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 cor∣ners, Page  222 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 sacra∣ments 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 ba∣ptise infants in privat houses, when great need compel∣leth the parents to crave it, but the great need is not spe∣cified, and therefore left to the judgement of every cor∣rupt minister, who shall be willing to pleasure his pari∣shoner 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 admini∣strat 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 con∣science 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 communi∣cate 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 com∣munion.

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 or∣di•〈◊〉 should be 〈◊〉 us a supreme law, and greatest neces∣sitie, Page  223 which wee ought to obey rather then foster the igno∣rance 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 admini∣stration also in a privat place, and requireth, that all sa∣craments be administred, not only by publike and law∣full office-bearers, * but also publickly. How can the Do∣ctour then alledge, that Tilenus words were perverted? That the sacraments are actions of publike nature, and therefore ought to bee celebrated publickly in the con∣gregation, appeareth by these reasons: 1. The sacra∣ments 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 distingui∣shing true Churches; from false. All sacraments are kindes of protestation of our faith, * saith Quinae. Se∣cret 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 com∣munion 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, ordina∣tions, excommunications. By the same reason ought the sacraments to be administred in publike, for the in∣terest 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. Page  224 Heretickes take occasions to corrupt the pure admini∣stration 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 cele∣brated in the publicke assemblie. 5. It breedeth opinion of extreme danger of salvation, if any die without ba∣ptisme, 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 distin∣ction of ordinarie and extraordinarie, * that ordinary they should be administred in publick, but extraordinar∣ly and in case of necessitie they may bee administred in privat, which is a begging of the question; for the rea∣sons 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 salvati∣on, 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 admi∣nistration of baptisme or the Lords supper, were a suffi∣cient number to make up a lawfull assembly. But this speach of Christ in the precise termes cannot be exten∣ted to the sacrament. For then where two only are con∣veened, the communion may bee administrated. The Priest then may celebrate masse, having none to beare him companie, but the clerke to say Amen. Christ spea∣keth not there, as Master Cartwright hath already Page  225 answered, of the publicke administring of the word and sacraments, but of the proceeding in the Church disci∣pline against offences, and of that part which was done privatly by two or three, and promiseth, that not onely the proceeding of the Church should be ratified, but al∣so that the admonition given by two or three, whereof hee spake before, with invocation of the name of God, should not be in vaine, but have the owne effect, either for the conversion of the offender; or to make him inex∣cusable. Or by two or three is meant only a few number, where a greater number cannot be had to make up a se∣nat, with power to execute the censures of the Church, or a few but sufficient number, where a greater may not be had to make a visible Church. But where a sufficient number may be had, and of these a Church already con∣stituted, two or three apart cannot binde and loose. And what they may doe, other two or three may undoe, or doe the like, whereupon would follow great confusion. Wee reason against two or three conveening in a privat place to minister the holy things of God, where there is already constituted a Church, and a number consociate to that end, of which societie these two or three are but members.

We meane not that the sacraments may not be admi∣nistrated at no time in a privat place, but onely in a pri∣vat meeting of some few; for the congregation is not tyed to, and some time hath not the libertie of materiall Churches, but is forced to retire to woods, caves, privat houses, but their the administration is publike, because in sight and presence of the congregation.

Baptisme is that initiatorie sacrament, * wher•by wee enter into the bosome of some visible congregation, or Page  226 is Calvine saith, it is a sacred or solemne introduction into the Church of God, a testimonie of our heavenly burgesship, into which these are written, whom he hath adopted to himselfe. By baptisme we became members of some societie joyned together, to make up one visible Church, as it were one bodie. Baptisme therefore should bee celebrated in the presence of that visible Church whereof we are to be members. The minister then, and the parents have not the onely interest in this businesse, but the congregation also, and principally, because of their right to receave, or refuse, their concurrence to assist the minister in prayer to God for the infant, their testi∣monie of his entrie, and receaving, and the benefite they may reap to themselves, by remembring their owne ba∣ptisme, and the promises made to God, when they were baptized. The baptized must have communion with them in the holy things of God afterward. And there∣fore good reason, they enter in with their approbation, and acceptance. If a member may not be cut off by ex∣communication without their consent, 1 Corin. 5. none ought to bee receaved without their consent, and after this manner of entrie. Nature teacheth men, saith Bucer, that when any socieitie or corporation is to accept of one to be of their number, *Id sacere cum collegae frequentiores convenerint, ut ita quasi ab omnibus illi in collegium reci∣piantur, & singuli offic a collegarum eis deferant, ad eaque se••ita publicè astringant; to doe it when the fellowes have conveened in a frequent number, that so they may bee recea∣ved, as it were of all into the companie, and every one may shew the duty of fellowes unto them, and binde themselves to the same after the same manner publickly. This promi∣scuous meeting of sundrie out of sundrie quarters and Page  227 parishes to the morning and evening prayers in Edin∣burgh, is not that body or societie whereof the bapti•ed is to be a member, nor y•t are these times appointed for the meeting of that societie to that end. Was it not then a superstitious or foolish conceat in many of the ancients who delayed baptisme, to the end of their life, or till they were overtaken with dangerous diseases, that being purged from all the sinnes of their former life, they might flie straightway to heaven. These were called Cliniei q. d. lecticularii.

