall senses; and that we must respect, consider, and be mooued thereby. Contrariwise, to set before the eyes of our minds or bodie, any Image, as a meane or motiue of adoration, is idolatrie. For although the worship were abstracted, which is occasioned by the Image, and were not giuen vnto it (as neuer any hath said, except your selfe, of the externall adoration) yet it is damned, because no true worship can be properly occasioned by an Image, which is a Doctor of lyes, teaching nothing of God, but falsehood and vanities. But the blessed Sacrament being instituted by Christ, to call to our remembrance his death, and the benefit we haue thereby, giues vs so oft as we receiue it, a most powerfull and pregnant occasion of thankesgiuing and praise; which if wee should neglect, and not adore, we should bee guilty of the breach of the first Commandement, because we did not adore, when Christ purposely did offer the greatest occasion, that can be presented so to doe. Therefore, when by that occasion, [Page 93] we adore our Sauiour, both on the knees of our soule and body, we are no breakers, but due obseruers, as well of the first, as second Commandement.

PP.

It is true likewise, that God directed his people vnder the Law, to bend and bow themselues towards the Arke, and the Temple wherein the Arke was, and the mountaine whereon the Temple was situate: partly, lest that rude people should turne their worshippe another way; partly because of his promise to heare them, when they should pray towards the Temple, or Arke; partly because of his singular manner of presence in the Arke. He was said to dwell betweene the Cherubins, the Arke is called his foot-stoole, and sometimes the face of God, the glory of God: It is reason, where God is present after an extraordinary manner, as when he spake out of the bush, and the cloud, that adoration be directed to the place of his extraordinary presence: The Altars, the offrings, and other holy things, wanted the like presence and promise,: The Arke, and the Cherubins vpon the Arke were not seene, therefore could not be readily abused to idolatry.

ANS.

You make heere an exception, and confesse, that it was lawfull to kneele before the Temple, the Arke, and Gods holy Mountaine, because of Gods direction, promise and presence. Likewise yee acknowledge that adoration may bee directed to the place of extraordinarie presence. And hereby it is manifest, that to worship God before a creature, or before the testimonies of his presence, although we haue these things before vs purposely and not occasionally onely, doth not import a communion of his worship with the creatures, or meanes, before the which men may worship: for it is certaine, that if the people vnder the Law, by bending, as you say, and bowing of themselues towards the Temple, Mountaine, [Page 94] and Arke, had communicated any part of Gods worship with the Temple, Mountaine, and Arke, as the Papists doe with their Idols, their worship had beene idolatry, and a breach of the second Commandement, which God would neuer haue appointed, for whatsoeuer respect, eyther of his ordinary, or extraordinary presence. Where yee say, That the Altars, and Offerings and other holy things, wanted the like presence, & that before these, they might not bow in that respect, it is vtterly false: For Salomon first stood, and after kneeled before the Altar, and prayed, 2. Chron. 6.12. And hee stood before the Altar of the Lord in presence of all the Congregation of Israel, and spread forth his hands, For SALOMON had made a brasen scaffold of fiue cubits long, and fiue cubits broad, and three cubits high, and set it in the middest of the court, and vpon it hee stood, and he kneeled downe vpon his knees before all the Congregation of Israel, and spread forth his hands towards heauen, and said, &c. Likewise it is manifest by the Prophet Micha. 6.6. That the people bowed when they offered their Oblation: Wherewith shall I come before the Lord, and bow my selfe before the most high God? Heere we haue Salomon kneeling before the Altar, and the people kneeling, when they offered their oblations. Where you say, that the Arke and Cherubins were not seene, towards which they bowed, [...] makes nothing for your purpose, for the Temple was seene, and the Mountaine was seene, towards the which they also bowed: So was the Altar and the Oblations. Therefore this is but a dreame, that you haue fancied to your selfe, to say, it is idolatry to bow our knees to God before his creatures, or holy mysteries, if so we vse them only as meanes, and instruments, and memorials, to stirre vs vp to worship God.

PP.

PP:

Further, wee are forbidden by the second Commandement to pray by direction before any creature.

PP.

The soule may send forth in the meane time some short eiaculations, and darts of prayer to heauen, to strengthen her owne weakenesse, and returne to her principall worke of meditation, and application of the benefits represented. These short eiaculations of the minde, are onely occasionall, as a Christian feeleth his owne present estate; and are incident to all our actions, both ciuill and religious: in the act of receiuing our earthly food, in going on the way, in hearing the Word. If a man bee moued inwardly, when he heareth that the Word was made flesh, shall he kneele, as they doe in the Romane Church? If a man should kneele at euery inward motion of the minde, when hee heareth the Word; what confusion would there be in the Congregation?

ANS.

The verball prayer vttered by the Pastor, and the mentall conceiued by the people, in the act of receiuing, is not an eiaculation, but necessary to be vsed in the action by the worthy Receiuers; for no man can receiue the body and the blood of Christ worthily, without a spirituall hunger and thirst after the righteousnesse and life that is in him: which spirituall appetite and desire, being declared by the Pastor in these or the like words, when he deliuereth the bread: Grant Lord, that by the vertue of thy body, which we receiue, we may haue life eternall, and be raised vp at the last day. And when hee deliuereth the Cup: Grant Lord, that by the vertue of thy blood, which we receiue, we may be purged from our sinnes, and filled with thy Spirit. And the Receiuers conceiuing, and confirming the same, by saying with their mouthes, as the custome was in the ancient Church, or in their hearts, Amen: They send not vp occasional eiaculations, but necessary and ordinary prayers, such as the nature of the action requires. Therefore, as I said before, although occasionall secret prayers may be offered to God, without any externall gesture, or with [Page 105] such as the worshipper thinks meetest for the time; yet these, which are purposely conceiued in the ordinary and solemne act of diuine worshippe, should be presented to God, with such a gesture, as is conforme to the order prescribed, and receiued in the Church.

PP.

A man looking occasionally to a Crucifixe, may remember Christ, and send vp some ejaculations, shall hee 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.

ANS.

Here yee affirme againe, that which yee falsely alledged before: namely, that the Sacrament, or any other creature, differs not in the case of adoration from the Papists Images: and therefore, as it is vnlawfull to kneele before the Crucifixe, or Nebuchadnezzars golden Image, albeit wee may pray mentally before them; so is it vnlawfull to kneele, and pray at the Sacrament, that is, hauing the sacramentall elements before vs, or obiect to our senses. This comparison is odious & false: for there is no worship more lawfull then the prayers & blessings vttered by the Pastor, hauing the Elements disposed on the Table before him at the consecration: for this agrees both with the Institution, & hath our Sauiours example, as we said before. These comparisons serue to no other vse, but to extenuate idolatry, and discredite the Sacrament.

PP.

Perkins distinguisheth notably betweene publike, priuate, and secret worship: The secret and mentall worship must bee yeelded vnto 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 praier were the principall exercise of the soule.

[Page 106]

ANS.

Perkins speakes rightly: for if the worship be secret and mentall, it must be concealed from the eyes of men: but if it be mentall, and publike, such as are the prayers of the people in time of diuine Seruice, who mentally follow the prayer publikely vttered by the Pastor, these mentall prayers must be offered with such external signes of adoration, as are vsed in the Congregation. But in the act of receiuing, say yee, that cannot bee, because it is a breach of the second Commandement, and of the Institution: I answere, That reason of yours is the caption called Petitio principij, to take that for granted which is in question, and I may truely say, already confuted. So that there remaines now no more question, but that wee may both pray and kneele in the act of receiuing, without breach of the second Commandement, and most agreeably to the Institution.

PP.

I heare there is alledged a third sort of prayer, to wit, that the very act of receiuing is of it selfe a reall prayer. Is not this as much, as to say, That crauing, and receiuing is all one? Bellarmine saith, that prayer of it selfe, and of the owne proper office, doth impetrate; and that a sacrifice hath the force and power of obtaining and impetrating, because it is quaedam oratio realis, non verbalis, a certaine reall prayer, not a verball. Wee 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 neuer so absurd, as to call the act of receiuing from God, a reall prayer to God.

ANS.

No man, I thinke, will alledge, that the act of receiuing is praying, or crauing, although these two may agree well together. But it is true, that the celebration of this Sacrament is a reall thanksgiuing to God for the benefite of our redemption; and although it be not a propitiatorie, [Page 107] or impetratorie sacrifice, as Bellarmine saith, yet it is eucharisticke, and a commemoration of the propitiatory, and impetratory sacrifice of Christ: And in the very act of receiuing, and by the act of receiuing, wee doe openly acknowledge and confesse before the world, that our confidence of saluation is onely in the sacrifice of the Lord Iesus Christ; which is, a reall praysing, magnifying, extolling, and preaching of his death vntill his comming againe. Now to conclude, yee haue made many long answeres to a short obiection, and notwithstanding the argument remaines in force. Your obiection proponed was this: ‘Wee may pray in the act of receiuing, therefore wee may kneele.’

Your first answere to this obiection was, That kneeling is not the onely proper and commendable gesture of prayer, and thereupon concluded, we might not kneele. This, as we haue shewed, is not a good consequence.

Next, yee answered, that to pray in the act of deliuery is against the Institution. This we haue confuted.

Thirdly, you answered, that wee ought not to pray before a creature: and therefore might not pray in the act of receiuing. The antecedent of this is false, as wee haue shewed: at least, as it is conceiued, and the conclusion holds not.

Fourthly, yee sayd, that we are not commanded by the act of Perth to pray; and therefore that we may not pray. This followes not.

Fifthly, because the prayer of the people in the act of receiuing is mentall, yee inferred, that they might not kneele▪ and this is no good consequence.

I neuer heard this obiection vsed by any man, but by you in this place, therefore if it bee false, your selfe that forged it, is author of the falsehood. The Bishop of Galloway, who is now at rest, hath this obiection in his Treatise, which is not yet answered, as he alledgeth:

Whatsoeuer spirituall benefit I may lawfully aske on my knees▪ the same I may lawfully receiue vpon my knees with thankesgiuing.

But I may lawfully with supplication, aske saluation by Iesus Christ on my knees.

Therefore I may lawfully receiue it on my knees.

Another argument was propounded in the Assembly at Perth, which neither at that time, nor since hath been answered, and it is this.

[Page 112]

Whatsoeuer spirituall benefit we should receiue in a solemne act of diuine worship, with thankesgiuing and prayer, that wee may receiue on our knees.

The body and blood of Iesus Christ, in the Sacrament, is a spirituall benefit, which in a solemne act of diuine worship, wee ought to receiue with thankesgiuing and prayer.

Therefore we may receiue the body and blood of the Lord Iesus Christ, in the Sacrament, vpon our knees.

The proposition of this argument, at that time denied, was proued thus:

Whatsoeuer benefit we ought to receiue with thankesgiuing and prayer, that we ought receiue with the gesture that is most agreeable to thankesgiuing and prayer.

Kneeling is such a gesture, &c. Ergo, &c.

In the Assumption it is affirmed, that Christs body and blood in the Sacrament, should be receiued with prayer and thankesgiuing: This we proue by this reason;

Whatsoeuer spirituall benefit we should receiue with a spirituall hunger and thirst, and with a spirituall appetite and desire after the grace and vertue that is therein to saluation: the same we should receiue with prayer, which is nothing else, but such an appetite and desire.

But the body and blood of Christ is such a benefit, &c.

Next that it should be receiued with thankesgiuing, I proue:

Whatsoeuer benefit we should receiue by extolling, and preaching, and magnifying, and praysing the inestimable worth and excellence thereof, the same we ought to receiue with thankesgiuing.

But in the Sacrament, we should receiue the body and the blood of Christ, with extolling and preaching, &c. Ergo, &c.

The Assumption is confirmed by the words of our Sauiour, Doe this in remembrance of me, and by the words of Saint Paul, So oft as yee eate this bread, and drinke this Cup, yee [Page 113] shall declare, that is, extoll, magnifie, and praise, The Lords death till hee come againe. Because I finde you fighting against your owne shadow, I thought good to set downe the very obiections, which were vsed in the Assembly at Perth, that as yet are not, nor I hope shall euer be answered.

PP.

It is againe obiected, That in the act of receiuing, we receiue from Christ an inestimable benefite: ought not a Subiect kneele, when he receiueth a benefite from a Prince, to testifie his thankfulnesse? Answ. This relation from Christ to the Sacrament as betweene the Giuer, and the gift, is common to all the Sacraments both of the old and new Law, ordinarie, and extraordinarie.

ANS.

The relation betweene the Giuer and the gift, in the old Testament is not so euident, because they wanted a cleare and expresse Word to expound the mysterie: Where haue yee such a Word concerning Circumcision? This is the putting off of the bodie of sinne, by the vertue of Christs Death and Resurrection, COLOS. 2.11. or concerning the Passeouer, This is the body of Christ, that is broken for you, this is his blood, that is shed for you? The Law had but the shaddow, the Gospell hath the expresse Image of good things to come: In the Law they had the shadow of the Giuer, and the gift, but in the Gospell we see him with open face. Now although to the shadow of the Prince men fall not downe, nor doe reuerence, they are to be excused; but he must bee reputed a contemner, who will not doe homage at the presence of his Prince. Further, as I said before, the externall actions of their Sacrament, could not bee commodiously [Page 114] performed with such a gesture, as is kneeling, but the action of our Sacrament may.

PP.

Next, we receiue the mysticall pledges, not out of the hands of God himselfe, or his Sonne Christ immediately, but out of the hand of the Minister. The person who receiues the gift from the King, is supposed to receiue it immediately: and suppose mediatly, yet ceremonies of Court, and mediate ciuill worships, are not rules of religious adoration, which should euer be immediate.

ANS.

Wee kneele not to receiue the mysticall pledges, but to receiue the bodie and blood of Iesus Christ, which the mysticall pledges signifie, and are deliuered immediately, by the hand of the Lord Iesus himselfe

PP

Thirdly, the manner of deliuery of the gift, and the will of the Giuer, are to be considered. If the Prince call his Nobles to a banquet, it is his will that they sitte at table with him, as Ionathan and Dauid sate at King Sauls table. Christ hath declared by the Institution, after what manner he would haue vs to receiue these mysticall pledges. Kneeling cannot agree with the actions and precepts of the Institution.

ANS.

If we consider the manner of deliuery of the gift, and the will of the Giuer, it fauoureth kneeling, rather then sitting: for although we be inuited to a banquet, [Page 115] yet it is not a bodily repast, such as Ionathan and Dauid receiued at Sauls table. That required leisure and time, and such a site and position of bodie, as [...] most commodious for ease; but by the Institution [...] it manifest, that the banquet whereunto wee are called, is the body and blood of Iesus, giuen externally in a little quantitie of bread, and one Cuppe diuided amongst many, and ministred internally with Christs owne hand. Neyther come wee to this banquet to feede our bodies, but to feede our soules, and to extoll and praise his death, as I haue ofte said before. Whereupon the Apostle inferreth, that wee should receiue worthily, that is, with such a reuerence, both externall and internall, as is worthie the Giuer, and the gift, and is most meete to set foorth the praise of the Giuer, and the worth of the gift. In this respect, kneeling is most agreeable, both to the actions and precepts of the Institution.

PP.

Obict. There is no new worship appointed, but an action alreadie appointed for Gods seruice is applyed to the sayd Supper. Ans. The parts of Gods worshippe may not be applyed to other, when comlinesse, commodiousnesse, institution, and command will not suffer. A man may not kneele in al the time of Sermon: [Page 127] he may not read in the act of receiuing, &c. To be short, A rite sacramentall, deuised by man, pretending humilitie, and shouldering out other rites instituted by GOD, cannot bee but presumptuous will-worshippe.

ANS.

After ye haue propounded these fiue breaches of the second Commandement excogitate by your selfe, and neuer heard before in any Church, yee obiect, that kneeling is no new worshippe, but an action already appointed for Gods seruice, and applyed to the Supper. And yee answere, That the parts of Gods worship may not bee applyed to other, when comlinesse, commodiousnesse, institution, and command will not suffer. This answere no man will deny; yet, yee take paynes, as Sophists are wont to doe, to prooue that which is not controuerted. The point we denie is this, that comlinesse, commodiousnes, institution, and command, permitteth not kneeling to bee vsed in the act of receiuing. This yee haue not prooued, nor bring yee any argument now to prooue it: but simple people will not perceiue your cunning and finenesse. In a word, kneeling is not, as yee affirme, a sacramentall rite, but a religious ceremony flowing from the relikes of that naturall pietie, wherein man was created▪ approued, and committed by God himselfe to be vsed in all such parts of his worship, as edification, order, and decency allowes. To debarre this from the Sacrament, by sitting, a gesture neuer commanded to be vsed in Gods worship, yet vrged by you, with opinion of necessitie, pretending the humilitie of obedience, where yee haue neither precept nor president; is indeed a subtill catching of the simple conscience in the yarne and net of wil-worship.

