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
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
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 welâ—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
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
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 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 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 These words yee haue added of your owne head to the Acte and no perill of the same againe is feared in reuerence 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 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 obseruatiō of it then the Ecclesiasticall Constitution stands which being altered by the Church that made it their oath and subscription bindes them to obserue that which in stead of the former is ordained to be receiued This is manifest by the Constitutions set downe in the seuenteenth chapter of the booke of Discipline receiued and confirmed in the generall Assembly holden at Glasgow the 24. of Aprill anno 1581 the tenor whereof followes The finall end of all Assemblies is first to keepe the Religion and Doctrine in purity without errour or corruption Next to keepe comlinesse and good order in the Church for this orders cause they may make certaine rules and 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
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 thankâ—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
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
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 cōdemned 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
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 cate 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