Reasons for refusal of subscription to the booke of common praier vnder the hands of certaine ministers of Devon, and Cornwall word for word as they were exhibited by them to the Right Reverend Father in God William Coton Doctor of Divinitie L. Bishop of Exceter. VVith an amsvvere [sic] at severall times returned them in publike conference and in diverse sermons vpon occasion preached in the cathedrall church of Exceter, by Thomas Hutton, Bachiler of Divinitie & fellow of St. Iohns Coll. in Oxon. And now published at the very earnest intreatie of some especiall friends for a farther contentment of other the Kings Maiesties good and loyall subiects.

Cap. 10. Priuate communion.

The booke giueth allowance to minister to one alone, cleane contrarie to the word of God, and Christ his institutiō. Whatsoeuer will not stand with the word of institution (Eat yee) that is forbidden without ex∣ception: But to minister the sacrament to one alone will not stand with (Eat yee): Therefore to minister to one alone is without exception forbidden.

THis chapter is here as it seemeth intitu∣led. A priuate communion. Upon what ground we knowe it, but with what a sinister minde, and to how wrong a conclusion any one may con∣iecture, and manie doe feare. If they take our communion for the masse then haue they reason for the name. Bishop Iewell prouing that a priuate masse, for 600. yeares after Christ was neuer heard of, calleth that a priuate masse. where the masse-priest alone did eat, and drinke al¦though in publicke, and that happilie 2. or. 3. or more such as

himselfe all apart were m••••••••hling, one in this comer, another 〈◊〉〈◊〉 that ende, a third in a third place, and all by themselues at the same time in seuerall places of the church, where the people pre∣sent did neither eat, nor drinke, but onely euery massepriest him∣selfe by himselfe. Can these men (who like the name of commu∣nion we giue to the sacrament) proue in this sence we maintaine a priuate Communion. These termes were neuer knowne to fit our church doctrine, till those first moniters and the heires of their scruples had the vse of the feruler more fit themseles to be vnder a ferular. The gentle admanition that was the first bate for this idle debate, then rawely entred, since ouer hotlie follow∣ed (but vainelie, and vnfruitfullie God hee knoweth, and wée deplore) maketh this an occasion of their lamentable separati∣on. Yee should first proue (say they) that the priuate communion is agreable to the worde of God. And is it not reason they should first proue that we inioyne a priuate com∣munion, before they iuioyne vs to proue what they now re∣prout? Leoke ouer the booke of common prayer from the first worde to the last lease, it were an aduenture warrantable (should the maine cause lie on it) to instifie all by this one, and not to spare a solemne protestation that wee will loose the whole cause if they can make good but this one single, singular accusation, and take them at their bare worde priuate communion. Shew they, or anie for them, where wee vse these termes. Name the lease, page, sentence, line, anie sillable that beareth to any such purpose. Meane they it in these wordes of the Rubricke. There shalbee no celebration of the Lords supper, except there bee a good number to communicate &c. or in these following. If there be not aboue 20. persons in the parish of discretion to receiue the communion, yet shall there be no communion except 4. or 3. at the least communicate. Where a good number is to communicate, where at least, 4. or 3. are to communicate no iust suspicion of ministring to one alone. Peraduenture y^e words they mislike, are not in the stile & title of y^e cōmunion but in some other place. What thē. Turne we to y^e cō∣muniō of § sicke, where the Rubricke is thus. For asmuch as al mortall men be subiect to manie sudden perils, diseases, & sickenesses, and euer vncertaine at what time they shall de∣part out of this life, therefore to the intent they may be al∣waies