[Page 128]

PP.

Obiect. The Eucharist is a part of Gods worshippe, therefore wee ought to kneele in the act of receiuing. Answ. In a large sense euery act whereby God is honoured, may be called the worship of God, as oathes, vowes, and sacrifices, &c But adoration is the worshippe of God in a strict sense. Kneeling is the gesture of adoration, but not of euery part of Gods worshippe. Receiuing, eating, drinking in the Sacrament, are parts of Gods worshippe; but they are not gestures of adoration. All the Sacraments both of Iewes and Christians, were parts of Gods worshippe, as well as the Eucharist, and yet they kneeled not in the act of participation.

ANS.

Yee obiect heere, That the Eucharist is a part of Gods worshippe, therefore wee ought to kneele: and yee answere, That kneeling is a gesture of adoration, but not of euery part of Gods worshippe: This answere is true; but it makes against your selfe: for the Eucharist is an Eucharisticke action, that is, an action of thanksgiuing and prayse, which cannot bee performed without adoration, the gesture whereof yee confesse to bee kneeling. As to the Sacraments of Circumcision and Baptisme, the externall acts of them (I speake of Baptisme as it was vsed in these times, when men went downe into the water, and were baptized) could not bee commodiously performed with kneeling: But I thinke it were no sinne, if a man of perfect yeeres, comming to be baptized, should kneele: and contrarywise, it were vndecent for him, not to kneele at the inuocation of the Name of the Father, the Sonne, and the holy Ghost. As to the Passeouer [Page 129] we haue often answered, that it was a full repast, and could not be commodiously celebrated with kneeling: as no gesture is of necessary vse, so none is to bee chosen which is not commodious.

PP.

Obiect. The Eucharist is a sacrifice, and congeries sacrificiorum, a heape of sacrifices, a commemoratiue sacrifice, a sacrifice of a broken and contrite heart, of prayse, of prayer, of almes: therefore this Sacrament should be receiued with kneeling, saith the Bishoppe of Rochester: and therefore the gesture of kneeling is rightly applyed to such a kinde of worship. Answ. The actions afore sayd are called Sacrifices onely by analogie, and metaphorically. They are not proper sacrifices. The inuisible sacrifice, by the which a man offers himselfe by contrition, inward deuotion, mortification, is the daily sacrifice of a Christian, Rom. 12.1. We offer our selues to be sacrificed when the Word is preached, Rom. 15. We kneele not when wee giue almes. These improper and metaphoricall sacrifices are not acts of adoration. The Paschall Lambe was slaine in the manner of a reall sacrifice, and yet notwithstanding this immolation, they kneeled nor at the eating of the Paschall Lambe The Sacraments of the old and new Testament were alike in representation, signification, and exhibition.

ANS.

Howsoeuer the sacrifices aforesaid be metaphoricall, as yee say, and no proper sacrifices, yet they are spirituall sacrifices, which men are accustomed to offer with kneeling. Although wee kneele not when we giue almes, yet we kneele when we pray & praise. The sacrifice of the Passeouer, and other sacrifices vnder [Page 130] the Lawe, although when they were eaten in priuate houses, they did not kneele that eat them, because it could not be done conueniently, for the reasons oft recited: yet it appeares, when they were offered on the Altar, which was the publike act of Gods worship, that they bowed their knees. So Micheas, Cap. 6. vers. 6. and Saint Luke saith in his first, that when Zacharie was offering Incense, all the people continued praying: which they did not without kneeling, or some other externall rite of adoration. Where yee affirme, that the Sacraments of the old and new Testament were alike in representation, signification, and exhibition; it is true, as touching the matter represented, but the manner was as farre different, as the shaddow is from the expresse and perfect image of the thing it selfe. The sacrifices of the olde Testament were but shaddowes of Christ▪ our Sacraments, by reason of the Word annexed to them, and the doctrine of the Gospell, whereby they are cleerely expounded, are viue and perfect images of Christ, and of the benefites wee haue by him; therefore they are to bee celebrated with greater adoration and deuotion, both externall and internall, then the sacrifices vnder the Law, because our deuotion and adoration should be proportioned to the measure of our knowledge and faith.

An Answere to the Section, entituled, Kneeling not practised in the ancient Church.

PP.

THE two former breaches are sufficient of themselues, howbeit kneeling were otherwise warran [...]ed by the practise of the Church, &c.

[Page 131]

ANS.

I am assured, if kneeling be warranted by practise of the ancient Church, no good Christian will thinke for the friuolous reasons adduced by you, that they committed any of these breaches. But you labour to proue, that the ancient Church did not practise it▪ for yee say, that when the Arrians denyed Christs true diuinitie, the Orthodoxe Church, who acknowledged his diuinitie, kneeled not in the act of receiuing, which had beene expedient, if the same had beene lawfull: vnto which I answere, That there be many things expedient to be done, which notwithstanding are not done, nor ought to be done; not because they are vnlawfull in themselues, but for some other respect, as some custome receiued, or some order formerly established, which vpon euery apparant expedience is not to be altered: for example, It was expedient, because of the same heresie, to haue kneeled at all times, when publike prayers were offered to Christ, or to the Father in his name: yet on the Lords day, which was the most solemne time of worship, the ancient Church kneeled not at publike prayer; not because it was vnlawfull in it selfe to haue kneeled, but because there was an order receiued in the Church, that on the Lords day the people should stand and not kneele.

Next, when yee say, that the ancient Church did not kneele at the receiuing of the Sacrament, and will prooue it by this, that it was the custome of the Church to stand in the time of publike prayer all the Lords dayes in the yeere, and on euery day from Easter to Pentecost, because of the ioyfull memory of Christs resurrection: for, say yee, this Sacrament, being a matter of great ioy, far lesse would they [Page 132] k [...]eele at the celebration of it. To this, I answere, That if the order of the Church could haue permitt [...]d knee [...]ing, the nature of the action, although [...] bee a matter of great ioy, would haue sorted [...]ell enough with this humble gesture. In the 17. of Gen [...] 16. God promised to Abraham, that hee would [...]esse Sarah, and giue him a sonne by her, and make her the mother of many Nations, and Kings to come of her the Text saith in the next verse, that Abraham fell vpon his face, and laughed Here yee see a matter of great ioy, which made Abraham to laugh, ioyned with a gesture of greater humilitie then bowing of the knee is. The bowing of the body and the knee, is not as your Master of table gesture and ye here affirme, the gesture onely of an humble Penitentiar; but it is the gesture also of these that giue thanks. So the Leper gaue thanks, Luke 17.16. And of these who ioyfully sing prayses to God, Psalm. 1 [...]8. vers. 2. And of these who pray as our Sauiour, Luk. 22.41. who kneeled and prayed, though [...]e was no Penitentiar. And of these, who offered their gifts to God, Mich. 6.6. And of these with whom God talked, either immediately, as he did with Abraham, Gen. 17.3. or mediately, as by Mayses, to the people of Israe [...], Exod. 12.27. And of these that were astonished at the works of God or his Word, 1. King. 18.39. 1. Cor. 14.25. To be short, if Abraham, when he did onely receiue the promise of the blessed seede, fell on his face▪ Gen 17.17. how much more ought the faithfull bow their knees, when they receiue the performance of this promise, euen the blessed Seede himselfe from the hand of God in this spirituall Banquer? So it is not the nature of the action that will enforce the gesture of standing to haue been vsed in the Sacrament rather then at prayer, but the custome and order of the Church only; which if ye were able to produce [Page 133] as well for standing at the Sacrament, as at praying on the Lords day, your argument were strong: but that yee shall neuer doe, except ye grant according to the truth, that the Sacrament is an act of reall adoration. In that case Tertullians testimony, which you cite, would aduance your cause mightily, who sayes, De geniculis adorare nefas ducimus.

Two or three testimonies of Eusebius, Chrysostome, and Tertullian, for standing on the Lords day at the Table, or Altar, when the Sacrament was receiued, will not proue a constant and vniuersall practise of that gesture. Neyther is the example of the Abissines, and Muscouites, who stand to this day, able to counterpoyse the practise of the vniuersall Church, for the space of foure or fiue hundred yeeres preceding their dayes, wherein they kneeled at the receiuing. Nor are you able to prooue, that the gesture of kneeling was brought into the Church by the error of Transsubstantiation, as ye confidently affirme in the last line of this Section. For Honorius, as wee sayd before, did not decree kneeling to bee vsed at the receiuing of the Sacrament, but at the eleuation and circumgestation which was a superstitious and idolatrous worshippe inuented by man. And it is euident, at the time when that Decree was made, the people were accustomed to kneele at the receiuing; and if it had not beene the custome, there is no question, but the same would haue beene straitly enioyned by the same Decree. But it is playne, that before that time, as euer since, this gesture is continued in the Church: for as Saint Augustine vpon the 98. Psalme, testifies, No man doeth worthily receiue, but hee that adores. And in the same places hee saith, Non peccatur adorando carnem Christi, sed peccatur non adorando: that is, Wee sinne not in adoring Christs body in the Sacrament; but [Page 134] we sinne, if wee adore it not. And Chrysostome in one of his Homilies hath these words, Ergo adora, & communica: that is, Adore then, and communicate, but vnto these, and the rest of the testimonies, yee answere, That it followeth not, because they adored, that therefore they kneeled, because (say yee) their testimonies make mention of adoration, not of the Sacrament, but of Christ in the Sacrament▪ and wee say the same, that at the Sacrament Christ only is to be adored, and not the sacramentall Elements, which are the signes. So in this wee agree; but because that maketh nothing against kneeling, yee subioyne, that their testimonies are to bee vnderstood of spirituall and internall adoration; and to confirme it, yee quote in the Margine D. Fulke, vpon the first to the Cor. 11. Sect. 18. But let the Reader peruse the place, he shall finde nothing in it against the gesture of kneeling, or any other religious signe of adoration; onely hee saith, that adoration, mentioned by the Fathers, is to be vnderstood of the spirituall adoration of Christ, and not of the externall adoration of the Sacrament. And if hee had meant otherwise, Chrysostomes words in the 24. Homilie, vpon the first to the Corinths, Cap. 10. cited by himselfe, would haue controlled his saying: Hoc corpus, etiam iacens in praesepi, reu [...]riti sunt Magi, &c. that is to say, The wisemen did reuerence to this body (he meanes the body of Christ,) lying in the Manger; and these wicked and barbarous men, leauing their houses and Countrey, hauing finished a long iourney, and comming to the place, they adored with great feare and trembling. Let vs therefore (sayeth hee) that are Citizens of heauen imitate these Barbarians. Thus farre Chrysostome. Now to imitate them, is not to come with inward reuerence onely, but to shew it also in outward [Page 135] gesture; for of them the Scripture saith, That falling downe, they adored CHRIST. And it is manifest by the words following, that Chrysostome meanes not of the inward adoration onely, but also of the outward; Non solum hoc ipsum corpus vides, sicut illi, &c. Thou doest not onely see the same body as they did, but thou knowest both his power, and dispensation, and thou a [...]t ignorant of no thing done by him, as being exactly and accurately imitated in all mysteries. Let vs therefore stirre vp our selues with feare, Et longe maiorem quàm illi Barbari ostendamus reuerentiam: that is, Let vs shew foorth much more reuerence then these Barbarians. The word, Ostendamus, manifestly shewes that Chrysostome exhorteth his people not to the inward adoration of Christ onely at the Sacrament, but to the externall also. The practise of all Churches since the dayes of Christ confirmeth the same: for there was neuer any Church, wherein the Sacrament was receiued without some externall signe and gesture of adoration. To stand before the Lord in a solemne act of diuine worshippe, is a gesture of adoration: and as yee obserued before out of Drusius in the 51. Page of this Pamphlet, standing is taken for prayer, because it was the vsuall gesture at prayer. The discouering of the head in our Chu [...]ch is an externall signe of adoration, otherwise our people, who are wont to sitte at the reading of the Word, singing of Psalmes, and publike prayers, did vse no externall signe at all. And as in these actions, the discouering of the head is a signe of adoration, so is it in the receiuing of the Communion; and was so euen when wee did sit at the receiuing: for the reuerence of the bare head was not giuen at that time to the externall Minister, nor to the externall Elements, but to [Page 136] [...] ▪

PP.

The proofes already made for standing vpon the Lords day for 1000 yeeres in the Church, doe euince that geniculation had no place in the act of receiuing all that time. It hath therefore followed vpon bodily presence and transsubstantiation.

ANS.

Your proofes haue euinced nothing, except yee grant, that to receiue the Sacrament is an act of adoration; for all the testimonies ye bring runne that way. And at most yee haue onely proued, that on the Lords day they stood at the Sacrament: whereupon if yee conclude, that geniculation had no place, yee must vpon the same ground, that sitting had no place: yea, it s [...]all euince, that sitting had no place in the Church, vnto the yeere 1560. at which time it was receiued in our Church: for after these 1000. yeeres, wherein yee proue that standing was vsed, kneeling succeeded, and hath continued euer since in the Church, vntill the time of reformation. So sitting was neuer in vse by your owne argument. As to the gesture vsed by our Sauiour at the Paschall Supper, which yee affirme was continued at the institution of the Sacrament, it was not sitting at a Table vpon fourmes or chaires, but lying, and leaning vpon beds: and it is vncertain, as I shewed [Page 137] before, whether that gesture was continued or not; and albeit it had beene continued, there was neuer Church or Diuine, that thought it exemplary; for if they had done, they would neuer haue vsed standing, or passing, or kneeling in stead of it.

If we might bee bold to coniecture, with what gesture the Apostles receiued the Sacrament, as yee are bold to affirme that they sate; or what gesture Christ would haue vs to obserue; it were doubtlesse surest to thinke, that the Apostles receiued with that same gesture, which they vsed at the thanksgiuing and blessing, wherewith the Institution begins: and therefore that the gesture, which the Church thinketh most meet to be vsed at the thankesgiuing, is the gesture fittest for the people to receiue; because the action it selfe is a reall thankesgiuing, and should haue conioyned with it, the thankesgiuing and blessing, wherewith the action beginnes in the minde and affection of the receiuers: and because euer since the first Institution, wee finde the Church to haue vsed the same gesture at the receiuing, that they vsed at the thankesgiuing and prayer. For when for the space of a thousand yeeres, they stood and prayed, as you your selfe affirme, and so doth your namelesse Master of table gesture; then they stood, and receiued the Sacrament: and after that, when on the Lords day, the Church began, in stead of standing, to vse kneeling at prayer, they began also to receiue the Sacrament kneeling, which forme of receiuing hath continued to our times.

But to returne againe to your argument, where yee say, that the proofes made for standing doe euince, that for the space of a thousand yeeres kneeling had no place, I will let you see how futile your argument i [...]. The Church stood on the Lords day at the Sacrament, for the space of a thousand yeeres: Ergo, say yee, they [Page 138] kneeled not for the space of a thousand yeeres. May you not by the very same reason conclude? The Church laboured not, nor fasted on the Lords day, for the space of a thousand yeeres: Ergo, they neither fasted nor laboured at al [...], for the space of a thousand yeeres. If during all that time, the Sacrament had been onely celebrated on the Lords day, your argument were probab [...]e: but seeing the Sacrament, as S. Augustine writes, was giuen euery day, and to giue it on the first▪ fourth, and sixt dayes of the weeke, was held to bee an Apostolike constitution: Therefore, as on the rest of the weeke dayes, except the Lords day, they prayed, f [...]xis in terram genibus, with their knees close to the ground; so with that same gesture they receiued the Sacrament, for the Church did euer receiue with the same gesture, which they vsed in prayer, as I haue proued by induction. The Apostles receiued with the same gesture, which they vsed at the thankesgiuing. This yee cannot denie, except yee ouerthrow all the grounds that yee laid, for the example and precept of Christ to bee obserued. The Church on the Lords day, hath euer vsed to stand at the Sacrament, when they stood at prayer, and if you can produce one instance to the contrarie, I shall pray you doe it; or if not, suffer mee to conclude against you; that as on the Lords day, when they stood and prayed, they also stood and receiued: so at that same time on the weeke dayes, when they kneeled and prayed, they kneeled and receiued: and this is proued by all these testimonies of the Ancients, wherein the people are exhorted to humble themselues externally at the Sacrament, as by the m [...]st cleare testimony of Chrysostom I cited before. Hereby it is manifest, that the gesture of kneeling followed not the errour of Transsubstantiation, but was receiued and retained in the Church on the Lords day, at publike prayer and receiuing [Page 139] of the Sacrament, as it had been vsed before on the weeke-dayes, at these religious exercises. Thus following your owne foot-steps, and building on your owne grounds, kneeling is proued to haue been in vse in all ages, and with your owne hands, yee haue thrust sitting to the doore for the space of 1560. yeares.

An answere to the last Section, entituled Kneeling, not practised in the Reformed Churches.

