A treatise of the ceremonies of the church vvherein the points in question concerning baptisme, kneeling, at the sacrament, confirmation, festiuities, &c. are plainly handled and manifested to be lawfull, as they are now vsed in the Church of England : whereunto is added a sermon preached by a reuerend bishop.

A TREATISE OF THE CEREMONIES OF THE CHVRCH .

Wherein the points in question Concerning Baptisme , kneeling , at the Sacrament , Confirmation , Festiuities , &c. Are plainly handled and manifested to be lawfull , as they are now vsed in the Church of ENGLAND .

Whereunto is added a Sermon preached by a Reuerend Bishop .

1. Cor. 11.16 .

But if any man seeme to be contentious , &c.

LONDON , Printed for Ralphe Rounthwaite , and are to be solde at his shop , at the signe of the Golden Lyon , in Paules Church-yard . 1625.

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

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

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

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

Thirdly , The power of the Church in appointing times to Gods worship . Leuit. 23. vnder the Law the chiefe parts of Gods worship were astricted to certaine set times , & festiuities , & lawfully could not be performed on other daies : but vnder the Gospel omnis dies Domini est , omnis hora , omne tempus habile est diuinocultui , as Tertul. in his book de Baptismo witnesseth ; and Esay prophecied in his 66.23 . From one Sabbath to another , and from one New-moon to another shal all flesh appeare before me , saith the Lord . Thus the Apostles ceassed not to teach daily in the Temple , Act. 5. Act. 19. & from house to house , the Doctrine of Christ . S. Paul taught in the Schoole of one Tyrannus for the space of 2. yeres daily , and as one of the Greeke Editions hath it , from the fifth houre to the tenth . On the Iewish Sabbath , Act. 13.14 . Epitom . de ●●●e Catholica . which is our Saturday , he taught often in the Iewish Synagogues . And Epiphanius records , that Christians kept their conuentions on Wednesday , Friday , and Sonday , by Apostolical tradition , and example . Epist. ad Ianuar. 118. S. Augustine affirmes , That in his time men receiued the Sacrament euerie day . Our owne Church , besides the Lords day , hath appointed other houres and times for diuine Seruice in great Townes , as houres for Morning and Euening Prayer euery day , for Preaching , and interpretation of Scripture , such other times as they hold to bee conuenient . Thus is it manifest , that the Church hath power to appoint other set times besides the Lords day , for his seruice , as wel by the liberty which God hath giuen to his Church to come , and worship before him euery day , as by the practise of the Apostolicall , and Primitiue Churches . Yea further , the Church hath power to appoint religious exercises , and certaine speciall parts of diuine Seruice to be performed in the times , which shee thinkes most expedient for edification . So hath our Church bin accustomed to appoint particular Scriptures to be interpreted vpon the daies so called of Exercise ; and by the first Booke of Discipline , euery Pastor is ordained to teach in his Congregation on the Sondaies at afternoones certaine heads of the Catechisme : Likewise to minister the Sacrament of the Communion vpon the first Sondaies of March , Iune , Septemb. & December . It was the custom of the Church of Geneua , Caluin . 361. Epist. in the daies of I. Caluin , 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 commanded to sanctifie it by the publike exercise of religion , yet neither is the whole pub like worship nor any part of it appropriated to that time , but lawfully the same may be performed vpon 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 liberum esse , quos velit praeter dominic , dies sibi sanctificandos deligere . 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 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 cultu 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 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 inflituted 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 Scripture 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 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 , 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 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 , The Church hath power to determine generall circumstances necessary for Gods worship . and order only , 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 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 .

Further , The Lawes that the Church makes in their matters are alterable . 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 power of the Church being thus limited , The obedience due to the Ordinances of the Church . 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 , 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 , The rules of Conscience . or forbidden in the Word expresly , 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 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 casie ; 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 , In matters of expedience where a lawful Ordinance is set downe , the same ought to be the rule of our conscience . doe or leaue vndone , without transgression of any Law Diuine , 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 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 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 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 .

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 , 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 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 seare 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 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 superstitious , in their errours ; acquired to themselues the renowne of Martyrs , and thereby brought vpon the Church the imputation of persecution . 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 silium 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 , fed 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 common 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 .

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 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 .

AN ANSWER TO THE PREFACE DIRECTED TO THE READER . THE PAMPHLETER .

THE externall worship of God , and the gouernment of the Church ( gentle and iudicious Reader ) are like Hippocrates twins ; they are sicke together ; in health together ; they liue together ; they die , and dwine together .

ANSWER .

The externall worship of God , and the gouernement of the Church , are neuer matched in Scripture as one twin with another : But the gouernment whereby the order , decency , and puritie of the worship is preserued , is sometime compared to a Wall , or an Hedge ; wherein breaches may be made , either by persecution of open enemies without , or by contention of seditious brethren within , and thereby the beautie of the worship defaced : Thus for a time they may bee sicke , and dwine together , but they shall neuer die till the world be done ; all the enemies of God shall perish , but this Kingdome shall endure for euer : In this they differ from Hippocrates twins : and herein standeth the consolation of the Church against her feares without , and troubles within .

PP .

As long as the gouernment of the Church of Scotland stood in integritie , as it was established by Lawes Ciuill and Ecclesiasticall , according to Gods Word , so long was the worship of God preserued in puritie .

ANS.

The gouernment of our Church established by Lawes Ciuill and Ecclesiasticall , according to Gods Word , standeth now , praysed be God , in as great integritie , and the worship of God in as great puritie as euer it did . Sed ructare licet cacostomacho , but a windy breast must haue leaue to belch : Non nostri faciunt tua quod tibi tempora sordent , Sed faciunt mores , Caeciliane , tui .

PP .

Since the former gouernment was altered , and the insolent domination of Prelates hath entered in by vnlawfull meanes amongst vs ; Popish Rites , and superstitious Ceremonies haue followed , and are like to preuaile vniuersally .

ANS.

The former gouernment is not altered , that is , either corrupted or abolished , as you insinuate , but is perfited by accession of the ancient order , which hath beene euer in the House of God since the Apostolicall times , and was embraced at the reformation , in Anno 1560. and continued in our Church in the persons of Superintendents and Bishops , till the yeare of God 1581. after that time , it was borne downe , till the yeare of God 1598. then it beganne to bee restored , and hath entred in amongst vs by the conclusions of generall Assemblies , and Acts of Parliament , which none but lawlesse Libertines will esteeme vnlawfull meanes ; nor the function thereby established an insolent domination , but the licentious who delight in confusion , and detest order . The Rites and Ceremonies which haue followed , shall be better cleered by the grace of God from Superstition and Popery , then this Pamphlet of yours from Schisme and Heresie .

PP .

They haue verified in their persons their common tenent , No Ceremony , no Bishop .

ANS.

The tenent is true , for where there is no Ceremonie , there can be no externall worship of God , more then a bodie can bee without dimensions ; and consequently where there is no Ceremony , there can be no Church , no Bishop , no Pastor .

PP .

The liberty granted to our Church to indict , and hold generall Assemblies from yeere to yeere , and oftener prore nata , was the chiefe bulwarke of our Discipline ; this bulwarke was broken downe , to the end a more patent way might be made for their exaltation .

ANS.

So long as this liberty preserued the ancient Discipline , and Gouernment of the Primitiue and Reformed Church in the persons of Super-intendents and Bishops , it was a good bulwarke : but when it was licentiously abused , to ouerthrow that which it had formerly maintayned , and to stop the way whereby it might be lawfully restored againe , the licentious abuse was to be restrayned , and order taken , that it should not impede , but further the worke , for the which it was appointed .

PP .

When vote in Parliament ( the Needle to draw in the thred of Episcopall authoritie ) was concluded to the great griefe of the sincerer sort , many protestations were made , that no alteration in Discipline or Diuine Seruice was intended .

ANS.

That the Church , which hath euer represented the third Estate of the Kingdome , was restored in the persons of Bishops , according to the fundamentall Lawes to haue vote in Parliament , could bee a griefe to none sincerely affected , either to the Weale of the Countrey or Church : and as protestations were made , that no alteration tending to corruption either in Discipline or diuine Seruice was intended , so none hath followed , but such as tendeth to the confirmation and perfection of both .

PP .

Many cautions and limitations were made to bound the power of the Minister voter in Parliament .

ANS.

The limitations and cautions which were agreeable to reason , and might stand with the power of the person voter in Parliament according to Law , haue beene inuiolably obserued .

PP .

They were ordayned to bee countable to the generall Assemblies , for the manner of their entrie , and behauiour in this new Office ; but like Bankrupts , not being able to render account , they laboured that no account should bee made at all : that is , that there should be no ordinary generall Assembly to take account .

ANS.

No man can bee lawfully ordayned to bee countable to these of his entry and behauiour in his Office , who professe themselues enemies to the Office it selfe : Such were the generall Assemblies , which ye call ordinary , consisting for the greatest part of the sincerer sort , to whose great griefe you say , the power to vote in Parliament was concluded : reason therefore would , that to such a Iudicatory no account should haue beene rendered at all . Not because they were bankrupts , as you calumniously alledge , but for the professed enmity and iniquity of the Iudge ; whereof his Maiesty hauing proofe before , when the ancient Gouernment of Bishops was abolished , did now prudently prouide , that no generall Assembly should be conuocate without his Highnesse speciall licence , lest thereby the restitution of that Gouernment intended by his Maiestie , and happily begun before his Maiesties preferment to the Crowne of England , might in his absence bee crossed and ouerthrowne ; by the which prouidence of his Maiesties wisdome , that plot was preuented , and your purpose disappointed : Hinc illae lachrimae : and this is that causeth you to rage and raile .

PP .

Some few extraordinary Assemblies haue beene conuocated of late yeares at their pleasures , and for their purposes , and according to their deuice constituted as they thought good : wherein they procured , or rather extorted with terror , and authority a sort of preheminencie aboue their Brethren .

ANS.

If ye call these extraordinary Assemblies , which by his Maiesties License and Authoritie were conuocated , the Councell of Nice , and the most famous Councels of the Church , must bee counted extraordinary . And in these Assemblies no preheminence was granted to Bishops , but such as Bishops had euer in the Primitiue Church , and such as the Super-intendents , and Bishops had before in our owne reformed Church ; which beeing lawfull in it selfe , needeth neither by authoritie to be procured , nor by terror extorted from godly , prudent , and peaceable Brethren .

PP .

They were Lords in Parliament , Councell , Session , Exchequer , Lords of Regalities , Lords of temporall . Lands , Presenters to Benefices ; Modifiers of Ministers stipends ; grand Commissioners in the high Commission ; was it wonder then if so great Commanders , commanded the Assemblies constituted , as is said , and carued to themselues a spirituall Lorship ? when , &c.

ANS.

The power , authoritie , and credit , which was expedient for the time to be in the persons of some Bishops , was neither imployed , nor needed to be imployed , to command these Assemblies , which were constituted of the most graue and godly brethren of the Church , who against Law and conscience would not haue beene commanded either by Prince , or Prelate . Neither in these Assemblies did they carue to themselues any spirituall Lordship , for they acknowledge no man to haue spirituall Lordship ouer the Church , but the man the Lord Iesus ; him they preach the Lord , and themselues the Seruants of the Church for him .

PP .

When their worthy brethren were banished , imprisoned , confined , or detayned at Court , that they might the more easily effectuate their purposes .

ANS.

Their worthy brethren I may truely say , were banished , imprisoned , confined , and detayned at Court sore against their wils : who wish that good brethren , then had beene , and now were lesse addicted to singularitie of opinion , and more inclined to the peace & vnity of the Church : And that they would put difference , betwixt indifferent things in Discipline , and doctrinall points ; and consider that in the one we must stand for veritie , and in the other for expediencie , which changeth with times , places , and occasions : That the forme of gouernment meete for a Parochiall or Diocesian Church , such as Geneua or Berne , is not fit in all respects for the vniuersall or for a Nationall Church : That at the beginning of the reformation , sundrie circumstantiall Ceremonies were changed , or abolished for Superstition , which now tending to edification , and preseruation of Gods worship from prophanenesse , and to make conformitie and vnitie , both with the Primitiue , and reformed Churches , may be lawfully and profitably receiued : That antiquity in such things , and vniuersall consent not repugnant to veritie , is farre to be preferred to new and recent conceits , and customes of priuate persons , and Churches . These things the Bishops would wish from their hearts had beene , and were better pondered by brethren ; and that for such matters , wilfull contradiction , bitter contention , and disobedience had not brought them vnder the censure of the Lawes , and power of authoritie .

PP .

They haue broken the caueats made with their owne consent , violated their promises , and haue sought preheminence both in Church and Common-wealth , with the ruine of others , and renting of their mothers belly .

ANS.

Neither haue yee , nor can yee alledge any promise made by them violated , or caueat broken , that hath nor beene abrogated by posterior Acts of lawfull Assemblies , as beeing contrary to the lawfull power of their calling . Neither haue they sought preheminence in Church nor Common-wealth , but that which according to Lawes Ciuill and Ecclesiasticall , belongs to their Function . The restitution whereof , if they had not craued , they had beene Traytors both to the Church and Common-wealth ; against the which some brethren standing out too contentiously , haue inuolued themselues in vnnecessary troubles , and haue pressed with you , to rent the belly of their Mother , the peace and vnitie of the Church with Schisme .

PP .

We haue notwithstanding beene so silent hitherto , that the World hath iudged our silence , rather slumbring and slouthfulnesse , then true patience .

ANS.

If you be the man who is pretended to bee the penner of this Pamphlet , your silence hath not beene so great , as is heere alledged , for both by writing and word , ye haue bin euer vttering your miscontentment with great acerbitie against the persons , and function of your brethren ; and his Maiesties good and godly intentions , wherein yee haue studied more to please the World , then to procure the weale of the Church , with the honour of God , and obedience of your Prince .

PP .

They are not satisfied with the wrongs alreadie committed , but doe still prouoke vs with new irritant occasions .

ANS.

Many men of your humour are crabbed without cause , who being in the gall of bitternesse , count right wrong , and good to be euill , and seeke occasions where none are offered to spue out their choler .

PP .

And specially by obtruding vpon vs superstitious Wil-worships , and polluted inuentions of men .

ANS.

What was concluded in a lawfull Assembly , was not obtruded ; and by Gods grace in the answere to your Pamphlet , it shall bee manifest , that the Assembly hath condemned all polluted inuentions of men , and all superstitious Wil-worships ; and that your selfe is a very superstitious Dog matist of Wil-worship .

PP .

It behooueth vs therefore to set pen to paper , and say somewhat for the surer stay and better information of Professors , tenderly affected to the sinceritie of Religion ; least they bee deluded with the glorious name of a pretended and new Assembly , or seduced with Temporizers , swallowing vp all abominations or corruptions whatsoeuer .

ANS.

Let the Christian , and gentle Reader consider , what information good and sincere Professours may expect from such a poysonable pen , that beginneth to fill vp the paper with such venemous words , calling the lawfull meeting of the Church , a pretended new Assembly ; his brethren of the Ministery , Seducers , Temporizers , Swallowers vp of all abominations , or corruptions whatsoeuer ; for whom wee answere : Multi sint licet impotentis irae , Pellem rodere qui velint caninam : Nos hac à scabie tenemus vngnes .

PP .

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

ANS.

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

PP .

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

ANS.

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

PP .

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

ANS.

I hope no man who readeth this Pamphlet , will impute to you the want of good will to doe euill , that is of a wicked will to furnish fewell to the fire of dissention in the Church . And if by your Thrasonicall boasts and brags , you can perswade these , whom for want of sufficient knowledge and faith , yee delude , and seduce with subtile Sophismes , and superstitious feares ; to furnish meanes , that is , money for penning and printing , as they haue done profusely , for setting forth this Rapsodie : there is no doubt , but Answeres shall come forth vpon Answeres , Defences vpon Defences , Replyes vpon Replyes , vntill yee haue wearied the World with your vanities .

PP .

We haue seene of late some Pamphlets , which haue rather exposed their Authors to laughter and contempt , then deserued any serious confutation .

ANS.

It is the nature of enuifull arrogance by contemning and laughing at others , to hunt her owne prayse , Sed facilis cuiuis rigidi censura cachinui .

PP .

In the Epistle before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Maiestie protesteth vpon his honour , that hee misliketh not generally all Preachers , or others , who like better of the single forme of policie in our Church , then of the many Ceremonies in the Church of England : and are perswaded that their Bishops smell of a Papall Supremacie ; that the Surplice , the Corner-cap , and such like are the outward badges of Popish errors ; and that he doth equally loue and honour the Learned , and graue men of these opinions .

ANS.

If yee had imitated this most Christian example of your gracious Soueraigne , you would not for errour of wilfull opinion , haue turned your loue into batred , and your reuerence into contempt of your brethren .

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 preoecupyed 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 ?

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 heue 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 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 meued 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 .

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 Malestie 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 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 peoned 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 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 Nonember 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 continuation , & 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 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 vuto 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 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 that in the Synods kept in the April before , the Ministers were disposed to glue 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 intended ; 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 complaines that the fast was little regarded , & it may be by himself , & others of that Sect , whose dispositions 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 commend the successe of the affairs vnto God his blessing . The same was repeated in the second exercise made by the Archbishop of Saint - Andrewes , and nothing omitted on our parts , that was required to bring men to a due regard thereof . But the Libeller excepts against the second Sermon . First , that although the Text was pertinent , the Preacher ranne quickly from it : Next that in his Discourse of Ceremonies , & the fiue Articles proponed , his best Arguments were testimonies cited out of Caluine , Martyr and Beza , all peruerted . How the first can bee made good , I see not , seeing if the Text was pertinent , as he confessed , to the time and matters there to bee entreated , it is as cleere , that in all his Discourse , hee did so strictly keep himself to the purpose , as there was not so much as one digression made from it . And whether hee brought no Arguments for proofe , or peruerted the testimonies of these learned men : Let the Reader iudge , by the Sermon it selfe , which wee haue made here to bee inserted word for word , as the same was then deliuered .

The Sermon preached by the Right Reuerend Father in GOD , the Archbishop of Saint ANDREWES , to the generall Assembly , holden at PERTH the 25. of August , 1618. 1. COR. 11.16 .

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

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

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

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

Brethren , to contend is not a fault , if so it bee , for a weightie matter ; but to bee contentious in a light businesse , this is faultie , and reprooued here by the Apostle . Wee ought to contend alwayes for the Faith , and that earnestly , as Saint Iude teacheth , Iude 3. not yeelding to the Aduersarie , in the substance of Religion , one jot : There should our courage and spirituall zeale kindle it selfe ; but for matters of circumstance and ceremonie , to make businesse , and as much adoe , as if some mayne point of Religion were questioned , it is to iniurie the Truth 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 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 ; Neque tamen permisit Dominus vagam , effraenamque licentiam ( sayes Caluine ) sed cancellos , vt ita loquar , circudedit : That is , God hath not giuen his Church an illimited power , to establish what Ceremonies she lists , but hath enrayled her authoritie within borders which she may not passe ; 1 Cor. 14. 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 God ; 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 , fingulorum arbitrio relictae fuerint , quoniam nunquam futurum est , vt omnibus idem placeat , breui futura est rerum omnium 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 , ingenijsque 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 duplicemesse 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 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 , Itaque 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 , neque iudicaret vnam omnibus saeculis formam conuenire , confugere hic oportet , ad generales quas dedit regulas , vt ad eas exigantur , quaecunque ad ordinem & decorum praecipi recessitas Ecclesiae postulabit : And after a few lines : Prout Ecclesiae vtilitas requirit , tam vsitatas mutare & abrogare , quàm nouas instituere 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 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 , Molius 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 approbent , Nobis enim satisfacere istud Pauli debet , nos contendendi morem non habere , neque Ecclesias 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 certaine sicke persons , for the comfort of that Sacrament , since that time haue deuyed 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 conseo , 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 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 Bucer 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 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 vt 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 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 .

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 neque suasor , neque impulsor fui , atque 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 prudons cautio accedat , Ne videlicet vel vllius rei ereatae , cultui consecrentur , vel insitae diebus illis sanctitatis opinio foneatur , vel denique ignauo otio , foedifque 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 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 prohibition , neque 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 cuident , 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 Locorum 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 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 reall 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 speciem quidem habet piae & Christianae venerationis , ac proinde olim potuit cum fructu vsurpari , Tamen quoniam ex hoc fonte orta est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 illa detestabilis , adhuc in animis multorum haerens , merito sublata esse videtur . Interea tamen , cum ista non sint per se idololatrica , idem de illis , quod de praecedentibus sentimus . And what was that ? Propterea non esse deserendum ministerium : possunt 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 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 our 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 : Sessionis verò ad mensam Domini , quia illi authores huius ritus extiterunt , qui à nobis ad Arrianismum , perfide transfugi facti sunt , hanc propriam ipsis , vt Christum & sacra eius irreuerenter tractantibus , tauquam minus honestam & religinsam , simplicioribusque admodum scandalosam ceremoniam reijcimus . We 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 from 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 louger 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 our 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 .

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 righlty 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 soliciation 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 fatale fuit , Caluine . putidis his calumnijs quotidie onerari ; ego autem vt sanctè testari possum me inscio , ac ne optante quidem haec proposita , ita ab initio in animum induxi inuidiam potius tacendo lenare , 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 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 courses 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 stayne 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 lewish Sabbaths , their new Moones , and other Rites : he had called them yokes , burthens , importent , 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 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 offence thereof did we find amongst the people ? The Communion hath beene giuen and receiued in that reuerend forme , Who was scandalized ? Some few , perhaps , that would seeme singular for holinesse by the rest , and others because they saw their Ministers forbeare : but generally such as communicated , who were not a few number , professed that in their time they neuer found more comfort and better motions , which their teares and deuout behauiour testified to all the beholders .

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 . Nam 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 thoufand 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 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 conformity be enioyned , be sure it wil not be in these matters only , but in others that yee hate more : But I feare it be the purpose of many to rubbe this way vpon his Maiesty the imputation of tyrannie : for what Christian King did euer determine in Ecclesiasticall matters any thing without aduice of his Clergie ? And to impose Lawes vpon the Church without their consent , were as much as to say , the King imposes things vnlawfull : for if they be lawfull , Why will wee be dissenting ? Brethren , his Maiestie is styled , Defender of the Faith , and hath it by desert , aswell as by inheritance : It were a peruerse course for vs to make it seeme otherwayes . When Iesuites and Papists of all sorts , are by their infamous writings , belying his Maiestie , and traducing his Highnesse fame , onely because he opposes them for the defence of the common Faith ; if wee should furnish them matter of new obloquie by our rebellion , we could neuer be excused of vile ingratitude . Rests but one obiection that I haue heard , which I will not omit : They say , the English Church hath beene seeking of old times to haue vs wonder their gouernment ; and vpon this , some haue called our yeelding vnto a conformitie in these points with them , a betraying of the libertie of our Church and Kingdome . This reason is so euill grounded , that though we should conforme with them in euery outward Rite , obserued not onely by them but by the whole Church of Christ , long before it was so infected with Poperie : it would not inferre the dependance of our Church vpon theirs , but that there is that harmony and conformitie amongst vs , which ought to bee amongst all the reformed Churches both in Doctrine and Discipline . And for our part in maintayning our right , yee may remember not long since , when that Noble man was absolued in England who was excommunicate by vs , wee ceassed not to complaine vntill a new command was giuen , that hee should receiue from vs a new absolution . If matters should come thus to be contested for , which is not to bee expected , wee should not bee found neglectful either of our Church or Country . But what is this we are iealous of ? We lius vnder a King , that loues the kingdomes honour more then we all ; there offers not one occasion , wherein his Maiestie failes to expresse his naturall affection towards his country . Euen now that Mischant , sometimes one of your number , and vnworthy to be named , did vomit forth his spite and vnnatural malice against the whole Nation : And how did his Maiestie resent it ? As I haue beene aduertised , he did solemnely declare , That albeit much had beene said against his Maiesties owne person , and nothing omitted in that kinde , which the Deuill could inuent , yet all that did not so much grieue him , as that Mischants taxing of his Country and Nation : He is not worthy the name , I will not say of a Christian , but of a Scottish man , that will not , if need be , lay downe his life to meet his Maiesties affection . I know yee are ready enough to make your protestations this way , but beleeue me , he shall neuer hazard willingly his life for his Prince , who stands against his pleasure in so iust demands .

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

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

The Libeller obserues here , first , That seates being appointed for Noble men , Barons , Burgesses , and Bishops , with the Doctors ; the Ministers were left to stand behinde them as if their part had onely beene to behold ; Then sayes , that the choosing of Master Iames Sandelands to be Clerke , was done without formall voting or lite . But to that , first , although it might bee replyed in a word , that the care of placing seates was onely in the Magistrates hands of the Burghe , where the said Assembly was kept , and that the neglect thereof , if any was , cannot be thought purposely done ; yet because no diligence was omitted on the part of the Magistrates , and the seates 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 ; 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 Asiembly 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 thoughr meete here also to insert .

His Maiesties Letter to the ASSEMBLY . IAMES Rex ,

RIght reuerend Fathers in GOD , Right trustie Cousins , and Coumsellos , 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 about with much paines , to haue amended in these Assemblies , and for which purpose according to Gods 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 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 ealled 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 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 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.

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 tafled 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 wife , 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 where as 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 learnedan 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 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 agenerall 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 a 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 Ministeric , 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 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 hee who hath laboured so much to exalt the glorie of this 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 vnto 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 be both lawfull , and expedient : To take away that scandall 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 of reformation had beene giuen onely , and solely rested vpon you : To remoue that notorious , and publique scandall , which by the fierie and turbulent spirits of some few priuate men , lyeth heauie vpon the feruent and zealous Professours of the glorious Gospel of Christ , as if they 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 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 .

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 toln them also of the offence which his Maiestie had taken at that delay : the seuere rer 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 , which was likely to consume along 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 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 Ecclesiasticall 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 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 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 nothing remayning to bee said more in that head then was proponed , the Archbishop desired these of the Conference , to 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 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 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 , 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 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 superiour 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 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 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 them , & 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 terrours , which the Libeller mentions ; otherwaies they can take exception at nothing iustly that then was vittered .

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 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 .

Answers to the Exceptions made against the Assembly of PERTH , whereby the LIBELLER would inferre the nullitie thereof . PP .

THe generall Assembly hath vsually met since the reformation of the Religion , according to the indiction of time and place made by the former Assembly ; And if it happened , that any Assembly was to be holden pro re nata , premonition was made in due time by his Maiestie , and the Commissioners of the Church , and the occasions set downe expresly ; to the effect Commissioners might be sent instructed according to the qualitie of the businesse to be intreated . Neuerthelesse , after diuers reports giuen out by such as stand in credit in Church affaires , that his Maiestie was so incensed against the last Assembly holden at S. Andrewes , that there was no hope of any other Assembly . This Assembly beyond expectation was proclaimed to be holden within twentie dayes after the Proclamation made at the Market crosse of Edinburghe , without any aduertisement giuen to the Presbytries about the matters to be handled .

ANS.

In this Assembly concurred all these things which yee require for the lawfull indiction of an Assembly : first , it was indicted by the supreme Magistrate , who hath sufficient power to conuocate generall Assemblies , and without whose permission no such conuocations can be made . Secondly , it had the consent of the former generall Assembly at S. Andrews , which by a petition to his Maiestie , most humblie required to grant a new Assembly , wherein these matters might be more fully considered , referring the time , and place to his Maiesties pleasure . Thirdly , the premonition was made in due time ; first , because at Easter before in the particular Diocesian Synods , aduertisement was made to the Brethren to haue their Commissioners in readinesse against the time to be designed by his Maiestie . Secondly , the time designed after the Proclamation , was sufficient to haue all the parts of the Countrie aduertised . Thirdly , the Bishops besides the said Proclamation , gaue lawfull aduertisement by their Letters to the Ministers of their Diocesse . Fourthly , the occasion , and matters to be handled , were well enough knowne to all long before . For the occasion was by that petition made by the Assembly at S. Andrewes , wherein the same matters beeing handled , though not fully discussed , it was required , That it would please his Maiestie to accept of a delay , and to indict another Assembly ; to the end , that the Brethren hauing better leisure to consider the Articles proponed , they might bee the better prepared to giue his Maiestie satisfaction .

PP .

The act of Chapters of old were void , and of none effect , when the meanest member hauing vote , was neglected , contemned , or not lawfully warned : Such like the act of prouinciall Synods , when the meanest Suffragan was not regarded with lawfull citation , according to the rule , Contemptus vnius plus obest , quàm multerum contradictio . Neuerthelesse , for lacke of lawfull warning , and conuenient space to prouide , and prepare Commissioners , there was absent from that Assembly foure Dioceses , viz. Orknay , Caithnes , Argile , & the Isles ; besides diuers Presbytries , whose interest was as proper and necessarie in the generall Assembly , as of any suffragan in Synod , or particular member in the Chapter .

ANS.

None was contemned that had enterest to bee there , because due premonition was made to all , as it is cleered by the answere to the former exception , albeit some were absent , it shewes not that they were neglected ; for first , the absence might haue happened for diuers other occasions , some being impeded by sicknesse , some vnwilling to trauell in that Season of the yeare , and some loath to vtter themselues in the matters questioned . Secondly , the absence of these makes not the Assembly null ; for from these farre distant High-land Countreyes , as Orknay , Caithnes , Argile , and the Iles which are heere mentioned , few Commissioners were euer accustomed to come to any Assembly heretofore ; and to many Assemblies none of these Countreyes come at all : yet their absence did not annull the Assemblies . But in this Assembly there were at the least the Bishops of the Dioeeses , who might suffice to answere for the whole ; one only excepted , who was absent , not for lacke of aduertizement , but because of disease . Thirdly , if we looke to ancient generall Councels in the Primitiue Church , we shall find , that the absence of Bishops or their Commissioners , who remayned in Countreyes farre distant from the place where the Councell was holden , did nothing derogate from the lawfulnesse thereof : as for example , in that first famous Councell of Nice , there were present three hundred and eighteen Bishops , yet out of all the Occidentall Countreyes , there are only named in the Catalogue sixteene Bishops , and two Presbyters Commissionaries for the Bishop of Rome ; to wit , out of Spaine , one ; out of Egypt , eleuen ; out of Calabria one ; out of Dalmatia one , out of Carthage one , and out of France one ; so , in the first generall Councell at Constantinople , there were numbred an hundred and siftie Bishops , whereof only two or three are found to be out of all the Occidentall Nations : In the first Councell of Ephesus , there are numbred two hundred Bishops , and only three out of the Occident . In the Councell of Chalcedone were three hundred Bishops , whereof , of the Occidentall Countreyes only foure , or fiue . In the second generall Councell of Constantinople , an hundred sixtie fiue Bishops , and of these only ten or eleuen out of the Occident . Now albeit in the Occidentall Empire there were many large Kingdomes and Prouinces wherein Christian Religion was professed , yet these Councels ( notwithstanding the absence of such ) ceassed not to be acknowledged as generall : or if this might be esteemed a iust cause to annull a Church Assembly , what a doore should be opened to the Arrians , Macedonians , Nestorians , Eutychians , to reiect the Decrees of these famous Countreyes , by the which their Heresies were condemned ? Lastly , the obedience giuen by the Pastors of these Dioceses , which you alledge to haue beene neglected , testifieth their consent to the Acts , and that they haue ratified them for their owne parts .

PP .

The generall Assembly , the highest Iudicatorie Ecclesiasticall within this Realme , hath euer after exhortation made by the last Moderator , lited , and lawfully elected a new Moderator according to diuers Acts , continuate Custome and Practice of this Church . The which Presbyters haue beene so regarded , that the conuention holden at Perth by his Malesties missiue the last of Feb. 1596. although frequented by his Maiesties presence , with a great number of the Nobilitie , Barones , and Burgesses , with the Commissioners from euery Presbytery , was for the defect aforesaid no further acknowledged to bee a lawfull Assembly , then the generall Assembly holden at Dundy the yeare following , 1597. declared the same to be a lawfull extraordinary Assembly . Neuerthelesse no Moderatour was lawfully elected in this Assembly , but the place vsurped by him , who had practised against the matter there proponed , and not as yet determined ; and consequently who ought to haue beene secluded from any authoritie , in respect of the preiudice committed by him .

ANS.

In this , as in all the rest almost of their exceptions against the Assembly , there is a false rule laid , whereby to try the lawfulnesse thereof : To wit , the Acts and Custome of the Church of Scotland vnder Presbyteriall Gouernment , which must not rule vs now , seeing the true forme of Church-gouernment now restored is much different from the estate of these times . It is true , that when the Church was gouerned by a paritie of Ministers , they choosed a Moderator by suffrage , though without any warrant or example , eyther out of Scripture or Antiquitie , but being compelled thereto of necessitie in regard of that forme of Gouernment , wherein no man had any ordinary prerogatiue aboue , or before others : but now the forme of Gouernment being altered , and each man knowing his owne roome and station we are not tyed to obserue that custome , but ought rather to follow the Constitutions and practice of the Primitiue Church , which was ruled by the same forme of Episcopall Gouernment that now is established in this Land . And it is manifest , that euer , while the Pope of Rome did tyrannically arrogate vnto himselfe and his Legats Presidencie in all Councels , this course was obserued , that eyther the Christian Prince himselfe , when he was present , was President , as Constantine the Great , Sozom. l. 1. c. 9. Nic. l. 8. c. 14. 3. Tom. Con. 1. p. 6. in the first Councell of Nice , and Constantine called Pogonatus in the third Councell of Constantinople ; or else by the Prince his permission and appointment , the Bishop Metropolitan , or Patriarch of greatest authoritie in these bounds , where the Councell was holden , who was alwayes acknowledged President , except he himselfe were indited or condemned of Heresie ; then by the Emperours appointment , and not by Election of the Councell a President was appointed , as in the first Councell of Ephesus , Cyrillus Bishop of Alexandria was appointed President by Theodosius the Emperour : because both the Patriarchs of Constantinople and Antiochia , who were of chiefe authoritie in these bounds , were fauourers of the Nestorian Heresie , which was there condemned . And if we looke through the whole Ecclesiasticke History , wee shall find this euer to haue beene the order ; yea , in that Apostolike Councell , Act. 15. according to the iudgement of the most learned , both old and new Writers , the Apostle Iames was there President as Bishop of Ierusalem , Euseb. li. 2. cap. 1. Theophil . in Act. 15. Lyranus ibidem , Dionysius Carthusianus , ibid. Whittakerus de Concil. Quaest. 4. And so is it probable out of the Text , because hee pronounced the sentence in the conclusion of the action , which is the speciall dutie of a Moderatour , and according to the words of his sentence are the Synodicall Letters written to other Churches . This exception therefore of not lyting or electing a Moderator , being grounded vpon a Custome or Constitution now abolished , in the place whereof hath succeded , the commendable order alwayes obserued by the Primitiue Church in her purest times , is not to bee respected , and the example yee bring to qualifie this exception out of that Assembly at Perth , Anno 1596. is not only insufficient to proue , but likewise in many points false . First , because in the Acts of the Assembly , there is no mention made of any exception taken against the Election of the Moderator . Secondly , that Assembly was acknowledged to be a lawfull Assembly by an expresse Act in the same Assembly . Thirdly , it was called extraordinary , not for any exception taken against the Election of the Moderatour , but because of the time and place , to wit , that the time and place appointed by the sormer Assembly , was preuented vpon an extraordinary occasion by his Maiesties missiue . Fourthly , by the Assembly that followed at Dundy , Anno 1597. it is acknowledged to be a lawfull Assembly , without the addition of ( extraordinarie ) as appeares by the Acts thereof , Session 7.14 . Maij.

PP .

By order established , Acts standing in force and continuall Custome , free of all Controuersie and Quarrell , all and euery one of the ordinary members of a generall Assembly , hauing place and power to vote , or capable of moderation , are , and should bee authorized with lawfull Commissions from inferiour Assemblies viz. Presbyteries , Burgesses , and Vniuersities , according to the Act made Anno 1573. Neuerthelesse the Bishops , a great number of Noblemen , and Barones , and some Ministers hauing no lawful Commission , presumed to carry themselues as lawfull members of the said Assembly .

ANS.

Because that which heere is summarily said , is at greater length set downe in the Articles following , I referre the Answer to that place .

PP .

Whereas the proceeding of the Assembly , ought to bee free without preoccupation either with terrours or allurements , this Assembly was preoccupyed with Sermons , Letters , Harrangues , with allurements on the one side , and terrours on the other .

ANS.

This is repeated in other words in the twelfth exception . For the Libeller making a great muster of Arguments to inferre his nullity , commits many tautologies .

PP .

No others ought to be chosen members of the priuie conference , but such as are authorized with Commission to be members of the Assembly ; neuerthelesse the pretended Moderator did nominate for the priuie Conference , such as hee pleased , before the Commissions were deliuered , and consequently not duly informed who were the iust members of the Assembly . According to the rule , Totum est maius sua parte : The Assembly is greater then the Conference , & according to another rule , Turpis pars omnis , totinon congrua . It is an absurd Conference , that disagrees from the whole Assembly . Neuerthelesse in that Assembly some few named by the pretended Moderator not chosen by the Assembly , not only according to the custome of the priuie Conference concurred with the said Moderator , for preparing and digesting of matters to be proponed in due order , but tooke vpon them to reason , vote , and conclude the matters properly belonging to the whole Assembly .

ANS.

Against the priuie Conference , there are foure exceptions made , first , that others were nominate then these who were lawfull members of an Assemblie . That this is false , shall bee cleered hereafter , when wee speake of the lawfull members of an Assembly . The second , that they were nominate by the Moderatour : to this I answere , hee vsed no other forme in the nomination of them , then hath beene heretofore vsed , in all other Assemblies ; for the priuie Conference was neuer chosen by suffrages , but the Moderatour did nominate such of all parts of the Countrey , as were thought most meete , and so was done heere . In the yeere of God 1579. in an Assembly kept at Edinburgh , and another in Anno 1580. at Dundy , this forme of nomination beeing quarrelled , it was reasoned , voted , and concluded , that the Assessours of the priuy Conference should bee nominate by the Moderatour , and therefore in the next Assembly after the names of the Assessours , it is added , All these were nominate by the Moderatour . Thirdly , it is obiected that they disagreed from the whole Assembly . Answere . The euent prooued otherwise , for that which was thought good by the Conference was concluded by the whole Assembly . Fourthly , that the Conference tooke vpon them to reason , vote , and conclude matters : before they came to the Assembly . Answere . The end wherefore the priuy Conference is institute , is to prepare matters for the Assembly , by cleering the points by reasoning , declaring what in their iudgements and opinion was meetest to bee done , without preiudice of the Assembly it selfe , and so was it done in this priuie Conference .

PP .

It hath beene the commendable care of godly Emperors , and their honourable Deputies in generall Councells , to prouide , that nothing bee done violently , nor extorted by terrour , but that time and libertie bee granted for reasoning vpon matters proponed ; and that the Booke of God be laid open for finding out the Truth . Agatho writing to the Emperour Constantine , aduised him to grant free po●… of speaking to euery one , that desires to speake for hi●…●…th which he beleeueth and holdeth ; That all men may euidently see , that no man willing or desirous to speake for the Truth , was forbidden , hindred , or reiected by any force-threatnings , terrour , or whatsoeuer else might auert them from so doing . Conforme to this aduice , the Emperour answered as followeth : By God Almighty we fauour no partie , but shall keepe our selfe equall to all , no way making necessitie in any point . Neuerthelesse , in this Assembly , the necessitie of yeelding was inforced vnder no lesse pangs , then the wrath of Authoritie , imprisonment , exile , depriuation of Ministers , and vtter subuersion of the estate and order of this Church ; such as by the prouidence of God had their mouthes opened to reason , were checkt , quarrelled , rebuked , boasted , interrupted ; and for their discouragement , it was plainly prosessed , That neither the reasoning , nor the number of voters , should carry the matter away . The party defender was forced to pursue . The collecting and putting in order of the Reasons of either side , was refused .

ANS.

It is obiected here , That necessitie of yeelding was enforced , contrary to the example of Constantine , who protested he would sauour no party , but keepe himselfe equall to all , no way making necessitie in any point . To this wee answer , first , The cause is different , for the question to be debated in that Councell of Constantinople , was a substantiall point of Doctrine in it selfe , not subiect to his Imperiall power , controuerted betwixt the Greeke and Latine Church , concerning the twofold will in Christ : and because , hee being a Grecian himselfe , it might haue beene thought hee would fauour more the Greeke Church ; therefore he purges himselfe of partialitie , referring the whole matter to the decision of the Councell according to the Scriptures : But here the question is , of no substantiall point of Doctrine , but of matters indifferent , not particularly determined by Scripture , but ●●pending vpon the Prince , and Churches pleasure to haue them practised , or not . In which the Prince might by his owne authoritie impone a necessitie vpon all his Subiects to obey the same , except they could shew euident proofes out of the Scripture , that the same were absolutely vnlawfull . And in case of disobedience , hee might iustly threaten them by his authoritie . Yet all these particular terrours and threatnings ( which yee mention ) with the wrath of Authoritie , imprisonment , exile , depriuation , &c. were directed onely to such , as without reason should bee found obstinate and refractarie , who , by reason ought not onely be threatned , but punished . For if men will not regard authoritie , but doe as their conceit ( which some falsly call conscience ) leades them : if neither the Prince his command , nor acts of Synods , can bind them to obedience ; may not these threatnings , yea , ought they not to bee vsed towards them , as it hath euer beene the practice in all Councels ? And to meet you with your owne example , which yee alledge that same Constantine who protests , he would impose no necessitie in any point ; in that selfe-same Synode , perceiuing the obstinacy of Macarius Bishop of Antiochia , and his followers , Stephanus , Polychronius , Constantius , and others : not onely threatned them bitterly , but likewise in presence of the Synode , presently caused to depriue Macarius of his Bishopricke , by taking his Episcopall cloake from him , and did cast him and his Associates forth of the Councell by the necks , Ceruicibus eijcientes foras , as the words are . Vide Concil. Constantinop . 3. Act. 8.9 , 15.16 . & Binni Annotat. Then yee say , yee were threatned by the vtter subuersion of the Estate , and order of the Church . And is it not lawfull to lay before your eyes the danger that may follow vpon your disobedience ? for looke all the Letters and harrangues of the godly Emperours , the generall Councells , and such as were speciall persons therein ; yee shall finde them euer lay before the eyes of such as were conuocated , as the speciall motiues , that might serue to induce them to condescend vnto things that were proponed , and serued to the good and peace of the Church . And to insist in the same example brought by your selfe , reade the Letter which Constantine writes to Agatho , and yee shall find the chiefe and onely Argument almost hee vses , to moue him to condescend to an agreement with the Greeke Church , is by laying before him the danger wherein the whole Church lyes by their dissention . Tacere quippe hoc terribile existimamus , vt ne plebs quae vt sanctificetur accedit ad sanctas Dei Ecclesias , contrarijs cogitationibus occupetur , considerans Antistitum ad inuicem dissonantiam . And againe , Propter viles igitur inquisitiones , ne sit insinita contentio ; Ne nobis insultent Pagani & Haeretici , neque in nobis vsque quaque locum accipiant semina aduersarij , &c. Looke likewise that graue Harrangue of Constantine the great , in the Councell of Nice , where hee sayes : Nolite ergo pati , vt denuo perditus Daemon , diuinam Christi disciplinam & Religionem maleuolorum obtrectationibus lacerandam obijciat , quandoquidem intestina seditio in Ecclesia Dei conflata , multo plus molestiarum , & acerbitatis , quam quoduis bellum , pugnave videtur mihi , in se complecti , &c. Finally , as to that yee obiect , That the party defendant was forced to pursue ; It was not so , but the party refusing obedience was vrged to obey , or then giue sufficient reasons of their disagreement , which was most iust and equitable . For by one Statute made in the Assembly at Dundie , Anno 1597. 14. Maij , Sess. 7. it is ordayned , That hee that sustaynes the negation with his vote , shall giue rationem negandi . The rest of your Assertions are manifest lyes and calumnies : For all the Contradictors were heard with great patience the space of two dayes , both in the priuy Conference and face of the Assembly , while they had no more to obiect .