in a readines to die, whensoeuer it shal please almigty God to call thé, the curats shal diligently frō time to time, but specially in the plague time exhort their parishioners to the oft receining in the church of the holy cómunion of the body, and blood of our sauiour, which if they do, they shall haue no cause in their sodaine visitation to be vnquiet for lacke of the same. But if the sicke person be not able to come to the church, and yet is desirous to receiue the com∣munion in his house, then he must giue, knowledge ouer night, or else earely in the morning to the curate, signify∣ing also how many be appointed with him, & hauing a con uenient place in the sicke mans house, where the curate may reuerently minister, and a good number to receiue the communion with the sicke person &c. A quicke eye may soon ouerhip these words (in the church) which considered satisfie to the full, and shew it must be in publick. Other words there are in an other place following, at the time of the distribution of the holy sacrament, the priest shall first receiue the communion himselfe, & after minister vnto thé that be appointed to communicate with the sicke. Here stil in these places are more then one to ioyne with the minister, and therefore is not the com¦munion ministred to one alone. Where then is it they haue so∣much as the least shew for pretence of dislike? It may be these words insuing. But if a man either by reason of extremitie of sickenesse, or for want of warning in due time to the curate or for lack of company to receiue with hm, or by any other iust impediment do not receiue the sacrament of Christ his body, & blood, then the curate shal instruct him, that if he do truely repent him of his sins, & stedfastly beleeue that Ie sus Christ hath suffred death vpō the crosse for him, & shed his blood for his redemption, earnestly remēbring the be∣nifits he hath thereby, & giuing him hearty thanks before he doth eat. & drinke the body & blood of our sauiour pro∣fitablely to his soules health, although he do not receiue the sacramét with his mouth. In which briefe, many causes are alledged for not ministring y^e cómunion

• 1. extremity of sick∣nesse
• 2. want of due warning
• 3. lack of cópanie
• 4. some other iust impedimēt.

In supply wherof, least y^e sick party may find him selfe a grieued he is to learns; if be haue learned, be is to learns; if he haue learned, he is to remēber

that earnest, and true repentance of sinnes, and a s••••d••ast saith in the ineri••s of Christ his death, with a due meditation of all the benefits, that come thereby, and heartie thanksgiuing to God for the same, are an effectuall powerfull, true communicating to his soules health, though the visible elements be not for that time receined. Hitherto then somuch inquirie (as as hath beens made) yeeldeth no sufficient proose for their querelous allegati∣on: Some other place belike there is, or els they are ill bested, that without all shew in the world make shew of complaint. Were it not for one onely sentence violently wrefted, they bad no colour at all. The wordes are vpon a closing point of direc∣tion for the communion of the sick. In the time of the plague, sweat, are such other like contagious times of sicknesses, or diseases, when none of the parish, or neighbours can be got ten to communicate with the sicke in their houses for feare of the infection. Vpon especiall request of the diseased, the minister may alonely communicate with him. Where the caueat greatly sets forth the wisdome of God in raising vp the thoughts of his church, bykindely prouideing for occurrences, wither of health, sicknesse or anie contagious difease. Suf∣ficient alfliction wee may thinke it, when the Lord: humbleth a man vpon his bed, debarreth him accesse vnto the publicke con∣gregation. For no doubt in the stirring of the seas one mane o∣uertaketh not another more busilie then surges of griefe accom∣pany one another in a mans deepe meditation, to thinke with himselfe, what he is depriued of. And the more delight and com∣fort any one hath tooke in the seale of his assureance, the more his soule longeth after it, and all little inough he thinkes (& herein not deceined) to strengthen his faith, to inlarge his hope, and giue him thorough contentment for his present estate. Then com∣meth to his minde, what a glad man sometimes the Lord made him, when he went with other leading, or following them in∣to the house of God, and there accompanying them with the voice of singing, and praysing, as both a multitude that keepes a feast: (O Lord of hosts how amiable are thy dwellings) when he fendeth long wishes after the courts of his God: The flight of a sparrow; y^e fluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell, more happie

