Works of Hooker, Book 5 (7 of 10)

Works of Hooker · Book 5 (7 of 10)

p. 25366. The ancient Custom of the Church was, after they had Baptized,Of Confirmation after Baptism. to add thereunto Imposition of Hands, with effectual Prayer for the**Caro manus Impositione adumbeatur, …t & anima Spiritu illumine…ur. Tertul de Reser. Ca…. illumination of Gods most holy Spirit, to confirm and perfect that which the Grace of the some Spirit had already begun in Baptism. For our means to obtain the Graces which God doth bestow, are our Prayers. Our Prayers to that intent, are available as well for others, as for ourselves. To pray for others, is to bless them, for whom we pray; because Prayer procureth the blessing of God upon them, especially the Prayer of such as God either most respecteth for their Piety and Zeal that way, or else regardeth for that their place and calling bindeth them above others unto this duty, as it doth both Natural and Spiritual Fathers. With Prayers of Spiritual and Personal Benediction, the manner hath been in all ages to use Imposition of Hands, as a Ceremony betokening our restrained desires to the party, whom we present unto God by Prayer. Thus when Israel blessed Ephraim and Manasses, Iosephs sons,Gen. 48. 14.Gen 48:14 he imposed upon them his hands, and prayed; God, in whose sight my Fathers, Abraham and Isaac, did walk; God which hath fed me all my life long unto this day, and the Angel p. 254which hath delivered me from all evil, bless these Children. The Prophets which healed diseases by Prayer, used therein the self-same Ceremony. And therefore when Elizeus willed Naaman to wash himself seven times in Iordan, 2 King 5. 11.2 Kgs 5:11for cure of his foul disease, it much offended him; I thought (saith he) with my self, Surely the man will come forth, and stand, and call upon the Name of the Lord his God, and put his hand on the place, to the end he may so heal the …eprosie. Num. 27. 18.Num 27:18In Consecrations and Ordinations of Men unto Rooms of Divine Calling, the like was usually done from the time of Moses to Christ. Their suits that came unto Christ for help were also tendred oftentimes,Matth. 9. 18. Mark 5. 23. 8. 12.Matt 9:18Mark 5:23Mark 5:8Mark 5:12 and are expressed in such forms or phrases of speech, as shew, that he was himself an observer of the same custom: He which with Imposition of Hands and Prayer, did so great Works of Mercy for restauration of Bodily health, was worthily judged as able to effect the infusion of Heavenly Grace into them, whose age was not yet depraved with that malice, which might be supposed a bar to the goodness of God towards them.Matth. 19.13. Mark 10. 14. Luk. 18. 15.Matt 19:13Mark 10:14Luke 18:15 They brought him therefore young children to put his hands upon them, and pray. After the Ascension of our Lord and Saviour Jesus Christ, that which he had begun, continued in the daily practice of his Apostles, whose Prayer and Imposition of Hands, were a mean whereby thousands became partakers of the wonderful Gifts of God: The Church had received from Christ a promise, that such as believed in him, these signs and tokens should follow them,Mark 16.17.Mark 16:17 To cast one Devils, to speak with Tongues, to drive away Serpents, to be free from the harm which any deadly poyson could work, and to cure diseases by Imposition of Hands. Which power, common at the first, in a manner, unto all Believers, all Believers had not power to derive or communicate unto all other men; but whosoever was the instrument of God to instruct, convert, and baptize them,A… 1…. …. the gift of miraculous operations by the power of the Holy Ghost they had not, but onelyonly at the Apostles own hands. For which cause Simon Magus perceiving that power to be in none but them, and presuming,Act 8 17, 18.Acts 8:17Acts 8:18 that they which had it, might sell it, sought to purchase it of them with money. And, as miraculous Graces of the Spirit continued after the Apostles times,… For (saith Irenaus) they which are truly his Disciples, do in his Name, and through Grace received from him, such works for the benefit of other men, as every of them is by him enabled to work: Some cast one Devils, in so much, as they which are delivered from wicked spirits, have been thereby won unto Christ, and do constantly persevere in the Church, and Society of Faithful Men: Some excel in the knowledge of things to come, in the grace of Visions from God, and the gift of Prophetical Prediction: Some by laying on their hands, restore them to health, which are grievously afflicted with sickness; yea, there are that of dead, have been made alive, and have afterwards many years conversed with us. What should I say? The gifts are innumerable wherewith God hath inriched his Church throughout the World, and by vertue whereof, in the Name of Christ crucified under Pontius Pilate, the Church every day doth many wonders for the good of Nations, neither fraudulently, nor in any respect of lucre and gain to her self, but as freely bestowing, as God on her hath bestowed his Divine Graces: So it no where appeareth, that ever any did by Prayer and Imposition of Hands, sithence the Apostles times, make others partakers of the like miraculous gifts and graces, as long as it pleased God to continue the same in his Church, but onelyonly Bishops, the Apostles Successors, for a time, even in that power.August de … er …K … … cap. 15. St. Augustine acknowledgeth, That such gifts were not permitted to last always, lest men should wax cold with the commonness of that, the strangeness whereof at the first inflamed them. Which words of St. Augustine, declaring how the vulgar use of these Miracles was then expired, are no prejudice to the like extraordinary Graces, more rarely observed in some, either then or of latter days. Now whereas the Successors, of the Apostles had but onelyonly for a time such power, as, by Prayer and Imposition of Hands, to bestow the Holy Ghost; the reason wherefore Confirmation, nevertheless, by Prayer and Laying on of Hands hath hitherto always continued, is for other very special benefits which the Church thereby enjoyeth. The Fathers every where impute unto it that gift or Grace of the Holy Ghost, not which maketh us first Christian men, but, when we are made such, assisteth us in all vertue, aimeth us against temptation and sin. For, after Baptism administred, there followeth p. 255(saith Tertullian) Imposition of Hands, Tertul. de Baptis.with Invocation and Invitation of the Holy Ghost, which willingly cometh down from the Father, to rest upon the purified and blessed Bodies, as it were acknowledging the Waters of Baptism a fit Seat. St. Cyprian in more particular manner,Cypr. Epist. 2. ad Donat. c. …. alluding to that effect of the Spirit, which here especially was respected. How great (saith he) is that power and force wherewith the minde is here (he meaneth in Baptism) enabled, being not onelyonly withdrawn from that pernicious hold which the World before had of it, nor onelyonly so purified and made clean, that no stain or blemish of the Enemies invasion doth remain; but over and besides (namely, through Prayer and Imposition of Hands) becometh yet greater, yet mightier in strength, so far as to raign with a kinde of Imperial Dominion, over the whole Band of that roming and spoiling Adversary. As much is signified by Eusebius Emissenus, Euseb Emis. Ser. de Vents.saying, The Holy Ghost which descendeth with saving influence upon the Waters of Baptism, doth there give that fulness which sufficeth for innocenty, and afterwards exhibiteth in Confirmation an Augmentation of further Grace. The Fathers therefore being thus perswaded, held Confirmation as an Ordinance Apostolick,Aug. de Trin. li… 15 cap. 26. l… 6. 3. always profitable in Gods Church, although not always accompanied with equal largeness of those External Effects which gave it countenance at the first. The cause of severing Confirmation from Baptism (for most commonly they went together) was sometimes in the Minister, which being of inferior degree, might Baptize, but not Confirm, as in their case it came to pass, whom Peter and Iohn did confirm,Acts 8. 12, 15. Ier. Advers. …ucif. cap. 4.Acts 8:12Acts 8:15 whereas Philip had before baptized them; and in theirs of whom St. Ierome hath said, I deny not but the Custom of the Churches is, that the Bishop should go abroad, and imposing his hands, pray for the Gift of the Holy Ghost on them, whom Presbyters and Deacons far off, in lesser Cities, have already …aptized. Which ancient Custom of the Church, St. Cyprian groundeth upon the example or Peter and Iohn in the Eighth of the Acts, before alledged. The faithful in Samaria (saith he) had already obtained Baptism;Cypr. Epist. 73. ad Iubajenum. onelyonly that which was wanting, Peter and John supplied by Prayer and Imposition of Hands, to the end, the Holy Ghost might be poured upon them. Which also is done amongst our selves, when they which be already Baptized, are brought to the Prelates of the Church, to obtain by their Prayer and Imposition of Hands the Holy Ghost. By this it appeareth, that when the Ministers of Baptism were persons of inferior degree, the Bishops did after Confirm whom such had before Baptized. Sometimes they which by force of their Ecclesiastical Calling, might do as well the one as the other, were notwithstanding Men whom Heresie had dis-joyned from the Fellowship of true Believers. Whereupon, when any Man, by them Baptized and Confirmed, came afterwards to see and renounce their Error, there grew in some Churches very hot contention about the manner of admitting such into the Bosome of the true Church, as hath been declared already in the question of Rebaptization. But the generally received Custom was onelyonly to admit them with Imposition of Hands and Prayer. Of which Custom, while some imagined the reason to be, for that Hereticks might give Remission of Sins by Baptism, but not the Spirit by Imposition of Hands, because themselves had not Gods Spirit, and that therefore their Baptism might stand, but Confirmation must be given again. The imbecillity of this ground, gave Cyprian occasion to oppose himself against the practice of the Church herein, laboring many ways to prove, That Hereticks could do neither; and consequently, that their Baptism in all respects, was as frustrate as their Chrism; for the manner of those times was in