it is said That there are but two sacraments generally necessarie to salvation What then So will the Papists confesse that confirmation is not necessarie to salvation otherwise they would minister it to the baptized at the point of death The English booke ordaineth that the childe shall be brought to the bishop by one that shall be his god-father or that every childe may have a witnesse of his confirmation This the Papists observe in their confirmation Thus also is a token that of old that which is now called Confirmation was but an appendicle or closure of baptisme from which being afterward separated it must not want the god-fathers it had when it was the appendicle of baptisme In the prayer before the laying on of hands they pray that the childe may be strengthened with the holy Ghost the Comforter The Papists say the Comforter promised by Christ was bestowed in the sacrament of confirmation The Papists say that in confirmation they receave the sevenfold grace of the holy spirit wisedome counsell strength knowledge understansting godlinesse feare They crave the like in the prayer before the laying on of hands But what suppose confirm 〈…〉 sacrament may not every pastour minister it It appertaineth to the captaine say they to take up the roll of the souldiers and furnish them with armour the shephard should marke his owne heep c. As if every minister were not a captaine in the Lords armie and a sheep-hard feeding the flock concreded unto him Bonaventure confesseth such similies force not but institution only maketh necessitie Our first reason then against them is the want of institution or exemple in scripture that bishops had this charge and not presbyters We now suppone only not grant that there were such office bearers in the Church Peter and John were sent to Samaria not only to lay on hands but to advance the worke begunnely Philip. Durandus saith it is not clear whither they laid on 〈◊〉 as bishops or as presbyters Augustine 〈…〉 is the authour of that booke entituled Quest veteris novi testamenti saith they did it as priests But the truth is they did it neither as bishops or priests and therefore neither the one nor the other succeeded unto them in it For it was extraordinarie and extraordinarie effects followed it The second reason bishops and presbyters as themselves confesse are equall in the power of order If the power be equall who can hinder them to put it in execution Hath Christ given them a power which they may not exercise Suarez the Jesuit saith If presbyters have sufficient power by vertue of their ordination to minister this sacrament it were no reason that they should be wholy hindered What God hath instituted the Church cannot inhibit saith Tilenus If presbyters had not had that power by vertue of their ordination neither Pope nor bishop might give them commission or licence to doe it saith Spalato But so it is that by dispensation of licence from the Pope the Papists grant they may Our third reason presbyters may impose hands in ordination of ministers therefore they â—ay also in confirmation So reasoneth Armachanus Our fourth reason they may celebrate and minister the Lords supper therfore they may doe this also So reasoneth the authour of that epistle ad Rusticum Narbonensem Our opposits are forced to confesse that this is not proper to bishops by vertue of their office but reserved to them for the dignitie of it Hierome saith that this was reserved to them not by necessitie of any law but for the honour of their priesthood Yet not in all places but multis in locis The authour of that epistle to Rusticus saith it was the custome in the orient in Illyricum in Italie in Africa and in all places in the Apostles time that presbyters did confirme In the decretals it is said that simple priests at Constantinople according to the custome did minister the sacrament of confirmation Turrianus reporteth that the Grecians reprove the Latines because they inhibit the priests to annoint the foreheads with chrisme as yee may see in Suarez The bishop of Spalato complaineth that bishops are so rigid that they will not permit the parish priests to confirme the rather because they come seldome to visite their parishes and thinketh howbeit they refuse the priests may as for himselfe he might have suffered the priests in his diocie confirme but he gave them not that libertie because he saw no necessitie of such a ceremonie and that it was not worthie the name of a sacrament If there were any moment in it should the bishops honour or lordly bishoping bee-preferred to the utilitie of it for the people Hierome saith If the holy Ghost should come downe only at the prayer of the bishop these were to bee lamented who in prisons or castels or farre places being baptized by priests and deacons die before the bishop visit them If it were a matter of moment saith Master Calvin wherefore doe bishops suffer so many halfe Christians in their diocies They betray by a tacite confession that it is not a matter of such moment as they pretend Beda is plaine that confirmation as also many other things was not permitted to priests for the arrogâ—ncie of bishops â—althasav Lydius saith It was untolerable superstit on that the priest might anoint the breast and the shoulder but it behoved all to abstaine from the forehead except only the bishop Seeing this subject is already treated upon at large in another worke and both the sacrament it selfe and the bishop who callengeth it as proper to himselfe are bastards I will in fast longer upon this point In their book of commâ—â— prayer it is required that these who are to bee confirmed bee able to answer the quâ—stions of a little catecatâ—â—me that with their own mouth and consent they may â—atifie and confirm openly before the church what the godfathers and godmothers promise in their name and promise to endeavour to observe and keep such things as by their own confession they have assented unto Is not this plain mocking of God to require publick profession before the Church of children who cannot give a serious confession of their faith howbeit they can utter some few words of a short catechisme like parrets They require that they bee of a perfect age but that is not observed or else by perfite age they meane onely years of discretion as they call them in the same place that is when they come to the use of reason that they can discern somewhat betweene good and evill or as Hackwell interpreteth when reason beginneth to break up Is this a fit time for publick profession of their faith or to make them capable and fit for the Communion whereof notwithstanding they do not partake many years after Eucerus in his censure censureth sharply this pretext of catechising M. Parker telleth us that for all
A re-examination of the five articles enacted at Perth anno 1618. To wit Concerning The communicants gesture in the act of receaving The observation of festivall dayes Episcopall confirmation or bishopping The administration of baptisme in privat places And The supper of the Lord in privat places Printed anno 1636. To the Reader YOu know good Reader if a man have a pretious Iewel hee will bee exceeding carefull to keep it from any tash True religion is more pretious then the most pretious jewel it should be the breath of our nosthrils and the â—oy of our hearts Wee finde that in all ages the preservation of religion in puritie hath beene dearer to the godly then their very lives As the preservation of religion in puritie hath been maintained so hath the restauration to puritie beene purchased with the bloud of Martyres and grievous troubles of many confessors The reformation of the Church within this realm was not obtained without the martyrdome of some and the hazard of the lives and estates of many other of our worthie predecessours The temple was throughly built and the head-stone brought foorth with the acclamation of other reformed Churches the Church of England which as Bucerus observed in histime standeth in the midst betwixt the Romane and reformed only excepted crying Grace grace unto it No where was the doctrine sounder the divine worship purer the government fitter for the building of Gods house But of late yeares the doctrine is leavened with Arminianisme and poperie the worship of God defiled with superstition and idolatrie the joint government of Pastors in presbyteries synodall and generall assemblies with subordination of presbyteries to synods and synods to generall assemblies is changed into tyrannicall oligarchie So that it may bee observed in our times to bee true which was noted by Aventinus to have beene done among the Popes in his time that the same deedes are at one time branded with the mark of superstition and at another time set out with the glorious title of pietie at one time attributed to Antichrist at another time to Christ at one time judged tyrannicall and unjust at another time just and righteous That which before we rejected as superstitious or idolatrous is now called truely religious that which before was called Antichristian and tyrannicall is receaved now as ancient and Apostolicall Is it not lamentable to see that government which maintained the kingdome of Antichrist in former times and with much paines thrown foorth to bee reestablished Some idle ministers deserting their owne particular flocks have taken upon them to bee diocesan pastors the principall and only pastors of all the congregations within an whole diocie to plant and transplant Ministers without consent of presbyteries to stay their proceedings against hainous offenders to sit as Princes amongst priests at their diocesan synods to suspend and deprive Ministers by the power of the high Commission without the consent of any lawfull let bee pretended assemblie of the Church to fine confine imprison Ministers or other professours without consent of the estates to sit in the Checker Counsell Session and to bear offices of estate to vote in Parliament in name of the Church without consent of the Church many of the Ministrie repyning and none consenting but upon conditions and cautions which are not regarded to send Commissioners to Court as directed from the Clergie or Church