then he. For they can nestle, and rooff vnder the altars of the Lord of hosts. A stealing sigh often falleth from him, and that sigh not speechlesse. O that he had the wings of a doue, thē would his soule finde comfort in the tabernacles of the most high, and because he cannot come abroade, might hee receine anie letter missiue to him, whither by hand, or mouth of the minister (so wee vnderstand the worde of God, and the holie sacrament kis∣sing each other, and coupling themselwes both in one and all to theare him, poore prisoner as he is) no question then would they bee as seasonablie welcome, as the raine vpon the mowen grasse, and the shewers, that water the earth. It hath beene the case of many God his children. Hiperius and others dange∣tously fallen sicke vpon some heaune,* 1.1 and grieuous brunt they in∣dured by tentations outward, inward, or both, to desire com∣fort vpon comfort, and all little inough, as they thought, and knowing what great thinges are spoken of the sacrament, and how it hath ministred much ioy vnto them heretofore, with earnest desires they haue craued the like helpes for their lan∣guishing conscience, before they giue their last farewell to a de∣cayed nature: We that are in health, and not brought to the dores of death may thinke it more then absolutely needeth, and (happilie) so it is, because though a man bee depriued of the sacra∣ment, yet he is not depriued of eternall life. But manie in their distresse thus perswaded, yet desire the vse thereof, because they reckon, (and they reckon not a misse) that their last end may thereby be made vnto them the more comfortable. Where∣fore as Elisha said to Gehezie of the woman that didmore (as he thought) then needed. Let hir alone now, for hir soule is vexed within hir, and the Lord hath his it from mee. Let them alone good soules: their spirite in that anguish is much troubled, and panting like the hart, that brayeth for the water brookes will not take comfort to anie purpose, till it be had in∣to the wine celler, and brinke his fill, at the well-spring of that spirituall consolation, which is commited vnto the church,* 1.2 and is the soules heauenlie viand, while shee is yet a soiourner vpon the earth. It is a doctrine of our church anouched in the Rubricke cited before, that in case the minister can perswade, bee doe his best in deuour. But say be neither doth, nor can,

and the sicke bodie well assured of the truth of our doctrine, yet for all this coueteth to haue the signes visibly aforded him for better imprinting in his memorie the death, and passion of his, and our redeemer (for no question but somewhat they adde, and that somewhat is much comfort when they may be had) what can our church doe lesse, but so far yeelde to the earnest, and in deede possiblyhis last request then made vponspeciall,* 1.3 and weigh∣tie occasions. No man but instructed in the words acknowledg∣eth that hee, which repents and beleeues the Gospell receiueth forgiuenesse of smne, which as it is a true foundation, so an ill frame is raised vpon it, that therefore there is no neede of the sacrament. For to what ende seeke we remission of sins when wee haue obtained it alreadie? But such conclusions are in force with those, who looke vpon the truth with popish spactacles, or Anabaptists eyes: Their wrong imaginati∣on springes from ignorance of the doctrine, and sauing vse of this sarrament. For Christ the mediator with his obedience, and merits is the onely foundation of reconcilation with God, and remission of our sinnes. But God the father proposeth him to be apprehended by faith, and to be receiued for forgiuenesse of sinne both in the worde, and sacraments: Now they are much deceiued that thinke our reconciliation with God, and forgiuenesse of sinne are like colors laid in oyle alway alike fresh, the beauty neuer fading, so as one had, we haue no neede to thinke anie more of it. But the perpetuall action of faith, and daylie exercise in this life is to apprehend Christ more, and more firmly, to abide, and perseuer in him, not that hee can be vtterlie, and quite lost, but because els the luelie feeling, & pre∣sent comforts thereby had, may weaken and faile. Nay there is not anie moment of time in this corrupt estate of ours, what with the deuils snares, the worlds suggestions, and our own deceuable heartes. But the more wée examin our selues, the more we confesse this for a truth, that we are to seeke, imbrace, & apprehend the fauour of God, & forgiuenesse of sin. Bessde that in tentations the minde is chiefly greeued in such a question as this. VVheras the promisse speaks in generall termes, how may it appeare to me who do beléeue whither I haue remissiō of sin, or how may I assure my selfe cerrainly hereof? To this end