PP.

THe Lutheran Churches do acknowledge reall presence by way of Consubstantiation: it is no wonder therefore, that they approue kneeling. The Reformed Churches, as they damned bodily presence, so haue they reiected the gesture of kneeling in the act of receiuing. The Church of Bohemia hath retained this gesture since the dayes of Iohn Husse. In their Confession exhibited to King Ferdinand, anno 1535. it is thus said, Ministri verò Dominicae coenae verba referentes plebem ipsam ad hanc fidem hortantur, vt corporis Christi praesentiam adess [...] credant. The Ministers are willed to stirre vp the people to beleeue, that the bodie of Christ is present: the purer sort amongst them, as they haue reiected the errour of reall presence, so depart they from this gesture. In our neghbour Church, some of their defenders of kneeling, will not haue vs inquisitiue of the maner of Christs presence in the Sacrament. And the Bishop of Rochester commends 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, condemnes likewise this diligent search of the maner of Christs presence. If the maner of Christs presence be not determined, there can arise no other, but a confused worship, of such a confused [Page 140] 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 Church, and some Reformed Churches, 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, we accommodate our selues to a table, to participate of the dainties set thereon: standing was neuer abused to idolatrie, as kneeling hath been; we are not bound to imitate other Churches further, then they imitate Christ. Our sitting is not Scottish Geneuating, but a commendable imitation of the Apostolicall Churches, and obedience to Christs Institution.

They flee vp at last to the Church Triumphant, and alledge for kneeling, the foure and twenty Elders falling downe before the Lambe: but how conclude they this, that they that are called to the Supper of the Lamb kneele at the Supper of the Lamb? And seeing the blessed soules shall not be clothed with their bodies before the Resurrection, how can they conclude materiall geniculation of the blessed Saints in heauen? All creatures in heauen, in earth, or vnder the earth, are said to bow their knee at the name of Iesus, that is, to acknowledge his Soueraigne authority, howbeit the celestial Angels, blessed soules, and infernall spirits, haue not knees to bow with. The euerlasting felicity of the children of God, is the Supper of glory; Doe they drinke continually of that felicity vpon their knees? Thousands, thousands stand before him; many shall come from the East, and from the West, and sitte at the heauenly Table [Page 141] with Abraham, Isaack, and Iacob: may we not then conclude sitting and standing, as well as they do kneeling, if we looke to the letter of parables, visions, allegories and prophecies? but symbolicall theologie is not argumentatiue. Lastly, how will they prooue euidently, that the falling of the foure and twenty Elders before the Lambe, is to bee interpreted of the Church Triumphant, rather then of the Church Militant?

ANS.

To proue that kneeling is not practised in the Reformed Churches, yee cut off in the beginning from their number the Lutherans, because they acknowledge the Reall presence by way of Consubstantiation. This I grant is an error, yet is it not directly fundamentall. They abhorre, as we doe, the Bread-worship, and they worship Christ in the Sacrament, as we should do; their errour is onely in the manner of his presence, which errour should not debarre them from the Communion of the Reformed Churches: with them yee reckon the Church of Bohemia, because in their Confession exhibited to King Ferdinand, anno 1535. they say, Ministri verò coenae Dominicae, &c. Let the Ministers when they rehearse the words of the Lords Supper, exhort the people to this faith, that they may beleeue the body of Christ to be present there. By this yee conclude, that some of them held the errour of Reall presence in the Sacrament; and yet their Confession mentioneth neither reall, nor corporall, nor locall presence. And it is no errour to beleeue the presence of Christs body in the Sacrament after some manner; as to beleeue that it is there obiectiue, that is, as the reall obiect, whereupon we must fixe and fasten our Faith: and to beleeue that it is there virtute, & efficacia, in vertue, and efficacie, to nourish and strengthen vs in newnesse of life heere, and [Page 142] raise vs vp vnto eternall life hereafter: In respect whereof, Christ [...]aith, That his flesh is meate indeed, and his blood [...]s drinke indeed; and that he who eateth his flesh, and drinketh his blood, hath life eternall, and that he shall raise him at the last day. Lastly, to beleeue that the body of Christ i [...] present in the Diuine Person, wherein it subsisteth, albeit locally the same be in heauen, is no errour▪ for wheresoeuer the person is, there both the Natures are pre [...]ent coniunctly. The Diuinitie is euer, and euery where clothed with the humanitie, wherein it dwelleth bodily, and ought to be considered so in all actions of diuine worship: and the Humanity is euer, and euery where conioyned with the Diuinitie, albeit the same be not extensiue, or diffuse, as the Vb [...]quetars hold, through euery place with the Diuinitie: As by example, wheresoeuer a man is personally present, there his head, his body, & all his members are present, albeit the foot or the hand be not in the place where the head is, yet they are coniunctly present with the head, where the person is; and so as Christ is personally present at the Sacrament, so is his Diuinitie and Humanity coniunctly present in the Person. That to conclude, it is no errour according to the Confession aboue expressed, to beleeue the spirituall, powerfull, and personall presence of Christs bodie at the Sacrament, and in that respect to worship his flesh and blood there: yea, Saint Augustine saith, That it is sinne, not to worship his flesh there. But you must be excused to exclude all from your Communion, that beleeue any such thing, because yee haue denied before, that the Sacrament hath such a promise, and presence of Christ, as the Temple or Arke had vnder the Law, pag. 51. And pag. 50. yee denied, that it was a signe that should moue vs vpon the sight thereof, [...]o lift vp our hearts to the spirituall obiect of Faith (I vse your own words) or a meanes or occasion to stirre [Page 143] vp men to adore the Principall, that is, Christ: And so yee doe acknowledge, that they are ordered of God to be signes only, and seales of his graces, without any promise, power, vertue, or presence of the bodie of Christ; that is the opinion of the Anabaptists. If these be they, whom yee call the purer sort amongst the Bohemians, I know not; this I know, that the Polonian Church esteemes them Arrians, who sitte at the Sacrament, whom I hope yee will not repute to be the purer sort, or reckon amongst the Reformed. Thirdly, if yee debar from the communion of the well reformed Churches, all who are of the Bishop of Rochester and Suttons minde, who commend their simplicitie, that beleeue Christs presence, and are not inquisitiue of the maner, but professe with Durandus, saying, modum nescimus, prasentiam credimus; then shall yee excommunicate from your societie, all that preferre the peace of the Church, to the loue of contention and curious disputes, that haue disquieted the Church, rent the body therof a sunder, and diuided the same in factions.

Where yee say, that if the maner of Christs presence be not determined, there can arise no other but a confused worship of such a confused, and indetermined presence: your allegation is but rash and prophane. Can yee determine the maner of Christs presence in heauen particularly? or the manner of God the Father his presence in heauen and earth, albeit we beleeue that God is in essence and power euery where, and that Christ is bodily in the heauens? These determinations are but generall, and confused notions; yet God forbid wee should say as yee doe, that the presence of the Father and the Sonne in heauen, and in earth, are confused, or that the worship is confused, that is giuen thereto according to Gods Word.

As to the Papists, who acknowledge (as yee say) that [Page 144] there ought to be no adoration, but where there is a bodily presence acknowledged in the Sacrament, although yee be of the same minde, and thereupon condemne all adoration of Christ in the Sacrament, yet we [...] no more [...]o that their opinion, then to the rest of their errours; and therefore affirme with the learned and Diuine Bishop IEVVEL, That i [...] is without doub [...] our dutie to adore the body of Christ, in the word of God, in the Sacrament of Baptisme, in the mysteries of the body and blood of Christ, and wheresoeuer any foot-step or signe of it appeare [...], [...] chiefely in the holy mysteries, in which we haue a liuing expresse Image of all Christs peregrination in the fles [...]. To conclude, if yee except out of the number of the reformed Churches, all that thinke that Christ is present in the Sacrament, and in the Sacrament to be adored; I feare yee draw the number of the reformed Churches to a very small count, whom yee call the purer sort, such as Arrians, Anabaptists, and their followers. But if by the reformed Churches, yee vnderstand those, who distinguish betweene the signes and the things signified, giuing to the signes the reuerence due to them, and adoring onely the thing signified, to wit, the body and blood of Christ in the Sacrament of these, some, I confesse, do erre in esteeming Christs bodie to bee really and locally present: and yet, seeing they agree with vs in the chiefe and principall grounds of Religion, wee must not excommunicate them from the number of the reformed. But let vs lay aside these, whom yee call Vbiquetars: If yee hold the rest for Reformed Churches, that are in Germanie, Polonia, Bohemia, Hungaria, Denmark, Norway, and great Britaine, with the Church of Ireland; for one that sitteth at the receiuing of the Sacrament in all these Churches, they are an hundred that kneele.

I mention not the Church of France, where they [Page 145] stand, and sit not; whom yee condemne by your doctrine of breaking the Institution, and transgressing the Precept, and precedent of our Sauiour; and with them, the ancient Church for the space of a thousand yeeres, that stood and receiued, as also others of the Reformed, who follow their example: for when yee maintaine sitting as necessarie by institution, example, and precept; yee condemne all that do otherwise. Yet, yee could p [...]esse heere to excuse them, or rather to mitigate your censure of them, saying first, that by standing, men accommodate themselues to a table, to participate of the dainties set thereon. Next, that standing hath neuer beene abused to idolatry, as kneeling hath bin: but these abuses are friuolous, and nothing worth; for in the Church of France, where they receiue standing, they doe no more accommodate themselues to a table, then they who kneele; for neither doe they reach their hand to the table, to take any thing to themselues therefrom, receiuing all from the hand of the Minister; nor doe they stand socially, as yee will haue sitting to be vsed for society and familiar entertainment; but first one or two commeth, and hauing receiued, they passe to giue place to others. Secondly, yee forget, or th [...]n are ignorant, that the Priest standeth, whilest hee saith Masse, and receiueth, adoring the Elements. And th [...]rfore kneeling was neuer more abused by the people, then standing is by the Priest. So as by these your excuses, the reformed Churches of France, and others, that stand at the receiuing of the Sacrament, are not liberate frō the breach of the Institution, & second Commandement, wherewith yee charge those that kneele.

In the end hauing condemned all for Idolaters, who kneele on earth at the Sacrament, yee ascend to heauen, and there yee deny that we are able to conclude, that they who are called to the Supper of the Lambe, [Page 146] [...] [Page 147] vsed by the Saints in adoration, which is attributed to the blessed Spirits in heauen metaphorically▪ and therefore that on earth there is no gesture more proper to be vsed in adoration, then the reuerend gesture of kneeling. Last of all, by the falling downe of the twentie foure Elders, it is euidently prooued, that thanksgiuing and praise may be offered to God on ou [...] knees, or in a gesture more humble, whether they bee interpreted to bee the Church militant, or triumphant.

Now to conclude: When all your reasons and discourses shall be considered by the iudicious Reader, he shall finde, that they all tend to the contempt of the Sacrament, and to leade men to a prophane estimation thereof: For first, yee maintaine, that it is to be celebrated with no other gesture then a common banquet for bodily repast. Secondly, that it is not in statu accommodato ad adorandum: that is to say, That it is not a signe or middest appointed to stirre vp the receiuers to worshippe their Sauiour. Thirdly, that Christ is eyther not present in the Sacrament at all, or that his body is not to bee esteemed present after any manner. Fourthly, that at the Sacrament neither his person, nor his body and bloud: that is, neither the giuer, nor the gift is to be adored. Finally, that all, who at the Sacrament adore him by bowing of their knees, are Idolaters, breakers of the second Commandement, and violators of the Institution. These are assertions very contrarious to the iudgement of the Primitiue Church, touching the Sacrament, which of all the parts of Gods worshippe, they esteemed the most principall; as Casaubone obserues out of the Ancients in his 16. Exercit. Sect. 58. which hee concludes with these words; Ex Augustin [...] disputatione contra Pa [...]stum Manich [...]um, lib. 20. cap. 21. discimus veterem Ecclesiam in illa, [Page 148] [...]

Sentenua Petricou [...]e [...] Synod [...] generalis, Anno Dom. 1578. Conclus. 4. sub f [...]nem.

CEremonias libertati Christian [...] donamus, ac permittimus, vt stantes▪ vel genua fie [...]tentes, pij, sacramentum corporis, et sanguinis Christi sumant: sessionis verò ad mensam Domini, quia praeter ritus in omnibus per Europam Eccles [...]is vulgo consuetos, illi inter nos primi auctores extirerunt, qui omnia temere in Ecclesia mutantes, et sine scientia, Christum quasi imitantes, à nobis ad Arrianismum transfugae facti: quare [Page 149] hanc prop [...]iam ipsis, vt Christum, et sacra eius irr [...]uere [...]ter [...]a [...]tantibus, tanquam inhonestam & irreligiosam, s [...]mphe [...] [...]bus (que); admodum scandalosam ceremoniam reijeimus. That is, For Ceremonies we remit them to Christian libert [...], and permit the godly to receiue the Sacrament of Ch [...]ists body and bloud standing or kneeling▪ but because sitting at the table of the Lord, by, and besides the custome commonly vsed in the Churches of Eu [...]ope, was first inuented by these that changed all things temerariously in the Church; who counter [...]aiting Christ, without knowledge, haue played the fugitiues from vs to Arrianisme: we reiect this ceremony as vnhon [...]st, irreligious, and e [...]tremely scandalous to the simpl [...]r sort, leauing the same to them that handle the sacred things of Christ vnreuere [...]ly, as they doe himselfe.

Wlodislauiensis Synodi generalis, Anno. 1583. Iunij 19. Conclus. 6.

QVod attinet ad ceremonias caus Dominicae, sententia iam o [...]im in Sendomiriensi Synodo agitata, & conclusio in generali Cracouiensi, at (que) Petricouiensi Synodo facta, ac repetita, in hoc etiam Wlodislauiensis Synodi consessu approbata est: nempe, Ne in vsu sit sessio ad mensam Domini in vllis huius consensus Ecclesijs Poloniae & Lituaniae, &c. Na [...] haec ceremonia (licet cum cateris libera) Ecclesijs Christianis, & caetibus Euangelicis non est vsitata; tantúm (que) [...]nfidelibus Arrianis cum Domin [...] pari solio sese collocantibus propria: Hortamur itaque, vt administretur c [...]na Domini stantibus, vel genua flectentibus, cum protestatione contra artolatriam Papistis consuetam. That is; Concerning the ceremonies of the Lords Supper, the opinion agitated long agoe in the Synode of Sendomire, with the conclusion taken in the generall Synode of Cracouia, and [Page 150] [...].

[...] 1. Cor. 11. [...] 2. De fractione pan [...] in sacra Euchari [...]tia.

ANS.

In the Conclusion, the Pastors are appointed to rebuke all supers [...]tious obseruation, and lice [...]cious prof [...]tion thereof. This agrees with all the sound Doctrine deliuered from Pulpits concerning this point.

That which is interlaced in the Canon, Saint Augustine affirmes to bee Apostolique, Epist. 118. ad Ianuarium: Illa autem qua non scripta, sed tradit [...] custodimus, quae quidem [Page 9] toto terrarum orbe obseruantur, dantur intelligi, vel ab ipsis Apostolis, vel à plenarijs Concilijs, quorum est in Ecclesia saluberrima autoritas, commendata, at (que) statuta retinere, sicuti quod Domini Passio, & Resurrectio, & Ascensio in coelum, & aduentus de coelo Spiritus Sancti anniuersaria solennitate celebrantur, & si quid aliud tale occurreret, quod seruatur ab vniuersa quacun (que) se diffundit Ecclesia: that is, Whatsoeuer things are not written, but by Tradition obserued through the whole world, must be thought to haue beene prescribed by the Apostles themselues, or then to haue beene ordayned by generall Councells, whose authoritie hath euer beene great in the Church; as namely, The anniuersary celebration of the Passion, Resurrection, and Ascension of our Lord, with the descending of the holy Ghost, or any such like thing that is obserued by the whole Church diffused through the world. And in the same Epistle, hee affirmes, that it is most insolent madnesse to doubt, if that should bee obserued, which the Church vniuersally keepes. Similiter etiam si quid horum tota per orbem frequentat Ecclesia▪ nam hoc quin ita faciendum sit, disputare, insolentissimae insaniae est. This conclusion of the Church his Maiesties pleasure was to ratifie by Act of Councell, and command cessation from labour vpon these fiue dayes, to the end, the holy Exercises appointed to be done thereon might be the better attended.

PP.

