The Kings Censure Upon Rescusants that Refuse the Lords Supper, Sermon 2
THE SECOND SERMON.
IN the ſecond Partition of the Text where I left off, two things were obſerved, Nuptiae, & Paratto, or the qualitie of the Feaſt, a Wedding, and its preparation, it is ready. Of the Firſt, the Wedding, I have ſpoken: now let your attention wait upon the ſecond, The preparation, Obſervation.The Wedding is ready. And that repreſents to us the good will and pleaſure of God towards his people, that he would not have them ſtay out of time for the Ordinances of the Goſpell: He would have the bread of life, the Word of God, ready for them, though they be not ready for it; Ezeck. 2.7Bids the Prophet ſpeak his Word, though the people will not hear. And by his Apoſtle laid that charge on Timothy, and in him, 2 Tim. 4.2.on us all, to preach the Word, and be inſtant in ſeaſon and out of ſeaſon. Volentibus & nolentibus, Whither they will hear or not, he would have it alwaies in a readines, and I think none doubts of that; I need not preſſe it.
The Feaſt now moſt in queſtion, is that of the holy Communion at the Table of the Lord; For which alſo proviſion ought to be made, that all things may be in a readineſs for the Receivers. The Table ſpread, the Wine and Bread ſet on, the Miniſters waiting on their Office; All implyed in that the King ſo often replyed to his ſervants, ſaying, I have prepared my Dinner, the Wedding is ready.
And that not ſo to be taken, that it will ſerve once, or ſeldome to be eaten; but that uſually it be prepared, otherwiſe how can it be ready? The night before Chriſt's Paſſion, two daies before Eaſter, was the firſt inſtitution: Preparation was then made for the Paſſover, and that; the old Sacrament of the Law, and the new one of the Goſpel: But the Apoſtles thought not this ſufficient to ſuſtain them ever, or for the whole yeare after; But they, at or upon the day of Pentecoſt next enſuing, prepare for themſelves again, Acts 2.41 42.and their new Congregation of three thouſand Souls which they had converted; theſe they admitted into Communion with them in their Doctrine and fellowſhip, breaking of bread and praiers. Chriſts ſufferring once is ſufficient for ever, Once he appeared in the end of the World to put away ſin, by the ſacrifice of himſelf. Heb. 9.26.But his Supper, that ſignifieth his ſuftering is often to be iterated. The Sacrifices under the Law were the daly Figures of his Death to the people till he came into the World: So ought this Sacrament to be ſince he ſuffered, till he comes again at the end of the World. 2 Cor. 11, 26.As oft as you eat this Bread, and drink this Cup of the Lord, you ſhew the Lords death till he come. Where foreign as oft implies foreign an often and not a ſeldom receiving.
This did the Apoſtles daily at firſt make ready this Feaſt for their Congregation: Acts 2.12.46.For they continued daily with one accord in the Apoſtles Doctrine, Communion, breaking of Bread, and Prayers; where breaking of bread is not meant of Common, but conſecrated Bread, by the common conſent of Interpreters: Calvin's Reaſon amongſt the reſt, gives good ſatisfaction, St Luke here relates thoſe things (ſaith he) quibus publicus Eccleſiae ſtatus continetur; Acts 2.wherein the publique ſtate of the Church conſiſts. Imo hic quatuor not as exprimit, ex quibus vera & genuina facies Eccleſiae dijudicare queat, Nay here the Evangeliſt fets down Four Markes or Notes whereby the true genuine Face of the Church may be diſcerned, that is, Apoſtolicall Doctrine, Communion among the Members, the breaking of Bread in the Sacrament, and publike praiers in the Church. Hic nobis ad vivum depicta eſt Eccleſiae imago, Here is ſet out to the life the Image of Chriſt's Church. What face of a Church is there then in all Conventicles, and many Congregations, where the eſſential marks of Apoſtolical Doctrine and Sacraments are wanting? Acts 20.7.Theſe two, as they met at often in the weekday as to their daily bread, ſo chiefly on the Lords-day as to their Sundaies meal. Upon the Firſt day of the week (which is the Lords-Day) when the Diſciples met together to break Bread, St. Paul preached unto them. The two principall duties of Religion wherewith a Chriſtian Sabbath is Sanctified, we find they there exerciſed, the miniſtry of the Word, and the adminiſtration of the Sacrament. The primitive Chriſtians after them, in times of perſecution, made their breakfaſt of this bread & wine every morning, & call'd it their Viaticum, their wayfaring f…re, to ſtrengthen the inward man for the long journey in caſe they chanced that day to die and depart this World into another; This Sacrament, ſaith Tertullian, commanded of God to all, Decoron-Militis.we take in antelucanis coetibus, in our meetings before Day, at the hands of none but the Preſident of the Congregation. In Epiſt.And in times of Peace, they made it their Sunday dinner, and took it every Lords-Day. St. Baſill ſaith they communicated in his time foure daies in the week, foreign, on the Lords Day, foreign, on the Wedneſday, foreign, on the Friday and on the Saturday, which was the Jews Sabbath; however before his time he ſaies they received foreign, every Day in the Week.
