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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

is proper to the sacraments in these wordes wee pray thee to certifie them on whome we haue laid our handes by this signe of thy fauour and gracious goodnesse towardes them No good argument to conclude from a signe to a sacrament as if because wee hold imposition of handes a significant action therefore we ascribe that vnto it which is proper to the sacraments All churches that take this ceremonie to vse vnderstand that it is a signe of commending to God that same partie on whome handes are laid and if so what difference is herein from that practise which our church retaineth May it bee a signe of commending vnto God without derogation to the sacraments and shall it not be as lawfull to certifie of Gods fauour Hitherto we haue alwaies thought that they who are commended vnto God by prayer as at this time they are haue a sure euidence that they are the Lords The verie order of the wordes whence it pleaseth some to take this their exception doth sufficiently cleare both what our church coth and what her purpose is herein It is not the bare imposition of hands as if that had power of it selfe to giue such a certificate Solemne prayers are made be the Bishop ouer the childe yea praiers are doubled trebled then this ceremonie annexed withall for a visible signe and not a sacramentall signe which consisteth of some outward earthlie element as breade and wine c. but signe in this prayer is signe of what the Bishoppe doth and the partie baptised vnderstandeth is done which is to such a one a plaine certificate that he hath had Gods singular fauour reuealed vnto him in that of an infant of a day olde hee is brought to some competent measure of knowledge of God his grace and wil as also in that he is vpon examination confirmed and certified by his reuerent father in God who is able to iudge and accordinglie so doth how and how far forth hee is grounded in the necessarie elements of true religion Imposition of handes and prayer are both lincked together with a coniunction copulatiue And implying that they both ioyntlie concur to obtayne this strength and neither of them seuer allie If this copulatiue And were in the same kinde of cause as it is couched in the course of the same sentence Reason were to iudge equallie of them both But in asmuch as the one is externallie to vs the other internallie internallie to God both effectuallie but in a diuerse manner the practise of such disputants may be more iustly suspected then their argument neede greatly be feared This worde and here is a copulatiue in vse but a disiunctiue in power the weakest being put first in the rancke but with respect to him that followeth Imposition of hands were of little worth but for prayer The method and ordring of which wordes is like that Math 17. By fasting and prayer diuils are cast out Math. 17.21 None but knoweth fasting is no part of the spirituall seruice and worship of God nor anie cause of it selfe able to dispossesse a diuill yet ioyned with earnest and heartie yrayer vnto God wee read what is spoken thereof If it be prayer alone that obtaineth strength why is imposition of handes vsed Prayer alone may obtaine strength but not altogether in this action because though a weaker coupled with it Doctor Fulk Act. 8.17.6.7 Cum tincti essēt homines in infantia nec fidei professionem ediderunt dea cretum est vt cum venirent ad maturiorem aetatem vocaren tur ad ep●scopum vt publicè fidem suā proficerentnr Tune episcopus manus imponebat its hoc est orabat pro iis vt in ve rafide persisterent P. Martyr Com. loc clas 3. c 8.14 Inutilis est confirmatio nisi primo modo ser uetur Ibid. as a candle that is tinned in the sunne yet somewhat it is though how much or how little we cannot discerne But that prayer it is which strikes the stroke wee are led to thinke with auncient late writers Auncient as Saint Austin and after him Doctor Fulk and Peter Martyr Imposition of handes by Doctor Fulke after Saint Austin is prayer ouer a man Maister Peter Martyr in his common places When infants were baptised not able to giue an account of their faith it was decreed that when they came to riper yeares they should be called to the Bishop to make publicke profession of their faith Then the Bishop did lay his handes vpon them that is he prayed for them that they might continue in that true faith which they publickelie professed And afterwardes touching the grosse abuse thereof he addeth these wordes Confirmation is vnprofitable vnlesse it be kept after the first manner That manner