Piscator describes a festiuall day on this manner: Festum propriè loquendo, est publica, & solennis ceremonia, mandata à Deo, vt certo anni tempore cum singulari laetitia obeatur ad gratias agendum Deo, pro certo aliquo beneficio in populum suum collato: A feast in proper speech is a publique and solemne ceremonie, commanded by God to bee celebrated a certayne time of the yeare, with singular gladnesse to giue thankes to God for some certayne benefit bestowed on his people. Hooker intreating this Argument, entitules the subiect, Festiuall dayes. He makes festiuall solemnities to be nothing else, but the due mixture, as it were, of these three elements: [Page 10] Prayses set forth with chearfull alacritie of minde: Delight expressed by charitable largenesse, more then common bountie; and sequestration from ordinary labours. By these descriptions wee may see, that the Sabbath day is not properly a festiuall day. The ordinary Sabbath is weekely: The festiuall is Anniuersary. Wee may fast vpon the ordinary Sabbath, but wee cannot fast and mourne vpon a festiuall day, &c. Vpon the ordinary Sabbath all the parts of Gods worship may bee performed: Vpon festiuall dayes proper Texts, Epistles, Gospels, Homilies, and Sermons, are framed for the mysterie of that day. So that the ordinary Sabbath is morall, and for the worship of God in generall, the festiuall is mysticall. Essentialia festi; the essentiall parts of a festiuall day are cessation from worke, hearing of the Word, participation of the Sacraments: commemoration of diuine mysteries may be performed vpon the ordinary Sabbath, but to make vp a festiuall day, Bellarmine requires a determination of day, signification, and representation of the mysteries wrought on such dayes.

ANS.

The description made by Piscator, is proper onely to the festiuall dayes prescribed in Gods Word. Hookers is more large, and may bee applyed to the Ecclesiasticall Festiuities. The Iewish Sabbath, according to these descriptions, is not properly festiuall, yet the Lords day was esteemed such by the primitiue Church and ancient Diuines, who held it not lawfull for Christians to fast thereon. Proper Texts, Epistles, Gospels, &c. are not to bee framed for the mysterie of the festiuall day, as yee say, but for the benefit and diuine action appointed to be remembred thereon. If by the ordinary Sabbath yee vnderstand the Iewish Sabbath, it was not onely morall, but mysticall, as their festiuall dayes were: and if by festiuall dayes yee vnderstand the dayes obserued in the Christian Orthodoxe Church, we deny them to be mysticall. If by essentialia festi, yee vnderstand the essentiall parts of the worship performed on the festiuall day, wee deny cessation [Page 11] from worke to be an essentiall part of the worship, but only concomitant and consequent thereto, because it cannot be commodiously performed without cessation from other businesse. As to Bellarmines opinion, himselfe professes, that it is contrarie to the iudgement of our Diuines. For they hold, as wee doe, that our Festiuall dayes are not obserued for signification and representation of our mysteries, or memorable workes wrought on these dayes, or as a part of diuine worship; but for order and policie, as meete and commodious circumstances for commemoration of the workes and benefits of God thereon, Bellar. de cultu Sanctor. l. 3. c. 10.

PP.

Six dayes shalt thou labour, and doe all that thou hast to doe. These words are either a command to doe the workes of our calling, as many both Iewish and Christian Diuines doe interpret: or else a permission, as others doe interpret: If they contayne a command, no countermand may take it away. If a permission, no humane authority may spoyle men of the libertie, that God hath granted vnto them, as long as they haue any manner of worke to doe, for the sustentation of this life. The Muscouites therefore say very well, that it is for Lords to keepe Feasts, and abstaine from labour. The Citizens and Artificers amongst them vpon the Festiuall dayes, after diuine Seruice to betake themselues to their labor and domestick affaires, as Gaguinus reports.

ANS.

Whether the words of the command, bee preceptine, or permissiue, I will neither curiously, nor contentiously dispute, but it seemes, they are not preceptiue; for if wee were commanded to spend the whole sixe dayes in seruile labour, then times could not bee lawfully appointed for publike Prayers in Cities at morne & at euening: nor ordinary times for preaching on the weeke dayes, or for exercise, or for catechizing; nor times for fasting vpon vrgent occasions without sinne, and breach of the Precept. Next the precept [Page 12] [...] [Page 13] to the order taken by Superiours for publike actions, that by a mutuall harmonie, the weale of the whole bodie both temporall and spirituall may be procured. Otherwise if by this permission the libertie were granted to euery person, which you imagine, to attend his own businesse without respect of order, or subiection to policie, there could be nothing but confusion amongst men. The generall libertie granted to men touching the vse of times, meats, clothing, talking, sleeping, watching, &c. takes not away the power of Ciuil & Ecclesiastick Gouernors, to set down Constitutions & Canons touching the Dispensation of these things for the weale of the Countrey. Neither doe the Lawes and Ordinances touching this Dispensation spoyle men of their libertie, but directs them how to vse it profitably and well. The Act therefore of Councell and Proclamation made thereupon, commanding cessation and abstinence from all handie-worke vpon the fiue dayes, that euery one may the better attend the holy exercises appointed for these times, cannot bee called a spoliation of the libertie which God hath giuen to men for labour; seeing, as hath beene said, that libertie is not absolute, but subiect vnto order. Moreouer, if we consider the matter it selfe, this which yee say, will appeare to be a manifest calumnie: For, if vnder the Law, God did not spoyle his people of libertie, when hee appointed them to rest two dayes at Pasche, one at Whitsonday, one at the Feast of Trumpets, one at the Feast of Expiation, and two at the Feast of Tabernacles; how can the Kings Maiestie and the Church be esteemed to spoyle vs of our libertie, that command a cessation from labour vpon three dayes only throughout the whole yeere? for two of the dayes commanded, to wit, Easter, and Whitsonday, are Sondayes. Last of all, he cannot be said to bee spoyled properly, that makes a profitable interchange without any losse; but he that changes the exercises of the body, which are little worth, with the exercises of Pietie which is profitable to all things, makes a profitable change without losse: therefore hee who [Page 14] makes this change according to the Proclamation, is not spoyled of his liberty, but maketh vantage by the right vse thereof.

Here it shall not bee amisse to recite Zanchius opinion in this purpose, who defending their opinion, that esteeme the words to contayne a command, moues a doubt, and answers it after this manner, Verùm enimuerò videtur cum hac sententia pugnare, &c. That is, But this fights against their opinion, that hold the words to be a command, that it was euer lawfull to Gods people to assemble themselues on other dayes beside the Sabbath, to heare Gods Word, to bee present at Prayers, to offer Sacrifices, and such other things belonging to outward worship, which farre lesse can bee denyed to vs: and therefore beside the Lords Day, other dayes are instituted in the Church, ad feriandum ab operibus seruilibus: to rest from seruile workes, if not for the whole day, yet for the morning time. He answeres, Facilis est horum conciliatio: sicut opera diuini cultus praeponenda sunt operibus seruilibus, ita haec sunt omittenda, quando illis vacandum est, &c. that is, These things may be easily reconciled: as the workes of Gods worship are to bee preferred to seruile workes, so these must be omitted, when those are to bee performed. And a little after, We sinne not against this precept, sayes hee, when wee ceasse from our seruile labour, to waite on Gods worship, quoties ordo Ecclesiae, aut necessitas postulat, so often, as the order of the Church, and necessitie requires. This is Zanchius iudgement vpon the fourth precept of the Law, in the sixe hundred sixty two page of that Worke. And if a precept cannot impede the appointing of solemne times for the worship of God, farre lesse can a permission.

The Muscouites saying, that it is for Lords to make Feasts, and abstaine from labour, is true: yet amongst them Festiuall Dayes are obserued. That the Citizens after diuine Seruice on these Dayes, betake themselues to their labour, wee doe not reproue, because it is agreeable to their policie.

[Page 15]

PP.

It may be obiected, that Constantine the Emperour made a Law, that none but the Prince may ferias condere, erect an idle day: The Prince then may enioyne a day of cessation. Answ. The Lawes of the Cod. are not Rules of Theologie; A Prince may not enioyne cessation from Oeconomicall and Domesticke workes, but for weapon-shewing, exercise of Armes, defence of the Countrey, or other publike workes and affaires. But that is not to enioyne a day of simple cessation, but to enioyne a politicke worke in place of the Oeconomicall.

ANS.

Though the Lawes of the Cod. bee not Rules of Theologie, yet where they are not contrary to Scripture, they are good Rules of Gouernment to Princes, and of obedience to Subiects. That the Prince may enioyne a day of cessation from seruile worke for the worship of God, is not only not contrary, but most agreeable to Scripture. The Festiuall Dayes of Purim kept by the Iewes, were confirmed by the Decree of Queene Esther, Esth. 9.32. It is written in the Booke of Ionah, the third Chapter and seuenth verse: That ye the Decree of the King of Niniue, and his Nobles, a Fast was proclamed. The Feast of Dedication, graced with the presence of our Sauiour, was instituted by Indas Machabaeus and the people, 1. Mach. 10. And if the King may command a cessation from Oeconomicall and priuate workes, for workes ciuill and publike, such as the defence of the Crowne, the liberty of the Countrey, &c. What reason haue yee, why hee may not enioyne a day of cessation from all kind of bodily labour, for the honour of God, and exercise of Religion? Is hee not custos vtrius (que) tabulae? If the one may be done, as yee grant, for the weale of the politicall body, much more may, and should the other bee done for the weale of the Mysticall, especially when the order of the Church so requires.

This is manifestly false, for the Lords Day is commaunded to be obserued of necessitie for conscience of the diuine Ordinance, as a day sanctified, and blessed by God himselfe: These are commanded to be obserued onely for ecclesiasticall order, and policie, and doe not oblige men in conscience to obedience, but for eschewing scandall, and contempt. Secondly, the Lords Day is to be obserued, as the Sabbath of IEHOVAH, that is, not onely for a day, wherein we are appointed to rest to God, but as a day whereon God himselfe did rest, after the Creation: So it is obserued as a remembrance, and resemblance of Gods rest. Thirdly, the Lords Day is obserued as is the Lords Supper; this, in remembrance of his death; that, in remembrance of his resurrection. Fourthly, the Lords Day is obserued as a pledge of that rest, wherein hee that enters, shall rest from his labours, as God hath done from his. And fiftly, we obserue the Lords Day, as a perpetuall signe betweene God and vs, to signifie and declare that the God, who hath sanctified vs to be his people, and whom wee adore, as IEHOVAH the Father, who created the World in sixe dayes, and rested the seuenth: IEHOVAH the Sonne, who redeemed the World, and rising that day to life, abolished sinne and death, and brought life and immortalitie to light; and IEHOVAH the Holy Ghost, who on that day descended vpon the Twelue Apostles, sanctifying them, and the whole World by them, with the truth of Gods Word. In none of these fiue poynts, doe we obserue the Festiuall dayes as the Lords Day.

Againe, where yee say, that these dayes had more then humane warrant, because it is thought that Mordecai was the Penman of the Booke of Esther, and consequently, a Prophet; and that it appeares that these dayes might not haue beene altered by the Iewish Church, which if they had bin of Ecclesiasticke Constitution, might haue bin done: thoughts, and appearances, are not sure probations to conclude a certaintie as yee doe, of a more then humane warrant. And if they had receiued from God, any particular direction concerning them, the Prophet of God would not haue omitted the same in the Historie. A generall warrant they had, such as the Church must haue for the determination of circumstances in the worship of God, as that of the hundred and fifth Psalme, Giue thankes to the Lord, call on his Name, make knowne his deeds amongst the people. Sing vnto him, sing Psalmes vnto him, talke of all his wondrous workes that he hath done. But to say, that they had any particular warrant, is to be wise aboue that which is written.

As to the Feast of Dedication, yee answere first, that if it were Anniuersary in Salomon and Zorobabels time, Iudas Macchabaeus followed the example of these who had Propheticall direction: and if it was not Anniuersary, as first yee leaue it vncertaine, yee thinke the sa [...]e was an addition of the Pharisies, who inlarged the glory of this Feast, as they did their Phylacteries; but this is a friuolous coniecture, and the interpretation of Iunius words out of the Talmude is no better, to wit, that the Wisemen who decreed that the eighth dayes of that Feast should bee yeerely dayes of ioy, were the Pharisies, because they are called Sapientes Israelis; for it behoued these that appointed the Festiuities not onely to bee Wisemen, but men of Authoritie [Page 32] also: And therefore it is more probable, that the Wisemen in the Talmude were the Masters of the great Synagogue, that had power to appoint such Festiuities. But how would our Sauiour, who censured the Pharisies for inlarging their Phylacteries, and corrected the abuses of the Law, brought in by them, haue omitted such a grosse Errour and Superstition, as the Institution and keeping of these holy dayes vnrebuked, if it had beene a Pharisaicall Addition, and not a lawfull Constitution? Then yee teach your Reader a great cunning to play fast and loose, in answering all the instances brought from the Iewish Church: and that is, whether hee grant, or denie them to bee lawfull, yet to eschew the dint of the Argument; for if hee grant them to bee lawfull, then he may flye to this refuge, that the Iewes had extraordinarie directions which wee want; as Prophets who were only Prophets by the Spirit vnto the dayes of Malachie; Vrim and Thummim vnder the first Temple, and in place thereof vnder the second, a slender voyce sounding from Heauen, called Bathcoll. But if hee denie the same to haue beene lawfull, then to alleadge that they were Pharisaicall Additions, and that wee should not imitate the Pharisies and fond Iewes. I assure my selfe, that no honest-hearted man will either follow the Pharisies in their Superstition, nor you in vsing such sophisticall euasions, of which, none will serue against the instances alledged: for if yee say, that the obseruation of the dayes of Pur [...]m, or Dedication, were Pharisaicall Additions, the exact diligence of our Sauiour in rebuking and correcting all such abuses and superstitious Nouations, as were brought into the worship of God by the Pharisies, will controll you: And if ye say, that they had extraordinarie directions, yee speake without warrant of Scripture, which is presumption in you to doe. So it remaines for any thing ye haue said, that holy dayes were, and might bee lawfully kept, vnder the Law without any particular warrant from God. But put the case, that the same might not haue beene done vnder the Law, it [Page 33] followes not, that the Christian Church hath not libertie to appoint dayes, and times for religious exercises without particular direction. For vnder the Law, God not only set downe the substance of his worship, but all the circumstances also, as the persons in particular by whom, the place where, and the times when he should be worshipped, so fully, as little, or nothing was left to the abitrement of the Iewish Church; and as yee say, these times were so ceremonious, that the greatest part of the externall worship consisted in Ceremonies: vnder the Gospell it is not so, for in the Gospell, the substance of these Ceremonies, and of the worship of God is perfectly set downe; but the circumstantiall Ceremonies of time, place, persons, and formes, which are no part of the worship, but pertinences only, are left to bee determined by the Church according to the generall Rules of Order and Decencie. It is true, because the Iewes had one place only appointed by God, for his worship, to wit, the Temple and Tabernacle, whereunto the people could not resort at all times, therefore to their owne election, was permitted the appointing of other commodious places for their Synagogues. And now vnder the Gospell, there is one onely Day of diuine Institution, to wit, the Lords Day, whereunto to tye the worship of God, is a Iudaicall Pedagogie against the Christian libertie and practice. For the time is now come, that from one new Moone to another, and from one Sabbath to another, all flesh shall come and worship before God, Isa. 66.23. According to the which Prophesie, the Apostolike and Primitiue Church did not only conuene on the Lords Day to worship God▪ but on such other times, as they thought commodious to obserue. Saint Paul taught often on the Iewish Sabbath, and at Ephesus daily for the space of two yeares, in the Schoole of one Tyrannus. Saint Augustine testifies, that in some Churches they conuened daily, not onely to preaching, praying, and Lectures, but to the celebration of the Sacrament also. Epiphanius in his Epitomie, or Abridgement of Christian Faith, affirmeth, Apostolos instituisse synaxes, [...] [Page 34] [...], that is, The Apostles to haue instituted their holy meetings for diuine Seruice on Wednesday, Friday, and the Lords Day. So [...]rates witnesses, that on these dayes through the whole World, for the greatest par [...], the holy mysteries were celebrated. Hereby it is manifest, albeit the Church was tyed to worship God solemnly and publikely on the Lords Day, that yet they were not tyed to that Day only, but that all dayes we [...]e sanctified by Christ, that the Church might choo [...]e, and de [...]ermine of them for the Seruice of God as she pleased. So to conclude, the Church vnder the Gospe [...]l, hath power without any particular warrant of Go [...] keeping the general Rules of Pietie, Charit [...]e, and Decencie, to dedicate times and places, and set downe formes and orders for the worsh [...]p of God. The Ceremonies in the Iewes C [...]urch, were not only Circumstantiall, but Mysticall for the greatest part, and a part of diuine worship it selfe: such as the Church vnder the Law, and vnder the Gospell, hath no power to institute; but the Ceremonies vnder the Gospell are meerely Circumstantiall, for the greater part, not Mysticall, and a part of the worship it selfe, but onely accessorie thereto: these the Christian Church hath power to appoint. And such are the fiue dayes of old obserued by the Primitiue Church, and now restored againe in our Church: and such were the dayes of Purim, and the Feast of Dedication, which were not obserued as a part of religion instituted by God, but only for commemoration of Gods benefits bestowed vpon his people in these times.