When we maintaine baptisme in publicke assemblies, wee meane where there is a visible Church constituted, and an order established. Therefore the exemples of the Eunuch, the jaylour, Cornelius, &c. make nothing for baptisme in privat and apart, where there is a visible Church constituted.

The defence and practice of baptisme in privat, * hath bred an opinion of an absolute necessitie of baptisme, as if the infant could not be saved without it, and doth •ill foster the fame damnable opinion. Neither cast any other necessitie bee p•tended. For there is no precept requiring baptisme, when it cannot be had orderly. It is not the neglect, but the contempt which maketh not the infants but the parents guilty. It is not contempt or ne∣glect, when the ordinarie times of publicke meetings ap∣pointed for such ends are not neglected and co•••ned. In the ancient Church, Easter and Pentecost eves were appointed to bee the solemne times of baptisme. Whereby it came to passe, that many died without ba∣ptisme, as Socrates reporteth. * But that order, which was not commendable, is worne out of use many hundred yeares since. We have now weekly ordinarie assemblies Page  228 for the purpose, and yet these are neglected and con∣temned, specially by the wealthier sort, and the times of evening prayers are preferred before the times appoin∣ted for preaching in the morning, or upon the Lords day, whereunto they were restrained by the first booke of discipline.

Whereas the sacraments should bee celebrated with reverence, * and we see how solemne the baptisme of Iohn was, and of Christ at Jordan; this baptisme in privat is irreligiously, and unreverently ministred, and the pu∣blicke scarce attended unto; for upon the opinion of the necessitie of baptisme in privat, hath followed the defence of baptisme by women, baptisme by a pagan, baptisme with pudle water, baptisme by supposition. For if the infant recover health, they baptisme againe in publicke, if they doubt it was baptized after the right manner in privat, saying, It thou bee not baptized N. I ba∣ptise thee in the name of the Father, &c. But what if the childe was already baptized after the right manner, is not this publicke baptising rebaptization. I know our Formalists doe not defend baptisme by laymen or wo∣men to be lawfully ministred by such persons, yet they esteeme it valide and effectuall, if the right forme and manner was in substance observed, as yee may see in our Doctours grounds. * That which our worthie divines have condemned as nullin it selfe, they account as va∣lide, which no man would doe, that were not infected with the opinion of absolute necessitie of baptisme to the salvation of the infant. For necessitas precepti, the pre∣cept to baptise cannot drive them to this absurditie, see∣ing none are commanded or have warrant to baptise but pastours or ministers. It is necessitas medii then, that Page  229 driveth them to such courses. The English service book permitteth, in privat baptisme to omit the doctrine con∣cerning 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 ministra∣tion, through feare or haste in such extremitie. Is this re∣uerent using of the holy things of God, or is it sure worke, that forceth them to flie to a conditionall ba∣ptisme.

