The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

Of preaching before the administration of the Sacramentes. Tract. 12. (Book 12)

The first Diuision.

Admonition.

Now to the second point which concerneth ministration of sacraments. In the olde time the word was (t) 1.1 preach〈1 line〉〈1 line〉d before they were ministred, now it is supposed to be sufficient if it be read.

Ansvver to the Admonition. Pag. 89. Sect. 1. 2. 3.

The second external note of the true Church of Christ is ministring* 1.2 of the Sacraments sincerely: you would proue that this Church of England hath not the Sacraments sincerely ministred: first by three generall reasons perteyning to both the sacramēts: then by certaine abuses which you find seuerally in either of them.

The first generall reason is this: In olde time the worde was preached before the Sacraments were ministred, now it is supposed to be sufficient, if it be red.

To proue that the word was preached before the Sacramentes were ministred, you alleadge the third of Matthew, vers. 12. VVhich hath his fanne in his hand, and vvill make cleane his flovver, and gather his vvheate into his garner, but vvill burne vp the chaffe vvith vnquenchable fire. I vnderstand not how you can of this place conclude, that there must be of necessitie preaching and not reading before the administra∣tion of the Sacramēts: If you say, Iohn preached vnto such as came vnto his baptisme, and read not vnto them, therefore of necessitie there must be preaching and not reading: I denye the argument, for* 1.3 it is a common rule, that we may not conclude a generall doctrine, of a singular or particular example: and I am sure it is against all rule of Logicke.

T. C. Pag. 124. Sect. vlt.

Whereas vnto the Admonition prouing out of the third of S. Mathew, that preaching must go before the ministring of the Sacramēts, you answer first, that it is against al logicke to cōclude a generall 〈1 line〉〈1 line〉ule vpon a particular example: you shall vnderstand that that whiche Iohn did in that poynte, he did it not as a singular person, or as the sonne of Zacharie, but as the minister of the gos∣pell, and therefore it apperteyneth as well to all other ministers, as vnto him. For as it is a good conclusion, that for so much as Peter in that he is a man is borne to haue, and by common course of nature hath two legges, therefore Iohn, & Thomas, and al the rest haue so: euen so, for so muche as Iohn by reason of his ministerie, had neede first to preach, then to baptise, it followeth that all others, that haue that ministerie committed vnto them, must do the like.

Io. Whitgifte.

So did Iohn not as a priuate man, but as a minister of the Gospell preach in the wildernesse, baptise in Iordan, must therefore all other ministers of the Gospell do the same? This is no orderly kind of reasoning to saye, Peter in that he is a man is borne to haue two legges, Ergo euery man hathe two legges: but the due forme of reasoning is this: Euery man by nature hath two legges, Peter is a man and ther∣fore by nature hath two legges. Therefore if the argumente had bin framed on thys sort, it is the office of euery minister of the Gospell to preach before baptisme: Iohn, Peter, and Thomas be ministers of the Gospell, Ergo they ought to preach before baptisme. It had bin in some good order touching the forme, though in the matter ther had bin some fault. But you must thinke that to preach before the administration of baptisme, is not so natural to a minister of the Gospell, nor so much of the substance of his office, as to haue two legges is to a man. For he may be a true, faithfull, and perfecte minister of the Gospell, though he neuer preache before the administra∣tion of Baptisme: But he cannot be a perfecte man, touching his body, that lac∣keth the one or bothe of his legges. It is an vndoubted rule in the Scriptures, that

a generall doctrine, may not be concluded of particular examples, except the same examples be according to some generall rule or commaundement.

The Apostles in that they were ministers of the worde, preached in all places, cured diseases, wrought miracles. &c. But it doth not therefore follow that all other ministers must do so likewise. Howbeit if the case were now with other ministers* 1.4 of the Gospell, as it was then with Iohn, that is, if they had to baptise only men of yeares and discretion, and such as beléeued not in Christ, as Iohn had: then it were most necessary that they should preach before they did baptise. But séeing the case is cleane altered and there is now no occasion to minister the sacrament of baptisme to any but to yong infants, that vnderstand not the word preached, I cannot perceyue how that example of Iohn can be aptly applyed, for he preached to such as were yet to be baptised. But the Reader may note, that you are content to passe ouer the vn∣apt allegation of the Scripture, vsed by the authors of the Admonition in this place.