therefore God, who is rich in mercie which he hath powred out in aboundance vpon thē, that do beleeue, beside the word,* 1.4 hath ordained the vse of the sacraments. Shall we looke to the times auncient, or present, the equitie of this truth will soone shew it selfe? The auncient christians reckoning the communi∣on performed in publicke to be their act, that were absent, as theirs, who were present, did communicate the eucharist vnto the absent in token of their loue, and mutuall fellowship: Such ab∣sent, as were either necessarilie h••ndred by ineuitable occasi∣ons, or els were sore sicke drawing to their long home, or other∣wise standing excommunicate, desired to make their peace with God, and his church, and so (in token of heartie reconciliation on all sides) were made pertakers of the holie misteries,* 1.5 though at home on their deathbed. This witnesseth Iustin Martyr, who was in the first age after the Apostles: And in the second age ex∣ample may be taken from Dionys. of Alexandria in his Epis∣tle vnto Fabius as it is quoted by Euseb. writing the historie of Serapion, how falling through persequutiō, & offering to Idols he was cut off from the church, to the terror & affrighting of o∣thers: Good old man hee often desired to be receiued into the bosome of the church: It would not bee. No man heeded the request. His sicknesse increasing, he lay speechlesse for three whole dayes depriued of the vse of his sences the 4. day came to himselfe againe, at what time, seing how it was with him, he grew more instant, then euer before to receiue the sacrament, the pledge of his peace made with God, & the church, which no sooner obtained but withal most com ortably he finished his life. A thing vsual in those times for such as lay a dying, if they made request special earnestsuppliant, himble request, they were allowed y^e fauour of the cōmunion, that supported with a good hope they might depart hence in peace. In the next age the same course was held by the coūcel of Nice where the fathers gaue in charge according to the auncient rule, that the holy cōmunion should be denied none toward the time of their death. This coūcel so aunciēt as it was nigh 1300. yeares ago, euen thē con∣fessed that this order (the church tooke & we retaine) was before those times much auncienter. So did it continue long after, as wee may obserue in those sermones of time, that goe vnder

Saint Austin his name. As often as any sickenesse, or infir∣mitie shall happen, let him that is sicke receine the body & blood of the Lord.* 1.6 In these latter times Peeter Martyr ••••∣••wering this obiection that the sacrament must be minisered to the sicke. It must I confesse (saieth hee) be ministred to the sicke. But then might it bee in the presence of the sicke. In the life of Oecolompadius it is written of him. The sicke that desire the Lords supper he denied it not them. Bucer in his censures alloweth it: so doth M. Caluin in his epistles, if the sicke folkes desire it. The like doth Musculus and Hipe∣rius. If this wee speake of (faith M. Beza) may be done with∣out superstition, and offence, and that the weakenesse of the sicke partie doe require it, wee would not truely that a∣nie one for such a cause should rent the church by schisme, and contention. And certainely it seemeth the generall opini∣on hath beene from time to time, that if men in their health neede this sacrament, much more when they are weakened and spent with sicknesse. For it fi••••eth best, when wee are most humble, and penitent, which commonlie in the elect of God is by degrees more, or lesse, but in a heauy visitation many times our humili∣ation is wrought most effectually, when the conscience almost squezed with a serious consideration of sinne, the body, and soule are humbled vnder the mighty hand of God. Which may be the case of manie in these times, whither excommunicate. or suspend∣ed from the Lords table, or hauing wasted themselues in law∣lesse suites, or conceiuing amisse of our sacraments ministery, doctrine &c. afterwardes touched in heart seing the grossenes of their error do reconer themselues, the Lord illightning their eies, that they beg with great earnestnes to haue a part in that sacra∣ment visibly, whose fellowship poore seduced soules they did ei∣ther detest, or neglect, or except against before. What ioyes the Lord ministreth his childien at such times, as in faith, and true repentance they receiue these infallible tokens of his gra∣tious loue, they onelie knowe whome the Lord hath prepa∣red for that heauenly banquet, and what can they tell (good heartes) yet once againe ere they giue vppe the ghost, howe the Lord may yeelde them like comfortes, and that with more

chéerefulnesse then hitherto he hath done? And may it not be ho∣ped that a faithfull Communicant in the very instant twixt life and death, séeth in this loue-token the very ioyes of heauen pre∣sented vnto him, as an effectuall motiue to hasten him hence, and to streng then him in his ioutney to his long home?