Confirming to use Anointing. On the other side, against Luciferians which ratified onelyonly the Baptism of Hereticks, but disannulled their Confirmations and Consecrations, under pretence of the reason which hath been before specified, Hereticks cannot give the Holy Ghost. St. Ierome proveth at large, That if Baptism by Hereticks be granted available to Remission of Sins, which no man receiveth without the Spirit, it must needs follow, that the reason taken from disability of bestowing the Holy Ghost, was no reason wherefore the Church should admit Converts with any new Imposition of Hands. Notwithstanding, because it might be objected, That if the gift of the Holy Ghost do always joyn it self with true Baptism, the Church, which thinketh the Bishops Confirmation after others Mens Baptism needful for the obtaining of the Holy Ghost, should hold an error: Saint Ierome hereunto maketh answer, That the cause of this observation is not any absolute p. 256impossibility of receiving the Holy Ghost by the Sacrament of Baptism, unless a Bishop add after it the Imposition of Hands, but rather a certain congruity and fitness to honor Prelacy with such pre-eminences, because the safety of the Church dependeth upon the dignity of her chief Superiors, to whom, if some eminent Offices of Power above others should not be given, there would be in the Church as many Schisms as Priests. By which answer, it appeareth his opinion was, That the Holy Ghost is received in Baptism; that Confirmation is onelyonly a Sacramental Complement; that the reason why Bishops alone did ordinarily confirm, was not because the benefit, grace, and dignity thereof, is greater then of Baptism; but rather, for that, by the Sacrament of Baptism, Men being admitted into Gods Church, it was both reasonable and convenient, that if he Baptize them not unto whom the chiefest authority and charge of their Souls belongeth; yet for honors sake, and in token of his Spiritual Superiority over them,Heb. 6. 3.Heb 6:3 because to bless, is an act of Authority, the performance of this annexed Ceremony should be sought for at his hands. Now what effect their Imposition of Hands hath, either after Baptism administred by Hereticks or otherwise, St. Ierome in that place hath made no mention, because all men understood that in Converts it tendeth to the fruits of Repentance, and craveth in behalf of the Penitent,Psal. 31. 10, 11, 12.Ps 31:10Ps 31:11Ps 31:12 such grace as David, after his fall, desired at the hands of God; in others, the fruit and benefit thereof is, that which hath been before shewed. Finally, Sometime the cause of severing Confirmation from Baptism, was in the parties that received Baptism being Infants, at which age they might be very well admitted to live in the Family; but because to fight in the Army of God, to discharge the duties of a Christian man, to bring forth the fruits, and to do the Works of the Holy Ghost, their time of ability was not yet come,(so that Baptism were not deferred) there could, by stay of their Confirmation, no harm ensue, but rather good. For by this means it came to pass, that Children in expectation thereof, were seasoned with the principles of true Religion, before malice and corrupt examples depraved their mindes, a good foundation was laid betimes for direction of the course of their whole lives, the Seed of the Church of God was preserved sincere and sound, the Prelates and Fathers of Gods Family, to whom the cure of their Souls belonged, saw by tryal and examination of them, a part of their own heavy burthen discharged, reaped comfort by beholding the first beginnings of true godliness in tender years, glorified him whose praise they found in the mouths of Infants, and neglected not so fit opportunity of giving every one Fatherly encouragement and exhortation. Whereunto Imposition of Hands, and Prayer being added, our Warrant for the great good effect thereof, is the same which Patriarks, Prophets, Priests, Apostles, Fathers, and Men of God, have had for such their particular Invocations and Benedictions, as no Man, I suppose, professing truth of Religion, will easily think to have been without Fruit. No, there is no cause we should doubt of the benefit; but surely great cause to make complaint of the deep neglect of this Christian duty, almost with all them, to whom by tight of their place and calling, the same belongeth. Let them not take it in evil part, the thing is true, their small regard hereunto hath done harm in the Church of God. That which**T C. lib. 1. pag. 1…1. Tell me why there should be any such Confirmation in the Church, being brought in by the seigned Decretal Epistles of the Popes (this is …e…acted by the same T.C. lib. 3. pag. 232 That it is ancienter then the seigned Decretal Epistles, I yield unto) and no one tittle thereof, being once found in the Scripture, and seeing that it hath been so horribly abused, and not necessary, why ought it … to be utterly abolished? And thirdly, this Confirmation hath many dangerous points in it. The first step of Popery in this Confirmation, is the Laying on of Hands upon the Head of the Childe, whereby the opinion of it that it is a Sacrament, is confirmed, especially when as the Prayer doth say, That it is done according to the example of the Apostles, which is a manifest unw…t…, and taken indeed from the Popish Confirmation. The second is, for that the Bishop, as he is called, must be the onelyonly minister of it, whereby the Popish opinion, which esteemeth it above Baptism, is confirmed. For whilest Baptism may be ministred of the Minister, and not Confirmation, but onelyonly of the Bishop; there is great cause of suspition given to think that Baptism is not so precious a thing as Confirmation, seeing this was one of the principal reasons whereby that wicked opinion was established in Popery. I do not here speak of the inconvenience, that men are constrained with charges to bring their children oftentimes half a score miles for that, which, if it were needful, might be as well done at home in their own Parishes. The third is, for that the Book saith, a cause of using Confirmation is, Therby imposition of Hands and Prayer, the Children may receive strength and defence against all temptations, whereas there is no promise, that by the Laying on of Hands upon Children any such gift shall be given; and it maintaineth the Popish distinction, That the Spirit of God is given at Baptism, unto Remission of Sins; and in Confirmation, unto Strength. Error rashly uttereth in disgrace of good things, may peradventure be sponged out, when the print of those evils, which are grown through neglect, p. 257will remain behinde. Thus much therefore generally spoken, may serve for answer unto their demands, that require us to tell them, Why there should be any such confirmation in the Church, seeing we are not ignorant how earnestly they have protested against it; and how directly (although untruly, for so they are content to acknowledge) it hath by some of them been said, To be first brought in by the seigned Decretal Epistles of the Popes; or, why it should not be utterly abolished, seeing that no one title thereof, can be once found in the whole Scripture, except the Epistle to the Hebrews be Scripture:Heb. 6. 3.Heb 6:3 And again, seeing that how free soever it be now from abuse, if we look back to the times past, which wise men do always more respect then the present, it hath been abused, and is found at the length no such profitable Ceremony, as the whole silly Church of Christ, for the space of these Sixteen hundred years, hath through want of experience imagined: Last of all, Seeing also, besides the cruelty which is shewed towards poor Country people, who are fain sometimes to let their Ploughs stand still, and with increble wearisome toyl of their feeble bodies, to wander over Mountains and through Woods; it may be, now and then little less then a whole half score of miles for a Bishops blessing, which if it were needful, might as well be done at home in their own Parishes, rather then they is purchase it with so great loss and so intolerable pain. There are, they say, in Confirmation, besides this, Three terrible points. The first is, Laying on of hands, with pretence, that the same is done to the example of the Apostles, which is not onelyonly, as they suppose, a manifest untruth; (for all the World doth know, that the Apostles did never after Baptism lay hands on any, and therefore Saint Luke which saith they did, was much deceived:) But farther also, we thereby teach men to think Imposition of Hands a Sacrament, Act. 8.13, 17.Acts 8:13Acts 8:17belike, because it is a principle ingrafted by common Light of Nature in the Mindes of Men, that all things done by Apostolick example, must needs be Sacrament. The second high point of danger is, That by tying Confirmation to the Bishop alone, there is great cause of suspition given, to think that Baptism is not so precious a thing as Confirmation: For will any man think, that a Velvet Coat is of more price, then a Linnen Coyf, knowing the one to be an ordinary Garment, the other an Ornament which onelyonly Sergeants at Law do wear? Finally, To draw to an end of perils, the last and the weightiest hazard is, where the Book it self doth say, That Children by Imposition of Hands and Prayer, may receive strength against all temptation: Which speech, as a two-edged sword, doth both ways dangerously wound; partly because it ascribeth Grace to Imposition of Hands, whereby we are able no more to assure our selves in the warrant of any promise from God, that his Heavenly Grace shall be given, then the Apostle was, that himself should obtain Grace by the bowing of his knees to God; and partly, because by using the very word strength in this matter,Ephes. 3. 24.Eph 3:24 a word so apt to spred infection, we maintain with Popish Evangelists, an old forlorn distinction of the Holy Ghost, bestowed upon Christs Apostles before his Ascension into Heaven,John 20. 22.John 20:22 and augmented upon them afterwards; a distinction of Grace infused into Christian men by degrees;Acts 1. 8.Acts 1:8 planted in them at the first by Baptism, after cherished, watred, and (be it spoken without offence) strengthned as by other vertuous Offices, which Piety and true Religion teacheth, even so by this very special Benediction whereof we speak, the Rite or Ceremony of Confirmation.