hee meaneth which before is here mentioned Now then albeit prayer be the verie principall yet that externall ceremonie namely imposition of handes was also vsed for diuerse reasons partlie in regarde of the baptised partlie of the ceremonie it selfe Of the baptised because by this meanes such an one knowing hee should bee examined did looke the better to the learning of those principles which were required and after the episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witnesse 2. in respect of the ceremonie it selfe vsed grauely and solemnely by the Bishop after and with prayer which if altogether needelesse and of no vse Peter and Iohn needed not to haue tooke such paines as to come frō Ierusalem to Samaria to haue laid hands vpon them whom Philip the Deacon did baptise For they might haue praied in Ierusalem for them but to shew that the other ceremonial action might haue due place therefore is it they did both accordinglie euer since the church of God hath vsed both praier and imposition of hands for distinction sake to distinguish the baptised after examination from others that are praied for Because though praiers be made for others and so the comparison is alike yet are they not with imposition of handes after catechizing a young graft as then the manner is If the signes that Christ hath instituted in the Gospell bee sufficient to represent and seale vp vnto vs Gods fauour as in Baptisme the washing of water in the Lord his supper the representations which the breade and wine doe offer to our mindes then to bring in or to approue by subscription the bringing in of other signes at the administration of these sacraments to represent or seale vppe vnto vs Gods fauour as speciall graces which the said sacramentes were instituted to represent is to detract from the sufficiencie of Christ his institution and is an impious addition The like may be said of the signes of imposition of handes in confirmation and in other like thinges not commended vnto vs by Christs institution So far forth as this obiection concerneth the signe of the crosse in baptisme because we would not trouble our selues Part. 1. c. 26. pag. 139. 140.

It is without sense Or euer your pots be made hote with thornes so let ind ignation vex him euen as a thing that is now Psalme 58.8 The difficulty in this place commeth hence Quia vox hebraa ollas et spinas significat subobscurus est hic locus c. Marlor Vulg. Marlo Tremel Stephan et alii because one and the same word signifieth a pot and a thorne Before the thorues shoot vppe or as a thing that is raw suddainelie tooke out of the pot ere the thornes crackle vnder both which interpretations giuen by learned men giue aime to one and the same marke shewing the speedinesse of Gods iudgement by two similitudes in one verse herein our vulgar english translation is to be thought no more senselesse then that which Marlorat and Auias Montanus follow vnlesse men whose exceptions these are intend to disgrace the originall who is in this an example to our communion booke and either both are free or both accessary to this senselesse imputation 7. It is without sense When the company of speere-men and multitudes of the mighty are scattered abroad among the beasts of the people so that they humblie bring peeces of siluer and when hee hath scattered the people that delight in war Psal 68.30 words no more voide of sense then are other translations This here deliuered by way of prophesie the other haue it by way of praier This onely in a third person that other in a second and a third As for the sense it is plaine to anie mans reading that the verse speaketh of subdueing the enemie not the multitudes onely and basersort doing homage in bringing peeces of siluer but their Captaines to and all those whose delight is in warxe Ratio secunda That forasmuch as wee are able to discerne that there is contradiction 1. To the booke of Articles which denieth that confirmation hath any visible signe Where as the last prayer in confirmation maketh imposition of handes to certifie the children of Gods fauour and gratious goodnes towards them Nor hath confirmation any visible signe as the word visible signe is taken for a visible element which euery sacrament hath namely in baptisme there is water in the Lords supper bread and wine but Confirmation hath no such thing For imposition of hands is a cirrumstance of action not a matter of substance as in a Sacrament euery visible signe is To this sense speakes the 25. article Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper for that it hath not any visible signe or ceremonie that is any