who return with articles in favours of Papists or for advancement of their estate is not the office of Deane and election of bishops by deane and chapter rejected as Popish by our generall assemblies recalled again without consent of the Church or so much as a pretended assemblie Are not the best qualified exspectants debarred from entrie to the Ministrie unlesse they subscrive such articles as the pretended bishops have devised and others obtruded upon congregations to their great grief Ministers are troubled by them with the acts of pretended assemblies whereas themselves transgresse the acts of many laudable assemblie Ministers are become dissolute and erroneus doctrine is taught without controlement We have cause to fear ere it be long that sound and faithfull Ministers shall become as rare as wedges of gold Consider further that soone after the government was changed idolatrous superstitious and ridiculous ceremonies were introduced into the worship of GOD with the five famous articles of which we are now to treat Moe are intended in the cannos lately â—â—blished and yet moe expected with the liturgle not yet printed neither can wee look for an end till the whole worship of God be defiled And yet these ceremonies are either commended as ancient or slighted as matters indifferent It is called in question if not altogether denyed whether the Pope bee the great Antichrist or not the possibilitie of reconciliation with Rome is maintained and to this end erroneous points of doctrine delivered in publick or defended in pâ—ivate or our differences from the Romish church slighted as not fundamentall Bookes of this kinde are printed with priviledge in our neighbour church and in private commended by such amongst us as apprehend the maintainance of this course to bee the easiest way to preferment Doctor Francis White in his treatise of the Sabbath ranketh among the traditions of the church the baptisme of infants religious observation of the Lords day the administration of baptisme and the Lords supper in publick assemblies and congregations the deliverie of the elements of the holy communion in both kindes the service of the church in a known language The Reader may finde more of this stuffe in Cozâ—ns devotions in Montagues Gagg and Appeal and in Shelfords sermons Have wee not need to fâ—ar the burning of our owne house when our neighbours house is in fire Have wee not greater cause to fear and bestirre our selves when the fire hath seased upon the thack of our own house and poysonable errours are vented amongst our selves Do wee then complain without iust cause or for matters of no importance The reconcilers cry peace peace but mean to peace till wee bee at peace with Rome The Prelates charge us with shisme and sedition but they mean to peace without peaceable possession of their places and obedience to their directions They call us shismaticks and yet cannot endure generall assemblies the ordinarie remedie of division and shismes as was acknowledged by the Kings Commissioners and such as were acquainted with his Maiesties minde at Linlithgow anno 1606. To what end was it enacted with their owne consent at Glasgow 1610. that those who were called bishops should be lyable to the triall and censure of the generall assemblie for their office and benefice life and conversation if we have not yearly or set generall assemblies to try them or censure us if we shall be found guiltie of shisme Grievances presented by Ministers to parliamâ—nts which should be the chief sanctuaries of refuge to all distressed subiects are suppressed and not suffered to be read in publick before the Estates
yea lawes are made in parliament concerning matters Ecclesiasticall without the knowledge or consent of the generall assemblie and acts of pretended assemblies are ratified sometime made worse with omissions additions alterations We want our assemblies to direct commissioners with articles grievances and petitions to parliaments conventions court and counsell and to treat of all the affaires of the Church what wonder is it then that all be out of frame But wee are still charged with frowardnesse that wee ever except against assemblies when wee have them So did the Ubiquitars the Theologues in the Palatinat Synodum appellatis said they synodum detrectatis The Theologues answered in their admonition Hinc istae lachrymae quod synodum ejusmodi vellent qualem principibus praescripscrunt in qui ipsi fuissent accusatores ipsi judices ipsi saltarent â—c spectarent suam fabulam ipsi sibi plausum dâ—ent So do wee answere to our Prelats if they will suffer no assemblies but such as they themselves overrule at pleasure they can not pretend desire of peace Wee call for no other assemblies then such as shall bee constitute according to the order agreed upon with his Majesties owne consent in the generall assembly holden anno 1598 such as shall have libertie to conveen yearly or at set times and to treat of all affaires belonging to the Church such as shall have freedome in their proceedings It were dangerous to acknowledge every meeting which claimeth to it self the name and authoritie of a generall assemblie Can wee acknowledge that convention at Perth anno 1618. for one of our lawfull generall assemblies The pretended priâ—at occupied the place of the Moderator without the election of the assembly which was contrare to the order ever observediâ—â—â—ur Church even when wee had Superintendents and contrare to the cautions agreed upon at Montross anno 1600 and at Linlithgow anno 1606. These who were entituled bishops wanting commission from presbyteries where they should make residence had place to vote contrare to the cautions agreed upon at Montrose and notwithstanding they had put in practice before kneeling and observation of festivall dayes Moâ— ministers then three out of a presbyterie were admitted or rather drawn to that meeting to give their voice Some moderators of presbyteries being the bishops substituts were admitted without commission No Baron ought to vote according to the act made at Dundie anno 1598 but one out of the bounds of a presbyterie having commission But a number were present at this assemblie being only required by his Majesties missives ' and their voices were numbred with the rest Some ministerâ— were the Kings pensioners or looked for augmentation of stipends or were threatned in privat by their diocesan bishop with deposition or were circumveened with promises that they should not be urged with practice Necessitie of yeelding was urged under no lesse danger then of the wrath of authoritie and utter subversion of the order and state of our Church Such as had courage to oppose were checked interrupted threatned yea it was plainly professed that neither reasoning nor voting should carie the matter All the five articles were put to once voting with this certificat Hee that denied one should be reputed to have denied all Much more might bee said to this purpose but these few particulars are sufficient to justifie our exceptions against that assembly as null in it self Because many are desirous of information concerning these five articles enacted at this assembly and treatises formerlâ— printed are become scarce we were moved to prease througâ— many difficulties to the publishing of this Re-examinatioâ— Here you shall finde the abâ—idgement of what was wâ—iâ—ten beâ—fore with a more particular reply to Doctor Lindseyes defence than that which is in Altare 〈◊〉 or to any objection of moment moved by Doctor Burges or Master Paâ—bodie Doctor Forbes hath nothing but what he hath borrowed from our Doctours defence I beseech you good Reader read and ponder without a minde preoccupied either with fear of trouble or hope of preferment and submit your iudgement to the light of the truth For that is the way to apostasie to seek for shifts and fig-tree leafes when the truth is born in upon us What hath made so many so unsetled in religion this day and prone to receave Popâ—ie as the defence of the late novations with frivolous cavillation Men glorie now to dispute like Scepticks upon the very articles of our faith so that they are like to lose the sense of all religion The detaining of the truth of God in unrighteousnesse bringeth men at last to a reprobat sense Pitie the case of our Church which is more pitifull then in forraign parts where the bloâ—de sword rageth For howbeit their externall peace bee troubled yet they hold fast without backsliding If the Lord will spew the luckwarm out of his mouth what may backsliders look for Remember the words delivered by M. George Wishart which he uttered a little before his martyrdome God shall send you comfort after mee This realme shall bee illuminated with the light of the gospel al 's dearly as ever was any realme sines the dayes of the Apostles the house of God shall bee builded in it yea it shall not lack whatsoever the enemie imagine in the contrare the kaipstone meaning that it should once bee brought to the full perfection Neither said hee shall the time bee long till that the glory of God shall evidently appear and once triumph in despite of Sathan there shall many not suffer after mee But alace if the people shall prove unthankefull fearfull and terrible shall the plagues bee that shell follow By our Doctour or L. or D. L. I mean Doctor Lindsey by B. or D. B. Doctor Burges by P. or M. P. Master Paybodie OF THE COMMVNICANTS GESTVRE IN THE ACT of receaving eating and drinking The Introduction MAster â—nox one of the first and chiefe instruments of reformation of religion within this Realme was called before the Counsell of England in the dayes of King Edward the sixt anno 1553 and demanded Why the kneeled not at the receaving of the Sacrament He answered Christs action was perfite that it was with sitting and without kneeling that it was surest to follow his example After hote reasoning it was said unto him That he was not called before them of any evil minde yet they were sorrie to finde him of a contrary minde to the common order He answered I am sorrie that the common order is contrarie to Christs irâ—stitution This I finde in one of his manuscripts Within a yeare after being exiled after the death of King Edward in his Admonition dâ—rected to England which was printed anno 1554 he ranketh kneeling at the Lords table among the superstitious orders which prophane Christs true religion and censureth the English reformation for retaining of it When some of the English in the English Church at Frankford where â—ee was Minister contended for the receaving of