67. The Grace which we have by the holy Eucharist,Of the Sacrament of the Body and Blood of Christ. doth not begin, but continue life. No man therefore receiveth this Sacrament before Baptism, because no dead thing is capable of nourishment. That which groweth, must of necessity first live. If our Bodies did not daily waste, Food to restore them, were a thing superfluous. And it may be, that the Grace of Baptism would serve to Eternal Life, were it not that the state of our Spiritual Being, is daily so much hindered and impaired after Baptism. In that life therefore, where neither Body nor Soul can decay, our Souls shall as little require this Sacrament, as our Bodies corporal nourishment. But as long as the days of our warfare last, during the time that we are both subject to diminution and capable of augmentation in Grace, the Words of our Lord and Saviour Christ will remain forceable,John 6. 1….John 6:1 Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no life in you. Life being therefore proposed unto all men p. 258as their end, they which by Baptism have laid the Foundation and attained the first beginning of a new life, have here their nourishment and food prescribed for continuance of life in them. Such as will live the Life of God, must eat the Flesh and drink the Blood of the Son of Man; because this is a part of that diet, which if we want, we cannot live. Whereas therefore in our Infancy we are incorporated into Christ, and by Baptism receive the Grace of his Spirit, without any sense or feeling of the gift which God bestoweth; in the Eucharist, we so receive the gift of God, that we know by Grace, what the Grace is which God giveth us; the degrees of our own Increase, in holiness and vertue, we see and can judge of them; we understand that the strength of our life begun in Christ, is Christ; that his Flesh is Meat, and his Blood drink, not by surmised imagination, but truly, even so truly, that through Faith, we perceive in the Body and Blood sacramentally presented, the very taste of Eternal Life; the Grace of the Sacrament, is here as the food which we eat and drink. This was it that some did exceedingly fear, lest Zwinglius and Occolampadius would bring to pass, that men should account of this Sacrament, but onelyonly as of a shadow, destitute, empty, and void of Christ. But seeing, that by opening the several opinions which have been held, they are grown, for ought I can see, on all sides at the length to a general agreement, concerning that which alone is material, namely, The Real Participation of Christ, and of Life in his Body and Blood, by means of this Sacrament; Wherefore should the World continue still distracted, and rent with so manifold Contentions, when there remaineth now no Controversie, saving onelyonly about the subject where Christ is? Yea, even in this point no side denieth, but that the Soul of Man is the receptacle of Christs presence. Whereby the question is yet driven to a narrower issue, nor doth any thing rest doubtful but this, Whether when the Sacrament is administred, Christ be whole within Man onelyonly, or else his Body and Blood be also externally seated in the very Consecrated Elements themselves. Which opinion they that defend, are driven either to Consubstantiate and Incorporate Christ with Elements Sacramental, or to Transubstantiate and change their substance into his; and so the one to hold him really, but invisibly, moulded up with substance of those Elements; the other to hide him under the onelyonly visible shew of Bread and Wine, the substance whereof, as they imagine, is abolished, and his succeeded in the same room. All things considered, and compared with that success, which Truth hath hitherto had by so bitter Conflicts with Errors in this point, Shall I wish that men would more give themselves to meditate with silence, what we have by the Sacrament, and less to dispute of the manner how? If any man suppose that this were too great stupidity and dulness, let us see whether the Apostles of our Lord themselves have not done the like. It appeareth by many examples, that they of their own disposition were very scrupulous and inquisitive, yea, in other cases of less importance, and less difficulty, always apt to move questions. How cometh it to pass, that so few words of so high a Mystery being uttered, they receive with gladness the gift of Christ, and make no shew of doubt or scruple? The reason hereof, is not dark to them which have any thing at all observed how the powers of the minde are wont to stir, when that which we infinitely long for, presenteth it self above and besides expectation. Curious and intricate speculations do hinder, they abate, they quench such inflamed motions of delight and joy, as Divine Graces use to raise when extraordinarily they are present. The minde therefore feeling present joy, is always marvellous unwilling to admit any other cogitation, and in that case, casteth off those disputes whereunto the intellectual part at other times easily draweth. A manifest effect whereof may be noted, if we compare with our Lords Disciples in the Twentieth of Iohn, the people that are said in the Sixth of Iohn, to have gone after him to Capernaum. These leaving him on the one side the Sea of Tiberias, and finding him again as soon as themselves by ship were arrived on the contrary side, whither they knew that by ship he came not, and by Land the journey was longer then according to the time he could have to travel, as they wondered; so they asked also,John 6.25.John 6:25 Rabbi, when camest thou hither? The Disciples, when Christ appeared to them in far more strange and miraculous manner, moved no question, but rejoyced greatly in that they saw. For why? The one sort beheld onelyonly, that in Christ, which they knew was more then natural, but yet their affection was p. 259not rapt therewith through any great extraordinary gladness; the other, when they looked on Christ, were not ignorant that they saw the Well-spring of their own Everlasting felicity; the one, because they enjoyed not, disputed; the other disputed not, because they enjoyed. If then the presence of Christ with them, did so much move, Judge what their thoughts and affections were at the time of this new presentation of Christ; not before their Eyes, but within their Souls. They had learned before, That his Flesh and Blood are the true cause of Eternal Life, that this they are not by the bate force of their own substance, but through the dignity and worth of His Person, which offered them up by way of Sacrifice, for the Life of the whole World, and doth make them still effectual thereunto: Finally, that to us they are Life in particular, by being particularly received. Thus much they knew, although as yet they understood not perfectly, to what effect or issue the same would come, till at the length, being assembled for no other cause which they could imagine, but to have eaten the Passover onelyonly that Moses appointed; when they saw their Lord and Master, with hands and eyes lifted up to Heaven, first bless and consecrate, for the endless good of all Generations till the Worlds end, the chosen Elements of Bread and Wine, which Elements, made for ever the Instruments of Life by vertue of his Divine Benediction, they being the first that were commanded to receive from him, the first which were warranted by his promise, that not onelyonly unto them at the present time, but to whomsoever, they and their Successors after them, did duly administer the same, those Mysteries should serve as Conducts of Life, and Conveyances of his Body and Blood unto them: Was it possible they should hear that voice, Take, eat, This is my Body; Drink ye all of this, This is my Blood? Possible, that doing what was required, and believing what was promised, the same should have present effect in them, and not fill them with a kinde of fearful admiration at the Heaven which they saw in themselves? They had at that time a Sea of Comfort and Joy to wade in, and we, by that which they did, are taught, that this Heavenly Food is given for the satisfying of our empty Souls, and not for the exercising of our curious and subtile wits. If we doubt what those admirable words may import, let him be our Teacher for the meaning of Christ, to whom Christ was himself a School-master, let our Lords Apostle be his Interpreter, content we our selves with his Explication; My Body, The Communion of my Body: My Blood, The Communion of my Blood. Is there any thing more expedite, clear, and easie, then that as Christ is termed our Life, because through him we obtain life; so the parts of this Sacrament are his Body and Blood, for that they are so to us; who receiving them, receive that by them which they are termed? The Bread and Cup are his Body and Blood, because they are causes instrumental, upon the receit whereof, the Participation of his Body and Blood ensueth. For that which produceth any certain effect, is not vainly nor improperly said to be, that very effect whereunto it tendeth. Every cause is in the effect which groweth from it. Our Souls and Bodies quickned to Eternal Life, are effects; the cause whereof, is the Person of Christ: His Body and Blood are the true Well-spring, out of which, this Life floweth. So that his Body and Blood are in that very subject whereunto they minister life: Not onelyonly by effect or operation, even as the influence of the Heavens is in Plants, Beasts, Men, and in every thing which they quicken; but also by a far more Divine and Mystical kinde of Union, which maketh us one with him, even as He and the Father are one. The Real Presence of Christs most Blessed Body and Blood, is not therefore to be sought for in the Sacrament, but in the worthy Receiver of the Sacrament. And with this the very order of our Saviours words agreeth, first,Mark 14. 