A Reexamination of the Five Articles Enacted at Perth in 1618, Section 4
OF THE ADMINISTRATION OF the sacraments in privat places.
IN the booke of common order set downe before the psalmes in meeter, The judgement of our church, concerning ad.it is said, that the sacraments are not ordained of God to be used in privat corners, as charmers and sorcerers use to doe, Ministration of the sacrament in privat places.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 sacraments 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 baptise infants in privat houses, when great need compelleth the parents to crave it, but the great need is not specified, and therefore left to the judgement of every corrupt minister, who shall be willing to pleasure his parishoner 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 administrat 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 conscience 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 communicate 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 communion.
Tilemus, Reasons against povat administration. Ti… insy…ag de ha… parte ….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 ordi… … should be … us a supreme law, and greatest necessitie, which wee ought to obey rather then foster the ignorance and infirmitie of the people. He had beene disputing before against the administration of baptisme by laymen and woman, but concludeth in end against administration also in a privat place, and requireth, that all sacraments be administred, not only by publike and lawfull office-bearers, pag. 110.but also publickly. How can the Doctour then alledge, that Tilenus words were perverted? That the sacraments are actions of publike nature, and therefore ought to bee celebrated publickly in the congregation, appeareth by these reasons: 1. The sacraments 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 distinguishing true Churches; from false. All sacraments are kindes of protestation of our faith, Part 3. quest. 7 artic 5.saith Quinae. Secret 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 communion 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, ordinations, excommunications. By the same reason ought the sacraments to be administred in publike, for the interest 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. Heretickes take occasions to corrupt the pure administration 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 celebrated in the publicke assemblie. 5. It breedeth opinion of extreme danger of salvation, if any die without baptisme, 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 distinction of ordinarie and extraordinarie, The distinction of ordinarie and extraordinary frivolous.that ordinary they should be administred in publick, but extraordinarly and in case of necessitie they may bee administred in privat, which is a begging of the question; for the reasons 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 salvation, 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 two or three are gathered, &c.where Christ promised to be in the midst of two or three conveened in his name, as if three or foure conveened to the administration of baptisme or the Lords supper, were a sufficient number to make up a lawfull assembly. But this speach of Christ in the precise termes cannot be extented to the sacrament. For then where two only are conveened, the communion may bee administrated. The Priest then may celebrate masse, having none to beare him companie, but the clerke to say Amen. Christ speaketh not there, as Master Cartwright hath already answered, of the publicke administring of the word and sacraments, but of the proceeding in the Church discipline against offences, and of that part which was done privatly by two or three, and promiseth, that not onelyonly the proceeding of the Church should be ratified, but also 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 inexcusable. Or by two or three is meant only a few number, where a greater number cannot be had to make up a senat, 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 constituted, 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 administrated at no time in a privat place, but onelyonly in a privat 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, Against privat baptisme. Epist. 185.wher…by wee enter into the bosome of some visible congregation, or 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 onelyonly 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 testimonie of his entrie, and receaving, and the benefite they may reap to themselves, by remembring their owne baptisme, 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 therefore good reason, they enter in with their approbation, and acceptance. If a member may not be cut off by excommunication 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, Censura c. 9. Reasons.Id sacere cum collegae frequentiores convenerint, ut ita quasi ab omnibus illi in collegium recipiantur, & 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 receaved, 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 promiscuous meeting of sundrie out of sundrie quarters and parishes to the morning and evening prayers in Edinburgh, 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, Privat baptisme hath bred the necessitie of baptisme.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 neglect, when the ordinarie times of publicke meetings appointed 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 baptisme, as Socrates reporteth. Lib. 5. … 21.But that order, which was not commendable, is worne out of use many hundred yeares since. We have now weekly ordinarie assemblies for the purpose, and yet these are neglected and contemned, specially by the wealthier sort, and the times of evening prayers are preferred before the times appointed 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, Baptisme prophaned by privat administration.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 publicke 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 baptise 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 women 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. Proceedings pag. 105.That which our worthie divines have condemned as nullin it selfe, they account as valide, 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 precept to baptise cannot drive them to this absurditie, seeing none are commanded or have warrant to baptise but pastours or ministers. It is necessitas medii then, that driveth them to such courses. The English service book permitteth, in privat baptisme to omit the doctrine concerning 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 ministration, through feare or haste in such extremitie. Is this reuerent using of the holy things of God, or is it sure worke, that forceth them to flie to a conditionall baptisme.
