* \ SL% #|G0* ft Slrr<-1 c U :*|fc*^ PERTH ASSEMBLY- CONTAINING 'I The Proceedings thereof. 2 The Proofe of the Nullitie thereof, 3 Reafons prefented thereto againft the recei- ving the flue new Kj&rticlts impofed. 4 The oppolitenefTc of it to the proceedings and oath of the whole ftatrof the Land.^.15 St. 5 Proofcs of the unlawfulneflc of the faid fiuc Articles, viz-. 1. Kneeling in the a& of Re- ceiving the Lords Supper. 2. Holy daies. 3. Bishopping. 4. Private Eaptiimc. j.Pri- vate Communion. EXOD. so. 7. Thoujhdlt not take the name of the Loycitby G}tffcygj0J Lord frill not bold bim guutlejjc that tc\t.ib k^m^i^^Sy^ colo s. 2.8. ¥A SAW Beware left there beany that Jpoyle you tbrotgb w2$lji$J^ , & ®*fj$ 8%?, ceitjhrovgb the traditions of men, according tty^udtntenti ''ofi-Htf World^ndnotofCbrift* *, \ ' MDCXIX, 1 TO THE READER. HE externall Worship ofGod.and the govern- ment of the Church (Gentle andiudicicus rea* ^der) are like Hippocrates trains : they arefick ^together, in health together: they Hue together \ ~ ^ ... w ^they die and d^ine together, ^^As long as the government of the Church of Scotland flood in integritie, as itVeas efiablishedby la^es, civill and ecclefiaflicall, ac- cording to Gods ^ord,fo longVvas the Worship of God pre* ferved in pur it ie .Since the former government was altered^ and the infolent domination of Prelates hath entered in by unla^full meanes amongft us ; popish rites and fa - ferjlitious Ceremonies have followed, and are like to pre* vaile univerfally. They haue verified in their perfons their common tenent, No Ceremony^no Bishop. The libertie fraunjtedto our Church, to indict and hold genera 11 affenu ties from yeare to yeare and oftner pro re mtz^as the cheife bulwark e of our difcipline. This bubtoar ke Vcas bro- ken do^n to the end a more patent 'fray might be made for their exaltation. When vote tn Parliament (the needle t& dra^einthethreedeofFpifcopall authoritie) Was conclu- ded, to the great griefe of the fine erer fort y many proteftati- ens Were made, that no alteration in difcipline, or divine fervice rvas intended: many cautions and limitations Were made to bound the porker of the minifier voter in Parlia- ment. They ^foert ordayned to be countable to the generall \^4jjcmblies> To the Reader* \Jdffembliis y for tbe manner of their entrie and behaviour in this ne^o office I But like bankrupts, not being able to render accompt, they laboured that no accompt should bee made at all: that is, that there should be no ordinary gene- ral! ajfemb lie to take accompt. Some fe^o 'extraordinary K^fffemblies hdke been convocated of late ' yeeres at their pleafures, for their purpofes, and according to their device r tonfiituted as they thought good : therein they procured, or . rather extorted With terror andauthoritie y a fort ofprehe- mwence abo.uc their bretheren. They Veer e Lords in Faf- . Uament,Councell,Sefiion,Checker, Lords of Regalities,Lords tf temporal/ lands, Prefenters to benefices, modifiers of Mi- nisters fiipends, grand-Commifiioners in the high Commif- fion> Was it wonder then iffo great Commanders comman- ded the K^Affemblies confiituted, as isfaid, and carved to themfelues afyirituall Lordship, When their Worthy bre- thren Were banished, imprifoned, confined, ordeteynedat Court y that they might the more eafily effectuate their pur- fofc. They haue broken the caveats made With their oWne confent,violat ed their promifes, and haue [ought prehemi- nence both in. Church. and Common^ Wealth, With the ru- ine.of others y andthe renting of their mothers belly. Wet hauemtWithftanding been fofilent hitherto^ that the World bath iudged our filence, rather fiumhring] and (lothfulneffe then true patience. They are not fat isfied With the Wrongs already commit ted,but do fill provoke us Witb neW irri- tant occafions : and fpe r : \dtty by obtruding upon usfuperfii* tious Will-Worships , and polluted inventions of men. It be* hooveth us therefore to fet pen to paper, and fay fomeWhaf for the fut er flay and better information of profeffors, ten- derly affected to the fine er it y of religion, left they bee delu- ded With the glorious name of a pretended and null-Affem* blie, • To the Pleader." hlie,orfeduced^ith temporizers, ffrallo'toing up all abhi- ' winations or corruptions ^hatfoever* The meanes of prin- ting and publishing are to us very difficill: Vice Vcish therefore every good Chriflian to take in good part our meane travels, and not impute unto us ^ant of good Vfill, but of meanes, if they he not ferved hereafter continually after this manner. Wee shall bee ready God billing for our oVcne part, as need shall require, and opportunitie ^fcill ferue, to defend the caufe ^e maintaine again II any of our oppofites their anffoers, or replies 'Vrhatfoever, Worthy of anffcer. Wee hauefeene of late fome Pamphlets, ^hich haue rather expofed their authors to laughter and con- temp, then de ferved any ferious Confutation \ In the Epi- jlle before Bafilicon Doron his Maieflie protesleth upon his honour, that hee mifliketh not generally all Preachers, or others, who like better cf the fngle forme cfPolicie in cur Church, then of the many Ceremonies in the Church of England : and are perffraded that their Bishop fmellof a papall Supremacie, that the furpleffe, the corner cap, undfuch like, are the outward badges cf popish errours. %^4ndihat he doth equally loue and honour the learned and f-aue men of either cf thefe opinions. His Maieltie ufeth this Tvcvfion, that ^he; e the LaVe is othef^ife, theypreffe by Patience and^; ell grounded reafons, either toperftoade all the reft to like cf their iudgement, or Vchere they fee better grounds on the other part, not to be ashamed peace a- to incline therunto,laying afide all preoccupied opinions. Wee ale able to proue that no Ec cleft aftic all lafo hath been made in any free andformall K^fffemblie for the alter ati- % ens by-p£sf;orprefently intended, either in Government or Ce, cmc^res. The ratification of civill La^es already made, cr to be made,cannot reltifie the Ecclefiafticali, 4s Jong *t Kyi I ^ti To the Rcaderv tyee are able bygoodreafon to impugne their authority y and evince the vicious constitution, the informall and unltCto~ full proceedings ofthefe (^ffemblies, Vebere the [aid Eccle* Jiaslicall Lances are faid to hauebeen made. Put the cafe that no exception might be made againft the LaVo, his Maiefiies provijion permit teth us toperfaade others ^ith ^ell grounded re afons. The verity of our relations, and validity of our reafons , Vee refer to the tryall of eve* ry iudicious Reader, making confeience of his oath , promife y fubfeription , and puri- tie of his profefiion. *** THE PROCEEDINGS OF THE ASSEMBLIE HOL- den at P E R T H in %^iuguft 9 <^nno Dom, i 6 i 8. the 25 of Auguft, i6i8,thefirftday of the Aflcmblie. The generall AfTemblie gSvas indi&ed by his Majeitie to be holden J?at Perth the 25. day of Auguft 1618. Inti- n&^SSmation was made twentie dayes before by open proclamation with found of trumpet. JtFor obedience to the proclamation and his jjpMajefties particular mifliues, the perfons ' 2^7^S2^ following conveined at the faid Burgh the ! ?f$,\J &$****&% appointed day: his Majefties Commiffioners my Lord Binning Secretary. Lord Sfyone. Lord Carmgie. Their AfTefTours Sir Gideon Murray Treasurer Deputy ,Sirjfndrtb> I(er of WbarniHrft , Captains of the guard. Sir William Olpbant the,kings Advocate,and Sir Wil.LiVtngftoun of TQlfyth. Noble men,the Earls ofLoutbiane, Lord Ocbiltrie, Lord Sanquhar, Lord Soydt. Barons: Waugbtoun,Lutqubarne, Glen-Vrqubart younger, Clunk- G or doun> IBontngtounwoode* Weymis, Sahairdffitcotmie, tBalcarras&almanno , Sombte y $lac^barronie f Lagg.BurgeJfer. for Edinburgh JDatid jffynbeid George Eowlis. For 'Perth lames jfedie,Conftant Malice* For (Dundie\ M J . Alexander Wedderburne younger,5^^r/ Clay -bits: for jfbtrdine, M'.lohn Mortimer. For Sterling, Chriflopber Alexander: for S. An- dws,lobn l(nox,Tbomas Lentroumfor the Vniverfity of S. Androes, ibotlor #rfl«.Bifhops, all except jfrgyle and the lies. Minifters, Commiffioners from prcibyteries. According to the ordinance, and laudable cuftome of this Church anent the fan&iflcation of her meetings by failing and prayer ,intimation was made vpon the Sabboth preceding in the Church of (Perth of a fait to be obferved the firft day of the aflem- blie: but the fait was little regarded, fauing that two fermons were made. The firft was made in the morning by Patrih^ fBijhop of A- ierdim* His text. Ewa.7.23. he obferved and calargedthis ground, z The proceedings of Perth (^/tjemhly. that nothing fh >uld be done or determined in the Church by any* fupet pur power whatfoeu2r,but that which is according to the comrnandement ofthe almightie King. The other fermon wat made at the tenth houre by Lobn Archbifhop of Saint Andrews in the lytic Church. His text. i. Cor 11.16. was very pertinent, but hcranne qaicklie from it. He difeourfed the fpace of two houres firft in defence of ceremonies in gcnerall. Next,of the fiue articles in particular. His bed arguments for proofc or improbation was fome teftimonies cited out of Cabin, Martyr, %e?g but perverted. The faid Arch Bifhop in his difcourfe, made ample proteftation that he vnderftood not of the intended novations before they came of his Majeftic It:m, that his Majcfty would hauehad thefe fiuc Articles regiftrcd as Cations in the bookc ofthe fenerall AiTemblie, without either reasoning or voting: ut by his meancs his Majeftic was put of, till the confent ofthe Church fhould be obtayned. This his proteftation he con- firmed with adreadfull execration, that the curfe of God might light onhim,andhis,if he had not fpoken truely. Immediately after the faid difcourfe*, was holden tie firft Seffion of this aflera- bhe in maner following. There was fet in the iitie Church a long table, and at the head thereof a ihort crofTe table. At the crofle table were fet chaires for his Maiefties Commiffioners and the Moderator. At the fyde ofthe long table were fet forms for Noblemen, Barons,Burgeffes, Bifhopsand Doctors. The Minifters were left to Hand behind them, as if their place and parte had been onely to behold. The Arch-biihop placed hi mfe If at the head ofthe table in the Moderators chaire befide his Majefties Commiffioners. After prayer he notified to the aflemblie, that Maifter Thomas lyjcoifon ordinary Clark had dimitted his office in favour of Maifter lames Sanddaads Aduocatc. He commended the faid Maifter lame s, as a man qualified tor that office, and readicto further the brethren in their particular affaires: And fo without formal 1 voting or lyte he tooke him iworncand admitted him Clerk. The Brethren were ordained to giue in their commiifions to him after the lifing of ihis f'effion. After that, Doctor Young t T>canc of Winchester, by bir;ha Scotifliman preferred h is Majefties letter, directed to the Lords cf the privie Couniell,and the Biihops. This letter was twife read in open audience. Terrours were mixed with allurements to moouc the aflemblie. After the reading of his Majefties letter the Arch- bifhop had a fpeach, wherein he protefted, that neither he nor the Church of England hadcraued thefe,nouations,nor geuencounfel tbcrcaeent, a£oi that it was againft his will , that euer they were motioned The proceedings ef Perth \^4ffcmhly\ | '•otioned. Yet now he is perfwadcd, that his Majeftic would bo more glad oftheconfent of this afTemblie therevnto, then of all the gold of India, taiTureing them on the other parte to cafe of their terufall, the whole eftate and order of our Church will be overthrown, Some Minifters will be baniflied : other forae will bee deprived of their (Upend and office; and all will be brought under the wrath of authority. He adviled them rather to content in time,then afterward to beg favour by offering conformity, and finde none. H« alledged a letter written to him by a banifhed mi- nifter, lA.lohn Sharp, requeuing liberty to ferue God in his own countrcy, and offering to fubmit himfelfe in all- things. But the letter was neither read nor feen. O, faydhe, J know when fome ofyouarebanimed, and others deprived, yee will blame us, and call us perfecuters; but we will lay all the burden upon the King. And ifyou call him a perfecuter,allthe world wil ftand up againft you. After hisowne fpcach,hc required £yflw lounixo fpeak, if fo be, hce had intention or commiffion to that cffelt. The Doctor after his preface of insinuation, layd out the proceedings of the laft aflembly holdenat S. Androes, the taunt -and reproches brea- thed out at Court againft the fame ; hisMaiefties high difplea- furc kindled by occafion thereof, like a flame of fire ready to confumc all, except it were quenched in this Iprcfent aflembly. by condifcending to the fiue articles. Hee taxed the ftate of our Church , whereof he was ignorant. It pleafcd his wifdom to bring in the Puritan and the Papift, like Herod and 'Pilat confpiring Si non contra, Cbiftum (Deminum, tamen contra, Chriftum S)omini. In end with words framed for the purpoie and uttered in a mour- ning maner,hec went about to catch confent to the fiue articles. The minifters defenders of the eftablifhed order perceiuing the drift ofthefc dilcourfes,and all other meanesto be prepared and difpofed for darning of flmple men, modeftly required fourc things, i. That none be admitted to votc,but fuch as are autho- rized with lawfull commiflion. The Archbifhop anfwered, his Maicftyhad written to noble men and Barons willing them to be preient at this afTembly, if any man had any exception againft thcm,they mould be heard. ^It was replyed that they were not re except againft their honorable pcrfons or prefence; but carncftly to crave that the order of the Church Blight be obferved: where- by it is provided thatwjthout commidicn none hauc place to vote in generall afTcmblics. 2. That the liberty of the Church be not broken in the ele&ion ©f the Moderator, and that a lawfull lite be made to that effed. It f^ai aaiwejed by the Archbifhop that, this AfTembly is con- B Yocatc 4. Tbr frccee dings of Perth <^ffemhlj. vocate within the bounds of his diocefle he would underftani who will take his province over his head. So he intruded himfclfc in the Moderators office without election. 3. That the articles proponed in fhort and generall fummes, might be put in forme, and amply extended as His Majefty would hauc them ir acted,' that they may be the better aduifed and con- fidcred. The pretended Moderator anfwcred,let alone thefe toyes, trouble us not with needlefle queftions, we fhall fpeak of thefe things in the priuy conference. 4. That fome of either opinion may be fet apart to colled, and put in order the reafons of either fide for the more fure & eafic in- formation of 1 he affcmblies. The pretended moderator reie&ed this alfo as impertinent. He proceeded at his owne pleafure without advice or informa- tion of the provinces or prefbyteries to the nomination of the priuy conference, before that the Clark had received the com- miflions. Hee nominated befides his Majeftiescommiffioners,. their affefTours and the noble men, all the Barons except three; all thcBifhops,the Commiffioners of Edinburgh, ( Perth, r Dundit, 37 Do&ours and other minifters. The moft parte was fuch, as were already refolved to yeeld. Others were not experienced in the /late of our Church, fome few of the other opinion wcte taken -in, to try the force of their arguments in private, that in publick they might either be evaded, or fuppreflcd. After the faid nomi- nation the conference was appointed to convein at 3. afternoon© and the afTembly at 8. hours in the morning. So endeth the firft feffion. The conference convenied at 3. afternoon. His Majefties let- ter was read again. The Moderator aforefaid feconded the fame with many terrsurs. To make them goc quickly to workc, he affirmed that foure articles were already concluded in the AfTem- bliesholden laft at jiberdinc and S. Andrews refpediue, howbeit not in forme as his Maiefty required : that kneeling allaner'y rc- ftcd to be confented unto. Foraffifting of his declaration a mi- nute was read containing the poynts conferred upon at the places forefayd. And no further evidence was produced for probation of the alledged agreement. But particularly mention was made, that his Highnefle altogether refuted cautions and conditions added by the faid AfTcmblies as fruftrations of his HighnelTe intentions. And as was affirmed by the faid Moderator,his Maicftie was (till offended at that AfTembly holden at S.JndreJbt:s.¥ot removing of that offence the Moderator aforefaid would haue had the Article of kneeling voted in the conference without reafoning. But after aauch bufincue and earncft dcalin£>the faid Article by plurality of ▼ot« The proceedings efferth K^tffimbly. $ votes was put to rcafoning. For clearing the ftata of the queftion, the Minifters defenders ofthecftabliflicd order, required againc that the fay d Articles might be extended to the full, and put in perfeft forme, i. That the party of the other iudgement , would proue them ncccfTary and expedient for our Church, according to the revealed rule, jiffirmttnti mcumbit probatio : or otherwaies im- prouc our former order already cftablifhed,as dcfc&iue, fuperflu- ous.or confufed. 3. That time and place might be granted to all, having calling and intereft to reafon freely,and hear 2 reafoning in prefenceof the AfTcmbly for their better direction. 4. That the reafons of moment might be proponed and anfwered in writing, and fomc few of either fide appointed to put them in due forme and order. The Moderator notwithftanding of the reference of thefc con- ditions to the privy confcrcnce,reiecled them : and as for the par- ty purfuer,and party defender in the reafoning,he determined by himfelfe, that the Minifters defenders of the cftablifhcd order muft either proue the Articles to be impious and unlawfull,or elfe they muft proue difobedient to his Maiefty . It was replied, That poorc fubie&s neither ought, nor conveniently could difpute a queftion fo afTec~tcd with difobedience to their Soveraigne, as was there alledged. But if reformation be intended, and the truth of the Articles proponed be fincerely to be fearched fo farre forth as they may proue good and expedient for this Church; the order agreed upon by hisMaicftie at Perth 1 597. cannot of reafon be rc- fufed,viz. That matters touching reformation of external govern- ment be proponed, or dine O" decenter an'rmo tedificandi, non tentandi* for fearching the truth the undoubted ground of true unity. Not- withftanding of whatfoever could be alledged, the Minifters ftan- ding for their pofTc{Iion,werc forced to be perfuers, and either to obiec"t again ft the faid Articles, or elfe to be reputed difobedient to his Maicfty,and to hauc no reafon on their fide. The time being fpent,fome few reafons were alledged by the Minifters , which were cut off rather by cavilling and quarrelling at mens pcrfons, then folidly anfwered. The conference was appointed in trie mor- ning at eight houres, notwithftanding the faid hourc had been ap- pointed for the fecond Scflion of the AiTembly. \]edncfday the 16. $f \A*gnft<> the fecund day eftbcJJJemkj. H E privy conference convened at 8 hourc in the morning. Much time was fpent with the Bifhops difcourfcs,and other preparations for making way to fummary rcafoning. Some B % few T 6 The proceedings of Perth ^Ajjemhty. few Arguments were proponed by the Minifies againft kneeling in the aa of receiving the farramentall elements of bread and wine; but anfwered as before. The pretended Moderator to cut off reafoninginftantly required,that kneeling might bee voted in the conference. The Minifters alledgcd that the proper ufe of the conference is to prepare and put in order matters that arc to be in- treated in the face of the Aflembly - y and therefore required that the Articles might be formed : and after long debait it was conclu- ded by plurality of votes,that they fhould be formed. The reft of this fhort time was fpent in naming ofBimops and Dodors for forming and extending the Articles and Ads that were to paflc thereupon. The conference was appointed to conveine at 4* aftcr- noone. The Aflembly being fruftrate of their diet in the morning,aflcm- bled at 4. aftcrnoonc at the call of the Bell,by the Moderators ex- pectation. He fhewed unto them, that that hourc was appointed for the conference allanerly. But feeing they conveined , hce thought good to make known to them , that the fourc Article* formerly condefcended upon at jfberdine and S. jfndn'toes, as alfo the fift Article againft kneeling, after long reafoning were conclu- ded in the conference, and ordained to be formed and produced before them. And fo hee deflrcd them to depart to the end that matters might be exped, for ending the Aflembly the morne. But opposition was made in the contrary,that kneeling was not voted, and the other fourc Articles were neither reafoned nor voted. Af- ter the removall of the Aflembly,thc a& of kneeling as it was for- med,was read in prcfence of the conference, The pretended Mo- derator urged that kneeling (hould be voted.Itwas anfwcrd,that it was an intolerable novelty in this Church,a great prejudice to per- fons,purpoft s,and priviledges,and a prefumptuous ufurpation of a few to vote and conclude under the colourable precence of a con- ference, matters of weight belonging to the whole Church . They required therefore that according to order, reafoning and voting- might bcrefervadto the full Aflembly. The pretended Modera- tor anfwered, Firft,that it was the cuftomc or the Lords, of the Articles in parliament to proceed after that manner. Next,that he would not (pare to commit twenty prciudiccs to pleafe the King. And thus kneeling was put in voting without regard of the Ai- fembly,and concluded by plurality of votes. The reft of this inert time was fpent in talking upon Symory, the planting of the Church o£ Edinburgh ^nd ox&ct to bee taken with beggars. The conference appointed the Aflembly to conveine the xi^oine after Sermon ♦ TbwfJaj the frdceedtrtgs ef Perth i^ffitmhly. f Thurfdaj ty.jfug. the third day oftheJJfcmlfy. William, B. of Calloway made a Sermon,his Text ${om* 14. 