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 seruile workes if not for the whole day yet for the morning time He answeres Facilis est horum conciliatio sicut opera diuini cultus praeponenda sunt operibus seruilibus ita haec sunt omittenda quando illis vacandum est c. that is These things may be easily reconciled as the workes of Gods worship are to bee preferred to seruile workes so these must be omitted when those are to bee performed And a little after We sinne not against this precept sayes hee when wee ceasse from our seruile labour to waite on Gods worship quoties ordo Ecclesiae aut necessitas postulat so often as the order of the Church and necessitie requires This is Zanchius iudgement vpon the fourth precept of the Law in the sixe hundred sixty two page of that Worke. And if a precept cannot impede the appointing of solemne times for the worship of God farre lesse can a permission The Muscouites saying that it is for Lords to make Feasts and abstaine from labour is true yet amongst them Festiuall Dayes are obserued That the Citizens after diuine Seruice on these Dayes betake themselues to their labour wee doe not reproue because it is agreeable to their policie PP It may be obiected that Constantine the Emperour made a Law that none but the Prince may ferias condere erect an idle day The Prince then may enioyne a day of cessation Answ. The Lawes of the Cod. are not Rules of Theologie A Prince may not enioyne cessation from Oeconomicall and Domesticke workes but for weapon-shewing exercise of Armes defence of the Countrey or other publike workes and affaires But that is not to enioyne a day of simple cessation but to enioyne a politicke worke in place of the Oeconomicall ANS Though the Lawes of the Cod. bee not Rules of Theologie yet where they are not contrary to Scripture they are good Rules of Gouernment to Princes and of obedience to Subiects That the Prince may enioyne a day of cessation from seruile worke for the worship of God is not only not contrary but most agreeable to Scripture The Festiuall Dayes of Purim kept by the Iewes were confirmed by the Decree of Queene Esther Esth. 9.32 It is written in the Booke of Ionah the third Chapter and seuenth verse That ye the Decree of the King of Niniue and his Nobles a Fast was proclamed The Feast of Dedication graced with the presence of our Sauiour was instituted by Indas Machabaeus and the people 1. Mach. 10. And if the King may command a cessation from Oeconomicall and priuate workes for workes ciuill and publike such as the defence of the Crowne the liberty of the Countrey c. What reason haue yee why hee may not enioyne a day of cessation from all kind of bodily labour for the honour of God and exercise of Religion Is hee not custos 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 ANS 〈…〉 dayes agrees with Pâ—etie and Charitie but to enioyne the obâ—eruation of a weekly day besiâ—es the Sabbath were against Chaâ—â—tie Euâ—â—tie Is this a good Argumentâ— The Câ—urch may not doe that which is vnlawfull therefore shee may not enioyne that which is lawfull or this The Kâ—â—g may neyther banish not 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 coÌ„mand 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 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
that is passed I haue liued to see this day a generall Synod once more of the Church of Scotland called by the authority and expresse command and pleasure of our Souereigne Lord the KING which is the only true and best meanes indeed vsed in all Ages for extirpating of all Sects Errors Heresies for the planting of truth and good order in the Church of Christ. And I pray God that all things at this meeting may by the direction of Gods good Spirit by your wisdomes be so carryed that you abridge not your selues and posterity of so great◠blessing and procure that not only these things which are now required but that other things more difficult bee enioyned and enforced vpon you vpon strict penaltie by Supreme Authority And therefore I desire as I am sent to that purpose with the Apostle Titus 3. to put you in remembrance that you bee subiect to Principalities and powers and that you bee obedient and ready to euery good worke to put you in remembrance that by the great blessing of Almightie God you haue to doe with so wise so potent so religious so learned a Prince the matchlesse Mirror of all Kings the nursing Father of his Church that he whose Wisedome and Authoritie is in the composing of all differences both Ecclesiasticall and Ciuill so much required respected and admired not only by his owne people of his other Kingdomes but by all good Christians of forrein Nations throughout the Christian world may not seeme to be neglected by you his natiue Subiects at home and you especially of the Ministerie who ought to be examples and patternes of obedience vnto others you whom he hath so infinitely obliged by his so great bountie and constant loue To put you in remembrance that as with no small disreputation vnto his Maiestie and diminution as it were of his Princely authoritie in the iudgement and sight of the World whose eyes are bent vpon these proceedings he hath granted you so long time by your Christian and godly endeuours with your seuerall flockes whom you are to leade not to be led by them to remoue as you promised both to his