PP.

The fourth Reason.The obseruation of Anniuersary dayes pertayned to the Ceremoniall Law: but so it is, that the Ceremoniall Law is abolished. Ye confirme the Antecedent, by the reasons following.

First, The Anniuersary Dayes were distinguished from the Morall Sabbath: many were the preheminences of the ordinary Sabbath aboue the Anniuersary dayes.

Secondly, The Apostle cals them weake, & beggerly rudiments, Gal. 4.9.10. The elements of the world, Col. 2.20. Shaddowes [Page 35] of things to come, Col. 2.16, 17. The Apostle sayes not the obseruation of Iudaicall dayes, but, simpliciter, the obseruation of dayes serued to the people of God for a typicall vse and rudiment of Religion. If the obseruation of some anniuersarie dayes was prescribed to the Iewes, as elements and rudiments for their instruction: it followes, that the obseruation of anniuersarie dayes is of it selfe a rudimentarie instruction: Otherwise, the Apostles reason will not hold.

Thirdly, Dayes and Meates are paralelled: therefore, as it is Iudaicall to esteeme some meates cleane, and some vnclean, so to esteeme one day holier then another, is Iudaicall.

Fourthly, To substitute other dayes in place of the Iewish, as a Christian Pasche, and Whitsonday for the Iewish, is to substitute rudiments to the Iewish, and not to chase them away.

Fiftly, The Iewish anniuersarie dayes were not onely abrogated as shaddowes of things to come, but as memorials of by gone benefits. In euery respect, all their anniuersarie daies are abolished: Therefore in euery respect, they belong to the Ceremoniall Law.

ANS.

These arguments yee vse, to prooue the obseruation of anniuersarie dayes to be ceremoniall. I answer them one by one. First, where yee say, that anniuersarie dayes in the Law were distinguished from the morall Sabbath, if ye will of this conclude, that the anniuersarie dayes were not morall, but typicall, I will not deny it. But if yee conclude, anniuersarie daies to be therefore simply ceremoniall, I say it followes not, and that your argument is a caption à dicto secundum quid, ad dictum simplicitèr. The obseruation of a weekely day, amongst the Iewes, was not onely morall, but a typicall shadow of things to come: Is the Lords Day then, because it is weekely, not onely morall, but also typicall? But, perhaps, ye reason thus: Anniuersarie dayes are eyther ceremoniall, or morall; but so it is, they are not morall, ergo. [Page 36] To this I say, that your diuision is not full nor perfect: for, there be anniuersarie dayes, that are naturall, as the Aequinoctiall, and Solstitiall: Others, that are ciuill, as dayes of Markets, and Weapon-shewings, &c. And there be dayes Ecclesiasticall, which are neyther morall, nor mysticall, but meerely circumstantiall to the worship whereunto they are appoynted.

To the second I answer, that anniuersarie dayes are not called by the Apostle, Elements, and Rudiments, otherwise then the New-Moones, which are monethly dayes, and Sabbaths which were weekely dayes: And therefore, if the Apos [...]le had called dayes, Shadowes, by reason of their yeerely reuolution, he could not haue concluded, that Sabbaths and New-moones were Shaddowes. It is neither the weekly, nor monethly, nor anniuersarie reuolution, that made these dayes ceremoniall; for then ciuill, and naturall, and all kinde of dayes should be ceremoniall; but it was the mysticall signification which they had, and the ceremoniall worship appropriated vnto them. That the Apostle forbiddeth the obseruation of these dayes, and not simpliciter of dayes, is manifest, both by that which goeth before, vers. 9. and that which followeth, vers. 21. The dayes whereof hee speakes, were Elements of the Law, from the which, that we might be deliuered, Christ was made vnder the Lawe: And the obseruation of these dayes, was a remayning still vnder the seruile yoake of the Law. But, there was neuer man before you, that did thinke the obseruation prohibited for any naturall respect, such as the yeerely, weekely, or monethly reuolution is; but onely for some legall consideration, or some heathenish superstition. And seeing for these respects onely, the religious obseruation of dayes is discharged, it is a caption ab accidenti to conclude, that the obseruation of anniuersarie dayes is forbidden.

I answer to the third, that to esteeme one day holier, then another, for any inherent holinesse they haue by nature, is superstitious; and to esteeme one day holier then another, [Page 37] for any sacramentall holinesse, that they haue by diuine institution, is Iudaicall: but, for the vse whereunto the day is applied, as a meete and commodious circumstance, so to esteeme it is no more superstitious and Iudaicall, then to esteeme a Temple holier then a priuate house, and the instruments, vessels, and clothes that are vsed in the ministration of Sacraments, more holy then other common instruments and vessels. These we call holy, onely by reason of their separation from a common vse, to a religious. So this argument is a caption ab homonymia.

I answer to the fourth, That one thing is properly said to be substitute to another, when it is applied to the same vse. Our Pasche, and Pentecost, are neyther applied to be memorials of the deliuerance out of Aegypt, nor testimonies of our thankfulnesse for the First-fruits of the earth, nor to be shaddowes of our spirituall deliuerie to come, and of the First-fruits of the Holy Ghost: neyther doe wee offer the Passeouer, nor the First-fruits, nor any legall sacrifice; and so in no respect are they substitute to these times: but they are dedicated to the commemoration of Christs resurrection, and the comming downe of the Holy Ghost, not as mysticall, and sacramentall ceremonies, and a part of the diuine worshippe, which the Papists esteeme them to be, but as they are fit and meete circumstancess onely for these holy exercises.

To the fift and last argument I answer, That the anniuersarie dayes of the Iewes are abolished in euerie respect, for which by them they were obserued, and so are the weekely and monethly daies: but, as the weekly and monthly course was not the respect for which the Sabbath and New-moons are abolished, no more is the anniuersarie reuolution of the feasts, the respect wherefore they were abrogate, but because they were shaddowes of things to come, and remembrances of temporall benefits, as of their deliuerie out of Aegypt, which was also typicall. And because they had a legall worship appropriated vnto them, which was likewise ceremoniall. [Page 38] Now to conclude vpon this, that the obseruation of anniuersarie dayes vnder the Gospell, is abolished, is a caption, à non causa, pro causa: For the anniuersarie daies kept vnder the Gospell, are not obserued as any part of diuine worship, or as shaddowes of things to come, or as memoriall signes and Sacraments of by-past, temporall, and typicall benefits: but they are obserued as commodious circumstances for the worship appointed to be done on them, to wit, the commemoration of the inestimable benefits of our redemption, which are not temporall, and peculiar to any People, or Nation, such as the deliuerance of the Iewes out of Aegypt, and their dwelling in Tents, remembred by their Pasche, and their Feast of Tabernacles; but eternall, and common to all Nations, and People. Neither is the worship performed on them legall, and ceremoniall, but euangelicall and spirituall. Thus the obseruation is wholly different. The time is appointed to be obserued, not as a shadow, but as a circumstance onely: the w [...]rship is not the sacrificing of beasts, or oblation of First-fruits, but the Preaching of Christ, who is the body, the veritie, the yea, and amen, and end of the Lawe; and the Oblation of prayers, thankesgiuing, and praises in his name to the Father: and the benefits which are remembred are not temporall, and typicall, but eternall, and spirituall.

PP.

The prerogatiue belonging to God in the Old Testament, was transferred to Christ,The fift Reason. God and Man, the Law-giuer in the New-Testament, one that was faithfull in all the house of God. But so it is, that Christ neither by his owne commandement, nor by direction of his Spirit, inspiring the Apostles, instituted any other day, but the Lords Day, &c.

ANS.

The Theologie of your Preface or Proposition I vnderstand not. I learne in the Scripture that the Prerogatiue of the Father is communicated with the Son, and that all power in heauen and in earth is giuen to our Lord Iesus Christ. [Page 39] But I neuer read that God hath made any translation, and denuded himselfe of any prerogatiue in the New Testament, that belonged to him before in the olde. That which ye subioyne, that Christ and his Spirit hath instituted no other day, but the Lords Day, we freely graunt: for if it were euident that the fiue dayes had beene instituted by Christ, then we behoued to obserue and esteeme them as necessary parts of Gods worship, and not circumstances determined by the Church, to the worship of God, for order and policie, which we hold with our best Diuines. And therefore wee say in the verie first wordes of our Act, Wee abhorre the superstitious obseruation of Festiuall dayes. This superstitious obseruation is nothing else but an obseruation of them with opinion of necessitie, that is, as necessarie parts of Gods worshippe instituted by Christ. So in this wee agree, yet I doe not allow of the reasons which yee vse, for probation hereof.

Your first argument is, If there had beene any other dayes dedicated to Christ, the Apostle spake vnproperly, and obscurely, when he said, Hee was rauished in the Spirit vpon the Lords Day. For if there had beene a day for his Natiuitie, and another for his Passion, he should haue said, that he was rauished in the Spirit vpon one of the Lords Dayes. This argument is friuolous. Although all the Festiuall dayes vnder the Law were dedicated to God, and were called Sabbaths, yea sometimes Sabbath Sabbathôn, yet none of them is called the Sabbath of IEHOVAH, or the Lords Sabbath; that is reserued to the seuenth day of the Weeke, and the seuenth Yeere, which resembled Gods rest: And although all the Synagogues were Houses dedicated to God, yet the Temple is not called one of Gods Houses, but the House of God; euen so, the Day of Christs resurrection [...], for the excellencie thereof, is called the Lords Day, albeit other times had beene appoynted for his honour.

[Page 40]Your next Argument is false: in it, yee affirme, That the Apostle condemnes not onely the obseruation of Iewish dayes, and the Iewish obseruation of the Iewish dayes to a typicall vse: for the conuerted Iewes (yee say) did not obserue them as shadowes of things to come, for then they had denyed Christ: but he condemnes the obseruation of dayes as a Pedagogicall and rudimentarie instruction, not beseeming the Christian Church. But howbeit the conuerted Iewes did not obserue the Iewish dayes, as shadowes of things to come, yet they might haue obserued them as memorialls of by-past temporall, and typicall benefits, and for present temporall blessings, as the benefit of their deliuery out of Egypt, and for the Fruits of the earth, which vse was also typicall: Further, they did obserue them with opinion of necessitie, as things instituted by God for his worship, and their saluation, which sort of obseruation was Legall: but this proceeding from infirmitie, and for want of sufficient instruction, was not a denying of Christ, as it had beene, if the same had proceeded from pertinacy, after the knowledge of the Truth receiued. And this was it which the false Apostles vrged vpon the Galatians, and Saint Paul condemnes in that Epistle written to them, and not simply the obseruation of any day; for, as after shall bee made manifest, euery obseruation of the Iewish dayes is not damned by the Apostle, who did sometime obserue them in his owne person, after a most lawfull manner. Neither can the obseruation of all dayes bee a Iewish custome and rite, and Pedagogicall or rudimentarie instruction, but the obseruation onely of these dayes, which are prescribed in the Law: otherwise the Festiuities appointed by Ieroboam, and the festiuall dayes kept by the Heathen, should all bee Iewish Customes and Pedagogicall instructions, which yee will not say, I hope.

[Page 41]

PP.

Zanchius speaks to this purpose, after this manner: Magis consentaneum est cum prima institutione, & cum scriptis Apostolicis, vt vnus tantum dies in septimana sanctificetur; It is more agreeable to the first institution, and the writings of the Apostles, that one day of the weeke onely bee sanctified.

ANS.

It is your custome, I perceiue, to falsifie, mutilate, and corrupt the Acts of Assemblies, and testimonies, both of the ancient and moderne Diuines. Beza his testimony yee adulterated in the dispute of kneeling; here yee mutilate Zanchius his testimonie, and bring it directly against his owne minde. He writing vpon the fourth Precept of the Law, pag. 671. mooues this question: An plures habere festos debeat Ecclesia Christi, &c. for answere to this question, he setteth downe two Propositions, and confirmes them at length, the first whereof is this: Tametsi magis consentaneum est cum prima institutione, & cum scriptis Apostolicis, vt vnus tantum dies in septimana sanctificetur; cum Scripturis tamen minime p [...]gnat, si plures vno sanctificentur, modò omnis absit superstitio, & faciant ad aedificationem, that is, Albeit it be more agreeable to the first institution, and the Apostles writings, that one day onely in the weeke be sanctified; yet it is not repugnant to the Scripture, if moe then one be sanctified, prouiding that all superstition bee auoyded, and that they serue to edification. Hauing confirmed this by the testimonies of the Ancients, as, Euseb. de vita Constant. lib. 4. Sozom. lib. 1. cap. 8. & lib. 2. cap. 19. August. tom. 2. Epist. 118. Epiphan. Tertull. de Idololat. and the practice of the reformed Churches, he concludeth with these wordes; Dubitari igitur non potest, quin liceat Ecclesiae plures dies festos constituere & sanctificare, that is, It may not be doubted, but the Church may lawfully appoint and sanctifie moe festiuall dayes. His second position makes a full answere to the question: Quanquam Ecclesiae Christi liberu [...]est, quos velit praeter Dominicum [Page 42] dies sibi sanctificandos deligere, honestius tamen est, laudabilius, at (que) vtilius eos sanctificare, quos etiam vetus at (que) Apostolica, purior (que) Ecclesia sanctificare solita fuit: that is, Howbeit the Christian Church hath libertie to make choyce of dayes, to sanctifie them, besides the Lords Day: yet it is more honest, commendable, and profitable, to sanctifie these which the ancient, and Apostolique, and most incorrupt Church hath beene in vse to keepe holy. What dayes these were, he shewes in the same place, numbering out the dayes of the Natiuitie, Passion, Resurrection, Ascension, and Pentecost, as principall dayes: and after their enumeration, subjoynes; At (que) haec sunt Festa, quae sicut à veteribus sanctificabantur, sic si nunc sanctificentur, non solùm improbari non potest, sed etiam laudabile est, honestum, at (que) vtile, quemadmodum in thesi diximus: that is, These are the festiuals which were kept holy by the Ancients, and if wee should now obserue the same, not onely is it not to bee improued, but also it were commendable, honest, and profitable, as wee said in the Position. Thus Zanchius is directly contrary to your opinion; for where yee alleadge, that the Apostle condemnes the obseruation of dayes simply, Zanchius affirmes, the obseruation of some dayes, beside the Lords Day, not to bee repugnant to Scripture, as it behoued to be, if the same were condemned by the Apostle for a Iewish rite and Pedagogicall instruction. By this let the Reader iudge, what credit yee deserue in the rest of your reports, where there is no proofe, but your owne affirmation.

PP.

Against this Argument, it is first alleadged, That the Apostle comporteth with the obseruation of dayes, Rom. 14.5, 6. Ans. The Apostle beares with the infirmitie of the weake Iewes, who vnderstood not the fulnesse of the Christian libertie. And the Ceremoniall Law was not as yet buried. But the same Apostle reproues the Galatians, who had attayned to this libertie, and had once left off the obseruation of dayes. Next, the Iudaicall dayes had once that honour, [Page 43] as to bee appointed by God himselfe: but the Anniuersarie dayes appointed by men, haue not the like honour.

ANS.

After yee haue vsed two Arguments, to proue, That there is no day of diuine institution, but the Lords Day, a point not controuerted amongst vs, yee labour to answere fiue obiections, which yee propone against your selfe; and the summe of your answere to the first is this: That the dayes wherewith the Apostle comported, were not the anniuersarie dayes appointed by men, but the Iudaicall dayes, which had once that honour to bee appointed of God, and therefore were to be tollerated in the weake Iewes, as long as the Ceremoniall Law, wherein they were commanded, was not buried; the obseruation whereof, notwithstanding, hee condemned and reproued in the Galatians.

Out of this answere, I forme this Proposition: ‘All the dayes, whereof the Apostle condemned the obseruation, were Iudaicall dayes, prescribed in the Ceremoniall Law, tolerated by him in weake Christians, and that once had the honour to be appointed by God himselfe.’

This Proposition is yours, and is very true. I assume, ‘But the fiue anniuersarie dayes, appointed by the Assembly of Perth, are not Iudaicall prescribed in the Ceremoniall Law, tolerated by Saint Paul in weake Christians, and such as had once the honour to be appointed by God himselfe.’

The Assumption is likewise yours, set downe in the last wordes of your Answere, and is true also. Therefore, I conclude, ‘That the fiue anniuersarie dayes, are not the dayes, whereof the Apostle condemnes the obseruation: Consequently, hee condemnes not the obseruation of dayes simply, as a Iudaicall Rite and Pedagogicall instruction, contrary to your former Assertion.’

[Page 44]

PP.