19. His dc&rine was far contrary to that which he taught before the cftates of Parliament An. 1 606 He fet at naught the ancient order of our Church, fomctimc highly commended by himfelfe , and extolled his new light. He prefumed to teach them a new kindc of Catechifme, under whom he himfelfe might be as yet catechifed. The fecond and lafl Seffion of this aflembly began after dinner. and ended this day. The Kings Commiflioners , and the Bishops, m afters of this Aflembfie , determined to end all this after noone : and hauing the affife enclofed for that effect, affarcd them that out of that houfe they mould not go untill hisMajeftie were fatif- fied of his defire.The pretended Moderator earneftly aggread- ged the nnceflity of yeclding and inftantly urged prefent voting without furder delay ftrongly enforcing, that his Ma- ieftie behoved to bee fatisfied , and afTurcing them, that his HighnefTe would accept of no other anfwer but yeelding. To erTe&uate his purpofe, hee blew out many threatnings in mod peremptory maner. Hee infulted uppon the mimfters aflembled , as if they had been hirelinges, laying, I know you all well ynough. There is neuer a one of you will furter fo much as the lofle of your ftipends for the matter. Think not but when the a& is made I will get obedience of you. There is none of you that voteth in the contrary mindeth to fufFer-Somc men, faid hee, pretend confeience and feare more to offend the people then the Ki'ng : but all that will not doc the turne. Al- beit he had formerly affirmed in the cafe of requiring confent, that although the ad were made, his Majcftie would be mercy- full in vrgcmg obedience thereto. And they knew him to be more fauourablt to his brethren then any tbijhop $fBntlmd m HeetookeitalfovponSis confeience, though ic was not trew that there was neither laflfnor ladde rich nor poore in Scotland lome few precife pcrfons excepted,who were not onlie content but alfo wifhed that order of kneeling to be receiued: whereof he ha;! profc and experience in his own citie of S.jfndr&fs, an d in this Town fince he came hither. Hee made mention of a pamphlet caften in the pulpit at Edinburgh, wherein it mould haue been am*rmed,thAtthc Bimops were bringing in Papiftry, and that good profeflbrs will fight in defence of their own reli- gion. By way of anfwer thereto, he confeflcd that the ccrcmo- B 3 *i«9 I W&fr*tiedings of Penh Ajimhty- mes make not the reparation betwixt us and the Romane Church,but their Idolatry, the which if the Romanifts would i ukc,thcy would meet them mid-way ,and ioyne with them. And as if the Minifters had known any fuch profeffors difpofed to fight for the religion,or had been of purpofe to ioyne with them, he diflwades them to leane to fuch words, for he had fecn the like of that before time at the 17. day of December. Hee wiflied if fuch a thing mould happen, it would plcafe his Maie- fty to make him a Captaine,never any of thefe braggers would come to the field. After thefe blafts and terrours, the Minifters with rnodeft importunity infifted that the matters depending might be bet- ter cleared by further rcafoning and advifement ; fo much the rathcr,becaule thefe matters had not been reafoned in full Af- fembly,for the information of all that had intcrcft. After much dealing,and many earned fpecches anddefircs to be heard,fornc fafmon of liberty was granted to a few> but with fuch checkes and limitations to the partie that preafed to propone and rea- fon,that quickly they were cut off andfourely rebuked, rather borne downe with authority, then fatisfied with reafon. Hi* Maieftics chiefe Commi(fioner,& pretended Moderator,ftraitly enioyned them either to propone a new reafon , or elfe to hold their peace, when as the argument either had not been propo- ned in conference; or if proponed,not anfwercd; or if anfwered, not fuffered to be replied unto. And fuppofe all this had been done in the conference,yet all was new to the full Affembly, and ought to haue been repeated and fully difcuffed for infor- mation of all voters. Yea many Minifters had not fo much as acceffe to heare or propone one argument : they had no feates provided for them,as the other party had: Gentlemen thronged in before them. The defenders of the Articles were permitted to difcoutfe as long as they pleafed,to gybe, mocke, and cavill, fo light account made they of the matters in hand, or the fear- full ichifme enfuing upon fuch difordcts, that their behaviour was offenfiue to the beholders. The be ft arguments and an- fwers were taken from the authority of the Kings fword. Hee will ranverfe allyrxcept we yeeld ; or the authority of his word; as when it was alledgcd out of Zancbittf upon the fourth com- inandcrnent,that things indifferent abufed to Idolatry mould be altogether removed. The pretended Moderator opponed the iudgement of the King of Great fBritaine , to the iudgement of ZmchiHiiOr: any. of the learned. In a word, the pretended Mo- derator profeffed plainly, that neither their reafons nor their number Tie proceedings of Perth Affemhly. $ number mould carry away the matter. Thcfe Articles muft be concluded, and mould be conduded,althcugh there wcrcnone but the eleven Bifhops, with the authority of his Maiefties Commiflioners, they mall impofe them. After fome few re a - fons proponed and anfwcrcd,as is faid, it was confefTed, that if his Maicfty could hauc been plcafcd,or put oftthey would hsue reafoned again ft thefc Articlcs,and the introducing of them in this Church. Dodor Lyndefay being pofed in conicicnce, con- fefTed that they had neither reafon,nor Scripture, nor Antiqui- ty for them,yet to avert rhe Kings wrath of this Church, yecl- cfingwasbeft. Kneeling was chiefly agitate. Some velitation there was made againft Holy dayes. Nothing fpoken of the three other Articfes,boafting and pofting confounded all. The minifters not being permitted to reafon and purfue their arguments verbally with fuch liberty, as of reafon mould haue been granted ,and fearing prejudice in voting,gaue in fome difficulties in writing, to be considered and removed, before the articles fhould pafle in voting, like as they were ready, if place had been granted to prefent in writing particular rcafons a- fiinft every one of the faid articles, a? was plainly profeflfed. ut for cutting them fhort of that intention, the prefentcr of the faid difficulties in a bofting manner was commanded to fubferibe the fame, and rebuked as not haveing commidioiu They fufpc&ed a proteftation, againft the proceedings of this Aflcmbly, for preventing whereof they had declamed before againft the proteftation fublcribed at the laft parliament, as treafonable, and feditious. But when it was pcrceaved,that he fought a penne for fubferibing of the fame, the Moderator rcceaved them. Two of them was read, but no waves refpc£r- ted; the reft were fuppreffed. The minifters notwithftanding of the preceding terrours moft humbly and earneftly requcfted his Majefties Ccmmiili- oncrs, that the concluding of the articles might be continued, which their reafons in writing were fent to his Majefty,and anfwer returned. But this humble requcft was difpyfed. Before the roll was callec/,his Majefties letter was read again in open audience of the faid afTembly,no doubt to the end the 1-aft imprefllon might incline the voters to confent. The mi- nifters defenders of the eftablifhed order required againe, that ■one might haue place to vote,butfuch as were authorifed with lawfull commiflion : but that order could not be admitted. Yea the pretended Moderator aniwered,that if al Scitbmi were there f relent they fhould kaue vote. The 19 , The proceedings of Penh Ajcmblj* The queftianput in voting was thus formed. Whether VnQ yee ctnpntto tbe/e articles , or difijey the /jwg? the words chofen to diftmguifli the votes were : Agree : dyagree: non lijuet. The queftion proponed was affeded with this ftrait conditiou : he that denyeth one % denieth All. The queftion being thus contrived, the Moderator certified them,that whofoever voted againfl the articles, his name mould be marked and given up to his Majc- fty. For gathering the votes, he took the roll in his owne hand from the Clarke, to whom of , office it belongs fo to markc the votes, that accordingly he may forme the ads trucly as his oath, and office bindcth him.Firft were called his highnes cdmmiflio- ners,and their aflefiburs; then the Noblemen, Bifhops,and Ba- rons; then the Doctors and Minifters, laft of all the burgeflcs. The Dodors and Minifters were called on without order. He called firft on thofe, of whom he was aflured to be on the affir- matiuc fide without refpedof the order of Province or Preiby- tery, as for example, the Arch- Deacon of Sane? Androcs and Af«. fatrihfiaUoway a man of many penfions were ranked with the Minifters of the North. Some wanting commiffion were called and voted affirmative ; diverfe others having commiffi-* on of whofe negative they were aflured; were omitted. In cal- ling on the names, he inculcate thefe and the like words : haut the I(ing inyour mind: remember of the l{ing ; looke to the J{ing. In the end by plurality of votes the fiue articles were concluded and confentcd unto, i . Kneeling in the ad of receaving the facramentall elements of bread %n$ jwine, z. five holy dayes .• the day of Chrifts nativity, Paflion> Refuredion, Afcenfion, and the Penticoft, 3. Epifcopall confirmation. 4, Private J3aptifme t , 5. Private communion. His Majcfties Commiflio- ners and; their afleflbrs : all the noble men, except one : all the Barons except one : all the Dodors except 2>. Strang : all the BurgefTes anda number of Minifters voted affirmative; 011c no- ble man, one Dodour, and fourty five Minifters voted nega- tive : feme few, nsn liquet, THE IX THE NVLLITY OF 1>6RTH *ASSeMBLT. H E generall AfTembiie hath vfuallie met,fince the reformation of the religion,accordingto the indi&ion of time and place made by the former AfTembiie. And if it happened that any AfTem- biie was to be holden fro re **ta, premonition was made in dew time by his Majeftie, and the Commiflioncrs of the Church,and the occafions fet down exprefly, to the efTed Commiflioners might be fent inftru&edaccordingtothequalitieofthe bufines to be intrea- ted. Nevcrtheles after diuerfe reports given out by fuch as ftand in credite in Church affaires, that his Majeftie was fo in- cenfed againft the laft AlTtmblic holden at Sansl-Androes that there was no hope of any other AfTembiie : This AfTembiie be- yond expectation was proclamed to beholden within twcntic daycs after the proclamation made at the market crofTe of E- iinburgb, without any advertifement giuen to the Prefbyteries anent the matters to be handled. The a&eof chattouris of old were voydj and of none efTed, when the meaneft member haveing vote was negle£ted,contem- ned, or not lawfullie warned. Such like the a&e of Provincial! fynods, when the meaneft fuffragane was not regarded with lawfull citation, according to the rule Contempt** uuius plus ob- eft, quam multorum contraditfio . Neuerthcles for lack of iawfull warning,andconuenient fpace to provide and prepare Commif- fionars, there was abfent from that AfTembiie, foure diocefes viz. Or\nay y Caitknes, jfrgyle, and the Iles,befidc diuerfe prefby- teries, whofcintereft was as proper andneceffary in rhe gene- ral alTemblic as of any fuffragan in fynod or particular member in the chaptour. The generall afTemblie,thchigheft judicatorie Ecclcfiafticall within this realme, hath ever after exhortation made by rhe laft "Moderator lyted,and lawfullie elected a new Moderator accor- ding to diuerfe acts continuall cuftome and pra&ife of this Church. The which prefbyteries hath been lb regarded, that the conuention holden at Tntb by his Maiefties millhie the laft of Feb. 1 596. although frequented by his Maiefties prefence C with %z The Nullity of Perth Jffembly. with a great number of the nobilitie, Barons and BurgcfTis with the Commiffioncrs fromeuerie prefbytcrie was for the defccl: aforefaidno further acknowledged to be 'a lawfull AfTemblie, then the generall Affemblie holdcn at .irte i the AfTem- blie is greater then the conference ; and according to another rule Turpi: pars omnis totinon congma.lx. is an abfurd conference that difagrees from the whole AiTeinblie, Neuertheles in that AfTemblie fome few named by the pretended Moderator, not ehofen by the AfTemblie, not only according to the enftome of the pnuie conference concurred with the laid Moderator for preparing and digesting of matters to be proponed in dew order* but tooke vpon them to reafon, vote,and conclude the matters properlie belonging to the whole AfTemblie. It had been the commendable care of Godly Emperours,and their honorable deputs in general CounccL^to provide that no- thing The Nullity of Perth Jjfcmhfy, rj thing be done violently, nor extorted by terrour, but that time* and liberty be granted for reafoning upon matters proponed* and that rne booke of God be layed open for finding out the truth, jfgatbo writing to the Emperour Confiantine advifcth him to grant free power of fpeaking to every one rhat defire* to fpeak for his faith which he beleevcth, and holdeth that all men may evidently fee that no man willing or defirous to fpeak for the truth was forbidden, hindered or reje&ed by any force, threatnings, terrour, or what loevcr clfe might avert them from fo doing. Conforme to this advice, the Emperour anfwereth as followeth. ©v God Almighty toe favour no party >, but flixlt \eep our /clues equdUto all, no way malting neceffity in any point. Neverthe- les in this aflembly, the ncccflity ofycelding was inforced vnder no lefle paines then the wrath of authorityjimprifonmen^cxile, deprivation of Miniftcrs, and utter fubverfion of the eftate and order of this Church. Such as by the providence of God had their mouthes opened to reafon, were checked, quarre lied, re - buked, boafted, interrupted, and for their discouragement, it was plainly profefled that neither the reafoning nor the num- ber of voters fhould carry the matter away. The party defen- der was forced to perfue." The collecting and putting in order of the reafons of either fide was refufed. In free and lawfull afTemblics private reafoning is not fuffici • cnt, but it is requifit that there be alfo free rtafoning in publick for the full information of all whohaue the right of voting. Kevertheles in this aflembly publick reafoning was hardly ob- tained, and when it was obtained, it was not full and free to propone, and perfue with replyes. In all free and lawfull aflcmblies, humble requcfts for mature deliberation in maters of great importance hath been heard, 6c granted. But in this aflembly humble fupplication for continu- ation till matters were more ripely conndered,or till hisMaje- ftics anfwer was returned to the petition of the defenders of the cftablifhedorder,was peremptorily refufed. Pope Leo excepteth again ft the fecond Councell of Ephejltf, call Praedatory,tbat 2>ioJcorus t who challenged the chief place, keepeth not Pricftly moderation and would not fuffer the fyno- dall letters of the "Weft to be read. In all free and lawfull Af- femblies good advifements hath been heard & followed. But in this Aflemblie fome difficulties prefented in writing to be con* (idcred and removed before the voting,werc peremptorily re- jected. In all free and lawfull Aflcmblies publick voting fhould be C i free I + The Nullity of Perth ^Atfemlly. free of all terrours according to the rule, nihil confenjui Um con- trarium eft, quant Visatque metm quern comp/obare contra bonos mo- res eft. Nevertheless in this AiTemblies, his Majefties letters were read the fourth time, immediatly before the publick vo» ting,to move the Aflemblie. The pretended Moderator threat- nedto mark their names who diflented, and. breathed out many terrours and threatnings,and fo he made good in publickc,that which he profeft in private,that he would commit twenty pre- judices to further his Majefties purpofe. In all free and lawfull Aflemblies the eftate of the queftion to be voted, ought to be fo formed that it carry with it no danger. Nevertheles in this AfTcmbly the matter to be voted Was proponed with fenfiblc danger, agree t or be reputed difobe* dient to his Majeftie , that is, either make a constitution to bind all M inifters* an ^ profeffours of this reformed Kirk to returne to thefe flue articles which they haue vomited, or ehc yee mail be reputed difobedient. As the ads which are to paffe in voting Should be diflinguim- ed in number : cleare in order, particularly cxprefled from point to point,becaufe they mould contein directions of certain adions to be performed, &c. So the matters offered to vo- ting Should be distinctly, clearly, and particularly proponed. Nevertheles in this Aflembly all was Shut up in a confufed cap- tion a muUu interrogate , and voted at once voting in one fem- on. Iuflly therefore may their conclusions be called Leges Sa- turd. In all free ASTembltes fuch order is obferved in calling the names of the voters, that no publick prejudice be committed. Nevertheles in this Aflembly neither the accuftomed order of Provinces, nor Prefbyteries was obferved; but fuch were called onfiril:, aswereknowne to be affirmative voters>to difcourage and difperfe the negatives. Leo iayeth Epift.25 . that feme that came to the Councell of Epbefus were rejected, and others were brought in who at the pleafure of fiiofcorus were brought to yeeld captiue hands to their impious fubfcripiions.For they knew it would be prejudi- cial! to their eftate, unlefle they did fuch things as were injoy- ncd them. It is criminefalfi'm gathering of votes, either to pafTc by them,who haue place and power to vote, or to admit fuch as are not lawfullie authorized. Nevertheles in this AfTemblie not only were fomc paft by who were knowen relblued to vote negative, but diverfe others alfo difpofed to vote affirm atiu# Yte?f admitted* or rather brought in without commiflion. la The Nullity of Perth i^fffemhly. I $ In all free and Iawfull AfTembIies,not onely Minifters, but all others of whatfocuer rank, ought to be authorized,with co- miflion, or els they haue not the power of voting. Neuertheles in this Aflembly,perfons of ail ranks not authorized with com- miflion,were admitted tovote,as may be feen by the induction following. It hath pleafed his Maiefty in former times to fend but feme few Commiflioners in his Highneflc abfence, to concurre with the AfTembly,and to propone his HighnefTe defire thereunto, &c. Nevcrtheleflc in this Aflembly, not onely his Maiefties Commiflioners,but alfo their Aflerfburs gaue euery one vote, whereas his Maiefties felfc being prefentj never clamed fur- der,then the power of one vote. At Edinburgh in Iuly 1568. it was ordained that Barons fhould bechofen Commiflioners in Synodall aflemblies. At ea\e confiden- ces, yee fin against thrift. & Whatfoeueryee doe, doe all to the glo- YieofGod. 9. Giueno offence, neither to the le'w nor to the Grc£ctan> nor to the I{ir\of God. 1 o Tleaje all men in all things, not feeing your olt>ne profile, but the profit of many that they may be fa\>ed. 1 1 Caufe not your commoditie to be eVil f^o^en of 12. Let all things- be done, honestly, and in or fan Things indifferent ( put the cafe mans inuention were of that nature ) in the cafe of fcandall, ceafe to be indifferent, and are as things morall. Perkins.Galat. 4. They giue way to humane inventions , and bring the wrong key of mans wit within the houfe of God whereby toyes and trifling Ceremonies in number and force are multi- plied as mens Wits are variable to invent. Who- requires A thofi things atyour hands. 5. The admitting of fome openeth the dore to the reft, and the multitude of fuch make us inferiour to the Iewes in two tefpe&s. 1. Their Ceremonies were all divine. 2~ In number- fewer then rituall Chriftians doe obferue betwixt the Pafche, and the Pentecoft, Gerfon complaineth, quod multitudine lehl$<* marum ceremoniarum Vis omnis Spiritm S^ntTi quern in nobis Vtgere sportuit, & Vera TietM,SJt extintfa. That with the multitude of frivolous ceremonies true piety wasextinguiflied and the force of the Spirit which ought to be powerful! in us. Jewel yl'pottcg. Tag. 116. Sedquariibk hoc ncque in^eniri pojfit, quomodo contra fi- demfunt, ipfim tamen rcligionem firVilwm oneribus premunt, ut toleraliUior fit conditio ludeorum, qui etiamft tempus libertatU nori ggnoVcrint , legalibus tamen far cinis^non humnnu prefumtionibusfub- liciuntur. Auguft.epiJl.ityJHA>yihd£ it can not be found how they K^trt ides prefenteclto Terth Affemblf. i f they are contrary to the faith, yet they prefTe downe religion it •felfwith fervile burdens,fo that the cftatc of the Iewes is more tolerable, who howbeit they did now acknowledge the time of their liberty, are fubjed notwithftanding to the burdens of the Law, not to the prefumptions of man. Quanto majtii accedit cumulo rituum in Ecclefia, tanto majus detra- $Htur>nontantumliUrtati Ckriftianee,fed& J Chriflo, et ejm fidei- Ctnfes. Orthodox. Cap 27. Thatiis,The more that the heap of rites and Ceremonies in the Kirk increafeth, the more is dero- gated, not only from Chriftian liberty, but alfo from Chrifl and his faith- Learned and grauc men may like better of the iingle forme of policiein ourKirk,then of the many ceremo- nies of the Kirke of England. EpifLbefore tBafilicon Dor on. 6. Matters of that nature bring inevitably with them difpu- tations, diviflons, contentions as may be feene in all Kirkes, where fuch coalcs of contention gets entry. The Palchaof the Primatiue Kirk, The Interim of Germany, the rent of the Kirk o£ England, our owne experience fince the ffrife of the extern- nail gubernation began among us &c. 7. They hinder edification, for how meckle time and zeale (hall be fpent uppon the inbringing and eftablifhing of thefe, as jnuch leafurc and opportunity ihall Satan get to Tow and wa- ter the tares of Athifme,Schifme, Popery, and diflention. Confider the fentences following. 1. Let m proceeds by one rule, that wtt may mind one thing. TBilip . 3 ♦ 1 6, 2 . Let mfolloT* the truth in loue, and in aU things grow up in him, who is the head, that is Chrifl. Ephefl 4. 3 . Giue ne place to the itt. 4. lfyee fo athefwayes minded Cod Jhall resale the fame to you. 5 . Feede my (heepe. 6. Ta%z heede toyourfelues and to \thefloc\. 7 . Let no root of litternes firing up to trouble you. 8 . Fulfill my ioy that ye he likg minded, haueing the fame loue bedng of one acc$rd and of one iudgc- menty that nothing be done through contention or Vainglory , but that in nuekpes of mind e\>ery man efleem other better then himfelf. 9. $)o all things without murmuring andreafoning. 1 o . It was needful for meeto sprite unto you, tbat yee Jlwuld carneflly contend for the faith, which was once giuen to the Saiufts. 11. White men flip the enemy came^fowedhis tares among ft the wheat ,md went his way. 8. They bring a fenfible blot eicher upon the happy memory of our godly and wife predeceiTouis,in fo far as wee depart from that reformation, fo wifely brought in,appointed & eitablifhed by them, or clfe upon our felues, by refuming again of dange- rous fuperfluities without reafon,rejected by them, for weighty and nccefiary caufcs 3 Magnum eft hoc Dei mnnitf, quod una eft re- ft z tigioacv* ± t ^Articles frejented to Perth Affembly. ligionem puyam, et eutaxian y do Strin* Videlicet retinendai >mculutn£ in Scotiam intuliftis. Sic obfiecro et obteftorjotc duofimul rctinete, ut uno amiffo alteram non diu permamre pojje fimper memmeritis, $c%a epiii. to M. I(nox. This is a great benefit of God that ycc haus brought into Scotland true religion and good order, the band that retaineth do&rine, at one time, fo I befeech you and obteft that yec retain thefe two together,fo that yee remember, that if the one be loft, the ohercan not indure long. And a- gaine he faith qmm relte Mud, quod dificiplinam fimul cum do china conjungitis, obficro , et olteftot ut ita pergatis ne Vobls idem quod tarn multis eVenht, ut qui in limine impegerint progredi nonpoffuMtyimmo €tiam inter dumneVelint quidem y quod longe mifierimum eft. How well was that done, that yec conjoyned Doctrine and Difci- pline together, I befeech you and obteft, that yee go forward, left it happen to you which is befallen to many, that couid not make a progrcfTe, haueing ftumblcd in the very entry, yea ibmetime were not willing which is moft lamentable. 9 They fetloofe the filthy mindes and mouthes of flefhly li- vers to triumph againft the moft found and beft reformed pro- feflburs,and to reioyce in their rotten opinions, andreftored opportunities of lenfuall obfervations of guiftng, gluttony,car- rels,&c. 10 They are declared by this Church to be contrary do- ctrine, as maybe feenin the i . x. and 3. chapters of the firft book of Difciplinc,in thefe words : We iudgtthat all doctrine re- pugntntto the EVangeU,jliould be utterly Jupprejfed oa damnable t$ mmsfialbation. In the booses of Oldandf^eW Te ft anient Tfieaffirme that all things neceffaryfor the inftruttion of the I(jr{> and to mafy the man efGod ^erfctt, u contained and fujfciently exprejfed. fBy contrary doShine V>e underftand, Tphatfoe'bcr men by LaV?es, Councels, or Conftituliont haue impofidon the confidences of men without the txpreffe commandement of Gods word t u keeping of holy dayes com- manded by maiiythe fiasi of Chriftma4,and other fieafts. 11 The Commiilioners of Prefbyteries here convened fuffici- cntly underftand, that neither the Prefbyteries from whom they hauc their commifiions, nor the particular Churches of this Realm either require,arc willing,or confent to admit thefe novations. Confitentur Theologi nihil ejfe per SynodcsEccicfijs inli- tis oltrudendum. The Divines do confefTe that nothing mould be obtruded upon Churches againft their will. 1 1 The CommiiTIoners of Prefbyterks here affcmbled, un- derstanding the alienation of them from whom they received comnuflk>n,ftoiii thefe Articles^ can by no warrant oblige nor bind t^frticks prefcnted to Perth i^/tffembly. t$ bind their unwilling Prefbyteries, and Congregations to their votes. Ecdepam dijfentientem (and namely the publickminiftrationof Baptifme, and the Lords Supper, fitting at the table in the acl: of the receiving the bread and wine of that Sacrament, the obfervation of the Lords day, and the examination of children, for the firft time at the ninth yeare of their age, for tr e fecond at the twelfth,for the third at th; four- teenth,excluding and abhorring private baptifme, private com- munion,kneeling in the acl: of receiving the Supper,holy dayes, or fcafts of Chriftmas, Paflion, Refurrcclion, Afcenfion, and fending down of the Holy Ghoft : were brought in at the re- formation of religion, and *cnioyed ever fince in manner and forme as followes. After duetryall and advifement taken of the heads in gene- rail and particular aboue written,the whole Church was of one heart and iudgement concerning the fame, and every man was permitted to heare reafoning, and fuch as would were permit- ted to reafon,every man profeffed himfelfe to be perfwaded la hisownmmde. The particulars to be embraced and followed,and the corrup- tions to be avoyded, were by Ecclefiafticall authority in free, full,and lawfull generail AfTemblies, publicke confeflions, and folemne proteftations aduiledlyeftablifhed. The eftates of Parliament agreeing in iudgement with the Kirk concerning the faid matters by their ads ratified and ap- proved the Kirkconftitutions,and appoyntedcivill penalties a- gainft the tranfgreflors of the fame, with prouifion of order whereby they might be called,convi£ted,and punifbed. The fayd unity of iudgement authorized by the conftituti- ons of the Kuk,and lawes of the Countrcy^and the whole par- ticulars cftablifhcd by thefe bands, having been tried by pra- c"ti(e,and otherwayes,haue proved expedient,profitable and ne- ceflary by the fpace of fircic nine yeares,and now iuftly haue ac- quired the force of good and commendable cuftome. For our furder confirmation of the fayd religion,doctrine, and difcipline in generail, and in the particulars before named, all and every one of all eftates ofthisRealme haue folemnly fworn,that they (hall continue in the obedience of the doclnne and difcipline of this Church, and fhall defend the fame accor- ding The Oath difiujjed, 25 ding to their vocation and power. Notwith {landing of thefc fiuc obligations,viz. unity of judg- ment,and opinion ;EcckfiafticaI authoiitie reiteiated & confir- med by many famous AiTcmblies: Many civill lawes: "Nine and fifty yeares pra&ife andcuftome univerfally cemmended : and the fayd folemne oath divers times repeated, the pretended af- fembly holden laft at Perth, received certain formes formerly excluded and abhorred. Queritur, if one ormoe Preachers or ProfefTours in the fayd Kirk, (landing to the Kirkes former Judgement , and able to defend the fame by good reafon, at lcaft feeing no warrant in the contrary, may difpenfewith the fayd oath , or follow the plurality of preachers, & profeffors difpenfing with the fame in theaiTembly. And what power may compell the alteration of iudgementjor loofe the fayd oath in any cafe aforefayd ? Lea- ving the full anfwer to the wiie and well reformed Chriftian walking before God,and looking for a crown upon the glorious day of our Lotd. For prefent reformation we fhall connder the (ayd oath : firft in the perfons,takersof the fame. i. The mat- ter whereto they fwcare. 