Maiesty being here amongst you and againe confirmed at your last generall Synod all those scandals which might be taken by the more ignorant and vnaduised sort of your people to whom all innouations though to the better may seeme at the first somewhat strange so that now you would bee carefull as much as in you lyeth to take away that more dangerous and open offence and scandall which by your delay and refusall of obedience you shall cast vpon the sacred person of our Soueraigne Lord the King the most constant and Zealous Protectour and Defender of that Faith and Truth which wee all professe and for the which he hath suffered such open gaine-saying of the Aduersaries thereof the limbes of Antichrist as if he◠who hath laboured so much to exalt the glorie of thi◠Nation farre aboue all his Predecessours in the eyes of the World now going about most of all to humble vs vnto our God and in performance of the act of greatest deuotion according to his owne example to bring vs vnt◠our Knees did in so doing any way vrge his Subiects to any thing which might sauour of Superstition or Idolatrie To remoue the scandall from those who are in authority amongst you and are set ouer you in the Lord who by their dutifull obedience vnto God and their Soueraigne haue alreadie both by their Doctrine and practise commended those things which now are required of you to b◠both lawfull and expedient To take away that scandal and aspersion which by the seeming reasons of your former refusall or delay you haue cast vpon others so glorious reformed Churches as if the holy Ghost and Spirit◠reformation had beene giuen onely and solely rested vpon you To remoue that notorious and publique scanda◠which by the fierie and turbulent spirits of some fe◠priuate men lyeth heauie vpon the feruent and zealou◠Professours of the glorious Gospel of Christ as if the 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 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 liue vnder a King that loues the kingdomes honour more then we all there offers not one occasion wherein his Maiestie failes to expresse his naturall affection towards his country Euen now that Mischant sometimes one of your number and vnworthy to be named did vomit forth his spite and vnnatural malice against the whole Nation And how did his Maiestie resent it As I haue beene aduertised he did solemnely declare That albeit much had beene said against his Maiesties owne person and nothing omitted in that kinde which the Deuill could inuent yet all that did not so much grieue him as that Mischants taxing of his Country and Nation He is not worthy the name I will not say of a Christian but of a Scottish man that will not if need be lay downe his life to meet his Maiesties affection I know yee are ready enough to make your protestations this way but beleeue me he shall neuer hazard willingly his life for his Prince who stands against his pleasure in so iust demands I will say no more for I haue wearied both you and my selfe out of a desire to giue satisfaction to you all How freely and plainly I haue spoken ye are my witnesses with what an affection towards the Churches good God hee knowes Brethren wee haue made too much businesse about these matters The Kingdome of God consists not in them but in righteousnesse and peace and ioy of the holy Ghost Away with fruitlesse and contentious disputings Remember the worke wee are sent for is to build the Church of God and not to destroy it to call men to Faith and Repentance to stirre them vp to the works of true pietie and loue and not to make them thinke they haue Religion enough when they haue talked against Bishops and Ceremonies If wee shall goe about this carefully and all of vs striue in our places by 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
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 tasted of the troubles of banishment a little would as others had done seeke home againe and acknowledge their ouersights Of this he told them they had examples many not one before their eyes and because the very night before he had receiued a Letter from Master Iohn Shairpe who was exiled the Kingdome for keeping that disordered Conuenticle at Abirdene contayning an earnest request to intercede with his Maiestie for libertie to returne into his Country with assurance he would conforme himselfe to all good orders in time comming hee made particular mention of him and of the Letter giuing the young man his due commendation for his good behauiour and the profit hee had made in his Studies since the time of his Banishment Besought them to be wise and not to commit any thing wherof afterwards they might repent to the disgrace both of themselues and their Ministerie This was the effect of his first speech which the Libeller so depraues as hee would make you thinke that hee lackt both iudgement to conceiue and dexteritie to vtter that which was meete to be spoken in such an audience but they are witnesses enow to confute his folly and falshood in that particular The like imputation he goes about to lay vpon Doctor Young the Deane of Winchester whom in one place he cals a Scottishman by birth as if he were now degenerated and had forgotten or forsaken his Countrey And in another place scornfully taxeth for the manner of his speech whereas his affection to this Country and Church his care for the