The Communion Booke giueth allowance to the Minister, to minister to one alone.

Nothing contrary to Gods word, and Christ his institution to minister to one alone at a time, for how can it he other wise. But if they meane one alone, and alonely, as if none else did communicate, but the sicke partie bedridden, they speake an vn∣truth. For more are required at the Minister his discretion. And a very poore body, he or she is, like a Sparrow on the house top, that hath neither wife, nor seruant, nor friend, nor chairewo∣man, nor kéeper to tend, and tender him in his sicknesse, yea euen in the Plague-time God dissurnisheth not a man of all company, but one, or other good neighbour he hath (beside the Minister) whom (vnlesse the congregation be prouided of another suffici∣ently able, that may supply his absence) the laws of our Church, and his owne conscience spare from communicating when the infection is: And great reason, because if a particular grieued, be to be eared for, so are many much rather both of his familie and of the whole parrish, least through his vnaduisednesse he drawe them into the like contagion.* 1.7 Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi, so doe other writers, whose names we spare in this argument,* 1.8 yea so doth the Rubricke in the Booke of common prayer, and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious. But admitting there were not another to communicate with the sicke person,* 1.9 is the Minister no body, doth not he, and that sicke partie make a number, though the least of all num∣bers? If but two, or thrée agrée vpon earth sayeth our Sa∣niour, &c.

To minister the Sacrament to one alone doth not stand with eat yee.

To minister the sacrament to one alone at a time standeth with the words of Christ his institution, because Tertullian his rule is true:* 1.10 Particularities are signified vnder that which is generall. And therefore in saying (eate yée) necessarily is im∣plied eate thou, vnlesse we shall thinke that when our Sauiour said Baptise ye, therefore one alone may not Baptise, or praying (Pray yée thus) therefore one may not pray alone.

It is faultie that we doe not vse in a generalitie, once for all to say to the Communicants. Take yee, eate yee, drinke yee. But vn∣to euery particular person, Eate thou, Drinke thou, which is ac∣cording to the Popish manner, and not answerable to the forme, that our Sauiour did vse.

One false principle bréedeth many errors. For see their argu∣ment how it is concluded.* 1.11 That which will not stand with the words of institution (eate yee) that is forbidden: But to say take thou, eate thou, drinke thou, stands not with the words of in∣stitution, eate yee, drinke yee, &c. Therefore to minister it in such words, is without exception forbidden. But a weake eye may see the weakenesse of this reason. Must we tye our selues vnto euery syllable. And if Christ speake in the plurall number of more may not we speake in the singular number of one, and one apart by themselues, which howsoeuer singled, are more then one being reckoned together? For so is this Eate thou, Drinke thou, Being but of two, how much rather. Which in effect is, as Christ commanded, Eate ye, Drinke ye, &c. So doe they: But say: must we needs tye our selues to y^e very syllables, which Christ spake, & in that expresse forme which he vsed, then leaue we our naturall language, and speake we Siriack or some such like, because he so deliuered the wordes of institution? And must we vse these words (Eate yee) once for all and no other? Why then is not a complaint taken vp against other Churches beyond the Seas, where one Minister commeth, and saith vpon

deliuery of one part of the Sacrament.* 1.12 The Bread which we breake is the Communion of the body of Christ. Then ano∣ther Minister of the Church reaching the Cuppe sayeth: The Cuppe of blessing which we blesse is the Communion of the blood of Christ.