12.Mark 14:12 Take and eat; then, This is my Body which was broken for you: First, Drink ye all of this; then followeth, This is my Blood of the New Testament, which is shed for many for the remission of sins. I see not which way it should be gathered by the Words of Christ, when and where the Bread, is his Body, or the Cup, his Blood; but onelyonly in the very Heart and Soul of him which receiveth them. As for the Sacraments, they really exhibite; but, for ought we can gather out of that which is written of them, they are not really, nor do really contain in themselves, that Grace, which with them, or by them, it pleaseth God to bestow. If on all sides it be confest, That the Grace of Baptism is poured into the Soul of Man; that by Water we receive it, although it be neither seated p. 260in the Water, nor the Water changed into it; what should induce men to think, that the Grace of the Eucharist must needs be in the Eucharist, before it can be in us that receive it? The fruit of the Eucharist is the Participation of the Body and Blood of Christ. There is no sentence of holy Scripture which saith, That we cannot by this Sacrament be made partakers of his Body and Blood, except they be first contained in the Sacrament, or the Sacrament converted into them. This is my Body, and This is my Blood, being words of promise, sith we all agree, That by the Sacrament, Christ doth really and truly in us, perform his promise; why do we vainly trouble our selves with so fierce Contentions, whether by Consubstantiation, or else by Transubstantiation the Sacrament it self be first possessed with Christ, or no? A thing which no way can either further or hinder us, howsoever it stand, because our Participation of Christ in this Sacrament, dependeth on the co-operation of his Omnipotent Power, which maketh it his Body and Blood to us; whether with change or without alteration of the Element, such as they imagine, we need not greatly to care or inquire. Take therefore that wherein all agree, and then consider by it self, what cause, why the rest in question should not rather be left as superfluous, then urged as necessary. It is on all sides plainly confest, first, That this Sacrament is a true and a real Participation of Christ, who thereby imparteth himself, even his whole intire Person, as a Mystical Head, unto every Soul that receiveth him, and that every such Receiver doth thereby incorporate or unite himself unto Christ as a Mystical Member of him, yea, of them also whom he acknowledgeth to be his own. Secondly, That to whom the Person of Christ is thus communicated, to them he giveth by the same Sacrament his holy Spirit to sanctifie them, as it sanctifieth him which is their Head. Thirdly, That what merit, force, or vertue soever there is in his Sacrificed Body and Blood, we freely, fully, and wholly have it by this Sacrament. Fourthly, That the effect thereof in us, is a real transmutation of our Souls and Bodies, from sin to righteousness, from death and corruption to immortality and life. Fifthly, That because the Sacrament being of it self, but a corruptible and earthly Creature, must needs be thought an unlikely Instrument to work so admirable effects in Man; we are therefore, to rest our selves altogether upon the strength of his glorious power, who is able, and will bring to pass, That the Bread and Cup which he giveth us, shall be truly the thing he promiseth. It seemeth therefore much amiss, that against them whom they term Sacramentaries, so many invective Discourses are made, all ranning upon two points, That the Eucharist is not bare a Sign or Figure onelyonly, and that the efficacy of his Body and Blood is not all we receive in this Sacrament. For no man, having read their Books and Writings which are thus traduced, can be ignorant that both these Assertions they plainly confess to be most true. They do not so interpret the words of Christ, as if the name of his Body did import but the figure of his Body; and to be, were onelyonly to signifie his Blood. They grant, that these holy Mysteries received in due manner, do instrumentally both make us partakers of the Grace of that Body and Blood which were given for the Life of the World; and besides, also impart unto us, even in true and real, though mystical manner, the very Person of our Lord himself, whole, perfect, and intire, as hath been shewed. Now whereas all three opinions do thus far accord in one, that strong conceit which two of the three have imbraced, as touching a Literal, Corporal, and Oral Manducation of the very Substance of his Flesh and Blood, is surely an opinion no where delivered in holy Scripture, whereby they should think themselves bound to believe it, and (to speak with the softest terms we can use) greatly prejudiced in that, when some others did so conceive of eating his Flesh, our Saviour to abate that error in them, gave them directly to understand, how his Flesh so eaten could profit them nothing, because the words which he spake were Spirit; that is to say, they had a reference to a Mystical Participation; which Mystical Participation giveth life. Wherein there is small appearance of likelihood, that his meaning should be onelyonly to make them Marcionites by inversion, and to teach them that, as Marcion did think, Christ seemed to be Man, but was not; so they contrariwise should believe. That Christ in Truth would so give them, as they thought, his Flesh to eat; but yet left the horror thereof should offend them, he would not seem to do that he did. When they which have this opinion of Christ, in that Blessed Sacrament, go about to explain p. 261themselves, and to open after what manner things are brought to pass, the one sort lay the Union of Christs Deity with his Manhood, as their first foundation and ground: From thence they infer a power which the Body of Christ hath, thereby to present it self in all places; out of which Ubiquity of his Body, they gather the presence thereof with that sanctified Bread and Wine of our Lords Table: The Conjunction of his Body and Blood with those Elements they use as an Argument, to shew how the Bread may as well in that respect be termed his Body, because his Body is therewith joyned, as the Son of God may be named Man, by reason, that God and Man in the Person of Christ are united: To this they add, how the Words of Christ commanding us to eat, must needs import, That as he hath coupled the Substance of his Flesh, and the Substance of Bread together, so we together should receive both: Which Labyrinth, as the other sort doth justly shun, so the way which they take to the same In… is somewhat more short, but no whit more certain. For through Gods Omnipotent Power, they imagine that Transubstantiation followeth upon the words of Consecration; and, upon Transubstantiation, the Participation of Christs both Body and Blood, in the onelyonly shape of Sacramental Elements. So that they all three do plead Gods Omnipotency: Sacramentaries, to that Alteration, which the rest confess he accomplisheth; the Patrons of Transubstantiation, over and besides that, to the change of one substance into another; the Followers of Consubstantiation, to the kneading of both Substances, as it were, into one lump: Touching the sentence of Antiquity in this cause; first, For as much as they knew, that the force of this Sacrament doth necessarily presuppose the Verity of Christs both Body and Blood, they used oftentimes the same as an Argument to prove, That Christ hath as truly the substance of Man as of God, because here we receive Christ, and those Graces which flow from him, in that he is Man. So that if he have no such Being, neither can the Sacrament have any such meaning, as we all confess it hath. ThusaaAcceprum panem & distributum discipulis Corpus suum illum secit, hoe est. Corpus meum dicendo, id est, figura corpori…mei. Figura autem non suisset nisi veritatis esset Corpus, cum vacua res quod est phateasma Figuram capere non posset. Tertul. contra Marc. lib. 4. cap. 40. Tertullian, thusbbSecundum haec (that is to say, If it should be true which Hereticks have taught, denying that Christ took upon him the very nature of Man) nec Dominus sanguine suo redemit nos, neque Colix Eucharistiae communicatio senguinis ejuserit, ne… panis quem frangimus communicatio corporis ejus est. Sanguis enim non est, nisi à venis & carnibus & à reliqua quae, est secondum hominem substantia, Iren. lib. 5. cap. 1. Irenaeus, thusccEs foreign Theod. Dialog. foreign Theodoret disputeth. Again, as evident it is how they teach, that Christ is personally there present, yea present whole, albeit a part of Christ be corporally absent from thence, thatddSacramenta quidem Quantom in se est sine propri… virture esse non possunt, nec ullo modo … absentat majestas mysteriis. Cypr. de Coen. cap. 7. Christ assisting this Heavenly Banquet with his Personal and true Presence,eeSacramento visibili inesfabiliter divina se insundit essentia ut esset … Religioni circa Sacramenta devotio. Idem, cap. 6. Invisibilis …. cerdos visibiles creaturas in substantiam corporis & sanguinis, sui verbo suo secreta poiestare convercit. In spiritualibus Sacramentis, verbi praecipit virtus & servit effectus, Euseb. Emissen. Hom. 5 de Pasch. doth by his own Divine Power, add to the Natural Substance thereof, Supernatural Efficacy, whichffforeign Theodor. Ex quo à Domino dictum est, Hoc facite in meam commemorationem, Haec est caro mea, & hic est sanguis meus; quotiescunque his verbis & hac fide actum est, panis isle supersubstantialis, & calix benedictione solenni sacrarus, ad totius hominis vitam, salumtemique proficit, Cypr. de Coen. cap. 3. Immortalitatis alimonia datur. à communibus cibis differens, corporalis substantiae retinens speciem, sed virtutis divinae invisibili efficientia probans adesse praetentiam. Ibid. cap. …. addition to the Nature of those consecrated Elements, changeth them, and maketh them that unto us, which otherwise they could not be, that to us they are thereby made such Instruments, asggSensibilibus Sacramentis inest vitae aeternae effectus, & non tam corporali quam spirituali trans…ione Christo unimor. Ipse enim, & ponis & caro, & sanguis Idem cibus, & substantia & vita factus est Ecclesiae suae quam corpus suum appellat