PP .

In free and lawfull Assemblies , priuate reasoning is not sufficient ; but it is requisite , that there bee also free reasoning in publique , for the full information of all , who haue the right of voting : Neuerthelesse , in this Assembly , publique reasoning was hardly obtayned , it was not full and free to propone , and pursue with replyes .

ANS.

Publike reasoning was neuer refused , neither was any man hindered to speake freely , prouiding he spake pertinently , but onely by the Lawes of disputation the President comptrolled those who transgressed the Lawes , when either they reasoned not formally , or not to the purpose , or repeated arguments vnnecessarily , which had beene already sufficiently discussed ; and this is the power of the Moderator by the Assembly at Saint Andrewes , Anno 1571. in March . But the falshood of this exception is cleared sufficiently , by the true Narration of the proceedings of the Assembly .

PP .

In all free and lawfull Assemblies , humble requests for mature deliberation in matters of great importance hath beene heard and granted , but in this Assembly humble supplication for continuation , till matters were more ripely considered , or till his Maiesties answer were returned to the Petition of the defenders of the established order , was peremptorily refused .

ANS.

If these matters had neuer beene proponed before , or if we had not knowne his Maiesties will by his Letters hereabout , perchance this exception might haue had some force , but seeing some of these Articles had beene discussed in an Assembly at Abirdene , and all proponed thereafter in an Assembly at Saint Andrewes , at the which time , the same request of continuation was proponed , and an humbly sute sent to his Maiestie , to accept of this delay , to the end euery man might consider the matters more deeply , with promise , that if it would please his Maiestie to grant them leisure to aduise , and instruct their flocks in the lawfulnesse of these Articles , they should doe their best to giue his Maiestie satisfaction , a longer continuation could not be harkened vnto , especially since this Assembly was conuocated , to trie the effects of their promises ; and that it was euident , how a number of them against their promise , were so farre from the instructing of their people in the lawfulnesse of the Articles , that in the contrary , they pressed most sediciously to stirre vp both their owne flocks and others to disobedience . So at this time , that proposition of continuation could not bee granted for three weightie reasons ; first , because the former continuation was abused to the stirring vp of discontentment amongst the popular . Secondly , the Moderator , and the Commissioners , could not graunt it , because of his Maiesties peremptory declaration of his will , in his Highnesse Letter directed to the Assembly . Thirdly , because they perceyued by the disposition of the party , that a further continuance would haue serued for nothing , but to haue augmented the Schisme and diuision begun .

PP .

Pope Leo excepteth against the second Councell of Ephesus called praedatorie , that Dioscorus who challenged the chiefe place , kept not priestly moderation , and would not suffer the Synodall Letters of the west to be read . In all free , and lawfull Assemblies good aduisements haue been heard , and followed ; but in this Assembly some difficulties presented in writing to be considered , and remoued , before the voting were peremptorily reiected .

ANS.

That this reiection of these difficulties , is a iust exception against the lawfulnesse of this Assembly , yee proue it by the example of Pope Leo , who excepted against the second Councell of Ephesus called Praedatorie , because Dioscorus who was President there , would not suffer the Synodal Letters of the West to be read in the Councell , I will answere first to your proofe , and then to the matter it selfe . The reason yee vse is captious , for yee reason from a partiall cause to a totall rejection . The Councell of Ephesus was iustly reiected for diuers errours committed both in matter , and forme , yet yee choose onely one of the smallest , and applie it falsly to this Assembly . The errours in matter were , That first , it did approue hereticall doctrine , peruerting the grounds of our Faith . Next , it restored pernicious Heretickes alreadie condemned in a Councel at Constantinoplo , as Eutyches , and his followers ; and condemned reuerend Fathers , for maintenance of the true doctrine , as Flautanus Archbishop of Constantinople , and others . The errours in the manner of proceeding were first , The Orthodoxe Bishops beaten by the souldiers , ( whom Dioscorus had brought into the Councell ) fustibus , & gladijs , with swordes and staues , whereby some dyed of their wounds receiued , others were bound with chaines , and others presently carried to prison . Secondly , the rest that remained were forced to subscribe a blanke paper , wherein Dioscorus wrote , whatsoeuer pleased him ; these were the causes , why this Councell was called Praedatoria Synodus . It is true ; The Pope of Rome alledged some other reasons for the nullitie thereof , wherewith he was more offended , because the same seemed derogatiue to his authoritie , as that the Synode was not conuocate by him , but by the Emperours commaund : His Legats were not admitted Moderators therein : And his Letters contayning his sentence and opinion were not publiquely read , but supprest . Yee , leauing all the rest of the weightier causes , chop onely at this , as if therefore onely , this Councell was reiected : And to make this Assembly at Perth odious , compares it with that hereticall and turbulent conuention , betwixt the which , there is no similitude at all , no not in the poynt which yee chop at : For the Libell ye speak of , was not peremptorily reiected , but a part of it being read , the reading was interrupted for two causes ; first , because it contained no new thing , but that which had beene alreadie heard , and sufficiently answered to . Secondly , because it contained some things , which could not but giue iust offence . The like was practised in that Councell vnder Constantine , and Agatho , which yee alledged before for a patterne of orderly proceeding : In the eleuenth Session therof , we find that certaine Libells of Macarius , who opponed himselfe to the Councell , being presented to bee read publiquely , after they had proceeded a while in reading , they reiected the rest , for that they contayned so absurd doctrine as would haue offended the eares of the hearers : And in the twelfth Session , other Libels presented by him , to the Emperour , and offered by the Emperour to the Synod , after a part thereof was begun to bee read , the Councell finding that they contayned no new reasons , but the same which had beene heard , and discussed before , they caused stay the reading thereof : So , in this Assembly , to reiect a Libell , foolish , and impertinent , could be no fault .

PP .

In all free , and lawfull Assemblies , publique voting should be free from all terrours , according to the rule , Nihil consensui tam contrarium est , quàm vis , atque metus , quem comprobare contra bonos mores est . Neuerthelesse , in this Assembly , his Maiesties Letters were read the fourth time , immediately before the publique voting , to moue the Assembly . The pretended Moderator threatned to marke their names , who dissented , and breathed out many terrours , and threatnings , and so he made good in publique , that which he professed in priuate , That he would commit twentie preiudices to further his Maiesties purpose .

ANS.

If all men were alike peaceably disposed towards the weale and peace of the Church , there were no need of these meanes to draw them to their dueties ; but seeing some are wickedly set , seeking nothing but disturbance , others preoccupied by their owne opinions ; others abused , and seduced by the craftier sort , there is need sometimes to vse terrours , that the vnruly may stand in awe to offend , and the deliberations taken for the good of the Church , may not be hindered . As to the reading of his Maiesties Letter , directed to the Assembly , which the Libeller notes to haue been foure times read , and immediately before the voting of matters , to moue the Assembly , I would aske him , What is the fault ? The Assembly was called by his Maiestie to giue answere to the Articles proponed by himselfe : His Letter contained a Declaration of his pleasure , and therewith diuers reasons , why the Church ought to condescend to his Highnesse desires : Such as opposed them , insisted still for a new continuation , and the delay of a long time . And it was needfull they should heare his Maiesties owne minde by his Letter , who otherwise could not consent vpon the answers twice giuen by his Highnesse Commissioners in that poynt . If the Letter should haue beene read at all the seuerall Sessions of the Assembly , there could be no fault in it , and I am sure the time had beene better spent that way , then in hearing many of their idle discourses . For I thinke in that short Letter , there be more good and solid stuffe , then is in all this long Libell of the Pamphleters ; yet did it cost him many houres , and ( as we heare ) many nights and daies to find out these particulars , at which he might carpe . But I know it is not the consuming of time that troubles him : hee is sorie , That the Assembly did regard the Letter so much , and was moued any way by it , as he speakes . Now we tell him plainly , it was read to moue them to consent , and it wrought that , for which it was done : If any fault be , it is this , Their humours , and purposes , were crossed by the reading of the Letter , for we can see no more in it . Touching the terrours and threatnings breathed out by the Moderator of the Assembly , what they were , hath beene shewed in the Narration of the proceedings ; for the marking of the names of those that should be dissenting , it is most false : They were warned to speake in modestie , and abstaine from intemperate words , such as many of that sort are giuen to , when reason failes them : And if they should transgresse , warned of their danger . But , that it was threatned to delate the names of the voters , howsoeuer they should giue their voyces , it is most vntrue . Yet is it nothing so vnusuall , as he would make it appeare , in Councels and Synods to threaten and terrifie such as are vnruly . In the first Councell of Chalcedon , Martianus the Emperour forbare not to threaten such as should shew themselues refractary against the Decrees of the Councell , and amongst the instructions giuen to his Commissioner Elpidius , and others , this is one , Si quem videritis conturbationi & tumultui studentem , hunc custodiae mancipate , & ad nostram perferte notitiam . Which in effect is , To marke their names , and to delate them to the Emperour . Many the like are to be obserued in the Bookes of the Councels . And if such speeches may furnish any exception for the nullitie of Councels & Assemblies , we shal hardly find a lawful Councel or Assembly at all . As to the Sermons , and harrangues , wherewith he said in his first exception , that the Assembly was preoccupied ; I would gladly know , what Church Assembly hath there euer beene kept withont Sermons and Harrangues ? In the olde Councels they were not neglected . And if these be pre-occupations , how shall yee iustifie any Assembly kept from the beginning of our Church to this day ? We haue heard by some of you at times , strange Discourses , and more strange Sermons made at your Assemblies , contayning bitter Inuectiues against his Maiestie , the whole State , and sometimes against the Ministers themselues . And then was it your ordinarie custome to set vp in Pulpit , not the wisest , or most learned Preachers , by whom the rest might haue beene instructed : but if there was any bold and impudent fellow that would not forbeare to vtter whatsoeuer was suggested to him in priuate , he was the man . And all that he spoke , was fathered vpon the holy Spirit . These were your formes , in former times , worthie of reproofe . And diuerse of the Assemblies yee count to haue beene free and vncorrupt , if they were well tried , would for this cause be seene most worthy to be reiected .

PP .

In all free and lawfull Assemblies , the estate of the question to bee voted , ought to bee so formed that it carry with it no danger . Neuerthelesse , in this Assembly , the matter to be voted was proponed with sensible danger ; agree , or bee reputed disobedient to his Maiestie : that is , either make a Constitution to bind all Ministers and Professors of this reformed Church , to returne to these fiue Articles which they . haue vomited , or else yee shall be reputed disobedient .

ANS.

What the forme of the question was , hath beene shewed in the Narration preceding , and thereby is your malice discouered , which yee haue need to vomit , or it may be shortly , this poyson consume your selfe . Behold , in what reuerence this man hath the religious Rites and Customes of other reformed Churches : Thou art a very Satan , the Lord rebuke thee .

PP .

As the Acts which are to passe in voting , should be distinguished in number , cleare in order particularly expressed from point to point , because they should contayne directions of certayne actions to be performed , &c. so the matters offered to voting , should be distinctly , clearly , and particularly proponed . Neuerthelesse , in this Assembly , all was shut vp in a confused caption , A multis interrogatis , and voted at once voting in one Session . Iustly therefore may these Conclusions be called Leges Saturae .

ANS.

In Saint Andrewes aswell as Perth , the Acts were distinguished , clearly , and orderly set downe to the vnderstanding of all ; they were also seuerally reasoned and discussed : The number , order , and meaning of euery Act made known . Why they were voted in Cumulo , hath beene shewed in the Narration , and they of your minde had therein the aduantage ; for whosoeuer refused any one of them , their voyce was counted negatiue , and none taken to be affirmatiue , but these who consented to them all .

PP .

In all free Assemblies , such order is obserued , in calling the names of the Voters , that no publike preiudice be committed . Neuerthelesse , in this Assembly , neither the accustomed order of Prouinces , nor Presbyteries was obserued , but such were called on first , as were knowne to be affirmatiue Voters , to discourage and disperse the negatiues .

ANS.

The calling of the Roll depends vpon the writing of the Clerke , or the pleasure of him that presides in the Assembly ; and there is no Constitution in our Church for this , vpon the breach whereof yee may inferre your nullitie .

PP .

Leo sayes , Epist. 25. That some that came to the Councell of Ephesus were reiected , and others were brought in , who at the pleasure of Dioscorus were brought to yeeld captiue hands to their impious subscriptions , for they knew it would be preiudiciall to their estate , vnlesse they did such things as were injoyned them : it is crimen falsi , in gathering of votes , either to passe by them , who haue place and power to vote , or to admit such as are not lawfully authorized . Neuerthelesse , in this Assembly , not onely were some past by , who were knowne resolued to vote negatiue : but diuers others also disposed to vote affirmatiue , were admitted , or rather brought in without commission .

ANS.

In the Narration preceding , this is answered .

PP .

In all free and lawfull Assemblies , not onely Ministers , but all others of whatsoeuer ranke , ought to be authorized with commission , or else they haue not the power of voting . Neuerthelesse , in this Assembly , persons of all rankes not authorized with commission , were admitted to vote , as may be seene by the induction following .

ANS.

The Libeller giues vs a rule here , which his Inductions will not make good : and thinks , that because it was the custome while the Presbyteriall gouernment stood in force , that all Commissioners , at least of the Ministrie , should bee chosen by the seuerall Presbyteries , it should now bee so : But he must remember that sort of gouernment is changed , and now they must haue place in Assemblies , that are authorized by their callings to sit there : aswell as by their Commissions . When the Church was gouerned by Superintendents , these Commissions were not knowne ; onely the Superintendents themselues , because of their place and preheminence , and such of the Ministers as they esteemed worthy to haue voyce in Assemblies , came thither : Now the Bishops on whom lyes the burthen of the Church affaires , haue place by vertue of their callings to sit , and giue voyce in Assemblies ; and Ministers by commission from their Countries and Diocesses , because all cannot bee present , nor may the Parishes in the Country bee left destitute of their Preachers at once . This was the forme of the old Synods and Councells in the primitiue Church ; and that first Synode of the Apostles was not otherwise held . If in that , or in any Councell or Synode of the purest times , yee shall find Commissioners appointed to be brought , yee might seeme to say somewhat : But your late orders we regard not , and tell you now againe , that your Presbyteriall and confused gouernement is ceassed .

PP .

It hath pleased his Maiestie , in former times , to send , but some few Commissioners in his Highnesse absence , to concurre with the Assembly , and to propone his Highnesse desire thereunto , &c. Neuerthelesse , in this Assembly , not only his Maiesties Commissioners , but also their Assessors gaue euery one vote , whereas his Maiesties selfe being present , neuer claymed further then the power of one vote .

ANS.

Whatsoeuer his Maiestie in former times hath done , remitting of his owne right , for causes knowne to himselfe , should be no preiudice to his Royall priuiledges ; especially amongst these that haue abused , and set themselues obstinately to crosse his Royall and iust designes . The practice of these famous Monarchs and Kings , who were in their times nursing Fathers of the Church , shewes that Princes are not tyed to any number of Commissioners , but as it seemes good to them , or as the businesse in hand requires , so they doe : Thus in the Councell of Chalcedon , where Constantinus Pogonatus ( whom yee alleadged before for example of equitable proceeding ) was present and President , there sate with him other thirteene Iudges and Senators , whose names are there expressed . And it is noted in euery Session almost they sate there , ex iussione Imperatoris , and had definitiue votes : Thereupon yee meet often with these words , Gloriosissimi edicunt , & gloriosissimi Iudices dixerunt : In that famous Councell also of Chalcedon , called the fourth generall , there were present for Valentinian and Martian , the Emperours eighteene Commissioners , whereof sixe were Iudges , and twelue Senators , who , as it is most euident through the whole Acts , had the chiefe moderation of the Synode , and vote definitiue therein : Neither was this pluralitie of Commissioners receiued onely in generall Councells ; but also in Nationall , as in the second Councell of Orangue , Anno 529. where together with the Bishops , ten Pretors and Counsellors of France sate , and subscribed the Acts , sent thither by the King . Likewise in the eight Nationall Councell of Spaine , holden in Toledo , Anno 653. there sate and subscribed sixteene Dukes and Earles . In the twelft Nationall Councell of Toledo , Anno 681. conuocate by Eringius King of Spaine , together with the Bishops did sit the King himselfe , and vniuersi Seniores Palatij , The Ancients or Senators of the Court , fifteene in number ; of whom , in his speech to the Councell , hee sayes ; Quos interesse huic Concilio , delegit nostra sublimitas . In the thirteenth Councell of Toledo , there sate , and subscribed sixe and twentie Dukes and Earles . In the fifteenth Councell thereof , there sate , and subscribed seuenteene Earles . In the sixteenth , there sate , and subscribed sixteene Senators , of whom the King sayes in his speech : Quos huic Concilio nostra serenitatis praeceptio vel opportuna inesse fecit occasio . I might bring a large Catalogue of examples ; but these are sufficient to proue that which we haue in hand , to wit , that the number of Commissioners sent by his Maiestie , is warranted by the practice of all good Christian Princes in most ancient Synods : yea , it is certayne , that Monarchs and Princes had euer these priuiledges , vntill that the Popes tyrannie increasing , did bereaue them of their right , and exclude them from all Church assemblies . And looke wee to the custome of our owne Church ; many Counsellours and Noble men haue had vote in Assemblies in name of his Maiestie . In the Assembly holden at Edinburgh , Anno 1563. Decemb. 25. besides the Superintendents , Ministers , and Commissioners of the Churches , and Prouinces , there were present nine Lords of the Counsaile , Earles and Barons ; and because thereafter , the Regent , his Counsaile , and Nobilitie , did not assist the Assemblies so frequently as before , an earnest Petition was made by the whole Assembly conuened in Edinburgh , Anno 1573. March 6. to the Regent his Counsaile , and Nobilitie , to giue their presence and concurrence with the Church in their proceedings , because such had beene the practice in Assemblies from the beginning of the reformation . The truth whereof is manifest by the inscriptions set before the Acts of many assemblies , wherein the Counsaile and Nobilitie are euer distinguished from Bishops , Superintendents , Ministers , and Commissioners of Prouinces and Churches . In the generall Assembly holden at Edinburgh , Anno 1573. August 6. it was appointed , Sess. 1. as followes . Because it is vnderstood that certayne of the Nobilitie of this Realme , and secret Counsaile , are to repayre to this Assembly : Therefore these whole Brethren ordaynes , that the whole Nobilitie and Counsailors , with the Commissioners of Townes , Prouinces , and Churches , hauing power to vote , shall sit within the inner barre of the Tolbuithe , and all others without . In the Assembly holden at Edinburgh , Anno 1567. were present ten Earles , and Lords of Baronies about the number of three and fiftie , besides the ordinarie Commissioners of Townes and Churches . Likewise in the Assemblies holden , Anno 1563. Decemb. 25. Anno 1566. Inn. 25. Anno 1567. Iul. 21. Anno 1567. Decemb. 25. 1568. 1569. 1570. &c. the Earles , Lords , and Barons , are distinguished from Commissioners of Churches , Prouinces , and Townes . And in the Assembly at Edinburgh 1563. Decemb. 25. the Lords of secret Counsaile , with the whole Brethren of the Assembly , appointed Master Iohn Woodlocke , Superinten dent of the West , Moderator . So as wee see the practice of our owne Church , hath euer esteemed this free , that his Maiestie at his pleasure , or Regents in his minoritie , should choose what number of Commissioners they liked .

PP .

At Edinburgh in Iuly 1568. it was ordayned , that Barons should be chosen Commissioners in Synodall Assemblyes . At Dundie in March 1597. after the full establishment of Presbyteries , it was appointed in presence of his Maiestie , that Barons should be chosen Commishioners with consent of Presbyteries ; and that one Baron onely should bee directed out of the bounds of a Pres byterie . Neuerthelesse in this Assembly the Noble men and Barons had neither Commission according to the old act , nor according to the new . In the yeere of God 1568. it was ordayned that Burgesses should be chosen Commissioners by the Couns●ile , and Church Session of their Burge coniunctly : And in the yeere 1597. that they should be chosen with consent of the Presbyterie : Item , that euery Barghe haue power to direct but one Commissioner , except Edinburgh , to whom it was permitted to direct two . Neuerthelesse in this Assembly neither of the said Articles were obserued .

ANS.

The acts alleadged , for choosing Commissioners of the Barons , and Burghes were neuer so precisely kept in our Church as to exclude any of them , that came thither without Commission from Presbyteries . But such regard was euer had to Noble men , and Barons of any note , that if they were present they had their places with the first , were allowed to giue their aduise , and voyce in euery matter proponed , and had thankes giuen them , that vouchsafed their concurrence ; this is euident by all the Registers of our Assembly ; and so well knowne , as none can deny it : It grieues the Lybeller , and the rest of that Sect , to see the Nobles , and Barons so ready at his Maiesties call ; and that , that which sometimes serued them to good purpose in their tumultuous meetings , is turned against themselues to wound them . And by all good order in Church Assemblies none of the Laicall sort onght to haue place , except they be called by the Prince his letters , or assured by the Bishops to giue authoritie to the acts concluded . Reade in Concilio Turracenens . act. 13. about the yeare 517. and Concil. Tolet. where the order of Councells is set downe , which order is prefixed to the first Tome of the Councells , yee shall finde this cleare . For that which he sayes of the Commissioners of Burghes , let this bee added , That otherwise then by the Counsell of their owne Burghe they were neuer chosen , which wee referre to the Townes themselues that know it .

PP .

At Montrosse , 1600. it was statuted and ordayned , that none of them who shall haue vote in Parliament in the name of the Church , shall come as Commissioners to the generall Assembly nor haue any vote in the same , volesse they be authorized with Commission from their owne Presbyteries to that effect . This Act was neuer repealed , no not at the pretended Assembly holden at Glasgow ; but by the same Assembly they stand countable to euery generall Assembly for their proceedings . Howbeit the Presbytories were spoyled of their authority in many things at the said pretended Assembly Yet of the power of election of Commissioners , they were not spoyled , neyther 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 Montrosse 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 lutisdiction , 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 is any Age. But the Libeller is in a dreame , and thinkes no Act , nor any order established to be 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 Superinteudents , 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 Regent 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 Assembly 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 , 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 .

ABout the Bishops and Commissioners of Countreyes , who absent themselues from generall Assemblies at the time appointed , the Church hath ordayned the Act made , August 12. 1575. to be executed against them ; and that same Act , to be vnderstood , not onely of Bishops , hauing office of Visitation appointed to them by the Church , but also of such as haue not the said office : Likewise , when some Bishops were prohibited to exercise the power of Visitation , their presence not the lesse was thought necessary in al Assemblies , and they counted ordinary members thereof ; neither was that Statute euer repealed by any Assembly afterwards ; but euen , Anno 1587. after the Presbyteries were erected , the Bishop of Saint Andrewes was summoned to compeare for his absence from the generall Assembly ; by all which it appeares , that the Bishops had no need of any commission for sitting , and giuing voyce in Assemblies .

PP .

At Saint - Andrewes , in April 1582. It was thought expedient , that Presbyteries should not be astricted to sond their Moderator in Commission , but whom they iudged fittest for the purpose : that constant Moderators should bee constant members of the generall Assembly , is a forged clause , forged in an Act of a pretended Assembly holden at Linlithgow the yeare of God , 1606. The which Assembly , neyther tho Church then did , nor will the Bishops now stand to ; neuerthelesse in this Assembly , some Moderators of Presbyteries voted without Election , and only by vertue of the forged clauses of the Act fore said : if any Presbytery directed their Moderators in Commission vpon ignorance and errour , hauing respect to the fore-said clauses afore-said , their ignorance , and errour is no lawfull consent . It is in the meantime to be remembred , that the present Moderators are not of the qualitie of these constant Moderators , but of a new Edition set out at Glasgow , viz. they are the Bishops Deputies , placed by them in Presbyteries .

ANS.

This reason will not inferre a nullity : Presbyteries ( yee say ) were not astricted by the Act of Assembly at Saint - Andrewes , 1582. to send their Moderators in Commission ; Ergo , the Moderators ought not to haue come , notwithstanding of their Commissions from the Presbyteries : there is no consequence heere : for it is , as if I would reason , The Presbytery of Saint - Andrewes was not astricted to haue sent Master Iohn Carmichael to the Assembly . Therefore he ought not to haue had voice therein , notwithstanding of his Commission , Any man sees the inconsequence . But here yee adde foure things . First , that the Act of Linlythguow , 1606 bearing , that constant Moderatours should bee constant members of the generall Assembly , was forged . Next , that the Bishops will not stand to this Assembly now , more then the Church did at that time . Thirdly , that some Moderatours came to this Assembly without Election , by vertue of the said Act , and the Prebyteries that directed them , did the same vpon ignorance , and errour , which is not a lawfull consent . Fourthly , that the present Moderatours , are not of the quality of these constant Moderatours ; but of a new Edition set out at Glasgow , viz. the Bishops Depuries in Presbyteries . I answere to the first , that there is no trust to be giuen to you in this businesse , wherin I haue better reason to be beleeued , speaking for worthy and reuerend men , whose same was neuer blotted : then such an one as you are , that did not feare to deny the authority of our Souereigne Prince in his owne presence , and immediately after forsweare it to the Brethren . Master Iames Nicolsone now with God , did moderate that Assembly at Linlythguow , a man for his Wisdome , Knowledge , and Holinesse in greater reputation , then that thy calumnies can touch him . All the conclusions thereof were penned by himselfe , at least by his aduice ; and to haue made a greater aduantage , then that conclusion could bring with it , would not haue altered a sillable in any Act , nor forged or foysted in any clause , as thou speakest . The Scribe of that Assembly was Doctour Henry Philip , yet Minister at Arbrothe , whose truth and fidelity , to speake nothing of his Learning , Prudence , and other gifts , is as well knowne , as is thy perfidle and presumptuous rebellions , for which now thou liuest in Exile . And if thy sayings , or the speeches of the like of thee , might call such mens honestie in question , it should not goe well . If I seeme more bitter , in this Answere , to the Reader , then I am accustomed , let him consider , that he who neither spares dead , nor liuing , great , nor small , must bee answered sometimes as he deserues . Now where yee say , that the Bishops will not stand to that Assembly now , more then the Church then did , I doe not conceiue , whom ye call the Church : except ye thinke a handfull of mutinous persons , such as your selfe , to be the Church : otherwise the Ministers generally in all the parts of the Countrey did consent and obey the Acts of that Assembly . And what if the conclusions taken therein yet stands , vnrepealed by other Assemblies that haue followed ? the Bishops doe all acknowledge and stand to . For it is the Law of the Church , that rules them in matters of outward policie , and all other peaceable Ministers : yee , and the like of you stand to no Law , but the will of your owne minds . Thirdly , where ye say , that some Moderatours were sent Commissioners by the Presbyteries vpon an ignorant conceit , that they were bound by the Act of Linlythguow so to doe , ye qualifie no part of this by any particulars , and if ye did it would be replyed , that in euery conuention , that is permitted for exercise through the Land , the fittest and choysest of a number is appointed to moderate : And that whether the moderation lay vpon them , or not ; their Brethren would haue elected them , and no others to haue bin Commissioners to that Assembly . Lastly , where ye tell vs , scoffingly , that the present Moderators are of a new edition , to wit , the deputies of Bishops , yee must know , That your changeable Moderators , were of that new edition yee speake of ; for in no age was it seene euer before this , that indifferently euery man was taken in his course , to rule and preside without consideration had of his gifts and qualities . And these we haue now , are such as the Christian Church euer had , & vsed to keepe order in their meetings , & conuentions .

PP .

The Assessours to his Maiesties Commissioners , the Nobilitie , Barons , Bishops , Burgesses , and Moderators imposed vpon Presbyteries , with some Ministers voting without warrant , being substracted from the number of the affirmatiue voters , the negatiues will not bee found inferiour in number to the affirmatiues authorised with Commission ; And suppose inferiour in number , yet not in weight : for the negatiue voters adhered to the iudgement of the Church , heard no reasons for the nouelties proponed , were not ouercome with perswasions , or terrours , as was the affirmatiues .

ANS.

It hath beene sufficiently proued , that there was neyther Nobleman , Baron , Burgesse , nor Bishop , but had as good warrant to vote , as any of the negatiues , & therefore should not be substracted from the number of the affirmatiue voters . This yee perceiue , and flie to another shift , according to your custome . Yee graunt your number were fewer , for so they were by more then another halfe : but their weight , yee say , was greater : for with them , as ye alledge , there was three great ouer weights in the ballance . First , they had no feare . Secondly , they were not ouercome with perswasion : And the third , they adhered to the iudgement of the Church . It is true indeed , that neither the feare of inconueniencies , and euills which might haue ensued to the great hurt of the Church , and hinderance of the Gospel , did moue them ; nor could reason , whereby the change was manifestly proued both lawfull , and expedient perswade them , but to the iudgement of the Church ( as ye call it ) they adhered , without regard of good or euill , without respect to right or wrong . And this is the Idoll which they still adore . Now let vs consider this iudgement whereunto they adhered . The iudgement of our Church touching ceremonies and circumstances to bee vsed in the worshippe of God , is two-fold . There is one , that is particular : the other is generall . The particular iudgement determineth and defineth what ceremonies in particular the Reformers thought expedient to be receyued , and reiected . The generall declares , what the Church , and euery Christian should esteeme , beleeue , and hold touching the particular order and policie which is set downe for the vse of ceremonies and circumstances to be obserued in the worship of God . The former iudgement is expressed in the first Booke of Discipline , and some few Acts of the generall Assemblies cited afterward by your selfe . This other we haue in the one and twentieth Article of the Confession of Faith , about the end thereof , and in the seuenth Chapter of the second Booke of Discipline ; both which are afterwards cited in the examination of your Discourse , where yee professe your selfe to discusse the oath . And it is that iudgement whereunto the Swearers did oblige themselues by their oath . In this it is declared expresly , That no order , nor policie in ceremonies can be established for all times , ages , and places , but that it is temporall , and may and should be changed , when necessitie require . This is the generall and constant iudgement of the Church , whereunto the negatiue Voters were bound , by their oath to haue adhered , which they did not . That other , whereunto they adhered ( as yee alledge ) is onely temporall , and subiect to change , according to the opportunities , and occasions of times , places , and persons : For if by occasion of any of these circumstances , the obseruation , which was profitable at one time , become hurtfull at another , and that which serued for reformation , breedes and fosters corruption , profanenesse , or superstition ; it is the constant and generall iudgement of the Church , that it should bee changed , and altered , which formerly was obserued . And to apply this to the purpose in hand : It is notoriously knowne , That sitting at the Communion , which at the reformation was iudged most conuenient to abolish the opinion of transubstantiation , & bread-worship , makes the Sacrament now to be contemned , and profaned by the common sort of Professours : That the want of diuine exercise on the fiue holy-dayes , hath almost buried in obliuion the inestimable benefits of our redemption ; the superstitious obseruation of these times not the lesse continuing still in our Church : That the withholding of Baptisme from infants in times of necessitie , and the holy Supper from others at the houre of their dying , hath beene the griefe of many good Christians . Lastly , that great ignorance is crept into the Church , by the neglect of the catechising of young children , and for lacke of a particular tri●ll of their profiting in knowledge , at the V sitations of Churches . And vpon these , and the like considerations , who sees not , that alteration in these poynts was expedient ? Adde to this , our conformitie with the greater part of the reformed Churches , which is to be prefered much , to the singularitie of any priuat opinion , or custome of persons , and Churches . Then the shewing of an vnnecessarie , vndutifull , and vnchristian opposition , and contradiction to the most religious Prince on earth , who for the glorie of God , and the edification of his Church , did vrge this alteration . In this , if his Maiestie had beene gain-stand without right , or reason , what euils and inconueniencies might haue ensued , it is not easie to say . Ye afterwards call it a matter vncertaine , and depending vpon Gods prouidence ; but wee are not to prie in these secrets , and ought to follow his reuealed will , who hath commanded vs to feare him , and obey the King . This obedience should euer be performed , where it may stand with the feare of God These things haue not beene considered by the Negatiue voters : And euidently shew that their pretext of adhering to the particular iudgement of the Church , whereunto in such cases they ought not to haue adhered , is no other , but a faire excuse , and spacious vaile to couer their wilfull opposition to his Maiesties will , and the well of the Church , which in the estimation of euery prudent and peaceable Christian must eleuate the authoritie of all their voyces , and make the same of no weight .

PP .

The affirmatiue voters authorized with Commission , either had their Commissions procured by their Bishoppes , or else were mercenarie Pensioners ; or Plat-seruers for augmentation of stipends : or gapers for promotion : or of suspect credit for benefit receiued , or hoped for ; or had subscribed other priuate Articles , in priuate more dangerous then the present Articles : or had beene threatned priuatly by their owne Diocesian Bishops with deposition : or were not well informed in their iudgement for lacke of full and free reasoning : or were circumuented with promises made to them , by their Bishops , that they should not be vrgéd with the practise , if they would onely consent to make an Act to please the King : or were terrified with the publique threatnings before mentioned . Iudge therefore whether these votes should be pondered , or numbered .

ANS.

That he may be scene a perfit 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 , 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 defired , 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 shoud finde the force of reason to moue him . And yet had it beene 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 Superintendents 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 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 your 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 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 .

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 .

Ninthly , they were circumuented with promises , yee say , made to them by their Bishops , that they should not be vrged with the practice , if they would only consent to make an act , to please the King . But you should haue named the Bishops that made such promises , for your saying deserues not that credit . It is true , that when fome of you acknowledging the matters to be lawfull in themselues , complayned only of precipitation , and that time was not giuen them to resolue , it was answered by some in priuate , That if they would ceasse from their businesse , and professe so much in publike , which in conference they acknowledged of the lawfulnesse of the Articles , time should bee granted vnto them , before the practice were vrged . But this they obserued not , and did to the contrary what they could ; and this I hope was no circumuention of any man , nor were any of the affirmatiue voters carryed by these promises : for what they voted vnto without any scruple , they haue since that time practised . Your tenth and last calumny , that they were terrified with publike threatnings , hath been answered before . And now when ye desire your Reader to iudge , whether the voices should be pondered , or numbered ; I trust it hath not appeared by any of your alleadged motiues , that there is such cause ; on the other side , if your negatiue voters had equalled the affirmatiue in number , they might haue beene iustly reiected ; first , for the open preiudice they had committed in preaching , and publike condemning the Articles that they knew were to be reasoned , as impious , Papistical , and Idolatrous . I know yee will oppose to this , the preiudice you mentioned before , committed by the affirmatiue voters in the practice of the Ceremonies before they were established . But what they did in this , was by the aduice of the chiefe Ministers in the Kingdome , without condemning the former practice of the Church , and vnder protestation , that if the Church did not find the Articles fit to bee receiued , their practice should not tye them in after-times , seeing they acknowledged the indifferencie of all these matters . Next , the chiefe reasons which your negatiue voters gaue at any time , were , the hazard of their credits amongst their flockes , and of feare to be reputed inconstant , if they should yeeld at the sudden to that , which they had so openly condemned : and what are their reasons being well sifted , but reasons of selfe-loue , and a care to maintaine your popular estimation , which is nothing so much to bee regarded , as is his Maiesties satisfaction ? Therfore to end this purpose , whether ye regard the weight , or the number of voyces , the affirmatiues were superior in both .

PP .

In onmibus causis pro facto accipitur id in quo quis alium terrefacit , quo minus fiat : In this Assembly the affirmatiue voters confessed , that they assented not simpliciter to the Articles proponed as knowne truths , but onely to auert the wrath of authoritie , standing in their owne iudgement against them , and not for them , in respect of the estate of this Church . Hence it may be cleerly seene , that their votes were only affirmatiue , in respect of their feare , but negatiue , in respect of their iudgement , and dutifull affection to this Church .

ANS.

None of the affirmatiue voters approued the Articles for knowne verities ; for when wee speake of knowne verities , we vnderstand the verities defined in Scripture , such as are the points of our faith , which no man ought to call in question : but that any man did giue his voice otherwise , then his iudgement led him , yee will hardly perswade vs , much lesse , that any man would openly professe this : for that had beene little better , then the resolution of Medea in the Tragedie : Video meliora , proboque ; deteriora sequor . As to the feare , yee so oft mention , it was a feare not contrarie to the dutifull affection we owe to the Church ; nor repugnant to the iudgement which they had , that were moued therewith : but a feare commendable flowing both from their affection , and iudgement , for they feared no particular hurt to their owne persons , or punishment to haue beene inflicted vpon themselues , but to irritate so gracious a King and a Prince so carefull of the good of the Church ; and to bring the Church into an vnnecessary trouble by the obstinate refusing of lawfull Articles , this wee hope all good men feared , and still feare . And certainly , whosoeuer lackes this feare are not fit to serue in a Church , and more vnfit to determine of Church-matters .

PP .

Other informalities may be obserued , but these are sufficient to prooue the nullity of this pretended Assembly , whereby the established estate of this Church , is so far preiudged , or rather simple people for their facility indangered , if they vpon the pretended authority of this Assembly , shall aduenture to make defection from their former profession confirmed by so many , and well aduised Assemblies , and blessed by the experience of Gods great loue in his best benefits ; or to violate their solemne Oath and Subscription . The pretender may as safely professe , that hee will alter his profession , or violate his Oath and Subscription , suppose there had beene no Assembly at all . But to detayne simple people in their begunne reuolt , it will be cryed out , and inculcate , that some few persons ( and to make them odious , they will be called Mal-contents , Troublers of the Estate , Seditious persons , and what not ? for the which contumelies and reproches account must be made one day ) that they may not , nor should not iudge vpon the nullity of the Assemblies . It is true by way of Iurisdiction , or Superordination as they call it , no priuate man should presume so to doe , for that iudgement belongs to another free and lawfull Assembly ; but by the iudgement of discretion , euery Christian man ought to iudge , how matters of Religion are imposed vpon him , and by what authoritie . If thou mayest not discerne as a Iudge , thou mayest discerne as a Christian . If yee shall admit indifferently whatsoeuer is concluded vnder the glorious name of an Assembly , then may wee be brought to admit not only the English Ceremonies , but also Lutherauisme and Papistrie . If Ministers giue way to their Parochiners to practise the obtruded Ceremonies at their pleasures : If sworne Professors intangle themselues againe , with the superfluities whereof the Lord hath made them free , let the one and the other take heed , how they defend themselues from the iust challenge of back-sliding , and the rest of the inconueniences that may ensue on their change .

ANS.

This Libeller being now to conclude the Nullity , which he intended to proue , paines himselfe to mooue the People , Ministers , Professors , and all to disobedience of the Acts concluded : and where the authority of the Assembly , might draw men to condescend , hee labours to shew them , that euen the iudgement of the lawfulnesse of Assemblies in some sort doth belong to euery Christian ; which if it should not , he laies downe certaine inconueniences ; that thereby might grow vpon them all ; to which I answere , that this Assembly being conuocated , in the Name of God , assisted in the proceedings thereof by his blessed Spirit , and all the Informalities obiected being now sufficiently cleered , we are perswaded euery true Christian whether he be Minister , or Professor , will submit his iudgement and affections both , to the conclusions taken therein . And if any will still oppose themselues thereto , we doubt not to cal them troublers of the Estate , seditious Persons , Schismatickes , louers of Diuision , and direct Enemies to the Weale , and peace both of the Church , and Kingdome . That ye would bee called such men , ye might well prophesie , seeing ye be priuy to your owne intentions ; but where ye adiect that account must be made one day of such contumelies and reproches , I would but aske you , whether yee doe thinke to passe free in the Day of that account , and not be brought to your answere , for calling the Seruants of Christ , mercenarie men , and thereby implying his Maiestie , your Souereigne to be another Balak in giuing the wages of iniquitie , to hirelings : for condemning all , that are obedient to the voyce of the Church in these matters , as men periured , and without all conscience , and diuers others your malicious speeches , vttered in this Pamphlet : or if you thinke it no fault to make a rent in the body of Christ , which is his Church , which it appeares euidently ye are only about ; the answeres following will cleere to all men , that the estate of our Church is no way preiudged by any Act concluded in the Assembly at Perth , and that the obedience thereof , will not inferre a defection from our former profession . But that distinction of two-fold iudgement serues little to this purpose : for howbeit lawfully euery man may inquire of things concluded , and for his owne information seeke out the grounds and warrants thereof , yet whither soeuer his iudgement incline , hee must render himselfe obedient to the Constitutions of the Church in which he liues . And there is a great difference betweene decerning and discerning , though eyther yee or your Printer hath mistaken it ; for it belongeth to the Iudge to decerne , and Christians , as ye say , euen in their priuate callings may discerne , but this their discerning will neuer free them from the subiection of Lawes imposed especially in matters of this nature , for wee are now vpon order , and policie onely . And except ye could shew some euident place out of the Word , or bring a necessarie demonstration to warrant your contrarie iudgement , your disobedience will euer be faultie . The authoritie of the Church must yeeld to the written Word , but the iudgements of priuate men , to the authoritie of the Church . Otherwise , we should open a doore to all confusion , neyther could there be order in a Church , if euery man should bee permitted to follow his owne conceit , and doe as his priuie iudgment did leade him . This our Church wisely foreseeing , in an Assembly kept at Edinburghe , anno 1583. 10. Octob. statuted , and ordained , That no Act concluded by a generall Assembly , should bee called in question by any particular brother , nay , not in another generall Assembly , except some iust cause might be seene for the change thereof . And if it be not lawfull to call any of the constitutions of the Church in question , much lesse to impugne by writ , and print , the same so maliciously , as you haue done , I omit the vnseemely match which yee make of English ceremonies , and Lutheranisme , with Papistrie : for this is your malice against the English Church , which it becomes you to reuerence , and of whom , if ye did loue the truth of God , ye would haue spoken more honorably .