good of both and reputation he hath iustly purchased by his worthy parts in the Church where now hee liues deserued better and other acknowledgement It is true that by reason of the trust and credit committed to him by his Maiesty in this businesse the Archbishop of Saint Andrewes desired him to speake if so hee had any thing to say for seconding the Letter whereof he was Messenger and his words receiued at that time by one that stood by were these that followes MOst Honorable most Reuerend right Worshipfull and dearely beloued It might well become me according to the example of Elihu in the Historie of Iob in the presence of so wise so graue so religious and learned an Assembly to waite in silence till the more ancient in yeares had spoken but that I know that the Souereigne Maiestie of our gracious Lord and Master the KING who hath regarded so much the lowlinesse of his Seruant as to send me vnto you at this time to be the Messenger of his will and pleasure now openly read in your eares will procure attention vnto a few words which shall be vttered with the vprightnesse and sinceritie of a heart wholy deuoted as vnto the glory of God honour of our great Master the KING so to the happy free and flourishing Estate of this Church and Kingdome vnto which I am tyed by so many strong bands that Moses the friend of God and Paul that chosen Vessell of Christ who are recorded in the holy Scriptures to haue exceeded in their affection to the people of Israel their deare Countrey men did not in that owe more vnto them then that which you all wel know I owe vnto you and would to God 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
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 sereniâ—atis 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 iâ— 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. Iun. 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 Superintendent 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 Presbyterie 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 Counsaile 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 Burghe 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 Lâ—iâ—all sort ought 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 pâ—efixed 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 vnlesse they be authorized with Commission from their owne Presbyteries to that effect This Act was neuer repealed no not at the pretended Assembly holden at Glasgow but by the same Assembly they stand countable to euery generall Assembly for their proceedings Howbeit the Presbyteries were spoyled of their authority in many things at the said pretended Assembly Yet of the power of election of Commissioners they were not spoyled neyther is there any other order of Election of Commissioners and Constitution of the members of the Assembly set downe by any Act of our Church then was established Anno 1597. Neuerthelesse in this Assembly they not only presented themselues without Commission but sate as Lords ouer-ruling it they had practised the Ceremonies against the established Laws before they were proponed to the Assembly they ought therefore to haue beene secluded and sharply censured but they vsurped the place both of Iudge and partie ANS This Act of MoÌ„trosse Assembly was past when these caueats were deuised to restrayne the immoderate power of Bishops in the Church and was yeelded vnto for satisfying the importunity of such as opposed to their restitution and keeping them quiet in the time but the Bishops now beeing restored by the Assemblies of the Church and by Acts of Parliament to the exercise of that lawfull power and Iurisdiction which euer they had in the Church that
of Religion might take 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 â—ostering an errour in the hearts of people namely that the Ministers taught that which they neuer taught or at least should not haue taught As by example that the obseruation of the fiue Holy dayes to the commemoration of Christs benefits is vnlawfull This I am assured was 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 〈…〉 〈◊〉 〈…〉 wee become 〈…〉 the contrary This is an high 〈…〉 we contrauene our oath 〈…〉 â—n the contrary â—herafter 〈…〉 â—ath â—s â—uritanisme If sincere and 〈…〉 â—â—albe still â—ursued for their constanâ—◠〈◊〉 their â—rofession and the conscience they make of 〈…〉 â—oe we not expone the whole Nation to a woâ—ull â—engeance and perpetuall ignominy ANS Our assertory Oath touching the Articâ—es controâ—erted 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 aâ—tion In the generall Assembly holden in Decemb. 1562 it was ordained That one vniforme order should be obserued in the ministration of the Sacraments according to the order of Geneua And in December 1564 It was ordained That 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
the Festiuall dayes as the Lords Day PP It is lest 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 coÌ„memoration 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 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 coÌ„mon 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 benefiâ— of these Creatures in the determâ—nation 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 Husband-man 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 Natiuity 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