3. The forme and manner, whereby they arc bound. 4. The force and effect of that forme for ma- king fure mens particular deeds. The perfons takers of the oath are all ftaptifed Chriftians of" perfect age, able to examine themfelues, andfo to eate of the Lords Supper, honoured with callings ," and all profefiburs oF Chriftian fellowihip,ofChriftthefearcherof hearts,and of life and iudgement eternall,free of madnefle,and of all reftraint of fuperiour power in this cafe, underftanding periury and the paines thereof,at their owne liberty, and free of all coa&ion : as at length may be feene in the confeflTons of faith regiftrcd in the Arcs of Parliament,printed in the booke of Difcipline be- fore the Pfalmcs in meeter, the confeflion of faith fubferrbed by the Kings Maiefty and his houfhold , published by open proclamation and yet {landing in print. And in the covenant celebrated by the generall and provincial AiTemblieSjand by the Prefbyteries, and particular congregations,but more fummanly in the heads underwritten , acknowledged and confeffed by themielues. w E all, and every one of us after long and due examination of our confeiences in mattersof true and falfe religion are now throughly 2 6 llie Oath difcttffed. throughly refolved in the truth by the word and Spirit of God. Wee belecvc with our hearts, confefle with our mouthes, fubferibe with our hands, and conftantlie affirme before God,and the world, that the faith and religion, received, beleeved, and defended by the Kirke of Scotland ', the Kings Majeftie and three Eftates of this realme particularly exprefled in the confeffion of our faith, eftablished and publickly confirmed by fundry a£ts of parliament, and now of long time hath been openly profeffed by the Kings Majeftie, and whole body of this Realme, is only the true Chriftian faith and religion pleating God, and bringing falvation to man. To this confeffion, and forme of religion wee willingly agree in our confcienccs in all points, as unto Gods undoubted trueth and verity. Wee willing to take away all fufpition of hypo- crify and double dealing with God and his Kirke, proteft, and call the fearcher of hearts for wiinerle, that our minds and hearts doe fully agree with this our confeffion, oath, and fubfeription. Wee proteft that we are not moved with any worldly refped, but are perfuaded only in our con- fcience through the knowledg and loue of Gods true religion printed in our hearts by the holy Spirit, as wee fliall anfwer to him in the day, when the fc~ crets of all hearts shal be difclofed &c. Before and at the tyme of their folemne protections, it was well knowen to all the promifers,. Swearers , Subfcribers,that I . At 'Edinburgh^ the 1 8. day of O&ob. 1 5 8 1 . And from the iefonjcauon to that year it was refoiued, and by common con- fent The Oath difcuffii. ,27 fent concluded that in tymc coming nofacramem be mlniftreci in ptiuate houfes, but folmnely according to the good order hitherto obfetued. 2. At Edinburgh in Ianu. x 560. it was cfecla- rcd by this Kirk that Chtift fat with his difciplcs at a table,whe he in ftituted the fupper,and that fitting at table was the moft convenient gefture to this holy action. 3. That the Popes fiuc baftard facraments, whereof Confirmation is one, with all rites ceremonies and falfe doctrines added to the miniltration of the facraments were abhorcd. And that examination of children, aftet the mancr agreed vpon in the Kirk,was fufficient to unite baptized infants with the Kirk in the participation of the Lords Supper. 4. That at Edinburgh inlznx&t. 1 5 6o.the Kirk judged vttcrlie to be abolifhcd from this Realm,keeping of holy dayes fuch as the feaft of Chriftmas &c. Impofed vpon the confeien- eesof men without warrant of Gods word, and many othet things of the like nature condemned by preaching, and correc- ted by publick cenfures of the Kirk. Hence it is euident that no exception can be taken againft the perfons promifing,fwea- ringand fubferibing, for delpenfing with the faid oath. The matter whereunto they bind thcmfelues by oath is the religion,do£trine anddifcipline rcceiued,beleeued and defended by the Kirk of Scotland. In refpecl: of this matter, the oath is partlie aflertorie, and partly promiflbrie. They affirme as fo] . lowes. 1 .That it is Gods vnefoubted truth and veritie grounded onelic vpon his written word.2.That it pleafcth God^and bring- eth falvation to man. 3. That they are now throughly refolued in this truth. 4-That they deteft all vain allegories,rites, fignes and traditions brought into the Kirk without,or again ft the word of God and Doctrine of this true reformed Kirk . Such aflertions can not be loofed, an afTertorie oath can not be di^ penfed with, for it is already paft. jfffertorij juramenti materia in necejfitatem tranjtjt. They haue all alreadie iworne that they are perfuaded in their consciences in the points aforefaid. This periuafion is not to be performed, but is already paft and iworne. We can not therefore go in the contrary except we will be perjured. The promiiTory part \s s to continent in the obe- dience of the dottrine andDiftipline of this Ifyjfaor to defend the fame. The indurance of the faid continuance and defence is alt the dayes of our Hues. The execration whereby they inforce the truth and promife of their oath is,under thepaines contained in the ka>, and danger both of body dndfoule in the day of Cods fear full \ndgement. This continuance and defence in refpect of the wor- thines of the matter affirmed, and of the nature of an oath and E promiic 2$ TbtOath bifctijjed. promife, and in refpecVof the indurance,and cxecratiori adio^- ned y leaveth no place to alledge the events of pofterior accidents Incident to the matter fworne to, to loofe or difpenfe with the faid oath, or promife, as it may be clearly feene in the nature of an oath. The formes whereby the forefaid perfones are : bound to con- tinue, and defend the faid religion are i. Publick profefHon before God and the world %'. Printed and publifhed confefli- ons. 3. Subferiptioh; 4. Obedience to the lawes of the Country. 5 . Chriftian fubje&ion to the order of the Kirk. 6. The folemne covenant, laftly. The oath. All thefe formes a- mongft all people,but fpecially amongft Chriftiaiis are reputed for ftrong bands. If wee confider the zcale of our Chriftians to God and his tructh, the 'oath may be called juramentum af- ftftionis, the oath of afTe&ion. If their willingnes to clcaue to " their brethercn in fincerity of profeflion it is ^oluntarium et fuafi conventionale, it is voluntary, and as it were by paction. If their loyalty to his maiefty and reverent obedience to the Kirk it is judiciale,2Ln. oath before a Iudgc . If fufpition or any other fort of undutifulnes,it is Turgdtfyum^n. oath of purgation. If the fumes of the forme, it is not fimple, butcomponed, haueing a moft fearfull execration expretTed. If yee confider the matrer fworne to,viz. The religion ,Do#rine,and difcipline , as it is affirmed ' for undoubted trueth, it is djjertoriumj an aflertory Oath. If the continuance in defence of the doftrinc and difcipline, it is pro- mifTory , Whereby the particular a£fo of their future continu- ance and defence are bound to be eftablifhed in religion, do- t1rine,and difcipline. In refpe& of the which eftablifhmcht and future continuance and defence, it is a thing bygone , and paft/w rem judicatam> worthy of the faid continuance and de- fence, but nowayes fubjecl to the changes accefTory to the per- fons by oath addebted to thefe duties. The matter affirmed in this oath,concerneth God,our brethren and the reft of our own fpules in the courfe of profeflion. The duty that wee performe to God, is to take him to be Iudge and witneflc of cur finceri- ty and conftancy of our profeflion. The duty that wee doe to our neighbours is to put them in afTurance of our brotherly difpofition and carriage in the communion of Sanicls. The ho- nour and the eafe that we bring to our fclucs is, that we lay, as it were, God in pawne for us who hath the cleare konwledge of moft fecrete things, and is the undoubted patrone of verity ^ full of all juftice,and power to punifh perjurie. The force and effett. of this forme being confidered in the perfons The Oath Difcuffed. 24 pcrfons (Wearers upon whom God principally hath laid the law of fwearing, mould be a ftrong cord to re (train us from the variable inconftancy and cuftomable changes that falleth in the world for the ;reafbns following, 1 . An oath is the gol- den cord, whereby we arc bound to facred verity a and the facri- ficing knife whereby we cut away fuperfluous controvcrfies. 1. The effect of an oath is a moft iolemnc and fure obligation, and therefore by the confent of all the Dodors the oathes of compulfion, and hurtf ull, in matters preftablc, and not impi- ous, are to be keept. ^3 . A lawfull path by God alone may be loofed, who is the chief CVI for whofe lake it is taken. 4. It is a note of the Antichrifttodifpenfcwith oathes. It was well laid, that difpenfations nihil aliudjunt quam legum Vulnera. What is more religious in religion then an oath? What fhalbe the force of bands or contracts? with what coards (hall focieties be knit if men fhalbe freed from their lawfull oaths, or rather forced to violate themi To elude the oath the temporizer objeð that all oathes of inferiors arc made,y2/l>0 jure fuperiorum, feeing therefore the King & the Kirk,our luperiours,hauc made thole innovations, wee arc freed of our oath, fo far as innovation is made. Anfwer, that an oath made by the inferior,with knowledge and confent of the Superiour can not afterward be loofed by tne : Superiour. The Canonift giverh this example, a fcholer is fworne to his Creditor not to departe from the lchoole beyond the boundes and limits agreed on betwixt him and the creditor,before he make payment at the appointed day,his father commands him to returne home. If he contracted the debt for his ftudy, he had the tacite confent of his fathcr.Por fctting him to Ichole, he did aflent to all necenaries ferving for his ftudies. The father here is by his owne tacite confent fpoiled of his authoritic in re- calling his fonne. But farre more when he geueth his exprefle confent. In the prefent cafe , wee had the confent both of the King our father , and the Church our mother > yea they went before us in example, fubferibed , and iwornc the Confeflicn aforefaid themfelues. The Biihop of Erie in Tor- tura Torti anfwering to Matheus Tortus advifeing his MajeuHc to graunt libertie of conscience hath thefe words, Pag. 81. 81. Integrum )am hoc ilti non eft : nam quod cum ea qua decet reuerentu (Hftum^olOinonfemelperjMHsfit^ftdbis fi te audiat. Qua enm (fiqua eftfidei his date conjlientia ) Vel confientia Vel fide/jferret in regnisfhU'ittM l>eftros t Vel ufum eorum publicum^uifufee^taprhnum Scotise, fuftepta dim hx\e$ £ I firmul* j 6 The Oath Dljcujfed. f$YMuU,ntc ilk qum quelcoron4fuel etutm ViUftcuritatem redimerct. The Bifhop is bold to affirmc that his Maiefty cannot permit liberty of confcience,becaufc he was twife fworne to maintain the forme and manner of Gods worfhip rcceiued and eftablifhed in his kingdomes. If his Maiefty may not permit another forme of Gods worfhip then that which was received already,nor the ufe of Papifticall rites, farre lefle in the Bifhops iudgement, may his Maiefty inioyne, or command other formes and rites. As for our other Supcriour,the Kirk, it cannot be denied but pcr- fons of all eftates haue fubferibed and fworne flnce the yeare of God 1580. The oath and fubfeription was univerfall Anna 1580. 1 581. 1582.& anno 1590. When the generall band was made for the maintenance of true Religion, and his Maiefties ftate and perfon. The faid confeflion was publifhed with the generall band,and fubferibed . So againe anno 1596. when the covenant was renewed in the generall Aflembly,in the pro- vincial! A(remblies,in Prcfbyteries and particular Corrgregati- Ons,the oath was nnrverfaH. Bcfides the univerfall oathes and fubfcriptions,upoti divers occafions,fomc particular perfons at divers times haue fubferibed. So, a particular rank of perfons, as for example fchollers paftiug their degrees, fince the yeare 1 587. fubferibed and fwore the confeflion of their faith at their Laurecation.lvi like manner^evcry Burgefle at his admiflion pro- tefted before God to defend the religion then profefled and authorized by the LaWes,to his Hues end. In like manner, par- ticular Prefbyteries, and Synods of late yeares : as for exam- ple, The Minifters of the Synod of Lowthian aflembled at 7>4- nent anno 1604. fubferibed the confeflion of faith. The two pre- tended Archbifhops now liuing, were prefent and fubferibed With the reft of their bretheren. Any. man may fee, that few are excepted, who haue not made their perfona'I oath. And leaftanyman think himfelfexemed, let him confider that the generall Aflembly, the Kirke rcprefencatiuc made a fclemne. oath by holding up their hands, at the renewing of the cove- nant anno 1596. Thisoatlvof the Kirk reprefentariuc obligeth them all who were living, to the maintenencc of the purity of jeligion in Doctrine and djiciplirc as it was then profeffed. Yea, The 04th T>ifcupJ. 5 1 Tea the oath reprefentaiiue of loJhua,and the Princes of IJraet representing Gods people oblifhed their pofterity : and there- fore many hundredyeares after was the famine lent upon the land for the violation of this oath made to the Gifaonits and Sauls feven fonncs were hanged. The yong ones were not ex- cepted in our oath : for the Parents did binde for them, when they were baptifed,to bring them up in the confeflion of faith, as it was then profefled in the Kirk,as grounded upon,and con- fonant unto the covenant of grace made betwixt God and men for themfelues and for their feed. Soyeefee the oath of the Kirke of Scotlwdwas partly perfonall and partly reall. Is any Aflembly,nevcr fo lawfull, free, and f ormall, able to free us of this oath,lct be a pretended AtTembly, drfturbed, and divided in it felfe,and drawing down in one fe{uon,thcfe things which were builded up in many yeares,and by many famous and notable AfTcrnblies,confenting in one heart.But as I haue fayd,our oath was with confent of the Aflembly and Kirk of Scotland. Seeing wearefwornefevcrally, how can the fame perfons affembled together in one body collectiue, difpenfe with this oath, feeing they haue fworn to defend during their hues. To confent to any alteration, is not to defend during their hues, but rather to betray the caufe,and incurre perjurie. If they may not vio- late their oath affembled colle&iue, farre leffe may a generali aflembly reprefenting onely the colle&iue body free them of their oath,Ieaft of a null and unlawfull Aflembly. They alledge they haue not violated their oath, becaufc the fubftance of Religion is kept, and onely fomc indifferent points altered. But I anfwer. Firft that an oath cannot be faid to be kept, vnleffe it be kept in all the parts and contents, and in the forme and manner exprefTcd, T^amjttramentum/erVandum ejl in formt fpirifica . Wee fwore to keepe the fame forme or wor- ihip that wasvfcdintheKirkof Scotland, andfpecialic in the tife of the facraments. This fpecification ( the Kirk of Scotland) admitteth neither Englifh, Lutherane, nor Romane rites in the worfhip of God different from our profeflion. Next our oath was in a matter of religion which is not changeable as ftatutes of republicks and corporations are . And euery point of the con- feflion of a faith is a note of profeflion, whereby wee profeffc ourfelues to be diftinguifhed either in fubftance, or puritie of religion from othcrs.Confeflions of faith mould not be change- able as Hilarius complained of his tymes Annuas & men/lru/t* fides de 2)eo decemimus. Thirdly put the cafe, the points of our profeflion that are innouatcd were matters indifferent, as they E 3 were 3* " The Odth difcujjed. were not fo vnderftoodc at the tymes of our oathe* and fub-* fcriptions, but were declamcd againfl, as points of plain papift- rie, yet feeing indifFrent things abjured for their abule may not be receiued how can wee receiue them, except it were proued, that our oath was at the beeining vnlawfull^ or that our former formes are become vnlawfuH, not expedient for edification of the Kirk, Or lefTe cdificatiue then the ceremonies prefently vr- gcd. It was plainely confefTed in the laft pretended AfTembly, that they were not expedient for our Kirk, & that they yecldcd to hold off an outward and externall inconvenience, a matter uncertaine and depending in the efrjft vpon Gods providence yea a matter now denied,as importing tyrannic for lo is it con- stantly, reported. In rhe meane tyme our aflcrtoric oath is al- r«adie part, and wee become perjured if wee come in the con- trary. This is a high degree of perjury, when not onely we con- travein our oath by pradife, but make Lawes in the contrary^ and thereafrer inveigh againft our oath as Puritanifme. If fin-, cere and conftant profefTours mail be ftill purfued for their, conftancie in their profeflion,and the confeience they make of their oath : Do we not expone the whole Nation to a woefull vengeance,and perpetuall ignominy. The unlawfulnefle of every one of the Articles {hall be pro* ved,as nccdfhall require,and opportunity willferue. ^^b^^^%c^>1^^ 31 KNEELING IN THE ACT OF RECEIVING THE SACRA- mcntall elements of Bread and Wine, proved vnlawfulL T hath been the uniforme and conftant order of this Kirke, fince the reformation : thar[the communicants fhould receaue the facramentali elements of bread and wine, fitting at the table. Inthefecond head of the firft booke of difci- t pline, are fct downe thefe words. The table of * the Lord if then rightly miniftred$>hen it a^rochetb rnoft mare to Cbrifts owne aUion : butplaine it is, that at that /upper Christ lefivsfat with his difciples : and\therefore toee doe tudge. that fitting at a table, is rnoft convenient to that [holy aSHon . In .the ge- nerall AfTembly holden in December 1562. It was ordeined, That one uniforme order be obfer^edin tbeminiftration of the Sacra- ments, according to the order of 'Geneva. And in December, jfnna 1564. It was ordeined,Xte Ministers in mini ft ration of the Sa- craments, ft all uft the order fit downe in the ffalme booses. In the Aflembly holden anno 1591 : it was ordained, That an Jrticlt fiould be formed, and prefented to his Maiefty, and the eftates, era- ling order to bee taken] Tt>itb them, Ttho giue §r receiue thefirrament after the e deteft ail his rites, fignes, and traditions. This laudable order was altered at the pretended A (Terribly holden laft at Tertb in Jttguft anno 1 6 1 8. The tenour of the Aft followeth as it was formed by fome of the Bifhops* and their followers. Since m are commanded by Codbimftlfe, that Tt>hm we come to worjliip hm, weefaB dolbne and hpecle before the Lord our Maimer : and confideriftg witball, that there U no part of di- >inc Worjhip mm beaVcnly and Jfiritualt, then is tfa holy rtcefrmg of m 34 Kneeling d violation tbeblejfedbody dud bloud of our Lord and Saviour lejus Chrift\ tify M the moft bumble and reverend gefiure of the body^ in our meditati- en,*nd lifting up of our hearts, befi becommetb fo divine and f acred an sclion. Therefore&otmtbftanding that our Cburcb batb ujedfincetbs reformation of religion Jo celebrate tbt boly communion to tbe peo- pie , fitting, by reafon of tbe great abufe of ^peeling at tbe worjlripping of tbe Sacrament by tbe ^apifts,yet now feeing all memory ofby-paft r uperttition ispaft, and no perill of tbe fame againe is feared : In reVe T rence offo divine amy fiery t an\ in remembrance offo myfticall an u- tiion as Tt>e are made partakers of tbereby doe ordainejhat that blejjed Sacrament be celebrated hereafter meekely and reverently upon their fyees. This alteration is to us unlawfull, for that which hath been eftablifhed by fo many lawes, Civill and Ecclefiafticall, by folong cuftorae, and prefcription of time, confirmed by our oatles, andfubfcriptions,wee may not lawfully alter. But fo it is, that fitting at the table in the ad of rcceaving, hath been eftablifhed by lawes, cuftome, long prefcription of time, and confirmed by oathes and fubferiptions as is evident by the for- mer didudion. It is notwithstanding expedient to defcend fur- ther in opening up the unlawfulnes of kneeling, i. as it is a breach of the inftitution. 2. as it is a breach of the fecond commandment. 3. as it is with out example andpradife of the ancient Kirk. 4. as it difagreeth from the pradife of the refor- med Kirks. Kneeling, confidered, as it is a breach of the inftitution. THE manner of Chrifts proceeding, from the pafchall flip- per to the Eucarifticall, is to be obferved, for the better underftanding of the Inftitution. Before and in the dayes of Chrift, the Pafchall fupper confided, of two fervices or flip- pers, and a conclufion. After the ordinary wafliing of their hands, they fat downe to the firft fervice,and cate^the Pafchall lamb with unleavened bread. Then they rofe to the warning of their feet; thereafter, they fat downe againe to the fecond iupper or fcrvice , and did eate of a fallct, made of foure hcarbs,and dipped in a compofed liquor, as thick as muftard. ludas after he gat a fop of this fe- cond fervice, he went out immediatly. In the conclufion of the fecond fcrvice of the Pafchall fupper, the Lord of the houlc took an unleavened cake of bread and blefted it,after this ma- tter. JBleJfcd arttfaHo lordw Gvdtfyngoftfa porld, »bo haft fantfjfied Of the TnfiituttoHo 3$ finttified us by thy preciptr, the cup was caried from hand to hand, the fupper ended they fung a Pfalme. Moment * and Tremellius ,Cajf4nder ^znd loftphus Scaliger. lofephui Scaliger fet- «•/*• *• & tcth downe * a pafchall canon, forbidding, to take any meat or ™Jf 4 c*p>*> drink after the cup of thanks-giving. This diieourfc being pre- °I» M( f ( . mitted the breaches of the inftitution are to be considered. %6 ' 2 °» The firft breach of the inftitution made by kneeling, is the *j e men ~ ■ taking away of that commendable gefturc of fitting, ufed by M ' U jV l Chrift and his Apoftles,at,and after the Inftitution. Chrift and ™ m ' *' * his Apoftles fate at table, after the forme of their ufuall fitting at ordinary bankets and feaftes. They fat at the firft fcrvice of the Pafchall fupper. IBaradius, SVrarezj T&nfitiM, and others affirmc, that there is no circumftance in the text, Exod.12, to inforcc (landing at the PaiTeover.~Next,fuppofe thecircumftan- ccs there cxprcfled did import ftanding, yet it was net rnioy- nedas an ordinary rite, but as many other circumftances, be- longed only to the firft Paffcovei in Egipt, as to eate with haftc, and with loyncs girded up, and to fprinkle the lintill and two fidepofts of the doorc with blood, as $c%a hath obferved *and d Annot. m Scaliger in the late edition of his books de emendatione frmborum Mat. 26. 20 « fayeth the like : put the cafe, that this gefturc contir.uea Ion- e Lib.6.p. gcr, yet long before the dayes of Chrift this gefturc was chan- 5*4. ged. Scaliger produccth out of the rituals of thelcwcs, their fD# imtn- words : Quam dibtrfi hac nox h ceteris noUibmquod in aliijs no- Hat. temp. fObm ftmel tantum ktomus in hac autcm bis . Quod in nliquU no- lb. 6.p.