hoc acceperunt sacramentum ita nunc dâ—sponam is saith Marlorat in 1. Cor. 11. It appeareth thirdly by the practise of the Apostolicall kirks observing still this gesture howbeit other circumstances of time and place and other things which fell out occasionally at the first supper are not regarded Their practise may be a commentarie to the precept Do this that wee may take up what is comprehended under it Howbeit Christ had not said Hoc facite Do this his example in setting down the patern and put in practise by the Apostles afterwards is equivalent to a precept Christi Apostolorum exempla sunt nâ—strum exemplaâ—â—exemplar autem rei faciendae probat rem esse praeceptam necessariam Christ himself after hee was sitting at table in Emâ—us with the two disciples Luke 24. 30. hee took bread blessed it brake it and gave to them This place is interpreted by sundrie ancients and moderne of the breaking of the sacramentall bread which may be granted without any vantage to the Papists for communicating in one kinde because the example is extraordinarie and by the Hebrew phrase of breaking of bread synecdochically may bee meant the whole supper M. P. thinketh likewise that it is like this breaking of bread was sacramentall but saith hee the sitting was onlie occasionall But there was no occasion to hinder him to use another gesture when hee come to that action Yee see then in the judgemeut of all the interpreters who expound this place of the sacrament of the supper that Christ celebrate this sacrament while he and his disciples were sitting and used no other gesture but that which they had used at their ordinary eating before It is obiected that the Apostle in the rehearsall of the words of the institution 1 Cor. 11. maketh no mention of sitting I answer that the Apostle rehearseth not all that was requisite for the celebration of the supper His chief purpose was to correct the abuse of the Corinthians that is their not staying upon other For the Lord that night he was betrayed said to all his disciples conveened together Take ye eat ye drinke ye all of this Illa coena Christi omnes commun ver accumbentes habuit That supper had all sitting in common together saith Chrysostome rebuking such as neglected to communicat with the poore Oâ—â—umenius hath the like This is not to eat the Lords supper he meaneth that supper whâ—ch Christ delivered when all his disciples were present For in that supper the Lord and all his servants sate together Hierom in 1 Cor. 11. The Lords supper ought to be common to all because he deliverâ—d the sacraments equally to all his disciples that were present It was not the Corinthians fault that they sate â—t table but that neither at their common meats nor at the Lords table would they sit together but sorted themselfes in factions and companies saith D. â—ilson in his book of obedience And again Saint Paul as Chrysistome thinketh brought the table and supper where the Lord himself was and â—t which his dâ—scâ—ples sate for an example to shew them that that is rightly judged to be the Lords supper quae omnâ—bus simul convocatis concordiâ—er communâ—ter sumitur which is received in common and with one consent of all assembled together The Apostle saith not I deliver to you here all that I receaved of the Lord but I have received of the Lord that which I have delivered unto you The Apostle presupposeth a lawfull minister a table and sitting at the table and rehearseth only Christs actions and his words uttered to communicants sitting at that table together bidding them all eat drink c. conveened together Not yet all his actions and words as giving of the bread blessing of the cup either severally or conjunctly with the bread and the precept to drink all of it Ipsi et am Evangel stae mutuo inter se supplevâ—sse leguntur quae ab eâ—rum aliquo vel aliquibus sunt omâ— ssa The Evangelâ—sts themselses supply mutually what is omitted by any of the rest saith Innocentius 3 in the Decretals There was but one action saith Casaubon which consisted of the holy and common banquet and from the nobler paâ—t was called the supper of the Lord. Totam illam Corinth orum actionem quae sacro communi convivio constabat a potiori parte vocat coenam dominicam The love-feast then and the Lords supper went together the love-feasts in these times preceeding and the Lords supper immediately following For as Estius a professour in Doway reasoneth It is likely that in imitation of Christs example at the first supper they celebrat after the love-feast Next they stayed not upon other at the commoun supper which could not have beene if they had communicated together before as the Greek fathers conceave who are of the other opinion Thirdly the Apostle putteth them in minde of triall before and good behaviour If these abuses had fallen forth after the Apostles exhortation had not beene so pertinent Fourthly this opinion is confirmed by the custome which was observed after in many Churches even till Augustinus dayes Willâ—ts in his synopsis pag. 677. In the end of those feasts they used to râ—ceave the sacrament Cornelius a Lapide a Professour in Lovane affirmeth likewise that the love-feast preceeded the holy supper Agape haec tempore Paule fiebat ante non post sacram synaxin Druthmarus who wrote about the yeare 800. saith that the Apostles celebrated after meat as Christ did Feâ—â—runt autem Apostoli multo tempore similiter post alium elbum dominicum fumentos D. Bilson saith likewise by Saint Pauls words it should appear the communion was distributed to them after meals but saith he to us it is all one whether before or after at their banquets and feasts it was ministred and even served at theâ—r tâ—bles â—s Augustine noteth epist. 118. And againe Because these brotherly repasts did either end or begin with the Lords supper they could not devide themselfes each from other and disdaine the poore at theâ—r common meat but they must offâ—r the same abuse at the Lords supper which was mâ—nistred to them as they sate at theâ—r tablâ—s immediatly before or afâ—er their usuall and corporall refreshings M. P. a la â—e champion for kneeling thinking it likely that Christ ministred the sacrament at Emaus hath this observation Hereupon I thinke together with the institution it selfe after supper were grounded the love-feasts by continued occasion whereof the disciples might possiblie for a time use sitting in the very act of receiving D. Downame Bishop of Derrie confesseth sitting to receave the sacrament to have beene used in the Churches in the Apostles times I passe by the names of Table and Supper and breaking of bread and the opposition made by the Apostle betwixt communicating at the Lords table and sitting at the tables of Idols which may
but to the people also and is made common to the whole meeting In the one place â—â—is said they continued in breaking of bread and in the other place yet more clearly the Disciples conveened to break bread which is clearer then if Luke had said they conveened to the breaking of bread Bellarmine saith that Luke descriveth what the people did not what the Apostles did Hee might have said both the Apostles and the people Estius a popish professor in â—â—way acknowledgeth the same and sayeth Fiebat autem â—ujus panis fractio Tempore primitive Ecclesiae primum quidem 〈◊〉 sbyter is diaconis deinde verò magisque particulatim à singulis fidelibus quibus eucharstia dabatur in manus ut ea nâ— si porro â—nter se vel domi inter fuos distribuerent In the primitive church saith hee they had the breaking of bread which was first done by the presbyters and deacons and after them in smaller pieces by the faithfull to whom it was given that they might distribute the same among themselfes or at home among theirowne For Luke meaneth so much when hee attributeth this breaking to the faithfull in generall Act. 2. For their distributing in the convention he alleadgeth Act. 20. For distributing at home hee alleadgeth Act. 2. 46. whereas the meaning is that the faithfull conveened sometime in one house sometime in another for fear of persecution or not having yet appointed and certain places for meeting The Apostle 1 Cor. 10. 16. sayeth The bread which wee break is it not the communion of the body of Christ that is the bread which we break distribute and eat For the breaking alone by the Minister is not the communion of the bodie of Christ Pâ—nis queÌ„ frangimus 1 Cor. 10. idem est atque inter nos dividimus The bread which wee break that is the bread which wee divide amongst us saith Robertus Stephanus Whereas the Apostle saith the cuppe which wee blesse the words may bee spoken generally in the persons of all the faithfull who are present Qui quidem omnes â—alici benedicunt eo modo sensu quo omnes ibidem praesentes dicuntur unà cum sacerdote offerre videlicet animi consensu devotioone saith Estius The Minister blesseth in name of the rest as their mouth so the blessing may bee attributed to the people likewise The Apostle rehearsing the words of the institution said 〈…〉 but in the plurall number Takâ— yeâ— eat ye 〈◊〉 saith that the Apostles celebrated as Christ did eâ—ndem 〈…〉 teriam in rebus formam in verbis It appeareth not then that the Apostles gave to everie one severally saying to each one Take thou eat thou but that speaking in the plurall number to all at once the Communicants brack and distributed among themselfes Now that rite from which the Apostolicall Church denominate the whole action is sacramentall and necessarie saith Paraeus in 1 Cor. 11. When the holy supper is called breaking of bread it is not to be imagined that there was only communicating in bread but the whole is denominated from a part according to a custome of speech usuall among the Jewes who used the phrase of breaking of bread to expresse their full meals or common civill feasts as Ierem. 