visible Element for signe or ceremonie ordained of God In which words it meaneth by signe a Sacramentall signe consisting of an outward earthly Element and substance so confirmation hath no visible signe As for that other of imposition of hands it is a signe of Episcopall action namely to certifie children confirmed vpon the prayer of the Bishop how God hath beene fauorable and good vnto them in that they are borne of beléeuing parents baptized into Christ brought vnto the knowledge of his grace will as is found by examining them in the principles of their holy faith c. Wherefore the Bishop praieth ouer them for increase of grace and vseth withall imposition of hands to certifie them by this signe of Gods fauour and goodnes towards them By which ceremonie saith Master Iunius the holy Apostles and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance Qua cerimōia sancti Apostoli orthodoxi patres significatū voluerunt Christianū hominc̄ resipiscentia et fide praditum atque ecclesia insitum vbilegi time probatus esset mancipari domino consecrari ad voca tionem suam sancte relligiose obeundam c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabātur post quam no●nihil adeleuissent institueban tur impositione mannum confirmabantur ac dimittebantur ex coetu Catechumenorum ita vt liceret illis deinde adcaena● accedere Vrsin Proleg Catechis pag 3. and faith and ingrafted into the Church after he hath been lawfully approoued of is giuen in seruice to the Lord and consecrated to goe thorough his calling whether generally as a Christian or particular this and that in a holy and religious manner Answerably vnto this vse of the Fathers and receiued by our Church Master Vrsinus speaking of persons to be Baptized hath these words The children of Christian parents presently after they were borne as mēbers of the Church were baptized after that they were pretily shot vp they were instructed and by imposition of hands confirmed were dismissed out of the company of the Catechized so as they might after wards lawfully approch to the Lords Table This holy auncient custome to fore commendably vsed our Church at this day continueth But see more of this in this second part Cap. 11. 2. Contradictory to it selfe by affirming in the Catechisme that there are but two Sacraments and yet ascribing to Confirmation all things that are required to the being of a Sacrament either in that Booke or in the Booke of Articles It the Catechisme affirme there are but two Sacraments how are these exceptions at variance with themselues that men knowing and acknowledging so much yet both before in this Booke as also in the fourth reason here following in the fourth instance séeme to inforce by their sophistications that the Catechisme implieth there are more then two Againe it is false where it is said the Booke of Articles ascribes to Confirmation all things that are required to the being of a Sacrament as may appeare in the point before handled and the 25.27.28 Acticles expresly shew to the contrarie Ratio 3. That in our best vnderstanding it containeth in it some vntruths The third maine reason is to purpose if it can as well proue as it is ill alleadged But let vs examine the allegations as they are brought in order 1. Innocents are said to be Gods witnesses and to haue confessed and shewed his praise not in speaking but in dying This sentence here charged for an vntruth the Church of God hath taught heretofore Fro Christo trucidatos infā tes inter marty res coronart Bern serm 1. de Innocent Si quaris eorū apud Deum merita vt coro narentur qua re apu● Herodem crimina vt trucidarentur An fortè minor Christi pietas quam Herodis impietas vt ille quidem potuerit innoxios neci dare Christus non potuit propter e occises coronare ibid. Audi quod ini● ria non affectisint sed doronas m●ruerunt Theophi in Math cap. 2. Quod pueri prodommo oceisi sunt significat per humilisatis merstum ad c●ron āmartyrit esse ve●iondū Haimo part hyem desanct Innocen Iudaet martyrū sanguine redūdante Hilar. Can. 1. in Mat. Hercdis furor infantum mors populi