}?j £ U\bu 3 6 Kneelmg & violation tiibtu comedlmusjtve ferment urn five Jzimum in hac autem mnht *%yma. Quodinreliquis nottibm Vefimur oleribus onine genus in hocautemintybis. Quod in omnibus no Hibus tarn edentes quam bi- hentes Veljedemus Vel difcumbimus in hac autem omnes difcumbimus. How farr different is this night from other nights/ other nights we wafti oncc,this night twice : other nights we eate leavened or unleavened bread, this night onely unleavened.Other nights We eate all forts of hearbs,this night oncly Cicory.Other nights as well fating as drinking,we either fit or fup; this night we all fup, that is, fit leaning. In his firft Edition he fayth, That the h olee Kiddufh pefach, out of which their words are alledgedjs a lit- tle elder then Chriflstime. It is cleare then, that Anaheim enon dif- cumbentibus, cannot be tranflated,yte and mirnritH It* thatintbe fame gefture the Jpoftks did receiueit. g, jeaens Th^t fitting was inftitutej proue it by two reafones . Firft,the nuricavit' Z^ 1 ™ r ^ at Chrift retained in parting from the conclufion of * Defence' r ^ e P a] ^ cna ^ Supper, that he did inftitute: fitting he retained, pa?.id.8, therefore fitting he did inftitute. In the conclufion of the Paf- * ' chall Supper fome things were changed, other things were re- tained^ tnird fort were neither changcd,nor retained as belong* ing to the inftitution, but onely of occafionall neceilitic which could not conveniently be changed,but were done neceflarly: as for exemple, vnlevened bread becaufe there was no other, the circumftancc of the time, the parlour and fuch other circum- ftanccs belonging to the Paficouer,they were retained of neccf- fitie, by reafon of the prcfent occafion of the Pafchall Supper and could not conveniently haue. bene changed. But as for the gefture Of the ln?iituttoti. $y gefture of fitting, he might haue changed it, in landing, or kneeling without working any miracle, if it had not been his minde that we mould reccaue the facrament of the Eucharifti- call Supper, with the fame gefture the Iewcs rcceaued the Paf- chall Supper. The fecond reafon, we are bound to imitate Chrift, and the commendable example of his Apoftles, in all things wherein it is not evident, that they had fpeciall reafones mouing them thereto which doe not concerne vs. Yea it is groffe hypocrifie for us, to pretend more rcucrence and deuoti- on in the ad of reccving,thcn the Apoftles did when Chrift was prefent,or rhe Apoftolick Kirks did lately after the Infticution. Wherefore doth the Apoftle propone the cuftom of the fir ft Kirks, i. Cor. n. 16. i. Cor.14. $3.2. Tim. 3, 14. If they did not oblige us to imitationPWhen Chrift was in the ftate of hu- millitie they fate : he was worshiped vpon extraordinary occa- fiones. Math. 9. 18. and 8. 2, and 14. 33. and 20. 20. Ioh. 9. 3 8 . they were not now in any common ac"tion,or at an ordinary Supper, they had now reafon to kneele if they fhould haue kneeled at all. After his refurredion, when he was in Etnaus With fomc of the difciples, it is faid Luk. 24, 30. tba t as be fat at meats Uitb tbem, be too\e bread, blej]edit % braf^eit y andgaue it nnto t Df - j mi j» * tbem. This place is interpret of the Sacrament by j£uguftine, tl fij 4 f# . fpaulinus, EJycbius t TbcopbilatfM, Hieronimus, 24I all aledged by ftellarmin l and Grcgorim de Vakntia * : they aledgc k £>, lt*it'm§ alfofomeof our owne writers to the fame purpofe but fo it nju Ettcba- is, they were fitting when Chrift gaue them the brcad,whatfo- riU.cap.f. cuer be the interpretation of the text, yee fee they acknowledge fitting at table. Laft of all,afterhis atcenfion and glorification in the heauens, the Apoftlick Kirk fate at table.The manner of the partaking of the table of devils was by formall fitting at ta- ble in the houie of the Idole : lobnatban the Chalde paraphraft *• Cor.f f Amos. 2.8. intcrprcteth the garments wheron the vfurer fate I0 * befide cuerie Altar,to haue bene bedds prepared in the houfes of their gods, to fit on when they fcaftcd vpon things lacrificed to Idols. The people of Ifrael fate down to cat and drink at the Idolatrous feaft or the golden calfe. The Apoftle compareth the partaking of the Lords table, and the table of deuils.i . Cor. 10. 21. Next, they fate at the loue feafts : wc can not thinke that they rofc from the tables, either before or after the loue feafts,to receauc the Sacrament feucrally out of (Pauls hand. &ilfon fay cth,thcy fate at table 1 , and to this puryofe allcdgeth 1 Obedi- jfuguft'm:~2\on debent fiatres menfisfuis ifla mifcere ficutfaciebant encep.460 ^Hosyfpoftolui argnit (? emwdat, Ytc may Fc then Chrift mftitutcd m E/tfi.nS F 2 it, 5.1 Kneeling d violation it, the Apoftlick Kirks followed it, no different rcfpecl of the {tare of Chrifts humility or glory brought in any other gef- ture. It is objected that the fitting of Chrift and his Apoftles was not upright but fitting with leaning. If we ^imitate the exam- ple of Chrift., we fhould (it after the fame maner. Anfwer. It was thecuftom receaucd amongft the Icwes be- fore and in the dayes of Chrift, defcending from the Romanes, or as others aliedge from the Perfians, Efter. i . the table was fl- tuate in the midft of the hall or parlour, and the beddes about the table except the part that was free for the feruice of the ta- ble : They fat upon the beddes fomewhat leaning toward the table and theit feet lyin^.out at the out-fide of the bedds. The beds of the rich and wealthy were fo high,that it behoved them to afcend by fteps. There was a fpace between the beds and the wallcsof the Hall or Parlour, that fervants might haue roome to ftand at the feet of the guefts, and make fervice. They that flood behinde to feme, were fay dyftaret pedibus, to ftand at Ve Trklivls me if feet,as fytrtu Cucconim proveth out of Seneca and Suetoni- us. By this difcourfe we may uuderftand, firft, that when A ftood at Chrifts feet ; £a^. 7.3 8. lhe lay not groueling at his Difconrfe of feet , as the Bifhop of %ocbefter perverteth the gefture. Nexr» knce'iH£. that Chrift and his Apoftles ufed at fuppcr the gefture ufed at h l ?S T ordinary flippers. If we fit therefore according to the received gefture of the Countrey wherein we are, we imitate aright,and it were Apiih imitation to fit otherwife. It is indifferent whe- ther we ufe white or red wine , we are no more bound to the wine of Iudea 3 thcn to the wine of France , at the miniftration of the Supper: thefe are but narionall differences. Thirdly,there is fo little difference betwixt the one fafoion of fitting and the ofchcr,that both the words, difcumbere andfidere are tranflated indifferently, to (It, in the Englifh tranflations. The delicate and finfull woman, E^ekj 2 3.isfayd to fit in a glorious bed, and a table fpread before her. IcfybtLi tranfhteth the fitting of loftpb: brethren by the word ]{atAciinein , fignifyinfykalfcfitttag, btfft Icmlng, howheit upright fitting was the gefture uied in Jofipbs time, a man ftanding leaning, is fayd to ftand as well as when he ftands upright, ficlyk fitting. Leaning is a pofition of the body common to fitting or (landing. The Iewcs them- felues at this day fit upright at their Pafchall (upper. There is a difference betwixt cuftoms brought into the Kirk by invention of men, and the cuftome brought in by Chrift, $$d entertained by his Apoftles; as there is a difference be- twix* Of the Injlituttoti. $ $ twist the lords d?y and the Holydayes invented hymen, ic is fafcr for mans confcicnce to imitate Chrift and his Apoftles, then to depart from them, and imitate the cuftorr«e of Kirkcs* which may erre. Yea, Chiifts example fecondcdwiih the pra- &ife of the Apoftlcs,is equivalent to a precept as I hauc fayd. Yea this gefture may very well be comprehended under the ex- prefle precept of Chrift in the inftitution, Hocfii'itc, doc this : that is, hoc totumfacite, doe all this. Forwee muft notthinke that nothing belongcth to the inftitution, but that which is mentioned in fouls narration, i. Cor. n. for then a table fhould not belong to the inftitution : no doubt our Saviour inftructed them how to difcerne the Lords body,how to cate and drink, before he commanded them to eate and drinke. But the Evan- gelifts, and !?4«/writes of the Sacrament as of a thing knownc to the Kirke by prac~t.ife,prefuppofinp; a table, and the commu- nicants convened and fitting at the table. The fecond breach of the Inftitution made by kneeling in the ad of receauing, is the taking away of the vie cf a table. Chrift and his Apoftles fat which in the particular fpcaking doth loofe that our wor- king together,and makcth the mindes of Chriftians hang the longer in the waiting for this fentence, and the comfort of it, and their minds are offered unto greater occafions of flips and \yitlidi;awmg s >ky humaue infirmity,whcn thefe things are pro- longed Ofthelfiftitvtlcn, ff longcd,which may more effectually be done together and fpee- dily. The fift breach of the inftitution made by kncclingjiSjthc al- tering of the ennnciatine words of Chrift, This is my body Tbkicb is broken for you : whereby he declares his comming in the flefh and fufferine for fin,the maine ground of our redemption, and> changing them in a prayer to blefle our body and foule. The body of our Lord lefus thrift whiibwasgiVenfor tbee, prefcrue thy body and foule unto el>erlafting life. The Papift in this poynt go- eth neercr to the inftitution; for hee giveth not the Eucbarift, except the hoftbe fir ft confecrated at iome Mafle > with thefe \vovds,This is my body. This prayer inferted betwixt the thanks- giving and the diftribution, and repeated to every communi- cant, is idle battalogie. The ufc of the prayer and thanksgiving for the ufc of the elements, indurcth all the time of the action. Chrifts words in the inftitution containe partly a command, partly a promife,partly inftitution. Chrifts promife is contai- ned in their definitiue words, This is my body that is gj^en for you : This is my bloud Tbhicb isjhedfor the remiffion of the fits of many. When the forme of the words is altered, the promife is obfeured. It is not enough torehearfethe words of the infti- tution in the prayer immediatly precedingtheadibnjbut in the a&ion every rite and ceremony fhould haue Jthe words of the inftitution concurring. Let the word be ioyned with the ekment>.2o .the other 3 are fet down in this 17.vcrf.lt is thetfore the fams cup . Next, if it had not been the comunion cup,and confequently the laft, the communion cup behoued to haue come after : but that can- not agree with the proteftation: for how could Chriftproteft of the Pafchal cup that he would drink no more of the fruit of the wine, If he drank after it of the Euangelicall cup. The paf- chal canon interdyted to eat or drinke after the cup of thankf- giuing or praife, the cup of praiie in the end of the pafcha/l Supper was changed as I haue faid into the Euchariftical cup,6c was all one with it: and the proteftation of not dtinking,more agrecth with the Canon made of the laft Pafchal cup all one with the Evangelical. This cup was caried about from hand to hand, and diuided amongft them by them felues. The two E- vangelifts doe not fo much as mention the cup of the Pafleoucr and yet make mention of this proteftation of not drinking more of the ftuite of the Vine* The vcrfes immediatly procee- ding the proteftation, make mention only of the cup of the Lords Supper. Math, 26, 28. Mark. 14. 24. FutJ^ faith, the de- menfhatiue gronomen( this) Math. 16. 29. declarctb , that be Jb/kc of the wine in bit band that is of the communion cup. If there was two cups then either the words of the proteftation were repeated, or fet downe by Matbew and M*r^. out of the cwne place,and wrongfully applyed, but none of thefe two is to be admitted. Thirdly Lu\e omitteth the mention of thankigh ing and the commandement to drink of this cup verfe 20. howbeic both be exprefly fet downe by other Evangehfts, and the ana- logy with the a&iones concerning the bread requireth the famc.NV'h-irfore ,rhen did he omit them? even becaufe fpea- kjng before of the fame cup. verfe. 17. he had made mention of thefw two points, he efchueth to repeat them as already men- tioned. And wherefore made he mention of the cup verfe. 17. even that the proteftation ofnot drinking more verfe. 17 might be joyned with the proteftation of not eating more yetie. 1 6. he t.2* Of th hifttiuiioft 4$ he maketh fixation of the afTertion of his blood verfe zo.be- caufe it was not yet fpoken of The other 3 . points arc omit- ted as alreadie fpoken of verfe. 17. this inverfion of order and making mention of the cup of the communion before the or- der of Inftitution , was obferved long fincc hz* Auguftine and fLii.j.ife * Euthy;nitvs,zndi$ acknowledged not only by our own diuines, £•»/*»/» JE- but alfo by Sarradius , lanfenim, and other learned papiftes, **HS* Tbeo&aldtu Meufbius ■ obierueth a conftant continuall inucr- tm ^f 4 ** 2 iion of the order in this chapter of Luke. Opera prctium e ftUDtjmfi& inbis advertere byfteronprotcronLucA contrarium.AufuJlinc fay th , ' 3Arm9tHA $>** antl igavit at Jo let. There is a clearc inftance verie, 21 . after the mu u -words of the Inftitution it is Cnid 3 .and c^.156. 20. verfes fhould be fubjoyned to the 16. and that the 17. verfe y Obcdi- fhould befubjoyned to the i£.and lo.fiilfon y and Jewel % againft ence pag. Harding and many other diuines, difputing againft thepriuate 495- mafTe 3 exponeth the words Luk ii.ij.dmde it amongst y op ^£ the *> Of priva* comunion cup. That w* is fpoken of the cup fhould be meant Mafle, Ai- alfo of the bread, for as Chrift faid, Ta\eyee,dim\ye$o faid he, vi *' on *• Tafyye, cateye.Tindal* in his tractate ofreftoring the L.Supper, * pa S-477 requircth that euery man break & reach forth to his neighbour. This distribution amongft the communicants was commanded, no doubt to nourifhloue, and to be a bond of vnion amongft the communicants and agrceth beft with the nature of a fcaft, , where fignes and tokens cfamitie are interchanged. Clemens j{- y, str6mAi *. lexandrinus* fay th it was permitted to every one of the people, ' * ,i to take a part of the Eucharift. Etiam Eucharifliam cum quidam, ntmoseft diuiferwt, permittitur unicuique ex populo partem ejus fumere. Jfhen Tertu titan faycth, fre rcceaue it of no other hands, but the hands of our prefe dents, or rulers , he meaneth not (imply of paftorcs but of any governours Eccleliafticall whatfocucr. and fuppofe he meane only of paftorcs, yet he confefTeth it to be tradition and no fcripturc, as \unim hath obferved vpon that place. Hovvfoeuer this was the cuftome in jifiica to reccaue it out of the minifters hand, yet not fo at %ome and every where: for \ufiinn& «tellethvs how the Deacons gauc tocucryone of . them that were prefent, part of the bread and likwilc of the cA P oI, ~» wiae. G In 44 Kneeling a violation In the liturgie of S. lames, it is faid that the Deacons lift up the difhes and cuppes to impart to the people. It came to pane afterward that the Deaconcs difpenfed not the bread, but the wine only, the ridiculous reafons whereof are fet downc by d Part.*. jf quint* d this fuperftitious cuftome, of taking it out of the Mi- qnsmSz, niftershand, did grow afterward to Supeiftitious receaving in **'?• at the mouth, and in Ibme parts to the drawing of the wine out of the cupes with filver pipes,, the minifter ought not,how- beit he might commodioufly, giue the elements out of his owne hand to every communicant, becaufe it is againft the in- ftitution and purpofe of Chrift, willing the communicants by this rite, to interteine communion amongft them felues. \Vhat- foever adion or command is inclofed within, the institution, may not lawfully be broken : but that the communicants mould distribute amongft tbemfelucs, was both an a&ion at the firft fupper, and a precept, aslhaue proven. This precept and action by confequence difchargeth kneeling, becaufe that gefture and this diftribution is nowayes compatable. Chriftsgenerall precept, doe this rnaketh the actiones of the firft fupper precepts. The particular precept divide it amenngji you Ieaveth no place ro any tcr giveriation ~ The feventh breach of the inftitution made by kneeling is, anunneceffary deviding of the communicants, making popu^ lous congregationcs to receaue on many dayes whear they may receaue in one. Every particular congregation ought to be con- vened Epi to auto into one place, at one time to communi- cate togither as far as is pcfiblc.AIthough all the faithfull com- municate with Chnfts body fpiritually,yet they only commu- nicat SacramentalIy>who haue their communion fealed by the outward a&ion of eating of one Sacramentail bread it being a corhmandement of the Apoftle, that every one mould taiy one upon an other when they auemble them fclues to celebrate, the holy Supper,it followeth that they mould receaue togither, ^rnbrofe expounding thefe words, fayth, ExpccUndum duit ut Tiiultorum obhtio fimui ctUaretunt emmbtu mimslretur, they muft tary that the oblation of many may be celebrate togicher*and fo> be miniftrcd to them all. Leo writing £0 jDieJconts* gauc hira this advice, that where the Church was fo litle, that it was not able to receaue all the people to communicate togither,the Preift mould minifter two or three communions in one c^y. t»Dcton r t' Calixtits* ordained, that confeeration ended, all communicate* stAt. diH.z. that will not ftand excommunicate, for Co the Apoftle dcrermi- /#r4#4. vct ^ a 1K j t h e no iy Romaic Kirke obkrveth. See more of this- purpofe Of the Tnftitumn. m 45 £urpofe in Uvoth fermon at Pauls CroiTe. The eight breach of the inftitution made by kneeling is, the altering of the purpofe of the inftitution, or nature of tnis Sa- cramcnt.Itwasinftitutedtobcafuppcr,a fpirituall fcaft: ltwas the will of Chrift therefore, that we mould behaue our fclvcs as ghuefts invited to a banket. Ghuefts invited to a banket, even to a Princes banket knecle not in the ad ofbacketing. They are invired indeed to a fpirituall refreshment, but the Sacra- mentall Supper mould cary the refemblance of a fupper, in ihe formes and fafhions thcrof, or els it could not rightly be called a Supper, for it is not only the matter, that is, the dain- ties and foodc, that maketh a banket, but alio the ordering of the ghuefts, and kindly interteinment of them. The Sacrament of the PafTeover was alfo a holy Supper,and the people of God vfedit fo :they kneeled not in the a£t of reccavingof it. When they reccaved the law of the PaiTeover, they bowed the heads and worshipped. Exod. n. 27. Yet did they notfo in the eat- ing of it. They were more reverent and devout, in hearing the law of it out of the mouth of Mofis then in the participation ofit. Let no manobjed againft us, the examples of fome kirks, where fome of the former breaches are made without kneeling: feeing kneeling hath made them all, and feeing we haue the in- ftitution,ftanding to us in force of a command, whenn nothing ihould be altered, in matter, forme, or order; nothing added*, nothing diminifhed: for divine inftitutions admit, neither ad- dition nor diminution* the Apoftle alledgeth the inftitution m r . againft all abufes, that which 1 readied of the Lord, that haue I de- * a fiber edunUyou?\. Cor. n.i}.2)oukkj(/e (fayth Parcus) hereeea- rc Vedthis hijloty of the inftitution from the Lord, with other revelati- ons, when he *wa* raV'flied to the third heaVens. It is not my inventi- on, (would the Apoftle fay ) but the Lords ordinance, concre- dit unto me to be kept as a iewell. It is not for nought, that the Evangeliftes with one confent doe fet downe the forme of this inftitution, and that the Apoftle trieth all corruptions in the Supper by it, as by a rule. Ciprian faieth Epift, 3. lib. 3. we mult follow the trueth of God, and not the cuftome of men. And in an other place he faieth when the channels ar corrupted we fhouldrun to the fountain. It is notfo much our purpofe to taxe others as to defend our felues Kneeling Cor. 11. Kneeling dvhkui» Kneeling confidcrcd, as it is a breach of the fecond commandement. K Necling in rhe act. oFrcceaving the Sacramental elements, is not only a breach of the inftitution in the Gofpcll, but alio of the fecond commandement of the law. The firft breach of the commandement made by kneeling is, the finne of Idolatry. Idolatry is committed in this act divers wayes. The Panifts kneele in the a£t of receaving, becaufe they beleue verely, that the bread is traufubftantiatinto Chrifts bo- dy, and upon this fuppofition of tranfubftantration and bodily prefence,they kneele. This is the grofTcft idolatry that ever was in the world. The "Lutheran kncelethupon his fuppofition of confubfhntiation, and Ch rifts reall prefence by confubftanti- tion; this alfo is idolarric and the fuppofition falfe.. A third fort kneele for reverence of the Elements, not giving to the Ele- ments that high kind of worfliip called commonly cult m Utricf, which the Papift giveth,butan inferior kindeof worfliip due ("as they thinke} to confecrate creatures : this alfo is Idolatry. Kneeling for reverence of the elements,is Idolatry ,becaufe it is a religious worfliip of a creature. It is not civ ill worfliip they giuc in the ad of recekung the facrcd Elements: the matter and motiuc of their reverence is a matter of religion,to wit, becaufe thc' r elements are holy (ignes and feales : it is therefore religious worfliip. Religious worfliip is divine worfliip. All manner of worfliip pertaining to godlineflc and religion, is religious wor- » Defence pf fhip. Divine or godfy worfliip is all manner of worfliip per- Perkins 2. taining to godlineile and religion (faith Do&cr Abbots.) Di- pari.pA%. vine worfliip is proper to God : therefore religious worfh *p, ot J 1 * *, worfliip of religion is peculiar to God alone. Auguftim faith : k Conir* jfpoftolut & creatHram Uudnt & n tamen cult urn rcligimk cxbibere jMe adulatione peftifera. That too great humility or "*' ■ f pcitiferous flatterie > may be the originall of many humane ho- ' • nors and courtefies. God hes inhibit mediate religious wor- fhips. It may be objected, that holy things ought to be reverenced. Anfwer. True, but not worshiped . Vcntration is one thing, y/- doration an other. Adoration belongcth to perfoncs.Venerati- on to things pencilling to perfcns,and is nothing qU, but a reli- gious refped,or reuerent eftimation of things perteining to the vfc of religion, a prefervation of them that they be not loft; a, decently vfage of them according to their kin'de.This venerati- on er reverence, is a refpecliue or relative reverence giuen them G 3 Jbx 4$ fttteeling a violation for Gods fake. Kneeling for reverence of fenfles creatures, k f to take the proper gefture of relatiuc adoration, and apply k to relatiue re'uerencc. For religious kneeling in all the Scripture is a gefture of adoration, and foveran worfliip. j{uguTHne, (peak- ing of the brafen ferpent,S acred writings, and the bread in the sn Y>t mm. Sacrament, fayeth. ( m ) honoremtanquam religiofi habere poQunt, ji.jf, l0 . sluporem tanqmmmijja-non pojJimt.They may baue honor ajs maters religious, but wonder, as maters of merVell they can not bane. When Ezra read the booke of thelawNehem. 8. 3. 4. 5. the people ftoode vp,but when he praifed God they bowed thcmfelues and worfhipedthe Lord with their faces toward the ground. Here ye fee veneration and adoration, fubmifliom, and recognition of fome other thing more excellent. The altar, the offerings, the Preifts garment, were holy, yet the Iewes worshiped them not. The uncovering of the head, is a gefture of reverence, and yet the Gentiles had their heads covered when they worfhiped n ItxmnU their Gods, as and other Papifts fought to make the firft booke of common prayer odious, amongft other things for want of reverence to the Sacrament. ThePapifts madcin- furre&ion, and challenged proudly in their Articles a reforma- tion, for reverence of the Sacrament : and on the other fide, fome, inconfidcratly fixed railing libels at Pauls-cro fand other places, terming the Sacrament lack^of the box , the Sicrament of 'the Hatter, round fyben&c. Thcie proceedings moved fydj in his preachings at Tauls-CroJJt to proceedc to far, that the checfeft papifts feemed to defire no more, but that his praftile might be anfwerable to his doctrine. This ftirre made alio Cran- mer, and ^idly, at the fecon'd revewing of the booke of common prayer, to mioyn kneeling, with this '_realbn;fto the Sacrament wight not be prophaned, but holden in dhbly and reverent ejiimation. They feared to offend fuperftitious people in a time of ftrong oppofition, untill they were better taught, neither was their judgement cleare in this cauie; for they thought it not idolatry to worship the confecrate elements, with an inferiour kinde of worfhio Vfthefecond Commdndement. 