St. Auguſtine's judgement upon the Caſe of often communicating is worthy to be followed. Quotidie Euchariſtiam accipere nec laudo nec vitupero, to receive the Holy Euchariſt every day, I neither praiſe it nor diſpraiſe it; Omnibus tamen diebus Dominicis communicandum hortor, But I adviſe that there be a Communion every Lords-Day; Qui vero in Natali Domini, in Paſchate & Pentecoſte non communicaverint vix catholici credantur, But they which ſhall not communicate at Eaſter, Pentecoſt, and Chriſtmas, are ſcarce to be counted good Chriſtian Catholickes.
Our Proteſtant Church of England following the ſteps of the Primitive, had formerly a Communion ſervice for every Lords day in the year, and injoyned every Communicant to appear before the Lord at his Table 3 times a year at leaſt, & in moſt great Congregations it was made ready 12 times a year, and ſo held as a monethly Feaſt. Monthly, Weekly, & Daily, in former ages and better times, it was made ready,
And great reaſon is there for the frequent participation, Reaſons.if we conſider hut the Prerogative of this Feaſt, and the Privileges we have by it. Firſt for Prerogative, it is above all Feaſts, Civil, Legal, or Evangelical, that ever were; being all way ſince the firſt inſtitution accounted the higheſt and holieſt part of Divine ſervice in the Church; and had in greateſt Honour and Reverence of all Chriſtians, for that it ſets forth unto us the great Myſtery of our Redemption, lively repreſenting before our eies that great and effectuall Sacrifice, whereof all legal Offerings before were but types and ſhadows, even the ſuffering of our Lord and Saviour Jeſus Chriſt upon the Croſſe for our ſins. The breaking of whoſe Body there, is figured in the breaking of Bread here, and the effuſion of his Blood there, expreſſed in the pouring out of the Wine here, His Death and Paſſion all wholly repreſented in the Sacramental actions: To which to be admitted, though upon our knees we eat it, is greater honour than to ſit at meat with a King or Emperour. The high prerogative of this Feaſt, is one ſpecial motive to ſtirre up the devout ſervants of the great King to prepare it; another is the happy Privileges we have by it.
As firſt, the neereſt Communion with God the King, and his Son Jeſus Chriſt, and the Saints and Angells, that can be here on Earth. Contemplare obſecro, adstat menſa Regia, adeſt Rex ipſe, adſunt Angeli miniſtri, & tu oſcitabundus adſtas. Conſider and behold the Royall Table is before thee, God the King is there preſent with thee, the Angells waiting on him, and thou poor hungry Soul art admitted to eat among them. O cogita quali ſis inſignitus honore, quali menſa fruaris, O do but think then what honour thou hast to be admitted to feaſt at a Table with Jeſus Chriſt.
Secondly, Diet for our dying Souls. My Fleſh is meat indeed, and my Blood is drink indeed (ſaith our Saviour) and he that eateth my Fleſh, Iohn 6.55.and drinketh my Blood, ſhall live for ever; And there is no ſuch ready way to do that, as to eat and drink in this Sacrament, where the outward Elements are not only Figures to preſent, but alſo Inſtruments which the Lord hath ordained to convey the things ſignified, Chriſt and all his benefits,
Thirdly, a renewing the Copy of our Pardon. We daily ſin and had need of a Pardon; and that is here offered to be ſigned and ſealed to our Souls and Conſciences by the Blood of Jeſus Chriſt.
Fourthly, increaſe of Grace. Faith is here ſtrengthened, Hope enlarged, Charity confirmed, Patience relieved, Temperance prooved, Chaſtity corroborated, and all other vertues which they that come to this feaſt contend for, either granted or augmented. Pet. Lomb. l. 4. diſt. 4.Adjutrix Gratia omniſque virtus augetur, & fomes peccati debilitatur. As he ſaid of the other, ſo may … of this, all virtue is increaſed by it, and concupiſence diminiſhed. Briefly, there is peace of Conſcience, freedom from the fear of Death, the bondage of ſin and Sathan, and the pain of condemnation; there is ſtrength againſt temptation, and certain hope and aſſurance of eternal life and ſalvation, purchaſed by Chriſts death and ſuffering here ſignified, and by this Sacrament ſigned and ſealed,
He that duſy prepares himſelf for this Feaſt, communes with his own heart, calls himſelf to account for his by-paſt actions and errors, examines his own ſtate, and reſolves upon amendment of life, ſo that he muſt needs grow in Grace and the knowledge of our Lord Jeſus Chriſt. But where this myſticall marriage Feaſt is not made ready, ſin increaſeth, errour and Hereſie ſpringeth up, Prophaneſs ſpreadeth, Religion withereth, Faith fadeth, Hope fainteth, Charity dyeth, true knowledge of God decayeth, Reformation goes backward, and the danger of Death and Damnation is incurred.