dans ei participationem spiritius, Ibid. cap.5. Nostra & Ipsius conjunctio nec miscet personas, nec unit substan…i…s, sed effectus consaciar & confoederat voluntares. Ibid. cap.6. Mansio nostra in ipso est manducatio, & potus quasi quaedam incorporatio, Ibid. cap. 9. Ille est in Patte per Naturam diu…nitaris, nos in eo per corporalem ejus Nativitatem, ille rursus in nobis per Sacramentorum mysterium. Hilar, de Trin lib. 8. mystically, yet truly; invisibly, yet really; work our Communion or Fellowship with the Person of Jesus Christ, as well in that he is Man as God, our Participation also in the Fruit, Grace, and Efficacy of his Body and Blood; whereupon there ensueth a kinde of Transubstantiation in us, a truehhPanis hic azymus, cibus verus & fincerus per speciem & Sacramentum nos ractu sanctificat, side illuminat, veritate Christo conformat. Cypr. de Coen. Cap.6. Non aliud agit participatio corporis & sanguinis Christi, quàm ut in id quod sumimus transeamus, & in quo mor…ui & sepulti & corresuscirati sumus, ipsum per omnia & spiritu & carne gestemus, Leo de Pasch. Serm. 14. Quemadmodum qui est à terra panis percipiens Dei vocationem (id est facta invocatione divini numinis) jam non communis pajo est, sed Eucharistia ex duabus rebus constans, terrena & coelesti: Sic & corpora nostra percipientia Eucharistiam, jam non sunt corruptibilia spem ressurectionis habentia Iren. lib. 4. cap. 34. Quoniam salutaris caro verbo Dei quod naturaliter vita est conjuncta, vivifica effecta est: Quindo eam comedimus, tune vitam habemus in nobis: illi carni conjuncti, quae vita effecta est, Cyril. in Io…an. lib. 4. cap. 14. change, both of Soul p. 262and Body, an alteration from death to life. In a word, it appeareth not, that of all the ancient Fathers of the Chruch, any one did ever conceive or imagine other then onelyonly a Mystical Participation of Christs both Body and Blood in the Sacrament, neither are their speeches concerning the change of the Elements themselves, into the Body and Blood of Christ such, that a man can thereby, in Conscience, assure himself it was their meaning, to perswade the World, either of a Corporal Consubstantiation of Christ, with those Sanctified and Blessed Elements, before we receive them; or of the like Transubstantiation of them into the Body and Blood of Christ. Which both to our Mystical Communion with Christ, are so unnecessary, that the Fathers, who plainly hold but this Mystical Communion, cannot easily be thought to have meant any other change of Sacramental Elements, then that which the same Spiritual Communion did require them to hold. These things considered, how should that Minde, which, loving Truth, and seeking Comfort out of Holy Mysteries, hath not perhaps the leisure, perhaps nor the wit nor capacity to tread out so endless Mazes, as the intricate Disputes of this cause have led men into, how should a vertuously disposed minde better resolve with it self then thus? Variety of Iudgments and Opinions argueth obscurity in those things whereabout they differ. But that which all parts receive for Truth, that which every one having sifted, is by no one denied or doubted of, must needs be matter of infallible certainly. Whereas therefore there are but three Expositions made of, This is my Body; The first, This is in it self before participation really and truly the Natural Substance of my Body, by reason of the coexistence which my Omnipotent Body hath with the sanctified Element of Bread, which is the Lutherans Interpretation. The second, This is in itself and before participation the very true and Natural Substance of my Body, by force of that Deity, which with the words of Consecration, abolisheth the Substance of Bread, and substituteth in the place thereof my Body, which is the Popish construction. The last, This Hallowed Food, through concurrence of Divine Power, is in verity and truth, unto faithful Receivers, instrumentally a cause of that Mystical Participation, whereby as I make my self wholly theirs; so I give them in hand an actual possession of all such saving Grace, as my Sacrificed Body can yield, and as their Souls do presently need: This is to them, and in them, my Body. Of these three rehearsed Interpretations, the last hath in it nothing but what the rest do all approve and acknowledge to be most true; nothing but that which the words of Christ are on all sides confest to inforce; nothing but that which the Church of God hath always thought necessary; nothing but that which alone is sufficient for every Christian man to believe, concerning the use and force of this Sacrament: Finally, Nothing but that wherewith the Writings of all Antiquity are consonant, and all Christian Confessions agreeable. And as Truth, in what kinde soever, is by no kinde of Truth gain-said; so the minde which resteth it self on this, it never troubled with those perplexities which the other do both finde, by means of so great contradiction between their opinions, and true principles of Reason grounded upon Experience, Nature, and Sense. Which albeit, with boysterous courage and breath, they seem oftentimes to blow away; yet whoso observeth, how again they labor and sweat by subtilty of wit, to make some shew of agreement between their peculiar conceits, and the general Edicts of Nature, must needs perceive they struggle with that which they cannot fully master. Besides, sith of that which is proper to themselves, their Discourses are hungry and unpleasant, full of tedious and irksome labor, heartless, and hitherto without Fruit; on the other side, read we them, or hear we others, be they of our own or of ancienter times, to what part soever they be thought to incline, touching that whereof there is controversie; yet in this, where they all speak but one thing, their Discourses are Heavenly, their Words sweet as the Honey-Comb, their Tongues melodiously tuned Instruments, their Sentences meer Consolation and Ioy: Are we not hereby almost, even with voice from Heaven admonished, which we may safeliest cleave unto? He which hath said of the one Sacrament, Wash and be clean, hath said concerning the other likewise, Eat and live. If therefore without any such particular and solemn warrant as this is, that poor distressed Woman coming unto Christ for health, could so constantly resolve her self, May I but touch the skirt of his Garment, I shall be whole, what moveth us to argue of the manner how Life should come by Bread? our duty being here, but p. 263to take what is offered, and most assuredly to rest perswaded of this, that, can we but eat, we are safe? When I behold with mine eyes, some small and scarce discernable Grain or Seed, whereof Nature maketh a promise, that a Tree shall come; and when afterwards of that Tree, any skilful Artificer undertaketh to frame some exquisite and curious work, I look for the event, I move no question about performance, either of the one, or of the other. Shall I simply credit Nature in things natural? Shall I in things artificial, relie my self on Art, never offering to make doubt? And in that which is above, both Art and Nature refuse to believe the Author of both, except he acquaint me with his ways, and lay the secret of his skill before me? Where God himself doth speak those things, which, either for height and sublimity of Matter, or else for secresie of Performance, we are not able to reach unto, as we may be ignorant without danger, so it can be no disgrace to confess we are ignorant. Such as love Piety will, as much as in them lieth, know all things that God commandeth, but especially the duties of Service which they ow to God. As for his dark and hidden works, they prefer, as becometh them in such cases, simplicity of Faith before that Knowledge, which curiously sisting what it should adore, and disputing too boldly of that which the wit of man cannot search, chilleth for the most part all warmth of zeal, and bringeth soundness of belief many times into great hazard. Let it therefore be sufficient for me, presenting my self at the Lords Table, to know what there I receive from him; without searching or enquiring of the manner, how Christ performeth his promise? Let Disputes and Questions, Enemies to Piety, abatements of true Devotion, and hitherto, in this cause, but over-patiently heard, let them take their rest: Let curious and sharp-witted Men, beat their Heads about what Questions themselves will; the very Letter of the Word of Christ, giveth plain security, that these Mysteries do, as Nails, fasten us to his very Cross, that by them we draw out, as touching Efficacy, Force, and Vertue, even the Blood of his goared side: In the Wounds of our Redeemer, we there dip our Tongues, we are died red, both within and without; our hunger is satisfied, and our thirst for ever quenched; they are things wonderful which he feeleth, great which he seeth, and unheard of which he uttereth, whose Soul it possest of this Paschal Lamb, and made joyful in the strength of this new Wine: This Bread hath in it more then the substance which our eyes behold; this Cup hallowed with solemn Benediction, availeth to the endless life and welfare both of Soul and Body, in that it serveth as well for a Medicine to heal our infirmities and purge our sins; as for a Sacrifice of Thanksgiving: With touching it sanctifieth, it enlightneth with belief, it truly conformeth us unto the image of Iesus Christ. What these Elements are in themselves, it skilleth not, it is enough, that to me which take them, they are the Body and Blood of Christ; his Promise, in witness hereof sufficeth; his Word, he knoweth which way to accomplish; why should any cogitation possess the minde of a Faithful Communicant, but this. O my God, thou art true; O my Soul, thou art happy! Thus therefore we see, that howsoever Mens opinions do otherwise vary; nevertheless, touching Baptism and the Supper of the Lord, we may with consent of the whole Christian World conclude they are necessary; the one to initiate or begin, the other to consummate or make perfect our life in Christ.