to come but the beginnings thereof and a certaine swéete tast we haue now and pray we may haue more and more abundant the consummation whereof also we desire now though presently now we obtaine it not Easie it is to know the difference of these seuerall petitions To obtaine a thing and to desire a thing We aske not the consummation here but here we aske the consummation The beginning middle and increase we may hope for pray for and here obtaine but fully after this life an ende of all aduersitie Vppon those words of our Sauiour his prayer Father if it be possible let this Cuppe passe from me c. Matth. 26. Our learned godly writers note thus No hinderance it is that our Sauiour craueth an impossible thing to be graunted For the prayers of the faithfull doe not alway flow one with a continuall tenour to the ende they doe not alway keepe an euen temper they are not alway composed in a distinct order but rather implicat and perplexed either at variance with themselues or stop in the midst of the way c. And anone after followeth this obseruation It is no absurditie if Christ by a common receiued manner among the faithfull the view in of Gods counsell being omitted laid downe in his Fathers besome that desire of his In fundēdis pre cibus non sēper ad speculanda cēscendunt c. vel tanquam in otio expendunt quid factu sit possibile c. Ibid. Sed votorum fernore interdū celeres ferūtur Ibid. wherewith he did boile For the faith●ull in powring foorth their prayers doe not alway clamber vp to pry into Gods secrets nor are alway at lessure to weigh what is possible but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge No promise that we shall be free from all Ergo to pray for that whereof we haue no promise is against faith and so not to be Subscribed vnto Both these propositions must be warily vnderstood For if their meaning be that we are not to pray for any thing but what is expresly promised in Gods word as concerning euery particular that wee stand in neede of we shall deny our selues in many thinges the comfortable vse of prayer Whereas it may fall out that the Lord is so farre Trom promising as he vtterly denieth vs what wee aske yea hee maketh knowne vnto vs by his some he will not graunt our petition but putteth it of and by name puts vs of Math. 15.22.24 ●5 Thus it pleased our Sauiour to intreate the Woman of Chanaan whose daughter was miserably vexed with a Deuill He answered bix not a word and after much adde when hee spake he spake nothing to her comfort for he said He was not sent but to the lost sheepe of the bouse of Israell And then afterwards notwithstanding her importunitie he tould her it was not for a dogge to haue the childrens bread In all which answeres as that also of the Disciples motion to haue her thrust away because she cryed after them no expresse promisse did the Lord make vnto her for that which she craued at his handes No doubt inwardly the spirit of God wrought in her heart and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued Besides doe we instance in that example of our Sauiour before alleaged What expresse promise had Christ to be deliuered from the Cup who well knew that therefore be came into the world Quamuis sit vera rectitude for mare n●str●s ●mmes affectus ad des arbitriū esse tamen quā dam obliqua dissensio●is specum qua culpa caret in p●●catum non imputatur Cala●ud Marls in Math. 26.39 Si quis trāquil lum florent●̄ ecclesia statum expetat c. Ibid. Si cupiat arum ●is liber atosessa dei filios sublatat è medio omnes superstisiones repressam c. Ibid. H●● quam perse recta sint rità possunt à fidelsbus expeti c. Ibid. Proprium est fidelis ●●●is nolla pati aliquid doloris Orig homil 35. in Math. and that the prophe●●es ●acritices tipes and sacrausents of the law did foretell what death he should die From both which particular allegations we gather this comfortable instruction Although it be a true rightnesse or rectitude to frame all our affections to the will of God yet there is a certaine shew of a slope or obliq●● diff●ntion and disagrament which is without blame and is not imputed vnto sinne as for example if a man wish for a quiet and flourishing estate of the church if he desire the sons of God be freed from sorrowes and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wicked be repressed least it doe hurt These thinges for asmuch as they are right in themselues they may rightly be praied for by the faithfull although it please God otherwise to haue his some raigne among his enimies his children exercised vnder the crosse c. For as Origin hath vpon like occasion It is the propertie of euerie faithfull man not to be willing to suffer anie griefe c. Wherefore be it there is noe expresse promise nay were we the persons whome God by name had dented Yet so long as we craue in assurance of grace with the church of God well perfwaded she is in fauour so long as all we beg is with reference to his blessed will and in faith that hee heareth certainely beleeuing in generali he will giue though not this nor that for qualitie or quotient yet so much as is expedient that we may the better goe for warde in the dueties of our calling there is noe likelihood to the contrarie but we may pray and praying shall effectually obtaine to the reliefe of our necessity and the setting forth of his glorie But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Jewes and noe way concerne the Israel of God Exod. 23. Yee shall serue the Lord your God He shall blesse thy bread and thy water and will take all sicknesse away from thee And Deut. 7. The Lord will take away all infirmities Exod. 23.25 Deut. 7.15 c. 28.2.3.4.5.6 c. and will put none of the euill diseases c. Cap 28. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same whither at home or abroad in the fielde in the house in his children cattell going forth conuning home c. As may be scene by the specialties there expressed crossing the particular crosses and ●●ses threa●●ed to be cast vpon the shineched and disobedient In nous Testamento prater ●●er●●nd possessio●●● qua promittitur sanctis ●uins possesionis qua transitura

baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditiō it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expoūding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacramēts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many cōmunicants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the cōmunion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nem● mibi dicat quod non habet fidem cui mater impertis suam inuoluens ●llam sacramēto quousque ido●eus fia● proprio asse●s●● euolutā purāque recipere Ber●a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say

would his souls finde comfort in the tabernades of the most high and because he cannot come abroade might hee receiue ●●is letter missiue to him whither by hand or month of the minister so wee vnderstand the worde of God and the holie sacrament kissing each other and coupling themselues ●●th in one a●●all to cheare him pooze prisoner as he is no question then would they bee as seasonablie welcome as the raine vpon the me w●●● grasse and the shewers that water the earth It hath 〈◊〉 the case of many God his children Hiperius and others ●●●ge●ously fallen ●●ke vpon some heaue In vita Hipea rit and ●●●●uous brunt they indured by tentations outward ins●●●●● or both to desire comfort 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 destres they haue crau●●d the like helpes for their langaishing conscient● before they giue their last 〈◊〉 will is a decayed nature We that are at health 〈…〉 brought to the dozes of death may thinke it more then absolutely n●●deth and happilie so it is because though a man hee dep●●●ed of the sacrament yet he is not dep● and of eternall 〈◊〉 But manie in their distresse thus pers waded yet 〈◊〉 the 〈◊〉 thereof 〈◊〉 they reckon and they reckon not a misse that th●●● last and may thereby be made vnto them the more comfortable Wherefore as Elisha said to Ge●●●zie of the woman that did 〈◊〉 as he thought then needed Let hir 〈…〉 for hir 〈◊〉 is vexed with in hir and the Lord hath 〈◊〉 it 〈…〉 Let them alone good souled their sp●●ite in that ●●guish is much troubled and panting like the hart that brayeth for the water brookes will not take comfort to arile purpose till it be had into the wine celler and dr●nks his fill at the well spring of that spirituall consolation which is commited vnto the church Viaticum illis qui de hoc saculo recedunt Canon Arausican and is the soules hea●●nlis viand while shee is yet a solo inner vpon the earth It is a doctrine of our church anouched in the Rubrici●e cited before that in case the minister can perswade hee doe his hest in de●ou● But say he neither doth 〈◊〉 can and the ●●●ke bodie well assured of the truth of our doctrine yet for all this coueteth to haue the ●●gnes visi●●● aforded him for better imprinting in his memorie the death and passion of his and our 〈◊〉 it for unquestion but somewhat they adde and that somewhat is much comfort when they may be had what can our church doc lesse but so far yecide to the earnest and in deebe possibly his last request then made vpon speciall Nemo illud vel quarit vel accipit quodiam habet ergo in vsu ●ucharistia nec quaritur nec ac cipitur remissio peccatorum Andrad con Chemnit passim Anabap Illum pater proponit fide appre hendendum accipiendum ad remiss●●nem peccatorum in verbo in sacramontis Chemnit de in stitut sacram cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias c. Ibid. Cum promiss●e loquatur in genere an etiam ego qui credo habeam remiss onem peccatorū an verè cer to firmiter cam ●abeam Ibid. and weightie occasions No than but instructed in the words acknowledgeth that hee which repents and beleeues the