In Sermons we doe not distinctly speake to one man apart from ano∣ther, therefore neither is it conuenient to speake these words, Eate thou, drinke thou, seuerally to man after man.

This is no reason at all. For first we know how in Sermons many (whose massie bouldnesse ouerballanceth godly wisdome,) furiously conuent the consciences of men. Not amisse to speake to mens harts out of Gods word plainely, and truely; but sple∣netickly to gall mens persons as if men would call them distinctly by their proper names, growing into particulars by a finger-pointing description, culling a man out thus? Thus attired, thus sitting, in such a pew, &c. We hould not fit. The fault is not better knowne, then they are, that make the fault.* 1.13 A gene∣rall discourse will reach home. I know (saith Saint Ierom) that I shall offend very many, who referre a generall disputa∣tion concerning vice to their owne shame, and while they are angry with me, they shew their owne conscience, and doe iudge farre worse of themselues then of me. For I will name no man, nor after the licentious manner of the olde comedie, will I choose out certaine persons to perstringe them. Here we learne, how it is not safe to speake vnto men personally in our Sermons, and that they, who doe so, are rather satyricall, then other. But come we to the second branch of their comparison, which is rather a disparison, if it be rightly called. For the Sacra∣ment is not so to be ministred, as Sermons, which are publi∣shed in generall termes, but more particularly, and by perso∣nall application. Because,

• first though Christ said, Eate yee, Drinke yee, collectiuely all at once, yet that distributiuely he did not, they must proue before we reuerse that forme we haue recei∣ued.
• 2. In ministring cōforts we may distinctly speake to euery one in his own persō, because it is a part of the glad tidings of the

• Gospell, but in denouncing of Gods iudgements so warranta∣bly we cannot doe.
• 3. Our voice commeth vnto all at once, but distributing the Sacrament is to man after man.
• 4. These pet∣tie controuerst Diuines, that are so hard to please, allow in Baptisme, that the Minister say, I Baptise, though our Saui∣our spake in the plurall goe yee, and Baptise: And if in one Sacrament the application must be made, why not in another? séeing that Sacraments are applicatorie seales of y^e righteousnes of faith.

To iustifie their opposition they might alleadge against vs the manner of the Gréeke Church which saith not as we doe I Baptise thee,* 1.14 but let, N. the seruant of Christ be Baptized in the name, &c. But will we know, why this is not misliked, and in the Sacrament of the Eucharist the other is, our Anta∣gonists want neither stomacke, nor will, but the onely reason why they doe not, is, some fortaine Church beyond the Sea re∣taineth the forme, which we doe vse. In briefe to fit both their scruples, whether Eate yee, or in particular, Eate thou, the an∣swere, which Master Beza maketh in the words of Baptisme may sutably be vsed in the words of the Eucharist:* 1.15 Christ hath not inioyned his Ministers what, and how many syllables they must vse in the function of their calling, but he hath limi∣ted the Act, when he commaunds them to Baptise. And whe∣ther they say (I Baptise thee) or let this seruant of Christ be baptized, the matter is not great, so the forme of the very Act be obserued. And (yet saith he) to speake as it is the forme in the Lattin Churches (me thinks) commeth nearer to the comman∣dement of the Lord, and is farre more fit to confirme the faith of the partie baptized. Because the Minister speaking of himselfe in the first person I baptize, and putting to the pronoune (thee) maketh the minde of the partie baptized, both to obserue the acti∣on more diligently, as if God himselfe were then present, doing by himselfe, what the Minister by word of mouth testifieth, as also to apply the promise to himselfe properly and peculiarly. No hard matter to fit this to the present occasion, why in the Eucharist we vse these words Eate thou.* 1.16 First, because often repeated better remembred, 2. Because of the speciall denomi∣nation, and applycation then made: As for the other point, our Church is not alone in ministring to the sicke, for beside those