PP .

If the Parliament by acts , authorize matters effected with such informalities , and nullities , matters of themselues so contrarious to our profession , their ratification of a vicious thing , cannot be a rule to a christian mans conscience . But it is to be hoped , that the Lord shall so dispose the hearts of Statesmen to the loue of the truth , quietnesse of the Church , and Country , and peace of mens consciences , that no vnreason able butthen shall be knit vpon the members of Christs Body , by any deed of theirs , vnder the name of a benefit to the Church . Inuito beneficium non datur .

ANS.

Since the time that Kings and Princes became Christian , it hath alwayes beene the custome that Synodicall Decrees were authorized by their Lawes ; not that the allowance or authoritie of Ciuill Lawes is made a rule to a Christians Conscience , but that the externall man might thereby bee tyed to the obedience of these things , which the Church hath found to be agreeable to the Word of God , that is the only rule of conscience : and it is to bee hoped , that God shall so dispose the hearts of the whole Estate , to the loue of his Truth , and the Peace , and quietnesse of his Church , that refractarie and turbulent persons , such as ye are , shall bee restrayned of your vnbridled licentiousnesse , and kept vnder the obedience of the Church , and the Orders by her lawfully established ; which howsoeuer ye that loue to liue after your owne mindes , call an vnreasonable burthen , all true and peaceable Christians will esteeme a benefite to the Church , and bee thankfull vnto God for the same .

PP .

Consider three things , first , the Nullity of this Assembly . Secondly , thy owne Oath and Subscription , how it admits or abhorres this change , suppose the Assembly had bin lawfull . Thirdly , if the particulars offered , can be made lawfull or expedient by any Assembly whatsoeuer .

ANS.

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 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 .

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 generall Assembly : whereof , all , and euery one of them so nearely touches vs in our Christian resolution , and offices of our Ministry ; in most humble manner wee present to your consideration the particulars hereafter specified , in the feare of God , intreating your fauourable answere to the same .

ANS.

Neither he who presented 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 priuate at the Conference and in publique before the Assembly , and all doubts and obiections had beene proponed , answered , and satisfied ; these , or the like Articles were presented , not for resolution of those by whom they were proponed , who were already setled in this resolution , not to be resolued : but to perturbe the mindes of these who were prepared to vote , and conclude , and so to bring all in question 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 , Quotations , 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 perturbation . Rather a Church with some fault , then still a change , it is said in the Conference at Hampton Court .

Answere to the first Article .

IF the estate of our Church did consist in circumstantiall alterable Ceremonies , the change of these might import a change of her estate : But such points and ceremonies as were concluded by the Assembly at Perth , haue the like respect to the estate of the Church , that ornaments and vestures haue to the body , seruing onely for commoditie , order , and decency , to bee kept in the worship of God : And therefore when occasion requireth , as a change should bee made of apparell , and may bee made without alteration of the 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 , tametsi ipsa fidei vnitas quibusdam diuersis obseruationibus celebratur quibus nullo modo quod in side verum est impeditur , omnis enim pulchritudo filiae Regis intrinsecus : illae autem obseruationes quae variae obseruantur , in eius veste intelliguntur , vnde illi dicitur in fimbrijs aureis circumamicta varietate : that is , The Faith of the vniuersall Church is one , albeit the Vnitie 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 , it may sometime be said , as God said of IOSVA , Take away the filthy garments from him , I will clothe thee with a change of rayment . Tertull. de Virginibus Velandis . Regula quidem sidei vna omnino est sola immobilis , & irreformabilis , &c. Hae lege sidei manente , caetera iam disciplinae , & conuersationis admittunt nouitatem correctionis , operante scil cet , & proficiente vsque 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 .

3. Examination and Confirmation of Children .

4. Iesus said vnto them twice , to bee put in the Dominicall Gospels , in stead of , Iesus said to the Disciples .

Thus his Maiesty who had wisely said before in that Conference , Rather a Church with some fault , then still a change : declared that where the fault might bee redressed , without change of the estate of the Church , the fault was to be mended , and the estate preserued .

The second Article . PP .

The receiuing againe of these Articles so iustly reiected , and so carefully and long kept forth of the CHVRCH , grieueth reformed Professours tenderly affected to our reformation , and giueth occasion to our Aduersaries to reproue our separation from them of rashnesse , leuitie and inconstancie ; and not only hindereth their conuersion , but strengthneth their hope of our further conformitie with them , quoties non mutarunt suam quisque sententiam , &c.

ANS.

The receiuing againe of these Articles neuer reiected as vnlawfull , giueth no iust occasion of griefe to any , who are not superstitioussy affected to externall Rites and Ceremonies : and such are not to be followed , but should be better informed . And as for the Aduersaries it grieueth them , that by this change their mouthes are stopped , who before took occasion to slander our Church of prophanenesse for fitting at the Sacrament ; of impious ingratitude for neglecting the solemne commemoration of the inestimable benefits of our Redemption : of contempt of the Sacraments , and crueltie , for refusing in cases of necessitie Baptisme to Infants , and the Supper of the Lord to these who desire the comfort thereof , at the time of their death : which things being now restored in our Church , they are afraid that many who before of their Sect , did not so much abhorre our profession for the substance of doctrine , as for the precise excluding of these religious Rites , may now bee moued to adioyne themselues to our Church . But to be short , what can bee so well done by vs , whereat they will not take occasion to slander vs either of inconstancie , or prophanenesse , and impietie ? Therefore our actions must not depend on their constructions , but we must doe that which is most expedient and best for the estate of our owne Church , and not regard their hopes , conceits , calumnies , and lyes , whereby they maintaine their Kingdome of darknesse .

The third Article . PP .

They cannot stand in one profession with brotherly kindnes , peace , and loue , which must bee tenderly kept amongst the members of Christs body , as the same consisteth of stronger and more infirme , as may appeare in the Apostolicall Rules following , &c. Things indifferent ( put the case mans inuention were of that nature ) in the case of scandall , ceasse to be indifferent , and are as things morall . Perkins , Gal. 2.3 .

ANS.

Vnto this Article Augustine answereth in his 118. Epistle to Ianuarius , cap. 2. in these words ; Saepe sensi dolens , & gemens multas infirmorum perturbationes fieri , per quorundam fratrum obstinationem , & superstitiosam timiditatem , qui in rebus huiusmodi , quae neque sacrae Scripturae authoritate , neque vniuersalis Ecclesiae traditione : neque vitae corrigendae vtilitate ad certum possunt terminum peruenire , &c. Tam litigiosas excitant contentiones , vt nisi quod ipsi faciunt nihil rectum existiment : I haue often thought with sorrow and sighing , that the perturbations and offences of many weake ones , come by the contentious stubbornnesse of some Brethren , and by their superstitious feare , who for such matters , as neither by authoritie of the holy Scripture ; nor by the tradition of the vniuersall Church : nor by vtilitie for amendment of life , can be determined and brought to some certaine point , stirre vp contentions that they esteeme nothing right but that which they doe themselues . This is it that breaketh the bonds of kindnesse , peace and loue amongst Brethren . As to things indifferent it is true indeed , that they become not only scandalous , and morally euill , as Perkins sayth , but superstitious , and Rites of wil-worship , when they are vrged as necessary to be vsed for parts of Gods worship instituted by himselfe , as ye vrge sitting at the Table in the Sacrament of the Supper : or when it is vrged , that they be reiected and excluded from the worship of God , as simply vnlawfull , and which may be vsed , without breach of some diuine Ordinance , as you will haue kneeling : and the commemoration of Gods inestimable benefits , vpon the fiue Anniuersary dayes : the clebration of the Sacraments in cases of necessity in priuate places : and the examination , and blessing of yong Children by the Bishop in his Visitation : the contentious maintenance of such points against the order of the Church can neither stand with Pietie , nor Charitie , nor with the Apostolicall Rules , Whatsoeuer is not of faith is sinne , Giue no offence , neither to the lew , nor to the Grecian : nor to the Church of God : Let all things be done honestly , and in order .

The fourth Article . PP .

They giue way to humane inuentions , and bring the wrong key of mans wit within the house of God , whereby toyes and trifling Ceremonies in number , and force are multiplyed as mens wits are variable to inuent ; Who requireth those things at your hands ?

ANS.

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

The fift Article . PP .

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

ANS.

Some Ceremonies must bee admitted , otherwise neither order nor decencie can be obserued , in the worship of God : and the admission of such as be lawfull , and profitable , is not the cause of introducing vnnecessary burthens : but when the Church extendeth her libertie , beyond the bounds assigned thereto , of order and decency ; and moderateth not the vse of her power , according to the Apostolicall Rules of piety and charity , 1. Cor. 10.31 . Whatsoeuer yee doe , doe all to the glory of God , 1. Cor. 14.26 . Let all things be done to edification , Rom. 14.19 . Let vs therfore follow after the things which make for peace , and things wherewith one may edifie another , Gal. 5.1 . Stand in the liberty wherewith Christ hath made you free , and be not intangled againe with the yoke of bondage . When these rules are not looked to , and thereby the power of the Church moderated , and keeped within the limits of circumstantiall things belonging only to the manners , times , and places of diuine worship , whereof some of necessitie must be determined and appointed to bee vsed in the worship of God ; vnnecessary burdens are laid vpon the Church , as it was in Papistry . Against this abuse , the complaints of Gerson and Augustine are directed , which ye shall neuer be able to apply truly against the Ceremonies determined and concluded at Perth , which are all within the compasse of the Apostolicall Canons , and concerne only circumstantiall things ; and there be farre more learned and graue men , who like better of them , then of our former order , as after shall be cleered in the dispute .

The sixt Article . PP .

Matters of that nature bring ineuitably with them disputations , diuisions , contentions , as may be seen in all Churches , where such coales of contention get entrie . The Pascha of the Primitiue Church , &c.

ANS.

It is not the nature of the matters , but the nature of contentious persons , that for such matters take occasion to make question and strife ,

The seuenth Article . PP .

They hinder edification , for how much time and zeale shall bee spent vpon the in-bringing and establishing of these , as much leisure and oportunity Satan getteth to sow and water the tares of Atheisme , Schisme , Popery , and Dissention . Consider the sentence following , Let vs proceed by one rule , that we may minde one thing , &c.

ANS.

This is a prophetical Article easie to bee diuined by these , who had already concluded by their opposition , and contradiction to hinder the peaceable in-bringing therof , & to open a gate of dissention wherby Satan might enter to sow the tares of Schisme , Atheisme , and Popery in the Church ; yet obedient and peaceable Pastors , haue in their Congregations brought in practice , all these things without losse of time , or trauell . And Satan , Schisme , Atheisme , and Popery had bin debarred , and the work had pleasantly and profitably gone forward , had the rest concurred with them , according to the golden sentences following . First , Let vs proceed by one rule , that we may mind one thing . Secondly , Let vs follow the truth in loue . Thirdly , Giue no place to the Deuill . Fourthly , Let no root of bitternesse spring vp to trouble you . Fiftly , Fulfill my ioy , that yee bee like minded , hauing the same loue , being of one accord and one iudgement , that nothing bee done through contention , or vaine glory , but that in meeknesse of minde euery man esteeme other better then himselfe . Sixtly , Doe all things without murmuring , and reasoning .

The eighth Article . PP .

They bring a sensible blot , either vpon the happie memory of our godly , and wise Predecessors , in so farre as wee depart from that reformation , so wisely brought in , appointed & established by them : or else vpon our selues , by resuming againe of dangerous superfluities , without reason , reiected by them for weighty and necessary causes . Magnum est hoc Dei munus , &c. Beza Epist. to Master Knox. This is a great benefite of God , that yee brought into Scotland true religion , and good order , the bond that retayneth doctrine at one time ; So I beseech and obtest that yee retayne these two together , so that yee remember , that if the one bee left , the other cannot endure long : and againe he saith , Quam rectè illud , quod disciplinam , &c. How well was that done , that yee conioyned doctrine and discipline together ! I beseech you , and obtest , that yee goe forward , lest it happen to you , which is befallen to many that could not make a progresse , hauing stumbled in the very entry . Yea somtime were not willing , which is most lamentable

ANS.

Distingue tempora , & conciliabis Scripturas : What our Predecessors did , being agreeable to their times , was well done , and is approued of vs : and by their example in these alterable ceremonies and circumstances , wee should likewise conforme our selues to our times , by reiecting , or receiuing , or of new ordayning what wee find to bee meetest for edification , according to the power giuen by God to the representatiue Church , both to make Constitutions for the good behauiour of all her members in their vocation , as also to abrogate and abolish all Statutes and Ordinances concerning Ecclesiasticall matters , that agree not with the time , &c. as is affirmed in the Booke of the Policy of our Church , cap. 7. registred amongst the Acts of the generall Assembly , Anno 1581. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or good order of the Church of Scotland , which Beza praiseth as the band whereby doctrine is preserued , and which hee exhorteth to retayne carefully , is the vse of this Ecclesiasticall power in censuring of manners , called in the 74. Epist. Discipline , and in the 79. Good order ; which being lost , hee saith , The doctrine cannot bee long preserued . This hee proueth ; First , by the nature of the thing it selfe , Quis enim leges satis recte seruari nisi constitutis earum custodibus , & vindicibus posse sperarit . Who can hope , that Lawes can bee well enough kept , except keepers and auengers of them , bee appointed ? Here hee compareth the doctrine to the Lawes , good order , and discipline to the auengers and keepers of the Lawes . Secondly , hee proueth the same by experience ; Et ipsa saltem stuitorum Magistra , experientia , earum gentium exemplo , docet quibus certum est hodie , ob hoc ipsum potissimum erratum , quod corrigi populi non sustinent , Euangelium ad iudicium potius , quam ad misericordiam promulgari : that is , Experience it selfe , the Schoole-master of Fooles , by the example of these Nations teacheth this , wherein it is certayne this day , that chiefly for this errour , namely , That the people will not suffer themselues to bee corrected , that the Euangell is preached amongst them , rather for iudgement , then for mercy . Here it is manifest , that by the good order and discipline , the points in controuersie belong not : But yee , no sooner heare good order or discipline commended , but presently yee imagine , that your table gesture of sitting at the Sacrament ; the abolition of Holy-dayes , and celebration of the Sacrament in priuate places in cases of necessitie , &c. are meant , as if without these Ceremonies and obseruations , the doctrine could not bee preserued ; for how was it preserued in Geneua , where they sit not at table , but stand , or passe at the receiuing of the Sacrament ? where the fiue Holy-dayes are not discharged , but Christmasse , and Pasche solemnely kept , and the Sacrament ministred on them . * * Ep. 184. Ep. 51. Ep. 361. Ep. 363. Institut. lib. 4. cap. 29. Sect. 4. & 13. Caluine holdeth in cases of necessity , That Baptisme may be ministred in coetu alique , in some meeting without a Temple ; That the Communion should bee giuen to the sicke ; and wisheth that the examination of children , with the ancient forme of blessing were restored in the reformed Churches : whereby it is manifest , that the discharge and abolition of these things is not in the iudgement of Caluine and Beza , the band , wherby doctrine is retayned , but the discipline which consisteth in censuring of manners , which you both here , and in discussing of the Oath following , take for the order and policy that consisteth in alterable Ceremonies . And by the ambiguitie of the word , doe purposely deceiue your Reader .

The ninth Article . PP .

They set loose the filthy mindes and mouthes of fleshly liuers , to triumph against the most sound Professors , and to rejoyce in their rotten opinions , and restored opportunities of sensuall obseruations of guising , gluttony , carelesse , &c.

ANS.

The sacred exercises of sound doctrine , appointed to be vsed on the fiue Anniuersarie dayes , restoreth not , but most powerfully abolisheth the opportunities of sensuall obseruations , rooteth out rotten opinions , and stoppeth the mouthes of fleshly Libertines , not to triumph against sincere Professors .

The tenth Article . PP .

They are declared by this Church to bee contrary doctrine , as may bee seene in the first , second , and third Chapters of the first booke of Discipline , in these words : Wee iudge that all doctrine repugnant to the Euangell , should bee vtterly suppressed as damnable to mans saluation , &c. By contrary doctrine , wee vnderstand whatsoeuer men by Lawes , Councells , or Constitutions , haue imposed vpon the consciences of men without the expresse Commandement of Gods Word , as keeping of holy dayes commanded by men , the feast of Christmasse , and other feasts , &c.

ANS.

The iudgement and declaration of our Church touching this point , is very sound ; For whatsoeuer is imposed by men , or by Ecclesiasticall Constitution vpon the conscience to bee obserued , as parts of diuine worship , that is not exprefly or by necessary consequence contayned in the Word , is contrary to the wholsome Doctrine ; as the Papists did the obseruation of Christmasse , and other festiuall dayes ; which the reformed Churches , and the Assembly at Perth impose not on the conscience , but ordaynes onely to bee kept for order and policie , and therefore the imposing of sitting at the Communion , to bee obserued as instituted by God ; and the discharging of the commemoration of Christs inestimable benefits on the fiue anniuersarie dayes ; the discharging of the administration of the Sacraments in priuate places , in cases of extremitie , and the discharging of the examination of yong children by the Bishop in his Visitation , are things simply vnlawfull , without expresse or necessary warrant of Gods Word ; are contrary to doctrine according to the declaration and iudgement of our Church , set downe in the first booke of Discipline , as is aboue expressed , and by Saint Paul , Coloss. 2. is condemned for a doctrine of will-worship , in these wordes : Touch not , taste not , handle not , Vers . 21. Thus the imposing either of negatiue or affirmatiue positions touching points of Religion without warrant of the Word on the conscience of men , is will-worship , which you doe wilfully maintayne and vrge throughout the whole Pamphlet .

The eleuenth Article . PP .

The Commissioners of Presbyteries haue conuened sufficiently ; vnderstand that neither the Presbyteries from whom they haue their Commissions , nor the particular Churches of this Realme either require , are willing , or consent to admit these nouations . Confitentur Theologi nihil esse per Synodos Ecclesijs inuitis obtrudendum . The Diuines confesse , that nothing should bee obtruded vpon Churches against their will .

ANS.

The Commissioners of Presbyteries were not astricted to the present opinions of the Presbyteries , & particular Churches of the Realme : but receiued a free , and voluntary Commission , to vote , as they should bee mooued , and perswaded by the motiues , and reasons proponed at the Assembly ; otherwise , they had met with preiudice . And therefore , what they concluded according to their Commission , was not obtruded vpon the Churches against their will , but according to their wills contayned in the Commission .

The twelfth Atticle . PP .

The Commissioners of Presbyteries here assembled , vnderstanding the alienation of them from whom they receiued commission , from these Articles , can by no warrant oblige their vnwilling Presbyteries , and Congregations to their votes . Ecclesiam dissentientem & inuitam obligare , quis potest ? Who can binde a Church dis-assenting , and vnwilling ?

ANS.

If the Commissioners had come to the Assembly without a free and vnbounded Commission , to reason , vote , and conclude , in their names , they could not by their votes , and conclusions haue bound the Churches , and Presbyteries from whom they come , if they had after dis-assented . But the generall and vnlimited Commission giuen to the Commissioners , to reason , vote , and conclude with this expresse clause , Firme and stable holding , and for to hold whatsoeuer their Coommissioners should conclude in their names , obliged the Presbyteries and Congregations by whom the Commission was giuen . And here I marke a contradiction betwixt this Article , and that which ye affirme in discussing of the Oath , pa. 30. Namely , that the Oath of the Church representatiue giuen An. 1596. did oblige them all who were liuing to the maintenance of the puritie of Religion in Doctrine and Discipline . Heere yee acknowledge , that the Church representatiue hath power to oblige all liuing within the iurisdiction ; therefore yee cannot allow of this Article according to your grounds .

The thirteenth Article . PP .

There stand in force diuers Acts of Parliament in fauours of our present order , Iacob . 6 , Parl. 1 cap. 8. Iames 6. Parl. 8. cap. 68. & cap. 69. Item , in the first Act of Parliament , Anno 1592.

ANS.

None of the Acts of Parliament here cited is contrary to the alteration .

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 .

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 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 .

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 flue 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 resormation of Religion , and enioyed ener 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 necessitie being euer esteemed as excepted from all ordinarie rules of policie , in which the same is not expressed . Secondly , The obseruation of the Lords day was so appointed , as it did not exclude any of the Holy dayes now concluded to be obserued , except Christmas only : and this our Church excluded not simply , but only so farre as it was imposed vpon the consciences of men , to bee obserued as a part of diuine worship , without warrant of the Word : as it is expresly declared in the first booke of Discipline , penned by Master Iohn Knox , anno 1560. both in the explication of the first head touching doctrine , and the second touching the Sacraments . Thirdly , Sitting at the Table , in the act of receiuing the Sacrament , was neuer esteemed by our Church , either as a necessary point of doctrine , or discipline , which might not be altered , but onely in the iudgement of our Reformers held to be most conuenient . Neither was kneeling euer excluded , except by way of consequence , where sitting is ordained to bee vsed in stead thereof , as it is in the first booke of Discipline : But neither in that booke , nor in the second , which was approued by the generall Assembly , holden anno 1581. nor by any Ciuill Law , or Ecclesiasticall Canon , was kneeling condemned , or excluded as vnlawfull in the act of receiuing the holy Sacrament : This shall suffice for the Articles in generall . Now we come to the fiue Obligations , whereby our Church , as yee alledge , is bound . The summe of that which yee say , is shortly , and truely this .

PP .

The Obligatious whereby wee are bound to exclude the Conclusions 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 other . Secondly , Ecclesiasticall Canons , publike confessions , and solemne protestations of lawful assemblies . Thirdly , actes of Parliament ratifying the Constitutions of the Cnurch . 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.

Yee are n̄ot able to produce any warrant for the vniforme iudgement of the Church , nor Canon of Assembly , nor act of Parliament , nor confession of faith , nor publike protestation , which either condemnes the points concluded at Perth , as vnlawfull to bee vsed in the worship of God ; or establisheth the contrary as things necessary , that cannot be altered in no time succeeding . And as for your 59. yeares practise , it cannot change the uature of things indifferent , and make these formes and circumstances , which are of themselues alterable , become necessary and vnchangeable : yea , by the contrary , the prescription of a long time giues iust cause often of alteration , because either the things practised , which at the beginning were profitable , become hurtfull , or that which was conuenient in the time preceding , becommeth inconuenient : or because the same things are abused to superslition and prophanenesse ; or because an opinion is bred , by long custome , of necessitie . This I make manifest by the one and twentieth article of the Coufession of our faith , confirmed in the first Parliament holden by his Maiesty , anno 1567. Decemb. 15. which ye affirme your selfe to haue sworne and subscribed . The words of the article are these , about the end thereof . The other end of generall Councels was , for good policie , to bee constituted and obserued in the Church , whereas in the house of God it becommeth all things to be done decently , and in order : not that wee thinke , that any policie and order in ceremonies , can be appointed for all ages , times , and places ; for as Ceremonies ( such as men haue deuised ) are but temporall , so may and ought they to bee changed , when they rather foster superstition , then that they edisie the Church vsing the same . Likewise in the seuenth chapter of the second booke of Discipline , registred amongst the acts of the generall Assembly , anno 1581. we haue two conclusions to the same purpose , set downe in these words : The finall end of all Assemblies , is first to keepe the Religion and Doctrine in puritie , without error and corruption : Next , to keepe comlinesse , and good order in the Church . For this orders cause , they may make cortaine rules and constitutions , pertaining to the good behaniour of all the members of the Church in their vocation . Secondly , they haue power also to abrogate and abolish all statutes and ordinances , concerning Ecclesiasticall matters that are found noysome , or vnprofitable , or agree not with the time , or are abused by the people . Hereby it is euident ; that seeing the matters controuerted , are but matters of circumstance , forme , and ceremony , as afterwards shall be proued , that neither the Church in generall , nor any member thereof in particular , did , or might lawfully binde themselues by oath , subseription , or any other obligation , not to change or alter their practise and customes touching these things : for all they that subscribe the Consession of faith , and the second booke of Discipline , did sweare , that they thought these things should and might be altered when necessitie required . This answere being made to the first foure Obligations , we come to the Oath , about which yee spend many words , and before yee begin , moue the question following .

PP .

Quaritur , if one or moe Preachers , or Professours in the Church of Scotland , standing to the Churches former iudgement , and able to defend the same by good reason , at least , seeing no warrant in the contrary , may dispense with the said Oath , and follow the pluralitie of Preachers and Professors , dispensing with the same in the Assembly ? Or what power may compell the alteration of iudgement , and loose the said Oath , in any case aforesaid ?

ANS.

The former iudgement of our Church , whereunto wee did binde our selues by our oathes was , that no policie , nor order in ceremonies could be appointed for all ages , times , and places ; and that the same might , and ought to bee changed vpon great causes , and weightie reasons , as is euident by the former answere . To this iudgement of the Church , the Assembly at Perth adhered , and according thereto altered some customes , touching circumstantiall ceremonies formerly vsed in the Church , vpon good and great reasons : neither did that Assembly loose the said Oath , or dispense with it in any sort , but hath confirmed it by their owne practise . Wherefore I answere , That euery Preacher and Professor in our Church , should stand to the former iudgement thereof , whereunto he bound himselfe by his Oath , when he did sweare to the Confession of faith , and that no power can compel the alteration of iudgement , or loose the said Oath in any case . And that he who sware , That he did thinke that no policie , and order in ceremonies can be appointed for all ages , times , and places , but that the same may , and ought to be changed , when necessitie requires ; Did neuer , nor could sweare without breach of this Oath , that the ceremonie of sitting at the receiuing of the Sacrament ( esteemed by our Church , at the reformation , most conuenient , but not necessarie ) could bee appointed for all ages , times , and places ; and that it might not , nor ought to bee altered in any case : by the contrary all who swore to the Confession of faith , did sweare , That the policie , and order of sitting at the Sacrament was such , as could not be appointed for all ages , times , and places , and that it might , and should be changed , when it did not so much edifie the people in pietie , as foster prophanenesse and superstition . And this sitting fosters in all theso that practise it , with a superstitious conceit and opinion , that the same was instituted by our Sauiour as a point of diuine worship , and by his exemplary practise commended to the Church , for an essential or integrant part of the Sacrament , which yee maintaine in this Pamphlet .

Now leauing this to bee considered by such as are not partially affected , but loue the truth , and hate contention : I proceed to the Oath , which yee consider first in the persons , takers of the same : Secondly , in the matter whereto they sweare : Thirdly , in the forme and manner , whereby they are bound : And fourthly , by the force and effect of that forme , for making sure mens particular deeds . Touching the persons , yee say this .

PP .

The Persons , takers of the Oath , are Christians come to perfect yeares , and free persons , who did not only know in generall the doctrine and discipline , whereto they bound themselues by their oath , but in particular the points controuerted , as followeth : First , That in the yeare of God , 1581. it was concluded , that the Sacraments should be solemnely ministred , and not in priuate houses : Secondly , That in the yeare 1560 , it was declared by the Church , that Christ sate with his Disciples at Table , when hee instituted the Supper , and that sitting at Table was the most conuenient gesture to this holy action : Thirdly , That Confirmation was to be abhorred , as one of the Popes fiue bastard Sacraments : Fourthly , That the keeping of Holy dayes , such as the Feast of Christmas , imposed vpon the consciences of men , without warrant of Gods word , was condemned by preaching , and corrected by publique censures of the Church .

ANS.

I will not answere you , as iustly I might , that the first booke of Discipline , whereby the most of these constitutions are warranted , was neuer knowne to our common Professors , nor acknowledged by our Church , to haue the authoritie of Ecclesiasticall Canons : but I say , The Assembly at Perth hath decreed nothing to the contrary thereof . For first , Touching the administration of the Sacraments , we fully agree to the ordinance made anno 1581 , to wit , That the Sacraments should bee solemnely ministred , and not in priuate houses : The occasion of making this ordinance was a misorder that fell out in the persons of two Ministers , namely , Master Alexander Mure , Minister at Falkland , and Master Alexander Forrester , Minister at Trenent , as is cleare by the narratiue of the act , which is relatiue only to the celebration of Mariage , and the ministration of the Sacraments , extra casum necessitatis , where , without any vrgent necessitie order may be kept . But our question is , whether in extraordinary cases the Sacraments may be ministred extraordinarily in priuate houses , as they were in the Primitiue Church by the Apostles , and in the beginning of the reformation , by the Preachers of the Gospell ? In these and the like cases , there is no act of any Assembly , that determines what should bee done . Therefore put the case , our Church had sworne and subscribed that ordinance , yet hath shee done nothing contrary to her oath , either by making , or obeying the acts concluded at Perth , which doe only respect the cases of necessitie .

So , whether to sit at a Table in receiuing the Communion , was most conuenient , according as our Church esteemed at the time of reformation , is not the question : but whether to sit at a Table be necessary , as instituted and left by our Sauiours example to be obserued , and that without breach of the institution , the same may not be altered ? This question was neuer defined by any Canon of our Church : Therefore put the case , that our Church had sworne and subscribed , That to sit at the Communion was most conuenient , according to the iudgement of our first Reformers : yet , we haue done nothing contrarie to that oath , by interchanging sitting with kneeling , because kneeling at this time is found to be the more conuenient gesture : for that which at one time is more conuenient , may bee lesse conuenient at another . As to our Sauiours sitting ( if so be he sate , nam adhuc sub iudice lis est ) it was not exemplary , or appointed to be followed of vs , as shall be afterwards proued ; and his practise did only declare , that sitting might be lawfully vsed , not , that of necessitie it must be vsed , and cannot bee altered , when the Church findes the change expedient .

Thirdly , whether Confirmation , as it was abused in Popery for a Sacrament , should be re-induced , is not the question , for that is condemned in the very narratiue of the act made at Perth . But , whether the Bishop in his Visitation , ought to trie the education of yong children in the grounds of Religion , as in the first booke of Discipline the Superintendent was ordained to doe , whereof yee may reade in the fift head touching the office of Superintendents . Therefore put the case our Church had sworne , and subscribed all the heads and Constitutions of the foresaid booke , yet by the act made at Perth , shee hath not violated her oath , by appointing Bishops in their Visitations to take this triall . For they are now the Superintendents of the Church .

Fourthly , Wee contend not , whether the obseruation of Holy dayes , as that of Christmas , should be imposed vpon the conscience , which in the explication of the first head of the foresaid booke of Discipline is condemned , as also in the first words of the act made at Perth , touching the fiue dayes : but the question is , whether the Church may appoint the commemoration of Christs inestimable benefits vpon the said dayes , as all the reformed Churches doe , and our Diuines hold to bee lawfull . Of this our Church neuer defined any thing . Therfore the making & obseruing of the act touching this point , is not against her former oath . And to conclude , The Subscribers and Swearers vnto our Doctrine and Discipline , know no Canon nor constitution of the Church made in former times , that is contrary to the Articles concluded at Perth . Thus much touching the perfons who did sweare : The next thing yee consider , is the matter whereunto they did binde themselues by their oath , which yee set downe as followeth .

PP .

The matter whereunto they binde themselues by oath , is the Religion , Doctrine , and Discipline receiued , beleeued , and defended by the Church of Scotland ; in respect of this matter , the Oath is partly assertorie , and partly promissorie , as yee say .

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 , anno 1590. We beleeue with our hearts , &c. That this onely is 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 , 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 he●y 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 Discipliue 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 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 head 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 , uor is it receiued , beleeued , and desended by many notable Churches and Realmes ; nor is there any thing concerning it set downe in the Confession of Faith , confirmed by actes 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 :

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 , Caithnes 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 .

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 circumstances , lot 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 Confession 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 did 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 defend 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 decencie , 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 Lawes , 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 conclnde this with the doctrine of that learned Diuine , Master CALVINE , Instit. lib. 4. cap. 10. sect. 30. God would not ( saith hee ) in externall ceremonies and discipline prescribe particularly what we ought to follow , because he foresaw that , to depend on the condition of times , neither did he iudge one forme agreeable to all ages . Heare then ( saith he ) we must flie 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 deceneie . 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 foarefull cords and chaines of periury , except they seriously repent .

The Libeller hauing ended his foure Considerations , propounds some defences vsed by them , who submit themselues to the Actes of Perth , whom contumeliously he calleth Temporizers , and to other Defences maketh his owne Replies . First , saith he , they make themselues freed of the Oath , because the nouation was made by the King , and the Church , their Superiours : vnto this he giueth a double answere : first , that this nouation could not bee lawfully made by the King , because hee himselfe did sweare the Confession of Faith : Next , that the Church could not make any such nouation , because all of the Church did sweare the Oath , either personally or really : Personally , all who subscribed the Confession of Faith , which he reckons to haue been the generall assemblies of the Church , Synods , Presbyteries , Schollers passing their degrees , and Burgesses , when they obtained their Liberties : Really , Children sweare in the persons of their Parents , and all the particular members of the Church , in the Church representatiue . This his Assertion , being duly examined , will bee found false , for the greatest part , touching the persons , whom he alledgeth to haue sworn : and as to their reall obligation , it is friuolous ; for no man can bee really bound by an assertory oath , but onely the person that sweares . But passing by this , I answer , That when the King and Church sweare the Confession of Faith , by that Oath , they did neither abiure any of the Articles concluded at Perth , neither did oblige themselues to maintaine and obey the contrary : for it is manifest by the limitations set downe in the beginning of the Oath , that all these particulars were excluded . And they who sweare to continue in the Discipline of the Church of Scotland generally , and to defend the same all the dayes of their life , were so farre from tying themselues to continue in the obedience of euery particular ordinance touching indifferent and alterable things ; that by the contrarie , the one and twentieth Article of the Confession of Faith aboue rehearsed , they stood obliged to obey euery alteration , that should be concluded by the Church . The 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 Winehester , 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 Crowne bee changed with that eternall .

Another defence ye alledge is vsed by the Pastors , and Professors that liue obedient to the Laws of the Church : They haue not violated their Oath , they say , because the substance of Religion is kept , and onely some indifferent points altered . And to this yee make three replyes : First , saying , That we sware to keepe the same forme of worship , 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 , or lesse edificatiue , then the ceremonies presently vrged .

I 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 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 icurre 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 occasion by the alteration of these externall things , to thinke that wee began to change Religion in substance : and a third respect was , that by embracing these things , we did seeme to symbolize with Papists , and were turning backe againe to their superstition and idolatrie . These were and are the chiefest respects , for which they were not thought expedient to bee receiued in our Church .

To begin at the last whereof , that is , our conformitie with Papists ; It is needfull that our people bee taught , that the disconformitie betweene them and vs , is not so much in any externall vse of ceremonies , as in the substance of the Seruice , and object whereunto they are applied . In kneeling at Prayer , and receiuing of the Sacrament , there is no disconformitie betweene them and vs , but in the obïect , whereunto our kneeling is directed : for the Papists in prayer kneele to an Idoll , and in the Sacrament they kneele to the signe : wee kneele in our prayer to God ; and by the Sacrament , to the thing signified . So in our cessation from ordinary worke on the Lords day , and on the Holy daies now appointed , there is no disconformitie ; but the difference is in the employment of the time , and in the exercise and worship , for which the cessation is commanded .

For the simple ones ; It is most expedient , to teach them to put distinction between the ceremonies , and the substance of Religion ; betweene that , which is necessary to be obserued as a part of Gods worship , and that which is onely ordained for order and decencie : for it is a kinde of superstition , to esteeme indifferent ceremonies , and circumstances of Diuine Seruice to bee essentiall parts thereof ; which may not be omitted or changed , without breach of Gods institution : This is , to obserue things , or abstaine from them , with opinion of necessitie , for conscience & Religion towards God . And seeing the Church ought to change and alter ceremonies , when they are 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 fostering 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 ne-neuer 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 of a Christian Prince , the same cannot but breed disobedience , and a hard conceit of the Prince amongst his people , which we haue already found and perceiued . As for the inconueniences feared , they are friuolous , and should neuer fall out , if Pastors were peaceable and prudent : But when they are all put together that can bee alledged , if they shall bee laid in a ballance , there is one commoditie , which the alteration imports , that shall preponder them all , to wit , Our vnitie and conformitie with the Primitiue Church , and with the greatest number , and best Reformed Churches in Europe , in points of policie , that most assuredly tend to farre greater deuotion , piety and edification , then our formes vsed in former times .

This being his Maiesties principall designe in vrging these Articles , giueth to the world an euident testimony of his Princely zeale , to procure the peace and good of the Church , so farre as is possible ; and therefore none will charge his Maiesty with the vniust imputation of tyranny , but malicious and seditious spirits , whom by this pestilent Pamphlet ye trauell to perswade , for feare of periury , to periure themselues , as is manifest in the words yee subioyne .

PP .

Our assertory Oath is already past , and wee become periured , if we come in the contrary . This is an high degree of periury , when not onely we contrauene our oath by practise , but make lawes in the contrary , & therafter inueigh against our oath as Puritanisme . If sincere and constant professors shal be still pursued for their constancie in their Profession , and the conscience they make of the Oath : doe we not expone the whole Nation to a wofull vengeance , and perpetuall ignominy ?

ANS.

Our assertory Oath , touching the Articles controuerted , condemneth those onely in the guilt of periury , 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 action . 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 Ministers in ministration of the Sacraments , shall vse the order set downe in the Psalme bookes . In the Assembly holden anno 1591 , It was ordained , that an Article should bee formed , and presented to his Maiesty , and the Estates , crauing order to be taken with them , who giue or receiue the Sacrament after the Papisticall manner . In the Kings Confession of Faith , subscribed , and sworne by persons of all estates , are contained these words ; We detest all the ceremonies of the Romane Antichrist , added to the ministration of the Sacraments : we detest all his Rites , Signes , and Traditions . This laudable order was altered at the pretended Assembly holden last at Perth , in August , anno 1618. The tenor of the Act followeth , as it was formed by some of the Bishops , and their Followers . a a The Libeller cites the Acte of Perth most corruptly , which the Reader shall mend by the notes in the margine . Since wee are commanded by God himselfe , that when wee come to worship him , we fall downe and kneele before the Lordour 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 lesus Christ : like as the most humble and reuerend gesture of the body in our meditation , and lifting vp of our hearts , best becommeth so diuine and sacred an action . Therefore notwithstanding that our Church hath vsed , since thereformation of Religion , to celebrate the holy Communion to the people , sitting , by reason of the great abuse of kneeling b b The Acte saith , Vsed in the Idolatrous worship . at the worshipping of the Sacrament by the Papists ; yet now seeing all memory of by-past superstition is past , c c These words yee haue added of your owne head to the Acte . and no perill of the same againe is feared : in reuerence d d These words are to be read thus : In reuerence of God , and in due regard of so Diuine , &c. of so diuine a mystery , and in remembrance of so mysticall an vnion , as wee are made partakers of , e e The words in the Acte , are not such , but thus it is : The Assembly thinkes good , that , that blessed Sacrament , &c. thereby doe ordaine that , that blessed Sacrament be celebrated hereafter weekely and reuerently vpon their knees . This alteration is to vs vnlawfull ; for that which hath bin established by so many lawes Ciuill and Ecclesiasticall , by so long custome and prescription of time , confirmed by our oathes and subscriptions , we may not lawfully alter . But so it is , that sitting at the Table in the acte of receiuing hath bin established by Lawes , Customes , long prescription 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 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 .

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 obseruation 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 constitutions , 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 Ecclesiasticall 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 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. 26. Sess. 2. The tenor 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 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 how : 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 Honorius 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 . Ergo , Sitting at the Sacrament may be lawfully altered , notwithstanding of any lawes , customes , oathes , or subscriptions formerly made for obseruation thereof , for a time .

The Proposition is manifest by these Constitutions , which we haue cited out of the seuenteenth chapter of the booke of Discipline , confirmed in the Assembly , 1581 , and subscribed by many of the Ministry . Yea , the very nature of alterable ceremonies is such , that to the obseruation of them no man is longer astricted , then they stand in their integritie without change ; but if for any corruption and abuse , or for some greater or better respect , they be altered by the Church , the obligation for obseruing of them ceases , and bindes no more .

As to kneeling , which the Assembly hath ordained in stead of sitting , as yet we haue seene nothing against it , neither Law Ciuill or Ecclesiasticall , nor custome , &c. And I hope the reasons yee bring hereafter shal be found as friuolous . But keeping your order , I will first consider , how yee qualifie it to be a breach of the institution .

PP .

p. 35. lin. 25.

The first breach of the institution by kneeling , is , the taking away of that commendable gesture of sitting , vsed by Christ and his Apostles , at and after the Institution . That Christ and his Apostles sate at Table , yee labour to proue it , by the words of the Euangelist , Edentibus illis , whilest they did eate , Matth. 26.26 . Mark . 14.22 . Christ tooke bread , and blessed , &c. If whilest they did eate , say yee , then also whilest they did sit , as these two are conioyned , Mark 14.18 . The phrase imports , that nothing interuened betwixt the eating , and the celebration of the Sacrament ; it was therfore ministred vnto them sitting . This is your reasoning , pag. 36. lin. 16. & seq .

ANS.

Your argument is , a captione à fallacia consequentis : For albeit nothing interuened betweene the eating of the Paschall Supper , and the celebration of the Sacrament , yet it followeth not , that the Sacrament was ministred vnto them sitting . For as yee say , their eating of the Paschall Supper and sitting were coniunct ; and that eating of the Paschall Supper ceasing at the beginning of the institution of this Sacrament ; how will it follow , that the gesture of sitting continued , and was not changed ? For although nothing interuened betweene the Paschall Supper and the Sacrament , yet the gesture might haue beene changed , when the action was changed . And as the one action ceased when the other began , so the gesture of sitting might haue ceased with the action , wherewith it was conioyned : and another gesture might haue begun , and been vsed in the celebration of the Sacrament . Moreouer , betwixt their eating of the Paschall Supper , and the administration of the Sacrament to the Disciples , there interuened diuers actes ; as first , the taking of the bread : secondly , the thankesgiuing ▪ thirdly , the breaking ▪ fourthly , the precept , Take yee , eate yee : fiftly , the word whereby the element was made the Sacrament . After this , the Sacrament was giuenby our Sauiour , and receiued by the Disciples , which yee call the ministration of the Sacrament vnto them . Now albeit it were true , that between the time they sate eating of the Paschall Supper , and the time when the Sacrament began to bee celebrated , nothing had interuened : yet betwixt that , and the ministring of the Sacrament to the Disciples , all these fiue acts interuened . In which time , the gesture of sitting might haue beene changed : for if they changed it not at the breaking of the bred by our Sauiour , which was the first act , yet they might haue changed it at the thankesgiuing , which was the second ; or at the breaking , which was the third ; or at Christs pronouncing of the words , whereby the element became a Sacrament . So vpon this ground , that they were sitting , and eating , yee cannot conclude , that they receiued the Sacrament sitting ; seeing betwixt the time of their eating of the Paschall Supper , so many acts interuened , wherein the gesture of sitting might haue beene changed , before they receiued the Sacrament . Thus it is not certaine , that they sate , and receiued the Sacrament , or , as yee say , that the Sacrament was ministred vnto them sitting . If it be replied , that it is not written , that they rose , and altered their gesture : I answere , à non scriptum , ad non factum est , non valet consequentia . It is not written , that they altered their gesture , therefore they did not alter it : it followeth not in Theologie , this consequence is euer good .