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 cas• they might pre∣vent, suppose the infant should die in the meane time. It might have beene delayed, if there were some urgent oc∣casion to hinder, as in the wildernesse for many yeares, because they behoved to be in readinesse to remove ac∣cording 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 them∣selves after, and the Church of God was yet in families. When synagogues were erected, and places for the pu∣blike 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 pro∣vided for curing of the wound. Barraillus the Jesuit saith, that circumcision required not either a peculiar Page  230 place, * or a peculiar minister. Suarez saith, that at this day, he that is called the circumciseth, circumciseth in∣differently 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 cir∣cumcised might bee easily discerned whither they were counterfite professours or not. But it is not so in ba∣ptisme The paschall lambe was eaten only in families, and small societies conveened in some chamber on par∣lour, 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 sacra∣ments 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 De∣cades, and therefore, saith he, the Apostle requireth the Corinthian• to assemble together to partake of this sup∣per, 1 Corin. 1•. 32. It is a finew of publicke assemblies, a hadge of our profession, a band of love, and representa∣tion 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. Be∣cause 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 Page  231 some particular congregation or visible Church. The Doctour borroweth an absurd answer from Bellarmine and the Rhemists, * that were have sacramentall commu∣nion 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 sacra∣ment. I reply with Master 〈◊〉 answer to the Rhemists, *Although all the faithfull, even those, that ne∣ver 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 to∣gether, and not of the communion of us with those, that re∣ceave 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 cele∣brated 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 Cha∣mier. For it was never heard, saith he, that these in Jeru∣salem communicate sacramentally with those in Ale∣xandria. 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 cele∣brated, but in the assembly of the faith for united toge∣ther in one bodie of a Church. A companie conveened apart from the rest to communicate with the sicke per∣son Page  232 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 coe∣na Domini non est privata,*sed publica nulli privatim dan∣da. Et quoniam non est publicus vel generallis catus, quandò quatuor aut quinque cum agro communicant, nihil dicunt quia not apud agros coenam instrui p•sse, si alis quoque si∣mul coenent saith Bullinger. That is, Seeing it is not a pu∣blicke or generall meeting, when three or foure communi∣cate 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 com∣municated for the greater commendation of such a fa∣mily, yet the definition doth not agree. And yet that place may be applied to the Church, which used to con∣veene in Aquila and Priscilla's house In that same cha∣pter Gaius is called the host of the whole Church. See Parcus in Rom. 16. 7. 1 Corin. 16. 19. Philemon. 2. The names also given to this sacrament, may teach us, that t• should bee celebrated in the publicke assemblie. The Page  233 name synaxis importeth a ga••ering or assembling to∣gether. Casaubon saith, synaxis and synagogue are all one, because derived from one word. Liturgie signi∣fieth a publicke service or ministrie; both the names import the celebritie of the assembly, and the solemnitie of the administration before the assembly.

The elements were sent to the absents in time, or im∣mediately after the action in Justinus Martyrs time. * Which was the first abuse we read of. After followed reservation of the eucharist for the use of the sicke, which was a greater abuse, and carrying of it home to their houses. The opinion of the necessitie of privat commu∣nious did grow to such an hight, that the eucharist was given not onely to aged persons departing this life for their Viaticum, to bee their voyage victuall, as they call it, but also to infants and babes, and this indured for the space of 600. yeares. The Papists themselves are asha∣med of it, and expresly inhibit it. Yea of old, in some parts, it was the practice, to use Master Perkins words, to cram the eucharist into the mouth of them that were deceased, or to lay it upon the breast; and burie it with the corps. Such horrible prophanations arose from the opinion of necessitie engendred upon these reservations, and giving of the eucharist to the sicke. The continua∣tion of the like customes doth foster and entertaine the same opinion of necessitie. The ignorant are fostered in superstition, as if the grace of God were tyed to the sa∣crament, and no comfort could be had by there receaving of it in former times, but they must have it now for their voyage victuall, whereby they may bee enabled to at∣taine to life eternall without fainting in the way. Page  234Polyander after he hath concluded, that the Lords sup∣per should not bee celebrated in privat, either for sick∣nesse of any person, or other case of necessitie whatso∣ever, granteth that not long after the Apostles times, for condescending to the weaknesse of some, this custome prevailed to send to the sicke the elements of bread and wine in the time of administration. *Sed hoc medium at∣que adm•niculum, quod infirmioribus juvandis ac consolan∣dis ex zelo irregulari absque Christi mandato patres exhi∣buerunt, paulatim in eam transiit idololatriam, •nt aliqui non minùs administrationi sacra coena, quàm baptismi, sa∣lutemex opere operato tribuerint. That is, The helpe and nemedie they used out of irregular zeale without Christs precept, for the comfort and helpe of the weaker, ended at last into such idolatrie, that they ascrived no lesse their salvation to the administration of the holy supper, then of baptisme, and that by vertue of the worke wrought or deed done. Therefore he adviseth us to beware, that we fo∣ster not men in a superstitious opinion, by privat or do∣mestick administration of the Lords supper. *Calvin saith, Difficillimum est hic cavere, ne alios superstitio, alios ambitio & vana•ostentatio ad petendum solliciter. That is, It is verie hard to bee avoided, that superstition stirre not up some, ambition and ostentation others to crave it. Bullinger saith, *If wee bee contentious in the defence of this viaticum, there will bee bred againe, that which wee have seene receaved in some ages before, a relying npon the very receaving it selfe of the sacrament, as if for it wee were ac∣ceptable to God, and departing out of this world, did flie straightway to heaven, and without it were carried straightway to hell. And many 〈◊〉 errours will spring up. Page  235 Tilenus saith, in his syntagma, *Whatsoever necessitie be pretended, hardly cast any sufficient cause be rendered, where∣fore the publicke action should passe in a privat. Because he ord•nance of God is supreme necessitie, which wee must obey rather then faster the infirmitie of man. Illa enim in∣firmorum levamenta, ex ••ordinem olim adhibita infirmi∣tatem publicam totius ecclesia magis foverunt & auxerunt quàm privatam agrotan ium sanarunt. That is, The ease tendered by the cont non order upon the infirme, d•d rather cherish and augment the publicke disease of the whole Church, then heal the privat disease of the sicke. As for the pretended necessitie of comfort to the sicke, that same answer may be given, that the English service book giveth, when none can be had to communicate with the sicke, or for extremitie of sicknesse, or other just impe∣diment he cannot communicate. The carat shall instruct him, that if hee doe truly repent him of his sinnes, and st•ed∣fastly beleeve, that Jesus Christ hath suffered death upon the crosse for him, and shed his bloud for his redemption, ear∣nestly remembring the ben sits he hath thereby, and giving him hartie thankes therefore, hee doth eat and drinke the body and bloud of our Saviour Christ profitably to his soules health, although he doth not receave the sacrament with his mouth. May not the like b•e said to the sicke in body, but ignorant or superstitious in minde, when the sacra∣ment may not bee celebrated at their bedside without breach of Gods ordinance. The Rhemists do acknow∣ledge, * that they doe eat the flesh, and drinke the bloud of Christ, which joyne in hart and desire with the part 〈◊〉 of the sacrament. A man may die a martyr before he re∣ceave either baptisme, or the Lords supper. How many Page  236 Catechumeni have died before they were baptized. The comfort and benefit wee receave at any publicke com∣munion, is not restrained to the present time, but ser∣veth at all times for our use. Wee were but once bapti∣zed, yet the comfort and benefite endureth all our life long. Our spirituall communion with Christ, and to eat his flesh, and drinke his bloud by faith, is ever so ne∣cessarie, that otherwise we cannot be safe, but so is not the participation of the Lords supper. Onely wee must beware of neglect and contempt of the publicke admi∣nistration. The godly know in their agonie, they never want shall,*which is chiefe and onely necessarie, where in they so ac∣quiesce, that they will not without the Lords institution, trouble the comlinesse and order of the Church for their owne privat satisfaction. Norunt pij in agone nun qua•ijs d•esse, quod praecipuum est & so•ùm necessarium, in quo ita acquiescunt ut extra Dom ni institutionem, nolunt ecclesia ordinem & decorum turbare, ut sibi privatim satisfaciant.