It is secondly obiected, that seeing the Lords Day was instituted in remembrance of Christs resurrection, the other notable acts of Christ ought likewise to be remembred with their seuerall festiuities. Ans. It followes not; that because Christ did institute the remembrance of one benefit, therefore men may institute for other benefits. Secondly, Christs resurrection was a benefit including the rest of his benefits. Thirdly, The Lords Day was not appointed to celebrate the memory of Christs resurrection onely: for then, the resurrection should bee the proper subiect of Diuine seruice euery Lords Day, and then it were vnlawfull to fast thereupon. Fourthly, It is called the Lords Day, either because the Lord did institute it, as the Communion is called the Lords Supper: or else because it was instituted to the Lords honour, and worship, as the Iewish Sabbath is called the Sabbath of the Lord our God. Fiftly, Although it may be applyed to the remembrance of Christs resurrection, seeing he rose that day, and in some sort to be a signe of the heauenly rest, yet that is, but typus communis, & factus, a common type fitted to resemble such things, not typus destinatus, that is, appointed by God for that end. Finally, it was appointed for remembrance of all Christs actions, and for his worship in generall; not in a mysticall manner, for the ioyfull remembrance of his resurrection onely. So to diuide Christs actions, and appoint anniuersary & mysticall dayes for their remembrance, is superstitious will-worship, and a Iudaicall addition to Christs institution, in your mind.

ANS.

Here onely I haue taken vp the summe of your answere which is this: That Chist did not institute the Lords Day for a remembrance of his resurrection in a mysticall manner, and therefore wee haue no warrant to appoint mysticall dayes for remembrance of the Natiuitie, Passion, and the rest of his notable actions. Vnto which I answere, first generally, That it is the iudgement of some recent Diuines, [Page 45] that the Lords Day was onely instituted as Ecclesiasticall dayes are, for order, and policie, and hath no further but a circumstantiall vse in the worship of God. Others following the Ancients, hold, that the Lords Day is not onely appointed for order, and policie, but that it is a memoriall of Christs resurrection, and a signe of our eternall rest in h [...]auen. Saint August. tom. 5. de ciuit. Dei. lib. 22. cap. 30. Dominicus dies Christi resurrectione sacratus, aeternam non solùm spiritus, sed etiam corporis requiem praefigurat. That is, The Lords Day, which was made holy and sacred by the resurrection of Christ, prefigures not onely the eternall rest of the spirit, but also of the body. Item, tom. 10. de verbis Apostoli. Serm. 15. Domini resurrectio promisit nobis aeternum diem, & consecrauit nobis Dominicum diem, qui Dominicus vocatur, quia eo die Dominus resurrexit. That is, The resurrection of the Lord hath promised vnto vs an eternall day, and hath consecrated the Lords Day vnto vs, which is so called, because the Lord rose vpon that day. Item, Epist. ad Ianuarium, Artic. 119. cap. 13. Dies Domini non Iudaeis, sed Christianis resurrectione Domini declaratus est, & ex illo, habere coepi [...] festiuitatem suam. Tha [...] is, The Lords Day was declared, not to the Iewes, but to the Christians by the resurrection of the Lord, and from that time it beganne to be a festiuall day. & ibidem, cap. 19. Vita prima quae de peregrinatione redeuntibus, & primam stolam accipientibus redditur, per vnam Sabbathi, quem diem Dominicum dicimus, figuratur. That is, The first or euerlasting life, which is giuen to them that haue ended their peregrination, and receiued the glorious robe, is figured by the first day of the weeke, which we call the Lords Day. Iust. Martyr, Apol. 2. ad calcem: Conuentus autem hos die Solis facimus, quia hac die primùm Deus depulsis tenebris, formata (que) materia mundum creauit: Iesus Christus quo (que) noster seruator eadem die resurrexit a mortuis. That is, We keepe these meetings on the Sonday, because on this day first God dispelled darkenesse, and formed the matter, whereof the world was created our [Page 46] Sauiour Iesus Christ also rose againe from the dead the same day. In the iudgement of these Ancients, the Lords Day was not onely instituted for the worship of God in generall, and in that respect called the Lords Day, but because Christ rose vpon that day, and by his resurrection stamped it to bee a memoriall as well of his resurrection, as of the eternall rest whereunto we shall be raised on the last day. In a word, it was not onely instituted for order, and policie, but also for a mysterie; and therein differs from Ecclesiasticall dayes, which are onely appointed for a circumstantiall and not for a mysticall vse.

These things being premit [...]ed, I come to answere the particulars. First, where yee say, that albeit Christ did institute a day in remembrance of one benefit, men may not for other benefits: I grant that men ma [...] not i [...]itute a mysticall day to be obserued as [...] part of Gods worship, yet they may appoint a commodious d [...]y to b [...]e obs [...]r [...]ed, as a fit time for the worship of God and remembrance of his benefits.

Next, where yee say, the resurrection incl [...]d [...]s the rest of Christs benefits; it is true in some sense, that is, either as the beginning or originall of some, as the Ascension, and sending downe of the holy Ghost; or as the perfec [...]ion, and consummation of others, as of the Natiuitie, and Passion: And so generally, and virtute (as wee say) in vertue the Resurrection contaynes the rest, but it contaynes them not distinctly and expresly, as it is necessary we should remember them; for then we should not need any moe Articles of our Creede, but that one of the Resurrection. As the Articles are particular concerning the Natiuitie, Passion, Resurrection, and Ascension, so they ought to bee distinctly and seuerally remembred, both on the Sabbath, and on other conuenient times, which the Church shall appoint.

Thirdly, Although the Lords Day was not onely instituted for a memoriall of the Resurrection, yet, that was one of the principall causes wherefore it was sanctified, [Page 47] rather then any other day of the weeke. Saint Augustine sayes as before, Domini resurrectio consecrauit nobis diem Dominicum, dies Dominicus sacratus est, & declaratus Christi resurrectione, & inde coepit habere festiuitatem suam. And in Tertullian his time, it was indeed esteemed a thing vnlawfull, eyther to fast or kneele vpon the Lords Day, which custome was confirmed in the Councell of Nice, Can. 20. When ye say, that if it were appointed for remembrance of Christs Resurrection, all the diuine Seruice done on the Lords Day, should haue relation only to the Resurrection; It is no consequent: for albeit God blessed, and sanctified the Iewish Sabbath, because hee rested thereon, there were yet other Scriptures read on their Sabbath, then the storie of Creation, and God his rest from it.

Fourthly, where ye alledge, that it was called the Lords Day, because it was instituted by the Lord and for the Lord, we will not contend about this, prouiding it be not denyed, that it is called the Lords Day principally, because the Lord rose thereupon, as Augustine, and other Ancients affirme euery-where. The Communion is called the Lords Supper, because hee appointed it to be kept for a memoriall of his death till his comming againe. The Iewish Sabbath was called the Sabbath of the Lord their God, not only because it was consecrated to his worship: for then the New-moones, and all the other Festiuall Dayes should haue beene so named, which they are not; but also because it was the signe and memoriall of Gods rest that Day. Therefore in the fourth Command, it is expressed as the reason, why the Lord did blesse and sanctifie the Sabbath, He rested the seuenth Day therefore (namely, because hee rested on it) hee blessed and hallowed it: euen so is the Sonday sanctified and blessed by our Sauiour, and called the Lords Day, because it hath imprinted in it by his Institution a perpetuall memoriall of his Resurrection, whereby hee abolished all the Sabbaticall shaddowes of the Law; as first, the strict and precise bodily rest, by bringing in, the spirituall and eternall: [Page 48] Secondly, the memoriall of their temporall deliuerance out of Egypt, by bringing in the eternall and spirituall deliuery from the tyrannie of Satan, the slauerie of sin, and the feare of death: and thirdly, the signe and marke of distinction which separa [...]ed the Iew and Gentile, and was a part of the partition wall, in respect whereof, the Iewes were called Sabbatarij; all these shaddowes Christ by his Resurrection [...]th abolished, and by the obseruation of the Lords Day, they are declared to bee abolished; which the obseruation of no other day of the weeke could haue done, because Christ stamped none of them with the memoriall of his Resurrection, but this Day only whereupon he rose.

Against this ye alledge, that it is not typus destinatus, but communis & factus, that is, a Type not instituted by God to be a memoriall of Christs Resurrection, but a common Type fitted to resemble such a thing: the contrary whereof is true. For nothing can bee called a common Type, but that which hath in it selfe by nature, some respect, or qualitie, wherby it is fitted to make the resemblance of such a thing: As in Marriage, in the coniunction of the head and members, there is a fitnesse naturall to resemble our vnion with Christ: So in the Pismire there is a qualitie naturall, to resemble the vertuous man; and in the Lion and Horse, to resemble the strong and stately: but in this day by nature, there is neither qualitie nor respect more, then in any other to make such a resemblance. Moreouer, common Types are neither memorial & prognosticall signes, but demonstratiue only; & all memoriall, & prognosticall signes, which are not naturall, are signes destinate either by God or by man. If ye affirme, that the Lords Day was destinate by man, to be a signe of Christs Resurrection, then yee must grant, that it was instituted by man to bee obserued in remembrance of that benefit, and so it shall not be a day of Diuine, but humane Institution. Lastly, all the times which God hath marked with some rare worke or euent, and hath therefore appointed to bee obserued solemnely, haue euer beene destinate [Page 49] by God to be memoratiue signes of these same things. So the seuenth Day marked with Gods rest, and therefore blessed and sanctified, is a memoriall of Gods rest, and is called the Sabbath of Iehouah, and it is also a prognosticall signe of the rest of God to be communicated with the faithfull who resemble that rest by a corporall cessation. This the Apostle witnesseth, Heb. 4.9. There remaynes therefore a rest to the people of God, for hee that enters into his rest, hee also ceases from his owne workes, as God did from his. In like manner, the fourteenth day of the first Moneth marked with that rare deliuerance from the destroying Angell, and their escape out of Egypt, and therefore appointed to be solemnly obserued to the honour of God: was destinated by God to bee a memoriall of that their deliuerance, and called the Passeouer of the Lord. And euen so the Lords Day being marked with that rare and incomparable benefit of the Resurrection, and consecrated in the iudgement of all the Ancients to the worship of God insteed of the Iewish Sabbath, is a memoriall signe of the Resurrection destinated by the Lord himselfe; a demonstratiue signe of our spirituall Resurrection from sinne, to newnesse of life; and a prognosticall signe of our corporeall Resurrection vnto euerlasting life. This Saint Augustine expresseth in the words before cited: Dominicus dies Christi resurrectione sacratus, aeternam non solum spiritus, sed etiam corporis requiem praefigurat. In end where yee conclude, that the Lords Day was not appointed only for a remembrance of his Resurrection after a mysticall manner, but for the remembrance of all his actions and worship in generall, if your meaning bee, that on the Lords Day, all Christs actions may and ought to be orderly remembred, as occasion requires, and not his Resurrection only, it is true that yee say: but if your meaning bee, that the sanctification of the Lords Day was not ordayned to be a memoriall of Christs Resurrection, I deny your assertion, & preferre to your opinion, the iudgement of all the Ancients.

[Page 50]Vnto that which yee subioyne, that it is a superstitious wil-worship, and a Iudaicall addition to Christs Institution, to diuide Christs actions, and appoint Anniuersary and Mysticall dayes for their remembrance; I reply, that it is a superstitious wil-worship indeed, and a Iudaicall addition to Christs Institution, so to tye all the worship of God to the Lords Day, that no other day nor time may bee appointed for preaching, praying or remembring any of Christs benefits: seeing vnder the Gospell, as Tertullian speakes, De Baptismo, omnis dies Domini est, omnis hora, omne tempus habile est baptismo: that is, euery day is the Lords, euery houre, and euery time is fit for Baptisme. If for Baptisme, why not for Doctrine, and Prayer, and Thankesgiuing, and all other parts of Gods Worship? For albeit the Lords Day be consecrated to the Worship of God, yet the Worship is not tied to it, but from one Sabbath to another, and from one New-Moone to another, all flesh may appeare before the Lord. That which ye speake of diuiding Christs actions, and the appointing of mysticall dayes, is partly foolish, and partly false. Is it not a folly to thinke, that the actions of Christ ought not to bee diuided, and seuerally remembred in Lectures and Sermons, seeing the Spirit of God hath diuided them in this Storie, and that it is impossible at once to remember them all? And it is false also, because for rememberance of them no day is appointed to bee kept mystically as a part of the worship, but only circumstantially for order, and commoditie: which kinde of obseruation is not a superstitious wil-worship, but a lawfull determination of commodious times for the worship of God, belonging to the power and policie of the Church.

PP.

It is thirdly obiected, that Paul kept the Feast of Pentecost, Act. 20. 1. Cor. 16. I answere it was the Iewish Pentecost, &c.

ANS.

If it was the Iewish Pentecost, then Saint Paul did not only obserue an Anniuersary Day, but such also, as [Page 51] was legall, and abrogated by the Gospell, and such as hee discharges the Church to obserue: Yet I hope, yee will not say, that his obseruation was Superstitious or Pedagogicall, because he obserued it not as a necessary part of Gods worship prescribed in the Law, in respect whereof only, it was Pedagogicall; but as a fit circumstance and opportunitie for the worke of his Ministerie, like as he did often obserue the Iewish Sabbaths, which was not onely lawfull, but in those times verie expedient to be done by him. Hereby it is manifest, that the obseruation of dayes, is not condemned by the Apostle, as a Iewish Rite, because Anniuersarie, Monethly, or Weekly; but because it was conioyned with opinion of necessitie, and vsed as a Legall worship: therefore although vpon the Iewish Sabbath, or vpon their Pentecost diuine worship was performed, as the Euangell preached, the Sacraments celebrated, Prayers publikely conceiued, &c. If these things were done, without any mysticall relation, or respect had to the day, but only because the time was opportune and happily fit for Gods Worke, the exercise was lawfull and could not bee condemned. So wee finde in some churches, that on eueryday the sacramēt was ministred: that on the Iewish Sabbath, they had an ordinarie Fast, and no well aduised Christian did euer thinke these to be vnlawfull, by reason of the day. For if to the cleane, euery thing be cleane, all dayes are cleane and sanctified to euery lawfull exercise of the man who is himselfe made cleane by the bloud of Christ: Consequently, euery day, whether it be Weekly or Anniuersarie, is cleane, and sanctified by Christ, to the exercise of any part of his Worship, which shall bee thought meete by the Church to be performed to his honour, and the edification of her selfe. The Legall Sabbath and Pentecost, which were abrogated, could not make the Euangelicke Worship, which was performed on them by the Apostles, vnlawfull; farre lesse can the Lords Day, such as the Christian Pasche, and Whitsonday are, or any other day of the Weeke, Moneth, or Yeare, which were neuer legally obserued, [Page 52] make the Doctrine, Prayers, and Sacraments administred on them, vnlawfull, and superstitious.

Wee pretend that wee place no part of Gods Worship in the obseruation of dayes. But how can wee obserue a day to the honour of Christ, and not worship him, by that obseruation?

Our Oath by it selfe bindes more then Law, Custome, and Prescription: farre more when it concurres with them. The assumption is euident, by that which I haue set downe in the beginning.

ANS.

The assumption is alreadie considered, I answere to the oathe. Lawes, Customes, Prescription, and Oathes in order and policie, touching indifferēt alterable things such as these are, binde a man no longer to the obseruation, then the order remaines vnchanged. Your Oath bound you to the gouernement of Superintendents set downe in the first Book [...] of Discipline, from which yee esteeme your selfe absolued, because that gouernement was altered by that new Booke of Discipline confirmed in the generall Assembly, anno 1581. a yeare after the Oath was set forth. Now the order set downe in the same first Booke of Discipline touching the abolishing of Holy-dayes, anno 1560. is altered by the late generall Assembly holden at Perthe: and by the same Reason, whereby yee esteeme your selfe absolued from the gouernement of Superintendents, yee should thinke your selfe freed of the act touching the abolishing of Holy-dayes, which yee would doe, if ye were not contentious.

PP.

If Zanchius approued the abolition of Holy-Dayes in some Churches where they were, because they had been polluted, and grossely abused: much more would he and other Diuines, knowing the truth of our case, thinke it vnlawfull to reinduce them amongst vs.

ANS.

It is true, that in the Churches of Bearne, Mattins and Euening-Song were abolished for the abuse thereof in Poperie; and not many yeares since, there was great contention before these Churches could be induced to receiue Morning and Euening Prayers in stead of them. So the Popes cursing was abolished out of the Church of Geneua, and [Page 79] great contradiction made, as Beza testifies in Caluines life, before excommunication could be established in place therof: yet I hope, neither Zanchius, nor your selfe will thinke that the reinducing of these was vnlawfull, although formerly excluded. If Zanchius vnderstood the case of our Church, as I haue set it down a little before, & how, we haue not reinduced the Popish obseruation of dayes, but made choice of these times for special seruices to be performed on them, with a speciall direction to Ministers to rebuke superstition, and licentiousnesse; both he, and other Diuines would approue the constitution of our Church, and condemne this your seditious Pamphlet, whereby the simple are abused, and the peace and quietnesse of our Church disturbed.