Nothing that is not written , is to bee holden and beleeued for an vndoubted truth in the worship of God . But after the eating of the Paschall Supper , that the Apostles sate still at Table , and altered not their gesture , vntill they had receiued the Sacrament , is a thing that is not written . Therefore , after the eating of the Paschall Supper , that the Apostles sate still , without altering their gesture vntil they had receiued the Sacrament , is not to be beleeued , and holden for an vndoubted truth in Goods worship .

But yee subioyne lin. 20. eiusdem pag.

PP .

This is so euident , that neuer man doubted of it , till this last yeare ; euen those who affirme , but against the truth , that they stood at the first seruice ; confesse , that they sate at the second , and at the celebration of the Sacrament . So doth Master Iohn Mare , and the Bishop of Chester , &c.

ANS.

That this is not so euident , as yee alledge , is manifest by that which hath bin said . But the cause , that hath moued vs doubt since the last yeare , is the Paradox , which yee and your followers haue vndertaken to defend , since the last yeare , of which neuer Diuine , either in the ancient or reformed Church , dreamed of before ; namely , that we should beleeue without doubting : First , that the Apostles receiued the Sacrament sitting . Secondly , that this gesture of theirs was exemplary . Thirdly , that it was instituted by our Sauiour , to be obserued in all succeeding ages . Since yee after this manner vrge sitting , with an opinion of necessity , and impose it vpon the consciences of the weake , with such terrours and feares , that it cannot be omitted , without a manifest breach of the Institution ; we can doe no lesse , then trie by the Scriptures , whether it be so , or not . The testimony of M. Iohn Mare , or of any morral man , cannot tye our consciences to beleeue , or practise any thing in Religion , as an Article of Faith , or a necessary point of Gods worship , whereof there is not a cleare and vndoubted warrant in the Word of God . And for the Bishop of Chester , Now Bishop of Couentry and Lichfield . hee declareth his opinion onely , but astricts no man to beleeue it , nor will he haue any man to build thereupon , as yee doe ; that the Apostles sitting was exemplary : against the which , his arguments in the Treatise that yee cite , are such , as might haue stayed you , or any other that reason could satisfie , from taking a pen in hand to the contrary .

PP .

That sitting was instituted , I proue it by two reasons : first , the gesture , that Christ retained in passing from the conclusion of the Paschall Supper , That hee did institute sitting hee retained , Therefore he did institute sitting .

ANS.

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 circumstance 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 the Sacrament of the Eucharisticall Supper , with the same gesture , that the Iewes receiued the Paschall .

ANS.

In this argument , hee takes it for granted , that the Disciples sate at the Sacrament , which yet is in question , and by Scripture shall neuer be decided . And this is a Sophisticke deception , called petitio principij . Next , the reason whereby hee prooues that sitting was instituted , and not the other circumstances , which were likewise retained ; is because Christ might haue changed it in standing , or kneeling , without working a miracle . But this reason , I hope , will not be found demonstratiue ; for our Sauiour , without working a miracle , might haue changed the vpper chamber , wherin he eat the Passeouer , & taken himselfe to some other roome . Therefore by your argument his minde was , that we should only celebrate the Sacrament in an vpper chamber . Likewise our Sauiour , without working of a miracle , might easily haue called his Mother , and other women to the Sacrament , and so haue altered the sex , and number of the Communicants : therfore it was his mind by your reason , that twelue men sitting at once at Table , and no women , should receiue the Sacrament . Finally , our Sauiour might haue celebrated the Sacrament without his vpper garment , which he did put on , after he had washed his Disciples feete , before he celebrated the Sacrament . Therefore Baronius the Cardinall concludes wel by your ground , That it was his mind the Priest should put on his Masse-clothes , which are his vpper garment , before he celebrated the Sacrament . But that all men may see the vanity of this argument , I shall clearly proue by it , that sitting was not instituted : Christ , yee say , might easily haue changed the gesture , which he vsed at the Paschall Supper , without the working of a miracle ; in standing , or kneeling , if it had not been his minde , that we should receiue the Sacrament of the Eucharisticall 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 edentes , 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 .

The Proposition is so euident , that against it yee are able to bring no instance , besides that which is in controuersie , namely , the Table gesture of sitting . Yee afterward bring in the Table it selfe , whereunto wee shall answere in the owne place : alwayes this is certaine , that nothing was instituted , but that which is expressely set downe in the words of the Institution , and such things as necessarily followeth thereupon .

PP .

pag. 37. lin. 5.

The second reason ; wee are bound to imitate Christ , and the commendable example of his Apostles , in all things , wherein it is not euident , they had speciall reasons moouing them thereto , which doe not concerne vs .

ANS.

This is a rule of your owne making , which I hope no wise Christian will receiue as a principle of Faith , or Diuinity , except it be confirmed with better reasons , then any alledged by you . The first argument , whereby yee labour to proue it , is in these words .

PP .

It is grosse hypocrisie for vs , to pretend more reuerence and deuotion in the act of Receiuing , then the Apostles did when Christ was present .

ANS.

This particular will not proue the generall rule : yet I answere , That if we kneele of purpose , to pretend more reuerence then the Apostles had , it is grosse hypocrisie : But if we kneele out of the simplicity of our hearts , to testifie our reuerence to Christ , whom we know , not only to bee bodily present in heauen , but to bee spiritually present with vs at the Sacrament , it is an action of true piety , and not of grosse hypocrisie : for I demand of you , what gesture vsed the Apostles at the thinkesgiuing ? If yee say they sate , is it not a grosse hypocrisie for you to stand or kneele , and to command the people to humble themselues at the thankesgiuing , wherewith the Sacrament begins ? seeing in so doing , yee pretend , or shew more reuerence and deuotion , then the Apostles did , who sate : but if yee say , they stood , or kneeled as wee doe ; how know yee , that they sate at the Receiuing , and retained not still the gesture , wherewith they gaue thankes ?

PP.

Wherefore doth the Apostle propound the custome of the first Churches , 1. Cor. 11.16 . 2. Tim. 3.14 . 1. Cor. 14.33 . if they did not oblige vs to imitation ?

ANS.

More impertinent testimonies yee could not haue brought , then the last two , and if they be rightly cited , let the Reader iudge : to the first , wherein mention is made of the custome of the Churches , I answere : If the custome of the Church , and the actions and practises of Christ be morall , and of the nature of things commanded generally in the Decalogue , they oblige vs indeed to imitation ; but naturall actions , such as eating , drinking , waking , sleeping , resting , talking , and such like done by them , with the circumstances thereof ; namely , the manner , time , and place , of their eating , drinking , &c. doe not tye vs to the imitation of them , although there bee no cause mouing them thereto , which concernes vs not . Therefore in all things we are not obliged to their imitation . Neither doe the ceremonies and circumstances obserued by them in the exercise of Religion , astrict vs , except they be enioyned by some constant precept in the Gospell : as by example , Iohn baptised at a riuer , and they who were baptised went downe into the water , and came vp out of it againe : in some places the Church vsed a threefold immersion : in the Apostles time , they vsed to salute one another with a holy kisse : they kept their banquets of loue at their meetings , and other moe customes they had , which not being enioyned to vs by a constant command , doe no wise oblige vs : as no more doth the circumstance of place , time , habite , persons , position , and site of body , as standing , sitting or walking . And in a word , in the actions of Christ , his Apostles , or the customes of the Church , there is nothing exemplary , and left to be imitated of vs , but that which either being morall is generally commanded in the Decalogue , or being ceremoniall and circumstantiall , is particularly commanded by some constant precept in the Gospell . But I will aske you , that would haue euery action of Christs to be imitated by vs , which hath not a speciall exception of some cause , mouing him , that concernes vs not : what is the cause , that at the celebration of the Sacrament , yee blesse not the Bread first , seuerally by it selfe , and the Cup seuerally by it selfe , after the distribution of the Bread ? seeing Christ did so , as it is expresly mentioned , yet hauing no cause to moue him , which concernes vs not . This I am perswaded , if your ground bee sure , is a more euident breach of the Institution , then is our not sitting at the Sacrament : for in the words of the Institution , there is no mention of sitting , but the giuing of thankes twice is expresly set downe ; and there could bee no cause to moue Christ vnto this , which doth not concerne vs . For sitting ( if it be so , that Christ sate ) there is a manifest cause moouing him vnto that , which doth not concerne vs , to wït , the Paschall Supper , by occasion whereof , he was sitting before . Therefore to conclude , if it bee no breach of the Institution , once to giue thanks , and blesse the bread and cup at once , which Christ Iesus in the Institution is said to haue done at two seuerall times , it is without all reason , to make that necessary , which is not expressed in the Institution ; and call that a breach of the Institution , which neuer was instituted . Thus hauing shewed the ground , whereupon you build your exemplarie actions , to bee a heape of sand , scraped together by your selfe , without warrant of Scripture , Antiquity , or any moderne Writer ; the arguments yee bring afterwards from the sitting of Christ with some of the Disciples after his Resurrection , when he was at Emmaus ; and the sitting of the Apostolike Church , after our Sauiours Ascension , are to no purpose : seeing your rule failes , and cannot proue the sitting of Christ , and his Apostles , at the Sacrament ( if so they sate ) to be exemplary , more then any of the other circumstances of time , place , order , and persons . But that the Reader may see , how vncertaine your testimonies and reasons are , we will consider them particularly .

PP .

Christ after his Resurrection , when hee was in Emmaus with some of the Disciples , as he sate at meat with them , tooke bread , blessed it , brake it , and gaue it vnto them , as it is said ; Luk. 24.30 . This place is interpreted by Augustine , Paulinus , &c. But so it is , they were sitting when Christ gaue them the bread : whatsoeuer be the interpretation of the Text , yee see , they acknowledge sitting at the Table .

ANS.

I see not , that they did acknowledge the Disciples to haue sate at Table , when they receiued : for as I said before , there interuened betweene the taking of the bread by Christ , and the receiuing of the same by the Disciples , the act of thaukesgiuing , breaking and giuing the bread , in which time , the gesture of sitting might haue beene altered . Thus it is not certaine , that they sate at the Receiuing . If yee reply : it is not written that they did alter the gesture of sitting : to that I answere before , and it is the Papists argument against the giuing of the Cup to the Layickes ; it is not written , say they , that the Cup was giuen , in this place : Therefore , &c. Also yee know , that the time of Christ his sitting heere with his Disciples at Emmaus , was the night season , the place , a priuate Inne : that the breaking and giuing of that bread , was before or after another ordinary supper ; and that onely men were there present , and not women : all which points being certaine , according to your first reason , whereby yee intended to proue sitting to haue been instituted ; it will follow , that all these circumstances , and things , were instituted to be obserued as well as sitting , because our Sauiour retained all these things , hauing no necessity at this time to celebrate the Sacrament . Thirdly , I say , if the Sacrament was here ministred , we haue an expresse warrant for priuate Communion , which yee impugue : for Iesus heere ministred vnto two onely , and yee will not content to haue it ministred to three . Lastly , it is the iudgement of the learned Caluine , That there was no celebration of the Sacrament at that time , and that Christ was knowne to these Disclples by an ordinary prayer , which he vsed in blessing of the Table , and not by the celebration of the Sacrament : which opinion , he saith , although it seeme plausible , is no more then a coniecture , which leanes to no probable reason . Then yee see , that it is vncertaine whether Christ gaue this Sacrament at Emmaus ; and if he did , that there sitting at the Receiuing is also vncertaine : And therby your argument is nought , and serueth only to establish priuate Communion . Thus haue you gained nothing by this testimony , but lost much .

PP .

Last of all , after his Ascension and glorification in the heauens , the Apostolike Church sate at Table : The manner of the partaking of the table of Diuels , was by formall sitting at table in the house of the Idoll : Ionathan the Chaldee Paraphrast , Amos 2.8 . interpreteth the garments , whereon the Vsurer sate beside euery Altar , to haue been beds prepared in the houses of their gods , to sit on , when they feasted vpon things sacrificed to Idols . The people of Israel sate downe to eate and drink , at the jdolatrous feast of the golden Calfe The Apostle compareth the partaking of the Lords Table , and the table of Diūels , 1. Cor. 10.21 . Next , they sate at the Loue feasts : we cannot thinke , that they rose from the Tables to receiue the Sacrament .

ANS.

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 Parapetasmata , 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 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 Dominiparticipes 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 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 circumst antiall 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 .

And although yee had demonstrated , which neither by Scripture or antiquity , yee will euer be able to doe , That Christ and his Apostles did sitte at the receiuing of the Sacrament , could it oblige vs to the like , as I cleared before ?

PP .

It is obiected , that the sitting of Christ and his Apostles was not vpright , but sitting with leaning . If wee imitate the example of Christ , wee should sitte after the same manner . Answere , It was the custome receiued amongst the Iewes before , and in the dayes of Christ , descending from the Romanes , or as others alledge , from the Persians , &c.

ANS.

The reply yee make to this obiection is long , and needeth not to be repeated ; for the gesture being vncertain , wherewith the Apostles receiued ; and sitting neyther being instituted by Christ , nor exemplary to vs ; as I haue before shewed , whether they sate vpright , or with leaning , none of the formes is necessary to bee vsed . So all your following Discourse is idle , and to no purpose ; specially where yee say , That sitting was a custome brought into the Church by Christ , whose example being seconded with the practise of the Apostles , is equiualent vnto a precept ; and that it is safer for a mans conscience to imitate Christ and his Apostles , then to depart from them , and imitate the custome of Churches which may erre : for yee haue neither proued sitting to be an Apostolike practise , not yet to be exemplary ; and all your reasons brought for that purpose , haue appeared to be of no force . Yet two things I note in this your answere : first yee say , That the Iewes did receiue their forme of sitting from the Romanes and Persians ; and in this yee erre : for it is manifest , by the sixt of Amos , That before they conuersed either with Romanes or Persians , that forme of gesture was vsed amongst them . Next , when yee say , that there is little difference betweene the one fashion of sitting , and the other , that is also false : for it differeth as farre from our forme of sitting , as lying doth : as is cleared by these words of Amos 6.4 . They Iye vpon beds of Iuory , and stretch themselues vpon their couches . And by that verse of IVVENAL Sat. 1. Vacuisque thoris tantùm ipse jacebit . Looke what difference there is betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or betweene sedere and iacere ; there is as great difference betweene their forme of sitting , and ours : But because both belonged to one vse , the Translators of the Bible for our capacity interpret both by Sitting .

PP .

That this gesture may very well bee comprehended vnder the expresse precept of Christ , in the Institution , hoc facite , doe this , that is , hoc totum facite , doe all this .

ANS.

Where , I pray you , shew me , what yee call ( all this ? ) will yee haue ( all ) to comprehend , not the actions only , which are set downe in the Institution , as the taking , the blessing , the breaking , the giuing , &c. but the circumstances likewise , as the time , the place , the order , the persons , the site and position of body , and the habit ? Then ( hoc facite ) must import , doe this in the night season , doe it in an vpper chamber , doe it after supper , do it with an vpper garment vpon you , doe it with faire cleane washen feete , doe it with vnleauened bread , doe it with men , and not with women ; doe it being thirteene persons in number , one Giuer , and twelue Receiuers ; and doe it with this gesture and position of body , which now yee vse . Heere , all being certaine , the gesture only is vncertaine : some question is made of the number of the Receiuers , because some thinke that Iudas went out , after he got the soppe , before the Sacrament : all the rest are expressed in the story ; but whether the Disciples sate , or stood , or kneeled , at the thankesgiuing in the receiuing , no man knowes . We were accustomed , and still are , to kneele at the thankesgiuing , if we did imitate the Apostles herein , they haue also kneeled , and then it is very vncertaine , whether they sate at the Receiuing : But if wee doe not imitate their gesture in the thankesgiuing , it is cleare that we neuer esteemed the imitation of the Apostolike gesture at the thanksgiuing , to be comprised in the precept , hoc facite , which yee interpret , doe all this .

PP .

Wee must not thinke that nothing belongs to the Institution , but that which is mentioned in Pauls narration , 1. Cor. 11. for then a Table could not belong to the Institution .

ANS.

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 shal be cleared in the answer to the second breach : 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 circumstancēs , 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 CALVIN , salua erunt omnia , that is , Charity being the moderatrix , all shal goe well .

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 Euangelists 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 . 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. 22. 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 , tanquam scopa dissoluta , 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 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 , 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 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 astricted 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 of Antiochia did minister the Sacrament to the Souldiers on the grasse , before the 600. yeare of our Lord : at Bannock-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 ? 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 elements on the Communion Table , from which they may be giuen , and receiued . Therefore kneeling taketh not away the vse of the Communion Table .

PP .

The third breach of the Institution made by kneeling , is the taking away of that mysticall rite representing Christs Passion , to wit , the breaking of the bread , &c.

ANS.

If your meaning be , that the Pastor breaketh not the bread before he giue it , yee bely vs . Wee know that it is the Pastors part in the action , to represent Christ the breaking of his body on the Crosse , with the sorrowes of death for our sinnes ; therefore we obserue that rite religiously , But if your meaning be , that the people breakes not euery one with another in reuerence and sobrietie , as is prescribed in the second Chapter of the first Booke of Discipline set foorth 1560 , that shall be discussed in the answere to the sixth breach .

PP .

The fourth breach of the Institution made by kneeling , is the change and restraint of the commandement , giuen to many in the plurall number , Eate yee , drinke yee ? to one in the singular number , Eate thou , drinke thou .

ANS.

This is a calumny , we neither change the command , nor so much as a iot contained in the institution : For , first , wee consecrate the Elements , vsing the words of Saint Paul , and the Euangelists , without altering a sillable . Thereafter , when we giue the Elements seuerally to euery person , wee apply the generall command to euery one in particular , which if we did not , euery worthy receiuer ought to apply vnto himselfe , else he cannot communicate in faith ; for he that esteemes not , that command to belong to himselfe in particular , hath no warrant for his taking , eating , and drinking . This application therefore made by the Pastor to euery communicant , is not a breach , but a meane , seruing to the right and precise obseruation of the Institution .

PP .

The fift breach of the institution made by kneeling is , the altering of the enunciatiue words of Christ , This is my body which is broken for you : This is my bloud which is shed for you , in a prayer , To blesse our body and soule , saying , The body of our Lord Iesus Christ , &c.

ANS:

This also is a calumny , for these words wee vse not in stead of the sacramentall words , because then there should be no Sacrament at all : for by the sacramentall word , This is my body , the bread is made the Sacrament of Christs body : and by this word , This Cuppe is the New Testament in my bloud , the Cuppe is made the Sacrament of his Bloud ; and without this word , whereby the will of our Sauiour is declared , which makes the Sacrament , all our prayers and wishes should serue to no vse . It is true , after the Sacrament is made by the sacramentall word , these , or the like words are vttered by the Pastor at the deliuery of the Elements , whereby the generall prayer and blessing , wherewith the action beginnes , is applyed particularly to euery Communicant , and they admonished , and instructed to apply it to themselues . This is the dutie both of the Pastor and of the people : for as in the prayer it is our duetie to wish in generall , that all who are to participate the bodie and bloud of Iesus , may be preserued thereby to euerlasting life : so it is our duetie to wish the same to each one seuerally at the instant when he is receiuing . And as it is the Peoples dutie , when the prayer is conceiued for all , to wish that Christs body and bloud may preserue all the receiuers thereof : so , when they receiue seuerally , to wish , that themselues in particular may be preserued thereby : For , if this be one of the principall ends , wherefore they come to receiue , can they receiue worthily without this or the like wish ? No man without blasphemie can call this an idle battologie .

PP .

The sixth breach of the Institution made by kneeling , is the taking away of the distribution that ought to be amongst the Communicants . When Christ sayd , Take yee , eate yee , he insinuates , that they should take and diuide amongst themselues . [ A little after . ] In the first Booke of Discipline , penned Anno. 1560. it is ordained , that the Minister break the bread , and distribute the same to those that bee next him , commanding the rest , euery one , with reuerence and sobrietie to breake with other , because it is neerest to Christs action : further , we haue a plaine precept , Luke 22.17 . Diuide it amongst you , &c.

ANS.

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 vfed to breake the berad 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 Alexandrmus 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 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 manusuapanem , ac fractum à se dedit Discipulis : non dedit integrum , & ab ipsis frangendum , fed à se fractum panem . Non dedit vt ipsi distribuerent , fed 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 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 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 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 command 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 beneditionis , is not Poculum ebrietatis , fed 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. MATTHEW 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 .

These grounds being sure , let vs consider your syllogisme : Whatsoeuer action or command is inclosed within the Institution , may not lawfully be broken . But that the Communicants should distribute amongst themselues , was both an action at the first Supper , and a precept , as hath been proued ; Therefore kneeling by consequence is discharged . By what consequence I pray you ? Because , say you , that gesture , and this distribution , is no wayes compatible . It is a manifest vntruth ; for he that kneeles , may take as well his portion of the wine , and leaue the rest to his neighbour , as he that sittes ; and if you thinke that one cannot reach , and deliuer the Cup to his neighbour kneeling beside him , you are deceiued : for I haue seene at one daies seruice a thousand persons , who haue reached the Cup one to another kneeling , as they were accustomed to doe sitting at Table before : yet , as hath been said , that was not necessary , for the precept in the Institution is not , Giue this Cup one to another , but diuide it , or part it amongst you , or drinke all thereof .

PP .

The seuenth breach of the Institution made by kneeling , is an vnnecessary diuiding of the Communicants , making populous congregations to receiue on many dayes , where they may receiue in one .

ANS.

Where the Congregations are populous , as in Burghes , three , or two dayes at the least , were allowed them . And in those same places where kneeling hath been practised , the seruice hath beene perfected in as short time , as euer it was before , which we know by experience .

PP .

The eight breach of the Institution made by kneeling , is , the altering of the purpose of the Institution , or nature of this Sacrament . It was instituted to be a Supper , a spirituall Feast , &c. Therefore the Guests inuited thereto , as you conclude , should not kneele .

ANS.

To make good this your imagined breach , you haue borrowed three arguments from your Master of table gesture . Thereof this is the first , to which I shortly answere , That a common banquet requires a common gesture , such as sitting , and the same is most fitting : but a spirituall banquet requires a spirituall gesture ; your selfe doe acknowledge it to be a spirituall Feast , and the most religious gesture , is the most decent in this action : and that is kneeling .

PP .

Guests inuited to a banquet , euen to a Princes banquet , kneele not in the act of banquetting .

ANS.

A Princes banquet , is but a common carnall banquet , and therefore men should not vse thereat a religious gesture , such as kneeling . Besides , the length of time , which must bee spent at the banquet of a Prince , makes such a gesture inconuenient . But if you were to receiue one morsell of bread , or one drinke , from the hand of the Prince himselfe , you would bee thought vnciuill , if you did not receiue it on your knees . And I maruell that you should vse this argument , who say so often , that the customes of Courts are not rules of Theologies .

PP .

The sacramental Supper should carry the resemblance of a Supper , in the formes and fashions thereof , or else it cannot rightly be called a Supper : for it is not onely the matter , that is , the dainties and food that makes a banquet , but also the ordering of the guests , and kindly entertainment of them .

ANS.

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 . 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 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 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 Passcouer 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 coenarecta , 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 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 . PP .

KNeeling in the act of receiuing the sacramentall elements , is not onely a breach of the Institution in the Gospell , but also of the second Commandement of the Law . The first breach of the Commandement made by kneeling , is the sinne of idolatrie : idolatrie is committed in this act diuers wayes . The Papists kneele in the acte of receiuing , because they beleeue verily that the bread is Transubstantiate into Christs bodie , and vpon this supposition of Transubstantiation and bodily presence , they kneele : this is the grossest idolatrie that euer was in the world . The Lutheran kneeles vpon his supposition of Consubstantiation , and Christs Reall presence by Consubstantiation : This also is idolatry , and a supposition false . A third sort kneele for reuerence of the elements , not giuing to the elements that high kinde of worship , called commonly cultus Latriae , which the Papists giue , but an inferiour kinde of worship , due ( as they thinke ) to consecrate creatures : This also is idolatry .

ANS.

The penner of this Pamphlet takes it , pro confesso , that our Church , which hee calleth the third sort , kneeles at the Sacrament , for reuerence of the elements ; and to proue it to be idolatry , he makes a long confused , and idle discourse , touching the relatiue worship , which Papists giue to their Idols . I call it confused , because hee makes no distinction therein , betweene the proper , accidentall , and improper honour , which Papists professe to giue to their Images : without the knowledge whereof , the disputation following cannot be vnderstood : Therefore it must be cleared in the owne place . I call it idle , because he takes paines to proue that which is not controuerted ; namely , that it is idolatry to kneele to the elements , or for reuerence of the elements , which we deny not ; yet hee confesseth , that a religious honor , which he calleth veneration , should bee giuen to the elements , and thereupon moues , and answeres an obiection touching this point , pag. 47. as followeth .

PP .

It may be obiected , that holy things ought to bee reuerenced . Answer , True , but not worshipped ; veneration is one thing , adoration another ; adoration belongeth to persons , veneration to things pertaining to persons , and is nothing else , but a religious respect , or reuerent estimation of things pertaining to the vse of Religion ; a preseruation of them , that they be not lost , and a decent vsage of them , according to their kinde : this veneration or reuerence , is a respectiue or relatiue reuerence giuen to them for Gods sake : kneeling for reuerence of senselesse creatures , is to take the proper gesture of relatiue adoration , and apply it to relatiue reuerence : for religious kneeling in all the Scripture , is a gesture of adoration and soueraigne worship , &c.

ANS.

This all is sound , and touching it , wee agree fully with you , that reuerence which is done to the Sacrament should not bee expressed by kneeling , which you truely call a gesture of adoration , and soueraigne worshippe . Therefore should it neither bee giuen to the booke of the Euangell , nor to the elements of the Sacrament , but to him only , who is the Author , and matter of both . And yet if men fall downe , and worship him at the hearing of the Gospell , or after , at the receiuing of the Sacrament , or after , and before it be receiued , being moued thereto by contemplation of his grace , and glory in the one and other : this religious worship no man wil deny to be lawfully performed , as well by the worthy receiuer of the Sacrament , as by the reuerent hearer of the Word ; for as we bow not to the letters and syllables , and sounds of the words of the Gospell , but to him , whose minde and will is declared therein : So doe wee not bow to the elements of bread and wine in the Sacrament , but to him , whose body and bloud we receiue thereby . But you , to make the world beleeue , that the Churches of Scotland and England kneele to the elements of bread and wine in the Sacrament , at least haue ordained so to be done : you alledge against the Church of England , the Ministers of Lincolne their defence in the third part thereof , referring the Reader to their proofes ; touching which part , I only reply this , that there be sufficient answeres made to these proofes , by learned and reuerend men in that Church , whereto also I remit the Reader . Against our Church , you lay a false imputation , and frame thereupon all your discourse against kneeling , as it is a breach of the second Commandement , which we will now examine .

PP .

In the late act , wee are ordained to kneele for reuerence of the diuine mysteries . I see not wherein this differs from the Bishop of Rochesters argument , that great and reuerend dreadfull mysteries , must be receiued with great and dreadfull humilitie of soule , and humiliation of body : therfore in the act of receiuing , we must kneele ; if this argument were good , then the Sacraments , and sacrifices of the old Law , should haue been thus worshipped : and if we will measure by the sight , the Sacraments and sacrifices of the old Law , were more dreadfull , then are the Sacraments of the new : for the slaughter of beasts and shedding of blood , was more dreadful , then the powring out of wine . The Ancients held the sight of this Sacrament , not only from Pagans , but also from the Catechumenists : this doing was not commendable , it made the mysterie of this Sacrament both darke and dreadfull . Augustine saith , they may bee honoured as matters religious , but wondered at , as matters of maruell , they cannot . But to returne to the purpose , to kneele for reuerence of the mysteries , is nothing else but to worship the mysteries .

ANS.

Heere you set your selfe against three parties , the Bishop of Rochester , the Ancients , and the Assembly at Perth . For the Bishop of Rochester , I answere shortly , That he takes the mysteries with Chrysostome , for the body and blood of Christ , represented in the Sacrament by the elements of bread and wine . In which sense , they are truly called great and dreadfull , and ought to bee receiued with great humility of soule , and humiliation of body : Non enim peccatur adorando carnem Christi , sed peccatur non adorando ; We sinne not , saith Saint Augustine , in adoring Christs flesh , but we sinne , if wee adore it not in the Sacrament .

That which you blame in the Ancients , of withholding the sight of the Sacraments , not only from Pagans , but also from 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 , Pretiosae 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 our 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 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 recard 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 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.

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 .

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 ●…yer , 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 , 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 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 gine 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 , kissing , enbracing , and burning of Incense , &c. Bellarm. ibidem .

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.

This is summarily their doctrine , as may bee seene in their Writings . To apply this to our purpose , yee labour to extenuate this adoration , which they professe themselues to giue vnto their Images accidentally and improperly , saying , that the externall signes of adoration , such as kneeling , bowing , discouering of the head , &c. are onely done before them , and about them . This is too sparingly and rashly spoken : for these externall shewes are not onely done before and about them , but the externall adoration is wholy exhibited to them . Bellarmine lib. 2. de Imag. cap. 23. writeth thus : Aliquando imago sumitur pro ipso exemplari , & eaquae fierent circa ipsum exemplar si adesset praesens , fiunt circa imaginem , mente tamen defixam exemplari : sic concionatores alloquuntur imaginem crucifixi , eique dicunt , Tu nos redemisti , tu nos Patri reconciliasti . That is to say ; The Image sometimes is taken for the exemplar it selfe , and these things which would be done about the exemplar it selfe , if it were present , are done vnto the Image , or about the Image , the minde being alwaies fixed vpon the exemplar . So Preachers direct their speech to the Image of the Crucifiex , and say vnto it , Thou redeemedst vs , thou reconciledst vs to the Father . And a little after , in the same place he saith ; Aliquando non accipimus imaginem pro exemplari , nec consideramus solam imaginem , vel solum exemplar , sed confideremus exemplar , vt obiectiue relucet in imagine , & ipsum sic reprasentatum & quasi vestitum imagine veneramur : tunc autem neceffario adoramus imaginem , codem cultu , quo ipsum exemplar : That is to say , Sometimes the Image is not taken for the exemplar , neither consider we the Image by it selfe alone , nor the exemplar by it selfe alone : but wee consider the exemplar as an obiect shining in the Image , and so we adore the exemplar it selfe represented , and cloathed as it were with the Image : then of necessitie wee adore the Image with the same worship wherewith we adore the principall . In the 25. Session of the Councell of Trent , De innocatione , & sacris imaginibus , it is enacted as solloweth : Imagines porro Christi , Deiparae Virginis , & aliorum Sanctorum in templis praesertim habendas & retinendas , eisque debitum honorem , & venerationem impertiendum ; non quod credatur inesse eis aliqua diuinitas vel virtus propter quam sunt colendae , &c. Sed quonam honos qui eis exhibetur , refertur ad prototypa , quae illae repraesentant , ita vt per imagines quas osculamur , & coram quibus caput aperimus , & procumbimus , Christum adoremus . That is to say ; The Councell , moreouer , ordaines , that the Images of Christ , of the Virgin Mary , and of other Saints , should bee kept and retayned chiefely in Churches , and due honour & veneration giuen to them : not because we beleeue , that there is in them any diuinitie or vertue , for the which they ought to bee worshipped , but because the honour which is giuen to them , is referred to the exemplar , which they represent ; so as by the Images which we kisse , and before the which we discouer our heads , and fall downe , we adore Christ . Hence it is manifest , that the signes of honour , which are done before them , and about them , are exhibited to them : they kisse them , they speake to them , they kneele , they fall downe , they discouer their heads to them , and all is done about them , that would be done about Christ ; all is done to them , that would bee done to Christ , as if hee were present in person . This is the professed and auouched doctrine of the Papists , which yee , as a deceiuer , go about to extenutae . So , to conclude this point , that by the act at Perth we are ordained to bow our knees to the Elements of bread and wine in the Sacrament , or that any such honour , or signe of adoration is done to the Sacrament by vs , as Papists grant they giue to their Images , is a most impudent lye .

PP .

When it is said therefore , to varnish the second intent , that the Elements are not obiectum quod , the thing it selfe that is worshipped , nor obiectum in quo , or , per quod , in the which , or by the which ; but obiectum à quo significatiuè the obiect or signe mouing vs vpon the sight thereof , to lift vp our hearts to the spirituall obiect of faith . This kinde of relatiue worship will not bee found different from the relatiue worship of Durandus , and the rest .

ANS.

If we adore the sacramentall Elements , whether wee adore them , as the principall obiect , quod , that is chiefly to be worshipped ; or as the coniunct , or mediate obiect in quo , and per quod , wherein , or whereby we adore the principall ; or if we adore them as the obiect mouing vs à quo to adore the principall : if , in a word they be the passiue obiect of our adoration , whether we adore them coniunctly with Christ , or in his stead , as the Papists do their Images , wee cannot be excused of idolatry : but if they be no manner of way the passiue obiect of our adoration , but the actiue onely of that adoration , which at the Sacrament is giuen to Christ , that is , such an obiect & signe as moues vs vpon the sight , or by the signification therof , to lift vp our hearts , & adore the only obiect of our faith , the Lord Iesus : such as the holy Word of God , his works & benefits are , by meditation & consideration whereof , we are moued and stirred vp to adore him . The worship proceeding from such occasions and motiues ( as the bowing of our knees at the Sacrament to Christ , occafioned by the vse and signification , which the sacramentall Elements haue in that action ) differs as much from the relatiue worship , which Durandus , and the rest giue to their Idols , as the fincere and right worship of God differs from detestable idolatry .

PP .

Bellarmine and Suarez drawe Durandus and the rest from in illa , & per illam imaginem , in and by the Image , to circum & coram , about , or before the Image .

ANS.

Yee still continue to extenuate the idolatry of the Papists , and labour to deceiue your Reader . Bellarmine neuer drawes Durandus and the rest from in illa & per illam imaginem : that is , to worship the principall in the Image , and by the Image : for he affirmes , Lib. 2. de Imag. cap. 27. Quemadmodum in die parasceues cum Crucifixus paulatim detegitur & ostenditur & adorandus proponitur , illa omnia per imaginem ipsi Christo verè exhiberi intelliguntur : that is , As on Good-friday , when the Image of Christ crucified is a little discouered and shewed , & proponed to bee adored , all these things are vnderstood to bee exhibited to Christ per imaginem , by the Image ; he saith not , coram and circum , before , & about the Image , but per , that is , by the Image : and a little after , in the same Chapter , Aliquando consideramus exemplar , vt obiectiue relucet in imagine , &c. that is , We sometimes consider the exemplar , as set before our eyes in the Image , & we adore it , as clothed with the Image . Here he saith , the principall is adored in the Image , as the King in his royall Roabe : this is the coniunct adoration , when the principall is adored in the Image , & the Image with the principall coniunctly . The place which I cited out of the Councel of Trent , saith , Per imaginem Christum adoramus , that is , We worship Christ by the Image . Bellar. cap. 21.26 . describes the improper adoration in these words ; Si imago non est adoranda nisi improprie , quia nimirum coram illa vel in illa , vel per illam adoratur exemplar , &c. that is , If an Image should not be adored but improperly , to wit , because before it , or in it , or by it , the exemplar is adored . And Cap. 20. about the end , Fiunt ergastatuā omnia , qua circa corpus fierent . that is , All things are done to the Image , which would haue beene done to the body . So these words , per. in , circa , orga , are vsed by Bellarmine , and the Papisticall Doctors , as coram , & circum . This was to be declared , because afterwards yee alledge , that we kneele before the Sacrament : & to make it appeare , that we match the Papists in their idolatry , ye would haue the Reader beleeue , that the Papists do no more but kneele before their Images ; and that they doe not worship God , or our Sauiour Iesus Christ in , and by their Images .

PP .

Suarez saith , that the Image is neither the formall , nor the materiall , the totall , nor the partiall obiect of adoration in their opinion : but that onely at the presence of the Images the principall called to remembrance by the Image , is adored ; that the Image is an occasion , a middesse , a signe , stirring vp a man to adore the principall . Their adoration then was also abstract from the obiect , as they pretend theirs to be .

ANS.

The Papists alledge , yet falsely , that the Image is no waies the obiect of their internal adoration , but the principal only , wherupon their minds are fixed . Yet all of them in one voice , & the Councell of Trent confesse , that they exhibite to the Images all the externall reuerence & adoration which is due to the principall ; and that they adore the Image , either in liew of Christ , or coniunctly with him , as the robe and vesture wherein hee is clothed , and shines . Their externall adoration therfore is not abstract from their Images , but our externall and internall both are abstract . For we are no more enioyned by the act to bow our knee to the sacramentall Elements , then to fixe our minds vpon them , & worship them in our hearts . Also , when Suarez calleth the Image an occasion , a middesse , a signe , stirring vp a man to adore the principall , he neither saies , nor meanes , that the Image should not be adored externally with that same worship which is due to the principal . To be short , The Papists make their Images obiects of adoration both actiuely & passiuely : actiuely , because they call men to remembrance of the principall , & as signes , middesse , & occasions , they stir vp men to worship . Passiuely , because the same external worship , whereunto men are stirred vp by the Image , is first exhibited to the Image , & by it conueied to the principal . So whatsoeuer vse the Image hath besides , in their opinion , it is manifest by their doctrine , that it is externally to be adored with the same worship that is due to Christ .

PP .

The bread and wine , or any other creature whatsoeuer , differs not in this present case : for howsoeuer they were ordained of God to be signes & seales of his graces , yet they are not in statu accommodato ad adorandum , they haue not such state in the seruice of God , as that by them , or before them , God or his Sonne Christ should bee adored .

ANS.

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 ; for 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 ippe him , except by the contemplation of the creatures , the meditation of the Word , and the consideration 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 accommodato ad adorādum : for although by them , & before them , that is , ( to make the obcurities which ye affect , plaine ) albeit they should neither be adored in place of God & his Son ; or coniunctly with 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 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 commanded 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 fight and meditation of them , to list vp our hearts to the spirituall obiect of our saith , that is , to God in Iesus Christ , because Suarce 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 adadorandum , 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 . Saiut 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 , Yet 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 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 Redeomer .

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 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 obiectum 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 adorandum , 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 lest 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 listing 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 we thinke meetest ; yet when we come to the table our selues , not to be spectators , but to communicate with others , we ought 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 Angustine 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 Porth , 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 Sacramet , 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 iudgement of Perkins . But I must tell you , that hitherto your disputation hath not only been oblique , but impertinent , for you 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 falschood , 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 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 tho 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 Bastor 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 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 Saciaments . 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 , 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 Arko . 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 Möuntaine , 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 , 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 fine 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 , it 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 yourselfe , 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 .

The Sacramentall Elements haue neither the like presence , the like promise , nor the like commandement .

ANS.

If yee doe maintaine this , it is an absurde heresie ; for the holy Sacrament hath farre more euidence , and excellent promises , presence and command , then any type vnder the Law . Our Sauiour before his Ascension , when he commanded his Apostles to teach and baptise , promised ; that whilest they taught his people that which hee commanded them , He would be with them to the end of the world . Amongst the obseruations which hee commanded them to teach , this is one of the first and principall . Doe this in remembrance of mee . Is not Christ present then with Pastor and people , according to his promise , in this holy action ? And in another place , he saith , Where two or three are mette together in my name , there am I in the middest of them . Where so many Communicants are met together , is not our Sauiour in the middest of them ? Further , when he saith of the bread , This is my Body , and of the Cup , This is my Blood : doth it not import a coniunction betweene his Body and the Elements , and a spirituall presence of his Body in the Sacrament ? And should not his body and blood be as present to the eyes of thy minde , thy knowledge and vnderstanding , and to the hand of thy heart , thy faith and confidence , as are the Elements to thy externall senses , and bodily hand ? Haue we not taught our people to this day , and yet should teach them , that in this action , there is an internall and externall receiuer , the hand and the heart : that there is an earthly and spiritual gift , the Elements of the Sacrament , and the body and blood of Christ ? And should we not beleeue , that Christ , God , and Man , is as really present in the Sacrament , according to his Diuinity , as we beleeue him to bee bodily present in heauen , giuing and applying the selfe-same bodie which is in heauen , as really to the inward man , as the Pastor is giuing the Elements to the outward ? How dare you then affirme , that the Sacrament hath not such a presence of Christ , as the Arke , the Propitiatory , and the Cherubins had . O but he said , that he would dwell betweene the Cherubins ; That dwelling was typicall , but Christ hath promised to dwel spiritually and really in the hearts of the worthy receiuers . The bread which we breake , is it not the communion of the body of Christ ? The cup which we blesse , is it not the communion of the blood of Christ ? And saith he not of this communion ? Hee that eateth my flesh , and drinketh my blood , remaineth in me , and I in him . God called the Arke his foot-stoole , but Christ calleth the sacramentall Elements , his body and blood . Sometime hee called the Arke his face , and glory , because it was a type of his face and glory ; but the Sacrament is not a bare type , but a powerfull instrument , whereby Christ is communicate vnto vs , that wee may bee made partakers heere of his grace , and hereafter of his glory . Finally , when we are commanded to doe this in remembrance of him , we are commanded to adore him ; for according to the interpretation , made in the Confession of Faith , confirmed by act of Parliament , which yee professe your selfe to haue sworne , To doe this in remembrance of Christ , is to magnifie , declare , extoll , and praise his death till his comming againe . And this is a reall act of adoration .

PP .

Worship is tyed no longer to any certaine thing , or or place on earth .

ANS.