68. In Administring the Sacrament of the Body and Blood of Christ;Of Faults noted in the Form of Administring the holy Communion. the supposed faults of the Church of England are not greatly material, and therefore it shall suffice to touch them in few words. The first is, That we do not use in a generality once for all to say to Communicants, Take, eat, and drink; but unto every particular person, Eat thou, drink thou, which is according to the Popish manner, and not the Form that our Saviour did use. Our second oversight is, by Gesture. For in Kneeling there hath been Superstition; Sitting agreeth better to the action of a Supper; and our Saviour using that which was most fit, did himself not kneel. A third accusation is, for not examining all Communicants, whose knowledge in the Mystery of the Gospel, should that way be made manifest; a thing every where, they say, used in the Apostles times, because all things necessary were used; and this in their opinion is necessary, yea, it is commanded, 2 Chro. 3…. ….2 Chr 3in as much as the Levites are commanded to prepare the people for the Passover; and Examination is a part of their Preparation, our Lords Supper in place of the Passover. The fourth thing misliked is, 1 Cor. 5. 11.1 Cor 5:11That, against the Apostles prohibition… to have any familiarity at all with notorious Offenders, Papists being not of the p. 264Church are admitted to our very Communion, before they have by their Religious and Gospel-like behavior, purged themselves of that suspition of Popery, which their former life hath caused. They are Dogs, Swine, unclean Beasts, Foreigners and Strangers from the Church of God; and therefore ought not to be admitted, though they offer themselves. We are, fiftly, condemned, in as much as when there have been store of people to hear Sermons and Service in the Church, we suffer the Communion to be ministred to a few. It is not enough, that our Book of Common Prayer hath godly Exhortations to move all thereunto which are present. For it should not suffer a few to Communicate, it should by Ecclesiastical Discipline, and Civil punishment provide, that such as would withdraw themselves, might be brought to Communicate, according both to the aaNumb 9.13. C…n. 9. Apost. Concil. 2. Brac. cap. 83.Num 9:13Law of God, and the ancient Church Canons. In the sixth and last place, cometh the enormity of imparting this Sacrament privately unto the sick. Thus far accused, we answer briefly to the firstbbT.C. lib. 3. pag. 166. Be…ules that, it is good to leave the P… pish … in those things, which we may so conveniently do, it is b…st to co…t as near …he manner of celebration of the Supper which our Saviour Christ used, as may be. And if it be a good Argument to pro…e that therefore we must rather sa…, Take th…, th…n Take … because the Sacrament is as Application of the benefits of Christs, it be hoveth, that the Preacher should direct his Admonitions particularly one after another, unto all those which hear his Sermon, which is a thing absurd. That seeing God by Sacraments, doth apply in particular unto every mans person, the Grace which himself hath provided for the benefit of all mankinde; there is no cause, why, Administring the Sacraments, we should forbear to express that in our forms of Speech, which he by his Word and Gospel teacheth all to believe. In the one Sacrament, I Baptize thee, displeaseth them not. If …at thou, in the other, offend them, their fancies are no rules for Churches to follow. Whether Christ at his last Supper did speak generally once to all, or to every one in particular, is a thing uncertain. His words are recorded in that Form which serveth best for the setting down with Historical brevity, what was spoken; they are no manifest proof, that he spake but once unto all, which did then Communicate, muchless, that we in speaking unto every Communicant severally do amiss; although it were clear, that we herein do otherwise then Christ did. Our imitation of him, consisteth not in tying scrupulously our selves unto his syllables, but rather in speaking by the Heavenly Direction of that inspired Divine Wisdom, which teacheth divers ways to one end; and doth therein controul their boldness, by whom any profitable way is censured, as reprovable, onelyonly under colour of some small difference from great examples going before; to do throughout every the like circumstance, the same which Christ did in this action, were by following his footsteps in that sort, to err more from the purpose he aimed at, then we now do by not following them with so nice and severe strictness. They little weigh with themselves, how dull, how heavy, and almost, how without sense, the greatest part of the common multitude every where is, who think it either unmeet or unnecessary to put them, even man by man, especially at that time, in minde whereabout they are. It is true, That in Sermons we do not use to repeat our sentences severally to every particular he…er; a strange madness it were, if we should. The softness of Wax may induce a wise man to set his stamp or image therein; it perswadeth no man, that because Wooll hath the like quality, it may therefore receive the like impression. So the reason taken from the use of Sacraments, in that they are Instruments of Grace, unto every particular man, may with good congruity, lead the Church to frame accordingly her words in Administration of Sacraments, because they easily admit this Form; which being in Sermons, a thing Impossible, without apparent ridiculous absurdity, agreement of Sacraments with Sermons, in that which is alledged as a reasonable proof of conveniency for the one, proveth not the same Allegation impertinent, because it doth not inforce the other to be administred in like sort. For equal principles do then avail unto equal conclusions, when the matter whereunto we apply them, is equal, and not else.T. C. lib. 1. p. 165. Kneeling carrieth a shew of worship. Sitting agreeth better with the Action of the Supper, Christ and his Apostles kneeled not. Our Kneeling at Communions, is the gesture of Piety. If we did there present our selves, but to make some shew or dumb resemblance of a Spiritual Feast, it may be that Sitting were the fitter Ceremony; but coming as Receivers of inestimable Grace at the Hands of God, what doth better beseem our bodies at that hour, then to be sensible Witnesses of mindes unfeignedly humbled? Our Lord himself did that which custom and long usage had made fit; We, that which fitness and great decency hath made usual. The tryal of our selves, before we Eat of this Bread, and Drink of this Cup, is by express Commandment, every mans precise Duty. As for necessity of calling others unto account besides our selves, albeit we be not thereunto drawn by any great strength which is in their Arguments, who first press us with it, as a thing necessary, by affirming, That the p. 265Apostles, did use it, and then proveaaT. C. lib. 1. pag. 164. All things necessary were used in the Churches of God in the Apostles times; but Examination was a necessary thing, therefore used. In the Book of Chronicles, … Chro 35 6. the Levites were commanded to prepare the people to the receiving of the Passover, in place whereof we have the Lords Supper Now Examination being a part of Preparation, it followeth that here is Commandment of the Examination. the Apostles to have used it, by affirming it to be necessary: Again, albeit we greatly muse how they can avouch, That God did command the Levites to prepare their Brethren against the Feast of the Passover, and that the Examination of them, was a part of their Preparation, when the place alledged to this purpose, doth but charge the Levite, saying, Make ready L…ahhechem for your Brethren, to the end, they may do according to the Word of the Lord by Moses. Wherefore in the self-same place it followeth, how Lambs, and Kids, and Sheep, and Bullocks, were delivered unto the Levites, and that thus the Service was made ready: It followeth likewise, how the Levites having in such sort provided for the people, they made provision for themselves, and for the Priests, the Sons of Aaron: So that confidently from hence to conclude the necessity of Examination, argueth their wonderful great forwardness in framing all things to serve their turn; nevertheless, the Examination of Communicants when need requireth, for the profitable use it may have in such cases, we reject not. Our fault in admitting Popish Communicants, Is it in that we arebb1 Cor … 11. T. C. lib. 1. pag 1…7.1 Cor 11 forbidden to eat, and therefore much more to communicate with notorious Malefactors? The name of a Papist is not given unto any man for being a notorious Malefactor. And the crime wherewith we are charged, is suffering of Papists to communicate; so that, be their life and conversation whatsoever in the fight of man, their Popish opinions are in this case laid as Bars and Exceptions against them, yea, those opinions which they have held in former times,ccAlthough they would receive the Communion, yet they ought to be kept back, until such time, as by their Religious and Gospel-like behavior, they have purged themselves of that suspition of Popery, which their former life and conversation hath caused to be conceived. T. C. lib 1. pag. 167. although they now both profess by word, and offer to shew by fact the contrary. All this doth not justifie us, which ought not (they say) to admit them in any wise, till their Gospel-like behavior have removed all suspition of Popery from them, because Papists are Dogs, Swine, Beasts, Foreigners and Strangers from the House of God; in a word, they are not of the Church. What the terms of Gospel-like behavior may include, is obscure and doubtful. But of the Visible Church of Christ in this present World, from which they separate all Papists, we are thus perswaded. Church is a word which Art hath devised, thereby to sever and distinguish that Society of Men, which professeth the true Religion from the rest which profess it not. There have been in the World, from the very first foundation thereof, but three Religions, Paganism, which lived in the blindness of corrupt and depraved Nature; Iudaism, embracing the Law which Reformed Heathenish Impiety, and taught Salvation to be looked for through One, whom God in the last days would send and exalt to be Lord of all. Finally, Christian Belief, which yieldeth obedience to the Gospel of Jesus Christ, and acknowledgeth him the Saviour whom God did promise. Seeing then that the Church is a name, which Art hath given to Professors of true Religion. As they which will define a Man, are to pass by those qualities wherein one man doth excel another, and to take onelyonly those Essential Properties, whereby a Man doth differ from Creatures of other kindes: So he that will teach what the Church is, shall never rightly perform the work whereabout he goeth, till in Matter of Religion he touch that difference which severeth the Churches Religion from theirs who are not the Church. Religion being therefore a matter partly of contemplation, partly of action; we must define the Church, which is a Religious Society, by such differences as do properly explain the Essence of such things, that is to say, by the Object or Matter whereabout the Contemplations and Actions of the Church are properly conversant. For so all Knowledges and all Vertues are defined. Whereupon, because the onelyonly Object which separateth ours from other Religions, is Jesus Christ, in whom, none but the Church doth believe; and whom, none but the Church doth worship; we finde that accordingly the Apostles do every where distinguish hereby the Church from Infidels and from Jews, accounting them which call upon the Name of our Lord Iesus Christ to be his Church. If we go lower, we shall but add unto this certain casual and variable accidents, which are not properly of the Being, but make onelyonly for the happier and better Being of the Church of God, either indeed, or in mens opinions and conceits. This is the Error of all Popish definitions that hitherto have been brought. They define not the Church by that which the Church essentially is, but by that wherein they imagine their own more perfect then the rest are. Touching parts of eminency and perfection, parts likewise p. 266of imperfection and defect in the Church of God, they are infinite, their degrees and differences no way possible to be drawn unto any certain account. There is not the least contention and variance,Rom. 15. 