The iudgement of the Reformed Churches of Holy-daies.

PP.

OF the ancient Church I haue spoken before. Some excuse the Ancients with good intention, because to winne the Gentiles, they conuerted their dayes into Christian Holy-daies. Others excuse them with the circumstance of time, that dwelling amongst Pagans, they made profession before their eies of Christs birth, passion, &c. by obseruing such dayes. But the wisdome of their intention hath proued folly, as the seuenth reason maketh manifest. The like circumstance of time is not offered: therefore we may not be excused.

ANS.

Before the penner of this Pamphlet bring the iudgement of the reformed Churches, some reason he must pretend for [Page 80] his cred [...]te, why he reiects the doctrine and practise of the reformed Church, which stands wholly in his contrarie. First he sayes, that he hath spoken before of the Ancient Church. But what hath he spoken before? that they obserued Easterday by custome, and not by tradition, this is all. What argument hath he brought against their doctrine, against their religious custome and practise of this poynt? He sayes, some excuse them with their intention: Who be these? he is ashamed of their names, and so he may be; for where there is no fault, to make an excuse is a sort of calumnious and secret accusation. But for their intention, who did acquaint him with their intention? In Tertullian, Chrysostome, Ierome, Ambrose, Augustine, and others, who all make mention of these dayes, there is not so much as any coniecture to bee found for that intention. In the end he concludes, that the intention of the Ancients hath proued folly, and this he sayes, is manifest by the seuenth reason, because the obseruation of these daies hath beene abused to superstition. But so hath the Lords Day beene, so hath the Word, so haue the Sacraments beene abused, and all the other parts of Gods worship: Shall therefore the intention of the Holy-Ghost, and his wisdome in prescribing these meanes to the Church, be esteemed folly? They who abuse the good intention of God and his Church to their owne damnation, are fooles indeed, but Wisdom [...] is iustified of her owne children. And although the winning of the Gentiles was one good end, wherefore the Ancients obserued these dayes, yet their principall end was the honour of God, and edification of his Church. These ends doe still remaine, and iustifie the obseruation of these dayes by the reformed Churches, which no man that loues the honour of God, and the weale of his Church, will condemne.

PP.

It is grosse ignorance to say, that Holy-dayes were so many hundreth yeares before Papistrie: for Papistrie hath been in the Church euer since the daies of the Apostles: yea the [Page 81] mysterie of iniquitie was working in their times. The errours of the Orthodoxe Church were the beginnings of the Papistrie, at length they grew to a great masse. So howbeit, the whole lumpe was not formed, till the Antichrist came to his full strength, yet many particulars were entered before, and like brookes came into the great riuer. As the Antichrist was borne, and did grow in yeares, so did Papistrie.

ANS.

Here ye insinuate, that the obseruation of the fiue Daies in the Primitiue Church was Papistrie, or else this Discourse is idle. But Papistrie it could not be, before it was receiued, and confirmed by the Pope: so in these dayes it was not Papistrie formally. And if it were not an errour of the Orthodoxe Church, but a lawfull order, as at length we haue proued, it was neyther materially nor formally Papistrie. The obseruation of these dayes, with a superstitious and idolatrous worship, is Papistrie: Such was not the obseruation of the Primitiue Church, and such is not the obseruation of the Reformed. But as the lawfull obseruation vsed in the Primitiue Church was abolished by the introduction of a superstitious and idolatrous worship in Papistrie, so is the superstitious and idolatrous obseruation in Papistrie, abolished in reformed Churches by the restitution of the lawfull and religious obseruation vsed in the Primitiue Church, which of all reformations is the most perfect and profitable. Iehu abolished Idolatrie of the Heathen, but he restored not the true worship of God: therefore his reformation was imperfect. But the reformation made by Ezechias, and Iosias, was perfect, because Idolatrie was not onely abolished, but the true worship of God established in place thereof. This was not so sufficiently prouided for at our reformation in this poynt, for the want of Pastours, and is well supplied by the Act made at Perth.

PP.

As for the reformed churches, except our neighbor Church, they haue abandoned daies dedicated to Saints.

[Page 82]

ANS.

Now yee come to the iudgement of the reformed Churches. And here I wish the iuducious Reader to obserue whether ye bring either the iudgement of any reformed Church, or of any learned Diuine, that consents with you in opinion; namely, that the obseruation of the fiue anniuersarie dayes with the lawfull exercise of true Religion, is a Iudaicall Pedagogie, a rudimentarie instruction, and a superstitious wil-worship. And to the end all that ye say may be exposed to the view of the World, I shall set all fully downe which yee bring to this purpose.

First, where ye alledge, that all the reformed Churches, haue abandoned the dayes dedicated to Saints: In this, their practise is no way contrarie to the Act made at Perth; for by it no day is ordained to be kept, which is or was dedicate to any Saint, except vnder the name of Saints yee reprehend him, who is the most holy.

Next, the exception ye make of our neighbour Church, is calumnious, and false. It is a calumnie, that they obserue any day dedicated to Saints. All the dayes which they obserue, are dedicated to the honour of God, either for the inestimable benefits that by our Sauiour he hath bestowed vpon the World, or in regard of the blessings that haue come to man, by the Ministrie of his seruants, and Saints. And it is false, that all the reformed Churches, except they, haue refused the obseruation of these dayes: For Bullinger in his Commentary vpon the 14. to the Romans, affirmes, that the Church of Tigurie obserues the Feasts of the blessed Virgin, of S. Iohn the Baptist, of Magdalene, of Stephen, and of the Apostles.

PP.

Some admit dayes dedicated to Christ, some two, some fiue; but not with the full consent and liking of the learned, but either forced by the authoritie of the Magistrate or wilfulnesse of the people, or because remaining in the middest of their enemies, they are not permitted otherwise to doe.

As for our Neighbour Church standing in the middest betwixt the Romane and reformed Churches, as Bucerus once said, they are more liberall in their Feasts, as in other Ceremon [...]es, then the other reformed Churches, as Gretserus the Iesuite hath obserued. Caluino-papistae Angli vt in alijs▪ quae adritus▪ & Ceremonias pertinent, longe liberaliores sunt, quam Puri [...]an [...] in Gallia, Germania, Belgia; ita & in Festis retinendis longe largiores.

ZANCHIVS in the Confession which hee made to be published, when he was seuentie yeares of age, in name of himselfe, and his Family. De Ferijs cap. 15. Sect. 30.

POst diem Dominicum, non possumus non probare illorum quo (que) dierum sanctificationem, quibus memoria recurrit, celebrata (que) in veteri Ecclesia fuit, Natiuitatis Domini nostri Iesu Christi, Circumcisionis, Passionis, Resurrectionis, Ascensionis in Coelum, Missionis (que) sancti Spiritus in Apostolos: that is, Next vnto the Lords Day we cannot but allow the Sanctification of these dayes, wherein the memory returnes of the Natiuity of our Lord Iesus, his Circumcision, Passion, Resurrection, Ascension into Heauen, and the sending [Page 92] downe of the Holy Ghost vpon the Apostles, which memorie was celebrated in the ancient Church.

CHEMNITIVS de diebus Festis in examine Concilij Tridentini.

ATque haec sunt, quae in Scriptura noui Testamenti ad festa pertinentia, tradita sunt: iuxta quam normam, vt deuota, & religiosa Festorum celebratio ad augendam pietatem restituatur, nemo improbat, sed omnes pij optant: that is, These are the things which are deliuered in the Scriptures of the new Testament concerning festiuall times: according to which rule, no man dislikes the deuout, and religious celebration of festiuall dayes, but all the godly wish it, because it serues to encrease godlinesse. To this hee subioynes a long Narration of the dayes obserued in the Primitiue Church which he approues.

BVLLINGERVS ad Rom. 14.

APud Veteres quidem, Eusebium inprimis, & Augustinum, inuenias memorias quasdam, pijs quibusdam institutas fuisse hominibus, sed longè alia ratione, ac modo, nimirum parùm differente à nostro ritu, quo adhuc in Ecclesia nostra Tigurina Natiuitatis, Circumcisionis, Passonis, Resurrectionis, & Ascensionis Domini, Missionis (que) sancti Spiritus, Deiparae Virginis, Ioannis Baptistae, Magdalenae, Stephani, & Apostolorum Domini [Page 93] Festa celebramus: neminem eorum interim damnantes, qui post Dominicam, aliam nesciunt Festiuitatem: videmus enim veterum monumenta perlustrantes, liberū hoc Ecclesiae semper fuisse, vt quis (que) quod hisce in rebus minutilis videretur optimum, & ad pietatem commodissimum sequeretur: that is, Ye shall find in the Ancients, specially in Eusebius and Saint Augustine, certaine memorials instituted to some holy persons, but farre different from the Papall forme and manner; not vnlike the rite which we obserue in our Church of Tigurine in the celebration of the Natiuitie, Circumcision, Passion, Ascension, Resurrection of the Lord, and the sending downe of the Holy Ghost: of the Mother of God the Virgin, of Iohn the Baptist, Magdalene, Stephen, and the Apostles of the Lord. In the mean-time we condemne none of these, that keepe no festiuall day, but the Sabbath. For when we looke ouer the Monuments of the Fathers, wee find this hath euer beene in the liberty of the Church, to doe that which seemed best, and most commodious for the aduancing of Pietie in these matters of little moment.

PARAEVS cap. 14. ad Rom. hyp. 4.

FEria Dominicalis, Natiuitatis, Resurrectionis, Ascensionis Domini, & Pentècostès, rectè obseruantur à Christianis: that is, The Lords Day, the Feast of the Natiuitie, Resurrection, Ascension of the Lord, and Whitsonday are lawfully keeped by Christians. Ibidem. Vtile institutum primitiuae Ecclesiae ritè obseruatur, [Page 94] tale hoc est: vtile enim est praecipuas Dei paetefactiones, & beneficia in Ecclesiam collata, stato tempore publice repetere, & profiteri aduersus haereticos & infideles, & populo inculcare, vt sint notissima, & in perpetua memoria; magis enim mouent, & haerent in memoria iuuentutis, & populi, quae solenniter anniuersariè simul ab omnibus, & vno consensu fiunt, quàm quae aliás ab alijs fiunt, & dicuntur: that is, A profitable Statute of the Primitiue Church is rightly obserued, such is this of Holy dayes: for it is profitable to remember, and professe publikely on a set appointed time, the chiefe manifestatiōs of God and his benefits bestowed vpon the Church, against Heretickes and Infidels, beating them in the eares of the people, that they may be familiar vnto them, and keeped in a perpetuall remembrance. For these things moue more, and stick faster in the memorie of youth, and common people, which are solemnely and yeerely done, by all together, and with one consent, then these things, which are done at other times, by diuers persons seuerally.

TILENVS Praecep. 4. Th. 17.

PRaeter hunc Sabbatismum septimo quo (que) die recurrentem, alios dies, non ad [...], sed ad pec [...] liarem Dei beneficiorum commemorationem, de communi consensu in Ecclesia Christiana instituere, non arbitramur simpliter esse illicitum: that is, Besides this Sabbath which returneth euery seuenth day, wee iudge it not simply vnlawfull by common consent of the [Page 95] Church to institute other dayes, not for wil-worship, but for a speciall remembrance of the benefites of God.

PERKINS on the fourth Chapter to the Galatians.

ECclesiasticall obseruation of time, is when set dayes are obserued for orders sake, that men might come together to worship God. These dayes are eyther dayes of thankesgiuing, or dayes of humiliation: take the example of the Iewes, Ester 9.26. Who obserued yeerely the Feast of Purim, for a memory of their deliuerance. In like manner, they obserued the Feast of Dedication, and it seemes, that Christ was present at Ierusalem as an obseruer of this Feast, Iohn 10.22. And thus for orders sake to obserue certayne dayes of Solemnity, is not forbidden.

WILLET in his six-fold Commentarie vpon the fourteenth to the ROMANS.

THe Apostle reproues them for the superstitious obseruing of dayes, such as then the Iewes practised, and now the Papists: but to obserue such Holy dayes as God hath appointed, such as the Sabbath, and others for [Page 96] order and policie, not for Religions sake, is not within the Apostles reprehension. Item, The Apostle speakes of the Iewes Festiuals, wherein they did clogge their consciences, and one iudged another; not of the Lords Day, which is of Christs appointing, and of other Festiuals for Order and Policie, and not for a part of the Seruice of God, to bind the Conscience.

[Page 97]

An answere to the dispute, intituled, OF CONFIRMATION, and of Bishopping. Wherein the Pamphlet penner pretends to impugne the third Article, concluded in the Assembly at Perth, touching the triall of young childrens education; the tenor whereof followes.

FOr as much as one of the most speciall meanes for staying the encrease of Popery, and setling of true Religion in the hearts of the people, is, that a speciall care be taken in triall of young children their education, and how they are catechized: which in time of the primitiue Church was most carefully attended, as being most profitable to cause young children, in their tender yeares, drinke in the knowledge of God and his Religion, but is now altogether neglected in respect of the great abuse and errors, which crept into the Popish Church, by making thereof a Sacrament of Confirmation: Therefore, that all superstitions built thereupon may be rescinded, and that the matter it selfe being most necessary for the education of the youth, may be reduced to the primitiue integritie, it is thought good, that the Minister in euery Parish shall catechize all young children of eight yeares of age, and see that they haue the knowledge and bee able to make rehearsall of the Lords prayer, Beliefe, and ten Commandements, with answers to the questions of the small Catechisme vsed in our Church: [Page 98] And that euery Bishop in his Visitation shall censure the Minister, who shall be found remisse therein: And the said Bishops shall cause the said children to be presented before them, and blesse them with prayer for the encrease of their knowledge, and continuance of Gods heauenly graces with euery one of them.

In the narratiue of this Act, the Sacrament of Confirmation is counted amongst the abuses, errors, and superstitions, which crept into the Papistical Church in stead of the profita [...]le catechizing, that the primitiue Church vsed for the t [...]iall of you [...]g childrens education: therefore the first part of the dispute, wherein the Pamphleter intends to prooue that Confirmation is not a Sacrament, contayning nothing that is contrary to the Act, shall be passed by.

In the second part of the dispute, intituled, Bishopping, he contends that the Sacrament of Confirmation and imposition of hands, is not proper to Bishops, but common to all Presbyters. This contention is idle: for the Sacrament of Confirmation and imposition of hands, being refuted in the former dispute by himselfe, and condemned by the Act, why should hee striue to haue that common, which neither he nor we esteeme to be lawfull? But to the end, all occasion of debate, about this matter might be preuented, the Assembly at Perth ordayned, that the Bishop after examination should blesse the young children with prayer, and purposely omitted the ceremonie of imposition of hands, as a thing indifferent to bee vsed, or not vsed, as the Bishop should thinke most meet: Albeit in the primitiue Church, this blessing was alwayes giuen with imposition of hands,as Caluine affirmes, Instit. lib. 4. sect. 4. wishing that it were restored to the first integritie in the reformed Churches. Yet the Pamphleter to make simple ones beleeue, that euery thing concluded in that Assembly was erroneous, hee giues out, that the Sacrament, at least the ceremonie of Confirmation was there allowed, and appropriated to Bishops.

PP.

We haue abjured Episcopall gouernment, and therefore [Page 99] we cannot lawfully admit Episcopall Confirmation▪ giuing, and not granting their office were lawfull, and that they haue gotten a lawfull calling by the Church to the said office. Thirdly, that we were free of our oath: and fourthly, That Confirmation were to be allowed, whether as a Ceremonie or as a Sacrament, yet it is damnable presumption, to appropriate vnto themselues the dutie that belongs to all Pastors.

ANS.

If by the Ceremonie or Sacrament of Confirmation, yee vnderstand the miraculous imposition of hands vsed by the Apostles, or yet the bastard Sacrament of Confirmation vsed in Poperie, whereby Bellarmine, whom yee afterwards cite, sayes, That the Lord would honour Episcopalem dignitatem: neither of these are allowed by the Act, nor appropriated to Bishops. Therefore, your whole dispute following being directed onely against these two points, is idle & superfluous. But if by Confirmation ye did vnderstand according to the meaning of the Act, the dutie which Bishops should performe in trying at their Visitation, the diligence of Pastors in catechizing young children, and in causing them bee brought before them to bee examined and blessed: this part of Episcopall gouernment yee haue not abjured, but haue approued by your assertorie oath, and obliged your selfe to maintayne and obey by your promissorie oath; if so bee, yee did sweare to the Policie set downe in the first booke of Discipline, Anno 1560. as yee haue often professed. For the wordes in that booke touching this point of Bishops dutie, are these:

After the Superintendents haue remayned in their chiefe Townes, three or foure moneths at the most, they shall be compelled (vnlesse by sicknesse onely they be retayned) to re-enter in their Visitation. In which they shall not onely preach, but also examine the life, diligence, and behauiour of the Ministers, as also the order of their Churches, and manners of their people: [Page 100] They must further consider, how the poore are prouided for, and the youth instructed.