The second Diuision.

Ansvvere to the Admonition Pag. 90. Sect. 1.

But how if it may be proued that Iohn did baptise some without* 1.5 preaching vnto them? In that third Chap. of Matthew vers. 5. and. 6. we read that all Ierusalem and al Iudea, and all the region round aboute Iordan, wente out to be baptised of him, and that they were baptised of him in Iordan, confessing their sinnes: but we reade not, that he did immediatly before preach vnto them.

T. C. Pag. 125. Lin. 5.

Secondarily you saye that it doth not appeare, that he preached immediatly before he baptised them with water, And yet S. Mathew after that he had shewed, that he preached repentaunce, (which the other Euangelists call the baptisme of repentance) he addeth, that then the people were baptised of him, whiche also may appeare by the. 19. of the Acts, vers. 5. where S. Paule noteth this order to haue bin kept. For although betweene the story of his preaching, and that whiche is sayde, of his baptising, there is enterlaced a description of his dyet, and of his apparrell, yet these wordes (then came vnto him. &c.) must needes be referred vnto the time whiche followed hys preaching.

Io. Whitgifte.

I doubt not but that Iohn preached vnto them oftner than once, or twice before he did baptise them: for else should he haue baptised them being infidels: but it may wel be gathered by those places of Sainct Mathew, that he did not immediatly preache vnto them before baptisme, which is that that I affirme. For the authors of the Ad∣monition séeme to condemne the administration of our sacramentes, bycause the word is not always preached immediatly before they be ministred.

I vnderstād not how you can gather any such order out of that. 19. of Actes, vers. 5. except you cal questioning preaching. For S. Paule there doth question with them, asking them whither they had receiued the holy Ghost, or no, and vnto what they were baptised? there is no mention of any sermon preached, for any thing that I can espie. Moreouer it is daungerous to vnderstand that place of the Sacrament of bap∣tisme,* 1.6 least we should séeme to admitte rebaptisation, and to fal into the heresie of the Anabaptists, who vse this plars for that purpose or else thinke that there is so greate difference betwixt the baptisme of Iohn, and the baptisme of Christ, that suche as were baptised with the baptisme of Iohn, had néede againe 〈◊◊〉〈◊◊〉 baptized with the baptisme of Christ, which opinion some hold being deceiued by this place: There∣fore that it may appeare how vnaptly you haue alleadged this place for your pur∣pose, and what suspition you haue giuen either of the Anabaptisticall rebaptisati∣on, or Papisticall difference betwixte the baptisme of Iohn, and the baptisme of

Christ, I will recite vnto you the iudgement of some learned men concerning thys place. M. Caluine vpon the same verse and sentence writeth thus: But now it may be asked whether it be lawfull to reiterate baptisme, and furious men of our time vsing thys testimonie, haue gone about to bring in Anabaptisme. Some men by the name of baptisme vnderstand a new institution: vnto whome I do not assent, bycause their exposition as it is enforced, sauoureth of a shift. Others denie that Baptisme was reiterated, bycause they had* 1.7 bin baptised, of some folish imitator of Iohn. But bycause their gheasse hath no coloure of truth, nay rather the words of Paule do testify that they wer the very true disciples of Iohn, and Luke very honorably calleth them the disciples of Christ: I do not subscribe vnto thys sentence, and yet I denie the baptisme of water to haue bin reiterated, bycause the wordes of Luke do sound nothing else, but that they were baptised with the spirit. First it is no new* 1.8 thing to transferre the name of baptisme to the gifts of the spirite, as we haue seene in the first and. 11. Chap. where Luke sayd that Christ, when he promised to the Apostles the vi∣sible sending of the holy Ghost, called it baptisme, and agayne when the holy Ghost des∣cended vpon Cornelius, that Peter remembred the wordes of the Lord, you shall be bapti∣sed with the holy Ghost. Then we see that it is here namely intreated of the visible gifts, and that they are conferred and giuen with baptisme. But wheras it followeth immediatly, that when he had layd his hands vpon them, the holy Ghost came. I interprete that to be put in the way of exposition, for it is the vsuall and familiar manner of speaking in the scripture, to propound a matter briefly, and after to explicate it more plainly. That therfore which for breuitie was somewhat obscure, Luke doth better expresse, and more largely expound, say∣ing, that the holy Ghost was giuen them by the imposition of hands. If any man obiecte, that the name of baptisme, when it is vsed for the gifts of the holy Ghost, is not put simply, but with addition, I answer that the meaning of Luke is euidēt enough by the text. And fur∣ther, that Luke alludeth to baptisme, wherof he had before made mentiō. And surely if you should take it for the externall signe, it will be absurd that it was giuen vnto them, without any better instruction. But if metaphorically of the institution, the phrase would yet be more hard, and the story would not agree, that after they were taught, the holy Ghost des∣cended vpon them.