The case of baptisme and circumcision is not alike, The case of baptisme and, circumcision different.for the Lord appointed a precise time for circumcision, to wit the eight day, which in no cas… they might prevent, suppose the infant should die in the meane time. It might have beene delayed, if there were some urgent occasion to hinder, as in the wildernesse for many yeares, because they behoved to be in readinesse to remove according 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 themselves after, and the Church of God was yet in families. When synagogues were erected, and places for the publike service of God, circumcision was ministred onelyonly in publike, as some thinke, and so it is an this day in the synagogues, Bueanus lec. 46. Zepperus de sacram. pag. 251. Chamier. tom. 4. lib. 5. c. 14. Barrad. tom. 1. l. 9. c. 2.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 provided for curing of the wound. Barraillus the Jesuit saith, that circumcision required not either a peculiar place, Suar. in 3. partem. tom. 3. disp. 29. sect. 2.or a peculiar minister. Suarez saith, that at this day, he that is called the circumciseth, circumciseth indifferently 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 circumcised might bee easily discerned whither they were counterfite professours or not. But it is not so in baptisme The paschall lambe was eaten only in families, and small societies conveened in some chamber on parlour, 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 sacraments 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, Reasons against privat communion. Decad. 5. ferm. 9.saith. Bullinger in his Decades, and therefore, saith he, the Apostle requireth the Corinthian… to assemble together to partake of this supper, 1 Corin. 1…. 32. It is a finew of publicke assemblies, a hadge of our profession, a band of love, and representation 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. Because 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 some particular congregation or visible Church. The Doctour borroweth an absurd answer from Bellarmine and the Rhemists, pag. 117. 118.that were have sacramentall communion 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 sacrament. I reply with Master … answer to the Rhemists, On 1 Corin. 11. §. 14.Although all the faithfull, even those, that never 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 together, and not of the communion of us with those, that receave 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 celebrated 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, Tom. 4. l. 7. c. 13. num. 33.saith Chamier. For it was never heard, saith he, that these in Jerusalem communicate sacramentally with those in Alexandria. 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 celebrated, but in the assembly of the faith for united together in one bodie of a Church. A companie conveened apart from the rest to communicate with the sicke person 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 coena Domini non est privata, Dead. 5. serm. 9.sed publica nulli privatim danda. 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 simul coenent saith Bullinger. That is, Seeing it is not a publicke or generall meeting, when three or foure communicate 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 communicated for the greater commendation of such a family, yet the definition doth not agree. And yet that place may be applied to the Church, which used to conveene in Aquila and Priscilla's house In that same chapter 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 name synaxis importeth a ga…ering or assembling together. Casaubon saith, synaxis and synagogue are all one, because derived from one word. Liturgie signifieth 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 immediately after the action in Justinus Martyrs time. The prete… ded necessitie of privat communions.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 communious did grow to such an hight, that the eucharist was given not onelyonly 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 ashamed 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 continuation 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 sacrament, 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 attaine to life eternall without fainting in the way. Polyander after he hath concluded, that the Lords supper should not bee celebrated in privat, either for sicknesse of any person, or other case of necessitie whatsoever, 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. Miscellan pag. 166.Sed hoc medium atque adm…niculum, quod infirmioribus juvandis ac consolandis ex zelo irregulari absque Christi mandato patres exhibuerunt, paulatim in eam transiit idololatriam, …nt aliqui non minùs administrationi sacra coena, quàm baptismi, salutemex 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 foster not men in a superstitious opinion, by privat or domestick administration of the Lords supper. Epist 361.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, Decad 5. serm. 9.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 acceptable 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. Tilenus saith, in his syntagma, Disp. 61. thes. 36.Whatsoever necessitie be pretended, hardly cast any sufficient cause be rendered, wherefore 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 infirmorum levamenta, ex …ordinem olim adhibita infirmitatem 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 impediment he cannot communicate. The carat shall instruct him, that if hee doe truly repent him of his sinnes, and st…edfastly beleeve, that Jesus Christ hath suffered death upon the crosse for him, and shed his bloud for his redemption, earnestly 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 sacrament may not bee celebrated at their bedside without breach of Gods ordinance. The Rhemists do acknowledge, On Job. 6. 1. 8.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 receave either baptisme, or the Lords supper. How many Catechumeni have died before they were baptized. The comfort and benefit wee receave at any publicke communion, is not restrained to the present time, but serveth at all times for our use. Wee were but once baptized, 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 necessarie, that otherwise we cannot be safe, but so is not the participation of the Lords supper. OnelyOnly wee must beware of neglect and contempt of the publicke administration. The godly know in their agonie, they never want shall, R…eti Cathol. C…thodo. tom. 2. pag. 198.which is chiefe and onelyonly necessarie, where in they so acquiesce, 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 superstitious conceats, Privat communion hath bred neglect and irreverence Ricti cathol. orthod. tom. 2. p. 199.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 quisque in papatufidit, ortho est in plerisque communicandi contemptus, 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 performed with such reverence as is requisite. Wee read not that at any time it was the custome in the ancient church to celebrate at the bedside of the sick, but onelyonly 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 congregation were assembled in a barne, or any like capacious 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. De eucharist. lib. 4. cap. 23.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 exposed 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 communion, which the Lord never ordained, that the reverent usage of the sacrament is to bee preferred before the good, or rather preposterous pleasing of the sick, and feeding their ignorance and superstition.
FINIS.