1â— 7. As the Grecians on the contrarie tooke the denomination sometime from the drinking and called their feast symposium a drinking together Yea one of the names which of old was given to this holy feast was synaxis Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hâ—sychius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drinke with other The breaking of the bread served for two uses First for representation of Christs sufferings If their powring of the wine out of the cuppe into the mouth be a mysticall representation of the effusion of his bloud their breaking may have the like use Wee can well allow of a mysticall shedding of Christs bloud in the supper faith Master Cartwright for when the wine is powred out of the cuppe into the mouth thereby mystically and sacramentally is shed the bloud of Christ out of his blessed body into the earth that is the shedding of it is 〈◊〉 So saith Prosper in his book of sentences Dum sanguâ—◠〈◊〉 sidelium sunditur sanguinu de latere effusio defignatur Lanfranous and Aâ—gerus say the like Solenne 〈◊〉 est cum frangitur panis 〈◊〉 calix inâ—â— fidelium funditu tunc significari sacrificium illud quod in cruce immolatun est saith Chamierus The Communicants taking eating drinking are mysticall why may not also his breaking of the bread Bullinger saith Ac nos ipsi quidem panem Domini proprits frangiâ—us manibus Nos enim ipsi in culpa sumus quod ille aitâ—itus That is Wee breake the bread of the Lord with our own hands for we ouâ—selfes are to be blamed that he was bruifed Our sinnes wounded him we crucified him We reach not only the bread and cuppe to other but partake our selfes For we beleeve not only that he suffered for others but in speciall for our selfes Gualter in his Homilies upon Matth. Vt vero Christus panem accepit fregit postquam gratias egisset ita eundem discipulos quoque accipere frangere voluit ut ita singuli admonerentur hunc ad se privatim pertinere se item necis illius authores esse ad hac debitores omnibus ut eos in Christi atque salutis que in eo habetur societatem adducant That is As Christ had taken the bread and after thanksgiving brack so he would have his disciples to doe the like that thereby every one might be admonished that he belongeth to every one of them particularly that they were the authours of his death that they are debtours to all to bring them to the fellowship of Christ and the salvation which is to be found in him And in his 118. homil upon Mark he saith Fractio panis Christi passionem mortem representat dum singuli panem ipsi frangunt se ex corum numero esse fatentur qui Christo mortis authores fuerunt id quod peccatorum 〈…〉 servit animum ad punitentiam extimulat The other use is for distribution and reaching to other to testifie mutuall love and amitie which dutie is expressed in a more lively manner then if they should drinke only of one cuppe together Therefore L. his reason page 60. that it appertaineth only to the minister be cause it is mysticall is naught for it serveth both for repraesentation and distribution Fractio non solum ad distribuendum sedetiam ad significandum ordinatur Bellarmine de missa lib. 2. cap. 10. For the representation ye have heard already sundrie Divines If two should drinke out of one cup and yet not reach it to other it might well be thought there were no great kindnesse betwixt them Communion in one common benefite is one thing and the communication of
the supreme magistrat in things indifferent taketh away the scandall There are two sorts of indifferent things saith Zâ—nâ—hius some that are manifest occasions of sinning others are not of that kinde Res adiaphorae duplices sunt Quaelam suâ—t alicui aportâ—e occasiones peccatorum ita ut exillis verè immineat pâ—riculâ—m pèceandi alie vero non ita se habent For the first sort that we ought to abstaine from 〈◊〉 evill and all manifest occasion of evil For who saith he will venture to passe along a ruinous bridge if hee perceave manifest danger of falling into the river Can the supreame magistrat take away that aptnesse and fitnesse that any thing hath to intise and provoke men to sinne The Apostle Paul saith he had rather never eat flesh then offend a weake brother for eating flesh offered to the idol and sold in the market And I think he had greater authority in such matters nor any prince or generall assembly The Belgick synods yee see would not take so much upon them but for ad kneeling for fear of idolatrie If the Church to whom the rule for directing the use of things indifferent in maters of religion are laide down to wit that all things bee done decently in order to edification without offence may not presume so farre far lesse may the magistrate for his power is cumulative to assist the Church not privative to deprive the Church of her power The magistrates countenance maketh the scandall the greater and hee strengthneth it by his authoritie whereas hee should remove scandals and not lay stumbling-blocks in the way of the people The brasen serpent was but a passive 〈◊〉 active scandall and yet Ezekias brake it in pieces for more should active scandals bee removed These Courâ—-clawbacks tell us wee should rather offend the people then the supreme magistrate But better offend that is displease him nor offend that is give occasion to the poorest soule let bee many thousands to fall into any sin let bee so haynous a sin as is the sin of idolatrie The magistrate is not in danger of stumbling for yee say he esteemeth the matter indifferent Is not the supreme magistrate a sinfull man May hee not make Israel to sin May hee not abuse things indifferent and transgresse the rules above mentioned May hee not bee a secret friend to the pope or an a bettor of superstition Suppose hee have no such intention yet hee can not by his authoritie alter conditionem operis the qualitie of the work it self and make a thing which of it selfe is inductive to scandall not inductive Doth his commandment make all so sure that none can bee scandalized That is impossible considering the shew of evill in the deed it self the ignorance of many thousands the disposition of the ignorants to superstition the pronnesse of mens nature to idolatrie and the increase of papists Ioab was guiltie of Vriahs bloud notwithstanding of the Kings commandment so art thou of thy brothers falling Thy life for his life if hee bee a missing Say not therefore with Cain Am I my brothers keeper Active obedience to the magistrate ought not to bee a rule of thy love to Gods glory and the salvation of thy brother Passive obedience is not denied but defences by lawes aright first to bee heard Whereas they alleadge that sitting is dangerous for breeding contempt and prophanation To passe by the institution experience is a testimonie in the contrare Rusticitie in the behaviour of simple ones not acquainted with all the points of civiliâ—â— is not prophanation but may bee where the minde is in good order Horrible prophane were the words of our blind bishop to a gentle woman in the offering of the elements because shee would not kneel Wee maintain that kneeling in the act of receaving the sacramentall elements was not devised or at least authorized till the great Antichrist overruled Wee need not to poinâ—â— at the time when it first began for there are many corruptions in the Romane Church which can not bee dedâ—â—ed 〈◊〉 a certain beginning by the Romanists themselfs It is sufficient that wee point out a time wherein it was not in use There can not be an authentick testimonie alleadged for kneeling in the act of receaving the sacramentall elements before the opinion of reall presence yea or of transubstantiation began to spread or to come to a more certain date for the space of a thousand years after Christ. I say authentick testimonie for wee regard not supposititions or counterfite works Origens first homilie in divers loca is brought in saying Thou therefore humbling thy self â—â—itat the Centurieâ— â—nd say Lord I am not worthie c. but that works is acknowledged by the papists themselfs to be counterfite Suchlike counterfiâ—e Cyrillus of Jerusalem in his fifth catechisme saith Then come to the cuppe of the blood not stretching out thy hand sed prâ—nus in modum adorationis venerationis dicens Antenâ— But stowâ—ing downward or with the face bended downward in manner of adoration or veneration saying Amen He sayeth not Cade pronuâ— fall down on thy faâ—e sed accede pronus but come inclyning or bowing thy heâ—d or upper part of thy body as men use to do when they make courtesie for men can not come falling flat But what need wee trouble our selfes with his words seeing hee is marked for a counterfite by Moulias on the Lords supper the bishop of Spalato and Plessie who in his answere to the bishop of Evereux saith These catecâ—ismes of Cyrillus are supposititious and come not to light but in our time M. Down in his treatise of transubstantiation pag. 3â— 38. saith That these catecbeticall booke are but of a verie late edition that Harding acknowledgeth that in his time they were known to veâ—ie few and in â—rite that they have beene published since in print and perhaps to winne more authoritie to them misfathered upon Cyrillus of Ierusalem This Cyrill directs the Communicant to touch his lips which are sanctified with the touch of Christs body and bloud that by the touch of that finger hee may sanctifie his eyes brow and others No authentick testimonie can they produce bearing the word kneeling which is an adoration not in a large but strict sense The testimonies bearing the word adore are either counterfite or to bee understood of inward adoration as Doctour Burges himself confesseth sundrie of the learned do construe them or of adoration in time of prayer before they communicate or adoration is taken taken only for veneration See Iewel in the article of adoration Bilson in his book of obedience and Mortoun the late defender of the ceremonies in his latest worke entituled Of the institution of the sacrament He bringeth in sundrie exemples to prove the latitude of the word Adore When Theodorâ—t saith dialog 2. that the mysticall signes are adored he should speake very grosly if the word adore meant not only reverent usage Moulines on