But be it as other some learned men also interprete thys place, that in the for∣mer parte of the Chapter, the baptisme of Iohn is taken for the doctrine of Iohn, and in this place for the sacrament of baptisme: and that Paule preached before he did administer the same, yet doth it not follow, that of necessitie there must be prea∣ching before the administration of baptisme. The Anabaptists abused this place to the same effect, but M. Bullinger doth answer them in this manner. VVhereas the Ca∣tabaptists* 1.9 obiect here, Therefore doctrine goeth before baptisme: no man denyeth it, but yet in those that be of yeares of discretion, and with whome the name of Christ hath not bin published. But agayn whereas the name of Christ hath bin heard of, no man can denie, but that there the parents being carefull for the saluation of their children, do offer them vnto holy baptisme, bycause they heare that God is also, the God of infants: but baptisme 〈◊〉〈◊〉 selfe to be nothing else, but the signe of the people of God.

The third Diuision.

Ansvver to the Admonition Pag. 90. Sect▪ 〈1 line〉〈1 line〉.

And verses. 13. 14. 15. it is manifest, that he did baptise Christ with∣out preaching. This is buta slender proofe you vse, thereby to con∣demne the sinceritie of our sarramentes, and administring of them in this Church.

T. C. Pag. 125. Lin. 13.

And whereas you say that it is manifest that our sauiour Christ was baptised without prea∣ching, I would know of you, what one worde doth declare that, when as the contrary rather doth appeare in S. Luke, which seemeth to note playnely, that our Sauiour Christe was baptised, when* 1.10 the people were baptised. But the people as I haue shewed were baptised immediatlye after they heard Iohn preache, therefore it is lyke, that our sauiour Christ was baptised after y^t he had heard Iohn preach. And it is very probable, that our sauiour Christ which did honor the ministery of God by the hand of men so far, as he would vouchsafe to be baptised of Iohn, would not neglect or passe by his ministery of the word, being more precious than that of the Sacramente, as it appeareth by Iohn, that our Sauiour Christe was present at his sermons, for so much as S. Iohn doth as hee was preaching to the people, point hym out with the fynger, & tolde them that he was in the middest* 1.11 of them which was greater than he.

Io. Whitgifte.

First S. Mathewe maketh no mention of it, neither can it be gathered by any circūstance of the place. Secondly, Luke doth not say that Iohn preached immediatly before he baptised. But the contrary rather appeareth, if S. Luke wryte the story or∣derly. Thirdly, to what purpose should he preache to Christe before he baptised him? Lastly, in the first of Iohn, there is not one sentence to proue that Christe was pre∣sent at any of Iohns sermones, for those wordes (But there standeth one among you* 1.12 whome you know not. &c.) do not signifie that he was in that company at that present, Sed quod inter eos versabatur, that he was conuersant amongst them. But if he had bin pre∣sent, doth it therefore followe that the sacramentes may not be ministred without preaching? do you make preaching immediatly before the administration of the sa∣cramentes, De substantia Sacramentorum, of the substance of the Sacramentes?

The. 4. Diuision.

Ansvvere to the Admonition. Pag. 90. Sect. 2. 3.

There is no man I thinke which doth not allowe of preaching be∣fore* 1.13 the administration of the Sacraments: but it is not therewith ioyned, tanquam de necessitate sacramenti, as of the necessitie of the Sacramente, neither is there any thing here alledged for preaching before the administra∣tion of the lords supper. Indeede we reade not that Christ did preach immediatly before the distribution of the Sacrament of his body & bloud to his disciples, only he told them, that some of them should be∣traye him, & that he had greatly desired to eate y^e passeouer with thē.