That is true , yet worship stands in certaine actions , which must bee performed in some conuenient place , as Prayers , Supplications , Intercessions , Thankesging and Praises ; whersoeuer these actions are performed , in these places God must bee worshipped : and if the blessed Sacrament bee an action of that kinde , in it God must bee worshipped , and in the place where it is celebrated .

PP .

Adoration is tyed in the new Testament to the Manhood of Christ , the true Arke , and Propitiatory ; and is carried to that place , in which wee certainly know the said Manhood to exist substantially , saith Perkins ; and therefore it is , that wee lift vp our eyes to the heauens , where hee is , and direct our very externall worship to him .

ANS.

We doe fully agree with Perkins in all this , for wee neither direct our internall , nor externall adoration to the sacramentall Elements , nor to the place where they are , but to the Manhood of Iesus , which wee acknowledge , and beleeue to be locally only in heauen . Therfore in the ancient Church , when the people came to the Sacrament , the Deacon cried , Sursum corda , Lift vp your hearts , and the people answered , Habemus ad Dominum , Wee haue our hearts lifted vp to the Lord . But what is this to the purpose in hand ? For the question is not , in whom God should bee worshipped , or in what place Christs Manhood is , wherin God should be worshipped ; but the question is , whether at the Sacrament in the act of receiuing the sacramentall Elements externally , and the body and blood of Iesus Christ , internally ; we may bow our knees , and lift vp our hearts , and adore that Manhood , by reason of the personall vnion , that it hath with the Godhead , and the Godhead dwelling in the Manhood corporally . This is the only true relatiue worship acceptable to God , in the Humanitie to worship the Diuinitie , and the Humanitie with the Diuinitie in one Person , the inuisible God in his owne essentiall and incarnate Image , the Lord Iesus : That such worship may , and should bee performed in receiuing the blessed Sacrament , neuer any Diuine , ancient or moderne , hath doubted to this day , except Anabaptists and Arrians , who deny Christs Diuinity , and will neither adore him in the Sacrament , nor any other action of Diuine worship .

PP .

It is obiected , and said , that we may pray in the act of receiuing . Therefore we may kneele in the act of receiuing . Ans. This Obiection insinuateth , that kneeling is the proper and only commendable gesture of prayer : and therefore the Bishop of Rochester expounds the standing of the Publican , Luk. 18.11.13 . to haue been kneeling , because , saith hee , the Iewish custome was to pray kneeling . But if he had remembred the Lords owne saying , Ier. 15. Though MOSES , and SAMVEL stood before me , &c. he might haue vnderstood , that they prayed standing , as well as kneeling , &c.

ANS.

The obiection yee bring concludeth , that wee may kneele , not that we ought to kneele : therefore no man will thinke ; that the obiection insinuateth kneeling to be the proper and only commendable gesture of praying , but that it is a very commendable gesture , & such as may be vsed : that which you ay me at in answering this obiection , is to confute the Bishop of Rochester his opinion , that by standing kneeling , Luk. 18.11 13. is meant . But the Bishops opinion is not so absurde , as you would haue men to thinke : for by standing , in the Scripture any diuine seruice is signified . Therefore the Lords Prophets , Priests , and Angels , are said to stand before him , that is , to serue him . In the first of the Kings 8.22 . it is written , that Salomon stood before the Altar of the Lord , and prayed , but in the second of the Chronicles 6.13 . It is said he kneeled downe , and prayed vpon his knees . So standing , in the booke of the Kings , is taken for kneeling . But leauing this , I come to your next words .

PP .

The prayer meant of , is either some publike prayer vttered by the Minister , or the mentall prayer of the Communicant .

ANS.

This is a needlesse distinction , for the mentall prayer of the Receluer should not bee different from the prayer vttered by the Minister at the deliuery of the Elements , and ought only to bee an Amen to the Ministers prayer . The ancient custome of the Church was such ; for in the dayes of Cornelius Bishop of Rome , anno 251. as Eusebius records , l. 2. c. 32. when Nouatus gaue the Sacrament to his people , he held their hands , & insteed of the blessing which he should haue vsed at the deliuery of the Elements , he conceiued an oath , & made the people sweare by that which was in their hands , & insteed of Amen , which they should haue answered the blessing with , he made the people say , That they should not returne to CORNELIVS . Whereby it is manifest , that the blessing vsed by the Pastor at the deliuery of the Elements , differed not at that time from the mentall prayer of the Communicant , neither ought it now to differ , but be the same in substance .

PP .

As for the prayer of the Minister in the act of distribution , it is flat against the Institution , as I haue already said . The Minister is ordained by the Institution , to act the person of Christ , and pronounce the words of promise ; This is my body , and not change the promise into a prayer . Fenner in his Principles of Religion , layeth this downe for a ground , that in the second Commandement we are forbidden the practise and vse of any other rite , or outward means vsed in the worship or seruice of God , then he hath ordained , Ioh. 4.22 . 2. King . 18.4 . And that by the contrary , we are commanded to practise all these parts of his worship , which hee in his word hath commanded , and to acknowledge only the proper vse of euery rite , and outward meanes , which the Lord hath ordained , Dent. 12.32 . 2. King . 17.26 .

ANS.

It is false that yee say , we change the promise into a prayer : for at the Consecration wee obserue precisely the words of the Institution . In the deliuery of the elements , we vse a prayer that is not contrary , but most agreeable to the Institution , for directing the hearts of the people in the receiuing , that they may worthily communicate . So doe the Pastors in France at the deliuery vse a short speech : and it was the custome of late in our Church , to vse some exhortations before the distribution at euery Table ; wherein neither we nor they did , or doe practise any rite , or vse any means , which God hath not ordained to bee vsed in his worship . For although the particular forme of speech vsed in the French Church , and the exhortations and prayers vsed by vs , bee not expressely set downe ; yet being agreeable to the Word , and the nature of the action in hand , they haue sufficient warrant by these generall precepts : Let all things be done to edification ; Let all things bee done decently and in order . And with these precepts Fenners grounds doe agree : Otherwise , by what warrant is it appointed in the forme set downe before our Psalme bookes , touching the celebration of the Lords Supper , that during the time of the distribution , some place of Scripture should bee read , which doth liuely set forth the death of Christ ; to the intent , that our eyes and senses may not onely be occupied in these outward signes of bread and wine , which are called the visible word , but that our minds and hearts also , may be fully fixed in the contemplation of the Lords death , which is by this holy Sacrament represented . This ordinance is not contained in the Institution : yet I hope yee will not say , that it is flat contrary thereto , but that it hath sufficient warrant by the generall Apostolike precepts before expressed : and so hath the prayer vsed by vs in the acte of distribution . But yee subioyne another reason to prooue the prayer vsed at this time vnlawfull .

PP :

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

ANS.

Why do yee then pray at the table , when your meate is set before you , and at the Consecration hauing the sacramentall Elements before you ? And when you visite the Sicke , why direct yee your face and senses towards the person , and the place where he lyes , while yee are praying to God , for him ?

PP .

This publike prayer is but a pretended cause of kneeling , as the Ministers of Lincolne make manifest in their Abridgement , &c.

ANS.

To the Abridgement of these Ministers , sufficient answeres are made by the learned Diuines of that Church , and the Canons and Customes thereof , defended against their calumnies . Therefore let vs come to our owne , touching which yee say .

PP .

As for our Church , no such prayer is ordained to bee vttered by the minister , Therefore no such prayer can be pretended . In the late Canon it is said , That the most reuerend and humble gesture of the body , in our meditation and lifting vp of our hearts , best becommeth so diuine an action . Meditation is no prayer , and the heart may be lifted vp by the act of faith and contemplation , aswell as the action of prayer . So that neither publike nor mentall prayer is expressed in our Act.

ANS.

Albeit neither mentall nor publike prayer be expressed in the Act , yet prayer , thankesgiuing , and praise , are all insiuuated : for albeit all meditation bee not prayer , yet euery prayer is a meditation : and although in the act of faith and contemplation , the heart may bee lifted vp ; yet , that eleuation of the heart requireth not the most humble , and reuerent gesture of the bodie , as kneeling . In the ancient Church , they were not accustomed to kneele , when they made confession of their faith , but to stand as Christian souldiers . Our act insinuateth such a meditation , and lifting vp of the heart , as is vsed in actions of deuotion , such as prayer and thankesgiuing ; which are practised by all , who giue obedience to the act , or doe worthily communicate . But , put the case , that by the act , no such thing were ordained expresly , yet vpon this antecedent which yee vse ; namely , wee are not ordained by any act of our Church , to pray at the receiuing ; this conclusion will not follow : Therefore we may not pray at the receiuing . For wee are not ordained by any act of our Church expressely , to discouer our heads in the act of receiuing ; May wee not therefore discouer our heads ? But any shew of reason is good enough to deceiue simple people .

PP .

But let the words be interpreted of mentall prayer , euen mentall prayer , is not the principall exercise of the soule , in the act of receiuing the sacramentall Elements ; the minde attending on the audible words , the visible Elements , the mysticall actions , and making present vse of them , men should not be diuerted from their principall worke , and meditation vpon the analogie betweene the signes , and the things signified .

ANS.

The meditation vpon the analogie betweene the signe , and the thing signified , cannot be the principall worke of the soule , it being nothing else , but the consideration of the similitude , that is betweene the natuall vse of the signes , and the spirituall vse of the thing signified : Namely , that as the Elements serue to nourish the outward man : so the body and the bloud of Christ , hath a vertue to nourish the inward man ; and by eating and drinking , the Elements are applied to feede the body : So by faith , the body and the blood of Christ are applied to feed the soule . Such a meditation , an Hypocrite and Reprobate may haue at the Table , therefore it cannot be the principall worke of the minde , which distinguisheth the worthie , from the vnworthie Receiuer . When we heare and reade the Word , the principall work of our mind , should not be a meditation vpon the forme of the characters , the sound of the letters , the coniunction of them , their sounds in the syllables , the syllables in the words , or the force and vertue of the words to signifie the matters ; but the chiefe work of our mind should be to conceiue , vnderstand , and consider rightly what is spoken . So when we come to the Sacrament , the chiefe employment of our minde , should not be to consider the proportion that is betweene the naturall vse of the Elements , and the spirituall vse of Christs body and blood , but a meditation and spirituall action correspondent , and analogicke to the externall sacramentall actions . As therefore the principall externall sacramental actions , are to take , eate and drink reuerently the symbolick Elements , the bread and wine ; so the principall worke of the soule , correspondent by analogie thereto , is to remember the sacrifice of Christ , the breaking of his body , and shedding of his blood : to consider the benefit that we haue thereby , to put our confidence therein ; and for all , to praise and magnifie his name with thankfulnesse . This worke and meditation , is proper to the worthy Receiuers , and stirreth vp in the soule , that most reuerent estimation and affection towards our Sauiour , with an humble submission of our minds vnto him , which we call adoration : whereof the outward testimonie and signe , is the humble and reuerent gesture of the body , prescribed in the act , which is also a gesture most conuenient for prayer . So this gesture prescribed in the act , doth not only attend the prayer vttered by the pastor , and conceiued by the people in the act of receiuing , but is proper to that , which is indeed the chiefe and principal exercise & work of the mind , in al worthy receiuers .

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 wereceiue , 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 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 .

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 principy , 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 , 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 .

Lastly , yee sayd , wee may not kneele before the Crucifixe , and before Nebuchadnezzars Image , and therefore we may not kneele in the act of receiuing the Sacrament . And this is most absurd , the Sacrament being a part of Gods worship , instituted by himselfe : but the vse of Idols and Images in his worship he hath expressely forbidden . So all your answeres are meere sophisticall captions and abductions from the purpose : yet yee proceede to answere some others , that yee frame against your selfe .

Their other obiection , that we may praise God in the act of receiuing , therefore wee may kneele , may bee answered after the same manner . There is no publike thanksgiuing ordained to be made at the deliuery of the Elements : mentall praise therefore must be meant . Mentall praise is no more the principall worke of the soule , then mentall prayer : what was sayd of the ejaculations of the one , let it bee applyed to the short ejaculations of the other .

ANS.

If yee answere this obiection as yee did the former , then let the reply vsed by me be here repeated . But I say further , that by the words of the Institution , Doe this in remembrance of me , we are ordayned , not onely mentally to giue praise , but also really , and publikely by the very action and celebration of the Sacrament it selfe : in respect whereof the learned Pareus calleth this remembrance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fiduciae & gratitudinis , that is , a remembrance of faith , because by it our faith is confirmed : and a remembrance of thanksgiuing , because by it we should praise and magnifie ( as he saith ) the clemencie of the Father , who gaue the Sonne ; and the benignitie of the Sonne , who offered himselfe a sacrifice for vs .

PP .

The name of the Eucharist giuen to this Sacrament helpes them nothing , for it is a name giuen by the Ancients , and not by the Scripture .

ANS.

The Trinitie is a name giuen by the Ancients , and not by the Scripture , to the three Persons subsisting in the vnitie of the diuine nature , yet the truth of that which the word signifies , being found in Scripture , it helpes to conuince Heretikes , that deny the same : so the name of the Eucharist giuen to the Sacrament , to declare the thankfull commemoration of our Sauiours death , which thereby we performe according to the Scripture , helpes vs much against you and your followers , that spoile the Sacrament of the most principal end , for which it was instituted , that is , to the praise and honor of our Sauiour ; in respect whereof , it is called Sacrificium Eucharisticum , a Sacrifice of thankesgiuing . This Sacrifice the Pastor really acts , in taking , blessing , breaking , and giuing of the externall Elements ; for thereby the death of Christ , and the application thereof to the faithfull is represented : and it is acted by the people , in their taking , eating , and drinking , for thereby they declare and testifie the hunger , thirst , and desire of their soules after the righteousnesse and life of Christ , and the ioy they haue in the meditation thereof , with that assured confidence wherwith they rest , and repose themselues therupon . And this representation and application of Christs death , with the testification of our faith therein , and thankfulnesse therefore , by the celebration of the Sacrament , is a reall extolling , preaching , magnifying and praising of the Lords death , from which , mentall praise cannot be separated without hypocrisie ; Therefore to praise God in the act of receiuing , is a chiefe part of the principall work of the soule , and not your me , ditation vpon the analogie betweene the signe , and the thing signified , which is only a catechetick preparation , that should precede the principall worke . If yee had remembred the Confession of Falth , which ye professe your selfe to haue sworne and subscribed . I am assured yee could not haue denyed this ; for in the 13. Sect. thereof about the end , yee haue these words : The end and cause of Christs Institution , and why the selfe-same should bee vsed , is expressed in these words , Doe this in remembrance of mee as oft as yee eate of this bread , and drinke of this Cuppe , yee shall shew foorth , that is , extoll , preach , magnifie , and praise the Lords death till he come . If this be the principall end , as yee see our Confession speakes , of Christs Institution , then , not onely may wee praise him in the act of receiuing , but we ought to praise him . In respect of this , the Sacrament is called the Eucharist , and not in respect of the thanksgiuing , wherewith we begin the action , as yee would haue it to be in your words following .

PP .

Next , as it is called Eucharistia , so it is called Eulogia : for the words , He gaue thanks , and He blessed , are indifferently vsed by the Euangelists . Some parts of this holy celebration stand in thanksgiuing , as the beginning and the end : and therefore is the whole action denominated from a part . Saith Casaubone , Eulogia & Eucharistia , vtraque vox à parte vna totam Domini actionem designat : It followes not , that all the parts of this holy ministration , are actions of thanksgiuing .

ANS.

Although the name were taken , as Causabone saith , from one part of the action , yet it is giuen to the whole action , not by reason of this part onely , but because it declares the nature and chiefe end of the action : and albeit all the parts of this holy ministration seuerally considered , are not actions of thanksgiuing , yet the whole action , which consists of these parts , being performed Gratitudinis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Paraus saith , that is , with a purpose of thankfulnesse to celebrate the death of Christ , is Eucharisticke , or an action of thankesgiuing . The hand or foot being seuerally considered , is not the bodie , yet the whole , which consisteth of all the parts , is the body . So it is true , to take the bread is not an action of thankesgiuing , nor to breake it , nor to giue it , being seuerally considered ; but to take , breake , blesse and giue , with intention by these actions to represent the death of Christ , and the application thereof to the faithfull , for the praise of his glorious grace , is an action of thankesgiuing . Therefore to conclude , as wee come to the Sacrament to bee made partakers of Christs death by faith vnto saluation ; so wee come to the Sacrament to celebrate the remembrance of his death to his glory . In respect of the first end , it is , The Communion of his body and bloud , & in respect of the last , it is a reall predication and celebration of his death , till his comming againe ; which should bee often performed , because , as Paraeus speaketh , Mors Domini perpetuis laudibus celebranda est , that is , The death of Christ is to be celebrated with perpetuall praises : these are specially offered at the celebration of the holy Sacrament , and in this respect it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sacrifice of praise and thankesgiuing .

PP .

Obiect . What we may craue of God vpon our knees , we may receiue on our knees . Answ. It is false , I may pray vpon my knees , Giue vs this day our daily bread , but I may not receiue it on my knees . The people of Israel prayed for food , yet they were not esteemed vnthankful , for not kneeling when they receiued the Manna .

ANS.

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 .

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 thank●sgiuing . 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 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 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

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 , 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 is most commodious for ease ; but by the Institution it 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 .

The second breach of the second Commandement , made by kneeling , is the shew of conformitie with the Papists . The Lord forbade his people to bee like the Gentiles , Leuit 18.3 . and 19.27 . and Deut. 12. The Christians were forbidden to decore their houses with Bay-leaues and greene bonghes , because the Pagans vsed so to doe ; or to rest from their labours vpon the dayes that the Pagans did . If conformitie in things not hauing state in idolatrous seruice , but onely glauncing at the honour of the Idoll bee condemned , farre more is conformitie in the grossest act , wherein the life and soule of their idolatrie standeth . Such is the gesture of kneeling amongst the Papists , this outward conformitie tickleth the Papists , and offendeth the godly .

ANS.

A shew of conformitie with the Papists in Idolatrie , is a breach of the second Commandement : But to kneele at the Sacrament , our hearts being freed of the opinion of Transubstantiation , and our mouthes confessing and professing , that we doe onely kneele to God , and our Sauiour Iesus Christ ; is no more conformitie with them in idolatrie , then in the action of prayer to kneele , when we direct our prayers to God , and not to Angels or Saints , or other creatures . For example , To kneele , and say the Lords Prayer in honour of the Saints , and to offer it as a libell of request to be presented , and commended by their prayers to God , which Papists professe themselues to doe , ( Costeri Enchiridion de veneratione Sanctorum , ) is idolatrie ; yet to kneele , and offer that prayer to God only , as wee doe , is not idolatrie : although both in the gesture of kneeling , and in the substance of the prayer , there bee a conformitie , our Faith and profession being contrarie to theirs , freeth vs of all shew of conformity with them in superstition and idolatry . But the Lord forbade his people ( yee say ) to be like the Gentiles , yet did he neuer forbid them to knele , and lift vp their hands to him in their prayers , although the Gentiles kneeled , and lifted vp hands vnto their gods when they prayed . The things wherein God forbade his people a conformity , were vncleannesse , idolatry , superstition , witchcraft , &c. and not such ceremonies of diuine worship , as are by himselfe commanded , yet abused by Idolaters . And where yee say , that Christians were prohibited to rest those dayes , on which the Pagans rested , I hope yee will not haue vs to worke on the Lords day , because the Papists rest that day . Finally , when yee say , that the life of Popish idolatrie consisteth in kneeling , yee speake falsely ; for the life of their idolatrie consisteth in a professed adoration of the bread , with opinion of Transubstantiation , and not in the outward gesture of kneeling , which being lawfull , and religious in it selfe , is onely abused by them to idolatrie . And doe not all they who sitte at the Sacrament , keepe an outward conformitie with the Arrians , who will needs sitte , to declare , that they esteeme Christ Iesus to bee onely a meere man ? By your argument , all they are transgressours of the first Commandement , that communicate with them in sitting . Now to that which yee adde in the end , that this outward conformitie tickles the Papist , and offends the godly : yee are greatly mistaken ; it is your contentious opposition against the truth , and disobedience of the lawfull ordinances of the Church , which tickles the Papist , and grieues all good men ; and not our conformitie , in a lawfull and religious ceremonie .

PP .

The third breach of the second Commandement , made by kneeling , is the retaining the monument of vile idolatrie ; all human inuentions polluted with idolatrie , except they be of necessarie vse , ought to bee remoued from Gods seruice . This gesture had a spot of prophanation from the beginning , being at the first birth in this act dedicated to idolatrie . The brasen Serpent set vp at Gods owne command , was not spared when it was abused : Wee detest the very garment of a theefe , or a whoore , though it bee innocent : BEZA saith , many things may bee tollerated for the weake , which may not bee restored after they are taken away : he commendeth them , who abolished kneeling , amongst other things , Tanquam apertas idolomanias .

ANS.

You make the third breach of the second Commandement by kneeling , the retaining of a monument of vile idolatrie ; and in this yee erre , for kneeling is a religious ceremony appointed by God himselfe to bee vsed in all actions of adoration , and was not of humane inuention ; therefore cannot be a monument of idolatrie in this or any other act . If it be abused to idolatry , although abuse the thereof should bee abhorred , yet the religious gesture it selfe , is not to be detested . Let the theefe bee hanged , and the whoore drowned , yet the religious ceremony must bee restored to the right owner , to whom all knees should bow . The burning of Incense was a part of the ceremoniall worship vnder the Law , and abused to idolatrie , when it was offered to the brazen Serpent ; yet that part of worship was not abolished , but the Idoll it selfe destroyed , and the ceremony restored to God , vnto whom of right it belonged . Neither hath your comparison of the brazen Serpent , and kneeling , any force in it ; for the brazen Serpent , in the time it was abolished , had no vse : that ceased with the vertue of the cure , that the Israelites receiued by looking vpon it ; the act of kneeling continueth alwayes in a necessary vse , for the better expressing of our thankfulnesse to God . And where you say , that kneeling from the first birth in this act , hath been dedicated to idolatrie , I flatly deny it : for albeit Honorius a foure hundreth yeares since , or there about , was the man that decreede kneeling to bee vsed in the eleuation , and circumgestation of the Hoste ; yet it was not he , that brought in that gesture at the time of participation . In the eleuation or circumgestation , the same , I grant , was abused to idolatry , but neither these , nor the Hoste in them , were the Sacrament ; for when the bread or cup are not vsed according to the Institution , they cease to be the Sacrament ; so kneeling directed to the bread at the eleuation , &c. was not a prophanation of it at the Sacrament , but a prophanation of it in a superstitious , and idolatrous worship . In respect of this , Caluine and some other recent Diuines , haue disliked it ; and yet they say , if kneeling in the action of the Supper , did not rest in the Elements , but were directed to Christ sitting in heauen , the same were a lawfull sort of adoration . This Peter Martyr said , whose words are Neque externa adoratio esset mala , multi enim piè genua flectunt , & adorant , that is to say , Externall adoration in that case , were not euill , for many piously bow their knees , and adore . Beza in his twelsth Epistle , saith , That the bowing of the knee at the receiuing of the Elements , is a sort of holy and Christian reuerence , Ac proindè olim potuit cum fructu vsurpari , that is , of old , it might haue been vsed profitably . That testimony which you cite out of the eight Epistle , according to your custome , yee corrupt , to make it serue your purpose : for Beza commending them that abolished kneeling at the receiuing of the Sacrament , saith not , tanquam apertas idolomanias , but non minus quam apertas idolomanias , and so distinguisheth it from idolatrie : like as a little before in the same Epistle , he saith , That this gesture of kneeling being considered in it selfe , is not impious ; and in his twelfth Epistle speaking of the same matter , he hath these words , Interim tamen eum ista per se non sint idololatrica , idem de illis , quod de proximè praecedentibus sentimus . So we haue Caluine , Martyr and Beza , all of them contradictors to you in this , that kneeling at the Sacrament is a monument of vile idolatry . Where I marke further , that in Beza his iudgement , kneeling was not at the first birth , in this act , dedicated to idolatry , for he saith of it , quòd olim potuit cumfructu vsurpari , that of olde time , it might haue beene vsed profitably , and the words hee subioynes make this yet more manifest , Tamen quia ex hoc fonte orta est artolatria ; If Bread-worship did spring from kneeling according to his minde , then kneeling at the Sacrament , was in vse before Broad-worship , and so was not dedicated , as yee say , to idolatrie in this act from the first birth thereof . But to the end , the weakenesse of your Achillean argument may appeare , let vs put it in forme : Whatsoeuer ceremonie in an act of diuine worship , such as the Sacrament is , hath been dedicated to idolatrie from the first time it was vsed , in that act , the same is to bee remoued from the act , as a monument of vile idolatrie .

To this I answere , that wee must consider the ceremonie it selfe , whether it bee of humane or diuine institution ; if it bee of humane institution , it may be remooued , such as is the crossing of the bread and cuppe in the Sacrament : But if the ceremony bee of diuine institution , such as kneeling is , for the same is commended by God vnto vs in his Word : then wee ought to consider , whether the abuse of that ceremonie hath proceeded from the nature of the action , wherein it was vsed : for if it bee so , it ought to be abolished in that action , because it can neuer bee purged from the spotte which it contracteth by the action ; and in such a case , the action and gesture ought both to bee abolished . But if the abuse proceede not from the nature of the action , but from the opinion of the agent ; then the opinion being remoued , the religious ceremonie may bee vsed without any prophanation of idolatrie : for example , The abuse , of kneeling in eleuation , &c. proceeded not onely from the opinion of the agent , but from the nature of the action , which is idolatrous and superstitious : kneeling in this action cannot be purged from the contagion of idolatry , because of the relation it hath to the idolatrous action : and therefore both the action and the gesture ought to bee abolished . But the Sacrament of the Supper being an action instituted by GOD , and kneeling being of the owne nature an holy , and religious ceremony , it can neuer receiue contagion of idolatrie from it , but onely from the opinion of the agent : then remooue the opinion , both the action it selfe may bee rightly vsed , and kneeling therein , as being very agreeable to the nature of the action . For wee cannot deny , that CHRIST in this action is to be adored , and of that wee giue euident testimony , euen when wee sit at Table ; for our sitting bare-headed is a signe of adoration , as well as kneeling ; and is no lesse idolatrous , if it be done for adoration of the bread . That to conclude , if wee remoue not the euill opinion , the superstition remaines , and pollutes the action : but if the opinion be taken away , neither doth the action pollute the gesture , nor the gesture the action , both of them being religious , and of diuine Institution , sorting and agreeing naturally one with another .

PP .

The fourth breach of the second Commandement made by kneeling , is the continuall danger , and occasion of idolatry . We are forbidden all occasions , and prouocations of Idolatry . There is a naturall pronenesse in all men to idolatry , great ignorance in the common people , and superstition rooted in the hearts of men : Papists daily encrease , the idoll of the breadie god is still in great account in the Romane Churches round about vs , & in priuate corners amongst vs : and yet men are not ashamed to say , that all memory of former superstition is past , and no perill is to be feared againe . The Virgins in Cyprians time , granted they walked with yong men , talked with them , went to bed with them , but when it came to the act , they abstained . Cyprian answeres , Non est locus dandus Diabolo : nemo diu tutus periculo proximus : Place should not be giuen to the Diuell : no man is long safe , who is neere the point of danger . The Belgick Churches in their Synods permitted not libertie of kneeling , for the same respect of bread worship , as may be seene in the harmonie of their Synods , set forth of late , by FESTVS HOMMIVS , Libernm est stando , sedendo , veleundo coenam celebrare , non antem geniculando ob artolatrias periculum : If a lawfull vse could be deuised , yet this danger cannot be eschewed . Information by preaching is a sufficient remedie ; meate doth not nourish so fast , as poyson doth corrupt . The watchmen are sometime ignorant , or negligent , many want doctrine ; it is better to fill vp the pit , then to set one beside it , to warne the passengers , that they fall not in : such ceremonies ought to be appointed , which by their goodnesse and edification may helpe the preaching of the Word , and not such as the Word daily must haue need to correct : the strength of many poore Christian soules , should not bee tryed by bringing them to the very brinke of danger .

ANS.

Your fourth breach is the occasion and danger of idolatry . But kneeling imports no more danger , nor occasion of idolatry , then sitting doth of prophanation and contempt of the Sacrament : and with vs there be many moe prophane Christians , then idolatrous Papists ; and people are farre more ready by sitting to take occasion of despising the Sacrament , their senses leading them to esteeme basely of it , then by kneeling , to thinke the bread and wine to be the body and blood of Christ materially ; the same being against sense and reason , and the doctrine of the Word , which teacheth them the contrary . The Virgins in Cyprians time , by walking and talking , and lying with yong men , did expose themselues to vncleannesse , and as Cyprian saith , gaue place to the Diuell ; but the lawfull vse of a religious ceremony , can neuer be the occasion of idolatrie , nor can the vse of it giue place to the Diuell : Res bonae neminem scandalizant , saith TERTVLLIAN de velandis Virginibus , nisi malam mentem . That is , good things giue offence to none , but an euill minde . The iudgement of the Belgick Churches , we reproue not , because they know best , what serues to the edification of their Churches ; nor will they ( I hope ) reprooue our iudgement concerning kneeling , which is grounded vpon reasons as expedient for our estate , as any can be alledged by them , for their owne : but the liberty which they giue to celebrate the Sacrament with the gesture of sitting , standing , or passing , condemnes flatly your opinion , of the necessity of sitting , which neuer any Church or Diuine , ancient or moderne did hold , except your selfe ; yet pardon me for reckoning you amongst the Diuines . As to the feare of Bread-worship , it will neuer be caused by the religious vse of kneeling , but by some peruerse disposition of the Receiuer , which nothing can remedie sufficiently , but right information made by sound doctrine . It is true , that to the vncleane , all things are vncleane : a soule that is euill disposed , may like a Spider conuert into poyson the iuyce of the same flower which the Bee turneth into hony : out of the sacramentall Word , This is my body , which is broken sor you , the Papist draweth the poyson of Transubstantiation ; but the true Christian , the sweet and spirituall participation of the body of our Lord . The word giues not to the Papist an occasion of his errour , but he takes occasion at the Word , because of the peruerse disposition of his minde ; so kneeling being a religious ceremonie , and commanded by God , when it is lawfully vsed at the receiuing of the Sacrament , can neuer giue occasion of Bread-worship , although superstitious men hauing corrupted their mindes , may make it an occasion of that , and worse . The gesture of sitting is at this day abused by Arrians , and made a signe of their deniall of the God-head of Christ ; and prophane Christians haue taken , and daily take occasion thereby , to fall into the pit of contempt , and prophanation of this Sacrament , from which inconuenience , no ceremonies that can be chosen , will preserue them , except they be warned daily , and directed by the Word how to carry themselues ; and if we neglect this , committing their safetie to the ceremonies of sitting , standing , walking , or kneeling , we shall not only bring them to the brinke of danger , but shall drowne them in the depth , either of prophanenesse , or of superstition and idolatry . Now , if you thinke that there is greater danger of idolatrie to be feared from kneeling , then of prophanenesse from sitting , you are much deceiued : for if wee consider the disposition of our people , amongst whom , some I confesse haue vnderstanding , & yet are inclined to superstition & idolatry ; the greater company are simple ones , that neuer did , nor euer will , as it is to be supposed , take occasion by kneeling , to thinke the bread the bodie of Christ , or yet to adore it for his body . This errour was brought in by the Clergie and Scholastickes , wherof the people could neuer haue dreamed , if it had not been daily inculcate into their eares , and they perswaded so to thinke , by the false interpretation of the words , This is my body . The right exposition of the same hath remoued that error , and must still debarre it , not the gesture of sitting ; for thereby simple ones are ready , by their owne inclination , to take occasion , as wee haue knowne in time past , of contemning the holy Sacrament , and so from superstition to runne into a profanation of the Lords Body : from eyther of these extremities no thing can preserue them , but the trauels of a faithfull Pastor , in Catechizing and Preaching . As to men of vnderstanding they are in lesse danger , and howsoeuer they receiue sitting , standing , or kneeling , they know the Elements in the Sacrament to retaine their former substance , and that they are changed in the vse onely . Neither haue such of them , as are inclined to Papistrie , beene conuerted a jot by sitting , from their former errors ; but to the contrarie , confirmed in their erronious opinions , disdayning our profession for the irreuerent celebration of the holy Sacrament . If at any time , by the doctrine of truth , they shall be conuerted from their errors , this gesture that is required of kneeling , shall bee a meanes to preserue them in a constant profession ; and as I haue sayd , keepe them also from the other extremitie of contempt .

PP .

The fisth breach of the second Commandement made by kneeling , is , a shew of wisedome in will-worshippe and humilitie , Coloss. 2.23 . This their pretended humilitie , is a naturall humilitie , like vnto Peters , when he refused , that Christ should wash his feete . Obedience is better then sacrifice . FENNER , in the doctrine of the Sacraments , hath a notable saying : That the whole honor of the Sacraments is , that they remaine within the Church of GOD in that simplicitie he left them .

ANS.

The fifth breach yee alledge to be will-worshippe . The Apostle , Coloss. 2. defines will-worshippe to bee wilfull condemning , or thralling of men to the obseruation of such things in Gods worship as necessarie , whereof there is no certaintie in the Word of God , the Authors of the said obseruation being rashly puft vp by the mind of the flesh , ver. 18. Now whether yee , that haue no certaintie in the Word for sitting at the Sacrament , but such reasons onely , as we haue cleerely shewed to be rashly forged out of the minde of the flesh , and yet doe wilfully condemne and thrall mens consciences to the obseruation of that , as necessarie ; or wee , who neyther vrge sitting nor standing , nor kneel●ng as necessary ; but esteeming all indifferent , leaue the choyce vnto the Church , vpon whose iudgement it becommeth all men to rest in circumstantiall indifferent things : whether ( I say ) yee , or wee be guiltie of wil-worshippe , let the discreete and wise Christian iudge . Your example of Saint Peter makes not for you : for if our Sauiour had declared his will to vs concerning kneeling or sitting , as he did to him touching the washing of his feete , it had beene rebellion inexcusable in vs , to haue opposed thereto , vpon whatsoeuer pretext . No more doth Fenners saying helpe you , to which wee all subscribe .

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 : 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 .

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 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 vndre 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 ost 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 warranted by the practise of the Church , &c.

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 kneele at the celebration of it . To this , I answere , That if the order of the Church could haue permitted kneeling , the nature of the action , although it bee a matter of great ioy , would haue sorted well enough with this humble gesture . In the 17. of Genes. 16. God promised to Abraham , that hee would blesse 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 . 138. vers. 2. And of these who pray as our Sauiour , Luk. 22.41 . who kneeled and prayed , though he 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 Abrabam , Gen. 17.3 . or mediately , as by Mayses , to the people of Israel , 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 Banquet ? 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 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 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 , reueriti 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 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 art 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 Church 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 Christ himselfe , his body and bloud . Now it is certaine , that the externall reuerence giuen to Christ in an act of diuine worship , is diuine : and therefore the reuerence of adoration , as your selfe affirmed , pag. 48. This conslant and vniuersall practise , compared with the testimonies of the Ancients , cuidently shewes the vanitie of your answeres against externall adoration vsed in all ages at the receiuing of the Sacrament . Leauing them therefore I come to your conclusion .

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 shall 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 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 is . The Church stood on the Lords day at the Sacrament , for the space of a thousand yeeres : Ergo , say yee , they 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 all , 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 probable : 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 , fixis 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 most cleare testimony of Chrysostons 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 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 , Ministriverò Dominicae coenae verba referentes plebem ipsam ad hanc fidem hortantur , vt corporis Christi praesentiam adesse 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 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 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 , Ministriverò 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 raise vs vp vnto eternall life hereafter : In respect whereof , Christ saith , That his flesh is meate indeed , and his blood is 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 is 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 present 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 extensiuè , or diffusè , as the Vbiquetars 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 , to lift vp our hearts to the spirituall obiect of Faith ( I vse your own words ) or a meanes or occasion to stirre 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 , praesentiam 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 asunder , 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 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 attribute no more to that their opinion , then to the rest of their errours ; and therefore affirme with the learned and Diuine Bishop IE WEL , That it is without doubt 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 appeares , hut chiefely in the holy mysteries , in which we haue a liuing expresse I mage of all Christs peregrination in the flesh . 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 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 presse 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 then are ignorant , that the Priest standeth , whilest hee saith Masse , and receiueth , adoring the Elements . And therfore 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 from 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 , kneele at the Supper of the Lambe : but if this be sure , that all who are in heauen bow their knees to the Name of Iesus , it followes necessarily , that all , who are called to the Supper of the Lambe , kneele at the Supper of the Lambe ; because all the Saints in heauen , that are called to the Supper of the Lambe , are continually , and without intermission at the Supper ; and so if they bow their knees at all , they must kneele at that Supper : for as on earth a good conscience is a perpetuall feast ; so in heauen , the fruition of eternall felicitie is the perpetuall Supper of the Lambe . Then where yee say , that we cannot conclude a materiall geniculation of the Saints in heauen , because they haue not bodily knees : I confesse that is true ; yet wee conclude well a spirituall geniculation proportionable to the materiall : otherwise they could not bee sayd to bow their knees , if in their humiliation , and adoration in heauen , there were nothing in substance answerable to that bodily geniculation of the Sains on earth .

Yee demand , If they drinke continually the felicitie of heauen on their knees ? I answere , Although they drinke not on bodily knees , yet they drinke with signes of greater humilitie and reuerence to GOD , then any humane creature is able to expresse by any bodily gesture . The standing of thousands before God , which signifies seruice : sitting at Table with Abraham , Isaack , and Iacob , which signifies the fruition of pleasure ; takes not away their humble adoration , and spirituall kneeling . They performe their seruice with humilitie ; and with humilitie they enioy their pleasures . And howsoeuer symbolicall Theologie cannot prooue , that the formes of adoration vsed in heauen by the Saints , is a kinde of bodily geniculation ; yet it proues , that on earth that gesture properly should bee vsed , and is most commonly 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 our 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 accommodat● 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 Augustini disputatione contra Faustum Mani●…aum , lib. 20. cap. 21. discimus veterem Ecclesiam in illa , quam sape diximus commemoratione passionis & sacrificij Christi , quae & ipsa sacrificium dicebatur , posuisse praecipuum Des cultum , quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocabant . That is : By Saint Augustine his dispute with Faustus the Manichean , wee learne , that the ancient Church did place the chiefe worshippe of God , which they called adoration , in the commemotation of the passion and sacrifice of Christ ; which commemoration was also called a sacrifice it selfe . I shall now adde the iudgement of the reformed Churches , and Diuines , touching adoration , and the externall forme thereof to be vsed in receiuing the Sacrament .

Confessio Bohemia , &c. Regi , Viennae Austria , Anno Domini 1535. oblata . ARt. 13. De coena Domini . Ministri verè Dominicae coenae verbaresere tes plebem ipsam ad hanc sidem hortantur , vt corporis Christs praesentiam adesse credant , & procumbentibus in genua distribuant :

that is , The Ministers rehearsing the words of the Lords Supper , exhort the people to beleeue the presence of Christs body : and distribute the Sacrament to the people , kneeling on their knees .

Sententia Petricouiensis Synodi generalis , Anno Dom. 1578. Conclus. 4. sub finem . CEremonias libertati Christianae donamus , ac permittimus , vt stantes , vel genua flectentes , pij , sacramentum corporis , et sanguinis Christi sumant : sessionis verò ad mensem Domini quia prater ritus in omnibus per Europam Ecclesiis vulgo consuetos , illi internos primi auctores extiterunt , qui omnia temere in Ecclesia mutantes , et sine scientia Christum quasi imitantes , à nobis ad Arrianismum transfugae facti : quare hanc propriam ipsis , vt Christum , et sacra eius irreuerenter tractantibus , tanquam inhonestam & irreligiosam , simplicioribusque admodum scandalosam ceremoniam reijcimus .

That is , For Ceremonies we remit them to Christian liberty , and permit the godly to receiue the Sacrament of Christs 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 Europe , was first inuented by these that changed all things temerariously in the Church ; who counterfaiting Christ , without knowledge , haue played the fugitiues from vs to Arrianisme : we reiect this ceremony as vnhonest , irreligious , and extremely scandalous to the simpler sort , leauing the same to them that handle the sacred things of Christ vnreuerently , as they doe himselfe .

Wlodislauiensis Synodi generalis , Auno . 1583. Iunij 19. Conclus. 6. QVod attinet ad ceremonias coenae Domiuicae , sententia iam olim in Sendomiriensi Synodo agitata , & conclusio in generali Cracouiensi , atque Petricouiensi Synodo facta , at repetita , in hoc etiam Wlodislauiensis Synodi consessu approbata est : nempe , Ne in vsu sit sessio ad mensam Domini in vllis huins consensus Ecclesijs Poloniae & Lituania , &c. Nam haec ceremonia ( licet cum cateris libera ) Ecclesijs Christianis , & caetibus Euangelicis non est vsitata ; tantúmque infidelibus Arrianis cum Domino pari solio sese collocantibus propria : Hortamur itaque , vt administretur cana Dommi 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 Petricouia , now also repeated in this Synode of Wlodislauia , is approoued : namely , That sitting at the Table of the Lord be not vsed in any of the Churches of Folonia , Lituania , &c. that are of our profession : for this ceremony ( howbeit free and indifferent as other ceremonies are ) is not receiued in Christian and Euangelicke assemblies , but is onely proper to the vnfaithfull Arrians , who place themselues with the Lord vpon an equall Throne . Therefore we exhort and desire the Sacrament of the Lords Supper may bee administred to the people standing or bowing their knees , with protestation against the bread-worship maintayned by Papists .

Paraeus 1. Cor. 11. Controuersia 2. De fractione panis in sacra Eucharistia . NEque conuellitur instantijs quas quidam , alioqui eruditus Theologus , obijcit : quod si singula nobis imitanda essent , etiam prius agnum paschalem nos edere , in mensa sedere , duodenos tantum communicare , in domo , vel palatio , et nocte oporteret . Hasce enim peristaseis non sacramenti proprias , de quibus solis propositio haec ( omnis Christi actio est nostra institutio ) loquitur , sed accidentarias fuisse , iam modo ostensum est .

That is ; this proposition is not improoued by the instances which a Theologue otherwise very learned obiects , saying , If wee should imitate all Christs actions , then it behooued vs first to eate the Paschall Lambe , sit at a Table , and twelue persons only communicate in a priuate house or Palace , and in the night season : for these circumstances are not proper to the Sacrament , but accidentary onely , as wee haue shewed . And it is of the proper actions of the Sacrament , that this proposition ( Euery action of Christ is our institution ) speakes .