also but that statio signifieth only standing in Tertullians phrase when he saith Solennior statio or solvere stationem I have insisted the longer upon this testimonie because Doctour Burges doth so confidently gather out of it which never man did before that the Christians then did and before had used to take the sacrament kneeling This raw but too confident antiquarie his collection may be refuted by other testimonies witnessing that sâ—metimes they saâ—e of which we have alledged some before or at other timâ—s stood Pionysius Alexandrinus writing to Xystus bishop of Rome concerning one that was in sorrow because hee was baptised by hereticks saith he duâ—st not baptise him over againe because he had a long time stood at the table and reached forth his hand to receave the holy food and had beene for a long time partaker of the body and bloud of Christ. Iustinus telleth us That the people rose and the deacons gave to every one to partake of the bread and the wine Is it likely that they kneeled when the deacons gave the elements In the homily which goeth under the name of Chrysostome Stemus trementes timidi demissis ocutis Let us stand trembling with fear aâ—d our eyes casten downe So yee see both before and after Tertullians time testimonies for standing There was an ancient custome in the Church which Bellarmine saith was left off but about 500. yeare before his time to stand upon the Lords day even in time of prayer Zovaras in synod 6. can 90. sâ—ith That no wayes might they kneel betwixt the evening service on satterday and the Lords day at evening Die dominico de geniculis ad orarenesaâ— saith Tertullian And such like betwixt easter and pentecost not only upon the Lords day but no day of the weeke might they kneele Yea by the decree of Alexandâ—r the third they might not kneel upon the Lords day in publike but only at the consecration of Bishops and giving of orders he that did consecrate and he that wâ—s consecrated might kneel and this was decreed about the yeare 1159. at which 〈◊〉 it seemeth this one exception entred in Now will any man affirme That they never communicated upon the Lords day for a thousand yeare or 1159. or imagine as Doctour Burges doth that because they might not kneel that all this time they tooke the sacrament standing in the Church and went home to their houses where they eated kneeling or to their seats in the Church where they might not kneel L. page 52. confesseth That the communicanâ—s in the primitive Church stood at the table when they receaved the sacrament on the Lords day Well say they seeing they prayed standing they used that gesture in the receaving of the eucharist which they thought fittest for prayer I answer they thought not that gesture fittest for prayer The authour of the questions extant in Iustinus saith Genuâ—m inclinatio in precatione magis peccatores Deo commendat quâ—m sistantes orent He preferreth yee see kneeling in prayer before standing But both are indifferent They stood to signifie their joy for Christs resurrection and not because they though it the fittest gesture for prayer It was a conceat they tooke up which entred not in the Apostle Pauls minde for wee finde Acts 20. that he kneeled betweene Easter and Pentecost Alwise by that custome ye may see they communicated standing The testimonies above cited have not relation to any day and the custome observed yet to this day in the orientall Churches to communicate standing notwithstanding that other custome hath ceased declareth that they intended never geniculation in the act of receaving Ephraim Placit in his Christianographie descriving the manner of the administration of the Lords supper in the Greek Church in the Churches of the Mengrellians Circassians Georgians Muscovits Melchits or Syrians Armenian Iacobits the Christians falsly called Nestorians the Cophti or Egyptian Christians the Abyssinos or Ethiopian Christians produceth no instance for kneeling in the act of receaving eating drinking which he would not have pretermined being conforme and dedicating his booke to the bishop of Elie. Cassander in his Liturgicks descriving the order observed in the Churches of the Armâ—nâ—ans Muscovits and in the kingdome of preste Iohn maketh no mention of kneeling but of standing Ilâ—ssie in his 4. boâ—ke of the Masse trusseth up all in few words Quarè orientales ecclesiae adorationem sacramenti admiserunt nusquâ—m non quae patriarchae Consta tinopolitano obsequuntur nâ—n quae Antiocheno Et in Abyssnis etiam ipsis hodie stâ—ntes sacramenta participant nec â—â—minus reverenter The orientall Churches no where admitted edoration of the sacrament not those which are obedient to the patriâ—rch of Constantinople or yet the patriarâ—h of Antioch And the Abyssins themselfes participate of the sacrament standing and yet not without reverence Where by adoration he meaneth kneeling whereunto be opposeth standing If ever kneeling in the act of receaving had beene in use among them it had not beene left off considering mans pronnesse to idolatrie and superstition and delight to stick in the mire when he is wallowing in it It resteth then that kneeling is only found in the Churches subject to the Pope of old or at the present Other Churches howbeit they followed not the paterne using another forme and gesture not was sutable to this first yet they degenerated not so 〈◊〉 as the Roman Church did The Muscovite Graecians 〈◊〉 Lâ—tine Priest chance to say Masse upon one of their altars they forthwith breake them downe as defiled and polluted And they â—old the priests of the Latine Church to be no letter then hereticks and vouchsafe not to salute them Willets out of Sacranus We have not yet heard of any authentick testimonie for kneeling which is adoration in proper and strict sense for the space of a thousand year after Christ which is the date we set downe Nor yet till after the dayes of Pope Honorius the third who lived â—bout the yeare 1220. And he decreed nothing 〈◊〉 â—owing not of the knee but of the head or superiour bulk of the body at the elevation in â—he masse The bowing of the knee at the elevation entred not till afterward yea prevailed not universally even in our dayes For I finde in Bochellus a decree made in a popish synod at Rhems anno 1583. Quoriam apud omnes sere catholicos usus modo obtinuit ut procumbentes adorent divinâ—â— eucharistiam Because the use 〈…〉 prevailed almost among all catholicks that falling 〈◊〉 they aâ—ore the divine eucharist the holy synod exhorteth that if there be any Church useth another custome aâ—d 〈◊〉 the body of Christ in this sacrifice standing that they fâ—ll downe herâ—after while the holy mysteries are set forth to be adored Sancta synodus hortatur ut si quae ecclesia altero more adhuc utatur stando Christi corpus iâ— hoc sacrificio adoreâ— proeumbat 〈…〉 sancta
communion Your honourâ— arâ— not â—gnor an t how superstitâ—ously the people run to that action it Pasche even as if the time gave vertue to the sacrament and 〈◊〉 the rest of the wholâ— yeare they are carelesse and negligent as if it â—ppertained not to them but at that time onely And for this reason other times were appointed by that booke for that holy action In the generall assembly holden anno 1590. King James praised God that he was bâ—rne to be a king in the sincerest Church of the world sincerer then the Church of England for their â—ervice was an 〈◊〉 â—asse in English sincerer â—hen Geneva it selfe 〈◊〉 they observed Pasch and Yoo le and what wâ—rrant 〈…〉 for that In the assembly holden anno 15â—6 when the covenant wâ—s renewed superstâ—tâ—on and idolatrie breâ—â—ing forth in keeping of festivall dayes setting out of bâ—nefires and singing of carrols are reckoned among the corruptions which were to bee amended In the parliament holden anno 1592. wee have acts to this purpose The pulpits have founded from time to time against all show of observing these dayes But in the pretended and null-assembly holden at Perth anno 1618. it was concluded by a number not having power of voice or broken with threats or allurements that every minister shall make commemoration of the birth passion resurrection ascension of Christ and sending downe of the holy Ghost upon the dayes appointed for that use that they make choise of severall and pertinent texts of scriptures and fraime their doctrin and exhortations accordingly This their conclusion was â—â—tified by act of counsell and proclamation was 〈…〉 upon the 26. of October following commaâ—ding cessation from all kinde of labour or 〈…〉 these five dayes appointed to be dedicate 〈…〉 to the effect the subjects may the better at end the exercises which are to be keeped in the Churches at these times REASONS AGAINST THE FESTIVALL DAYES WE shall consider these dayes first as they are called holy next as they are called festivall Our first reason GOd only hath power to sanctifie a day and 〈◊〉 it holy that is to separate it from a common â—se â—o holy exercises Zanchius affirmeth that it is proper to God to choose any person or any thing to consecrate and sanctifie it to himselfe Willets that it belongeth only to the Creatour to sanctifie the creature Perkinse Kuchlinus and others say the like Master Cowper pretended bishop of Galloway confessed no King no church could make an holy day The like was acknowledged by Master Galloway in one of his Christmas sermons But so it is that God hath permitted six dayes to man for the worke of his calling and selected the seventh to himselfe to be spent in his service Seeing therefore God hath given libertie to man to worke six dayes and counteth them common and prophane no man ought to be compelled to keep them holy but when God himselfe maketh exception as hee did by the yoke of some anniversarie dayes under the law or calleth us to a present humiliation or thanksgiving The civill magistrat may command cessation from worke for a politick end as weapon-showing exercise of armes defence of a city or sort of the countrey but that is not to enjoyne a holy day nor yet a meere idle day but that oeconomicall and privat worke give place to publike and