This I write to shewe your blynde and vnlearned collections, not to disalowe preaching in the administration of the Sacramentes.

T. C. Pag. 125. Lin. 25.

And there is no doubt, but those wordes which our Sauiour Christe sayd before his supper, although they are gathered by the Euangelistes into short sentences, were notwithstanding long sermons touching the fruite of his death, and vse and ende of that Sacrament.

Io. Whitgifte.

But if it had bene so necessary a matter as you make it, and of the substance of the sacramentes, it would haue bene expressed by one meanes or other: seing there∣fore it is not, the wordes and order of the holy Euangelistes must bée credited before your bolde coniectures.

The. 5. Diuision.* 1.14

T. C. Page. 125. in the midst.

And this order of preaching immediatly before the ministring of the Sacramentes is conti∣nually noted of S. Luke, throughout the whole story of the Actes of the Apostles.

Io. Whitgifte.

It is not denied but that men must first be conuerted to Christe by preaching of the worde, before the Sacramentes be ministred vnto them, and therevnto tende all

those places of y^e Acts which be noted in y^e margent. But our questiō is whither prea∣ching be so necessarily ioined with y^e administratiō of y^e sacramēts, y^e neither y^e faithful which wel vnderstand y^e vse of thē, neither infantes whose capacitie wyll not serue to learne, may be made partakers of y^e sacraments, without a sermon preached before.

The. 6. Diuision.

T. C. Page 125. about the midst.

But I wyl not precisely say, neyther yet do y^e authors of y^e Admonition affirme (as M. doctor surmiseth of them) that ther must be preaching immediatly before the administration of the sacra∣mēts. This I saye that when as the (*) 1.15 life of the sacramentes, dependeth of the preaching of the worde of God, there must of necessitie the worde of God be, not read, but preached vnto the people, amongst whome the sacramentes are ministred.

Io. Whitgifte.

What do you saye then, or wherefore contende you? no man euer denied prea∣ching to be very conuenient. But the Authours of the Admonition saye: That in the olde tyme the worde was preached before the sacramentes were ministred, nowe it is supposed to be sufficient, if it be read. To what purpose be these woordes spoken, except their meaning be to haue the worde preached at all times, when the Sacramentes be ministred? so that you would séeme to saye something in their defense, & when you haue done, you make a doubt of the matter, and begin to halte, saying that you wil not precisely saye. &c.

This saying of yours, that the life of the sacramentes dependeth of the preaching of the* 1.16 worde of God. &c. is moste vntrue: and in mine opinion a foule error, for the lyfe of the Sacramentes depende vpon Gods promises expressed in his worde, and neither vpon preaching nor vpon reading. If this doctrine of yours be true, then be the sacramites dead sacramentes, and without effect, except the worde be preached when they be mi∣nistred. And so in déede do some of your adherentes in playne termes affirme, saying that they are seales without writing, and playne blankes. Whiche doctrine sauou∣reth very strongly of Anabaptisme, and doth depriue those of the effectes and fruites of the Sacramentes, which haue bene partakers of them without the worde preached when they were ministred, and so consequently euen your selfe, for it is not like that there was a sermon at your Christening. And therefore this doctrine must of neces∣sitie* 1.17 bring in both rebaptisation, and condemne the baptisme of infantes, which is flat Anabaptisticall. For if that baptisme be without life, at the which the woorde of God is not preached, then can it not regenerate or be effectuall to those that were therwith baptised? And therefore must of necessitie be iterated, that it may be liuely.

Againe isbaptisme be dead, at the which the word of God is not preached, then can it do no good to such as haue no vnderstanding of the worde of God preached, that is, to infantes. For if the preaching of the worde be so necessarily ioyned with the ad∣ministration of the Sacramentes, it is in the respect of those that are to receiue the sa∣craments, & then must it needes folowe y^e the saramēts may be ministred to none, but to such as be able to heare the word of God: whereby infantes must be secluded from baptisme. And in déede this is one of the strongest arguments that the Anabaptistes vse against the baptising of infantes, as shal hereafter apeare. For of this the Reader shall vnderstand more, by y^t which straightway I will set down out of Zuinglius.

The. 7. Diuision.