49 ivorfhip, and for the relation, they haue to the thing fignified, providing they yeeld not unto them foverain or godly worfhip, as they called it. They were but newly come forth out of the darke denne of popery, and could not fee all things in the mil: dawning of the day. In the late act, we are ordeined, to kneele for reverence of the divine miftcrics. I Tee not wherein this difTereth frcm the jtifyob oVI(och:fters argument, p that great and reverent dreed- p Difcourfe full mifteries, mult bereccaved with grcate and drcedfull hu- ofkneeliag militieof foul, and humiliation of body : thcrfore in the act pag. 124. of rcceauing we muft kneel. If this argument were good, then the Sacraments and facrifices of the old law mould haue been thus worshipped : And if we will mcafure by the fight, the fa- craments and facrifices of the old Law were more drcacifull then the facraments of the new. For the flaughter of bca(ts,and Sheding of blood, was more dreedfull, then the pouring out of wine. The auncicnts held the fight of this Sacrament, not on- lv from pagans, but alio from the Catachumenilts, they prea- ched darkly, they wrote darkly, to the fame end. This doing was not commendable, it made the myfterie of this Sacrament both dark and dxeadfu.ll. Auguftine hes already faid, tbey may be honored as matters religious but Teondred at lAirinc'uli) Mpbonfus, Tetrns Clunhcenfis, and others, giue to their images* They fay Images are not othcrwife adored, then that before them and about them, are exhibite the externall flglKf 50 Kneeling a vlo Utidtt figncs of honor : the inward afTe&ion is directed onefy te the principal! objeft: as the ferviccs done at a funerall (how, to one q pt ii«W- emptie coffitie, as if the corps were prefent Sec pa man to adore the prin- cipals Their adoration then was alfo abftracl from the object, as they pretend theirs to be. The bread and wine or any other creature whatfoeuer, dirfereth not in this prefent cafe, for how- foeuer they were ordained of God to be fignesand feais of his graces, yet they are not inftatu accommodato adadorandum; they naue no fuch ftate in the feruice of God, as that by them, or before them God or his fonnc Chrift fhould be adored. Next If this kinde of relatiue worfhip were to be allowed, then all the holy fignes both in the old and New Teftamcnt fhould haue ferued to the fame vfe. Then they who arc far diftant from the table fhould kneel, for the Elements are to them, ob)eclum a quo fignificatiue. Then at the fight of the funnc or any bewtifuli creaturcjwe fhould kneel ieeing they put vs in minde of Gods incomprehenfible bewtie. And feeing many of them doe al- low the hiftoricall ufe of images, we may fall down before the Crucifix, providing the aftion of the mindc be abftraded from the image. Thirdly all the parts of Gods worfhip ought to be -dired, and not oblique. Ptt^/tfj* fayth , it is idolatrie to turne, t Idolatry, di/p ofc, or direct the werjhip of God, or any part thereof to any parti- *>. 677.6 78 cular flace or creature,wtthout the appointment of God x and mtrt fpecully, to direct our adoration to the bread or the place Habere the mad is, Tbhat is H lejje then IdoLitrie^ Kneeling before the elements referred directly ro Chrift. is, ' .either a gefture fignifying the humble fubmiflion of the mind in generall, whereby we make obcyfance,as if he were bodily preient : «r clic it fignifieth more particularly our" humiliation in of tfafeeond CcfftnuHiemenh jf fn prayer : tTiis isbutafpcciall,the former was a geillf all; Tlia likereafons feme again ft both. It is trew we can not kneellto God in prayer, but there are mafty things before us, a Kirk, a houfe,a wall, a tree, a ftarre,&c. But we let them not before us pu/pefly; we are by no direction tyed unto them, they ftand only before us by cafuall pofltion, neither can we chufe other-* wife to doe. It is true, likewife, that God directed his peo- ple under the Law to bend and bow themfelucs towara ths Ark,and the Temple wherein the Ark was, and the Mountainc whereon the Temple was fitaatc : partly lean: that rude people ftiouki turnc their wormip another way; partly becaufe of liu promife tohcare them wnen they (hold pray toward the Tem- pIe,or the Ark-; partly becaufe of his fingular maner of prefence in the Ark : he was laid to dwell between the Chcrubines, the Ark is called his foot-ftoole? and fometime the face of God; the glory of the Lord. It is reafon, where God is prefent after'' an extraordinary maner, as when he fpake out of the bufh, and the cloud, that odoration be direfted to the place of his extra- ordinary prefence. The Altars; the offerings aad other holy things wanted the like prefence, and the Tike promife. The Ark and the Chcrubines upon the Ark, were not fcene ; and therefore could not be readily abufed to idolatry. The Sacramentali elements haue neither the like prefence, the like promife, nor the like .commandement. Worfhip is tyed no longer to any certainc thing or place on earth, lob. 4. zi . 21. Adoration is tyed in the new Teftament to the manhood jq£ Chrilt, the true Ark and propitiatory : and is cariedto that place, in which we certainly know the faid manhood to exift fubftantially fayeth Perfyns, ■ and therefore it is, that wee lift « Idolatry, up our eyes to the heavenes, where he is, and dircd our very pag.677. external! worfhip unto him. 678. 700* It is objected, and faid, that wee aiay pray in the a& of recea- 7^1. ving; therefore wee may knecic in the a£t of rcceavir.g. An- fwer. This objf clion ir.-finuates that kneeling is the proper and onely commendable gefture of prayer, and therefore the fBifiop offyebefter cxponeth the itanding of the publican L*^. 1 8 . 11. 1 3. to haue been kneeling, bccaule ( fayeth he ) the Itwifh cu- ftomc was to pr^y kneeling, But if he had rerr.embred the T n Mar Lords owne faying Ierem. 15. tbotgb M oft s and Samuillftpod ' before me &c. he mi^hthaue underltcod mat they \ rayed ftan- Slie ^ itl$ . ding as wcl as kneeling, tirufitu obferveth,* that of old thy prayed ,,^, u n a n Jlandingjbat tberfore pnyers rrere called ftatlons , or ft Hidings. And \nbfilltrtt tfabbi luda had a (ayingjbat tbe world cou Id not fitbjift without fit- mtPtCff* $QS or findings t; £nd w^ere it is fold y Abranftoo4 before tbe lord: <2 RnceUrtg a violation MdtMfaw, an Hebrew Rabine cxpoundeth it, he prayed htfoft the Lord. Next the prayer meant of, is either feme publickc prayer uttered by the Minifler , or the mentall prayer of the communicant. As for the prayer of the Minifter in the ad of distribution, it is flat againft the inftituiion, as I haue already fayd. The Minifter is ordained by the inftitution to aft th« perfon of Chrift,and pronounce the words of promife. This is wy body : as if Chrift hirnfelfe were pronouncing thefe words, and not change the promife into a prayer. Fenner in his princi- ** P a £-9) • P* C5 °^R en gi° n * layeththis down as a ground, That in the Jo~ ccndcommandemtntlfre arc forbidden tbe pratfife and ufe of any o- tber rite,or outward meanes ufid in the Tborjhip or ferVice ofGod> then be kitb ordained, Ioh.4.22. 2 King. 18.4. and that by the con- trary we are commanded to pradife ail thofe parts of his wor- ship , which he in his word hath commanded, and to acknow- ledge onely the proper ufe of every rite and ourward meanes which the Lord hath ordained. Dcut. 12. 32. 2.King. 17.' 16, Further, we are forbidden by the fecond commandement to pray by direction before any creature, This publicke prayer is but a pretended caufe of kneeling,as the Minifters of Lincolne make manifeft in their abridgement: for no Canon of our neighbour Kirke hath direded any part of this kneeling in the ad of receiving,to be afligned to the (aid prayer. In populous Congregations,where there is but one Minifter, the communi- cants fit a quarter of an houre before the Minifter repaire to* them with the facrament. And laft,the prayer is ended before the delivery of the elements. As for our Kirk, no fuch prayer is ordained to be uttered by the Minifter; therefore no fuch prayer can be pretended. In the late Canon it is fayd, That tin mofl referent and bumble geflun of the body in our -meditation and lifting up of our heart sj?eft bee ommttb fi) divine an aclion. Medi- tation is not praycr,and the heart may be lifted up by the ad of fiith and contemplation^ well as by the adion of prayer f * ib that neither publick nor mentall prayer is exprcfted in our ad. But let the words be interpreted of mentall prayer, even men -j tall prayer- is not the principall exercife of the foule in the ad of receiving the facramentall elements; the minde attencfing on the audible words,the vifiblc elemcnts,the myfticwll adions,and making prefent ufe of them, men mould not be diverted froai their principall workc.and meditation, upon the Analogic be- twixt the fTg ics and things fignified. The foule may fend up in • the meane time fome Ihort ejaculations and darts of prayer to heaven to ftrengthenherownc weaknefle 3 and returne to her principal* ofthefecond Commtniefnent. ^ f nncipall worke of meditation and application of the bejierites tfepTefented. Thefe (hort ejaculations of the minde arc onely occafionall, as a Chriftian feeleth his owne prefent eftate, and are incident to all our a&ions both civilland religious ; In the - ad of receiving our earthly food,in going out the way, in hea- ring the word. If a man be moved inwardly , when he hcarcth, that the word was made flcfh, fhall he kneele as- they do in the Romanc Kirke ? If a man fhould kneele at every inward moti- on of the minde, when he hearcth the word,, what confufion would there be in the congregation i A man looking occafio- nally to a crucifix, may remember Chjift, and fend up fome ejaculations, fhall he therefore kneele I The three children prayed mentally no doubt when they were brought before the golden Image, but lawfully they might not kneele before it. farleim deftinguifheth notably betwixt publick, private, and fe- crct worfhip : * the fecrct and mentafll worfhip mufl be yeelded to God, and the (ignes thereof concealed from the eyes and a Id«!atry. hearing of men, as 'tfebemiab when he prayed in prefence cfthe l&g.foz, J£in*, J^ebcm. i. 4- In a word, the Institution, and the fecond commandement hinder kneeling at this time, fuppofe mentail prayer were the principali exercife of the foule. I heare there is alledged a third fort of prayer, to wit, that the very act of re- ceiving is of it felfe a rcall prayer. Is not this as mucn as to fay, that craving and receiving is all one? fBellkrmim* fayth , Ikti prayer of it felfe, and of the own (toper office, doth impetrate,and that 41 facrificebatbtbe force and popper of obtaining, or impeUatingibe- ^^ e **'/*• caufeit Is, -Qua?dam oratio realis,non verbahs, a certaine reali pray- ^ 2 -f-4» er,notaVerball.Vfc may forgiue him to fay this of the faenrtee ofthe MafTc,where there is an offering of a facrifice to God. But fBellarmine was never fo abfurd as to call the ad of receiving from God,areall prayer to God. ,-r Their other obic£ticn that we may praifeGod in the r.S of receiving; therefore we may kneelc,may be anfwered after the fame manner. There is no publicke thankefgiving ordained to he made at the delivery of the elements : mentail praife there- fore mu ft be meant. Mentail praife is no more the principali worke ofthe foule, then mentail prayer; whit' vva& fayd cfthe, ejaculations oi the dne;lct it be applied to the fhort tiaculati- c Cyihtpi, ons ofthe other. The name of Eucharlfl given to this Sacra- IO - f o»- mentjhclpeth them nothing : for it is a name given bv Anci- Nr/?er.wft- cnts, and not by the Scripture. Next, as it is called Eu'ckari/ka, f t^i 1 * * fo it is called f Eulogli : for the words, he gauetbanhs , anci bf d lxirc,t * • ■bitjfidfltc indifferently ufed bv the EvangelnK Some parts c£**M 17 * 11 1 this 5+ Kneeling a violation this holy celebration ftand in thankefgiuing, as the beginning and the end : and therefore is the whole action denominated from a part, faith d Caufiubon. ■Eulogu &* Eucbarijiia utr^ Vox a p.tnc una totum Domini actionem aefigqat. It followcth not that all the parts of this holy miniftration are actions of thankef- givins;. O'ijci. What we may craue of God upon our knees, we may receiue on our knees. ^AhC. It is falfe, I may pray on my knees, Glue as this day our daily head; but I may not rcceiuc icon my knees. The people of Ifrael prayed for food, yet they were not efteemed un- thankfulljfor not kneeling when they received the Manna. It is again objected, that in the ad of receauing, we receaue from Chrift an ineftimablc benefit, ought not a fubjed kneele when he receivcth a benefit from a Prince to teftifie his thank* fulncs? Anfwer, this relation from Chrift to the Sacrament, as betweene the giver and the gift is common to all the Sacraments both of the old, and new Taw, ordinary, and extraordinary. Next we receaue the myftical! pledges, not out of the hands of Godhimfelfe or his Son Chrift iminediatly, but out of the hand of the Minifter. The pcrfon who receaveththe gift from the King, is fuppofed to receaue it immediatly: and fuppofe Jnediatly,yct ceremonies of Court,6c mediate ciuil worfhips ,arc not rules of religious adoration; which mould ever be immedi- ate.Thirdly the manner of delivery of the gift and the will of the giuer, are to be confidered. If the Prince call his Nobles to a banket, it is his will that they fit at table with him, as leban- tthan and (Dauid fat at King Siuls table. Chrift hes declared by the Inftitution,after what maner he wold haue vs receaue thete myfticall pledges. Kneeling cannot agree with the adions and precepts of the Inftitution. The fecond breach of the fecond commanciemcnt made by kneeling, is,the (hew of conformity with the papiftf. The Lord forbade his people to be like the Genciks, Lcuuk. 18. 3. and 19. 27 & D jut: 1 l.the chriftians were forbidden to deccrc their houfes wi h bay K aves, and grecne boughes, becaufe the paga- nes vfexl l'o' to doe, or to reft from their labours, thoie dayes that the Pagaiits did. If conformity in things not haueing ftate in Ilolatious feruice, but onely glanceingatthe honor of the Idol!,be condemncd;far more is conformity in th« groffeft ad, wherin the life and foul as it were of their Idolatrie cOn Ionas ftandcih. Such as is the gefture of kneeling among the papifU, farm. $. & A £ fgx {]•: ^ r^fr liwur < in his famon before l\ing Edwrdfot Cf the fee end Cemmarukment. $$ the fame caufe condemned this geflure. This outward confor- mity tickleth the papift,andoffendeth the godly. The third breach of the fecond commandement made by kneeling is, the reteining of a monument of vile idolatrie. Ail humane inuentiones polluted with idolatrie, except they be of neceffarie vfe, ought to be remonedfrom Gods fcruice.Thisge- fturc had a lpct of profanation from the beginning, being at the fuft birth in this act dedicatto Idolatric.Trie brafen ferpent fet up at Goes own command, was not fparcd when it was abufed. We detcft: the very garment of a thecfe,orawhore,thoi:gh it be innocent. $t%a l faycth, many things may be tollerate ior the f Epift.0. weake, which may not be reftored after they are cane away. He commendcth them, who haue abolifhed kneeling amongft o- ther things tanquarn apertas Idolomaniat. The fourth breach of the 2 d comandement made by kneeling, is,the continuall occafion and*danger of idolatry. Wee arc for- biden all occafions and provocations of idolatry . There is a na- turall pronnefle in all men to idolatry, great ignorance in the common people, and Superftition rooted in the hearts of men: Papiftes daily increafe, the idol of the bready God is (till in great accompt in the Romane Kirks round about us, and in private corners amongft us : and yet men are not afhamed to fav, that all memory of former fuperftkion is pad, and no pe- rill is to be feared againe. The virgines in Cyprians time gran- ted they walked with yong men, talked with them, went to bed -with them, but when it came to the ad: they abfteined. Cyprian i anfwereth, T^on est locus dandus diabolo : mmo diu tutwsptriculo g Lib.i.tp* /jr• artolatretM fcriculuw. If a lawfull ufe could be deviled yet this danger cannot be efchucd. Information by preaching is a Ef- ficient remedy : mcatedoth not nourifli fo faft as poyion doeth eorrupt.The watchmen arc fome time ignorant, or negligent, many want doctrine. It is better to fill up the pitt, then to fet one befide it to warne the paflengers that they fall not in, fuch ceremones ought to be appointed, which by their goodncs and edification may help the preaching of the word, and not fuch asthewordmuft daily haue need to correct. The ftrength of -many poore Christian fouks fhould not be tryed by bringing H i them 5 6 Kneeling d violation them to the very brink of danger. The fift breach of the fccond commandcment made by kneeling, is, a fhew ofwifdome in wii-worfhipe and humility, ColofT. 2. t\. a worfhip is fet up by mans voluntary devotion in a principall part of Gods fervice, under colour of humility. We ought to come indeed, and receaue with humility thefe mifticall pledges : but is there no reverence and humility, but iT#w.i. in kneeling? Sfrare^f fayth that humility and adoration are di- D'/M «• ftinguifhed,in their proper motiues and refpeds, in propriis ho- {&•*• nefiatibmetmotivU* It was notmanerly for the difciples to ufe any gefture tricy pleafed at Chrifts table. It was his honor to command, and their humility to obey. Sitting was not pomp, glorious pride, or prophane gefture, as* men are not afhamed lo to call it-, becaufe it was obedience to the Lord. This their pre- tended humility, is a naturall humility; like unto (Peters , when he refufed that Chrift mould wafh his- feet. Obedience u better kJPa<». I3Q then facrifice . tenner in the dodrine of the Sacraments. k hath a notable faying,[that the whole honor of the Sacraments is, that they remaine unto the Church of God in that firnplicity he left them; and that no adion here is worth any thing, but by rea- fonofGods word, which is fandified to a profitable ufe, and made an inftrument of the working of the holy Ghoft.] Objetf. There is no new worfhip appointed, but an action already appointed for Gods fervice is applyed to the laid Sup- per. Jfnfb?. The parts of Gods worfhip may not be applyed to other when comlines, commodiouCnes 3 institution^ and command will not fuffer. A man may not kneele all the time of the Ser- mon; he may not reade in the ad of rcceaving; baptifme may not be miniftred in the midft of the communion, and many I2.2. qutji. f U ch inftances might be alledged. Aquinas faythj l Superfluum $ 1 . Ad 5 • j n his qua ad divinum cultum pertinent, ejj'epoteft nonftcundumjub- ftantiam quantised fecundum alias circumJlantiaSyputa quiacmui diUnm exbibetur cui non debet exbiberi Vel quado non debet \elfecu- dum alias circumflantias pmut non dcbet.Th&t fuperfluity in things pertaining to the worfhip of God,is to be conhdered, not accor- ding to the quantity, for we cannot worfhip God exceedingly enough : but is to bee confidered according to other circum- fiances, viz. when the worfhip of God is" not exhibited to whom it ought: to be exhibited, or when it ought not, according to o- thercircum5tances,as it ought not to be exhibited. By fuper- fluity he meancth excefTe,a vice in all morall vermes. To bee fhort, a rite Sacramentall, devifed by man, pretending humi-- Iity,and&ouldnng out other nccs instituted by God, canno* be Gf'thefceondCommAfi&cmMi\ $y be bat prefumptuous wilwoifhip. Such is the gcilure cfkncc- ling.as we have already pcued. Ob'utf. The Eucbarift is a part of Gods worfhip, therefore we ought to kneele in the acl: of receiuing. jfnfw. In a large fence every ad whereby God is honoured may be called the worfhip cf God, as oathes, vewes, facrifices, CvC But adoration is the worfhip cf God in a ftricl: fenfe. Knee- ling is the gefturc of adoration, but not cf every part cf Gods worfhip. Receiving,eating,drinking in the facramem., arc parts of Gods wor(hip,but they are not geftures of adoration. All the Sacraments both of Iewcs and Chnftians, were farts of Goes worfhip as well as the Eucharift,and yet they kneeled not in the act. of participation. Qbictt. The Eucharift is a facrifice,and cengerksJacrificicrumjL heapeof facrifices, a^commemoratiue facrifice, a facrifice of a broken and contrite hart, of praifc, ofpraier, ofaImes,therefore this Sacrament fhould be rcceaved with kneeling, fayeth the $. of]{ocbef}er m : and therfore the gefture of kneling is rightly » Difcourf, applyed to fuch a kinde of worfhip. p-^4. jfnfwer.Thc actions aforefaid are called facrifices, onely by a- nalogie and metathoricallie. they are not proper facrifices: the invitible Sacrifice by the which a man offereth himfelfe by con- trition,inward devotion,mortification is the daily Sacrifice of a chriftian.^0W.i3.i.we offer our felfcs to be facririccd when the word is preached, fym. 1 5 . we kneele not when we giue almes. n ^ &xtz, A '. r Thefe improper and metaphorical facrifices,are not ads of ado- Um ' l ' f l £ ration. ■ The pafchall lambe was flaine in the maner of a reall fa- * ut ' * x '* ' crifice 5 and vet nomith {landing of this immolation, they knee- iji aHtcm -a led$not at the eating ofthepafchal lamb. The Sacraments of the ^ fH / Mm ^ c4 . old and new Teftament were alyke in reprcfentation, fignificati- re E/ ffmo fiJ tion,and exhibition. Of prayer and praife we f pake before in nmtftdlln particular. tdommu. Kneeling not pra&ifed in the auncient Kirk, TH E former two breaches are fufficient of them felves, howbeit kneeling were otherwaies warranted by the prac- tife of the Kirk:but as it had no warrant from Scripture,& reafon,fo likewifc it wanteth the warrant of antiquity. When the Arrians denyed Chrifls true divinitic, the ouhodoxe Kirk acknowledging his diuinity,knceled not in the acl of receiuing which was expedient if it had beenlawfuli: becaufe the Arrians debajed 5 S Kneeling not fraSlifed dcbafed the Sonne of God. It was the cuftome of the kirk t* ftand in time of publiclc prayer vpon all the Lords dayes in the yearc, and euery day from Eafter to Pentccoft, as witnefleth Tcrtuttw, Cyprian, $afiliM 9 lerome, Augujline, Hugo de finch Vi- More, jfnfilmu4,the Council of iV**,the 6. Council ot Carthage, The Council of C a njlant ino fle y Ouini/cx turn, the Council of Tu- rotftf.Theteftimonies are fet down in the ^.of^ebzfler his dif- courfe.gJ/<*rtf*i#clofeth.allvpin one generall, to wit, that in his time fine hundreth years were not paft, fince the rite to pray ftanding & not kneeling on the Lords day had ceafed. • If they • D* CH.m kneeled not in the time of praier where tnis gefture is mod re- Janan.Q* it q m fj t by their own confe(Iion,becaufe ofthejoyfull memory of Chrifts refurredion,far leffe did they kneel in the ad of banket* ting and receiving the ineftimable gifces offered vnto vs in this facrament, a matter of great joy ."Wherefore ferued the fignifica- tion of (landing in prayer, if it was controlled with the gefturc of an humble penitentiary at the facrament?The teftimonie al- g Fa*, 177 ledged by the #. ofltyc befter * out of Tertullian, that they that °" were to be baptized,muft pray with often prayers, and fallings, and kneelings, and watchings, provcth neither kneeling on the J-ords day intymc of prayer, or the ad of baptjfrne, but only deciarcth what were the exercifes of preparation on the dayes preceding baptifm.In she aflembly holden laft at S, An tiros ,fta- otng or kneling in time of publik prayer was left to eucry mans liberty. In the Aflembjy holden at 'Perth, they haue tanc away this liberty in the ad of receiving.They left liberty in the ad of publick humiliation, and lies tanc it away in the ad of mental! meditation. Let aoy man therfcre judge of their intention.The authors aboue rehearfed make not all mention of prayer,when they fpeak of (landing : but generally they fpeak againfl knee- ling on the Lords day. Tertuilian i layth generally degeniculis a- qDe Cmn. d 0rarey t o adore vpon the knees upon the Lords cay is vnlawful, mm. YLc fayth not orare,but adorare.Hierom « his tcftimony alfo is gc- r ConiraLH- ncv2L \ againft adoration on the knces.Popc^bf.the $ a S&* & Qentecoftcngentmmflexio nequaquam debrt fie* dtftriis cap r j* n *P a ^ u ^ exdeuothneU *elit facere infecreto. In c$itficratioui- * ^ *' but ante Epijcoporum O* Clericoru ordination%hm confecrans 6° con- Jecratustantum genua fletfere pojfunt Jecundum quod cenficrationis modus requrit. Vpon the Lords day and other clieefe feftivities, and betwen Efter and Pentecofl there ought to be no kneeling, except one will doc it in fecrct of devotion. In the confecrati-r en of Bilhops and ordination of clcrgie-men he that confecra* HetH In the anciem Kirke, if teth and he thet is confecrated, may only bow their Kftccsjb far as the forme of confecration requircth. If c his was the only ex- ception, itfollowcth that in no other cafe, they did kneel on thefe daye j. Bxceptio firmat regulam in cajibus non exceptis . They received the communion ufually vpon the Lords day:and there- n fore it was called the day of bread «.Yea and in fomc places on- t Chrjfisl. ly vpon the Lords day, as leti>e\ obferveth • out of an Epiftle hom.$.de r* (ent from the councell of jfUxandria in the defence of one Ma- ftrntfiiotit. cayms. Tertultian expreily afHrmcthjthat the manerwas to ftand v Artie. i. at the receaving * .(Dionyfitis Alexandrine writeth to X'tflm con- D'mif. * $ . ccrning one who (landing at the table had often receaved the xDf erAi * holy food in thefe wor ds .'tynnefolenmor erhflatio tuafi adaram t>eifteteris accepto corpore (Domini, i Cbrifestome* fayth, Stemns v £ fi r f f, fjyj trementes & timidi dennjjis oculti rcnata antcm antnu gementes Jiue %. C A g # jubilantescorde. Let vs fland trembling, &c. The Jfhyjjines^z : \ Hwwif.ji ceiue the facrament (landing euen to this day,as alfo the Mufeo- Enctmis. uites, howbeit drowned othcrwife in great fuperftition, recciue the Sacrament (landing. OjeH. the Ethinckj objected to Chriftians that they did ho- nor Bacchus and Ceres; and A\erroe j,that they adored that which they did cate. Theodore* faith * the mifticall (igncs are adored., a D'uhg.im jfuguftint*no man cateth that flefh before he adore it. jfm- bintfil.$& Iroje'we adore the flcm of Chrift in the myftcticsChyfeftcme c Lib. $- fayth ,* let us imitate the Barbarians , thou bcholdft him not in eAp.n.d* a manger,but on an Altar. And again,* they are like Herod, fpmt.fanft. who adore not the Eucharift. j Homil, 14 jfnfw. It followeth not they adored,therefore they kneeled. f n ' ,Co , r * The Etbnickj did miftakc the reuerend and graue behauiour of e ^T!lJ* Chriftians at the receauing the Sacrament, as they did many o- tn * w ther things both in Iewes and Chriftians: they gaue out that they were worfhippcrs of the clouds,of the Sonne of the crofle, of the head of an Arte, of the (laughter of infants, jiuguftine fayeth. A Cerere & Libera paganorum dtjs long} abfumus quamVis penis & calic is facr amentum noftro rituamplectimur. f We arc far £ C-oafM from Ceres & iacchm the Gods of the Pagans, howbeit we ira- r4n " wm * brace the Sacrament of the bread & the cup after our rite. When , .. Tbeodoret fayth the myftical (ignes are adored, he mcaneth by a- & 0b((ii( ^ te ' doration, reuerend and religious handling,as becometh fo great t d* r r myitcries:andfo5i^»«exponeth Theodorct,3.nd to tbispurpofe JSV allcdgeth the gloflc of the Canon Law , fe In bee feufu pojj'umus V(mu \;^ 5 \ qnamiibetremficram adorare t id ejl referential* exbibtre.yinit 4ppons,ne fciliat bumana tjfigiefigurtU idolatm introducerttur. For efchcwing of Idolatry , the Lord commanded the fubftance of bread to be fct on without any humane (hapc. The proofes already made for ftandinc upon the Lords day, for 1000. yeare in the Kirk, do evince that ge- jiiculation had no place in the a& of receiuing all that time." It was therefore followed upon bodily prefence and tranfub^ ftantiation. Kneeling not pra&ifed in tlie reformed Churches. TH E Lutheran Kirkcs do acknowledge reall prefence by way of confubftantiation : it is no wonder therefore that they approue kneeling. The reformed Kirks as they haue damned bodily prefence, (o haue they reie&ed this gefturc of kneeling in the ad of rcceiving.The Kirk ofSobewU hath retai- ned this gefturc fince the dayes of John Huffs. In their confef- fion exhibited to King Ferdintnd 9 jfn» 1535 itisthusfayd,TA/f- y Q 4 * t ,* f nt/lerivcro *k» in this Supper. * Sutton in his Appendix to his Meditations on ^* S*f c ^' the Lords Supper, condemneth likewifc this diligent fearch of ^7 • the manner of Chrifts prefence. If the manner of Chrifts pre- aD, / c * w J« fence be not determined, there can arifc no other but a confu- P A £'H* fcdwormipofiuchaconfufcdand determinate prefence. The Papifts acknowledge that there ought to be no adoration but where there is acknowledged a bodily [prefence in the facra- ment. Hence it is that they prouc mutually the one by the o- ihcr. ii It 6z Knedingmt pratfifed,&c t It will- not follow that wc may change fitting into kneeling, becaufc the ancient Kirk and fome reformed Kirks haue chan- ged fitting into {landing; becaufe kneeling makcrh fo many breaches both in the inftitution, and in the fecond comman- dement, and is no wayes a table gefture. By Handing wee ac- commodate our fclucs to a table to participate of the dainrics fct thereon, (landing was never abufed to idolatry as kneeling bath been. We are not bound to imitate other kirks further then they imitate Chrift. Our fitting is not Scotifh Generating but a commendable imitation ©f the Apoftolicall Churches^ and obedience toChrifts inftitution. They flee up at laft to the Kirk triumphant; and allcdge for kneeling the 24. Elders falling down before the Lambe,but how conclude they this, that they that arc called to the Supper of the larnbe kneelc at the Supper of thelarnbe? and feeing the bleucd foules fhall not be clothed with their bodies before the refurrecl:ion,how can they conclude, material} gcniculation of the blefled Saints in heaven? all creatures in hi*aven, in earth, and under the earth; are faid to bow their knee at the name of IefuJ,that is,to acknowledge his foverain authority, howbeit the celeftiall Angels, blefTcd foules, and infcrnall fpirits, haue not knees to bow with. Th« everlafting felicity of the children of God, is the Supper of glory, doe they drink continually of that felicity upon tneir knees?thowfand thowfands (land befoie him^ many fhall come from the Eaft,and from the \Veft,and (it at the heavenly table with j(brihAm> Iftafand Ucokmzy we not then conclude fitting and (landing, as well as they doc kneeling, u wc looke to the letter of parables , vifions, allegories and prophefies ? But Symbolicall Theologic is not argumentatme., Laft, how will they proue evi- dently that the falling of the 24. Elders before the lambe, is to be interpreted i>f the Kirk triumphant, rathct then of the Kirkc Militant? REASONS 6i REASONS AGAINST FESTIVALL DAYES. &$ Rom the beginning of the Reformation to this nj prefent yeare of our Lord 1618. the Kirk of i?5g Scotland hath diverfe waies condemned the ob ^gjR (ervation of all holy riaycs,the Lords day onely g excepted. In the hrft chapter of the fiift bookc of difcipline penned anno. 1 560. the ob&rvati- ,on of holy dayes to Sands, the feaft of Chrift- mau*e7Circinncifion, Epiphanie, Purification, and other fond feaftsofour Ladie are ranked amongft the abhominations of the Romane religion, as hauing neither commandemenf nor af- furancc in the word. It is farther affirmed that the obfti'narc maintaineres & teachers of fuch abomination fhould not efcape the punifhement of the ciuill Magiftrate.The bcokaforeiaid was fubferybedby the Lords of fecret Councell. In the gene- rall Aflemblic holdcn at Edinburgh anno. 1566, the latter con- feflion of Helvetia was approued, but with fpeciall exception againft fome holy dayes dedicated to Chrift; .thefe fame very dayes, that now are urged. In the AfTemblieholden ayno 1575. complaint was made againft the Miniftcrs and Readers be fide jfber dine, becauk they Aflembled the people to prayer and pre- aching vppon certain patron and feftival day es.Com plaint like- wife was ordained to be made to the Regent vpon the Town of hrumfiaics for vrging, and convoying a Reader to the Kirkc with Tabret and \Vhiftleto read the prayers all the holy Dayes ofYoole,or Chriftmas vpon the refufall of their own Reader, Item an article was formed to be prcf ented to the Regent , cra- ving ithat all dayes heretofore keeped holy in tymeof Papift- ric befidc the Lords day fuch as Yoole day,Saints dayes,and o* ther like fcafts may be abolifhed, a civill pcnaltie appointed a- gainftthe obfervers of the faid dayes. feanquetting, playing, Jeafting, and fuch other vanities upon the dayes forefayd is con- demned. Imhc Afitmbly holdeniu ApriU twit 15 77. it was I y oidainejfjl tf 4 Reafins dgninfifejlhall dayes\ ordained that the Vifitor with the advice of the Synodal Affeffl- bly,fhall admonifh Miniftcrs preaching or miniftring the com- * Ei/tar told munion at * Pafche,Yoole, or other like fuperftitious times. *or Gbriilmtt. Readers reading, to defift, under the paine of deprivation. De- dicating of dayes was abjured in the confeffion of faith penned tnno 1 5 80. An Article was formed in the Aflembly anno 1 5 8 1 . craving an ad of Parliament to be made againft observation of feaft dayes,dedicated to Saints, and fetting out of bone-fires. In. the AfTembly holden in February anno 1587. it was humbly moved to his Maiefty> that Pafche and Yoolewas fuperftiti- oufly obferved in Fjjfe, and about (Drumfreis. In the AfTembly holden anno 1 590. his Maiefty in open audience of the Aflem- bly praifed God forthat he was borne to be a King in the fin- ccreft Kirk in the world : fincercr then our neighbour Kirk of England : for their fervice was an evill-fayd MafTe in Englifh : Sincererthen Geneva it felfe: for they obferved Pafche and Yoolc. In the Parliament holden anno 1592. the ad of King James the third anent the Saturday and other vigils to be kept holy from Even-fong to Evcnfong was annulled. Item, the ad made by Quern (Regent granting licence to kcepe Yoole and Pafche. In the Aflembly holden anno 1 596. when the covenant was renewed, fuperftition and Idolatry breaking forth in kee- ping of feftivall dayes, fetting out of bone-fires, and tinging of Carrols,is reckoned amongft the corruptions which were to be amended. The Pulpits haue founded continnally againft all fe- ftivall daics.The Cenfures of the Kirk haue been put in execu- tion in all due form againft the obfervers.In the pretended Af- fcmbly holden at 'Perth in August laft paft,it was concluded ,that hereafter every MinifterfhaH make commemoration of thein- eftimablc benefits received from God,by and through our Lord and Sauiour lefus Chrift,his Birth,Paflion,Reiurrection,Afcen- tion,and fending down of the Holy Ghoft upon the dayes ap- poynted for that ufe. That they mall make choyce of ieverali and pertinent Texts, and frame their Dodrine and exhortation accordingly. This their conclufion was ratified and allowed by ad of Gouncell,and proclamation was made thereupon, com- manding ceffation and abftinence from ail kinde of labour and handy-worke upon the flue dayes aboue written, that every one may the better attend the holy exercifes which are to be kept in the Kirke at thefe times. But firft we will premit the proper 4cfcription of a feftivall day. 6S The defcrxption of a feftivall day. PJfcator dcfcribcth a Feftivall day in this manner, • I eft urn a GaIm.*..* prof tie loquendo eft publica &• foknnis ceremonh mandata 4 iO.il. 2>eo, ut certo anni tempore cumpng'ukrifatitia. obcatur adgra* tidt Agendum 2)eo pro certo aliauo benefit to in populum fuum collato. A feaft in proper fpecch is a publick and iblemne ceremonic commanded by God to bee celebrated a certaine time of the yeare,with fmgular gladnelTe to giue thankes to God for fomc certaine benifit beftowed on hispeople. Hotf^rintreating this argument intituleth the fubicct feftivall dayes. Hee maketh feftivall folemnity to be nothing els, but the due mixture, as it were, of thefe three elements? Traifes fit forth with chearefull ala- critieofmind: delite cxprejjed by charitable largenes more then com- mon bounty : and ftaueftration from ordinary labors. k By thefe de- fc TolicjJk 9 fcriptiones wee may |fee that the fabboth day is not properly j./cft.7» a feftiuall day. The ordinary fabboth is weekly : the feftivall is anniverfary . We may faft upon the ordinarie fabboth, but wc cannot faft and moumc upon a feftivall day. Nehem. 8. 10. for that were to confound faftingand feftivall dayes. The Coun- cillofLW/Vei inhibited to celebrate the feafts of martyres in Lent, for the fame regard upon the ordinary fabboth all the parts of Gods worfhip may be performed as occafion (hall offer. Vpon the feftivall dayes we are bound to the commemoration of a particular benefite. Proper texts ,Epiftles, Gofpels, Homi- lies, and fcrmones are framed for the mifteric of that day . So that the ordinary fabboth is moral! and for the worfhip of God in generall,the feftivall is miftkzlLEfentialiafefti, the elle- , tiall parts of a feftivall day arc ceffation from work : hearing of r an ^ mm the word:oarticipation of the facraments. Commemoration of j^ * % 'c*p.'t\ divine miftcries maybe performed upon the ordinary fabbath, 4 '/ddtniU but to make up a feftival day fBelUrm. « rcquireth a dctermina- jnlnmink tion of a day, fignirlcation and reprefentation of the miftenes j„ lib. dt #• wrought on fuch dayes. Scaliger * obfervcth that the ordinary mfM&t, fabbothes were never called Chaggim as the annivcrfaxie folem- umf. niticswerc. x . fydfon againft fcftbaU dajes . Six dayes ftatt thou labour and doe alt that thou haft to doe.] Thefe tvords ate either a command to doc the works of our calling as> 6$ • Reafons Aga:inflTefiiv^!ldajes. a "s many both lewifti and Chriftian divines doe interprete > or els a permiflion, as other* doe interpret.. If they contcin a command,no countrcmand may take it away. If a permiflion, no human, authority may fpoile men of the liberty that God hath granted unto them, as long as they haue any maner of worke to doe for the fomentation of this life. The Mufcotits therefore fay very well : that it is for Lords to J^eepe feafts, and abflienfrom labour. The Citizens andArtificers amongft them upon the feftivall dayes after divine fervice, do betake them- felues to their labour, and domeftick affaires, as Gaguintcs repor- Col.Hb.?. teth. It may be objected that Conftantine the Emperour made a tit, it A. 4. j aw t hat none but the Prince may fwias c$dere 9 ctcct an idle day .• the Prmce.then may inioyne a day of Ceflation, jfnfwer. The Lawesof the Cod. are not rules of theologie. A Prince may not inioyne Ceflation from Occonomicail and domeftick works but for weapon (hewing, exercife of armes, defence of the country or other publick works and affaires. But that is not to injpyne a day of fimple Ceflation, but to inioyne a politick work in place of the oeconomicall. Every particular member ceaflTmg from their particular work exercifeth another work ferving'for the prefervation of the whole bodie. The curfe that jf (km full sate mpb tbeffreate of bis browses mitigated by the permiflion of fix dayes labour. The Lord permitteth unto man fix, left he devoure the feventh day which is fan&ified . What if the Kirk rcprefentatiue injoyne a weekly holy day,as another fabboth, ought the Kirke to be obeyed? what power hath the Kirk reprefentatiue, to inioyne an anniverfary day more then a weekly or hebdomadary holy day. If a day of fimple Ceflation ftomall maner of work Occonomicail and politicall may not be inioyned, a fcftivallday may not be inioyned. I fay further that the poorc craftfman can not lawfully be commanded to lay afide his tooles,and goe paffe his timc,no not for an houre, f Perkins, Jet be for a day as long as he is willing to worke, and perhaps G4J.4. urged with the fharpnes. of prefent neceflity. And yet farther Wiuets Sj- tnat hp ought not to be compelled to Icauehis worke to goe to *5W-W*5 or .divinefervice except on the day that the Lord hath fan&ified.. S& tti&o* l ^eafirr. cMecSul. I* ** the priuileige of Cods power to appoint 4 day ofrefl t and t* land, d't die', fwttifo it to bis honour, ] as our beft Divines f mainteinc, bus ftttit. ' Zanchim 1 affirmeth that it is proper to God to choofe any per- 2In4.Pi- fonorany thing .tocpnfecrate and fanclifie it to himfelfc, as it ecft.tQl.6tf belonged* to him alone to juftify, Ctfecbifmut Hotiandha faith no wife XcAJbns dgainft fcHivxH ddyes* $7 iio wife man will deny that this fan&ification belongeth onely to God, & that it is manifeft facriledge to attribute thefe things to men, which are oncly of divine ordination. IViRct fayth : It belongeth oncly to the Creator to fanctifie the Creature. In the' bookc of EccleJiajlictU,ciLV*i 3.7.8. it is demanded, Why d$th one day cf+ cell another, when 46 the light efcVery day oftheyeare is of the Suni It is anlwered,!8jf the fyoKlcJge of the Lord they Here di/lmgt no Kirf^: onely the Lord that made the day, and di/ling»jl};d it from the night : he bath finStijied the feVentb day- The* like was acknowled- ged by M.T. GalloJt>ay in his Chriftmas Sermons. If the, fpcciall Un&ification of a day to an holy ufc dependeth upon .Gods commandement and inftitution, tnen neither King nor Kirke reprcfentatiue may make an holy day. The obfervers of dayes will fay they count not their ahniver- ferie-daies holier then other dayes,but that they keep them on- ly for order and policie,that the people may be affcmbled to re- ligious exercifes. jLnftyer. The Papifts will ccmfefTc that owe day is not holier then another in its owne nature, no not the Lords day : for then the Sabboth might not haue been chan- ged from the laft, to the firft day ofthc wecke. But they affirme' that one day is holier then another, in refpect of the end and vfe; And fo doe wee. Thty call them holy dayes: and fo doc wee. They vfe them as mcmoriall fignes of facred myftenes whereof they carie the names, as Nativitie; Paflion-jAfccnfion. &c. And fo doe wee. The prefence of the feftivitie putteth a man in mindc of the myfteric, howbeit he haue not occafion to be prcfent in the holy AvTcmbly.Weare commanded to oblcruc them in all points as the Lot ds day, both in the rublick Af- fcmblies, and after the difToluing ofthc fame. Yea it is left free to each any parte of Gods word on the Lords day; but for fo- lcmnitie ofthc fcftiuall, folcmnc texts nmft bechofen: Gofpcls Epiftles,colle£b,Pfalmes mud be framed for the particular fcr- *vicc of thefe dayes, and fo the my fticall dayes of mans appoint- ment, fhall not onely cquall,but in folemnity furpaffe themor- all labboth appointed by the Lord. Doth not Hooker fay that thcdayesofpullict^mtmoridtsfhouldbe cloathed with the outwatd tobfi ofhelineSjThcy aledge for the warrant of anruveifary.fefti- J£ VlDCf £$ Rcafons dgdinJlfeftrjaH d&ytu i ties the indents, who call them Sacred and miflicaU dayes. If they were in {United only for order and policie, that the people may AfTemble to religious cxcrcifes/Wherefore is there but one day appointed betwixt the Paflion and Redirection Pfortie dayes betwixt the Refurrection and AfcenfionrTcn betwixt the Afcen- (Ion and Pentecoft? Wherefore follow we the courfe of the Mooneasthe Iewcs did, in our moveable feafts making the chriflian Church cloathed with the Sunne to walk vndcr the h Lib. 2. Moone,as h *• only Supcrftitious,butchallengeth vnto himfelf,that which be- 4« longs oncly to God. When God bleileth and fan#ifieth a day, then may nun lookc for a blefling in fan&ifieing it The third ^eapn. Wee come from priuiledge to tact. As de jure none may, Co de facto None did, appoint holy dayes vndcr the law but God, and that either by himfelf, or by fomc extraordinary dire&ion. Therefore none can be allowed vnder the Gofpell without the like warant. Seeing the ty mes vnder the Gofpell are not fo ce- remonious, as the tymes under the law. Againft this reafon two inftances arecommonly alledgcdthe one of the dayes of Turin* instituted by Mordecrj: the other of the feaft of dedication in- stituted by lu hat Maccabeus, and graced with Chrifts prefenre, as is alledgedjoh. 10. But the anfwer is eafie. The dayes ofTurim were (imply called the dayes ofTuriminot the holy dayes of Turinu They are neither called Cbag, nor Momed, nor Gnatjarab as the other anniuerfarie feafts are called in the old Teftament. No mention is made of holy conuocati- ons on thefe dayes nor divine fervice proper to them, notwith- standing of their returne to the temple, and promife that the mcmonall of the dayes of Turim fliould not fall from among them, nor perift from their fiede Efter 9. 27.i8,It is true that now a daies they read the booke of Efter. And therefore call it the feaft of Megilld-, after the reading wherof they fpend the reft of the time in revelling, more madde then the Gentiles were in their Qac- chanalis. This reading was not the firft inftitution, but an addi- tion of the later Iewes,The dayes of Turim were inftituted onlie for ciuill dayes, and the ordinance required no farther, but that they mould make them dayes of feafting and joy, and fending of portions one to another, and gifts to the poore Efter 9. 19. 22. to be documents and tcftimomes of their fading and crying, that is in remembrance of their fading and prayers, by which they obtained that deliverance. At the inftant time of their dehverie , it is fayd they refted,but in the Edi& when the daies Ivecri'mt were made anniverfaric , reft from all kind ofwerke was not { e R 0)n m i*. forbidden ; therefore Hofpmian « layth, In ft/to ?burim oferari ^ikcrHW. K. * prohibitum pS leajeni Ag&tnfi TefiivdU idyes. prohibitum non eft : the y were not forbidden to work. And WtU en SyMpfit k* compareth it with the fift of November, w and affirmeth the cnttiverfit like. Ncxt,it is to be confidercd, that Mordecai is thought to be ifbttydiyet. the pen -man of the book of Etfer, and confequently a Prophet, He was one of the no. matters of the great Synagogue, a- mongft whom were both Prictts and Prophets, E%r* and his fociety, £),:»/>/ Sc his companions,Z^t?rj',A^/7f^>»,^T.Thiic!ly # it appcarethjFrff^ 9. 28. that it was an order to endure,as long as the feaft dayes appointed by the Lord himfelf,and in no cafe to be altered. Holy daies of Ecclefiaftieall conftiturion are not of n AoiinH fach a nature,as* D. Full^ acknowledged*. Whatsoever there- the Rhemifts fore was the quality of thefe dayes, whether holy or civil], the A/0C.X.IO. warrant was more then ordinary. The feaft of -Dedication, whereof mention is madc,l9&# ro. fomc take for the dedication of the Temple in Zorobabeh lime, e . as the* Magdeburg Centuries. So likewife Cbryfi^om, Tbeopbilt- Col 144*. ttMyCijttannSiAiHiL'nfiSiEuthymius^nA others, asp Sayradius. re- p Comment. P or:etn - But let it be meam,as is alledged : If the feaft of de- mlviwel.' dication in Salomon and ZertbibtU time was anniverfary, then T*m.z*lii. the Macabees did follow the example of thefe who had Pro- 4.C4/M6. pheticall direction. If they were not annivcrfaric , as indeed a In I#!f.xo * Tolettu leaveth it as uncertaine, then this annual! memory was an addition of the Tbarifies , who enlarged the glory or th if • r y feaft, as they did their Phila&eries. lunim 1 relateth out of the 7tf/iiM^>that the wife men decreed that the eight dayes of that feaft mould be yearly dayes of ioy. By the wile men arc meant the Pharifees , who were called Sapientes Ifiaelis . The renew- jnentof the Altar, and of certain other decayed places, was ho- . noured by them with an annuail memory , whereas rhe whole Tcmple,with all the implements and furniture thereof in Saio- mtn and ZorebabeU time had not the like honour Neither doe we read that any annuail memory was inftituted by Hezt\:as after the prophanarion of the Temple by Aba^ and Vr'w : nor by I$/tdS 3 2Lfar that it was polluted by Manjjjes Cv^7«(?;7.Chrifts walking in Sulowons Porch,maketh nothing for approbation of this feaft. He had remained in lemfikm from the feaft of the Tabernacles,and came not up of purpofe to keepe that feaft. He taketh old of the prefent opportunity to thruft his fickle into a thicke harveft. Wee haue to confider for a generall anfwer to all inftances alledged from the Iewifh Kirk, fir ft that they had extraordina- ry directions which wee want. They had prophets by office, or wommiffion^ who cnoed in AfaUfkf. They had prophets who were Xt/fins tgdtn$feftfodtt dayes] 71 Wtit only prophets by the Spirit as fbdmeU&aVid. ana* Salomon, yrhoindured after the dayes of Mabcbi, as fDrufiut ■ afirmcth -. They had Vrin |and jbummim under the fir ft Temple, and in * n ltTn - 1 place thereof, a fiender voyce founding from the heaven, cal- •*' « led 2k/^/,under the fecond Temple,as Trenteliim 'hath obfer- r3 ved. Next the Pharifcesand degenerating Iewes filled their Kalendar with fond Rafts of their own* invention, as the ferti- lities of the Equina Hi ill and feftivall dayes, other wayes called the feafts of the Tetypbds: or converted any ancient order into afolemnefeaft, as the day appointed for carying wood to the Temple to maintcin the fire of the altar Nchem. 10. 34. they turned into a feaft called the fcaft o?\Xylopbork. A holic day is to be obferved not by a few but by all : but all were not ap- pointed to bring wood, but thofe only who were designed by lot. It is no wonder therefore that they took the like com fe with the dayes of Turin. But wee are not to imitate the Phaii- fcs> and fond Iewes. The fourth fyafon. The obfervation of anmverfarie dayes pertained to the cere- monial! law : but fo it is that the ceremonial! law is aboliflied. The anniverfaric dayes were diftinguiihcd from the morall fabboth. Many were the prehe mine nee s of the ordinary fab- both aboue the armiverfary. 1. It was more ancient, given to Jfdam in the ftatc of innocencie. 2. vHetejd by Gcds owne mouth. 3. Written with Gods owne finger in durable ftone. 4. The Lord himfelf in a manner refted on it,when as he rained not Manna that day. 5. It was more ftriftly obferved, then the other holy dayes, therefore fome fay it was called Sbabbatb, Sbdbbdthon. Therefore likewayes the Iewes meafured unto it a fabboth dayes journey. 6. Other holy dayes were celebrated either in remembrance of a by-paft benefite, or to fignify fom- thing to come. It excelled them in both, faith • /iWto-,thc obfervation of dayes ferved to the people of God for a typicall ufc, and a rudiment of religi- on.If the obfervation of fome anniversary dayes was prefcribed to the Iewcs, as elements and rudiments for their inftru&ion; it followeth that the obfervation of anniverfarie dayes is of it fclfc a rudimentary inftru&ion; otherwayes the Apoftles rea- fon will not hould. The Apoftle condemneth difference of dayes as he condemneth difference of meats. To efteeme fome meats cleanc,and fome uncleane is Iudaicall, howbeit we ob- fcruenot the fame difference, that the Iewes did. Dayes and meats are parallelled together, to efteeme one day holier then another,not fo difcerned by the Lords commandement muft- be alfo Iudaicall. The Kirk vnder the Gofpell hathpaft the rudi- ments; and therefore the obfervation of anniveriary^daie^doth not befeeme her. To fubftitute other dayes in place/bjgSne Ie- wifh, a Cbrifthn Tajcbcznd Tcntecofi for the Iewifh, -is but to fubftitute rudiments and Elements ro the lew ifh, & not to chafe away, but to change the/lewifh holy dayes, as . The Apoftle beareth with the infirmity of the weake Iewts,who undcrftood not the fulnefle of the Chriftian liberty. And the ceremoniall law was as yet not buried. But the fame Apo- ftle reproveth the GdUtUns, who had attained to this Hbertie , and had once left off the obfervation of daies. Next, the Iu- daicall dayes had once that honour,as to be appointed by God hirnielfc : but the anniverfary dayes appointed by men haue not the like honour. It is fecondly obie&ed, that feeing the Lords day was inftitu- ted in remembrance of Chrifts refurrc&ion, the other notable a£tsof Chrift ought likewife to be remembredwith their feve- rall feftivities. Anfim* It followeth not that becaufe Chrift did inftitute in remembrance of one benefite, therefore men may inftitute for other benefitcs. 1. Chrifts refurre&ion was a be- nefite including the reft,as an accomplishment of the worke of redemption,and anfwered anagogically to the common benefit of creation by the beginning or a new creation. 3. We deny that the Lords day was appointed to celebrate the memory onely of Chrifts refurre&ion. For then the Lords rcfurre&ion, the proper fubied of all Homilies, Sermons, Gofpcls, Epiftles* Colie&SjHymnes and Pfalmes belonging to the Pafchall fcruice fhould be the proper iubje& of oeuinc fcruice euery Lords day. Then rhe Lords day fliovld be a feftivaU oay : and it were vn- lawfull to faft on it.lt was inftituted for the rcmcmbrar.ee of all cMimifil de his anions, andgeneralie for his worfhip. jithm^pMy fayth c In gmente. Stbatho conuem>nu4 ut {Dominant S'dhdth ljum adoYtrnm. Wee 4.Dtvtxbh C onuene on the Sabboii), that wee may adore Ielus the Lord Af»M. of the Sabboth. jfuguttin a layth chriftianorum feftivitates cum "Euangilium non cjftt adbucpkne fro- mulgatum, the feftiuities of Chri(tians,wcre not as yet celebra- ted,forthe Gofpell was not yet fully publifhed. It is fourthly objected out of the Epiftles ofPolicarptu & Tol- fyrr*/e.f, extant in the hiftory ofEufebitu and out offBeda follow- ing £ ufibius ,that the Apoftles kept the feaft of Eaftcr. Anfwer. $t(U was but a fabler, and a follower of fabulous reports: Euft- biui was little better treading vnknowne foot-fteps , as himielf confefteth in the beginning of his ftorie. The Epiftles alledged are counterfeit; font is faid in thefe Epiftles that Tobn was a Prieftafldbaie on his forehead the Palatum that is the go I den 1 t** id was made King> and the Corner Stone of r 7 Jteafons agafaltfeftivafl dayes* of Gods people. The other teftiraony importcth not the cele- bration of Efter feaft upon any anniverfary day, but rather the X«i Apoftle teacheth us to celebrate this feaft of the PatTover ajj the '«**&» A veare long, with the VnleaVtned bread of/tneaity and turtb. Do* .t* '* Stot Fult^in his anfwer to the %bem\fts upon the fame place a- teth jiitgujHnc, referring this feafting not to the celebration of Efter, nor to the recciuing of Tafcbe communion, but to our whole life. It is therefore onely the Bifhops conjecture that the inccftuous perfon was cut of againft the feaft.of Efter, that a little leaven might not leaven the whole lump: His laft proofc. is taken from the cuftome of baptifme and the Eucharift mini-? ftredupon Patch day,as if they hadbeen miniftrcd only on that, day. It was the decree of Vope lnnoctntim in the Later an Coun- citl that all fhould communicate at Efter.The Chriftian Sabboth was called the Lords day, the day of light, and the day of Bread. The day of light becauie of baptifme miniftrcd ordinarily on: the Lords day : for the Ancients called baptifme, Light t oi. iHn-i tniruttion. The day of bread becaufe of the adminiftration of) the Supper ordinarily upon the Lords day, as lunhvs l proyeth I lH G«WJF** out of Cbryfoflome. baptifme was tycd ot ould to Tentecoft, as c ' 2 ' well as Efter. It was an evill cuftome difallowed both by an- cientand modeme Divines. It was not fp in the Primitiue Kirk, as CaJJander. beareth witnes. » ytpottolorum dottrina con- m e^^ji fenticntes nullo temporum aut locorumdfUtfnftatim pott jtdti f&d\*dt author, fijjionem ab jfpbflolls Vcl Apqftolorum dife'yulu baptifmificranun^. (9n f Mt \, A ^i to in Ecclefiam Cbrifli captabantur . I will now frame an argument InfmMuU againft this conceit of Apoftolicall tradition and obfervation of ti. Pafch.The Anoftles-were led all their life time by the infallible direction of the Spirit. If they had accorded on the obfervaton of Efter they had not uifagreed on the day. But their moft an- -'••■«.»# cient records, the bafUrd Ep4.ftl.es a bouc mentioned report that u'c « f&ilij and lobn kept the fourtenth day of. the moone, as the Ie- ■ wes did, and Tttif the Lords day t following the fourteenth day .> q*iit of themoone.lt is well faid in the preface to the harmony of cbnfcfhons-, that the old contention about the celebrating of E- ftcr tolled very hotly f the fpacc of two hundred yearcs or there- about,, betwixt the GreeJs,\\as long, fincc of us* thought worthy of laughter. U ■ T bi!.a*gr ! -faith, » Mugnarn quiiqn dh* n - . heert olim fuijje contentions fid fnu canfi : ut mirii fit dtrt-Utitilh^ D '/™?" etpene miltius momnti tanlat ct fun graces fuijft.dijjbitioner, Vvoii- > % * u fl**"'* dring a: their frivolous contci;tyon. The golden number inven-j S * ted to find out the new moone, for. pblcrvinjj. the- sigh t*da^» ^fter that they accorded upon one day hath often failed, and " L 1 not- 7t sedjons AgAinftfeHwdl day A nocwithftanding of all the rules fet downe by the Councill of TMcefor uniformity in )ceepingthc day, it hath been differently aD* ttitn obTerved th tough mi (taking, as 1 . * ■• many other things crept in ofcuflome infundty places, fo thefeaft of **. Eafter to haue prevailed among all people ef a certain private cuftome and obfir\ation\ infomuch that not one of the Apoftles hath any Hbhen prefcrihedfo much as one rule of it to any man. Thfjticceffe &* event hath manifeftly declared unto the Uorldfbat of old it wax obfirVed, not cfCanon^but ofcuflome. And a little after, They that letepe Hafter the 14. day ofth? moneth, king forth Iohn the Apoftle for their j£utheur. Such as inhabite ${ome,andthe Weft parts of the JborldM* ledge Peter andVznlfor themflues, that theyjhould leauefuch a tra- dition : yet there is none of them that can foe® in Writing any tiftima- nf of theirs for confirmation andproofe of this cuftome. Thus farrc lea farther Socrates Mandated by Dodor Hanmcra. formalift, for anfwer to in Socrates jfugusiines rule. In the dayes of luHtnm Martyr, that is, in the in the fairie midft of the fecond age after the Apoftles, there is no mention % haptcr. made or* any other holy day then the Lore's day. In his fecond Apologie he feemeth to affirme, that the Chriftians had onely two times of publickc meetings : the one ordina-ty upon the Lords day : the other extraordinary and uncertame, viz. when a>ny was converted to the Chriftian faith, and baptized. As for the qucftions extant among luftinus workcs,the learned do no* acknowledge them for his In Avguftins rule there is no menti- on of the nativity day. As for the other foure daies mentioned, put the cafe they were univerfaliy obferved in jiuguHines time % that is,in the firt age after the Apoftles> yet except they were pcrpo Jteafons tgdlnjf fcltfo&ll day is. yp perpetually obferved, jfuguftines rule will not helpe them. If if they cannot proue Pafche to be Apodolicall, how will they proue the Penticoft,thc Paffion, Afcenfion day to be Apodoli- call? There is Sermons extant amv.ngft Cyprians workes upon the Paflion and Afcenfion dayes. But SeUarmine himfelfe con- fefTeth thefe Sermons of Chrids cardinall workes to befuppc- fictons.The observing of the paflion day brought into the kirk, * Tie [crip. ■ fct dayes of fading, the Friday fad, Lenton fad, and a number m ^ HS E . fm of fuperditions accompanying the fa id fadings together with d'fi^Q** the opinion of merit by fading. Set anniverfary fads are con- ?*£' 9 * % ' demnedbyour Divines. The right manner of fading is to fad when fome iudgement is imminent, fome great worke to bee performed. And as for the private man , when hee is greatly tempted to fin,and cannot overcome his tentation,then is it fit- ted time for him to fad. The Pafchall fads were alfo abufed for the Pafchall communion following,as ifEader communion required greater preparation then any other communion in the yeare. ^j^^^tlr* « ' ^TK y&Vl That the Tkondrous frorkj of God advanced the day:j &- times Jtberein they Tbere wrought. $ettarmine fayth, That Chriftyatts did confecrate the dayes and times therein they mre Thought . If the principall workes of God ad- vance fome dayes aboue other, all the dayes of the yeare fhould be holy. If we fhculd honour the memory of Chnrtsac"tes, all dayes likewife fhould be holy, becaufe every one of them is full of his miracles, as Leo fayth, ■ Chnft by hisadions did no f ZfitioL^ more confecrate the times wherein they were wn m»ht, then c.4. his body did the Mang*r,orthc CrolTe."Not Chrids action on a flay,but his inditution maketh a day holv.If Chrids actions ad- vance & confecrate the dayes whereon tney were wrought, the dayes ought to be known.Ochetwife it will fall out that we fhall kcepe the dayes holy that were never advanced nor confecrated cither by Chrids a£Hon or inditution. But fo it is, that the day *>f Chrids nativity ,and confequently the other dayes depending upon the calculation of the fame,is hid from mortall men .That Chrift wa* born the 1 j . day of Decembers grounded upon art L 3. encH % o aeajons dgamjtjejnvAU aayer. erroneous conceit that Zacbary the father of lohn $apiifi W3f an high Prieft,when as he was a Prieft of one of the 24. orders, that is,of the order of jfbijab. The Auncients made lobn the fBaptift to be concerned the 24. of September, when Xacbary as high Pricft mould haue offered up incenfe.And from the con- ception o£lobn they counted fix full moneths to the concepti- on of Chrift>that is,to the 25. of March, when as they mould haue counted but hue full moneths. This opinion of Chrift* nativitie on the 25. day of December was bred at Rome. Scali- ger lay th, « foflfecuium Confiantini, $(ome cnltn Chrifts ihfti'tution raaktth a day holy. (Beikrmine fayth, * (Dies 1 S&Hftmm dominka refirt nobis memomm nataivs Cbnfhi et refurrectionis ejuf- ftp.it* fan, et advmtiit Spiritus Saneti, nam Cbrifiwsdie dominica natu*eft y 1 Chrift was borne- vpon the Lords, day. If. tins be true, * ± 1 what Retfdns dgdinB feJtivdX dayti, % i whattieedeth vs an anniuerfaric day after a IewifTi manner. They will not fufTer the ordinary fabboth,that is Chrifts dav, ferucinamorallmancrforvnknowndayes : but they will let vpa myfticallday vncertain and vnknown,and cquall it with the Lords day,that iSjthe true Chrifts day inftitute by himfelf. Why fhould we follow antiquity blinded in this point, & foftir a orofTe error of Zacharim hie priefthood againft the cxpreffe word, of God ? He was aPrieftof the eight order : every order kept their courfe and ftation about the Temple from fabboth to fabboth i . Chron.9.25 . None of them incrhcehed vpon other, but kept the order fet down by 2)auid : and to that effecT: was made a fevere Cannon Euery Trisfl or LeVtt, that me died rpitbtbe y Canon I- funttion of another kt khn &ie the death as Scaliger reportcth out fyigM. 3. •of their ancient lawes ? Ornnu [i)>e Sacerdos/tVe LeVita qui Jcfe im~ f£.2£f , miftuerit funttioni altcruis, capita luat. This order was fo obferved, that if any of the 24. families had failed either by famine or by the fword,thc daily facrifice ceafed in the time of their fundi - on,and no other family would fupply the roomc. But from the inftaurarion and dedication made by ludas Maccabeus the 22. day of Novcmbcr,whcn the firft family began to keepe their Station,there was no intermiffion of the daily facririce,no.inter- ruption of the courfes , till the deftruclion of the Temple, as £ caliper provcth in the end of his * booke. By the calculation from the 2 z. of November at the dedication made by Maccabe- a D? (mtti ~ M, he makcth lohn the SaftiB to be conceived after the 28. day <* 4t " w ?°- of Iuly,and confequently Chrifts birth to fall out about the end n ' m# ©f September, anhot time of theycare, when the Shepheards were watching in the field. Cafiubon « faith, That the cuft'ome ef* Ex€Yc ^ *• the I(ir%e of Alexandria doth wonderfully confirme the calculation off A & ** Scal'ger. The day of the weeke when Chrift was borne, can no rnortall man know,fayth the fame * Scaliger. They who were of h. 'Canm "one family diuided the fervices among themfelucs, as it foil by *fe*&^'M lot: Tome fell 10 offer incc^fw-, fo^> ^ J^m. ihc ltuij^es, fpme/'«&'$ ^*' to order the wood on the Altar, i.Chrori.23. 28.29.30. 31. And the booke cf the Iewifh Liturgies teftifies the lame. So you fee how it fell Zithaiy to offer up inccnfe,and that r e was not high Prieft. If antiquitic erred fo groffcly in the matter it felfe, that is, in taking the 25. day of December for the day of Chrifts nativity, might they not haue erred as groiTcly in appointing a- ny day at all? Nay let us utter the truth, December-Chriftmas- isaiu'ft imitation of the Decembcr-Saturoall of the Erhnicke Romans, and foufedas if fBaccbttf* and not Chnft were the GodofChriftians. It t % Rtdfins dgdinftfeJUva/l ddyei. It is commonly obie£ked,that we may as well keepc a day for the nativity as for the refurre&ion of Chrift. We haue anfwe- fed already, that Chrifts day or the Lords day, is the day ap- poynted for remembrance of his nativity, and all his actions and benefites,as well as for the refurrettion. Next, the one is morall and weekly : the other is myfticall and anniverfary. The Lords day it felfc is no longer to us myfticall, but morall, fayth c Srnapf.fAp c W\Uet : and therefore Pafch-day is a myfticall Sabboth, and ©f holy anniverfary ; whereas the Lords Sabboth ftiould be onely «*&«• morall. It is ftill objec"ted,the benefits of God ought to be remembred, fpecially Chrifts notable benefits. Anfv. It is one thing to re- member, another thing to remember with fokmne feftivitiej. To remember is a morall duety and perpetuall: for we ought to kecpe not onely an anniuerlary, but alfo a weekly and cay- ly rcmembrancc.Butto celebrate an anniverfary folemnity, and to keep a fabboth of reft in remembrance,it is a pedagogkall ce- remonieof the Iewes. The Lord helped their vnderftanding with types and figures,their affections with inftrumentsof Mu- fick. Their memories with frontelets and Phylacteries to put them in my nd of Gods Law. But wee are to keepe fayeth U- &A& CdH,x4.t. ^not acceptable to him : for fo the Lutheran (hall defend his i- *• "mages. As oft as the Gofpell is preached, Chrift is remembred. When the word is preached, Chrift is crucified, and by the fame reafon, hee may be laid to be borne, to rife againe,to afcend,&c. When the facramentis miniftrcd, Chrifts death and Paffion is remembred, and that with folemnity. Wee cannot worfhip Chrift privatly or publickly, butwemuft remember his birth c Vicretdl and his P affi o»- P°pe Alexander 3 . • gaue this reafon, wherefore tk a Tit 9 thc Rom *ne Kirk kept not a holy day to the Trinity, Quoni- ' ' '*' am Icckfia $omana in ufu non babet quod in aliqup temperc huipf- ^* modi cclsbretfpeetititerfejHWatem : cumjtngulu diebtts gloria fatri GrJMo, &> Spiritui Sanfio, Gr cetera fimitia dicantur adUudem per- tinentia Trinitatis. becaufc faieth hee , Glorie to thc father , and to the Sonne , and to the holy Ghoft , and other fuch like things belonging ro the praife of the trinity,are uttered dai- ly. Thc Popes reafon is grounded vpon this rule. Whatfoeuer is intreated or remembred in the ordinary divine fervice, ought not to haue one fpeciall holy day to celebrat the memory of thc fame, befide the day already difcerned by the Lord.We aiTume, Chrifts nativuy,4eath, wfUBcfiion,&c,. AjCiiQl only the con* UniiaJJ faafim again/} fehwall day$F>> $ j tinuall meditation of a Chriftian in privatc;but alfo arc f emern- bred, and intreated in the ordinary and publick fervice. Every communion funday is a paflion holy day. Euery fabboth that Chrifts nativity is preached, is a time of remembrance of his Natiuity. But to ordain an anniverfary day, or houre of reft for commemoration of his nativity,or paflion, and fpecially vpon a weeke day is a tewifti rudiment, and a prejudice to Chriftian liberties As for the 5. day of November it is not an holy day .It is not a day ofceffation from work, which is one of the chiefe ele- ments of an holy day. The bonefires fet out in token of joy are no part of Chriftian fa aerification of the day. !Bellarmine tel- leth vs, £ Ignis accendi filet ad Letitiam fignificandam etiam in rebus propbanis^hat fire vfeth to be kindled, even in ciuill and pro- f Q e w g. phane things. Scaliger s calleth the candels and torches lightned q H ijs c.4. vpon Midfomer even, the foote fteps of auncient gentility. An- g De EmfH- niverfary commemoration of a benefite, with a ceflation from fax trwpflr. worke,fuppofe for apart of a day is Icwifh. To praife God l[b.y.p.;£ % with publick thankefgeving in the inftant tyme of receiueing *ji$* the benefit was our duetie,But to appoint an anniuerfary houre of ceflation and publicke commemoration, is not competent to the times of the new Teftamcnt. WilUt compareth this day to the daies of furim. Be it fo, But thefe dayes were of a ccremo- liiall nature ,as we haue faid. TbefiVentb fyafin. Grant the keeping of holy dayes to haue been atthe begin- ning a matter indiffrcnt,and letting afidc all the former reafons,. yet ought they to be abolifhed, becaufe according to the rule of the Fathers, commended to us by Zancbins, 2S{on male igitur j n * - TXr fecerunt qui omnia prater diem fiomimcum aboleVerunt, Things in- cept / q q [ different, when they areabufedand polluted with fuperftition, ^-g* ought to be abolifhed. In this ranke he placeth holidayes, and therefore inferreth,that they haue not done evill, who haue a- bolijhedaU other holidayes but the Lords day . When he fayth, They haue not done eVttt, it is all one as if he had fayd, They bad done Vpeli : for they haue done according to that laudable rule. Sure it is,that in former times holidayes haue not onely been abufed to idlenefie and licentioufnefle, but alfo polluted with the opi- nion of worfhip,merit, neceflity, and Iudakall conceit, that the Divell did not tempt on thefe dayes, as he did on other dayes. Therefore the fame Tanchiut faith in the place aforefayd, If any feufls Vpere celebrate before rdigiouJJj and holily, but thereafter mere Wttminatc With fuperftitim and Idolatry jhtt Vpenbily they were to,- Col. $70. M '$+ Keafins dgainft TeftivAlldajes. l$n a&ay by our Informer s&ho imitate herein the example ofVLtre- kias brufmg to powder the brafen Serpent when it was abufed to idola- try. And againc he fayth, The number, the abufes JthtfuperttitionSy See farther *" e filft rvorflupSy the^itt-worfhipsoffiafisfo increajed, thai there if in Zanchi- not king in the Ifykefo unjstooury to God? Jo pernicious to men, as to us in Co- 'finfttpejucb-amfi many dayes.VJe pretend that we place no part lof.2. of Gods worfhip in the obfervation of dayes. But how can wee obferue a day to the honour of Chrift, and not worfhip him by that obfervation? That were to make his honour no honour. Wee vfe to reafon againft the Papifts after this manner. To de- dicate daies to Saints is religious worfhip. Is it not then religi- ous worfhip to dedicat a day to Chrift?yea furcly,and wil-wor- fnip. And fo they were not onely polluted with wil-worfhip, but are at this houre of themfelues a mecrc wil-worfhip. The%.%eafon, That which lawfully hath been.aboiifhed by civile and Ec- clefiafticall lawes, and by confentanduniforme pra&ize in the contrary without interruption, and beyond the prefcription of time allowed to things moueable ( put the cafe holy dayes were things moueable, and indifferent ) and hath been borne downc fyy iermons of all the moft reverent Preachers flnce the refor- mation, corre&ed with cenfures, and abjured by publick oaths of Preachers and profefTors, cannot lawfully be received, and put in pra&ize againc. Hooker and Saratoga urged for mainte- nance of their ceremonies , Law, cuftome, prefcription, and craveth that the impiety and unlawfulnes of their ceremonies be proved; or els that the non -con form ifts conforme. May we not plead after the fame manner for our former order fo long eftablifhed,and that they proue it was impious, and un- lawful! before we make a change. And fo much the rather, be- cause we haue fworn. Our oath by it felfe bindeth more then Law, cuftome, and prefcription : farre more when it concurreth with them.The alTumption is evident by that which I .haue al- ready fet downe in the beginning. \iZanchiM aproved the abo- lition of holy dayes in fome Kirks where they were, becaufe- they haue been polutcd and grotTcly abufed : much more would he and other divines knowing the trueth of our cafe think it un- lawful! to reinduce them amongft us. Theiudgemcnt of the Reformed l(irJ{es. Of the ancient Kirks I haue fpoken before* Some excufe* the Reafirts dgalnlffeHwafl dayes. tf lc Ancients with good intention, becaufeto winnethe Gen- les they converted {their dayes into Chriftian holy dayes. Cr- iers excufed them with the circumftance of time, . that dwel- ng among Paganes, they made profeflion before their eyes of thrifts birth, Paflion, refurre&ion &c. by obferving fuch ayes. But the wiidome of their intention has proven folly, as le 7. rcafon maketh manifeft. The like circumftance of time not offered: Therefore we may not be excufed . It is grofle morance to fay that holy dayes were fo manyhundrethyeares efore Papiftry. For Papiftry hath been in the Kirk ever (Incc ic dayes of the Apoftles : yea the myftery of iniquitie was working in their times. The errors of the Orthodoxe Kirk rere the beginnings of Papiftry, at length they grew to a great lafTe. So howbeit the whole lurj;p was not formed, till the Lntichiift came to his full ftrength, yet many particulars were ntered before, and like brooks came into the great river. As he Antkhrift was borne and did grow in yeares, fo did Papi- :ry. As for the reformed Kirks, except our neighbour Kirke, tiey hauc abandoned dayes dedicate to Saints. Some admit layes dedicate to Chrift, fome two,fome fiue : But not with he fullconfent and good liking of the learned, But either for- ed by the authority of the Magiftrate,orwilfulnes of the pco- ,le, or becaufe remaining in the midft of their enimies,they are [Ot permitted otherwayes to do. Farrellui and Viret removed all ioly dayes out of the Kirk of Genevans Cabin teftifies. The £018.11 1, ame decree which banifhed Farcllus and Qaluin out of Geneva wrought in otharholy dayes. They were all again abrogate cx- :ept the fabboth day. Howfocver after came in the keeping of ?afche and the Nativity. Caluin was fo far from liking of no- y dayes, that he was flandcred of intention to abolifh the Lords day. TheBelgick Kirks in their Synod holdenat Dost mno 1578. wifhed,that onely the Lords day might be celebrate. Jfea Lutber himfjlfe in his bookc de bonu opcrihut, fct forth an- 10 1510. wifhed that there were no feaft dayes among Chrifti- ins, but the Lords day. And in his booke to the "Nobilkic of Germanic he faith , Confultum ejje ut omnia fesla aboleantur y fob Dominico die retento. It were expedient that all feaft dayes were abrogate, the Lords day only retained. Howfoever forraigne divines in their Epiftles 6c Counccls fpeak fomtimc fparingly fgainft holy dayes , when their advice was fought of Kirks ewlv rifen out of Popery, and greatly diftrcifed : they never idvifed a Kirke to refume them where they were removed, icither had they leafure to confider narrowly the corruption of M i every 8 *. Reafbm agxinfifefiha/l ddyes, every errour, that prevailed in their time,thc work of reformat tion was fo painfull to them. I wifh therefore that the judicious Header would ponder the reafonsfet down in this treatife. As Brightman. for our neighbour Kirk (landing in the mideft betwixt the In Apocd)- Roman and reformed Kirks as Bucerm onrefaidis more libe- }fin.cap.$. rail in their feafts, as in other ceremonies, then the other refor- Defenis Ub. m cd Kirks as Gret^erm the Iefuit hath obferved. Cabin* -Ttpift* *••«*• jfngli ut in aliis qu^adritm et cerewionw pertinent, longe libtralio- resfontquam puritaniin Gallic Germania> IBelgia : ita et in feftis retinendis longe hrgiores. They obferuc not onely the fiue holy dayes already mentioned, but other dayes alfo dedicate to Chrift. Thefeaft of circumcifion was aot remembred in the Kalendars, but within this 500. year. T^a^ian^en is the firft that maketh mention of the Epiphanie day. Neither was it inftitute at the firft for the wife men. There is no homily of any farther extent for the feaft of purification before the dayes of luftinian. The feaft of the Trinitie was not keept at Rome it fclfe in the dayes of Alexander the 3. They keepe alfo a number of Sands dayes: fothat their dayes in number aie moe, then the Iewes themfelues obferved. The reafons already alledged againft dayes dedicate to Chrift, may ferue alfo againft dayes dedicate to Sands and Angels. We may looke affuredly that the fiue dayes prefently urged will bringin all the reft, to make up out Conformity with our neighbour Kirk, which to us is not law* full. They were never remoued from amongft them : we haue abandoned and abjured them. If the Apoftle reproved the Ga- latians fo fharply that beginning in the fpirit, they returned to> the flefh, that is to the ceremonies of Mofes Law,fome time or- dained by God, what reproofe deferue we after wee haue begun in the Spirit, and runne fo well, and fo long,if we returne to- human traditions & iuperftitios.To coclude then,to efteem one day aboue another in refpeft of any myftery certainly known* or commonly reputed to haue been wrought upon that day* Toteftifie this eftimation by ceftation from worke-To devife • a particular (ervice to be done upon it accounting that forme qj part of fervice acceptable to God, becaufe it is performed on that day : is to obferue a day: and in this maner doe weobferue anniverfary dayes.The fame confidcration may be applyed to a» aiiniverfary houre* Qi «7 T Of Confirmation. IMpofitioti of hands, was a ceremony ufedin perfonall pray- ers andbleflings before the Law, under the Law, and under the Goipell, lacob impofed hands on the fonnes of loftpb when he bleiTed them Gen. 48. M$fis layd his hand upon loflwA his fucceflbi; Numb. 27. The elders that were admitted to be Councelloursin the great Synedrion,were admitted with im- pofition of hands. The fybhins were promovcd to their high degree of doctorfhip, by impofition of hands. In the new tcfta- mentwe rcad,thatChrift layed on hands on the children whom he blefTed;Math.i9.i3. The Apoftles gaue the gifts of tongues, Prophefyinc^and working of miracles, by impofition of hands.' Act. 8. the faithful! indued with the gift of healing, and carting out devils, layed on hands on the perfons cured. Mark. 14. office-bearers in the Kirk were reeeaved with impofition of hands. Act. 6. i.Tim.4. Paul and IBarnabai when they were fent forthinafpecial embaiTage,werc commended to the grace of God by impofition of bands:Act. 1 3.when the Chatechume- nifts wer throughly catechifed,they were admitted to the focie- ty of the communicants by impofition of hands , Heb. 6. Impofition of hands ufed in fo divers actions, civile and re- ligious, was no Sacrament, for who will admit, that the inau- furation of Magi (hates and Doctors, or admiflion of rulers to e Counfellers, is afacrament ? it was only a fimple rite, and figne of limitation or reftraint, fpecifying, or fetting forth, the party, on whom wee define God to powre his bleifing : that is, it was only an indicant and demonftratiue figne of the perfon on whom the blefling was powred, and not a fignificant or de- claratiue figne of the blefling or grace it felfe beftowed. A fig- nification may indeed be deviled, as fome divife this analogie betwixt it and the thing fignified; that the impofition of the hand, doth in fome fort referable the hand of God ftreatched forth for the protecting, afliftinp;, and fafe keeping, of the par- ty : and fo it may befignum fattum, a figne, made and accom- modate to fignifie fuch a thing : but it is not fignum Je/Hnatum, a figne mftituted by God to fignifie fuch a thing, for we hauc no warrant for fuch a fignifie arion in all the Scripture. The impofition of hands mentioned. Act. 8 was not ordi- nary, but extraordinary and temporary. The Apofilcs gaue the extraordinary giftes, of tongues, prophecy, and fuch like, for M j they ** of Confirmation, they were feene of them that flood by, and ferved for a generaf confirmation of the truth of their dodrine. The gift of falsi- fication and ftrengthagainft all temptations of fin, and aflaults of the Devill, is a grace invifible, ferving for the confirmation of every Chriftian in particular, and beftowed onely upon the faithfull; whereas the former gifts called gratia gratis data by the Schoolemen,mighthaue been beftowed upon perfons un- r A[> I* ^ an ^ified, this place maketh' nothing for confirmation. The *' ' confeffionof Wktemberge hath thefc words, Of a, temporall and perfonallfaB of the jfpoftles* a general! and perpetual! fecrament can- not be ordained in the l(ir\ja>ithout afpecial command of God.By the Spirit then beftowed,is meant,not the fandifying Spirit,but the extraordinary gifts of the fpirit: for no doubt the Spirit was gi- ven when Thiltp preached and baptized, except we will beleeue b Kieron that the Eunuch was baptized by Thilip without the fpirit . b iVi- sdvtrf. Lh- fifirte Eunuch Ma Wilippo (Diaconofine Spiritufantlo baptisms sifer. ftijfe credendm eft. 'Peter and lohn beftowed the fpirit in another manner, to wit, in an extraordinary manner : Thefe extraordi- nary gifts of the Spirit are called fimply the Spirit, not onely in this place,but alfo AB.\$. and lohn 7. The Spirit was not, be- caufe Chrift was not as yet glorified. The Impofition of hands mentioned Heb.6. 2. is exported by Theophilattus to be that wonderfull impofition of hands by the which they received the Spirit to prophefie and worke mira- cles. Others expone it to bee the impofition of hands ordi- natory , or confecratory of Minifters in their office. A third fort take it for an ordinary and common rite * where- by the catechifed were initiate , and entred into the iociety of the communicants. Let this third interpretation be admit- ted as the greateft ground of confirmation, it will not feme ' their turn. The Apoftle oppoucththe dodrine of the beginning, that is,the catecheticall doctrine of repentance from deaiTbortys^ faith ytmhrefurreUion of the deadend etermll iudgement, to the do- ctrine of perfe&ion. The Catechumenifts were either Infidels cf perfect age,converted to the faith, or elfe the children of Chri- ftians come to perfect age. The firft fort were tried of their fufficient knowledge in the Catecheticall dodrine, before they were baptized and admitted to the communion. The fecond fort were tried before they were admitted amongft the number of communicants. They were before in Ecclefiafiederatorum, in the Kirk of the covenant: they entred in Ecclefiam aduitorum in- to the fociety of the elder fott, after triall of their fufficient^ knowledge, by a recommendation of the Kirk*, the ceremony whereof - of Confirmation. $9 whereof was impofition of hands. t The ancient Kirke received c ItiiA in- penitents within the boforrie of the Kirke by imposition of tn j?'fi s f A - liands : and it was called lmpojttio manuum rtconciliatcria. Sic- f l l th \ & r . like Heretickcs and Schifmatickcs were received with impofi- *wij]i*iiijj«: tion of* hands. Andthis was done before tr e « communion : ~ 70 [- j-, whereby we may fee that impofition of hands was nothing cKe p^j'^Ht* but a gefture of perfonall prayer, and bleffing, whereby they 6 entredor re-entred into the focicty of the communicants. f Gods afliftance fealed vp in baptifme; In baptifme we put on thrift and all his bcnifits, we enter into Gods armie as well as nto his familie,abrenuncing the world and the devill. Concilia im Mileuitanum.^hyeth.Quidicit bapt/fmum in remijfionem pec- :atorum dari Untum t non etUm in aAjutorium gratis anathema Jit, Let him be anathema, who feyth that baptifme is giuen to the remiflion of finnes and not to the help of future grace . Cbrifof- \ome faieth, *tbe baptised was anoyntedas one that wa6 to enter into n Hamil.6"* trace. Is not the Lords Supper the true Saciamcnt of confifma- « Co.'ojf. tion of our faith, as well as confirmation of Charity; If irnpoficion of hands were oncly a gefture of prayer, for frrength, then it might and ought to be reiterate according to Augujline faying, Manm aute impofitio nonficut baptifmm repeti , nonpoteft quidenim eft aliudmfi oratiofuper bominem.¥oxwe haue ° M-J.™ often need to be ftrengthned.The Papifts fay,ffort impositions of' A ! u c ^* 1# hanh in confirmation* is an ejfefiualljignc of grace* imprinting anin- Aeleble cbara&ar, and therefore it may not be reiterate, neither do they reiterate it. In the catechifme before confirmation, it ifjaid, that there are two only Sacraments generally neceffary to fixation. Is there other Sacraments befidehowbeit not neceflary; Eftimi fayeth, ffort P In ^.4» the cuftome of the uniberfajl l{irJtj dotb prouefuffictently tbat confir- htt-f* mation is not necejfary tofaluatwn; ttbcrjbifi thcgodly and care full mother the I\jr{, would not negldi to fee tbisfacrament Miniftred to the baptised at the point of death. The Sacrament of confirmation was given of old immediatly after baptifme to all ofwhatloeuer conditioner eftarc,, eucn to infants.de when thelitlc ones were confirmed they had godfa- ^ SrtMT '*-' thers & godmothets,as they haue yttin papifticall Kirkes.y^. *?'{- '//a .* faith, (Juando impofumu* manm tstti infintibus atxmdit unujquij^ r ' >?-J Veftrnm utrum Unguis loquerentur. When we layd hands on their r Tr.ifl.6. in infants ye waited whether they would fpcak-with tongues. The , (anm UAm Papifts themfe lues will not imitate this toy of antiquity and lohatmi* N yet fft Of pishofwg* yet they ate little better in deferring confirmation onely to the feventh ycare of their age. Our lateacV made at the laft preten- ded aflfembly, ordeineth children of eight years of age to be ca- techifed, and prefented to the Bifliop to lay hands vpon them. We muft be like our neighbours,wht ther there be reafon or no. Is it time to enter the Societie of the communicants and doc- trine of perfection, as foone as they can rehcarfe like parrots, a little catechifme?we muft haue god-fathers and god-mothers in confirmation, alfo well as our neighbours. "When the neoterick writers fpeak of confirming the catechi- fed by the rite of Impofition of hands, they take impofition of hands for a figne,of the Kirk confirming them in their pofleflion by her approbation, and not for a figne and feale of the fpirite. confirming and ftrengthening. VV OfBishoping. 'E haue abjured Epifcopall government, and therfort we can not lawfully admit Epifcopall confirmation, giving and not granting their office were lawful!, and that they haue gotten a lawfull calling by the Kirk to the fayd office : thirdly that we were free of our oath: and fourthly that confirmation were to be allowed, whether as a ceremony, or as a facrament,yet it is damnable prefumption to appropriate unto themfclues the duty that belongeth to all Paftors. They alledgc fome fimilitudcs for their purpofe: it appertai- ned to the Captaine to take up the role of the fouldiers, and furnifh them with armor, the fliepheard fhould mark his owne fheep &c. As if every Miniftcr were not a Captaine iu the Loras Army and a fliepheard feeding the flock concreditc to 9 Tn tik. 4* n i m toowtoenturA* confefleth In tdibm nempe YAtionifau & conVe- $$i.7.mm. nientijs magu bcumhabet congruitas AHAm necejfitd$ quiA infiitutio 17. neceJfitaternfAcitpYecipue. That there is no neceflity,but congrui- ty in fuch reafons, and that inftitution cheifly maketh neceffity- as for the congruities they agree as well to fimple Minifters as t p# CMjir* to Bifhops. arc& ayth, In Aqumpart.^.qu^ft. 27 . Si pnjhyteri exVifua ordinatio- U haberentjujfieientempQteftatm ordmis ad hoc facramentmn mi- ?{, * vjftranduw $4 OfBishofmg inJpepia'IK ni/irandum fine caufi in unibcrfum prohiberentuy iliud conferre. Thirdly, they may, impofe hands in ordination, therfore they may doc it alfo in confirmation. Armacanus reafoncth af- ter this manner out of i.Tim. 4. 14. Fourthly, they may minifter the Lords Supper, therefore they may miuifter it alfo/or it is not more excellent then the Sacra- zEpi.ad r»- nient of the Supper. Hierome reafoneth after this maner*. pc«w N4r- Fiftly the Sacraments that are for the vtility of the people Pmenjem. ought not to be rcferved (to the Bifhop, becaufeit may often fall out that the people depart without this benefit, which they night eafely haue had at home. ,. , Sixtly,we haue the teftimony of the ancients. Hierome » faith it a Ira. ^^ fa cu j} om in fa or i en tjn Ilyricum,/V; Italy,in Africa^«^ in all b in Efhef.4 places in the jfpoftles time, Ambrofe »» faith jlpud Egiptum (Pre/by- teri confignant fi prefins non fit Epifcoptvs. that the Prefbyters n r configned, that is, confirmed in Egipt, if the Bifhop was not t* ^Zr ** prefent. Augufline faith the like c in the dccrerales d it is faid ttiam 10 1 tb*t f tm P-k fo&ftf, at Conilantinople according to the cuftome,dii 4 Lib. 1. tit* winiftw the Sacrament of confirmation. Turrianm reporteth that 4.c*»,*4. * the Grecians reproue the Latines becaufe they inhibit Preifb to anoint the foreheads of the baptized with enrifme, as S^are^ tefbified in the place aboue cited. And the Councile of Florence CSfjf.2>. « faith Apud Grecos foccrdotes non Epifcopi chrifinant. that the Preifts make Chrifmc : to make Chnfme is more then to con- r Adverdu ^ rme w ^^ Chrifmc Hierom * faith,. If the holy Ghofi jhauldcome LHtiUr doVpnc onely at the prayer of the (Bifliop, th.fi were to be lamented J * arhich inpr-fons+ar Caflels, or in far places, being baptfid by Treifis & (Deacons, die before the $ijhop Vifit themSThe Armenians affirmed g AtmchA- that it was lawfull to any Preift to confirme the baptized 1 .If WMdtquif-' Bifliopsdid confirme in refpe& of their Epifcopall, and not twn'.ArmAH$- their Preiftly confecration, then the Pope can not difpence in um.lib. 11. t | iys ca f c aiK J g me a Hmple commiflion to that effect : but fo it f*t'5* is that the Pope hath difpenfed in this cafe. Gregory excufeth him (elf to lanuarkis with the cu'ftome of his owne Kirk for discharging the Pieiils in the He of SArdbmh, to confirme; but | he recalled his difdravgc, when be perccaved that offence arcfe thereupon. Rurall Bimops and Abbots did (ometime confirm, v - • /. ifvye fpeak regularly; 1 ui all. Bifhops and Abbots were but firn- *• 'Jv P^ c ^rciih. HociJ^r* confeifeth that baptifiut and confirmation f P 1- >>>' wm t commonly together . I demand then if the Bifhop was pre- fers at the baptifme of every one within his diocefie. Our oppofits are forced to confefTe, that it is not the proper and eflcntiali part of a Bifhogs office, but it was given them for honoui CfBishofwginJpeeiaft ^ honor of their preiftbood, according to the faying of Huromie . neither was this univerfall in Hitromes time, for he faith Mul- tii in locis id e [Jet ant umf a Hum rcpcn'musadhoncrcm prints ficcr- i Advetfm dcltj quAtn ob Lgis^neceJ/itatem. In many placcs,r;ot all places K Lucifer, was fo l their honour proved prejuuicall to the will of the Kirk. fBaltbafir Lyditis faith k it Tiros ttntoler&blcfupe>ftition that the k Kou in . fPi-ieti wight anncint the breift and the fliouldcr, but ail bthoued to §tr * t- TaborU ftcin flow the f»bead,except only the SjJItop. Beda * faith Confirr **?*+• l8 matio propter arrogantiam non ejl concejja Jinguiu ficerdoti! ui ficut * *J!|««*<*« etmultaalia. That fcr the arrcgancic of Biihops, confirmation and many other things were not permitted to Preifts. This ap- propriation of confirmation to Bifhops hath made confirmation that is my Lord Sijhops baptifme, to be preferred to the Lords baptifme, parents mud bring their children to them many miles, as if the holy Ghcft could no where breath but from their fingers, they will fcarce once in three yeare goe to them, and {o great numbers depart this life without confirmation. They vilipend in their deeds, that which they magnifie in their words, and the folemne entrance into the fociety of the com- municants which fhould be made at heme in prcfence of their owne con gregation, is taken away with their Lordly Bifhop- m obedient* ing.I end with the faying ofTindal," After that Bifiiops had left />.i*. if2. preaching then fained they this dumbe ceremony of confirmation, to bauefomewbat at the leajiway thereby they might reign oVcr their H)i- ocefe. They reftrVedttnto themftlues alfo the cbrislning ofbcls, and conjuring, or hollowing of Churches and Churchyards and of alters and fuperaltcrs, and balloTting of chalices, and fo forth Tthatfoeuer is * / honor orprofite, which confirmations, and the other conjurations Mfo,they haue ncV> committed to their fujfragans: becAufe they ' themftlues haue no leafure to mhtfter fich things for their tufts and pleajures andalundance of all things, and for the cumlrance that they haue in the s\ings matters and 'fo -fines of the \eatmes. One Icecpetb the prilief. ale, another tic great feale, the third is confejfor that u ufiy a\m\ie tray tor and a Jecret Judas he is jprefedent of the (Prince his Couneelfreittn Bnbaffadour; an other fort of the J(ingsftcret Com- Jell. Woe is unto the fyalmes, where they a)e of the Counfell, M profitable are thy Urily'unte the fyakmes with their CcnmiIl,4Stbe routes unto tbejheep, or the fixes Unto the geefi, thus fane TindalU N 3 Of Of the Administration of the Sacraments in priuate places i N the ninth head of the fir ft booke of difcipline, it was thought expedient, that baptifme be miniftred vpon the or- dinary dayes of preaching : not that it is unlawfull to bap- tife whenfoeucrthe word is preached : but to rcmouc a groiTe error wherewith many are deceived,thinking that children be damned if they die without baptifme , and to make the people hold the adminiftration of the Sacraments in greater reverence. In the order of baptifme fet dovn before the Pfalmes in metre, it is faid, that the Sacraments arc not ordained of God to be v- fed in priuate corners,as charmes or forccries ; but left to the Congregation and necefTarirj annexed to Gods word, as feales of the fame . In the Aflembly holden at Edinburgh anno . 1 5 8 1 . in October, it was ordained that the facraments mould not be miniftred in private houfes,but folemnly according to the good order hitherto obferved, vnder the painc of depontion, In the confeflion offairh the cruell judgement againft infants depar- ting without the facrament, and the abfolute ncceflity of bap- tifme are damned. This lawdablc order hitherto obferved, was altered in-the late pretended AfTcmbly holden at Perth, where was made an ad anent the adminiftration of baptifme in priuate houfes,when neceffity requireth. Icem,an aft anent the admini- ftration, and giuing of the holy communion in private houfes to fick and inhrrne perfons. A Sacrament is a publick action , to be performed publickty,by publick minifters: neither can any necefiity or fufficientcauie be alledgcd, wherefore any facred and publick action, mould pafle in priuate :Becaufe Gods ordinance is to vs a Supreame law and neccility, which we ought to obey rather then foftcr popular a ^nUg. ignorance and infirmity. Thefe arc Tiknm words. » fm.%, p4g. The Sacraments were appointed, not oncly to be fignes and 7P©» fcales of invifible graces, bvtalfo to be teftimonies before the world of our piety and thankfulnes' towards God, and badges of our profeflion, diftinguifhing true Kirks from falfe. All Sacra- ments are certain kindes of proteftations of our faith fayeth , AquinM. k They ought therefore to be confpicuous and publick. flJrfl 7 * ^ c ^ aue ^P ll ^ tua ^ anc * invifible fellowship and communion jjj ' '* with the whole Kirkc. Outwardly we profefle the fame faith '** and kind of worfhip, but we doe not communicate with the whole Kirk in the publick exercifes of religion and miniftrati- cxi Of the ddminiftrAttofl &c. 97 Gh of the Sacraments, except only mediatly in fome particular congregation. Vifible communion in the holy things of God,is the end of our vnion and confociation with a particular Kirke. That which we may not attain to in our communion with the whole Kirke militant immediatly? we do it mediatly in our communion with a particular congregation. This communion ought not to be violate. The minifter in miniftration of the Sacraments, hath not the" only and cheife intereft, but togither with the miniftcr.the kirk witnefling, confenting,appioving,and concurring with praier and thankfgiving. He is the mouth,but he is not all. The ktics of the facraments are giucn to the Kirke, howbeit the exercife and difpenfation of them bee concredked to the paftours .» All c ChrtfM, other adienswbich concerned the whole Kirk,were done with Hb.j.de'fc confent, and in prcfence of the Kirke: as elections, ordinations , anfajih excommunications. By the fame reafon ought the Sacraments to be miniftred with confent,and in pre(encc of the Kirk,feeing they are workes of public k nature, and publick fruit belonging to all. Sacraments ought to be prefcrved from contempt, neglect, and corruption .The Sacraments are irreligioufly handled,when they are miniftred in private places. The Imperiall conftitution in luftinian* difebargetb tbat boly tbings be miniftred in private l^M^Sl boufts. "Not onely are the Sacraments miniftred irreligioufly in priuate,brought in contempt, and the publik vfe negle&cd. but alfo hereticks take occafion to corrupt the pure adminiftration of the Sacraments by thefe privie pra&ifes, The Sacraments are nottyed to the materiall 'Kirkes made of dead (tones , but the Kirke made of Iiuely • ftones. If therefore the congregation bee in a woode, a houfe , or a Caue, the Sacraments may bee miniftred in a houfe, a woode or a caue. But then the Sacraments are miniftred,not in priuate but in publick becaufe they are miniftred in the fight of the whole Congregation. Chrifts promile to be in the midft of two or three conuened in his name, cannot be extended to the adminifharion of the Sa- craments : for then where two only are convened, the commu- nion might be miniftred, and fo the priuate mafic defended. Chrift reafoneth onely from the lcfTe to the more. If he will heare the prayers and ratifie the cenfures of two or thre, farr more of the whole Kirk. Baptifme is a ceremonie initiatory of our entrance into the bofomc 9>8 T>fthe AimnifirAtlon of the SAcrAments fiE/*|J.i8f, bofomc offomevifiblc congregation, or as Calidne fayeth* It is a facred and folmne introduction into the Kirke of God, and is a teftimony of our heauenly burgesfhip,vnto the which thofe are written vp, whom he adopteth to himfelfe, It ought there- fore to be publick. Baptifme is a figne of Chriflianprofeffion before the world; it is called therefore the flip ufotian or interrogation of a good con- Jcicnce. i . Peter. $ . it ought therefore to be publick. The Congregation mould make fruit or the miniftratlon of Baptifme,in remembring their owne baptifme,and the promifes made in baptifme repeated unto them: it ought therefore to be Eublick,feeing the comfort and benefite in fome refpe&s mould e common. Not only the parents,but the Kirk prefents the infant before Godandconcurreth with the minifter in prayer for the falua- tion of the infant, as Tcrtullkn fayeth, Vt manufaEU ambiregratt- am pro bapti^ando pojfttmu*. It ought therefore to be publick. Priuate baptifme hath fprong of the opinion of the neceffity of baptifme, and doth (till fofter the fame damnable opinion. In the ancient Kirk two folemne times were appointed for baptifme, to wit, Tafthe and Tenttcott , whereby many di- f SaciMt. lib. cd without baptiime. f many delayed baptifme till their latter $,SAp.2t» age. TheClinicall baptifmes, that isbaptifmesin the bedwerc not of that accompt that publick baptifme had. When the o- pinionof the neceffity of priuate baptifme prevailed , then fol- lowed many abfurdities,the defence of baptifme by women,bap- tifme by a pagane,baptifmc with puddly water, and difputation whether the mother fhould be baptized for the fafety of the infant in the mothers belly, that is, whether they mould be re- natiantequcm nati, get the lacrament of the fecond birth, before they get the firft birth . In private baptifme the do&rinc of baptifme is omitted, for haft to iaue the foule of the infant, as is thought,and fo the Sa- crament is not miniftrcd according to the dignity of it: and this hath bredd a negligent and carelelTe miniftration of bap- ^Can.59. tifme in publick. The Truilian Synodt decreed, that baptifme % UglUtenuA) in no cafe be miniftred in a priuate oratory if it be done otherwife , let the Clergie man be depofed, the laikes ex- communicate, If in no cafe, where \^s then the cafe of necef- fitie ? Private baptifme hath bred a new kind of baptifme, that is, a baptilme by fuppofkion. For if thechilde baptized in private con* iHfrhdtifUces. 99 ConralefTe they baptize it over again, in cafe they doubt it was baptized in a right forme,faying, If thou be not baptised, "N. / baptift thee in the name of the Fatber y and defire of baptifme may fupply the want of baptifme, then may alfo the vow and defire of the Eu- i On Iofen charift doe the like; feeing the ^bemifls * acknowledge,*^;/ ibiy €.&&. 8 . do eate tbefjefli and drinh We bhud of Cb)ift > wbicb ioynt in heat, and defire Jtiib tbe partakers of tbe Sacrament. To communicate fpiritually and myftfcally, is neceflary, but not facramentally* when it cannot be done conveniently , and without breach of order. Some Diuines condifcend thus farrc, that the communion may In private pUces* toi may be fent to the Tick in the time of the publicke a&ion. But fc Syntfy lilenm lay th , k WhatfoeVcr mceffity bebretendedjearce anyfufji- part. 2 . pag\ cient caufc can be rendred, therefore tie publicist aliion pouid 122*, pajje in private ,lecaujc th ordinance of God is ofjlprcme necej]ity. The comforts of the infirme miniftued out of order,doth rather fofter the publikc infirmity of the Kirk , thenheale the private infirmity of the flcke. FINIS. - rSb^v M ■ T^flHBHS ■ i 1 J» »*»» '« | M