Gospell receiueth forgi●enesse of soute 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 spa●tacles or Anabaptises eyes Their wrong imagination springes from ignorance of the doctrine and sauing vse of this sacrament For Christ the mediator with his obedience and merits is the onely foundation of reconciliation with God and remission of our 〈◊〉 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 ayle away alike fresh the beauty neuer fading so as one had we haue no ●e●de to thinke 〈◊〉 more of it But the perpetuallaction of saith and day●●e exercise in this life is to apprehend Christ more and more firmly to abide and persener in him not that hee can be vtterlie and quite lost but because els the liue ●e feeling present comforts there by had may weaken and fa●●● 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 a forgiuenesse of sin Beside 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 certainly hereof To this end therefore God who is rich in mercie which he hath powred out in ab●●●●dance vpon thē that ●o bele●●●e beside the word Frater verbum instituit etians vsum sacram●● tertum Ibid. Iustin martyr apol 2. versus sid ne Dionysi Alex and Pabia in epist. hath ordained the vse of the fro●●meded Shall we looks to the times auncient or present the equitie of this truth 〈◊〉 soo●● shew it selfe The auncient christians reckoning the communion performed in publicke to be their act that were absent as theirs who were present did communicate 〈◊〉 〈◊〉 rist vnto the absent in token of their lone 〈◊〉 mutuall ●●●ship Such absent as were either necessarilith n●red 〈◊〉 ineuitable occasions or els were sore sicke drawing to their long home or otherwise standing excommunicate desired to make their peace with God and his church and so in token of bear●●● re●●●●●ation on all sides were made pertakers of the holi●●misteries Supa●●●●● recaps poster v● rum nems all 's attender at E● eb lib. c. 44. Mo●●●●● as ●●●●tan● v● mages mèst etian awls teasuppli●●●● petier●●e an●● mitridebare ve spe bo●●●●● 〈◊〉 Ibid. 〈…〉 du nt ex●●●por● 〈◊〉 gi●●● g●●la 〈◊〉 tu● v● fifo●●● 〈…〉 rio vita 〈◊〉 ●ō defraudetur v● atico Concil Nicen. can 12. grac. 13. Quoties aliqua infirmitas superuenerit cor pus sanguis nem ille qui agrotat accipiat August sirm detempore though at home an their deathbed This witnesseth Iustin Martyr who was in the first age after the Apostles And in the second age a●ample may be taken from Dionys of Alexandria in his Epistle vnto Fabius

Perk. armil aurea c. 3● These signes actions additions all significant vsed in the administration of baptisme yet neuer to this houre except wee onely this obiection ministred iust cause of dislike as being thought impious or derogatorie from baptisme and the sufficiencie thereof The like wee are to exemplifie in the sacrament of the Lord his supper which is that wee may returne men their owne english a signe that Christ instituted in the Gospell to represent and seale vppe vnto men Gods fauour as also the friend shippe and loue which should bee amongst vs whereof it is a symbol and pledge For 1. Cor. 10. we that are many are one bread one body because we are al persakers of one bread yet the which this signe instituted by christ doth represent and scale vnto vs 1. Cor. 10.17 Iustin. martyr apolog 2. the verie same representation was offered to the mindes of the faithfull by a kisse when they saluted one another at the same time For it was a symbol and significant signe of linking their affections and giuing like honor one to another Non solum ami citiae sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. 1. Cor. 16 20. 2. Cor. 13. and so by consequent a note of Gods loue vnto them Not of Christs institution yet not therefore detracting from the sufficiencie of the Sacrament nor an impious addition Many other instances we might adde but this shall serue only for this time Mutuall consent twixt couples maketh mariage specially solemnized in publicke and witnessed by the congregation sanctified by the Minister his holy benediction yet the ceremonie of the Ring is added hereunto by the Church which is so farre from being impious as that Master Bucer and Master Viret a man ignorant of our controuersies now on foote doth allow the vse thereof This ceremonie is added but not in the administration of Baptisme or the Lords Supper which are the Sacraments we speake of So likewise imposition of hands is not in the administration of either Sacrament and therefore the instance which we bring is pertinent inough to the purpose wherfore alleadged and sutable to the obiection before vrged where these words are The