testimonies afore produces we may vnderstand. That to the right & due action of the Eucharist are required two at the least, namely the Minister blessing the Eucharist, and he to whom the Sacrament of the Eucharist is dispensed,* 1.17 so speakes the Church of Wittenberg, naming it that godly ointment (in S. Iohn his Epistle) whereby the holy Ghost is effectuall in those that doe beleeue. In diuers other Churches this maner of ministring the Communion in a priuate manner is to be retained as Mus∣culus witnesseth for this end, that the partie thereby may bee strengthned in faith, made stronger against tentations of Sathan, and better armed to beare the paines of death. As for the place (though priuate because some chamber, or the like) yet we must not thinke, it frustrateth the power of the sacrament and the vertue of the administration. For that is one, and the same in it own nature, how euer circumstances of time, and place doe alter extraordinarilie. What els was the roome but an vp∣per chamber, where our sauiour kept his supper with his disci∣ples? Where was it but at home the paschall lambe was eaten? and where for manie yeares after Christ the whole seruice and sacraments celebrated, but in hidden places, priuate and secret,* 1.18 at what time persequtiō, & sickenes were in force? y^e former of which two ceaseth, namely persequution; for God hath raised vppe one, whose iust title Defēder of the true auncient faith streng∣thē & euer long may it our good hope of the peace of the Gospel but impotencie thorough sickenesse to come abroad, as also the weake conscience needing speciall choice comforts are euen now verie vrgent occasions to haue the communion sometymes som∣what priuate, not any way herein cōtrarie to our sauiour christ his institution. But for ought we can see complaine wee may of want hereof, not vsing it at all, rather then of the abuse in vsing it ill. For what with the venom of some doctrine, as that sacra∣ments neede not, what with the prophainnesse of men, that they care not, what with the slacknesse of some minister, what with forgetfulnesse in the sick, what with friuolous obiecti∣ones in misliking it, what with y^e danger of contagion by some diseases, a verie auncient praise worthie commendatione is dis∣continued. Satan much aduantaged and the sick soule, that néedes the spirit of corroboration agaynst the terrors of death

and harined in a ioyfull expectation of deliuerance in good time, is then lest destitute, when is most vse of all such possible helps. What thinke we of this? Shall Scribes and Pharisées vse falsely supposed remedies, for so they doe, and we neglect true, sea∣sonable, conuenient succour? as if the readiest way to reach home were best to shoot short, and inough were held done to proone a good Christian (alway prouided) we doe not so much as Pa∣pists. Because they pray, fast, giue almes, &c. We shall do well to doe none of all,* 1.19 these like one Ithacius, who so farre detested Priscillians doctrine of abstinence, and euery spare diet was sus∣pected of that heresie, and with him the loosest demeanour made the sincerest profession. But in vtter lothing of all such grosse follie this we may learne as a sufficient resolution. What if the shield of Poperie beare not out Paper shot, and their priuate Masses stand the sicke in no steed? yet know we so many, as fix not the grace of the Lord on the outward Element, but bring their thoughts in obedience to his commaundement, distressed foules crauing comfort at home, when they cannot come abroad shall (no doubt) finde the Lord to seale vp in their consciences by the ministerie of the word and Sacrament, as effectually in that houre of their necessitie, as in times of greater assemblies and more publike meetings? Alway remembred that some neighbours ioyne in fellowship for that holy businesse, they pre∣pared aforehand, as it becommeth, and the sicknesse be (though desperate yet) not infectious, or if none can be got (and that were very strange) yet because others default may not abridge a sicke mans comfort, resolue that the Minister communicating, the sicke partie cannot be thought to receaue alone, as some are disposed to argue.