By these wordes it is manifest, that it was not a thing common to euery Pastor to visite Churches, and trie the diligence of Ministers, specially concerning their instruction of the youth, but that it was proper to the Superintendent. Now, if yee haue sworne that this is lawfull in the person of the Superintendent, how can yee call it a damnable presumption in the person of a Bishop? whose function and name is the same, differing onely in the origination of the word, the one being drawne from the Latine, the other from the Greeke: for a Bishop in the Greeke tongue is the same that a Superintendent is in the Latine. And in visiting of Churches, the triall of the education of children, which now is a dutie belonging to the Bishops function, is here set downe as a speciall point of the Superintendents office.

As to the blessing which the Bishop is appointed to giue vnto them, Caluine in the place aboue cited, sayes, That it should bee vsed to the end, that graue and sacred action, may haue the greater reuerence and dignitie. This examination of children, in the ancient Church, had ioyned with it, not the blessing onely, but the ceremonie also of imposition of hands; and thereupon in the fourth Councell of Carthage, Can. 85. It is called, Examinatio impositionis manus, and is appointed to be often vsed towards the Catechumenists before they were baptised. But this blessing and imposition of hands vpon the Catechumenists, and vpon the young children of Christians, was not the principall action, nor a Sacramentall rite, as it was after esteemed; nor giuen to Bishops for honour of their Episcopall dignitie, but accessorie onely, as Caluine rightly thinks, vnto the examination, which was the Bishops speciall dutie in his Visitation. It is true, the omission of the principall dutie, and the vsing onely of the accessorie, to wit, the imposition [Page 101] of hands, was the first corruption, that crept in: after that came in the crossing, the annointing of the forehead and the buffet giuen to the child in stead of the blessing, and so a Bastard Sacrament was instituted in the place of a most profitable point of the Episcopall function. Further, as it is the dutie of euery Pastor, to catechize the young children in his Parish, and try whether the Parents haue kept their promise made at the Baptisme of their Children, in which tryall, if hee shall finde the childe to haue profited well, hee ought to blesse and pray for them: So is it the Bishops dutie in his Visitation to try if the Pastors haue performed their parts, and after examination, to blesse these same children. And as the examination, and blessing vsed by the Pastor, takes not away the power, that parents haue to examine and blesse their owne children; so the examination and blessing of Bishops takes not away the power that Pastors haue of triall, and blessing within their owne Parish. Therefore to conclude, the Ordinance set downe in the Act of Perth appropriates nothing to Bishops, that is common to Pastors and Parents, but preserues vnto euery one the prerogatiue of his owne calling: Neither is there any thing ordayned in the Act, but that which Caluine wished earnestly to be restored againe in the Church.

In the fourth booke of his Institutions, cap. 29. sect. 4. & 13. De Confirmatione, hee writes as followes. Hic mos olim fuit, vt Christianorum liberi postquam adoleuerant, coram Episcopo sisterentur, vt officium illud implerent quod ab ijs exigebatur, qui se ad Baptismum adulti offerebant: hi enim inter Catechumenos sedebant, donec ritè fidei mysterijs instituti, poterant fidei confessionem coram Episcopo, ac populo edere. Qui ergo Baptismo initiati erant infantes, quia fidei confessione apud Ecclesiam tunc defuncti non erant, sub finem pueritiae, aut ineunte adolescentia, repraesentaba [...]tur iterum à parentibus, & ab Episcopo examinabantur, secundùm formulam [Page 102] Catechismi, quam tunc habebant certam, & communem▪ Quo autem haec actio, quae alio qui grauis sancta (que) meritò esse debebat, plu [...] reuerentia haberet, ac dignitatis ceremonia quo (que) adhibebatur manuum impositiones. Ita puer ille fide sua approbata, cum solenni benedictione dimittebatur, &c. Talem ergo manuum impositionem, quae simpliciter loco benedictionis fiat laudo, & restitutam hodie in purum vsum velim: that is to say, It was the custome of old, that the children of Christians, after they were growne vp to some perfection, were brought vnto the Bishop to performe that dutie which was done by these that were of perfit yeares, before they came to be baptised For these sate amongst the Catechumenists, while they were sufficiently instructed in the mysteries of Religion, and were able to giue a confession of their Faith before the Bishop and the People. But such as were baptised in their infancy, because they had not giuen a confession of their Faith vnto the Church, about the end of their childhood they were presented by their Parents of new, and examined by the Bishop according to a certayne common forme of Catechisme, which they had in these times. And to the end, this action, that was in it selfe graue and holy, might haue the greater reuerence and dignitie, the ceremonie of imposition of hands was also vsed. Thus the child after approbation of his Faith, was dimitted with a blessing, &c. Such an imposition of hands which is vsed for a simple blessing, I commend, doe and wish the sincere vse thereof were restored.

Et Sect. 13. Vtinam verò morem retineremus, quem apud Veteres fuisse admonui, priusquam abortiua haec Sacramenti larua nasceretur: non enim esset Confirmatio talis qualem isti fingunt, quae sine Baptismi iniuria nec nominari potest, sed catechesis, qua pueri aut adolescentiae proximi, fidei suae rationem coram Ecclesia exponerent. Esset autem optima catechizandi ratio, si formula in hunc vsum conscripta esset, summam continens, & familiariter explicans omnium fere religionis [Page 103] nostrae capitum, in quae vniuersa fidelium Ecclesia consentire sine controuersia debet. Puer decennis Ecclesia se offerret, ad edendam fidei confessionem: rogaretur de singulis capitibus, ad singula responderet: si quid ignoraret, aut minus intelligeret, doceretur: ita vnicam veram & synceram Fidem, qua vnanimiter Deum vnum colit fidelium populus, test [...], & spectante Ecclesia profiteretur. Haec disciplina si hodiè valeret, profectò parentum quorundam ignauia acu [...]retur, qui liberorum institutionem quasi rem ad se nihil pertinentem, securè negligunt, quam tunc sine publico dedecore omittere non possent: maior esset in populo Christiano fidei consensus, nec tanta multorum inscitia, & ruditas: non adeò temerè quidam nouis & peregrinis dogmatibus abriperentur, omnibus deni (que) esset quaedam velut methodus doctrinae Christianae: that is, Would to God, we did obserue the custome, which I shew, the Ancients vsed: For then (Confirmation) should not be such as the Papists fancie, which cannot be once named without the injurie of Baptisme, but it should be a catechizing of children, whereby they should giue account of their Faith before the Church. And the best manner of catechizing were this; That a forme should be penned for that vse, contayning the summe of all the heads of our Religion, and expounding them familiarly, vnto which Faith and Religion the vniuersall Church of the faithfull should agree: that the child being ten yeares old, should present himselfe to the Church, to giue a confession of his Faith: bee demanded vpon euery Article, and made to answere seuerally to euery one: and if hee were ignorant of any point, or did not well vnderstand the same, he should be instructed. Thus he should in presence of the Church, and vnder the testimonie thereof make profession of that onely true and sincere Faith, wherewith the Congregation of the faithfull worships God. If this discipline were in vigour at this time, the slouth of some Parents should bee corrected that securely neglect the instruction of their children, as a thing not appertayning vnto [Page 104] to them, which then without a publike shame they could not leaue vndone: a greater consent should bee amongst Christian people in Religion, and the ignorance of many should be nothing so great: some would not bee so hastily carried away with new and strange opinions, and in a word, all should haue a methode of Christian Doctrine. This was the minde of the most learned and worthy Diuine that hath liued in this last age, wherewith, let the Reader iudge, if the Ordinance of Perth bee not agreeing.

[Page 105]

An answer to the last head, intituled, Of the Administration of the Sacraments in priuate places.

TO the end the last Controuersie touching the administration of Baptisme, and the Supper of the Lord in priuate houses, may bee the better discussed, wee shall premit some few grounds for cleering the question.

First, The publike actions of Christian Religion, are not tyed to any certayne time, or place by diuine Institution, but may bee lawfully performed at any time, and in any place, when necess [...]ty requires.

Secondly, That the publike actions may be lawfully performed, a publike Minister, a lawfull Assembly, and the forme prescribed in the Word, must necessarily be kept.

Thirdly, Howbeit some hold, that Baptisme ministred by a priuate person is valide, and effectuall, yet no man can hold truely, that it is lawfully ministred by such a person.

Fourthly, Although the Communion Elements bee duly consecrated by a publike Minister in a most solemne and lawfull Assembly, yet if he apply them only to his owne priuate vse, or to so me other particular person, making no distribution according to the Institution, the action is not lawfully performed.

Fiftly, The lawfull Assemblies, wherein the publike actions [Page 106] may be performed, are eyther ordinary, or not ordinarie. The ordinary are not defined in the word particularly, but are left to bee determined by the Church, which according to the generall Rules of Christian Policie, hath deuided the Christian people in sundry Congregations called Parishes; whose meeting in the ordinary times and places appointed, are the ordinary Assemblies, wherein the publike actions of Religion should be performed ordinarily.

Sixtly, The Assemblies that are lawfull, but not ordinary, are the meetings of two, or three at least in the Name of Iesus Christ, wherein he hath promised his presence to heare their Prayers, and approue their lawfull actions of piety. In such Assemblies, the Word hath beene preached, and Baptisme ministred, as in the 16. of the Acts, the Master of the Prison, and his Family were baptized by Paul. The Husband, the Wife, and a Seruant make a Family, where there be no more. The Family of Priscilla and Aquila, are called a Church. This Pamphleter affirmes with Saint Augustine, Paulinus, Esychius, Theophylactus, and others, That our Sauiour at Emaus, did celebrate the Sacrament to the two Disciples, with whom he communed in the way. There the whole Assembly were but three: whether the Sacrament was ministred, or not at that time, this is certaine; as many as hold, that the same was celebrated, must also hold, that three make the bodie of a Church, wherein the Eucharist may be lawfully ministred: and if the Eucharist, much more Baptisme, which was ministred by Philip to the Eunuch, where there was no Christian Assembly conuened. Yet doubtlesse, he was baptised in presence of his Seruants who were witnesses to the action. For Baptisme would be ministred in presence of some witnesses, and the Eucharist cannot be lawfully ministred without some communicants. Although a Temple bee not necessary, at Caluine sayes in the 185. Epistle, yet the Infant should be baptized in coetu aliquo. Si enim infans clam baptizetur, nullis adhibitis testibus, [Page 107] illud ne (que) respondet ordini à Domino posito, ne (que) Apostolorum exemplo: Likewise that there may bee a Communion, conueniat coetus aliquis ex cognatis, familiaribus, & vicinis, saies Caluine. These grounds being warranted by Scripture, and by the Ancients; first, wee shall set downe the Acts of the Assembly, which yee labour to refute, next your Refutation and Answere thereto.

The Acts concluded at Perth, touching priuate Baptisme, and Communion.

THe Minister shall often admonish the people, that they deferre not the baptizing of Infants any longer, then the nexts Lords Day after the Childe bee borne, vnlesse vpon a great and reasonable cause declared to the Minister, and by him approued. As also they shall warne them, that without great cause, they procure not their Children to be baptized at home in their houses, but when great need shall compell them to baptise in priuate houses (in which case, the Minister shall not refuse to doe it vpon the knowledge of the great need, and being timely required thereto) then Baptisme shall be administred after the same forme, as it should haue beene in the Congregation. And the Minister shall, the next Lords Day after any such priuate Baptisme, declare in the Church; that the Infant was so baptized, and therefore ought to bee receiued as one of the true Flocke of Christs Fold.

In that place Saint Iames sets downe the meanes, whereby the sicke may bee restored to health, whilest the gift of healing was yet in the Church. The Sacrament was not any of these meanes, therefore of it no mention is made.

PP.

If the vow and desire of Baptisme may supply the want of Baptisme, then may also the vow and desire of the Eucharist doe the like.

ANS.

The desire and wish of Baptisme and the Supper, is not sufficient without participation, when and where they may be had.

[Page 122]

PP.

Some Diuines condescend thus far, that the Communion may be sent to the sick in the time of the publike action. But Tilenus sayes, Whatsoeuer necessitie be pretended, scarce any sufficient cause can be rendred, wherfore the publike action should passe in priuate, because the Ordinance of God is of supreme necessitie. The comforts of the infirme ministred out of order, does rather foster the publike infirmitie of the Church, then heale the priuate infirmitie of the sicke.

ANS.

Beza in his Questions, thinkes that the Sacrament should be sent to the sicke. Caluine holds that it should bee celebrated at the sickmans bed-side, so both agree in this, that it should be giuen to the sicke. And Caluines saying, Epist. 363. may serue for an Answere to that, which yee alledge out of Tilenus: Quamuis nulla sit legitima coena nisi communis, quae tamen aegrotis dabitur, quia priuata non erit; adulterina non censebitur. Nam certe partem vel appendicem esse constat publicae actionis: that is, Albeit no Supper is lawfull but that which is common, yet that which is giuen to the sicke, because it shal not be priuate, is not to be counted vnlawful, for it is eyther a part, or a pendicle of the publike action.

To conclude, to deny a necessarie comfort vnto the sick, which may bee ministred without breach of any diuine order, cures not the publike infirmitie of the Church, but grieues the sicke, and fosters in these who are in health, a base opinion, and contempt of the Sacrament.

I will subioyne to all this Caluines iudgement touching these matters.

[Page 123]

CALVINE Epist. 184.

INprimis autem obseruandum est, cùm istud Sacramentum complectatur sacram, & solennem introductionem in Ecclesiam Dei, sit (que) testimonium coelestis nostri municipatus, in quem adscribuntur illi, quos Dominus adoptat sibi; fas non esse ministrare Baptismum, nisi in coetu fidelium. Non quidem vt Templum requiratur, sed vt vbiuis, numerus aliquis fideli [...]m conueniat, qui Ecclesiae corpus efficiat, &c. Oportet igitur infantem baptizari in coetu aliquo &c. Etiamsi, exiguus sit illorum numerus. Oro Deum vt rectum illum zelum ipsis adaugeat, quem iam contulit, vt se, & suos Deo Patri consecrent, & Domino nostro Iesu Christo.

EPIST. 51.

DE Coenae administratione ita censeo, libenter admittendum esse sentio hunc morem, vt apud [...] grotos celebretur Communio, quùm ita res▪ & oportunitas feret: hac tamen lege vt sit vera Communio, hoc est, vt panis in coetu aliquo fidelium frangatur.

EPIST. 361.

CVr Coenam agrotis negandam esse non arbitrer, multae, & graues causae me impellunt. Video interea quàm procliuis in multos abusus sit lapsus, quibus prudenter [Page 122] [...] [Page 123] [...] [Page 124] sedulo (que) occurrendum esset. Nisi enim sit Communio, perperam deflectitur à sacra institutione Christi. Conueniat ergo aliquis coetus oportet, ex cognatis, familiaribus, & vicinis, vt fiat distributio ex mandato Christi: Deinde coniuncta sit actio cum mysterij explicatione: Nec quicquam fiat à communi Ecclesiae ratione diuersum.

EPIST. 363.

ETsi pridem meam de Coena aegrotis administranda sententiam rogasti, optime frater, &c. Scio rem in disceptatione versari, quia non desunt vtrin (que) rationes. Mihi verò non est propesitum, nunc eas sigillatim excute re, ne (que) tempus suppetit. Ex natura quidem, fine, & vsu mysterij probe mihi colligere videor, non esse tanto bono priuandos, qui vel diuturno morbo laborant, vel de vita periclitantur. Ad fidei confirmationem valet, tesseram accipere quasi ex Christimanu, quacertiores fiamus, nos in eius corpore censeri, carne eius, & sanguine pasci in spem aet [...]rnae Vitae. Ita (que) coenae perceptio, nos ad obeundas spirituales pugnas instruit. Iam, si pius quispiam è mundo migrandum sibi videat, quia fieri non potest, quin oppugnetur, & vexetur multis tentationibus, meritò se armari cupiet ad sustinendos conflictus, An eripiendum est singulare adiumentum, quo fretus ad luctam alacrius descendat, & victoriam obtineat? Iam prohiberi quo minus liceat profiteri, & testatum facere pietatis consensum cum Ecclesia, durum est, ac mali ex ampli, siue quis in lecto diu iaceat, siue morti sit vicinus [Page 125] At (que) coena sanctae inter filios Dei vnitatis est Symbolum. Quamuis breuiter rem attigerim, agnoscis tamen, quibus rationibus adductus, aegrotos non esse arbitror à Communione arcendos. Ne (que) tamen ea de causa velim turbas mouere. Scis in hac Ecclesia alium esse morem. Acquiesco, quia vtile non esset contendere, &c.

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