5. 1 Cor. 1. 10.Rom 15:51 Cor 1:10 but it blemisheth somewhat the Unity that ought to be in the Church of Christ, which notwithstanding may have not onelyonly without offence or breach of concord, her manifold varieties in Rites and Ceremonies of Religion, but also her Strifes and Contentions many times, and that about matters of no small importance; yea, her Schisms, Factions, and such other evils whereunto the Body of the Church is subject, sound and sick, remaining both of the same Body; as long as both parts retain by outward profession, that vital substance of truth, which maketh Christian Religion to differ from theirs, which acknowledge not our Lord Jesus Christ, the Blessed Saviour of Mankinde, give no crecit to his glorious Gospel, and have his Sacraments, the Seals of Eternal Life, in derision. Now the priviledge of the visible Church of God (for of that we speak) is to be herein like the Ark of Noah, that, for any thing we know to the contrary, all without it are lost sheep; yet in this, was the Ark of Noah priviledged above the Church, that whereas none of them which were in the one could perish, numbers in the other are cast away, because to Eternal Life our Profession is not enough. Many things exclude from the Kingdom of God, although from the Church they separate not. In the Church there arise sundry grievous storms, by means whereof, whole Kingdoms and Nations professing Christ, both have been heretofore, and are at this present day, divided about Christ. During which Divisions and Contentions amongst men, albeit each part do justifie it self, yet the one of necessity must needs err, if there be any contradiction between them, be it great or little; and what side soever it be that hath the truth, the same we must also acknowledge alone,1 John …. 19. to hold with the true Church in that point, and consequently, reject the other as an enemy, in that case faln away from the true Church. Wherefore of Hypocrites and Dissemblers, whose profession at the first, was but onelyonly from the teeth outward, when they afterwards took occasion to oppugne certain principal Articles of Faith, the Apostles which defended the truth against them, pronounce them gone out from the Fellowship of sound and sincere Believers, when as yet the Christian Religion they had not utterly cast off. In like sense and meaning throughout all ages, Hereticks have justly been hated, as Branches cut off from the Body of the true Vine; yet onelyonly so far forth cut off, as they Heresies have extended. Both Heresie, and many other crimes, which wholly sever from God, do sever from God the Church of God in part onelyonly. The Mystery of Piety, saith the Apostle, is without peradventure great,1 Tim. 3 14.1 Tim 3:14 God hath been manifested in the Flesh, hath been justified in the Spirit, hath been seen of Angels, hath been preached to Nations, hath been believed on in the World, hath been taken up into Glory. The Church a Pillar and Foundation of this Truth, which no where is known or profest, but onelyonly within the Church, and they all of the Church that profess it. In the mean while, it cannot be denied, that many profess this, who are not therefore cleared simply from all either faults or errors, which make separation between us and the Well-spring of our happiness. Idolatry severed of old, the Israelites; Iniquity, those Scribes and Pharisees from God, who notwithstanding were a part of the Seed of Abraham, a part of that very Seed which God did himself acknowledge to be his Church. The Church of God may therefore contain both them which indeed are not his, yet must be reputed his, by us that know not their inward thoughts; and them, whose apparent wickedness testifieth even in the sight of the whole World, that God abhorreth them. For to this and no other purpose, are meant those Parables,Matth. 13. …4, 47.Matt 13:4Matt 13:47 which our Saviour in the Gospel hath concerning mixture of Vice with Vertue, Light with Darkness, Truth with Error, as well and openly known and seen, as a cunningly cloaked mixture. That which separateth therefore utterly, that which cutteth off clean from the visible Church of Christ, is plain Apostasie, direct denial, utter rejection of the whole Christian Faith, as far as the same is professedly different from Infidelity. Hereticks, as touching those points of doctrine wherein they fail: Schismaticks, as touching the quarrels for which, or the duties wherein they divide themselves from their Brethren: Loose, licentious, and wicked persons, as touching their several offences p. 267or crimes, have all forsaken the true Church of God; the Church which is sound and sincere in the Doctrine that they corrupt; the Church that keepeth the Bond of Unity, which they violate; the Church that walketh in the Laws of Righteousness, which they transgress: This very true Church of Christ they have left, howbeit, not altogether left, nor forsaken simply the Church; upon the main. Foundations whereof they continue built, notwithstanding these breaches whereby they are rent at the top asunder. Now because for redress of professed Errors, and open Schisms, it is, and must be the Churches care, that all may in outward Conformity be one, as the laudable Polity of former Ages; even so our own, to that end and purpose, hath established divers Laws, the moderate severity whereof is a mean both to stay the rest, and to reclaim such as heretofore have been led awry. But seeing that the Offices which Laws require, are always definite, and when that they require is done, they go no farther, whereupon sundry ill-affected persons to save themselves from danger of Laws, pretend obedience, albeit inwardly they carry still the same hearts which they did before; by means whereof, it falleth out, that receiving unworthily the Blessed Sacrament at our hands, they eat and drink their own damnation: It is for remedy of this mischief**T. C. lib. 1. pag. 167. If the place of the Fifth to the Corinthians, do forbid that we should have any familiarity with notorious offenders, it doth more forbid, that they should he received to the Communion: And therefore Papists being such, as which are notoriously known to hold Heretical Opinions, ought not to be admired, much less compelled to the Supper. For seeing that our Saviour Christ did i…stitute his Supper amongst his Disciples, and those onelyonly which were, on St. Paul speaketh, within; it is evident, that the Papists, being without, and Foreigners and Strangers from the Church of God, ought not to be received, if they would offer themselves: And that Minister that shall give the Supper of the Lord to him, which is known to be a Papist, and which hath a … made any clear renouncing of Popery, with which he hath been defil…d; do…h profane the Table of the Lord, and doth give the Meat that is prepared for the Children, unto Dog; and he bringeth into the Pasture which is provided for the Sheep, Swine and unclean Beasts, contrary to the Faith and Trust that ought to be in a Steward of the Lords House, as he is. For albeit, that I doubt not, but many of those which are now Papists, pertain to the Election of God, which God also in his good time will call to the knowledge of his Truth: Yet notwithstanding, they ought to be unto the Minister and unto the Church, touching the Ministring of Sacraments, as Strangers, and as unclean Beasts. The Ministring of the holy Sacraments unto them, is a Declaration and Seal of Gods favor and reconciliation with them, and a plain Preaching, partly, that they be wash…d already from their sin, partly, that they are of the Houshold of God, and such as the Lord will feed to Eternal Life; which is not lawful to be done unto those which are not of the Houshold of Faith. And therefore I conclude, That the compelling of Papists unto the Communion, and the dismissing and letting of them go, when as they be to be punished for their stubbornness in Popery (with this condition, if they will receive the Communion) is very unlawful; when as, although they would receive it, yet they ought to be kept back, till such time as by their Religious and Gospel-like behavior, &c. here determined, that whom the Law of the Realm doth punish unless they communicate, such if they offer to obey Law, the Church notwithstanding should not admit without probation before had of their Gospel-like behavior. Wherein they first set no time, how long this supposed probation must continue; again, they nominate no certain judgment, the verdict whereof shall approve mens behavior to be Gospel-like; and, that which is most material, whereas they seek to make it more hard for dissemblers to be received into the Church, then Law and Polity as yet hath done; they make it in truth more easie for such kinde of persons, to winde themselves out of the Law, and to continue the same they were. The Law requireth at their hands, that duty which in conscience doth touch them nearest, because the greatest difference between us and them, is the Sacrament of the Body and Blood of Christ, whose Name in the Service of our Communion, we celebrate with due honor, which they in the Error of their Mass prophane. As therefore on our part to hear Mass, were an open departure from that sincere Profession wherein we stand; so if they on the other side, receive our Communion, they give us the strongest pledge of fidelity that man can demand. What their hearts are, God doth know. But if they which minde treachery to God and Man, shall once apprehend this advantage given them, whereby they may satisfie Law, in pretending themselves conformable, (for what can Law with Reason or Justice require more?) and yet be sure the