Caluinus Instit. Lib. 4. Cap. 17. Sect. 37. CHristo , inquiunt , hane venerationem deferimus . Primùm , si in coena hoc fioret , dicerem adorationem eam demum esse legitimam , quae non in signo residet , sed ad Christum in coelo sedentem dirigitur .

That is ; Wee giue this worshippe ( say they ) to CHRIST : First , if this were done in the action of the Supper , I would confesse the adoration to bee lawfull , which resteth not in the signe , but is directed to Christ , sitting in heauen .

Beza Epist. 12. pag. 100. GEniculatio denique dum symbola accipiuntur , speciem quidem habet piae , ac Christianae venerationis , ac proinde olim potuit cum fructu vsurpari .

That is , Kneeling at the receiuing of the Elements hath a shew and forme of holy and Christian adoration ; and therefore of olde might haue beene vsed profitably .

Petrus Martyr , Class. 4. locus 10. Sect. 49. & 50. IN Sacramento distinguimus symbola à rebus , & symbolis aliquem honorem deferimus , nimirum vt tractentur decenter , & non abijciantur , sunt enim sacrae res , & Deo semel deputatae : quo verò vel res significatas , eas promptè , & alacriter adorandas concedimus : inquit enim Augustinus , hoc loco , Non peccatur adorando carnem Christi , sed peccatur non adorando . Adoratio interna potest adhiberi sine pericul● , neque externa suâ naturâ esset mala . Multi enim piè genua flectunt , et adorant .

That is , In the Sacrament we distinguish the symboles from the things signified , and some honour wee yeeld to the signes : namely , that they bee decently handled , and not cast away ; for they are sacred things and once dedicate to God . As to the things signifyed , we confesse these should bee readily and cheerefully adored , for Saint Augustine in this place sayes , That it is no fault to adore Christs flesh ; but it is a sinne not to adore it . In the next Section : Inward adoration may bee vsed without perill , neyther is the outward euill of it selfe : for many bow their knees religiously , and adore .

Iewell in the 8. Art. of Adoration . BVt they will reply : Saint AMBROSE sayes , We adore Christs flesh in the mysteries : heereof groweth their whole error : for Saint AMBROSE sayth not , Wee adore the mysteries , or , the flesh of Christ really present , or materially contayned in the mysteries , as is supposed by Master HARDING : onely hee sayes , we adore Christs flesh in the mysteries ; that is , in the ministration of the mysteries And doubtlesse , it is our duetie to adore the body of Christ in the Word of God , in the Sacrament of Baptisme , in the mysteries of Christs body and bloud , and wheresoeuer wee see any steppe or token of it , but especially in the holy mysteries ; for that there is liuely layd foorth before vs the whole Historie of Christs conuersation in the flesh . But this adoration , as it is sayd before , neyther is directed to the Sacraments , nor requires any corporall or reall presence . So Saint HIEROME teaches vs to adore Christs body in the Sacrament of Baptisme . CHRYSOSTOME in MARKE , Hom. XIV .

An Answere to the reasons vsed by the penner of the Pamphlet , against the Festiuall DAYES . PP .

FRom the beginning of the Reformation , to this present yeere of our Lord 1618. the Church of Scotland hath diuers wayes condemned the obseruation of all Holy-dayes , the Lords day onely excepted . In the first Chapter of the first Booke of Discipline penned , Anno 1560. the obseruation of Holy-dayes to Saints , the feast of Christmas , Circumcision , Epiphanie , Purification , and others fond Feasts of our Lady , are ranked amongst the abominations of the Romane Religion , as hauing neither commandement , nor assurance in the Word . It is further affirmed , that the obstinate maintainers , and teachers of such abomination should not escape the punishment of the Ciuill Magistrate . The Booke aforesaid was subscribed by the Lords of secret Counsell .

ANS.

This Booke was neuer authorised by Act of Counsell , Parliament , or by any Ecclesiasticall Canon ; and Iohn Knox as we said before , complaines of some in chiefe Authoritie , that called the same Deuote imaginations : yet let vs giue vnto it , the Authoritie which yee require , the same will not serue your purpose . For in the explication of that first head , which yee cite , we haue these words , which yee haue omitted : In the Bookes of old , and new Testaments , We affirme that all things necessarie for instruction of the Church , and to make the man of God perfect , are contained , and sufficiently expressed . By the contrarie doctrine wee vnderstand whatsoeuer men by Lawes , Councels , or Constitutions , haue imposed vpon the consciences of men , without the expresse commandement of Gods word , such as be the vowes of chastitie , forswearing of Marriage ; and keeping of Holy-dayes of certaine Saints , &c. By which words it is manifest , that the obseruation of dayes here condemned , is not that , which was in the Primitiue Church , and now is vsed in the Refōrmed , Causa ordinis , & politeias , as our Diuines speake , that is , for order and Policie sake : But such as are imposed vpon the consciences of men , as a necessarie point of Diuine worship . This obseruation vrged vpon the people of God , and practised with opinion of necessitie and merit , was vtterly to be abolished . And to banish this opinion , together with the superstitious Idolatrie and prophanenesse , which was otherwise conioyned , of banqueting , drinking , playing , quarrelling , and such like enormities ; it was thought expedient , that on these dayes , the people should be discharged rest from their ordinarie labours , and that no Diuine seruice should be done , in places where there was not a dayly Exercise of Religion ; as well because of the raritie of Pastors , to informe people touching the lawfull obseruation of dayes , and the eschewing of their Idolatrous , and superstitious abuse , as because it appeared , that extraordinarie Exercises on these dayes , would rather foster superstition , then edifie people in true godlinesse . Neither could there better order be taken , as matters then stood ; but our Church did neuer presume to condeme religious Exercises vpon these dayes , which now the Assembly at Perth hath appointed ; for that had beene to condemne both the Primitiue Church , and all the Reformed Churches now in the World , who practised the contrarie . And all the exceptions , Acts and complaints made , to Authoritie against Holy-dayes , were rather against dayes dedicated to Saints , or against the prophane and superstitious obseruation of Christmas , which we call Zule ; or serued to maintaine the order taken by the Church for the same , as shall bee made manifest in the particulars alledged by you .

PP .

In the generall Assembly holden at Edinburgh , Anno 1566. the latter Confession of Helnetia was approoued , but with speciall exception against some Holy-dayes dedicated to Christ : These same very dayes that now arevrged .

ANS.

By this exception the Assembly did not condemne the iudgement , and practise of the Heluetian Church as vnlawfull , superstitious or prophane : but onely declared , that by their approbation , they did nothing preiudiciall to the order and policie of their owne Church .

PP .

At the Assembly holden Anno 1575. complaint was made against the Ministers , and Readers beside Abirdene , because they assembled the people to Prayer and Preaching vpon certaine Patroue and Feastiuall dayes .

ANS.

This complaint was made for the contempt , and breach of the order of the Church , and the offence which people might take thereat ; not for the religious Exercise vsed at the time .

PP .

Complaint likewise was ordained to be made to the Regent , vpon the Towne of Drumfreis , for vrging and conueying a Reader to the Church with Tabret and Whissell , to reade the Prayers all the Holy-dayes of Zule or Christmas , vpon refusall of their owne Reader .

ANS.

This was a iust complaint , because the Fact was not onely contrarious to the order of the Church , but superstitious , and prophane also in it selfe .

PP .

Item , An Article was formed to be presented to the Regent , crauing that all dayes heretofore kept holy in time of Papistrie , beside the Lords day , such as Zule day , Saints dayes , and other like Feasts , might be abolished , and a ciuill penaltie appointed against the obseruers of the said dayes .

ANS.

In this Article , wee must vnderstand by Dayes , not the Time it selfe materially , for that cannot bee abolished : but the superstitious cessation from labour on these dayes , with an opinion of necessitie , and the profane excesses of banquetting , playing , &c. which the Act of Perth hath also condemned .

PP .

In the Assembly holden in April , Anno 1577. it was ordayned , That the Visitor with the aduice of the Synodall Assembly , should admonish Ministers preaching , or ministring the Communion at Pasche , Zule , or other like superstitious times , or Readers reading , to desist vnder the paine of depriuation .

ANS.

This Ordinance was made to withdraw people from the superstitious opinion they had of these times , as is manifest by the wordes , Or other like superstitious times : and this , our Pastors are also ordayned still to rebuke .

PP .

Dedicating of Dayes was abjured in the Confession of Faith , penned , Anno 1580. an Article was formed in the Assembly 1581. crauing an Act of Parliament to bee made against the obseruation of feast-dayes dedicated to Saints , and setting out of Bone-fires .

ANS.

The dedicating of dayes abiured in the confession is in these words : We abiure his ( to wit the Popes ) canonization of men , calling vpon Angels , or Saints departed , worshipping of imagery , reliques , and crosse ; dedicating of Churches , Altars , Dayes , Vowes to creatures , &c. What is here ? dayes dedicated by the Pope are abiured ; but the fiue dayes concluded by the Church to be kept were not dedicated by the Pope , but obserued long before his vsurped authoritie aboue the Church : Neither are they obserued in the reformed Churches , or ordayned to be obserued in ours , according to the intention of the Papall dedication of dayes , that is , as Bellarmine sayes , tanquam sanctiores , & sacratiores alijs diebus , & tanquam pars diuini cultus , as more holy , and sacred , then other dayes , and a part of diuine worship : but onely as fit circumstances for the worship of God , appointed to be done vpon them , ordinis & politias causa , for order , and policie . Further , by the words of the Confession , and by the Article formed Anno 1581. it is manifest , that the dayes abiured are the dayes dedicated to creatures ; but our dayes are dedicated to Christ , and therefore not abiured .

PP .

In the Assembly holden in February , Anno 1587. it was humbly moued to his Maiestie , that Pasche , and Zule were superstitiously obserued in Fife , and about Drumfreis .

ANS.

So would we complaine , if any of these dayes were superstitiously obserued : for by the act of Perth it is ordayned , that Pastors in their Sermons vpon these dayes should rebuke the superstitious obseruation , and licentious profanation thereof .

PP .

In the Assembly holden 1590. his Maistie in open audience of the Assembly praised God , for that he was borne to bee a King in the syncerest Church in the World : syncerer then our neighbour Church of England , syncerer then Geneua it selfe , for they obserued Pasche and Zule .

ANS.

His Maiestie from his youth vp hath euer kept these solemne times , and wished the same to be kept by all his Subiects without abuse : So who will beleeue you , that such a speech was vttered in that assembly ? for at that time , neither were yee present your selfe , not hauing passed at that time your degrees in the Schooles ; nor does it appeare by the matters intreated in that meeting , that the occasion of any such speech was offered . And put the case , such a saying had beene vsed by his Maiestie at that time , a young King , and of lesse experience in matters ; the same should not controll the iudgment of an old wise Monarch whom a long time and great experience hath taught incomparable prudence . You may remember that of the Apostle , When I was a child , I spake as a child , and it is a true speech 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the latest cogitations are wisest .

PP .

In the Parliament holden , Anno 1592. The act of King Iames the third about the Saturday , and other vigils to bee kept holy , from Euen-song , to Euen-song , was anulled . Item the act made by Queene Regent , granting licence to keepe Zule , and Pasche .

ANS.

The licence granted by the Queene Regent , did authorise the Papisticall , that is , the superstitious obseruation of Zule , and Pasche , therefore it was rightly annulled . But to what purpose alleadge ye the Act of vigils ?

PP .

In the Assembly holden Anno 1596. when the couenant was renued , superstition , and idolatrie breaking forth in keeping of festiuall dayes , setting out of Bone-fires , and singing of Carrols are reckoned amongst the corruptions , which were to be amended . The Pulpits haue sounded continually against all festiuall dayes . The censures of the Church haue beene put in execution in all due forme against the obseruers .

ANS.

Yet the commemoration of the inestimable benefits of our redemption vpon these fiue dayes , was not reckoned amongst the corruptions to be amended . Neither did Pulpits sound , nor were censures put in execution against preaching , prayers , and other holy exercises in these dayes : for , at that time , the Preachers gaue all obedience to the acts of the Church made concerning these things . But doe yee not see , by the regraite made at this Assembly , and by the acts , complaints , and ordinances by your selfe rehearsed , that the abstayning from preaching , and reading at these times , hath not remoued from people their superstitious opinions of the times , nor yet abolished the enormities , and abuses committed in them ? Certainly , nothing is so powerfull to abolish prophanenesse , and roote on t superstition of mens hearts , as the exercise of diuine worship in preaching , praying , and thanksgiuing , chiefly then , when the superstitious conceits of merit , and necessitie are most pregnant in the heads of people , as doubtlesse they are , when the set times of these solemnities returne : for then it is meetest to lance the oposteme , when it is ripe . Vpon these and such other reasons , it pleased his Maiestie to require , and our Church to condescend , that commemoration of the benefits purchased to vs by the Natiuitie , Death , Resurrection , and Ascension of our Sauiour , should be made solemnely on these dayes according to the practise of all other reformed Churches . And there is no question , the errours of the multitude , shall hereby , bee farre more easily remoued , then by any prohibition , that can be made to the contrary ; and therewithall the people better instructed in the principall grounds of Religion , then they could by occasionall Doctrine : as also , the honour of God more highly aduanced , for wee know , that ordinary seruices are performed with lesse regard , and more coldly , then these which come more rarely to bee celebrated . Of all these , the hope is the greater , that now ( wee owe it to our King , vnder God ) the Churches are planted with able and sufficient Pastors , meete to discharge these duties . So by the Assembly at Perth there is nothing concluded either contrarious to any former constitution of the Church , or to any sound Doctrine , deliuered from Pulpits in former times . Which that it may appeare , I will set downe the Act it selfe , as it was concluded .

The Act about Festiuities .

AS Wee abhorre the superstitious obseruation of festiuall dayes by the Papists , and detest all licentious and profane abuse thereof , by the common sort of Professors ; so Wee thinke that the inestimable benefits receiued from God , by our Lord Iesus Christ his Birth , Passion , Resurrection , Ascension , and sending downe of the holy Ghost , was commendably and godly remembred at certayne particular dayes and times by the whole Church of the world , and may be also now . Therefore the Assembly ordaynes , that euery Minister shall vpon these dayes haue the Commemoration of the foresaid inestimable benefits , and make choyce of seuerall and pertinent Texts of Scripture , and frame their Doctrine and Exhortations thereto , and rebuke all superstitious obseruation , and licentious profanation thereof .

In the narratiue of this Act , the Assembly professes to abhorre all that was condemned by any Ecclesiasticall Constitution , touching the obseruation of these dayes . It is therefore consonant to former Acts.

In the Conclusion , the Pastors are appointed to rebuke all superstitious obseruation , and licencious profanation 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 quae non scripta , sed tradita custodimus , quae quiden toto terrarum orbe obsernantur , dantur intelligi , vel ab ipsis Ap●stol●s , vel à plenarijs Concilijs , quorum est in Ecclesia saluberrima autoritas , commendata , atque statuta retinere , sicuti quod Domini Passio , & Resurrectio , & Ascensio in coelum , & ad●e●tus de coelo Spiritus Sancti anniuersaria solennuate celebrantur , & si quid aliud tale occurreret , quod seruatur ab vniuersa quacunque 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 : 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 mysleries 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 mystically . If by essentialia festi , yee vnderstand the essentiall parts of the worship performed on the festiuall day , wee deny cessation 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 touching labour belongs not to the first Table , but is comprized in the Command of the second Table , as Saint Paul giues vs to vndestand in these words , Let him that stole , sleale no more , but rather let him labour , working with his hands the thing which is good , that hee may haue to giue to him that needes , Ephes. 4.28 . If therefore here any precept be contayned , it is per accidens , by occasion onely of the principall command , touching the sanctification of the Sabbath . Thirdly , if the words were preceptiue , and had relation to the time , that is , if a certaine time were prescribed during the which men should labour , it would bee told quam diu , how long , or for what space we should labour ; as the Precept of the Sabbath contaynes the space during the which we should rest from our labours , and not quando only , when wee may labour . It is more probable therefore , that the words are permissiue , like these in Genesis . Of all the Trees in the Garden thou shalt eate , which words did not aslrict Adam to eate of all the Trees , onely they gaue him libertie to eat of such as he should choose ; so the words of this command astricts not the people of God , as slaues to labour still without intermission , during the whole space of sixe dayes , whether they bee taken for a precept , or a permission : but they leaue to their arbitrement , that haue the dispensation of workes and businesses , priuate , Oeconomicall , Ciuill , & Ecclesiastick , the choice of houres , dayes , and times which they shall thinke most conuenient ; and thus the priuate man may make choice of times to his labour , and to his refreshment : The Master of the Family may appoint times to his Seruants and Children for their labour , and times for their relaxation : the Ciuill and Ecclesiasticke Gouernours haue power to ordayne for Ciuill and Ecclesiasticke actions , meet and conuenient times ; which power is rightly vsed , when as Superiours make choice of such times , as neither hurt nor hinder the necessary labours of their Inferiours , Like as priuate persons , and Inferiours must in the dispensation of the times whereof they haue power , accommodate themselues 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 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 feruile 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 .

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 God . 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 apoliticke worke in place of the Oeconomicall .

ANS.

Though the Lawes of the God . 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 Iudas 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 vtriusque 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 .

PP .

What if the Church representatiue enioyne a weekly holy day as another Sabbath , ought the Church to bee obeyed ? What power hath the Church representatiue to enioyne an Anniuersary day , more then a weekly , or hebdomary holy day ?

ANS.

I aske you againe , what power hath the Church to appoint one houre or two in the day for publike Prayer in Cities at morning and euening , more then six or seuen houres ? Or why may she appoint an houre or two in the weeke for preaching , more then a day or two ? Is it not , because the one cannot stand with Charitie , the inseparable companion of Pietie , as the other may ? The obseruation of these Anniuersary dayes agrees with Pietie and Charitie ; but to enioyne the obseruation of a weekly day besides the Sabbath , were against Charitie and Equitie . Is this a good Argument ? The Church may not doe that which is vnlawfull , therefore shee may not enioyne that which is lawfull , or this : The King may neyther banish nor put to death an honest and peaceable Subiect , therefore he may not execute a Traytor , or banish a seditious man . This kinde of reasoning is more then childish .

PP .

I say further , that the poore Crafts-man cannot lawfully bee commanded to lay aside his Tooles , and goe passe his time , no not for an houre , let be for a day . And yet farther , that he ought not to be compelled to leaue his worke to goe to diuine Seruice , except on the day , that the Lord hath sanctified .

ANS.

This is a strong argument confirmed with the great authoritie of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I say further , But what say yee to that which is ordayned in the first Booke of Discipline , out of which yee tooke your first argument in this dispute of daies ? In the ninth Chapter thereof we haue these words : In euerie notable Towne , we require , that one day beside the Sonday be appoynted to Sermon and prayers , which day● , during the time of Sermon , must be kept free from all exercise of labour , aswell to the Maister , as to the seruant . When yee discussed the oath , yee cited the ordinances of this Booke , as poynts of Discipline sworne vnto , and subscribed . If it bee not lawfull to commaund , and compell a man to goe to diuine Seruice , except vpon the Lords day , why did yee sweare in the assertorie oath , that it was lawfull ? But yee will say , I sware not that he might be compelled : but if he may be lawfully commanded to cease from his labour , during the time of diuine seruice , he may be as lawfully compelled to obey the command . Necessitie , ye know , excuses the breach of the Sabboth it selfe . But the precepts of this Booke , ye vse , or vse not , as they may serue to your purpose . Such of them as yee allow , must all be obserued vnder the paine of periurie ; others , that are contrarie to your opinion , must be reputed , & reiected as vnlawfull .

PP .

It is the priuiledge of Gods power to appoynt a day of rest , and to sanctifie it to his honour , The second Reason . as our best Diuines maintaine , &c. If the speciall sanctification of a day to an holy vse , depends vpon Gods commandement and institution , then neither King nor Church representatiue may make a Holy day .

ANS.

Dayes are sanctified , and made holy , as are places , two manner of wayes : some places were made holy , by annexing to them a peculiar worship instituted by God , which lawfully could not be performed in another place : such were the Tabernacle , and the Temple , which were also holy , by reason of the typicke and mysticall signification wherewith they were clothed by diuine institution . These places did appertaine to the worship , not as mere circumstances onely , but as essentiall parts and properties thereof . The worship which consisted in sacrificing , paying of vowes , obseruation of certaine festiuities , was not perfect and acceptable , except in that place it were performed . Other places were holy for their vse onely , being dedicated to the seruice of God , but they had not the seruice so appropriated vnto them , as that it might not be performed in another place ; and such were the Iewish Synagogues , and the Christian Churches . Euen so some dayes were made holy , not onely because they were dedicated to the worship of God , but because a speciall worship was instituted by God , and appropriated vnto them . And because the obseruation of these times , with that worship was typicall , and mysticke , hauing in it the shaddow of things to come : such were the Feasts of the Passeouer , of the first greene fruits , of Whitsonday , of the Trumpets , of Expiation , and of Tabernacles ; all these dayes were holy , not onely for the vse , whereunto they were appoynted to serue , as circumstances , but by reason also of their mysticke signifitation , and of the worship appropriated vnto them , which might not at another time be lawfully performed . Other times were onely holy by reason of the vse or diuine worship performed on them , and not for any mysterie or solemne worship appropriated to them : such as these , which were appointed for solemne humiliation in the day of calamitie . After the first manner our Diuines hold , That it is onely proper to God to make times , and places holy : but after the second manner , it is a prerogatiue and libertie of the Church , to make places and times holy , by dedication of them to the seruice of God . So the feast of Purim , and Dedication , were made Holy-dayes by Mordecai , Iudas Macchabeus , and by the Church . So times are appoynted by our Church for Morning and Euening Prayers in great Townes ; houres for preaching , on Tuesday , Thursday , &c. Houres for weekely exercises of prophecying , which are holy , in respect of the vse , whereunto they are appoynted . And such are the fiue dayes , which we esteeme not to be holy for any mysticke signification , which they haue either by diuine or ecclesiasticke institution , or for any worship which is appropriated vnto them , that may not be performed at another time , but for the sacred vse , whereunto they are appoynted to be employed as circumstances onely , and not as mysteries . This ye know to be the iudgement and doctrine of our best Diuines , yet yee presse to refute it , in the Section following .

PP .

The obseruers of dayes will say , they count not their anniuersary dayes holier then other daies , but , that they keepe them onely for order and policie , that the people may be assembled to religious exercises . Ans. The Papists will confesse , that one day is not holier then another in its owne nature , no not the Lords day ; But they affirme , that one day is holier then another in respect of the end and vse : and so doe we : They call them Holy dayes ; and so doe we : They vse them as memoriall signes of sacred mysteries , wherof they carrie the names , as Natiuitie , Passion , Ascention , &c. and so doe wee .

ANS.

Antiquum obtinet : yee keepe still your old custome : for before yee did extenuate the Idolatrie of the Papists in adoring Images , that with some appearance yee might prooue these that kneele at the Sacrament , to be guiltie of the same abomination ; and now , ye trauell to extenuate their superstition in obseruing dayes , that yee may inuolue vs in the same impietie . Yet our act in the beginning sayes , Wee abhorre the superstitious obseruation of the Festiuall dayes of the Papists . Thus we professe our disagreement from them in this poynt , which they also acknowledge . Bellarmine in the tenth Chapter of his third Booke De culiu Sanctorum , rehearses the Doctrine of Luther , and Caluine , ( to which wee adhere ) and reproues the same as erronious in these wordes : Tertiò , docent dies determinatos ad feriandum , non debere haberi caeteris sanctiores , quasi mystery aliquid , vel piam significationem continerent : sed solum haberi tanquam determinatos , Discipline , & ordinis , ac politia causa , ita , vt cum hac determinatione , etiam consistat , aequalit as dierum , & in hoc nos accusant , quasi habeamus discrimen dierum Iudaico more . He sayes , that we teach the dayes appoynted for holy exercises , not to bee holier then others , or to be esteemed , as if they contayned any mysterie , or diuine signification , but onely as determined for discipline , order , and policie , with which determination , the qualitie of dayes may consist . And hee sayes , that we accuse them , for putting difference amongst dayes after the Iewish manner , which is the doctrine indeed of our best Diuines . Against this Bellarmine setteth downe this proposition : Festa Christianorum non solùm ratione ordinis , & politia sedetiam ratione mysterij celebrantur , suntque dies festi , verè alijs saenctiores , sacratiores , & pars quaedam diuini cultus , that is , The Festiuities of Christians are not onely kept for order , and policie , but also by reason of a mysterie : and the Festiuall dayes are more holy and sacred then other dayes , and a part of diuine worshippe . This is the Papists opinion , which wee with all the reformed Churches abhorre , as superstitious and idolatrous . But yee take part with Bellarmine against the Doctrine of Luther , and Caluine , labouring to prooue , that the reformed Churches obserue these dayes not onely for discipline , order , and policie , but for memoriall signes of sacred mysteries as Papists doe .

PP .

The presence of the Festiuitie putteth a man in minde of the mysterie , howbeit he haue not occasion to be present in the holy Assembly .

ANS.

It follows not of this , that we obserue the dayes for signes of sacred mysteries , because they put vs not in minde of Christs birth , passion , &c. as ceremonies significant , or sacramentall signes instituted by God , or the Church for that effect : but as circumstances onely determined for celebration of the religious action , whereby the commemoration of these benefits is made . And there is nothing more vsuall , then by considering the circumstances of times , places , and persons , to remember the actions and businesse whereunto they are destinate .

PP .

We are commaunded to obserue them in all poynte as the Lords Day , both in publique Assemblies , and after the dissoluing of the same .

ANS.

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 .

PP .

It is left free to teach any part of Gods Word on the Lords day : but for solemnitie of the festiuall , solemne Texts must bee chosen , Gospels , Epistles , Collects , Psalmes , must bee framed for the particular seruice of these dayes ; and so the mysticall dayes of mans appointment shall not onely equall , but in solemnities surpasse the morall Sabbath appointed by the Lord .

ANS.

If by the solemnitie of the Festiuall , yee vnderstand the honour done to the Day ; wee deny , that wee are appointed to choose any Text , or frame our Doctrine and Exhortations thereto : but if by the solemnitie of the Festiuall , yee vnderstand the commemoration of the benefits made on these daies , it is true , that euery Minister is ordayned to choose pertinent Texts , and frame his Doctrine and Exhortations thereto . But vpon this , yee will neuer conclude , that these dayes , which yee falsly call mysticall , doe not onely equall , but surpasse the morall Sabbath in solemnitie ; for the whole solemnitie hath onely respect to the benefits , which on these times are remembred , and no respect at all to the Time : The solemnitie not being obserued for the Time , but the Time for the solemne remembrance of these benefits . The Lords Day otherwise is not onely obserued for the diuine seruice that is performed thereon , but the same seruice and publike worship , which may bee omitted on all the sixe dayes , must be performed on the Lords Day , because God hath appointed it to be sanctified with these holy Exercises .

PP .

If they were instituted onely for order and policie , that the people may assemble to religious exercises ; wherefore is there but one day appointed betwixt the Passion and the Resurrection ? Wherefore fortie dayes betweene the Resurrection and Ascension , and ten betweene the Ascension and the Pentecost ? Why follow we the course of the Moone as the Iewes did , in our moueable feasts , making the Christian Church clothed with the Sunne , to walke vnder the Moone , as Bonauentura alludes ? Wherefore is there not a certayne day of the Moneth kept for Easter , aswell as for the Natiuitie ? Does not Bellarmine giue this reason out of Augustine , that the day of Natiuitie is celebrated onely for memorie , the other both for memorie and for Sacraments ?

ANS.

Saint Augustines opinion alleadged by Bellarmine , Epist. 119. is not receiued by the reformed Churches , as the reason moouing them to obserue these times : for they expresly deny , that they keepe these times for any mysterie or Sacrament that is in them , but onely for order and policie , which directeth all things to bee done to edification , and allowes vs to make choyce of such circumstances , as are most meet to promoue the spirituall businesse , whereunto they are applyed . And this is a kinde of Christian prudence and dexteritie , for who knowes not what moment there is in the opportunity of Times and Places to aduance actions ? Now , because no times can be found more conuenient for a solemne commemoration of the Birth , Passion , &c. then these , which are either he same indeed by reuolution , or in common estimation ; they follow in this the iudgement of the primitiue Church , esteeming it pietie to prefer vnitie with the Catholike church in things indifferent and lawfull , to the singularitie of any priuate mans opinion , or the practice of any particular Church . The allegation of Bonauentura his allusion in such a graue point is ridiculous ; for if the Sunne and the Moone bee taken mystically , as they are in the Reuelation , in this case the Church clothed with the Sunne , that is , with the light of the Gospell , walkes not vnder the Moone , that is , according to the opinions and fashions of the world ; but treading these vnder foote , followes the rules of order and decency for edification . If by the Sunne and Moone , these two Planets be vnderstood , which God created for signes , seasons , dayes , and yeares : So long , as the Church is militant on earth , shee must vse the benefit of these Creatures in the determination of times for all her actions .

PP .

If the Anniuersary commemorations were like the weekely preachings , Why is the Husband-man forced to leaue his plough at the one , and not at the other ? Why did not Master Galloway curse the people for absence from the one , aswell as from the other ?

ANS.

I answere , Although the circumstance of Time , whereon the Anniuersary commemoration is made , differs not in holinesse , or any mysticke signification from the weekly dayes of preaching , yet it differres in frequency and raritie , for the dayes of weekely preaching doe returne ; and to astrict the Husband-man to leaue his plough so often , were against equitie and charitie ; but the times of these commemorations being so rare , to wit , three seruile dayes onely in the yeare , and the exercise so profitable , Reason would , if the Husbandman willingly did not leaue his plough at these times , that by authoritie he should be forced , aswell for his owne benefit , as for eschuing scandall and contempt . And Master Galloway had reason to curse these , who for contempt , and with offence of their Brethren absented themselues from the Sermons of Christs Natiuitie . Lastly , the difference of the seruice on these dayes , from the weekely and ordinary , makes them not to differ in holinesse or mysterie from the weekely dayes , more then the difference in seruice , which is performed on the fift of August , and fift of Nouember , makes these two dayes to bee mysticke , or more holy then other times .

PP .

To make solemne commemoration of Christs Natiuitie , vpon any other day then vpon the putatiue day of his Natiuitie , would be thought a great absurditie .

ANS.

If yee haue not fallen into this absurditie , yee must grant , that yee neuer made in your time any solemne commemoration of Christs Natiuitie . And , I verily beleeue , that in this omission yee haue many companions ; by whose negligence God hath beene defrauded of the honour due to him for this benefit , and the people lacked instruction in a principall Article of Faith . This Article is the ground of all the rest : for as Chrysostome sayes , If our Sauiour had not beene borne , he had neither suffered , nor risen againe from the dead ; and thereupon he calls the day of this commemoration , Metropolim omnium Festorum . Euen for this it was expedient , that a certayne time of the yeare should haue beene appointed for this commemoration , which otherwise would haue been neglected , and , as yee say , thought absurd .

But to returne to your Argument , The commemoration of Christs Natiuitiy , is no more astricted to the 25. of December , then to any other time : for although the 25. of December , by ordinance of the Church , bee dedicated to that religious seruice , yet the seruice is not astricted to the time , as the seruice of the Iewish festiuities , which lawfully might not be performed on any other dayes then the festiuall . The commemoration appointed by our Church to bee made on these fiue dayes , may lawfully be performed at other conuenient times , although on these dayes the same must not bee omitted . For the seruice , ar I haue said , is not appointed for the Time , but the Time is appointed for the worship . So it is not absurd to remember Christs Natiuitie so oft as occasion is offered with all conuenient solemnitie , as it may serue to his honour , and the edification of the Church . Thus wee haue seene , that according to the Doctrine of the reformed Churches , Anniuersarie dayes are and may bee obserued , though not for any mysterie or holinesse that is in them , more then in other dayes , but for order and policy onely . Against this , all the Reasons , which Bellarmine or yee haue brought , or can inuent , shall neuer preuaile more , then the barking of a dogge , against the Moone .

PP .

Next it may be obiected , that the people of God might haue indicted dayes of fasting at their owne determination , and an interdiction of all kind of worke . Ans. They had a generall warrant from God , Ioel. 2.15 . to proclayme a generall fast , according to the occurrence of their calamities , and other affaires of the Church . The light and Law of Nature leades a man to this obseruation of an occasionall fast : The like may be said by analogie of thanksgiuing , that wee ought to praise God in the meane time , when wee receiue the benefit . But to make of the occasionall dayes of fasting , or feasting , anniuersarie , and set festiuall , and fasting dayes , is without warrant . It remaynes therefore , that it is the Lords soueraignty to make , or ordayne a thing to bee holy . God first sanctifies by commandement , and institution , man sanctifies thereafter by obseruation , applying to an holy vse the time sanctified by God .

ANS.

The conclusion agreeth not with the premisses : for if it be Gods soueraigntie to make , or ordayne a thing to bee holy , how may the Church make a thing holy by appointing an occasionall feast , or fast , as yee grant shee may doe ? The instinct of nature , and that command out of Ioel , is a generall warrant onely : The particular calamitie or benefit , wherefore a fast , or feast should be proclaymed , is not expressed , neither is the time particularly determined , whereupon the solemne festiuitie , or fast , should be kept , but the one is left to the estimation , and the other , to the determination of the Church . So by that warrant , libertie is giuen to the Church to consider , and define the causes , for the which a fast should bee proclaymed , and to determine the time , when the same should be obserued ; and to separate that time from common businesse , and consecrate the same to the spirituall exercise of preaching , hearing , praying , fasting , &c. as our Church hath vsed to doe very often . Now , if the Church hath power vpon occasionall motiues to appoint occasionall fasts , or festiuities , may not shee for constant , and eternall blessings , which doe infinitely excell all occasionall benefits , appoint ordinary times of commemoration , and thanksgiuing ? Ye say that this hath no warrant , but yee speake without warrant : for there is as great warrant to appoint such dayes , as is for any other point of Ecclesiasticall policie , touching the determination of times , places , formes , and order to be obserued in the worship of God , according to these generall grounds , Let all things bee done to the glorie of God . 1. Cor. 10. to edification . 1. Cor. 14. with order , and decencie . 1. Cor. 14.16 . The whole policie of our Church touching the vse of these circumstantiall things is ordered by these rules , and according to these did our Church in the first booke of Discipline which yee cite often , ordayne for the purpose now in hand , That in euery notable Towne a day beside the Sonday should bee appointed weekely for Sermon : that during the time of Sermon the day should be kept free from all exercise of labour , as well by the Master , as by the seruant . That euery day , there be either Sermon , or prayers , with reading of the Scriptures . That Baptisme be orderly ministred , either on the Sonday , or after Sermon , and the dayes of prayer . That at foure seuerall times of the yeere , the Sacrament of the Lords Supper be ministred . viz. on the first Sonday of March , on the first Sonday of Iune , first Sonday of September , and the first Sonday of December . That in euery towne where Schollers are , and learned men repaire , a certaine day euery weeke be appointed for the exercise of Ministers in prophecie . And the said booke affirmes , The dedication of times , and houres for such generall and particular exercises of the Word , and Sacraments , and Prayer , to appertayne to the policie of the Church . If the Church hath power after this manner to appoint times for Doctrine , and diuine Seruice , and Doctrine , and diuine Seruice for times , as the doctrine of the Catechisme on Sonday at afternoone , ( reade the 9. Chapter of the said booke ) it cannot be denyed , but the Church hath also power to appoint a certaine time , day , and houre , for commemoration of Christs Natiuitie , Passion , &c. For what more power had our Church at that time to appoint the Sacrament to be ministred the first Sondaies of March , Iune , &c. then she hath now to appoint a Sermon to be made of Christs resurrection vpon Easter day , and a Sermon of the sending downe of the holy Ghost vpon Whitsunday ? and does not the light of Nature teach vs , that rare and great benefits , should be remembred with more then ordinary thankefulnesse ? Hereby it is cleere , that it is not the Lords soueraignty onely to make or ordayne a thing to be holy , but it is a prerogatiue , that God also hath giuen to the Christian Church . But to the end , this matter may be fully cleered , it is to be obserued , as we said before , that times are made holy , and places two manner of wayes ; so things are made holy , either by some inherent qualitie of holynesse , or by consecration of them to holy vses . After the first manner Angels and men were made holy in the creation , sinners are made holy by regeneration , and sanctification of the holy Ghost ; and of this holynesse , God onely is the author . Next , things are made holy by consecration of them to holy vses , which vses are either mysticall or politicall . The consecration of things to holy mysticall vses , as of water in Baptisme to be a signe of the bloud , and Spirit of Christ ; the elements of Bread and Wine in the Supper to be the Sacrament of his Bodie and Bloud ; the Sabbath to bee vnto the Iewes a memoriall of the Creation , a type of signification , and a badge of their profession ; the Temple , the Altars , the Sacrifices , and Priests , to bee shaddowes of things to come : all these , and such like are made , and ordayned holy by God ; but the consecration of things to holy vses for policie , as for maintayning religion , or for order , and decency to be obserued in the worship of God , is not onely Gods prerogatiue , but a priuiledge , and liberty granted by him to the Church ; for example , to build , and consecrate places to be Temples , houses to bee Hospitals ; to giue rent , lands , money , and goods to the Ministry & poore ; to appoint Vessels , Vestures , & Instruments for the bublike worship , as Tables , Table-clothes , Napkins , Basens , Cups , and Lauers for the holy Sacraments , these things and the like are made holy by the dedication and consecration of men . After this last manner , the Church hath power to consecrate the fiue Anniuersary dayes to the commemoration of our Sauiour his benefits , to separate them from all other ordinary workes , and so to make them sacred and holy dayes . It was I grant a part of Idolatry to proclaime a holy day vnto the golden Calfe , or to any Idol , or Creature , as ye affirme ; but it will not follow that it is Idolatry to proclaime a holy day , for the honour and worship of the true God . And as it was one of Ieroboams sins , to despise the Festiuities appointed by God for his worship , and instead of these to ordaine a Feast after the deuise of his owne heert , so if we should despise the Lords Sabbath , and instead thereof appoint some other , as the Machomet hath done , it were a presumptuous sinne . But this wee are farre from , acknowledging the Lords Day to bee holy by his institution , and appointing the rest to bee kept only for his worship .

PP .

We come from priuiledge to fact , as de iure , none may , The third Reason . so de facto none did appoint holy dayes vnder the Law , but God , and that eyther by himselfe , or by some extraordinary direction . Therefore none can bee allowed vnder the Gospell without the like warrant . Seeing the times vnder the Gospell are not so ceremonious , as the times vnder the Law .

ANS.

I answered before , that if holy dayes bee taken for times , whereunto God did appropriate the exercise of some particular forme of worship , or for times clothed with some relatiue and respectiue holinesse , as to bee signes , or types of things to come , God only may make dayes holy : but if by holy dayes wee vnderstand times dedicated to Gods worship , and the commemoration of his benefits as mee to circumstances for Discipline , Order , and Policie , such as our Diuines hold , the holy dayes vnder the Gospell to bee , I denie that either they might not , or did not lawfully appoint such dayes vnder the Law , or yet may not be appointed vnder the Gospell .

The answeres which you make to the dayes of Purim , instituted by Queene Estther and Mordecai , and the Feast of Dedication , instituted by Iudas Macchabaeus , are not solid . First , where ye say , that the obseruation was ciuill , because Hospinian sayes , they might haue wrought vpon the dayes of Purim , his opinion in that is not probable ; seeing these dayes were instituted to bee dayes of feasting and ioy , and sending of portions one to another , and gifts to the poore , because on them God had giuen rest to his people from their enemies . It is not probable , when rich and poore did feast in remembrance of the rest , that God had giuen them from their enemies , that they did not rest , and obserue the dayes according to the Institution : for the Text sayes expresly , Est. 9.17 . That they rested and kept a day of feasting and gladnesse , with the which seruile labour sorts not . Neither will it follow , that these dayes were not kept for holy Festiuities , albeit in them , they might haue wrought some kind of labour : for on the sixe dayes of the Passeouer , and on the sixe dayes of the Feast of Tabernacles , seruile worke was not vtterly prohibited , but on the first and eight only ; yet all these dayes are called Festiuall and holy . Finally , dayes instituted for Documents , and Memorials of holy things , as of their Fasting and Prayers , by which they obtayned deliuerance , such as yee affirme these to haue beene , cannot bee called nor counted Ciuill . And Willet compares them not euill with the fist dayes of August and Nouember ; but hee does not say this as counting them Ciuill , but because they were not diuina , sed Ecclesiasticae institutionis , non mysterij , sed politias : and if ye thinke the fift of August and Nouember to be ciuill dayes in so farre as vpon them Commemoration is made of his Maiesties Deliuerances , with Preaching , Thankesgiuing , and Prayer ; you are in a manifest errour : for a day which is dedicated to diuine Seruice , and the honour of God , not to a ciuill vse , cannot be esteemed ciuill , but sacred , and holy .

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 Macchabaus followed the example of these who had Propheticall direction : and if it was not Anniuersary , as first yee leaue it vncertaine , yee thinke the same 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 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 Purim , 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 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 Pro phesie , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , The Apostles to haue instituted their holy meetings for diuine Seruice on Wednesday , Friday , and the Lords Day . Socrates witnesses , that on these dayes through the whole World , for the greatest part , 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 were sanctified by Christ , that the Church might choose , and determine of them for the Seruice of God as she pleased . So to conclude , the Church vnder the Gospell , hath power without any particular warrant of God , keeping the general Rules of Pietie , Charitie , and Decencie , to dedicate times and places , and set downe formes and orders for the worship of God . The Ceremonies in the Iewes Church , 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 Geremonies 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 obseruation of Anniuersary dayes pertayned to the Ceremoniall Law : The fourth Reason . but so it is , that the Ceremoniall Law is abolished . Yet 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 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 simpliciter . The obseruation of a weekely day , amongst the Iewes , was not onely morall , but a typicallishadow 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 . 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 Apostle 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 , for any sacramentall holinesse , that they haue by diuine institution , is Iudaicall : but , for the vse whereunto the day is applied , as a meere 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 . Now to conclude vpon this , that the obseruation of anniuersarie dayes vnder the Gospell , is abolished , is a caption , à non causa , pra 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 worship 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 , The fift Reason . was transferred to Christ , 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 . 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 .

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 .

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 pugnat , 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 liberumest , quos velit praeter Dominicum dies sibi sanctificandos deligere , honestius tamen est , laudabilius , atque vtilius eos sanctificare , quos etiam vetus atque Apostolica , puriorque 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 ; Atque hac sunt Festa , quae sicut à veteribus sanctificabantur , sic sinunc sanctificentur , non solùm improbari non potest , sed etiam laudabile est , honestum , atque 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 proose , 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 attavned to this libertie , and had once left off the obseruation of dayes . Next , the Iudaicall dayes had once that honour , 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 .