politick Paraeus in epist ad Romano cap. 14. dub 4. Tametsi rectè quidem sacra quotidiana concionum precum publicè instituuntur tamen omnes ad ea adstringere durum esset The Doctour saith some dayes were made holy not onely because they were dedicated to the worship of God but because a speciall worship was appointed by God and appropriated to them as the feast of the passeover or whiâ—sunday Other times were holy onely by reason of the use or divine worship performed on them and not for mysterie or solemne worship appropriated to them He saith our divines meane only that it is only proper to God to make dayes holy after the first manner but not after the second which is false as may appear by their description of sanctifying a day which is generally to set it apart to an holy use and not to a mysticall only Next by such an answer men make holy dayes like the Lords day His comparison with the temple of Jerusalem and the synagogues and Christian churches will not helpe him unlesse the synagogues and Christian churches answer in holinesse to the sabbath and the Lords day as hee saith the temple did to the anniversarie feasts which I trust hee will not maintaine And this same comprison of time and place shall cleare and confirme our argument For as no man can sanctifie a place or make it holy but God that is set it so apart from all worldly uses that it shall bee a prophaning of it to entertaine any worldly purpose or â—riste in it or carrie a vessell through it and to be bound to holy exercises in it otherwise it cannot bee said to be sanctified and set apart to God if it stand up like an idol so no man can sanctifie a day that is set it so apart to God that when it recurreth weekly monethly or yearly we must not use worldly but must use holy exercises But the first is true none but God can appoint such a place and under the new testament he hath appointed no such place Christian churches or houses are builded for the commoditie of Gods people to defend them from the injurie of the weather to serve them to sit in commodiously when they are conveened to serve God which use is civill and is common to houses builded for civill meetings The congregation may permit the use of their church to a civill meeting without prejudice to their owne libertie to meet when they have occasion Nexâ— the congregation is not bound to meet in that house but may forsake it and take them to another But if it were sanctified and set apart to God they should be bound to use it Our churches then are dedicate to the communalty of the faithfully wâ—thin such a precinct for the uses foresaid as a statehâ—â—â—e or judgement hall may bee dedicate to a citie but they are not sanctified and made holy to God Our prayers are not more holy or better heard in this or that temple then at home saith Whittaker in his answer to Durâ—us but that God is more moved when the faithfull meet together to pray Impertinently doth the Doctour alledge the houres appointed for preaching in the weeke or prayers morning and evening For these are not houres sanctified or consecrated to Gods service but the most convenient times men finde in their wisedome when most may resort to hearing of sermons and prayers which mâ—y and ought to be changed when occasions offer a more convenient time So time is designed occasionally not dedicat or sanctified Time is made to serve Gods people and not Gods people made to serve
be observed as holy Ratio convenientiae non fuisset sufficiens nisi praecessisset mandatum divinum Rivetus in Decalogum pag. 167. Christs actions did no more consecrate the times wherein they were wrought then his body did the manger or the crosse by touch And suppose this might have beene it would not follow that all mangers and crosses are consecrated no more would it follow that every 25. day of December should bee consecrated and made holy because that whereon he was borne I put the case it were true was consecrated Verum etiam non est dies illos fuisse consecratos per actiones aut passiones quae talibus diebus acciderunt Idenim si verum esset nullus fuisset dies qui aliqua Christi actione non esset nobilitatus consecratus Rivetus in Decalogum pag. 204. As for remembring of Christs nativitie no man denieth but it is needfull and so it is wheresoever the Gospel is preached But we deny that the memorie of it must be celebrated with the solemnitie of a festivall holy day with cessation from worke with feasting or forbearance of fasting and a proper service THE V. REASON SUppose the observing of holy dayes had at the first beene a matter indifferent yet seeing they have beene abused and polluted with superstition they ought to bee abolished Upon this ground Zâ—nchâ— us inferreth Non ma è igitur f'cerunt qui omnia proâ—er diem dom nicum aboleverunt They have therefore not done amâ—sse who have abolished all other holy dayes but the Lords day If Ezekias fact in breaking the brazen sâ—rpent belandable by which he confirmeth that pule then their fact is laudable also But sure it is that in former ages holy dayes have not onely beene abused with prophane and licentious revelling and surfetting but also polluted with the opinion of worship merite necessitie and a judaicall conceat that the devill is not so bold to tempt men on these dayes as at other times And therefore saith Zanchius Magicians observe holy dayes to exercise their magâ—call feats with the greater efficacie The Lords day it selfe may bee abused but because the observation is necessarie in respect of divine institution it cannot bee removed for the abuses of men But the festivall dayes were not appointed by God The number the abuses the will-worships of feasts so increased that there is nothing so unsavourie to God so pernicious to men as to sanctifie such and so many dayes faith the same Zanchius Holy dayes devised for the honour of Christ drew on holy dayes to saints Easter brought on a superstâ—tions lent to attend upon it made baptisme wait for her moone conformed our Lords supper unto the Jewish passeover in unleavened bread It was the first aple of contention among Christians the first weapon wherewith the bishop of Rome played his prâ—ses against other Churches and after flew so many Britons with by Austin the Monke saith Doctour Ames Even in Chrysostomes time the people would forbeare to communicate at other times But at Easter they would communicate howbeit they had committed recently some hainous sinne whereupon he exclameth O consuetudinem o presumptionem O custome O presumption Because people ranne superstitiously to that holy action at Easter as if the time gave vertue to the sacrament and were carelesâ—e the rest of the yeare our reformers appointed other times free of superstition as ye may see in the first booke of discipline pag. 58 59. Therefore seeing the observation of festivall dayes is not commanded by God and it cannot be denyed but it hath beene much abused it ought not to be continued farre lesse introduced where it hath beene disused suppose it might be now used without these abuses because it may degener after the same manner as before But what if it be not nor cannot be free of abuse and superstition They say they esteeme them not holier then other dayes or place any worship of God in the observation of them but only keep them for order and policie that the people may be assembled to religious exercises and instructed in the mysteries of religion But that is false howbeit an old shift The Papists themselves confesse that one day is not holier then another in the owne nature no not the Lords day but in respect of the use and end And in this respect our Formalists esteeme their festivall dayes holier then other dayes call them holy dayes and maintaine as yee have heard before that they may be observed as holy dayes If the observing of a day holy for the honour of a saint be a worshipping of the saint the observing of a day to the honour of Christ cannot bee without opinion of worship If the observing of the Lords day as a festivall as it is in their accompt be worship the observing of their holy dayes is worship Whereas they alledge that it is not worship because they hold not the like necessitie in observing the one as the other it will not helpe them For that doth not alter the nature of worship but maketh the one necessarie because God instituted it the other arbitrarie and voluntarie and consequently will-worship The same matter forme and end is in both but God instituteâ—h the one and therefore lawfull the other is instituted at the pleasure of man so it is worship but a vicious worship Further some other Formalists have of late maintained the mutabilitie of the Lords day it selfe What our Doctour will doe now let any man judge who knoweth him to be temporizâ—r and a sceptike Master Dow p. 58. saith as other holy dayes it goeth paripassu in their canons and ancient statutes which require the same observances under the same penalty Thâ—y are not only holy dayes but also mysticall howbeit the Doctour denieth it For els he must disclaime his ancienâ—s who call them so Are they not appointed for the solemnitle of some mysterie of religion Doe they not carrie the names of Christs nativitie passion ascension c. Are they not ordered according to the knowne or supposed times when such things fell forth If it were for order and policie they were observed that the people may assemble and be instructed wherefore is there but one day betweene the passion and the resurrection fourty betwixt the resurrection and ascension and then againe but ten betwixt the ascension and whitsontide Wherefore follow wee the course of the moone in our moveable feasts and observe not a certaine day in the moneth as we doe for other If we observed dayes only for order and policie then wee would not sticke to dayes as we doe for the commemoration of Christs nativitie passion ascension c. The Doctour saith we do not observe festivall dayes as the Jewes did which were holy not only for the use whereunto they were appointed to serve as circumstances but by reason also of their mystik signification and of the worship appropriated to them which might not bee performed at