like may be said namely that they are impious additions what are not commended by Christ his institution But to conclude our answere to this straine and to returne a necessarie obseruation vpon this point The termes in the former obiection pretending to open the nature of both Sacraments in full sufficiencie are themselues vnsufficient and defectiue For to call the Elements instituted by Christ of water in Baptisme and of bread and wine in the Eucharist representations which offer to our minds c. Or such as represent speciall graces as if their seale were to represent and make some faire shew we hold no definition nor sound explanation of a Sacrament For séeing they doe exhibit and offer grace seeing they are very true substances not qualities and therefore not representations seeing they are effectuall instruments of sauing grace vnto Gods children yea more then all this surely more would haue beene added and not thus rawly ralling them representations doubling that one word as if therein lay the strength dignitie and excellencie of a Sacrament Againe this clause is doubtfull where it is said to bring in or to approue by subscription the bringing in of other signes c. other signes if they meane such as thrust foorth those which Christ hath instituted and will needs supply their place or other signes if they meane of like necessitie vse or validitie equaling them to the Sacraments which Christ hath instituted we confesse to bring in such signes were to detract from Christ his institution but otherwise as tokens from man to man yea some of them through prayer in the spirit as certificates of Gods grace and fauour we how no way derogatorie at or after administration of the Sacraments In the prayer the Bishop saith After the example of the Apostles we haue laid on our hands This is no true imitation It is and therefore a true spéech For they and the apostolicall Churches did it alway ioyning prayer with it A ceremonie it was vsed after Baptisme vpon diuerse considerations but alway for sarder strengthning the partie whether Baptized or to be ordained And if comparisons were needefull There is reason to iudge of the two yoong children anone after they haue beene entred in the principles of our holy faith haue more neede of this after-helpe to put them in minde of the power of Baptisme and to worke a remembrance thereof more effectuall in their harts and memories They had warrant the Bishops haue none In this point Apostolicall practise is Episcopall warrant What expresse word in Scripture for all Churches both Primitiue and since the same is for our Churches at this day with whom the ceremonie is vsed then to translate it from the sacrifices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church saith Austin speaking of the custome continued vnto his daies retaineth in her Prelats Hunc morem impositionis manu um in suis praepositi● e●iam nunc seruat August And the reason is manyfold why they rather then other Ministers that Baptised the children 1. Because Philip that baptized did not impose hands but Iohn and Peter did 2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse Heb. 7.7 for without all contradiction the lesse is blessed of the greater 3. They rather then others in honour to their prelacie and place as Ierom witnesseth 4. Because the parochiall Minister should not be thought a partiall Minister ouer those whom he baptized 5. For greater grace and reuerence to the procéedings countenanced by one whose grauitie yeares and authoritie much preua●leth in such occasions 6. For anoyding of heresie schisme and the like Lastly for that the Bishop might be an arbiter twixt the Parishioners and their Minister in praising or dispraising accordingly as vpon examination he found the youth and their friends had taken care for watring those buds with vertuons education nurtured them vp in the knowledge of the articles of faith and all such necessarie points as well beséeme a good Christian to his soules health These and the like in histories seeme to be the cause why Bishops laid on their hands and prayed ouer children baptized that could giue account of the hope that was in them A point duely to be remembred because some take exception against the Papist herein yet against our Church iustly they cannot For we preferre it not before Baptisme but Baptisme before it We make not alike necessitie of the one as of the other For that may be deferd without any detriment to the childe till he come to more yeares Baptisme we hould not arbitrarie nor hauing conuenient meanes and time doe we thinke meete it should be long deferd Euery lawfull