This pretended necessitie grounded upon superstiti∣ous conceats, * hath drawne on a neglect of the publicke communion, because in time of their need they looke for it in privat. Ab ista manducatione clinica, cui quis∣que in papatufidit, ortho est in plerisque communicandi con∣temptus, cum prospera valetudine fruuntur ad quod semel tantum in anno ex ecclesiae sua praescripto obligantur. The whole congregation hath interest in the celebration, and is bound to see it performed reverently and religiously, which they cannot see done, when it is administred in privat. Nor can the privat administration bee perfor∣med with such reverence as is requisite. Wee read not that at any time it was the custome in the ancient Page  237 church to celebrate at the bedside of the sick, but onely to carrie the eucharist to him, which notwithstanding was superstitious. The synod holden at Laodicea, cap. 58. ordained, Ne fierent in domibus oblationes ab episcopis aut presbyteris. And Justinian Novell constit. 57. hath the like. Not that I thinke the place of it selfe disgraceth the action, but the paucitie of the communicants. If the con∣gregation were assembled in a barne, or any like capaci∣ous place through want of a church, the action might bee celebrated with no lesse grace. The sicke mans chamber is not a fit meeting place for the congregation, saith Rive•is. Suppose it were, such assemblies could not but breed or foster the opinion of necessitie. Beside the paucitie, the paines of the patient might enforce sundrie disorders. *Bellarmine alledgeth, in defence of depriving the communicants of the cup, howbeit more comfort might bee had by participating both the bread and the wine, that there is lesse ill, that men want some good thing not necessarie, then that the sacrament be ex∣posed to the hazard of irreverence. For it could not be, but the bloud of Christ would bee often split. That which hee alledgeth against the Lords institution, wee may farre more justly alledge against this privat com∣munion, which the Lord never ordained, that the reve∣rent usage of the sacrament is to bee preferred before the good, or rather preposterous pleasing of the sick, and feeding their ignorance and superstition.