the rubrick of confirmation in the booke of Common prayer as Parker hath well observed In that rubrik it is said That confirmation is ministred unto them that are baptized that by imposition of hands and prayer they may receave strength aâ—d defence against all tentations to sinne and the assaults of the world and the devill Bellarmine maketh imposition of hands and prayer but one sensible signe in confirmation howbeit the Papists have no right imposition of hands Master Hutton saith that imposition of hands is one of the externall meanes by which the holy Ghost is given and howbeit that prayer hath the chiefe force yet imposition of hands hath some also otherwise saith hee what needed Peter and John to have travelled to Samaria they might have prayed in Jerusalem for the holy Ghost to the Samaritans Downame likewise saith that grace is conferred to the baptized for confirmation by imposition of hands In the prayer after the laying on of hands wee have these words Wee make our humble supplication unto the for these children upon whom after the example of the Apostles wee have laid our hands to certifie them by this signe of thy favour and gratious goodnesse towards them Ye see then they make imposition of hands a certifying signe of Gods favour and a meane whereby grace and strength against tentations and assaults is conferred Is it not then made a sacrament derogatorie from baptisme and the Lords supper as if by baptisme we were not certified of Gods favour and entred not to Gods armie as well as his family Our Christian valour and courage to resist the devill and professe the truth is a fruit of that regeneration and sanctification which is sealed to us in baptisme Let him be a athema who saith that baptisme is given to the remission of sinnes and not also to the help of grace Concilium Melevitanâ—m Is not the Lords supper a confirmation of our faith and often cel brated for that end Because the example of the Apostles is alledged wee answer that imposition of hands mentioned Act. 8. was extraordinarie The Apostles by imposition of hands might conferre the gifts of tongues prophesying healing which Philip the Evangelist had not and therefore Peter and John were sent to Samaria for that end For they had need of some to prophesie and to have the Gospell in these times confirmed to them by such wonders The effects of this imposition of hands were sensible to these that were present And therefore Simon Magus would have bought with money that gift which the Apostles had Strength against tentations is a grace invisible and given onely to the faithfull whereas the gifts of tongues prophesying healing might have beene given to the unregenerat The bishop of Spalato saith That the imposition of the Apostles hands was but temporarie and for a sensible effect which was to cease and that it was not a stable and constant sacrament of the Church nor was it properly sacramentall The confession of Wittenberg hath the like saying Of a temporall and personall fact of the Apostles a generall and perpetuall sacrament cannâ—t be ordained in the Christian Church without the speciall command of God And so saith Suarez also in 3. tom 3. disput 33. sect 4. Their laying on of hands then in imitation of this extraordinarie example of the Apostles is apish As for that imposition of hands mentioned Heb. 6. 1. I will let passe the different interpretation of Divines who thinke some that it was that extraordinary whereof wee have made last mention others that it is that which was used in ordination of ministers I will give that it was an ordinarie laying on of hands upon the faithfull But as it is joyned with baptisme in that place so it seemeth to be that imposition of hands which was used in the end of baptisme when the minister prayed for persons baptized that the Lord would increase and continue his graces with them The Apostle there opponeth the doctrine of the beginning that is the catatheticall doctrine of repentance from dead workes faith resurrection from the dead and eternall judgement to the doctrine of perfection The converted Jewes and Gentiles behooved to be catechised in these grounds sufficiently and tried before they could be baptized and have hands laid upon them These were called Catechument till the time of their baptisme Others apply it to the children of the faithfull and thinke that when they come to age and were fit for the communion they were after triall in the grounds of religion admitted with imposition of hands into the societie of communicants in ecclesiam adultorum as Paraeus calleth them But wee finde that imposition of hands was used after as a ceremonie in the end of baptisme even in the baptizing of infants Yet this laying on of hands upon the baptized was as Augustine saith gestus orantis the behaviour of him that prayed for or blessed any particular person a gesture used both under the old and new testament As ye may see when Jacob blessed the sonnes of Joseph Genes 48. when Moses laid hands upon Josua Num. 27 Such as had power laid hands on these that were to bee admitted to an office in the Church Acts 6. 1 Tim. 4. The teachers and prophets at Antioch upon Paul and Barnabus when they were separated for the worke to which the Lord called them Act. 13. Yea the elders who were admitted to be Counsellers in the great Synedrion and the Rabbins who were promoved to their degree of Doctourship were admitted and promoved with imposition of hands So it was used in actions both civill and religious and in religious it served to be an indicant signe of the particular person whom they were to pray for or blesse For when they were to blesse or pray for moe they lifted up their hands Levit. 9. 22. Luke 24. 10. See also Drusius If it was only the gesture of him that prayed according to the forme of the Jewes and did neither signifie nor seal the grace which was prayed for it could not bee a sacrament Bellarmine acknowledgeth that the imposition of hands at the receaving of penitents which was called Impositio manuum reconciliatoria was not a consecration imprinting a character but a ceremonie furthering prayer or a prayer upon the person If it was no more at there-entrie it was nothing els in the entrie Seeing imposition of hands was but the gesture of him that prayed it might have beene either used or omitted which our Doctour pag. 98. confesseth And should be omitted say we seeing it hath beene so abused as to make it a sacrament without precept or institution and without a promise Farther seeing it is but a gesture of prayer it may be re-iterat if it were in use Manus autem impositio non sicut baptismus repeti non potest quid enim est aliud quà m oratio super hominem saith Augustine In the Catechisme before confirmation
this they confirm them sometime in their own houses and not openly sometime in a Church distant many miles from the Church whereof they are members sometimes in the same church but without their advise or consent It is not then either publick profession of their faith or fitnesse for the Communion that they are so carefull of not their understanding of the quuestions of a short catechisme but to shew their grandour and what preheminence they have over other mens flocks in making of half whole and perfite Christians Parents must bring their children many miles to them to bee confirmed or bishopped as if the holy Ghost could breath no where but upon their fingers 〈◊〉 with the words of Tindall After that bishops had left off preaching then falned they this dumb ceremonie of confirmation to have somewhat at the least wherby they might raigne over their diocie They reserved also to themselves the christing of bels and conjuring or hallowing of Churches and Church-yards of altars and superaltars hallowing of chalices and whatsoever is of honour and profite which confirmations and other conjurations also they have now comitted to their suffragians because they themselves have no leasure to minister such things for their lusts and pleasures and aboundance of all things and for the cumbrance that they have in the Kings matters and buâ—nâ—sse of the realme One keepeth the privie seale another the great seale the third is a confessour that is a priviâ— traitour and a sâ—cret Judas He is president of the prinâ—e his counsell he is an ambassadour another is of the privie counsell Woe is unto the Realmes where they are of the counsell As profitable are they verily unto the Realmes with their counsell as the woulfes unto the sheep or the foxes unto the geese OF THE ADMINISTRATION OF the sacraments in privat places IN the booke of common order set downe before the psalmes in meeter it is said that the sacraments are not ordained of God to be used in privat corners as charmers and sorcerers use to doe but left to the congregation and necessarily annexed to Gods word as seales of the same In the assembly holden at Edinburgh in October anno 1581. it was ordained that the sacraments be not ministred in privat houses but solemnely according to the good order hitherto observed But in the late pretended assembly holden at Perth anno 1618. it was ordained that the minister shall not refuse to baptise infants in privat houses when great need compelleth the parents to crave it but the great need is not specified and therefore left to the judgement of every corrupt minister who shall be willing to pleasure his parishoner upon pretence of any alledged necessitie as a rainie day or the saving of some charges as a dinner c. Such like the minister must not refuse to administrat the communion in a privat house beside him that for infirmitie is unable to resort to the church to receave it or if the sick person that shall declare upon his conscience to the minister that hee thinketh his sicknesse deadly It is required only that there be three or foure of good religion and conversation present to communicate with him But which shaketh all loose these must be free of all impediments What if they bee not free What suppose there were fourtie let be foure if it be not celebrated in the congregation it is but a privat communion Tilemus when he was found and orthedox laid downe this for a ground A sacrament is a publicke action to be performed publickly