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 Christ 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 , 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 heauen . Saint August . tom. 5. de ciuit . Dei . lib. 22. cap. 30. Dominicus dies Christi resurrectione sacratus , aternam 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. deverbis Apostoli . Serm 15. Domini resurrectio promisit nobis aeternum diem , & consecrauit nobis Do ninicum 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 coepit festiuitatem suam . That 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 , formataque materia mundum creauit : Iesus Christus quoque noster seruator eadem die resurrexit a mortuis . That is , We keepe these meetings on the Souday , because on this day first God dispelled darkenesse , and formed the matter , whereof the world was created : our 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 premitted , 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 may not institute a mysticall day to be obserued as a part of Gods worship , yet they may appoint a commodious day to a 〈◊〉 ●…rued , as a fit time for the worship of God and remem●… of his benefits .

Next , where yee say , the resurrection includes 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 perfection , 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 , rather then any other day of the weeke . Saint Angustine sayes as before , Domini resurrectio consecrauit nobis diem Dominicum , dies Dominicus sacratus est , & declaratus Christiresurrectione , & 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 shad dowes of the Law ; as first , the strict and precise bodily rest , by bringing in , the spirituall and eternall : 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 seare of death : and thirdly , the signe and marke of distinction which separated 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 at h a bolished , 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 comunction 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 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 incompatable 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 praesigurat . 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 .

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 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 condemued 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 euery day the sacrament 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 , make the Doctrine , Prayers , and Sacraments administred on them , vnlawfull , and superstitious .

To conclude , I finde in this Obiection a Solution to all your Arguments , for here I find , that there may be a lawfull obseruation of dayes which are abrogated , let be of dayes which are not discharged , so the obseruation bee not legall , with opinion of necessitie , or of any mysterie in the time : but Euangelicali , with knowledge of our Christian libertie , and for opportunitie of time onely , which both may bee lawfull and expedient . So Saint Paul keeped many Sabbaths , and the Pentecost , whereon Saint Peter also conuerted three thousand by his first preaching . This is the obseruation , for which only we stand ; against which , ye haue neuer concluded a contradictory , but either against the Legall of the Iewish , or superstitious of the Gentiles . So all your Arguments fall vnder one forme of Caption which wee call ignorantia Elenchi , when a contradiction seemes to bee , where there is none , because the tearmes in the apparant contradiction are not taken in the same sense .

PP .

It is fourthly obiected out of the Epistles of Polycarpus and Polycrates , extant in the Historie of Eusebius , and out of Beda following Eusebius , that the Apostles kept the Feast of Easter . Answ. Beda was but a Fabler , and a follower of fabulous Reports : Eusebius was little better , &c.

ANS.

Thus it pleaseth your pride to disdaine these ancient , learned , and holy Writers , because they crosse your Nouelties by the truth of Antiquitie ; not vnlike the Painter of whom Sadeel writes , Qui cum gallum gallinaceum infeliciter pingeret , verum gallum ● tabula abigebat : Hauing drawne a Cocke vnskilfully , that his errour should not bee perceiued , he chased away the liuing Cocke that stood by him ; so the Papists forbid the vse of Scriptures , that their Errors should not be discouered , & Nouators cannot sustain the authority of the Ancients . But ye make mention of Polycarpus Epistle extant in Eusebius , and in Eusebius there is no Epistle of Polycarpus ; onely Irenaeus in a Letter that hee sends to Victor , mentions him . The Epistles of Polycrates yee affirme to bee counterfeit , and vpon what reason ? Because , ye say , that it is said in the Epistles , that Saint Iohn bore on his fore-head pontificale petalum , that is , the golden plate , or the High Priests Mitre . Polycrates , ye thinke , would not haue written so , because Scaliger sayes , that no man will grant , that eyther Iohn or Iames did beare it , who vnderstand that none of Christs Apostles was a Priest ; and that it was lawfull to none , but the High Priest to beare the golden plate . It is true , that Polycrates in propertie of speech would not haue written so ; but what is more frequent amongst the Ancients then by such flowers & colours of Rhetorick to describe the euangelick Ministers , amongst whom , such as Polycarpus , Thrasias , and others by him named , Iohns authoritie was as great , as was the High Priests aboue the inferiour vnder the Law ? Therfore to distinguish him from them Polycrates attributes to him the name and ornament of the High Priest . So Tertullian de Baptismo , distinguisheth the Bishop from the Elder , and the Deaconcalling him the High-Priest , Dandi quidem habet ius summus Sacerdos , qui est Episcopus , dehinc Presbyteri , & Diaconi . Shall wee esteeme this Treatise of Tertullian counterfeite , because hee calleth the Bishoppe an High Priest ? This is too weake a warrant , whereon to build an improbation against so strong a partie as Eusebius .

PP .

The Bishop of Elie in his Sermon takes needlesse paines to proue the Antiquitie of Easter , but when he proues it to be Apostolicall , he shoots short : his eldest Antiquitie , is the counterfeit Epistles before alleged . His proofe out of Scripture , Psal. 118.8.1 . Cor. 7.8 . are very weake ; for the first testimonie is applyed to euery Lords Day , & is not to be restrained to Pasche day . The other testimonie imports not a Celebration of Easter Feast , vpon any Anniuersary day , but rather the Apostle teaches vs to celebrate this Feast of the Passeouer all the yeare long . His last proofe is taken from the custome of Baptisme , and the Eucharist ministred vpon Pasche day , as if they had beene ministred only vpon that day .

ANS.

Ye turne your selfe now against the learned Sermon preached at White Hall by the Bishop then of Elie , now of Winchester , who prouing the obseruation of Easter to haue bin an old custom obserued in the Church since the Apostles daies , yea by the Apostles themselues , hits the marke , whereat he shoots directly ; while as ye will proue these Epistles of Polycrates and Irenaus counterfeit , ye shoot short indeed . The testimonie of the 118. Psalme , yee say should be applyed to euery Lords Day , but seeing he rose on the first day of them , as yee cannot deny , doubtlesse when that day returnes by course once euery yeare ; vnto it , all the prototype and architype of them all , of very congruity , saies the Bishop , the Resurrection is to be applyed somwhat more . This by example he makes plain . His Maiesties deliuerance vpon the fift dayes of August , and Nouember being Tuesdayes both , wee keepe for their remembrance a Sermon on Tuesday euery week of the yeare : but when by course of the yeare in their seuerall moneths , the very originall dayes themselues come about , shal we not , doe wee not celebrate them in much more solemne manner ? what question is there ? weigh them well , ye shal find the case alike ; one cannot be , but the other also must bee Apostolike . These are the words of the learned Bishop , which proue his intent so cleerly , that ye are forced to flye to another shift , as your custome is , & say , If the Prophesie should be applyed to any precise day , it should bee applyed to the Lords day . But seeing the words are to be vnderstood aswel of Dauid as of Christ , the day is taken , ye say , for the time indefinitely , wherin Dauid was made King , & the corner stone of Gods people . This is your shift , which cannot auaile you : for if it be taken indefinitely for the day wherin Dauid was made the typick corner Stone , then much more must it bee taken for the definite day , whereon Christ the Veritie was made the true corner Stone of the Church of God . If of Dauids Coronation , it might be said , This is the day which the Lord hath made , Let vs reioyce and bee glad in it : much more is it to be said of that day , whereon CHRIST rose againe from the dead , and was crowned with glory and honour , and set ouer the workes of Gods hands , and had all things put vnder his feet . For this day hath euer beene esteemed since the resurrection of our Lord , a day made by God , not by creation onely , but also by institution . Thus doe yee not escape the Bishops hand , flie where you can . When ye entered into combate with such an Antagonist , ye were not wel aduised . Infoelix puer atque impar congressus Achilli .

In the other testimonie , I grant with S. Augustine , that by the Feast , the course of our Christian Life is to bee vnderstood : yet the allusion would import , that a Paschall Feast was kept amongst them , and the Sacraments celebrated . The last proofe that Baptisme and the Eucharist were on this day solemnely ministred , yee cannot denie : And the Bishoppe affirmes not , that they were onely ministred on that day . Tertull. de Baptis . Diem Baptismo solenuiorem , Pascha praestat , cum & passio Domini , in qua tingimur adimpleta est , &c. Exinde , Pentecoste ordinandis lauacris laetissimum spacium est : quod & Domini resurrectio inter Discipulos frequentata est , & gratia Spiritus sancti dedicata , & spes aduent us Domini subostensa , &c. Caeterùm omnis dies Domini est , omnis hora , omni tempus habile baptismo : Si de solennitate inter est , de gratia nihil refert : that is , Easter is the most solemne Day for Baptisme , seeing the Passion of our Lord , wherein wee are dipped , is thereon fulfilled ; after that , Whitsonday is a most ioyfull time for the lauacre of Regeneration , because on that Day , the resurrection was frequently shewed to the Disciples , the grace of the Holy Ghost dedicated , and the hope of Christs comming againe insinuated . Otherwise , euerie day is the Lords , euerie houre , and euerie time is meete for Baptisme . The solemnitie may be lesse , but the grace is not diminished . So that which ye say , that Baptisme was tied of olde to Pentecost and Easter , is false . But that which the Bishop sayes is true , that on these daies , the Sacraments were lwaies solemnely ministred .

PP .

I will now frame one argument against this conceit of Apostolicall tradition , and obseruation of Pasche . The Apostles were led all their life-time by the infallible direction of the Spirit . If they had accorded on the obseruation of Easter , they had not disagreed on the day . But their most ancient Records , the bastard-Epistles aboue mentioned report , that Philip and Iohn kept the fourteenth day of the Moone , as the Iewes did : And Peter , the Lords Day following the fourteenth day of the Moone .

ANS.

In these Epistles there is no mention of Peter , and so by these Epistles , ye cannot proue , that Iohn , and Peter disagreed on the day . It is said that Polycarpus and Anicetus disagreed on the day , yet they accorded in the obseruation of the Feast , which is directly contrarie to your argument . But ye say , the Apostles who were gouerned by the Spirit , could not disagree on the day . Did not Paul and Barnabas agree in planting of the Gospell ? yet they disagreed in chusing of their Fellow-Labourer . Paul & Peter agreed on this ground , that a man is not iustified by the workes of the Law , but by the Faith of Iesus Christ : yet in the practise of the workes of the Law , they disagreed , Gal. 2. They agreed in the substance , yet in the matter of circumstance , and vse of things in their owne nature indifferent , they disagreed . But for these diuersities of opinion , neither did they cast the substance away , nor broke they the bond of charitie amongst themselues , as ye doe , who can brooke no man , but him who will be sworne to your opinions , as if they were Oracles . But to be short , this argument is answered by the learned Bishop in that Sermon so fully , as may giue contentment to any that delights not in contention . His words are these , Pag. 25. Iames Bishop of Ierusalem , and others who succeeded him , the sooner to win their Brethren , the Iewes , condescended to keepe Easter 14. Luna , the 14. of the Moone , as they did . That which by them was done by way of condescension , was after by some vrged as a matter of necessitie . So we see S. Paul when he came vp to Ierusalem to the Pentecost , was counsailed or not scandalizing the Iewes , to carrie himselfe as one that obserued the Law , and practise some legall ceremonies to that effect : which he did , vsing them not as a part of diuine worship , but as indifferent things , and meanes expedient to win him credite with the Iewes , that hee might edifie them in the truth . So himselfe sayes , He became all things to all men , that he might winne some . The keeping of the 14. day by Iohn and Iames , is not an argument that they disagreed from the rest in iudgement , touching the set day ( if any then was determined ) more then the practise of other ceremonies proues their disagreeing from S. Paul in the poynt of Christian libertie : for this they did onely by way of condescension . So the Apostles in these times might haue kept Easter vpon diuerse daies , by the direction of the Spirit , because the solemne commemoration of our Sauiours resurrection , which we call Easter , is not to be kept at any set time for any mystery , that one day hath more then another by diuine institution . The contentions therefore about the day were iustly blamed by the reformed Churches , who acknowledge no day , except the Christian Sabbath , to haue greater prerogatiue then anothen . But the greater part of the world keeping the solemnitie of Easter vpon the Lords Day , which followed the 14. of the Moone , the Churches of Asia being a fewer number , did not well to preferre the singularitie of their opinion and custome to vnitie and conformitie with the greater part of Christendome in such a poynt . Againe , Victor Bishop of Rome cannot bee excused , who first did vrge conformitie , & pressed it by violence vpon the Churches that were without his Iurisdiction ; and to excommunicate them , was an insolent tyrannie , seeing they were not subiect to his power . Yet after the Nicene Councell had setled that controuersie , and determined the day , these must iustly be blamed , that contentiously troubled the Christian peace , disobeyed the Canon of the Councell , and were disconforme to the rest of the Churches , not by mistaking the day as some were , but through wilfulnesse and pride , the parents of contention .

PP .

Lastly , they reason with Augustiue , a posteriori , That seeing the Lords passion , resurrection , ascension , & comming down of the Holy Ghost is celebrated with anniuersary solemnity through all the World , they must needs haue beene ordayned eyther by the Apostles , or by generall Councels : But so it is , that these daies were obserued before there was any generall Councell . It must follow therefore , that the Apostles ordained them . Ans. Augustines distinction is not necessarie : for many customes crept in , and thereafter preuailed vniuersally , which were neither ordained by the Apostles , nor generall Councels . Socrates in his Historie sayes , I am of opinion , &c.

ANS.

Socrates , in the testimonie which yee alledge , lib. 5. cap. 22. for probation of your answere , sayes , that he is of opinion that the Feast of Easter hath preuailed amongst people of a certaine priuate custome , and not by Canon . He confirmes his opinion by this reason , that they who keepe Easter on the 14. day of the Moone , bring Iohn the Apostle for their author . Such as inhabite Rome , and the West parts of the World , alledge Peter and Paul , and yet there is none of them can shew in Writing any testimonie for confirmation of their custome . First here it is to bee marked , that Socrates in this testimonie calls his allegation an opinion onely , that is , a likely and probable conceit : but that is not sufficient to infringe Saint Augustines rule , and the probations that he brings are of no force : for first , it makes nothing against Augustines rule , that the Easterne Churches kept the solemnitie on one day , and the Westerne on another : because Saint Augustine sayes not that the commemoration of these benefits was made vpon one and the selfe-same day : onely hee sayes , Anniuersaria solennitaie celebrantur , that is , They are yearely celebrated after a solemne manner . The diuersitie of the day consuteth not this assertion , but confirmes rather his saying : namely , that the solemnitie was obserued through all the World , seeing in one part it was celebrated for winning of the Iewes , according to the practise of S. Iohn , and in the rest of the World , on Pasche Sonday , whereon our Sauiour rose , according to the tradition of Saint Paul , the Apostle of the Gentiles . So this same solemnitie being kept through the whole Church , although not on the same day , Saint Augustines rule remains good , that the solemne commemoration of Christs resurrection , is Apostolicke .

The next probation is no better , to wit , that there is no testimonie in writing for the confirmation of that custome : for by this reason it would follow , that the obseruation of Sonday in stead of the Iewish Sabbath , hath preuayled by a priuate custome only : For in the Apostolique writings , we haue no testimonie for the confirmation of that custome . In Scripture we reade , that our Sauiour rose on that day , that on that day he appeared to his Disciples , that on that day the Apostle appointed collections to be made for the poore , that on that day at Troas the Disciples were assembled to breake bread , and that S. Paul preached : All these actions make aswell for the obseruation of Pasche Sonday , and as the Bishop of Winchester saith , somewhat more , seeing it is after a sort , the same day by reuolution , whereon our Sauiour did rise : yet all these practises , exercises , and meetings on the Lords day had not demonstrate the sanctification of it , if it had not beene perpetually and vniuersally obserued afterwards by the Church . This constant and vniuersall obseruation of the Church , hath declared these practises to be exemplarie , and that our Sauiour did consecrate that day by his resurrection , and apparitions , to be in stead of the Sabbath . Vpon this ground S. August . Epist. ad Ianuar. 118. sayes , Illa quae non scripta , sed tradita custodimus , quae quidem toto Terrarum orbe obseruantur , dantur intelligi , vel ab ipsis Apostolis , vel plenarijs Concilijs , quorum est in Ecclesia saluberrima auctoritas , commendata atque statuta retinere : Sicuti quod Domini Passio , & Resurrectio , & Ascensio in coelum , & aduentus de coelo Spiritus Sancti , anniuersaria solennitate celebrantur : that is , Those things which come to vs by Tradition , and not by Writing , and yet are obserued in the whole world , must bee esteemed to haue beene commended vnto vs , and instituted either by the Apostles themselues , or by generall Councells , whose authoritie hath euer beene wholsome to the Church : as by example , the Passion , Resurrection , Ascension , and the descent of the holy Ghost from heauen , which wee solemnely keepe euery yeare . This rule of Saint Augustine , if it bee not demonstratiue , yet it is more probable then Socrates his opinion ; for it is more like a custome receiued by the vniuersall Church should proceed from the authoritie of the Apostles , or some generall Councell , rather then from a priuate obseruation , as Socrates thinks .

Yet to confirme his opinion , yee say , that Iustine Martyr mentions no Holy day , but the Lords Day . What then ? Hee had not the occasion : yet Tertullian , who flourished but fortie yeares after him , in the second booke directed to his wife , hath these wordes : Quis denique solennibus Paschae abnoctantem seeurus sustinet ? And in his booke , De Praescriptionib . aduers . Haereticos , mentions one Blastus , whom hee calls an Heretike , for maintayning that Pasche should bee kept on the 14. day of the Moone , as the Iewish custome was . Tertullian flourished in the yeare of our Lord 183. and speaking thus of Pasche , not , as of a new Constitution , but as of a custome long before receiued in the Church , does confirme the Bishop of Winchester his iudgement , That in all likelihood this obseruation was Apostolique . By Apostolique , I meane not a doctrinall point , which is to bee obserued as a substantiall part of diuine worship , or a condition necessary to saluation , but the imitation onely of an Apostolique practice concerning order and policie : neither doe I meane such a practice as is expresly set down in Scripture , and vniuersally obserued through the world , such as the Lords Day is , for such a practice hath the strength of a diuine Precept : but I vnderstand such a practice , as albeit it be not recorded in Scripture , to haue beene done by the Apostles themselues , or the Churches in their time , yet the same being vniuersally receiued in the world , and obserued since the Apostles dayes , is most probably presumed to haue beene practised in their times , and allowed by them . And in this , the Lords Day differs from Pasche , and the other three dayes mentioned by Saint Augustine , that the Lords Day hath not onely the vniuersall and perpetuall obseruation of the Church , since the dayes of the Apostles , but also the practice of our Sauiour , his Apostles , and the Church in their times expresly recorded in Scripture : The other haue onely an vniuersall and constant practice of the Church , since the Apostles time , which not the lesse ought to be preferred to any priuate or late particular custome . And to returne to the Act of Perth , it ordaynes none of these dayes to be kept for Diuine and Apostolique , but onely , that on them once in the yeare a solemne commemoration be made of the benefits of our Redemption ; and therefore the Reasons ye bring to proue , that these dayes are not Apostolique , impugne no wayes the lawfulnesse of the act . Where yee say , that the obseruation of the Passion day , hath brought into the Church set dayes of fasting , condemned by our Diuines , I aske you , how yee doe proue that affirmation ? It is enough yee haue said it . But to conclude this point , I doe verily thinke , That to fast and pray at some set times , were lesse offensiue to God , then to bee often feasting and surfetting , pratling , and lying , traducing our Brethren , and condemning the good order and policie of Gods Church .

PP .

If it had beene Gods will , The sixe Reason . that the seuerall acts of Christ should haue beene celebrated with seuerall solemnities , the holy Ghost would haue made knowne to vs the dayes wheron they were done . Secondly , if the actions of Christ aduance the dayes wherein they were wrought , as Hooker sayes , or consecrate them , as Bellarmine sayes , they ought to be knowne ; otherwise it will fall out , that we shall keepe the dayes holy that were neuer aduanced , nor consecrated by Christs action or institution . But so it is , the day of Christs Natiuitie is hid from mortall men .

ANS.

It is true , that if it had beene Gods will to haue aduanced and consecrated the dayes of Christs Natiuitie , Passion , &c. by annexing to them some particular exercise of Religion , such as the festiuall dayes of the Iewes had , and clothing them with some mysticall signification , the holy Ghost had made the dayes knowne ; otherwise they could not haue beene obserued . But from the beginning , we haue declared according to the iudgement , not of Bellarmine but of our best reformed Churches and Diuines , that these dayes are not kept for any relation , that the worship hath to them , as if by Christs actions or institution they were to be honoured with some religious exercise ; but for order and policy only , as the most meet and oportune occasions in the iudgement of the primitiue Church , and in our estimation most meet , for testifying our conformitie with her , and with the whole Christian world euer since . The long discourse and dispute , which yee subjoyne to proue the time of Christs Natitutie to be vncertayne , because it is not contradictorie to the Act made at Perth , and the practice thereof in our Church ; I passe it as superfluous . Onely to your last words of the Section I answere .

PP .

Nay , let vs vtter the Truth , December Christmasse , is a iust imitation of the December Saturnall of the Ethnicke Romanes , and so vsed , as if Bacchus , and not Christ , were the God of Christians .

ANS.

This protestation yee might haue made and craued licence , if your custome were to lye : but to the purpose ; If Christmasse hath beene thus abused , I am sure the abuse hath not come by preaching on that day , and the exercise of diuine worship thereon : for that wee haue lacked these 57. yeares by-past in our Church ; yet riot , profanenesse , surfet , and drunkennesse , hath not beene wanting . What hath beene the cause hereof , and by what meanes the abuse may be best remedled , wise men will easily consider .

PP .

It is commonly obiected , That wee may aswell keepe a day for the Natiuitie , as for the Resurrection of Christ . We haue answered already , That Christs day or the Lords Day , is the day appointed for remembrance of his Natiuitie , and all his actions and benefits , aswell as for the Resurrection . Next , the one is morall and weekely : the other , is mysticall and anniuersarie . The Lords Day it selfe , is no longer to vs mysticall but morall , sayes Willet , and therefore Pasche day is a mysticall Sabbath and anniuersarie , whereas the Lords Day it selfe should be onely morall .

ANS.

The answere which yee haue already made , is already confuted . The Lords Day is generally appointed for remembrance of all his actions , therefore none of his actions may or should bee remembred at any other set time . This consequence is not necessary : for then we may not remember his actions , in the morning and euening Lectures , wee may not remember them in Sermons & Exercises on weekly dayes , nor may wee remember them in Catechizing the people . Your next answere is , That the day of the Natiuitie is mysticall : This is contrarie to that which yee cited out of Saint Augustine , pag. 68. Ille celebratur ob memoriam solùm , & ideo semper die vigesimo quinto Decembris : at iste celebratur ob memoriam , & Sacramentum . But , I pray you , How proue yee obseruation of the day of Natiuitie to bee mysticall ? because it is anniuersarie , yee say : If this be your Argument ( for I finde no other here ) it is not good : for in the reuolution of time there is no mysterie , but in the signification , and we haue often said before , that we obserue no day for signification , but the Lords Day onely . The rest we obserue as times meet and commodious , for the worship appointed to be done on them . As to Doctor Willets assertion , That the Lords Day is not mysticall to vs , I oppone to it Saint Augustines iudgement , who calls it , as yee heard before , a figure and type of life eternall , which is confirmed by the Apostle in the fourth to the Hebrewes . But Doctor Willet , I hope , takes ( mysticall ) for a darke and obscure shadow of things to come , such as the festiuall dayes vnder the Law were , kept in remembrance , not of spirituall and eternall , but of temporall benefits , which were shadowes of spirituall and eternall benefits to come : And in this sense , the Lords Day is not mysticall , for it is not kept in remembrance of temporall benefits , which are shadowes of spirituall and eternall , but in remembrance of Christs Resurrection , by whom we are put in present possession of our spirituall rest and life , and in hope of eternall . In respect whereof , as it is a memoriall signe of the Resurrection of our Sauiour , so is is a demonstratiue signe of the benefit which wee enjoy of spirituall rest , and prognosticall of our eternall , and therefore is called a figure and type , by Saint Augustine . Thus taking a mysterie in a large sense for any significant signe in Religion , it may be called mysticall . The Sacraments of the new Testament are called mysteries by the Ancients , not in the sense that the Sacraments of the old Testament were called mysteries , for they were so called , because they were darke and obscure shadowes of things to come ; but our Sacraments are the liuely Images of the things themselues , by reason of the plaine and manifest Word of the Gospell annexed to them . By this distinction Saint Augustine and Doctor Willet may be agreed .

PP .

It is still obiected , The benefits of God ought to bee remembred , specially Christs notable benefits . Ans. It is one thing to remember , another thing to remember with solemne festiuities . To remember , is a morall dutie and perpetuall : for we ought to keepe , not onely an anniuersarie , but also a weekely and daily remembrance , But to celebrate an Anniuersarie solemnitie , and to keepe a Sabbath of rest in remembrance , it is a pedagogicall ceremonie of the Iewes , &c.

ANS.

Wee thinke it sufficient to haue made that obiection once , because it hath neuer yet beene answered : but yee propone it often to assay , if yee shall bee able to fall on some solide solution at last ; yet like an euill Archer , the longer yee shoote , yee stray the further from the marke : Yee thinke an Anniuersarie remembrance may be kept , but an Anniuersarie solemnitie should not bee celebrated : yee hide your minde from simple people vnder a mysticall solemnitie of words , but to speake that plainly , which yee call the celebration of an Anniuersarie solemnitie , your meaning must be , if yee contradict the Act , that preaching should not bee made , prayers , thanksgiuing , and prayses should not be offered on certayne set times in the yeare , in remembrance of Christs Natiuitie , Passion , &c. If yee will haue no such exercise to bee vsed , what Anniuersarie remembrance is it that yee would haue obserued ? Is it a priuy meditation in our Chambers , whereunto neither God nor Man is priuie , or some occasionall remembrance in our Lectures and Sermons , as they fall out now and then ? Is this the thankfulnesse that wee are taught by the light of Nature and the Word of God , to render for the inestimable benefits of our redemption , which God hath vniuersally and publikely bestowed vpon all ?

Oh , but to keepe a Sabbath of rest in remembrance , say yee , is a pedagogicall ceremonie . To keepe a mysticall rest , such as the rest of the Sabbath was , is pedagogicall : but to keepe a rest for the more commodious and solemne performance of a great and diuine action , such as the commemoration of Christs Birth , Death , &c. is not pedagogicall , but necessary for the commoditie , and celebritie of the worship , which cannot bee well and worthily performed without cessation from other seruile businesse . That this is the vse of the rest commanded in his Maiesties Proclamation , is manifest by the reasons set downe therein , in these words : That euery one may the better attend the holy exercises , which are to bee kept in the Church on these times . Yee are cunning to deceiue the simple with ambiguitie of words . There is a rest that is ciuilly kept , which is a cessation from our ordinary workes for some other ciuill employment , as for marriages , triumphs , weapon-shewings , and such like ; this rest is lawfull , but it is not Sabbaticall . There is a rest kept superstitiously , as when men ceasse from their labours , for some foolish feares of ill successe , by reason of the time : this is not called a Sabbath of rest , but a superstitious rest . There is a rest kept idolatrously for the honour of idols , as the Bacchanalia , Floralia , and the holy dayes proclaymed by the Israelites , for honour of their golden Calfe : These are damnable rests . Finally , there is a rest that is kept religiously , and this rest is kept either for celebritie and commoditie of the religious action onely , or mystically : for commoditie and celebritie of the religious seruice , a rest is kept in all the solemne times of fasting : a rest is kept in the houres of Prayers , or Preaching , and other diuine Seruice . And such is the rest , that his Maiestie hath appointed to bee obserued . The rest , kept mystically , was a significant rest of some thing by-past , present , or to come ; such was the rest of the Iewish Sabbath , and of the Legall Festiuities , and such Augustine holds , and other many good Diuines , our rest on the Lords Day to be , from the fourth to the Hebrewes . This is called a Sabbath of rest , such a rest his Maiestie hath not commanded ; but a rest for commoditie and celebritie of the diuine Seruice only , which in nothing is like to the Iewes Frontlets , Phylacteries , and such other Legall shadowes .

PP .

Pope Alexander the third gaue this reason , wherefore the Romane Church kept not a Holy day to the Trinitie , Quoniam Ecclesia Romana in vsu non habet , &c. Because , sayes he , Glorie to the Father , and to the Sonne , and to the holy Ghost , and other such like things , belonging to the praise of the Trinitie , are daily vttered . The Popes reason is grounded vpon this rule , Whatsoeuer is intreated or remembred in the diuine seruice ordinarie , ought not to haue a speciall Holy day , to celebrate the memorie of the same , beside the day alreadie decerned by the Lord . We assume , Christs Natiuitie , Death , Resurrection , &c. are not onely the continuall meditation of a Christian in priuate , but also a remembred , and intreated in the ordinarie and publique seruice . Euery Communion Sonday is a Passion Holy day . Euery Sabbath , that Christs Natiuitie is preached , is a time of remembrance of his Natiuitie . But to ordayne an Anniuersarie day , or houre of rest , for commemoration of his Natiuitie or Passion , and specially vpon a weeke day , is a Iewish rudiment , and a preiudice to Christian libertie .

ANS.

I answere to the Proposition first , and I grant , that whatsoeuer is remembred in the ordinarie diuine seruice , ordinarily and particularly , such as , Glory bee to the Father , the Sonne , and the holy Ghost , which was said in the diuine seruice ordinarily and particularly , that needes not any particular commemoration vpon some speciall time , sayes Pope Alexander : but the inestimable benefits and actions of our Sauiour , which were not ordinarily and particularly remembred in the daily seruice , but onely in the rehearsall of the Creede , where all the Articles of Religion are remembred ; Pope Alexander thought , that for commemoration of these , a set time was necessary . So the Proposition , which is your ground , being taken according to the Popes minde , is against you .

Next , I answere , your Assumption is false : These benefits are not the continuall meditation of Christians in priuate ; for I am assured , if yee bee a Christian , yee did not meditate on these things Christianly , when yee did meditate this Pamphlet against the honour of Christ his Passion , Resurrection , Ascension , and against the power of the Church .

Thirdly , where yee say , That they are remembred in the ordinarie and publique seruice , that falleth out sometimes , but not purposely . When it happens , it is by occasion , and generally that they are touched , because they occurre in your Text perhaps . Otherwise , they may lye buried seuen yeares before they be purposely remembred . And when yee say , That euery Communion Sonday is a Passion Holy day , I would demand , whether it were lawfull on the Saterday or Friday before that Communion Sonday , to make a Sermon on the Passion for preparation of the people to the Communion , as I hope , you haue practised sometime your selfe . Now , if this , which your selfe and many others haue done , bee lawfull , is it not lawfull also to doe the like on Friday before Easter , which is a Communion Sonday by the acts of our Church ? And this is all , that they ordayned by the Act of the Assembly at Perth , touching the remembrance of the Passion . Further , to that which yee say , That euery Sabbath whereon the Natiuitie is preached , is a time of remembrance of his Natiuitie : I answere , That it is but occasionall , and so falls out by the Text which the Minister teaches ; but neither doe the people resort purposely to Church to heare the Natiuitie intreated at that time , nor does the Minister intreat of it at large , as the same ought .

Finally , yee conclude with that often repeated calumnie , that to ordayne a certayne anniuersary day , or houre of rest , for commemoration of these benefits , is a Iewish rudiment , and a preiudice to Christian libertie . The first is false : For the appointing of houres and times weekely , monethly , or yearely , for preaching any part of the Gospell , is no Iewish rudiment , but a lawfull , good , and wise Christian policie , practised 1500. yeares before yee were borne , throughout the whole Christian world , and allowed by the best Diuines both in the primitiue and reformed Church . So farre is it from being a preiudice to Christian libertie , that herein a principall part of our libertie consists , that we are not astricted in the worship of God to Times , Places , or Persons , and others such circumstances by the Gospell , but haue libertie to choose and appoint such as wee thinke most expedient for the honour of God , and edification of his people : of the which libertie the purpose of your Pamphlet is to spoile vs , in the Sacrament astricting vs to the gesture of sitting onely , and for Gods publique worship , to the Lords Day onely ; as if the Church had no power to appoint preaching , prayers , and diuine seruice to be done at any other time , or the Sacrament to bee receiued in any other fashion .

PP .

As for the sift day of Nouember , it is not an Holy day ; it is not a day of cessation from worke , which is one of the chiefe elements of an Holy day , &c. Anniuersarie commemoration of a benefit , with a cessation from worke , suppose for a part of a day , is Iewish .

ANS.

If an Anniuersarie commemoration of a benefit with cessation from worke , suppose for a part of the day , bee Iewish , then the sift of Nouember ( yee forget the sift of August ) must bee Iewish : for on it , there is an Anniuersarie commemoration of an exceeding great benefit , and a cessation from worke , during the space of the commemoration , which is a part of the day : Therefore , according to your reason it must be Iewish . Where yee say that cessation from workes is one of the chiefe Elements of a holy day , it is true , if the cessation , and rest be a part of the worship ; but if it bee only accessorie to the worship , and a circumstance thereof , it is no Element of a holy day . The rest of the Iewish Sabbath , and Iewish Festiuities was a mysticall part of the worship , but the cessation which is only appointed for commoditie , & celebrity of the worship , such as that which is commanded to be kept by the Proclamation on these fiue dayes , and we are in vse to keepe at our weekly preaching , and Prayers , and vpon the sift dayes of August and Nouember , is only accessory , and serues for commoditie , and celebritie of the worship , without which the same could not duly be performed .

PP .

Grant the keeping of holy dayes to haue beene at the beginning a matter indifferent , The seuenth Reason . and setting aside all the former Reasons , yet ought they to be abolished , because according to the rule of the Fathers commended to vs by Zanchius , Non male igitur fecerunt , qui omnia praeter diem Dominicum aboleuerunt , Things indifferent when they are abused and polluted with Superstition , ought to be abolished .

ANS.

If all things indifferent which haue beene polluted with Superstition ought to be abolished , then all the Parish Churches in Scotland should be demolished : for to preach or not to preach in them is a thing indifferent . Ringing of Bels in time of Popery was abused superstitiously , kneeling , ( an indifferent Ceremonie which may bee vsed , and not vsed at Prayer ) hath beene most vily abused to Idolatry in praying to Idols ; singing was abused to Superstition , and Idolatry , for Hymnes were sung to the Virgin Mary , yea , to her the hundred and fiftie Psalmes of Dauid were diuerted or peruerted , and sung in a strange Language . Shall it therefore follow , that there should be no ringing of Bels , no kneeling at Prayer , no singing , or reading of Psalmes ? This is absurd to say .

Albeit Zanchius sayes , non male fecerunt , &c. Hee sayes not simply , that they ought to bee abolished ; nor does hee reprooue them , who retayned the dayes kept by the ancient Apostolike Church , Quanquam Ecclesiae Christi liberum est , sayes he , quos velit praeter Dominicum dies sibi sanctificandos deligere , honestius tamen & laudabilius , atque vtilius est , eos sanctificare , quos etiam vetus , atque Apostolica , puriorque Ecclesia sanctificare solita fuit . Now , if ye demand what Zanchius vnderstood by the Apostolike Church , hee answeres it himselfe : Nomine veteris & Apostolicae Ecclesiae , cam intelligo , quae à tempore Apostolorum per annos fere quingentos durauit , vsque ad Gelasium , qui praefuit Romanae Ecclesiae , Anno 495. I maruell how ye can cite Zanchius so confidently for you , as if he had disallowed the obseruation of these dayes . And if ye will stand to his doctrine and iudgement , our controuersie shall soone be at an end . For this hee sayes expresly , that the Church hath power to make choice of the dayes shee likes best , and sanctifie them besides the Lords Day . If ye will haue vs yeelding to Zanchius , when he sayes , non male fecerunt , doe ye also yeeld to him , when hee sayes , Ecclesiae liberum est , quos velit dies sibi sanctificare . But to the end the singularitie and noueltie of your doctrine may bee euident , and our defence may bee seene to agree with the Primitiue Church her practice , and the iudgement of the best Diuines amongst the reformed , wee grant with Zanchius , that they who abolished all dayes did not ill , but well in respect of the time , and estate of their Church : As for example , it was not euill done by our Church , to discharge the obseruation of all Festiuall Dayes , because in the beginning , they could not be lawfully obserued for the raritie of Preachers at least vniuersally ; for in Congregations where Pastours were wanting to inform the people , the obseruation of them should haue entertayned the superstitious conceit , which the Papists formerly had of them . Neither did they euill in Zanchius iudgement , that retayned the dayes obserued by the Primitiue Church ; consequently in appointing on these 5 dayes Sermons to be preached and diuine Seruice done , cannot be euil . Specially , if we shall consider , how notwithstanding of all the Acts , Ciuil , and Ecclesiastick made against the superstitious obseruation , and prophane abuse of Zule day , our people could neuer bee induced to labour on that day , and leaue their idlenesse : and wheresoeuer diuine Seruice was done that day , as in Townes that haue alwayes morning and euening Prayers , they were euer perceiued to resort in greater numbers on that day then any other to the Church : So these dayes being spent prophanely by the greatest sort and superstitiously by many , these euils could not be better remooued , then by Doctrine and diuine Seruice , whereby the time is well spent , and these conceits of the people driuen away , and their opinions consuted in the time , when the same are most pregnant .

Saint Paul tooke occasion by inscription of the Altar in Areopage , To the vnknowne God , to preach the true God to the Gentiles : thereby he did not authorize their Superstition , which he there cals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but refuted it with a diuine Sermon : he also kept the Iewish Sabbaths and Pentecost , which both were abolished ; not to confirme the Iewes in the Pedagogie of the Law , but to take the commoditie of the time , and confluence of people in it , for preaching the Gospell , that he might draw them with time from the shaddowes to the substance , and truth in Christ . So wee who haue the like occasion by confluence of our people on that day to Church , haue not done euil to appoint sermons to bee made on the day of the Natiuitie , that the people may thereby be drawne from profanenesse and superstition to the true worship of God , and to the religious exercises vsed in the Primitiue Church on that day ; whereof the Sermons preached by Saint Augustine and many others , yet extant in their Monuments , beare witnesse : as also that in obseruing this , and the remanent dayes , we might keepe a conformitie with them , which Zanchius holds to be honest , laudable , and profitable . Finally , that in so lawful a thing we might giue odience to his Maiestie our Souereign , desiring an vniformity amongst the Churches of his Maiesties Dominions , in things which are neither against pietie nor good manners , and haue beene obserued vniuersally throughout the World in the most pure Ages of the Church .

PP .

The same Zanchius sayes in the place aforesaid , If any Feasts were celebrate before religiously , and holily , but therafter were contaminate with Superstition and Idolatry , that worthily they were taken away by our Reformers , who imitated herein the example of Ezechias breaking to poulder the brazen Serpent , when it was abused to Idolatry .

ANS.

Zanchius in these words compares not the Brazen Serpent with the diuine Worship , and Sermons appointed to bee made by our Church vpon the fiue dayes ; for in them there is neither superstition , nor false worship , nor is there any burthen layd vpon the Church , but a profitable policie established : hee onely compares the Brazen Serpent abused to Idolatry , to the abuses , superstitions , false worships , wil-worships , and the intollerable but thens laid on the Church in Popery , by the multiplication of Festiuall Dayes ; which were indeed to bee abolished , because the same did not only equall but surpasse the Legall Ceremonies of the Iewes .

PP .

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 ?

ANS.

We worshippe not Christ by obseruation of the day , but by the obseruation of an euangelicke and lawfull worshippe done to him vpon the day . With this ambiguitie from the beginning , ye presse to abuse the Reader : for the obseruation of a day is taken ( as wee said before ) two waies ; eyther for a sacramentall and mysticall obseruation , that is , when the day is obserued as a type of some spirituall or eternall benefit to come : This obseruation of a day , is a part of the worship , and we condemne it as yee doe : or it is taken for the obseruation of a fit occasion , and time , to the exercise of religious and diuine Seruice , as we obserue the dayes of fasting , houres of prayers , preaching , and exercise . This manner of obseruation is onely accessorie to the worship , and is no part thereof ; and so we obserue the fiue dayes .

The Papists in dedicating dayes to Saints , appointed dayes to be kept mystically , and not circumstantially onely : When we dedicate a day to Christ , we dedicate it not as a mysticall signe , and make it a part of his worship , but as a meete circumstance for the worship to be performed to him . And whosoeuer he bee that holds Christ may not be worshipped on these dayes , and on all dayes and times priuately , and publiquely , is a dogmatist and teacher of will . worship : for if the Apostle call this a Doctrine of will . worship , Touch not , taste not , such and such things as are in themselues indifferent ; certainely by the same reason , he who out of the temeritie of his singular , proud , and wilfull opinion sayes , Teach not on such a purpose ; Heare not such a purpose ; Worship not after such a manner ; Giue not thanks for such a benefit vpon such a day ; not because the doctrine and worship is vnlawfull in it selfe , but by reason of the time , which is an indifferent circumstance , Non est verus Apostoli interpres , sed verè dogmatistes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

PP .

That which lawfully hath beene abolished by ciuill and Ecclesiasticall Lawes , The eighth Reason . and by consent , and vniforme practise in the contrarie without interruption , and beyond the prescription of time allowed to things moueable ( put the case that Holy-daies were things moueable , and indifferent ) and hath beene borne downe by Sermons of all the most reuerend Preachers since the reformation , corrected with censures , and abiured by publique oathes of Preachers , and Professours , cannot lawfully be receiued and put in practise againe .

ANS.