Notes

• * 1.1

  In vita Hip••∣rii.
• * 1.2

  Viaticum illis qui de boc sacu∣lo recedunt. Canon. Arausi∣can.
• * 1.3

  Nemo illud vel quaerit vel acci pit, quodiam ha bet, ergo in vsu eucharifliae, nec quaritur nec ac ci¦pitur remissio peccatorum. Andrad, con. Chemnit. & passim Anabap Illum pater pro ponit fide appre hendendum, & accipiendum ad remissionem peccatorum, & in verbo & in sacramentis. Chemnit. de in stitut. sacram. caena pag. 77. B In hac carnis nostra depraua¦tione inter tam varias Diabol•• insidias &c. Ibid. Cum promissio loquatur in ge∣nere, an etiam ego qui credo, habeam remiss•• onem peccatorū an verè, & cer to, & firmiter cant habeam. Ibid.
• * 1.4

  Prater verbu•••• instituit etia•••• vsu•••• sacramen torum. Ibid. Iustin mar tyr. apol. 2. versusfin nē Dionysi•• Alex and. Fabio. in epist.
• * 1.5

  Saepenumerò re∣cipi petierat ve rum nemo illi attenderat. Eu (eb. lib. 6. c. 44. Moriturossi po∣tant, vt maxi∣mè si etiam an▪ teà suppliciter petierunt ad∣mitti debere, vt spe bona fulti migrent. Ibid. De his qui rece∣dunt excorpore antiquae legisre gula obseruabi∣tur vt fi fortè quisrecedat ex corpore, necessa rio vitae sua nō defraudetur vi atico. Concil. Nicen. can. 12. graec. 13. Quoties aliqua infirnittas su∣peruenerit, cor pus & sangui∣nem ille qui agrotat accipiat August. sorm. de temport.
• * 1.6

  Quoties aliqua inftrmitas. su∣peruenerit, cor∣pus & sangus∣nem ille qui agrotat accipi at, August. ser. de tempore. AEgrotis dare oportet fateor sed etiam corā agrotis possent peragt myste∣ria, P. martyr. AEgrotis qui pe tebant coenam dominicam non uegabat. in vita Oecolom-Bucer censes. Cal. epist. Muscul. tit. de con. dom. Sine superstiti∣one, & offendi∣culo & na fla∣gitat agrotorū infirmitas no∣limus sanè ob causam eccle sias seindere. Beza.
• * 1.7

  Zanch. in Phi∣lip. 2.27.30.
• * 1.8

  Can. Eccles. 67
• * 1.9

  Etiamsimini∣mo numero. B•• cer. in Math. 18.19.
• * 1.10

  Subiectum est generali specia∣cle, in ipso signifi¦catur quia in ipso continetur. Tertul. de velā. virg. cap. 5.
• * 1.11

  Arist. Physic. lib. 1. c. 2.
• * 1.12

  Minister eccle¦sia vnicuiquo ad canam acc•• denti partem de pane domini defractam por∣rigens dicat, pa¦nis quem fran∣gimus &c. mi-Formula ad nist. Catech. pag. 296.
• * 1.13

  Scio me offens•• rum esse quam plurimos qui ge neralem de viti is disputationē insuam referūt cōtumeliam, & dum mihi tras∣cuntur suam in dicant conscien tiam multe pe∣ius de se quam de me iudicant. Ego enim nemi nem nominabo, nec veteris co∣maedia licentia certas personas eligam atque perstringam. Hieron ad Rost epist de viuen∣di forma.
• * 1.14

  Baptizetur N. ser••us Christi in nomine &c.
• * 1.15

  Non praescripsit suis ministris Christus qui∣bus, vel quot vo cibus essent vsu¦ri &c. sed actū ipsum defini••t. Bez. Qq. & Respon. pag. 85. Formula in la∣tinis ecclesiis ob¦seruata mihi videtur admā∣datum domini propius accede∣re, & confirmā¦da baptizandi fidei accōmada¦tior. Ibid.
• * 1.16

  Tum ad pro∣missionem pro∣priè, ac peculia∣riter sibi appli∣candam Ibid.
• * 1.17

  Hac est pia vnctio qua spiri¦tus sanctus effi∣cax. Ibid. sect. 15. pag. 197. Priuata & extrema agr•••• tantium cōmu∣nio &c. Muse. tit. de caena de mini.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Seu••n. Sulpit. epist. histor. ••ccles.