by publicke ministers neither can any necessitie or sufficient cause be alledged wherefore a sacred and publick action should passe in a privat because Gods ordi◠〈◊〉 should be 〈◊〉 us a supreme law and greatest necessitie which wee ought to obey rather then foster the ignorance and infirmitie of the people He had beene disputing before against the administration of baptisme by lay-men and woman but concludeth in end against administration also in a privat place and requireth that all sacraments be administred not only by publike and lawfull office-bearers but also publickly How can the Doctour then alledge that Tilenus words were perverted That the sacraments are actions of publike nature and therefore ought to bee celebrated publickly in the congregation appeareth by these reasons 1. The sacraments are appointed not only to be signes and seales of invisible graces but also to be testimonies of our pietie towards God and badges of our profession distinguishing true Churches from false All sacraments are kindes of protestation of our faith saith Quinae Secret corners are not fit places for such protestations 2. Visible communion in the holy things of God is the end of our union and consociation with a particular Church Because wee cannot attaine to a visible communion in the holy things of God immediatly with the whole Church militant wee enjoy it mediatly by our communion in a particular congregation Therefore the sacraments which are the holy things of God ought to bee administrated in common 3. All other actions which concerned the whole Church were done with consent and presence of the Church as elections ordinations excommunications By the same reason ought the sacraments to be administred in publike for the interest that all have in them and the benefite and fruit may redound to all 4. The sacraments ought to bee preserved from contempt neglect and corruptions Heretickes take occasions to corrupt the pure administration of the sacraments when they are administred in privat houses The publike is the lesse regarded when people may have them in privat as they thinke they have need nor yet are they so reverently used as when celebrated in the publicke assemblie 5. It breedeth opinion of extreme danger of salvation if any die without baptisme or the Lords supper Wee will have occasion to touch these reasons when wee descend to baptisme and the Lords supper in particular The Doctour in his answers useth often the distinction of ordinarie and extraordinarie that ordinary they should be administred in publick but extraordinarly and in case of necessitie they may bee administred in privat which is a begging of the question for the reasons are directed against administration in privat in whatsoever case and there is no necessitie to violate the common order unles it were the danger of mens salvation for want of such a middle or meane which is a grosse and damnable opinion ingendred and intertained by the administration in privat He wresteth also that place in Matthew where Christ promised to be in the midst of two or three conveened in his name as if three or foure conveened to the administration of baptisme or the Lords supper were a sufficient number to make up a lawfull assembly But this speach of Christ in the precise termes cannot be extented to the sacrament For then where two only are conveened the communion may bee administrated The Priest then may celebrate
or have warrant to baptise but pastours or ministers It is necessitas medii then that driveth them to such courses The English service book permitteth in privat baptisme to omit the doctrine concerning the institution and use of baptisme and also to spare the Lords prayer if the time will not suffer That booke supposeth likewise that some things essentiall to this sacrament may bee omitted in the privat ministration through feare or haste in such extremitie Is this reuerent using of the holy things of God or is it sure worke that forceth them to flie to a conditionall baptisme The case of baptisme and circumcision is not alike for the Lord appointed a precise time for circumcision to wit the eight day which in no casâ— they might prevent suppose the infant should die in the meane time It might have beene delayed if there were some urgent occasion to hinder as in the wildernesse for many yeares because they behoved to be in readinesse to remove according to the moving of the cloudy rollar But Moses had no urgent occasion therefore the Lord chastised him and Sephora circumcised the childe Moses being sicke Her example was not imitated by the Jewes themselves after and the Church of God was yet in families When synagogues were erected and places for the publike service of God circumcision was ministred onely in publike as some thinke and so it is an this day in the synagogues where a synagogue is to bee had Others hold that the Lord committed not the act or office of circumcision to the priests or Levits but that the infants were circumcised at home the family and nighbours being conveened because present remedy was to be provided for curing of the wound Barraillus the Jesuit saith that circumcision required not either a peculiar place or a peculiar minister Suarez saith that at this day he that is called the circumciseth circumciseth indifferently in the house or the synagogue But it is not so in baptisme as it cannot be ministred but by a lawfull minister so likewise only in the publicke assembly The make of circumcision was permanent and by it the circumcised might bee easily discerned whither they were counterfite professours or not But it is not so in baptisme The paschall lambe was eaten only in families and small societies conveened in some chamber on parlour and might not be eaten in publick assemblies But who dare affirme that the Lords supper howbeit it be the sacrament answerable to it must be celebrated after the same manner Different is the case betweene the sacraments of the old law which belonged to one nation and the sacraments under the Gospel belonging to the whole Christian world The Lords supper is the sacred banket of the whole Church assembled together saith Bullinger in his Decades and therefore saith he the Apostle requireth the Corinthianâ— to assemble together to partake of this supper 1 Corin. 1â— 32. It is a finew of publicke assemblies a hadge of our profession a band of love and representation of 〈◊〉 communion and fellowship which is and ought to bee among the members of the congregation It is not a part or two or three but the whole body of the congregation which is compared to one bread when the Apostle saith We that are manie are one bread and one body for we are partakers afore bread Corin. 10. 17. Because it is not possible to us to celebrat a sacramentall union with the whole Church militant the Lord hath appointed us to keepe a sacramentall communion with some particular congregation or visible Church The Doctour borroweth an absurd answer from Bellarmine and the Rhemists that were have sacramentall communion with the whole militant Church howbeit it be not so visible as with any one particular Church and his reason is because wee are partakers of the same sacrament I reply with Master 〈◊〉 answer to the Rhemists Although all the faithfull even those that never receaved the sacrament by faith communicate with Christs body yet doe they alone communicate sacramentally which have their communion sealed by the outward action of eating of one sacramentall bread And that the Apostle meaneth of these that in one congregation or Church eat together and not of the communion of us with those that receave the sacrament in another Church it is evident for that he placeth the seal of this communion in eating all of one bread and of one table Whereas they that communicate in another congregation communicate not of one table or bread with them that are so removed no more then they that celebrated the passeover in divers houses were partakers of one lambe or kid It is the same sacrament in spece or kinde but not in number Wee communicate in one fruit or effect because we all receave the same Christ but that is a spirituall not a sacramentall communion saith Chamier For it was never heard saith he that these in Jerusalem communicate sacramentally with those in Alexandria Otherwise what needed the bishop of Rome to send the eucharist to other bishops when they come to Rome The Lords supper then should not be celebrated but in the assembly of the faith for united together in one bodie of a Church A companie conveened apart from the rest to communicate with the sicke person is not unied by themselves into the body of a Church farre lesse three of foure asttake the English service booke meaneth to be a number sufficient seeing they allow the communion to bee ministred to three or foure in the Church and in the time of plague sweat or such other like contagious sicknesses the minister may communicate with the person diseased alone Ergo coena Domini non est privata sed publica nulli privatim danda Et quoniam non est publicus vel generallis catus quandò quatuor aut quinque cum agro communicant nihil dicunt quia not apud agros coenam instrui pâ—sse si alis quoque simul coenent saith Bullinger That is Seeing it is not a publicke or generall meeting when three or foure communicate with the sicke they say nothing to purpose who say that the supper may bee celebrated beside the sicke if others also communicate Suppose a companie of the faithfull in a family be called a Church Rom. 16. 7. because the whole family consisting of Christians and frequently exercised in religious exercises resembleth in some sort a Church and may be called ecelesiola as it were a little Church Yet it is not that Church which hath the power and right to use the sacraments and censures for then every family in a Christian commonwealth might celebrate the sacraments at home So howbeit the name be communicated for the greater commendation of such a family yet the definition doth not agree And yet that place may be applied to the Church which used to conveene in Aquila and Priscilla's house In that same chapter Gaius is called the host of the whole Church See