Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	ordination_n	power_n	presbyter_n	3,665	5	10.0489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17587	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 and the supper of the Lord in privat places.	Calderwood, David, 1575-1650.	1636 (1636)	STC 4363; ESTC S107473	157,347	259

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 ●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 arrog●ncie of bishops ●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 comm●● prayer it is required that these who are to bee confirmed bee able to answer the qu●stions of a little catecat●●me that with their own mouth and consent they may ●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

but to the people also and is made common to the whole meeting In the one place ●●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 ●●way acknowledgeth the same and sayeth Fiebat autem ●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 n● si porro ●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 P●nis quē 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 ●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 Tak● ye● eat ye 〈◊〉 saith that the Apostles celebrated as Christ did e●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. 1● 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 H●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 sangu●● 〈◊〉 sidelium sunditur sanguinu de latere effusio defignatur Lanfranous and A●gerus say the like Solenne 〈◊〉 est cum frangitur panis 〈◊〉 calix in●● 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 frangi●us manibus Nos enim ipsi in culpa sumus quod ille ait●itus That is Wee breake the bread of the Lord with our own hands for we ou●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