Your assumption must be this . But to make commemoration of the inestimable benefits of our redemption vpon the fiue anniuersarie daies , hath beene abolished lawfully by ciuill and Ecclesiasticall Lawes , &c. This assumption is false , in all the parts of it ; for first , as we haue shewed the , obseruation ordayned by the Act at Perth was neuer abolished by Ciuill or Ecclesiasticall Lawes , nor yet by consent and vniforme practise of the contrarie : Onely the superstitious obseruation of these dayes with opinion of necessitie , as a part of diuine worship , and the profane abuse thereof , with excessiue banqueting , playing , and carroling was condemned . Secondly , to your prescription of time in things moueable , I answer , that circumstantiall ceremonies belonging to Religion , are alwaies alterable , and neither can bee abolished nor established by prescription : for if prescription had force in such things , then the space of 1200. yeares , during which time these fine dayes were obserued vniuersally throughout the whole Christian world , should haue greater force to establish the obseruation of them , then the abrogation of seuen and fiftie yeares in durance onely . Continuance of time does not establish without change such things , but giues occasion to alter them rather , when the alteration makes for the honour of God , the edification of his Church , and auoyding corruption . Thirdly , the Sermons of reuerend Preachers condemned onely , the superstitious and profane obseruation of these dayes , and not the obseruation made by the Primitiue , and by the reformed Churches in our time , which is the obseruation onely commaunded by the Act of Perthe . Fourthly , If any were censured , it was not for any fault in the action it selfe , but for transgression of the Ecclesiasticall order , and the scandall , which might haue followed thereupon ; as the censures which wee now vse against these , that refuse to performe the diuine seruice appoynted to be done on these times , are not inflicted for any fault that is in omission , in regard of the time , but onely in regard of the order and policie of the Church , which being contemned , giues offence to the simple , and breaks peace and vnitie . Fiftly , we neuer abiured with oathes publique or priuate , the obseruation now required ; the dedication of dayes imposed vpon the conscience , with opinion that they are sanctiores , & sacratiores alijs diebus , & pars diuini cultus , we detest , and abiure : for nothing can be imposed vpon the conscience , but by the precept of God onely . The Canons of the Church in matters indifferent , doe not oblige the conscience ratione rei praeceptae quasi pars sit aliqua aiuini cultus : sed ordinis & politias causa tantum . So the Canons of the Church made for obseruation of these fiue dayes , bindes not the conscience to the obseruation thereof , as a part of diuine worship , and as the commaundement of God bindes vs to the obseruation of the Lords Day : for it is the will of God , that on the Lords Day , we be religiously exercised , and therefore our obedience in that point , is a part of his worship : but to be exercised in Gods publique worship on another day , is not Gods expresse will , yet it is his will , that we should heare the Church , and obey her ordinances in all things that tend to edification , and serue for good order , whereof God is the Author . To conclude , seeing the obseruation of these fiue daies , as the same is prescribed in the act at Perthe , is neither contrarie to any Law , Ciuill , or Ecclesiastique ; nor condemned by the practice , doctrine , and censures of our Church , nor abiured by oathes : And therefore may lawfully be restored , receiued , and put in practise againe by our Church .

PP .

Hooker , and Sarauia , vrged for maintenance of their ceremonies , Law , custome , prescription ; and craues that the impietie and vnlawfulnesse of their ceremonies be proued , or else let the Non-conformists , conforme . May we not plead after the same manner for our former order so long established , that they proue it was impious , and vnlawfull , before we make a change ?

ANS.

Ye may not pleade , because the change is alreadie made in a lawfull Assembly , which had power to abrogate all Statutes of Ecclesiasticall matters , that are found noysome , vnprofitable , disagreeing with the time , and abused by the people : as is set down in the confession of Faith , and seuenth Chapter of the Booke of Discipline , concluded anno 1581. Such were the acts made before concerning Holy-dayes : for first , they were noysome , in that they were not conforme to the practise of the Primitiue Church , or yet of the later reformed , and so in that poynt did breake vnitie . Next , vnprofitable , because they fostered prophanenesse and superstition in the hearts of the people , who by want of information of Doctrine , did superstitiously or prophanely obserue these dayes . Thirdly , they agreed not with this time , wherein it was expedient that the religious Commemoration of the benefits of Christ should be restored iure pastliminio : for it is not enough to dispossesse idolatrie and superstition , the violent eiecters and occupiers of the possessions of true Religion ; but she ought to be restored to the old right and priuiledges of times , and places , lawfully and wisely dedicated to her before . Last of all , the discharge of diuine Seruice , on these daies was come into abuse amongst the people , the preciser sort counting it a part of Gods worship , and obedience to his will , not to doe seruice vnto God on these dayes ; and the profane taking thereby occasion to be more licentious : And therefore it was needfull in a manner to restore the obseruation of these times .

PP .

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 indifferent 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 Booke 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 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 his credite , 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 Easter-day 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 Wisdome 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 yeare before Papistrie : for Papistrie hath been in the Church euer since the daies of the Apostles : yea the mysterie of iniquitie was working in their times . The errours of the Orthodoxe Church were the beginnings of 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 . Iehn 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 .

ANS.

Now yee come to the iudgement of the reformed Churches . And here I wish the iudicious 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 .

ANS.

They in Geneua who obserue the day of Natiuitie , and Easter , approue the practise and order of the Church of Heluetia , who obserue all the fiue : and there is as great reason , why on the other three dayes , the Passion , Ascension , and sending downe of the holy Ghost , should be remembred as the Natiuitie , and Resurrection . If by the learned ye vnderstand these whom ye doe afterwards name Farellus , Viret , and Caluine : I am perswaded no man will thinke , that either they or any other such Pastors of the Church would haue bin forced to practise that which was vnlawfull in it selfe , and a superstitious will-worship ; either by Magistrate , or People .

PP .

Farellus and Viret remooued all Holy-dayes out of the Church of Geneua , as Caluine testifies . The same decree , which banished Farellus and Caluine out of Geneua , brought in other Holy-dayes . They were all againe abrogate , except the Sabbath day : Howsoeuer after , came in the keeping of Pasche , and the Natiuitie .

ANS.

The iudgement of Caluine touching the abolition of the Festiuall dayes in Geneua , may be seene in his 118. Epistle , where he professes , that it was done se inscio , ac ne optante quidem . And a little after subioynes , Ex quo sum reuocatus , hoc temperamentum quaesiui , vt Christi Natali● celebraretur vestro more , alijs autem diebus extraordinariae supplicationes tabernis mane clausis fierent ; à prandio ad suas operas , & res agendas quisque abiret . And albeit in that place , he confesses , that the abrogation of the Festiuall dayes did not grieue him , yet he protests as followes , Hoc tamen testatum esse volo , si mihi delata optio fuisset , quod nunc constitutum est , non fuisse pro sententia dicturum . If Caluine had thought as ye doe , that December Christmas is a iust imitation of December Saturnall of the Ethnicke Romanes , and that the obseruation of the rest of the Festiuall dayes , had beene a superstitious kinde of Will-worship , and a Iudaicall Pedagogie he would neuer haue consented to the keeping of the Natiuitie ; and would not only haue abolished the holy dayes by his suffrage , if the same had beene in his option , but also testified to the world his dislike of them by his Pen , and writing . But , that all may see , how different his iudgement is from yours , he concludes with these words : Nectamen est , cur homines adeo exasperentur , si libertate nostra , vt Ecclesiae aedificatio postulat , vtimur : quemadmodum nec vicissim praeiudicio esse morem nostrum aequum est : By these words it is manifest , that in Caluines iudgement , the obseruation , and abrogation of these dayes consists in the power and libertie of the Church ; and that the obseruation of them in it selfe , is not vnlawfull , but a thing indifferent , to be vsed , and not vsed , as the edification of the Church requires ; which iudgement wee imbrace and follow .

PP .

Caluine was so farre from liking of Holy dayes , that hee was slandered of intention to abolish the Lords Day .

ANS.

His Doctrine shewes the last to bee a calumnie : his practise , and iudgement declares , that hee did not mislike the obseruation of the dayes vsed in the Primitiue and other reformed Churches .

PP .

The Belgike Churches in their Synode holden at Dort , Anno , 1578. wished that only the Lords Day might be celebrated . Luther himselfe in his Booke De bonis Operibus , set forth , Anno , 1520. wished that there were no Feast Dayes amongst Christians , but the Lords Day . And in his Booke to the Nobilitie of Germany , he sayes , Consultum esse , vt omnia festa aboleantur , solo die Dominicoretento .

ANS.

This wish , Luther , and the Belgike Churches conceiued out of their miscontentment at the number , corruptions , and superstitions of the Festiuall dayes , besides the Lords Day , as ye doe . The late Councell holden at Dort , Anno 1618. did celebrate the Feast of Christs Natiuitie most solemnely for the space of three dayes : so the practise of these Churches and of Luther shewes that they agree in iudgment with vs touching the obseruation of the fiue dayes .

PP .

Howsoeuer forreine Diuines in their Epistles and Councels speake sometimes sparingly against Holy dayes , when their aduice was sought of Churches newly risen out of Poperie , and greatly distressed : they neuer aduised a Church to resume them , where they were remoued .

ANS.

If forreine Diuines had esteemed the obseruation of these fiue dayes a Iudaicall Pedagogie , a rudimentary instruction , a superstitious wil-worship , as ye doe , they had spoken no more sparingly thereof , then they do of other like things in the Papisticall Church . Where yee say , that they neuer aduised Churches to resume them , who had once remooued the same , Caluine in his one and fiftieth Epistle aduises the Monbelgardens not to contend against the Prince for not resuming of all Festiuall dayes , but only such as serued not to edification , and were seene to be superstitious , such as the Conception and Assumption of the blessed Virgin : In festis non recipiendis ( sayes hee ) cuperem vos esse constantiores , sic tamen , vt non litigetis de quibuslibet , sed de eis tantum , quae nec ad aedificationem quicquam factura sunt , & superstitionem prima ipsa facie prae se ferunt , &c. And in the end of the Epistle , answering one Obiection , which is frequently vsed in our Church , he saies ; Quod autem vos terret offendiculorum periculum , si quam nouamagendi formam receperitis , quae non sit nostris Ecclesiis vsitata , id quidem meritò facitis : Sed quia non eò ventum est perfectionis , quin optemus adhuc progredi , hic timor vos impedire non debet ab ijs ritibus admittendis , quos alioqui non liceat ponitus improbare . What these Ceremonies were , whereof he speakes , ye will find in the same Epistle , to wit , the administration of the Communion to the sicke , and to persons who are to suffer ; Baptisme by Mid-wiues , which simply condemnes , Rites in buriall of the dead , and Festiual dayes which they were vrged by the Prince to resume , after they had beene remoued from amongst them . But this and such other peaceable and modest aduices giuen by Caluine , and other Learned Diuines , yee ascribe to want of consideration .

PP .

They had not leisure to consider narrowly the corruption of euery errour that preuailed in their time , the worke of reformation was so painfull to them ; I wish therefore that the iudicious Reader would ponder their Reasons set down in this Treatise .

ANS.

The ancient Diuines Saint Chrysostome , Ambrose , Ierome , Augustine , ye haue condemned of folly : now Caluine , Zanchius , Chemnitius , and the best Diuines of the reformed Church yee esteeme inconsiderate in this point . But if the Reader shall take leisure to peruse the Learned Dispute of Chemnitius against the Councell of Trent , touching this head ; & the profound Doctrine of Zanchius vpon the fourth Command , he shall find that these Diuines haue considered the Question narrowly enough . Yet ( I must confesse ) that neyther they nor any other Diuines haue found out the errours set downe by you in this Pamphlet , which if hee take paines to ponder as ye wish , he shall find such things therein as no sound Diuine in the Christian World did euer dreame of before you .

PP .

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 Ceremonies , then the other reformed Churches , as Gretserus the Iesuite hath obserued . Caluino-papistae Angli vt in alijs , qua adritus , & Ceremonias pertinent , longe liberaliores sunt , quàm Puritans in Gallia , Germania , Belgia ; ita & in Festis retinendis longe largiores .

ANS.

Hitherto ye haue neither alledged the practice of any reformed Church , nor the iudgement of any learned Diuine for your opinion . Now ye beginne vnchristianly to inueigh against the renowned Church of England , and are not ashamed to bring the impure words of a Puritan Papist , wherein , as hee vtters his miscontentment on the one side , so doe yee on the other ; both standing for extremities , while as hee will haue all , and ye will haue none : The Church of England keeping the middle course is condemned of both , for her moderation ; but she regardeth little to be iudged of you , or of mans day . What are yee that iudge another mans Seruant , who stands or fals to his owne Master ?

PP .

They obserue not only the fiue Holy dayes alreadie mentioned , but other dayes also dedicated to Christ , &c. They keepe also a number of Saints dayes : so that their dayes in number are more , then the Iewes themselues obserued . The Reasons alreadie alledged against dayes dedicated to Christ may serue also against dayes dedicated to Saints and Angels .

ANS.

If ye haue no stronger reasons to alledge against dayes dedicated to Saints and Angels , then ye haue vsed against the fiue dayes dedicated to Christ , the Papists who obserue these dayes will not regard your enmitie , much lesse the Church of England , which obserueth no dayes , but such as are dedicated to the honour of God only , as we said before .

PP .

We may look assuredly , that the fiue dayes presently vrged will bring in all the rest , to make vp our conformitie with out Neighbour Church , which to vs is not lawfull . They were neuer remoued from amongst them ; we haue abandoned and abiured them , &c.

ANS.

This is an inuidous Prophesie , contrarie to the experience we haue had of his Maiestie , who for conformitie with our Neighbour Church , hath neuer pressed vs with any thing vnprofitable for vs to receiue . The obseruation of the fiue dayes restored in our Church , makes vs no more conforme with the Church of England , then with the greatest number of the best reformed Churches in Europe , and with the Primitiue Catholike Church , whilest she yet flourished in greatest puritie of Doctrine and Discipline , in the dayes of Tertullian , Ghrysostome , Ambrose , Augustine , Ierome , and such other notable Lights . And as long as it shall please almighty God to blesse vs with the continuance of his Maiesties most happy Gouernment , wee are assured to be preserued from Heresie , Superstition , Idolatry , and such like corruptions . I beseech God , that our ingratitude , murmuring , grudging , suspitions , and misconstructions , doe not prouoke God to stop the breath of our nostrils , and remooue the Lords Annointed , vnder whose shaddow wee haue enioyed peace and quietnesse aboue all the Nations that are about vs .

PP .

To conclude then , to esteeme one day aboue another , in respect of any mystery , certainly knowne , or commonly reputed to haue beene wrought vpon that day ; to testifie this estimation , by cessation from worke : To deuise a particular seruice to be done vpon it , accounting that forme or part of seruice acceptable to God , because it is performed on that day : is to obserue a day . And in this manner doe wee obserue the Anniuersarie dayes . The same reason may bee applyed to an Anniuersary houre .

ANS.

The Proposition I admit , the Assumption I deny : for albeit any mysticall or memorable worke were certainly knowne to haue beene wrought vpon such a time , yet to esteeme aboue another , except it were sanctified by diuine Institution , wee count it Superstition . So albeit wee certainly know the memorable workes of his Maiesties deliuerance to haue beene wrought vpon the fist of August , and the fist of Nouember ; yet we doe not esteeme these dayes aboue other dayes , as if the seruice done on them , were more acceptable to God , in respect of the time : but wee doe only esteeme them as meete circumstances for the thankesgiuing appointed to be made on them to God . The same estimation we haue of the fiue dayes , as wee haue ost said before .

That our Sauiour was borne vpon the 25. of December , no man ( I thinke ) knowes certainly : the common reputation we hold as vncertaine . Therefore wee doe not thinke , the commemoration of Christs Natiuitie vpon that day , and our thankesgiuing therefore more acceptable to God by reason of the day ; nor doe wee thinke cessation from worke on that day a part of diuine worship , at it was held in time of Papistry , and is yet by many of our common Professours that lacke instruction : but the worship we doe , is vnto God for his honour , not for the day ; and the cessation from work is for the commoditie , and celebritie of the worship . The Act of Perth ordaynes the people to be thus instructed , and the superstitious conceite of the time rebuked . Finally , choice is made of this , and the other dayes , not for any mysterie esteemed to bee in them more then in other dayes , but for conformity with the Primitiue Church , the reuerence of whose authoritie in matters of this nature , must be of great force to draw Churches of diuers iurisdictions that agree in doctrine , to vnity in points of externall policie : which vnity is far to be preferred to the priuate custome of any Church , or the singularity of any mans opinion and fantasie . And therefore ZANCHIVS said well , and wisely in the places cited before , That albeit the reformed Churches haue liberty to sanctifie what dayes they thinke good , yet it is more laudable , honest , and profitable , to sanctifie these which the most pure , Apostolick , and Primitiue Church sanctified . So to conclude , we obserue no day for mystery , or with opinion of necessitie , but only for commodity and policie . And this obseruation is approued by the iudgement of the best Diuines in the reformed Church .

The consent of the Reformed Churches and Diuines for keeping the fiue Holy Dayes .

Heluetica Confessio de Ferijs , Art. 24. PRaetera , si Ecclesiae pro Christiana libertate memeriam Dominicae Natiuitatis , Circumcisionis , Passionis , & Resurrectionis , Ascensionis item in Coelum , & missionis sancti Spiritus in Discipulos , religiosè celebrent , maximoperè probamus :

That is to say , If the Churches , according to their Christian Libertie doe celebrate religiously the memory of the Lords Natiuitie , Circumcision , Passion , Resurrection , his Ascension to Heauen , and the sending downe of the holy Ghost , wee doe exceedingly approue it . Beza speaking of this Confession in his first Epistle sayes , Dico Helueticam , & Gallicam Confessionem , cui innumerabiles paenè Ecclesiae subscripserunt , nullare prorsus differre : that is , The Church of Heluetia , and France differ in nothing , and haue but one Confession , whereunto innumerable Churches haue subscribed . All the reformed Churches did agree in this point of the Confession touching the obseruation of the fiue dayes , our Church only excepted ; which now hauing condescended to a Conformity with the rest , by the Ordinance of the Assembly at Perth : the same will bee allowed of all , that preferre the peace and vnitie of the Reformed Churches to the singularitie of their owne opinions .

CALVIN . Col. 2.16 . ATque dicet quispiam , nos adhuc retinere aliquam dierum obseruationem . Respond . Nos dies nequaquam seruare , quasi in ferijs esset aliqua religio , aut quasi fas non sit tunc laborare , sed respectum haberi politiae , & ordinis , non dierum :

that is , Some will say that we yet retayne some obseruation of dayes . I answere , We keepe not dayes , as if there were any Religion in the festiuall time , or as , if it were not lawfull to labour on them , but a respect is had of Policie and Order , not of dayes .

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 quoque dierum sanctificationem , quibus memoria recurrit , celebrataque in veteri Ecclesia fuit , Natiuitatis Domini nostri Iesu Christi , Circumcisionis , Passionis , Resurrectionis , Ascensionis in Coelum , Missionisque 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 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 ●…sse hominibus , sed longè alia ratione , ac modo , nimirum parùm differente à nostroritu , quo adhuc in Ecclesia nostra Tigurina Natiuitatis , Circumcisionis , Passonis , Resurrectionis , & Ascensionis Domini , Missionisque sancti Spiritus , Deiparae Virginis , Ioannis Baptistae , Magdalenae , Stephani , & Apostolorum Domini Festa celebramus : neminem eorum interim damnantes , qui post Dominicam , aliam nesciunt Festiuitatem : videmus enim veterum monumenta perlustrantes , liberum hoc Ecclesiae semper fuisse , vt quisque 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 matter of little moment .

PARAEVS cap. 14. ad Rom. hyp . 4. FEria Dominicalis , Natiuitatis , Resurrectionis , Ascensionis Domini , & Pentecostes , 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 , tale hoc est : vtile enim est praecipuas Dei patefactiones , & beneficia in Ecclesiam collata , stato tempore publicè rep etere , & 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 consensufiunt , quàm quae aliâs 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 manifestations 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 quoque die recurrentem , alio● dies , non ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed ad peculiarem 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 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 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 .

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 : 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 excrease 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 profitable catechizing , that the primitiue Church vsed for the triall of young 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 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 Paftors .

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 cire , 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 : 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 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 sinem pueritiae , aut ineunte adolescentia , repraesentabantur iterum à parentibus , & ab Episcopo examinabantur , secundùm formulam Catechismi , quam tunc habebant certam , & communem . Quò autem hac actio , quae alioqui grauis sanctaque meritò esse debebat , plus reuerentiae haberet , ac dignitatis , ceremonia quoque adhibebatur manuum impositionis . It a puer ille fide sua approbata , cum solenni benedictione dimittebatur , &c. Talem ergo manuum impositionem , qua 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 enimesset 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 nostra capitum , in qua vniuersa fidelium Ecclesia consentire sine controuersia debet . Puer decennis Ecclesia se offerret , ad edendam fidei confessionem : regaretur 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 , teste , & spectante Ecclesia profiteratur . Hac disciplina si hodiè valeret , profectò parentum quorundam ignauia acueretur , qui liberorum institutionem quasi rem ad so nihil pertinentem , securè negligunt , quam tunc sine publice dedecore omistere non possent : maior esset in populo Christiano fidei cousonsus , nec tanta multoruminscitia , & ruditas : non adeò temerè quidam nouis & peregrinis dogmatibus abripereutur , omnibus denique 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 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 .

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 necessity 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 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 puolike 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 Insant should be baptized in coetu aliquo . Si enim infans clam baptizetur , nullis adhibitis testibus , illud neque respondet ordini à Dominoposito , neque 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 resute , 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 .

Item , If any good Christian visited with long sicknesse , and knowne to the Pastor , by reason of his present infirmity vnable to resort to the Church for receiuing of the holy Communion , or being sick , stall declare to the Pastor vpon his conscience , that he thinks his sicknes to be deadly , and shall earnestly desire to receiue the same in his house : The Minister shall not deny to him so great a comfort , lawfull warning being giuen to him vpon the night before , and that there be three or foure of good Religion and conuersation , free of lawfull impediments , present with the sicke person to communicate with him , who must also prouide a conuenient place in his house , & all things necessary for the reuerend administration thereof , according to the order prescribed in the Church .

PP .

In the ninth head of the first Booke of Discipline , it was thought expedient , that Baptisme should be ministred , vpon the ordinary dayes of preaching , not that it is vnlawfull to baptise , whensoeuer the Word is preached : but to remoue a grosse errour , wherewith many are deceiued , thinking that Children bee damned , if they dye without Baptisme , &c. In the order of Baptisme set downe before the Psalmes in metre , it is said , that the Sacraments are not ordayned of God to bee vsed in priuate corners , as Charmes , or Sorceries , &c. And in the Assembly holden , 1581. it was ordayned that the Sacraments , should not bee ministred in priuate houses , &c. This laudable order hitherto obserued was altered , &c.

ANS.

Cases of necessitie are not subiect to ordinarie rules : Therfore the Acts made at Perth concerning necessary and extraordinarie cases , alters not the laudable order hitherto obserued . As it is an errour , to esteeme Baptisme absolutely necessary , that is , a middest without which there is no saluation : so it is as great an errour not to thinke it necessary , as an ordinary meane , whereby the Grace of God is communicate , and without the which , if it may be had , and be either contemned or neglected , there is no certainty that God will conferre his grace . Therefore to astrict the ministration of Baptisme to a humane order , touching time and place , which by the Word of God may be lawfully vsed at other times , and in other places , is great temeritie , importing to the Childe , no small danger of the losse of grace , and bringing vpon the Parent and Pastor the guilt of his bloud for contemning , at lest neglecting the ordinary meane of saluation .

PP .

A Sacrament is a publike action , to bee performed publikely , by publike Ministers : Neyther can any necessitie , or sufficient cause be alleadged , wherefore any sacred and publike action should passe in priuate : because Gods Ordinance is to vs a supreme Law and necessitie , which we ought to obey rather , then foster popular ignorance and infirmitie . These are Tilenus words .

ANS.

These words are not vttered by Tilenus against the administration of Baptisme , at extraordinary times , and in extraordinary places : but only against the administration of Baptisme by women , and priuate persons ; which is the second Controuersie in Baptisme which hee handles , beginning at the twelfth position , with these words , Altera Controuersia de Ministro Baptismi , and ending at the eighteenth These . Where there is not so much as a syllable of the time , and place , when , and where Baptisme may be ministred : all his positions concerning only the persons by whom . So in this yee are like your selfe , peruerting , and abusing the speeches of learned men against their owne minde . And it is to bee obserued heere , that yee peruersly interpret his words : for where he sayes , Nullaque necessitas velidonea causa afferri potest , cur actio sacra , & publica transeat in priuatam : yee , to make the Reader beleeue that Tilenus speakes of a priuate place , whiles he is speaking of a priuate action , translate it ( passe in priuate ) as if a publike action could not be lawfully performed , when it is done by a publike person , and in presence of such a number , as by the Ordinance of God are sufficient .

PP .

The Sacraments are testimonies of our pietie , thankfulnesse , profession , and protestations of our faith : therefore they ought to be conspicuous , and publike .

ANS.

It is most expedient , that they bee both conspicuous and publike , but in cases of necessity , it suffices that they bee publike .

PP .

We haue no externall fellowship with the whole Church militant , in the publike exercise of Religion , but a mediate Communion with a particular Congregation . This Communion ought not to be violated .

ANS.

This Communion is not violated , when in cases of necessitie men cannot resort to the Parish Church . If we communicate in these exercises of Religion with two or three conuened in the Name of Christ , where a greater Assembly cannot be had , our Communion with the Church is not violated : for they are a particular Church , and a part of the vniuersall , aswell as the Parishioners , although they be lesse .

PP .

The Sacraments should be ministred with consent , and in presence of the Church ; seeing they are workes of publike nature , and of publike fruit belonging to all .

ANS

Such workes of publike nature , and publike fruit ought ordinarily to be ministred solemnely : but in cases of necessitie , it suffices that they bee lawfully ministred in caetu aliquo fidelium , as Caluine speakes , Epist. 185.

PP .

The Sacraments ministred in priuate houses , make the Sacraments to be contemned , and neglected . Heretickes take occasion to corrupt the pure administration of them by these priuie practises . The imperiall constitution in Iustinian forbiddeth that holy things be ministred in priuate houses .

ANS.

The lawfull administration prescribed in the Act preserues them from contempt , neglect , and corruption : And by the contrarie , the omission of the Sacraments in the cases of necessitie , make men to contemne , and neglect them as vnnecessarie . For Heretickes , there is nothing so good , at which they will not take occasion of euill , yet the practise of good things must not therefore be omitted . To Iustinians constitutions , ye were wont to answere , that the Lawes of the Code are not rules of Theologie : O , but this is a constitution of the Nouels : that is true , yet it fauours your nouelties no more then the Code . This constitution forbiddes onely the ordinarie exercises of publique worship , in priuate Oratories , whereby the Temples were deserted , as is manifest by the Preface : but it is so farre from forbidding the celebration of the Sacraments in priuate houses , in cases of necessitie , that it reserueth priuiledge to the Patriarch of Constantinople , and to the Bishops in the Prouince , to giue licence that ordinarie seruice may be exercised in priuate Oratories , according to the 31. Canon of the Trulliau Councell .

PP .

The Sacraments are not tyed to the materiall Churches made of dead stones , but the Church made of liuely stones . If therefore the congregation be in a wood , a house , or a caue , the Sacraments may be ministred in a house , a wood , or a caue : but then the Sacraments are not ministred in priuate , but in publique , because they are ministred in the sight of the whole Congregation .

ANS.

Yet here the whole Congregation is not an ordinarie Parishionall Church , but an extraordinarie Conuention , wherein we affirme with you , that the Sacraments may and should be ministred . In this we agree , but in that which followes of the number which may make a Congregation , we disagree .

PP .

Christ promise to be in the middest of two or three conuened in his name , cannot be extended to the administration of the Sacraments : for then , where two onely are conuened , the Communion might be ministred , and so the priuat Masse defended . Christ reasons onely from the lesse to the more : If he wil heare the prayers , and ratifie the censures of two or three , farre more of the whole Church .

ANS.

If the lesse be true , namely , that Christ will ratifie the Censures of two or three conuened in his name , then two or three conuened in his name , must make a lawfull Church , that hath power to censure and excommunicate such as are subiect to their iurisdiction ; otherwise Christ would not haue promised to ratifie their censure . As to the Masse , it is not a priuate Masse , where distribution is made , but where the Priest receiues alone : otherwise ye must graunt , that it was a priuate Masse , that Christ celebrated at Emmaus , where two onely did participate and receiue from our Sauiour . In a word , if in Christs promise the number bee not defined , which at the least may make a Church wherein the publique actions of Religion ought to be performed , since it is no where else defined in Scripture , it must be left to the determination of the Church , which hath power to define what the least number is , that may make a lawfull extraordinarie conuention , aswell as to diuide a Nationall Church in Diocesses , and Diocesses in Parish Churches . So the Assembly at Perth hauing defined that three or foure besides the Minister , and the sicke person , are a sufficient number to make a lawfull extraordinarie conuention , wherein the Sacraments may be ministred in cases of necessitie , we ought to stand at their iudgement , and obey the ordinance against the which in the Word of God there is nothing .

PP .

Baptisme is a ceremonie initiatorie of our entrance into the bosome of some visible Congregation , or ( as Caluine sayes ) It is a sacred and solemne introduction into the Church of God , and is a testimonie of our heauenly Burgesship , in which they are written vp , whom hee adopteth to himselfe . It ought therefore to be publique .

ANS.

Caluine in the Epistle which ye quote , the 185. sayes not , that therefore it ought to be in a Parishionall Church , but that it behoues the Infant , baptizari in coetu aliquo : and expresly , non quidem vt templum requiratur , Sed vt vbiuis numerus aliquis fidelium conueniat , qui Ecclesia corpus officiat . Now if Baptisme may be ministred in any place , where a number of the faithfull doe conueene , then doubtlesse in a priuate house .

PP .

Baptisme is a signe of Christian Profession before the world , it ought therefore to be publique .

ANS.

As it is impossible that it can be publike after such a manner as all the World may be witnesses thereto , so it is not absolutely necessarie that it bee before the whole Parish , when the Childe is in such extremitie that he cannot bee brought vnto the Church .

PP .

The Congregation should make fruit of the Ministration of Baptisme , in remembring their owne Baptisme , &c.

ANS.

Ordinarily it ought to be publique , in presence of the Parishiones ; the extraordinarie ministration serues for their comfort who are present . But if it were not ministred at all , in time of necessitie , as ye would haue it , then all should bee depriued of that comfort , and the childe of the benefit of the ordinarie meane of Saluation .

PP .

Not onely the Parents , but the Church presents the Childe before God , and concurs with the Minister in prayer for the saluation of the Infant .

ANS.

Such as are present , conioyne their prayers with the Pastor : And the presence of some number , makes the action publique , although lesse solemne .

PP .

Priuate Baptisme hath sprung of the opinion of the necessitie of Baptisme , and doth still foster the same damnable opinion . In the ancient Church , two solemne times were appoynted for Baptisme , &c.

ANS.

The opinion of absolute necessitie , ratione medij , that is , of a middest , without which the Infant cannot be saued , is not to be allowed , yet the opinion of necessitie , ratione praecepti , that is , of an ordinarie meane commaunded by God , to bee vsed , when and where it may be had , is sound . And in that opinion the people ought to be confirmed , and admonished ( as it is in the act ) Not to deferre the Baptisme of their Infants , nor neglect it : But to perswade the people , that it is not necessarie , as an ordinarie meane , is as great an errour as any yee alledge hath sprung of the opinion of absolute necessitie . These errours ought to be remoued , not by refusing Baptisme when it is required , which is a disobedience , no lesse dangerous then the errours are , but by the wholsome doctrine of the Word , which is the onely powerfull meane to abolish all errours in Religion .

PP .

In priuate Baptisme , the doctrine of Baptisme is omitted , for haste to saue the soule of the Infant as is thought , and so the Sacrament is not ministred according to the dignity of it : and this hath bred a negligent ministration of Baptisme in publike . The Trullian Synod decreed , that Baptisme Nullatenus in no case be ministred in a priuate Oratorie . If it be done otherwise , let the Clergie-man be deposed , the Laickes excommunicate . If in no case , where was then the case of necessitie ?

ANS.

The necessarie Doctrine ought not to be omitted , and the act ordaines Baptisme in priuate houses to be ministred after the same forme that in the Congregation . Doctrine at the baptising of Infants , is not vsed for the instruction and comfort of the Infant , but for the instruction and comfort of the Parents and witnesses . Though it be abridged in times of extremitie , it diminishes not the dignitie of Baptisme , but the Sacrament is rather highly aduanced , when it is esteemed to be sufficient by it selfe as the ordinary meane of saluation to the infant . In the generall Councell of Constantinople , holden in the Emperour Constantinus his Palace in a roome called Trullus , two Canons are set downe , of which yee cite the 59. onely : forgetting according to your custome , the Canon preceding touching Baptisme , the words whereof are these : Clericos , qui in Oratorijs quae sunt intra domos ministrant , vel baptizant , hoc illius loci Episcopi sententia facere decernimus , qui hoc non sic seruauerit , deponatur . The Canon ordaines these that baptize in priuate Oratories , to doe it by the Bishops appoyntment . And that cited by you is not contradictorie to this , but concerneth the ordinarie administration of Baptisme , whereas vpon extraordinarie considerations of infirmitie , and inhabilitie of persons , the Councell acknowledges , that the same may be done vpon the Bishops speciall licence . So your Nullatenus includes not cases of necessitie . If the Bishop in such cases may permit Baptisme in priuate houses , much more might the Assembly at Perth , where so many Bishops and Pastors were present , set downe an ordinance to that effect .

PP .

Priuate baptisme hath bred a new kinde of baptisme , that is , a baptisme by supposition : for if the child baptised in priuate , conualesce , they baptise it ouer againe , &c.

ANS.

Baptisme ministred in a priuate house , by a lawfull Pastor , before a sufficient number of Christian witnesses , is not priuate , and needes not be supplied , by such a conditionall Baptisme .

PP .

Baptisme was solemne in the Primitiue Church , as wee may reade of Iohn baptized in Iordan , and Christs Disciples baptising , and the new Conuerts in the Acts : Some were not baptized in any Visible Church , because they had not the occasion , as the Eunuch , and the Centurion . No man will denie , but in the infancie of a Church , a priuate Baptisme may be tollerated : but we speake of a Church constituted , &c. The Lord appoynted a precise day of Circumcision , which might not be preuented . It was no wonder , if they had not euer opportunitie of a solemne Conuention , there is no precise day set downe for Baptisme , &c. The Church ought to be assured of the Baptisme of such as are reputed fellow-heires with them , &c.

ANS.

That the Church may be assured of the Baptisme of the Childe , it is ordained in the Act of Perth , That 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 be receyued , as one of the true Flocke of CHRISTS folde .

In a constituted Church , Baptisme should not be ministred ordinarily , but according to the constitutions of the Church : but extraordinatie cases , cannot be subiect to ordinarie constitutions , more in a constituted Church , then in the Infancie of it . And that which is lawfull to be done , in the Infancie of the Church , is yet lawfull to be done in a constituted Church , ratione rei praeceptae , & dininae institutionis . And it is vnlawfull onely ratione ordinis , in regard of the order appointed by the Church , from which cases of necessity are alwaies excepted . Also , that which might haue beene tolerated in the infancy of the Church for necessity , must euer bee lawfull , in the like case : for it was not the infancie of the Church that made the toleration lawfull , but the necessity . Where ye thinke , that the Iewes were more strictly obliged to circumcision , then Christians are to Baptisme , because a certain day was appointed for it , and to Baptisme there is no day prefixed in the Word : Wee know by the Law , that he who is not obliged at a certaine day to pay his debt , may be charged to pay it at all times , and therefore when God layes sicknesse on a childe , a charge is giuen by God instantly to the Parent to performe his dutie .

PP .

The Lords Supper ought to be publique . We haue a spirituall vnion with the whole Church ; but because it is not possible to celebrate a sacramentall Communion with the whole Church militant , the Lord hath appointed vs to celebrate a sacramentall Communion with some particular Church , We that are many are one bread , and one bodie , because we are partakers of one bread , 1 Cor. 10.17 . We cannot then be one body sacramentally , except we be pertakers of one bread . Other Feasts may be priuate , in priuate houses , but the Lords Supper ought to be publique , 1 Cor. 11.12 . When yee conuene to eate , tarrie one for another , 1 Cor. 11 33. Synaxis , a word signifying as much as Synagogue , was one of the names giuen of olde to this Sacrament .

ANS.

As with the whole Church Militant wee haue a spirituall Communion , so haue wee an Euangelicall and Sacramentall Communion : for as wee are partakers of the same spirit , so are we partakers of the same Word and Sacraments . The Bread is one , which all receiue , and the water one , wherewith all are baptised Sacramentally ; for they are clothed with the same sacred mysterie of signification , exhibition , and obsignation of saluation in Christ crucified . When the Apostle sayes , 1. Cor. 10.17 . Because the bread is one , we who are many are one body , for we are all partakers of one bread : he speaks not of our Communion with a particular Church onely , but with the Catholike ; and by one bread , he meanes not one bread materially in number , for one bread in number materially , none but one particular person can receiue : The bread which I receiue materially , is not the same that thou receiuest , but the Sacrament is one and the same in number . To bee short , wee haue no more a Sacramentall communion with these in the Parish , with whom wee communicate , then wee haue with the whole militant Church , who are all partakers of the same Sacraments . And thus , as we haue a spirituall , so we haue a sacramentall Communion with them . It is true , that our communion in the Word and Sacraments , is not visible , but with some particular Church , and therefore , as it is lesse or more publike , so is it lesse or more visible : yet we doe euer celebrate a Sacramentall communion with the whole Church , when the action is lawfully performed .

The other places which yee cite , 1. Cor. 11.22 . Haue yee not houses to eate and drinke in ; and , Vers. 33. When yee convene to eate , tarry one for another ; of which , yee gather , that other feasts may be in priuate houses , but the Lords Supper should be in publike : These places , I say , are relatiue to the ordinarie meetings of those times , which were often in priuate houses . Caluine in his 363. Epistle to Oleuian , answers this obiection : Neque verò Paulus dum Corinthios admonet , domum suam cuique esse , in qua comedat , & bibat , coenam excludit à priuatis adibus : tunc neque fidelibus patebant templa , nec permissum erat noua extruere , sed tantùm à communibus epulis discernit spirituale mysterium , ne cum illis misceatur : that is , When Paul admonishes the Corinthians , that euery one hath his owne house , wherein hee may eate and drinke , he does not exclude the Lords Supper from priuate houses : for in those dayes Temples were not patent to Christians , neither had they libertie to build new Churches : but hee discernes onely the spirituall mysterie from their common feasts , and will not haue it to bee mixed with them . So the mysterie was called Synaxis , because it was euer celebrated in some Conuention , lesse or more , ordinarie or extraordinarie .

PP .

It is a badge of our publike profession , it ought therefore to be publike .

ANS.

It should not onely be publike , but most solemne ordinarily : And in cases of necessitie , when the same is ministred by an ordinarie Pastor , to two or three , assembled in Christs name , it ceases not to be publike .

PP .

The Communion was sent to the sicke in the time , or mediately after the action , in Iustine Martyr his time . It became afterwards to bee reserued for the vse of dying persons , &c. Some put the Eucharist into the mouthes of the dead , lest they should want their voyage victuall . Yet in all Antiquitie we reade not , that the Communion was celebrated at the sick-mans bed-side .

ANS.

The corruptions that haue flowed of mens erroneous conceit of the Sacraments , should not take away the lawfull vse of them when necessitie requires . As to the sending of the Sacrament to the sicke , it was a custome of the ancient Church , which Beza allowes : and where the Communion was daily , at least weekely , celebrated in the ordinarie Congregation , as that was the custome of those times , it was not necessarie to celebrate the Communion at the sickmans bed-side .

PP .

Clinicall Communions haue not onely bred and still doe foster the opinion of absolute necessitie , but also of Opus Operatum , of a preposterous confidence in the last voyage victuall , of coldnesse in the publike seruice of God when we are in health , of distrust of our saluation , if wee want it at that time . Caluine sayes , Difficillimum est hic cauere ne alios superstitio , alios ambitio , & vana ostentatio ad petendum sollicitet .

ANS.

Abeit Caluine thinkes , that Superstition , Ambition , and vaine glorie , may follow the practise of giuing the Communion to the sicke , yet hee concludes not as yee doe ; For in the same Epistle , a little before the wordes which yee cite , hee sayes : Cur coenam aegrotis negandam esse non arbitrer , multae , & graues causae me impellunt : that is , Many great and weightie reasons mooue mee to thinke , that the Communion ought not to bee denyed to the sicke . Hee saw inconueniences might follow thereon , therefore hee addes , Iudicio opus esset , ac delectu , ne quibus daretur nisi in magno vitae discrimine : that is , Prouidence and discretion would bee vsed in this , that it should be giuen to none but those that are in extreame danger of their life .

Where yee alleadge Clinicall Communion , to haue bred the opinion of absolute necessitie , before yee said , that it was bred by misse-constructing of the wordes in Iohn 6. by Saint Augustine : yet wee finde this custome of giuing the Communion to the sicke , to haue beene at least two hundred yeares before Saint Augustines time . How proue yee now that the practise bred the opinion ? yee coniecture it was so . A good and lawfull custome could no more haue bred it , then the truth of Christs wordes in Saint Iohn 6. The opinion certainly , was bred by some misse-construction as yee say ; and the way to remoue it is nether the deleting the wordes out of the Text , nor the discharging of a lawfull and comfortable practise of Religion , but the right interpretation of the words of our Sauiour , and the clearing of the Churches custome .

PP .

They say , the sicke should not bee left destitute of comfort : This reason arises of the opinion of necessity , as if there were no other meanes to comfort the sicke , or as if the comfort of the publike Communion endured onely for the present time , and not for the time to come .

ANS.

The reason arises not of the opinion of necessitie , but of expediency : for albeit there bee other meanes to comfort the sicke , yet why should hee want this , that is one of the most powerfull , and ought to bee iterated as oft as it is expedient , although the comfort once thereby receiued endureth for euer ?

PP .

There is a faire occasion offered , Iam. 5. of priuate Communion , and yet there is no mention made of it in that place .

ANS.

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 .

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 .

CALVINE Epist. 184. INprimis autem obseruandum est , cùm istud Sacramentum complectatur sacram , & solemnem introductionem in Ecclesiam Dei , sitque 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 fidelium 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 aegrotos 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 aegrotis negandam esse non arbitrer , multae , & graues causae me impellunt . Video intereae quam procliuis in multos abusus sit lapsus , quibus prudenter seduloque 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 vtrinque rationes . Mihi verò non est propositum , nunc eas sigillatim excutere , neque 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 Christi manu , qua certiores fiamus , nos in eius corpore censcri , carne eius , & sanguine pasci in spem aeternae Vitae . Itaque coena 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 aripiendum 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 exampli , siue quis in lecto diuiaceat , siue morti sit vicinus . Atque coena sanctae inter filios Dei vnitatis est Symbolum . Quamuis breuiter rem attigerim , agnoscis tamen , quibus rationibus adductus , aegrotos non esse arbitror à Communione arcendos . Neque tamen ea de causa velim turbas mouere . Scis in hac Ecclesia alium esse morem . Acquiesco , quia vtile non esset contendere , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .