The paper warfare recommenced--the disputants on each side, "writing extempore," withdrawing into another room for that purpose.[239] The first subject discussed was the "imposition of kneeling," to which Baxter, although he took the gesture itself as lawful, objected, because he thought antiquity was against the custom, and because "the penalty is so immediate and great, to put all that kneel not, from the communion." With this discussion was connected another, as to whether there is anything sinful in the Liturgy.[240] The following specimen in relation to the last question may give some idea of the scholastic forms which were employed. The Episcopal opponents maintained, "That command which commandeth only an act, in itself lawful, is not sinful." The Presbyterian respondents denied this, contending that some unlawful circumstance might hang in the command, or that the penalty might be overcharged. The proposition, after revision, was put thus: "That command which commandeth an act, in itself lawful, and no other act whereby any unjust penalty is enjoined, nor any circumstance whence directly, or _per accidens_ any sin is consequent, which the commander ought to provide against, is not sinful." The respondents denied again, on the ground, that "the first act commanded may be _per accidens_ unlawful, and be commanded by an unjust penalty, though no other act or circumstance be such." The Bishops amended their proposition at last, making their logical network so fine that even Baxter, subtle as he might be, could scarcely wriggle through the meshes. "That command which commandeth an act, in itself lawful, and no other act whereby any unjust penalty is enjoined, nor any circumstance whence directly, or _per accidens_, any sin is consequent, which the commander ought to provide against, hath in it all things requisite to the lawfulness of a command, and particularly cannot be guilty of commanding an act _per accidens_ unlawful, nor of commanding an act under an unjust penalty."[241] Thomas Aquinas was not more acute, more ingenious, or more wearisome. Morley, many years afterwards, urged that denying such a proposition as the last, was not only false and frivolous, but "destructive of all authority," and struck the Church out of all power to make canons for order and discipline.[242] To those who admit that the Church may, within limits, decree rites and ceremonies--and Baxter in his arguments did not deny this--Morley's reasoning is forcible. The manner in which Baxter met the position of his opponents was by no means satisfactory, and his warmest admirers must acknowledge that his mode of conducting this part of the controversy was no less injudicious than honest. [Sidenote: SAVOY CONFERENCE.]