Church will accept no such offer, till their Gospel-like behavior be allowed, after that our own simplicity hath once thus fairly eased them from the sting of Law; it is to be thought they will learn the Mystery of Gospel-like behavior, when leisure serveth them. And so while without any cause, we fear to profane Sacraments, we shall not onelyonly defeat the purpose of most wholesome Laws, but lose or wilfully hazard those Souls; from whom, the likeliest means of full and perfect recovery, are by our indiscretion with-held. For neither doth God thus binde us to dive into mens consciences, nor can their fraud and deceit hurt any man but themselves. To him they seem such as they are, but of us they must be taken for such as they seem. In the Eye of God they are against Christ, that are not duplicate page p. 268truly and sincerely with him; in our eyes, they must be received as with Christ, that are not to outward shew against him. The case of impenitent and notorious sinners, is not like unto theirs, whose onelyonly imperfection is Error, severed from Pertinacy; Error in appearance content to submit it self to better instruction; Error so far already cured, as to crave at our hands that Sacrament, the hat…ed and utter refusal whereof, was the weightiest point wherein heretofore they swerved and went astray. In this case therefore, they cannot reasonably charge us with remiss dealing, or with carelesness to whom we impart the Mysteries of Christ; but they have given us manifest occasion to think it requisit, that we earnestly advise rather, and exhort them to consider as they ought, their sundry over-sights; First, In equalling undistinctly Crimes with Errors, as touching force to make uncapable of this Sacrament: Secondly, In suffering indignation at the faults of the Church of Rome, to blinde and with-hold their judgments from seeing that which withal they should acknowledge, concerning so much, nevertheless, still due to the same Church, as to be held and reputed a part of the House of God, a Limb of the Visible Church of Christ: Thirdly, In imposing upon the Church a burthen, to enter farther into mens hearts, and to make a deeper search of their Consciences, then any Law of God, or Reason of Man inforceth: Fourthly and lastly, In repelling under colour of longer tryal, such from the Mysteries of Heavenly Grace, as are both capable thereof by the Laws of God, for any thing we hear to the contrary; and should, in divers considerations, be cherished according to the merciful Examples and Precepts, whereby the Gospel of Christ hath taught us towards such, to shew compassion, to receive them with lenity and all meekness; if any thing be shaken in them, to strengthen it, not to quench with delays and jealousies, that feeble smoke of Conformity which seemeth to breathe from them; but to build wheresoever there is any Foundation, to add Perfection unto slender beginnings, and that as by other offices of Piety, even so by this very Food of Life, which Christ hath left in his Church, not onelyonly for preservation of strength, but also for relief of weakness: But to return to our own selves, in whom the next thing severely reproved,T. C. lib. 1. pag. 147. 2 Chro. 30.13.2 Chr 30:13 is the Paucity of Communicants. If they require at Communions frequency, we wish the same, knowing how acceptable unto God such service is, when multitudes cheerfully concur unto it; if they encourage men thereunto, we also (themselves acknowledge it) are not utterly forgetful to do the like; if they require some publick coaction for remedy of that,Psal 12…. 1.Ps 12:1 wherein by milder and softer means, little good is done, they know our Laws and Statutes provided in that behalf, whereunto whatsoever convenient help may be added more by the wisdom of man, what cause have we given the World to think, that we are not ready to hearken to it, and to use any good means of sweet compulsion, to have this high and heavenly Banquet largely furnished?Luk. 14. 23.Luke 14:23 OnelyOnly we cannot so far yield, as to judge it convenient, that the holy desire of a competent number should be unsatisfied, because the greater part is careless and undisposed to joyn with them. Men should not (they say) be permitted a few by themselves to communicate, when so many are gone away, because this Sacrament is a token of our conjunction with our Brethren, and therefore by communicating apart from them, we make an apparent shew of distraction: I ask then, on which side Unity is broken, whether on theirs that depart, or on theirs, who being left behinde, do communicate? First, In the one it is not denied, but that they may have reasonable causes of departure, and that then even they are delivered from just blame. Of such kinde of causes, two are allowed, namely, danger of impairing health, and necessary business requiring our presence otherwhere. And may not a third cause, which is unfitness at the present time, detain us as lawfully back, as either of these two? True it is, that we cannot hereby altogether excuse our selves, for that we ought to prevent this, and do not: But if we have committed a fault in not preparing our mindes before, shall we therefore aggravate the same with a worse; the crime of unworthy participation? He that abstaineth, doth want for the time that Grace and Comfort which Religious Communicants have, but he that eateth and drinketh unworthily, receiveth death; that which is life to others, turneth in him to poyson. Notwithstanding, whatsoever be the cause, for which men abstain, p. 269were it reason that the fault of one part, should any way abridge their benefit that are not faulty? There is in all the Scripture of God, no one syllable which doth condemn communicating a t…ngst a few, when the rest are departed from them.T. C. lib 1. pag. 145. As for the last thing, which is our imparting this Sacrament privately unto the sick, whereas there have been of old (they grant) two kindes of necessity, wherein this Sacrament might be privately administred; of which two, the one being erroniously imagined, and the other (they say) continuing no longer in use, there remaineth unto us no necessity at all, for which, that custom should be retained. The falsly surmised necessity, is that, whereby some have thought all such excluded from possibility of salvation, as did depart this life, and never were made partakers of the holy Eucharist. The other case of necessity was, When men which had faln in time of persecution, and had afterwards repented them, but were not as yet received again unto the Fellowship of this Communion, did at the hour of their death request it, that so they might rest with greater quietness and comfort of minde, being thereby assuted of departure, in unity of Christs Church; which vertuous desire, the Fathers did think it great impiety, not to satisfie. This was Serapions case of necessity. Serapion a faithful aged person, and always of very upright life, till fear of persecution in the end, caused him to shrink back; after long sorrow for his scandalous offence, and sute oftentimes made to be pardoned of the Church, fell at length into grievous sickness, and being ready to yield up the ghost, was then more instant then ever before to receive the Sacrament. Which Sacrament was necessary in this case, not that Serapion had been deprived of Everlasting Life without it, but that his end was thereby to him made the more comfortable. And do we think, that all cases of such necessity are clean vanished? Suppose that some have by mis-perswasion lived in Schism, withdrawn themselves from holy and publick Assemblies, hated the Prayers, and loathed the Sacraments of the Church, falsly presuming them to be fraught with impious and Antichristian corruptions: Which Error, the God of Mercy and Truth, opening at the length their eyes to see, they do not onelyonly repent them of the evil which they have done, but also in token thereof, desire to receive comfort by that whereunto they have offered disgrace (which may be the case of many poor seduced souls, even at this day.) God forbid, we should think that the Church doth sin, in permitting the wounds of such to be suppled with that Oyl, which this gracious Sacrament doth yield, and their bruised mindes not onelyonly need but beg. There is nothing which the Soul of Man doth desire in that last hour so much, as comfort against the natural terrors of Death, and other scruples of Conscience, which commonly do then most trouble and perplex the weak; towards whom, the very Law of God doth exact at our hands, all the helps that Christian lenity and indulgence can afford. Our general consolation departing this life, is, the hope of thataa1 Cor. 15. 21.1 Cor 15:21 glorious and blessed Resurrection, which the Apostle Saint Paul bbPhil. 3. 11.Phil 3:11namethccforeign foreign to note, That, as all Men shall have theirddforeign Theophyl. foreign Ammon. Vide 1 Thes. 4. 17.1 Thess 4:17 foreign, and be raised again from the dead; so the just shall be taken up and exalted above the rest, whom the power of God doth but raise, and not exalt. This Life, and this Resurrection our Lord Jesus Christ is, for all men, as touching the sufficiency of that he hath done; but that which maketh us partakers thereof, is our particular Communion with Christ; and this Sacrament a principal Mean, as well to strengthen the Bond, as to multiply in us the Fruits of the same Communion: For which cause Saint Cyprian ddMaturatae Resurrection's laethunila solemnia, Cypr. de Coea. Deut. cap. 1….Deut 1termeth it a joyful solemnity of expedite and speedy Resurrection; Ignatius eeforeign Ignat. Epist. ad Ephes. Iren. lib. 4. cap. 34., a Medicine which procureth Immortality, and preventeth Death; Irenaeus ffE…st …ih I serile murandum est ex solemnibus, tamen ubi aequiras evidens praser s…ir…iendum est. Lib. 183. ff. de Reg. Jur., the nourishment of our Bodies to Eternal Life, and their preservative from corruption. Now because that Sacrament, which at all times we may receive unto this effect, is then most acceptable and most fruitful, when any special extraordinary occasion, nearly, and presently urging, kindleth our desires towards it, their severity, who cleave unto that alone, which is generally fit to be done, and so make all mens conditions alike, may adde much affliction to divers troubled and grieved mindes, of whose particular estate particular respect being had, according to the p. 270charitable order of the Church wherein we live, there ensueth unto God that glory, which his righteous Saints comforted in their greatest distresses do yield; and unto them which have their reasonable Petitions satisfied, …e same contentment, tranquillity and joy, that others before them, by means of like satisfaction, have reaped, and wherein we all are, or should be desirous, finally, to take our leave of the World, whensoever our own uncertain time of most assured departure shall come. Concerning therefore both Prayers and Sacraments, together with our usual and received Form of administering the same in the Church of England, let thus much suffice.