T. C. Pag. 125. somevvhat past the midst.

And forasmuch as I haue proued before, that no man may minister the sacraments, but he which is able to preach the word, although I (*) 1.18 dare not affirme that there is an absolute necessitie, that y^e word should be preached immediatly before y^e sacramēts be ministred, yet I can imagin no case wher∣in it is either meete, or cōuenient, or els almost sufferable that the sacramentes should be ministred without a sermon before them, for the minister being (as he ought of necessitie to be) able to preach, ought so to do. And if it be said that his health or voyce wil not serue him sometimes to preach, when he is able enough to minister the sacraments. (*) 1.19 I say that either he ought to beg y^e help of an other minister harde by, or else there is lesse inconuenience in deferring y^e celebration of the sacrament, vntil he be strong enough to preach, than ministring it so maymedly and without a sermon: wherby it is seene how iust cause M. Doctor hath to call these blynde and vnlearned gatherings, which he with his Egles eye, & his great learning, can not scatter, nor once moue.

Io. Whitgifte.* 1.20

I haue sufficiently proued that the administration of the Sacramente of Bap∣tisme may be committed to those which be not preachers of the worde.

If the life of the sacrament depende of the preaching of the worde, as you haue said before: then there is an absolute necessitie that the worde be preached immediatly before the sa∣cramentes be ministred, and therefore in making this doubt, you doe but declare a waue∣ring mynde, and an vncerteyne iudgement.

Howe can he begge helpe of an other minister, seing no man may preache in an other mans cure?* 1.21

You greatly forget your self, and the absurditie of your doctrine appeareth by your owne contrarieties.

But nowe that it may be knowen, howe neare in this point you approche to Ana∣baptisme,* 1.22 I will note one or two places out of Zuinglius, touching this matter. In his booke De baptismo, speaking against this selfe same assertion of the Anabaptistes, he saith thus: The disciples did minister the baptisme of water in times past without any do∣ctrine, and without giuing the holy Ghost, for they baptised when as Christ taught and did not baptise, as we haue before shewed out of the. 4. of Iohn, and out of the: 1. Cor. 1. for Paule* 1.23 sayth, Christe sent me not to baptise, but to preache, therfore some taught, and other bapti∣sed. But we may gather out of the sixt of Iohn, that baptisme was vsed before that men be∣ing indued with true faith, did sticke vnto the doctrine, for there we reade that many for∣sooke Christ, whom notwithstanding no man doubteth to haue bin before baptised. Again intreating of these wordes. (Euntes docete omnes gentes. &c. Math. 28. which the Anabap∣tistes vse for an argument to improue the baptisme of infantes, bicause Christe sayd there Docete, before he said Baptizate, whereof they gather your assertion, that preaching must go before baptisme, and therefore conclude that infantes may not be baptised bicause they can not be taught) saith thus: By these wordes they which deny baptisme vnto infantes do not only seduce them selues, but drawe others also into great errors, and Laberinthes: for vrging of the bare order of the wordes of Christe, they haue nothing else in their mouthes but onely this: Docete & baptizate, teache and baptise. Beholde saye they the commaundement of Christe. In the meane tyme, they do not marke (nay in deede they will not marke) that the same thing that they so much crie vpon, doctrine, is afterwarde also set after, when as he sayth, Docentes eos seruare. &c. teaching them to obserue all those thinges, vvhich I haue commaunded you. By the which wordes, it is manifest that baptisme is a signe whereby we giue our names, and haue our firste entrance vnto Christ, the which being giuen and receiued, yet notwithstanding those thinges are to be taught and to be learned, which Christ would haue vs to keepe: but these men vrging the bare letter, Crye still, that Christe sayd, Docete & baptizate, teache and baptise. VVherfore I will also vrge the same bare letter, but for their causes onely, if by any meanes I might withdrawe them from their desire to contende. Sirs you vrge that saying, Go and teache al nations, bap∣tizing thē in the name of the Father, and of the Sonne, and of the holy Ghost: and I say this, Baptise them in the name of the Father, and of the Sonne, and of the holy Ghost, teaching them to obserue all things, vvhatsoever I haue commaunded you. VVherefore nowe I aske, whither of vs hath the worde more plaine and apert, that concerneth doctrine? you verily bring the worde of God, whiche proueth that men should be taught, but what kinde of doctrine that is, is not in those your wordes expressed. But wee haue the worde of God more cleare and playne than yours, which is, Teaching them to obserue all those things, vvhatsoeuer I haue commaun∣ded you, and these wordes are put after, and not set before baptisme. And a little after. Although we graunt that this order of wordes hath some force in this place, yet these things perteine nothing vnto young children and infantes, that they should not be baptised before doctrine: for these wordes perteine vnto those that are instructed in doctrine and the out∣ward worde: but it is manifest that infantes are not taught, therfore these wordes can not so be referred vnto children, that they ought not to be baptized.

And in the same booke, speaking of this. 3. chap. of Mathewe by you alleadged* 1.24 and vsed of the Anabaptistes to the same purpose, he graunteth that Iohn did preache before he did baptise, For necessitie so required, that by teaching he should expounde to

the people the causes of baptisme. For except doctrine were preached, no man woulde in these our dayes haue their children baptized. But after they were of yeares of discretion, and had receiued faith through the ministerie of the doctrine, (as we reade that it was done of them in olde time) they brought their children also to be baptised. And in the ende he con∣cludeth thus: In the meane time, we do willingly graunt this vnto them, that doctrine and instruction ought to go before, if at any time we come vnto infidels, for none of the Heathen ought to be baptised, but he which hath heard and beleued that doctrine, which was before vnknowen vnto them and theirs.

Thus then you sée, howe nere your opinion of the necessitie of preaching before the administration of the Sacramentes, approcheth to the heresie of the Anabaptists. If you would shifte off the matter, as though you required not this necessitie of prea∣ching before the administration of the Sacramentes alwayes in respecte of those whiche are ro receiue them, but in respect of the rest which are present, as this would be but a shifte, so can it not agrée with your assertion: for the lyfe of the sacramentes, per∣teyneth not to those that bée present, but vnto those that are partakers of them. Wherefore M. Doctor néedeth not his egles eyes to espye your errors (that I saye no worse) but with dimmer sight than he hath, might easely sée, that you in this doctrine haue playnely ioyned handes with the Anabaptistes.

And yet I would not haue any man thinke that I mislyke preaching in the ad∣ministration* 1.25 of the sacramentes, which can be vnprofitable at no tyme: but this only I affirme, that it is not so necessarily ioyned with the administration of the sacra∣mentes, but that they may be rightly administred, though the woorde be not at the same tyme preached.

Notes

• (t) 1.1

  Math. 3. 12.
• * 1.2

  The second externall note of the church.
• * 1.3

  A general do∣ctrine may not he concluded of a singular example.
• * 1.4

  When prea∣ching before baptisme is necessary.
• * 1.5

  Baptising di∣stinct from preaching.
• * 1.6

  The place. 19 Act. may not be interpreted of y^e sacrament of baptisme.
• * 1.7

  Caluin in. 19. Acto.
• * 1.8

  The name of baptisme transferred to the gifts of the spirit.
• * 1.9

  〈1 line〉〈1 line〉ullin. in. 19. Acto.
• * 1.10

  Luke. 3.
• * 1.11

  Iohn. 1.
• * 1.12

  Iohn. 1.
• * 1.13

  Preaching be fore the sacra∣mentes not disalowed.
• * 1.14

  Act. 2. Act. 8. 12. Vers. 38. Act. 9. Act. 10. Act. 16. Vers. 15. 33. Act. 20.
• (*) 1.15

  An vntrue and soule error.
• * 1.16

  The life of y^e sacramentes dependeth not of preaching. The absurdi∣ties of the as∣sertion of the Replier.
• * 1.17

  The doctrine of the Replier tēdeth to plain Anabaptisme.
• (*) 1.18

  Belike you are in doubt of your doctrine.
• (*) 1.19

  Ergo one may preache out of his own cure, which is cōtrary to your doctrine
• * 1.20

  Tract. 6. cap. 1 & Tract. 9. cap. 1. diuis. 15
• * 1.21

  〈◊〉〈◊〉 in the 〈◊〉〈◊〉
• * 1.22

  The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 approcheth to 〈◊〉〈◊〉▪
• * 1.23

  Zuinglius.
• * 1.24

  When prea∣ching is neces∣sary before 〈◊〉〈◊〉.
• * 1.25

  Preaching be fore the mini∣stration not disalowed.