And thus having made known the good pleaſure of the great King to have the Wedding in readineſs for his Gueſts; Application. First to the Miniſters of the feast.I ſhall now for application addreſs my ſelf firſt to the Servants that miniſter, and expoſtulate with them the reaſon of their remiſneſs, or rather refuſall to do that part of their office in making the Feaſt ready; and then after that ſpeak a word or two to the Gueſts, to make themſelves ready for the Feaſt when it is ready for them.
And the ſervants I mean, are not all that miniſter about Holy things, but only thoſe which have polluted the Commemorative Sacrifice of the Lord, ſaying with thoſe prophaning Prieſts, Malac. 1.7. The Table of the Lord is not to be regarded. They had no regard to the ſacrifice, theſe to the ſacrament (both figurative Feaſts of Chriſts death) they cared not what was offerred, theſe care not though nothing be miniſtred at all to the people.
And theſe are they who have ſequeſtred the bodily bread from the Paſtors, the right owners; and ſince they came into their places, have ſequeſtred, at their pleaſure alſo, the bread of Chriſts Body, which is the life of their Souls, from the Pariſhioners which were their charges, and debarred them quite of that right, ſince the Barres that were an offence to ſome were taken away. From henceforth then let them enveigh no more againſt the Prieſts of Rome for abridging the Laity of the Cup, one half of the Feaſt, when we have them in England that do a great deal worſe, and deprive them of all, both Cup and Bread too.
And what's the cauſe we might not know a long time, but as if we were in a confuſion, like thoſe tumultuous Epheſians, Acts 19. The Preſbyterians plea againſt giving the Sacrament anſwered.ſome cryed one thing, and ſome another; and as they knew not the cauſe why they were met together, ſo the people might not know the cauſe why they might not meet together. Pretences we hear of ſome, rather than cauſes, which have more of will than weight in them.
One, is the peoples unworthineſs; but this will not excuſe their willfullneſs in not doing their office. First touching the peoples unworthineſs through ſin and ignorance.The King makes ready his dinner, and ſends out his ſervants to call the Gueſts, though they that were bidden, he ſaies, were not worthy. And they that are unworthy in one reſpect, may be worthy in another, as you ſhall hear hereafter. If we demand wherin lies their unworthineſs now, which they themſelves counted worthy before, they uſually pretend (though ſomwhat prejudicial to their late preaching) the peoples ſin and Ignorance, which will not be rectified by this long abſtinence from the food of their Souls, which would make them grow in Grace and the knowledge of our Lord Jeſus Chriſt; but Ignorance in part, Note.and ſin, whereof men repent, hinder not any of the efficacy of Chriſt's death, nor make them unworthy of that Sacrament.
The Diſciples were ignorant of many things, had many infirmities and ſins, yet Chriſt made ready this Feaſt for them. They were ignorant of Chriſts Kingdome, dreamed of a temporal Kingdom, hoping to atchieve to themſelves great Offices and Honours, and this bred great emulation among them: Ignorant they were of Chriſt's Reſurrection, knew not as yet that Chriſt muſt riſe from the dead, nay I queſtion whether they well underſtood his Paſſion. The Son of man, Iohn 20.9.ſaith he, ſhall be delivered up to the Gentiles, and ſhall be mocked and ſpitefully intreated, and ſpitted on, and they ſhall ſcourg him, and put him to death, and the third day he ſhall riſe again; Luke 18.32, 33.Of which St. Luke ſaies, they underſtood none of theſe things, and the ſaying was hid from their eyes.
Nay among theſe was one worſe than any is or can be among us, Judas the Traitor, a Thief, a Devill. Our Church ſeemed to ſay ſo, that he was there, in the Exhortation before the Communion. Take heed leſt after the taking of that holy Sacrament, the Devill enter not into you as he entered into Judas, and fill you full of all iniquity, and bring you to deſtruction of Body and Soul. St. Auguſtine ſaies it, and that with reaſon for it, Tunc intravit in eum Satanas, quando indigne Corpus Chriſti ſuſcipiens, judicium ſibi manducavit & bibit, Then entered the Devill into Judas, when receiving the Body of the Lord unworthily, he eat and drank his own damnation. And the Evangeliſts include him among the reſt, making no mention of his departing till ſupper was ended. When Even was come, Jeſus ſat down with the twelve, ſaith Matthew, Matth. 26.25 Mark 14.20.of which number Jndas was one, and bade them all drink, not Judas excepted. Mark ſaies, the Betrayer dipped with him in the diſh; But St. Luke makes expreſs mention of his remaining after the Sacrament, For after Jeſus had given the Bread and the Wine, Luke 22.19, 20. it follows in 21. The hand of him that betrayeth me is on the Table.
Surely then they that profeſs Chriſtianity may be admitted to this holy Feaſt, Note.though unworthy by reaſon of ſin and ignorance, yet this may be done without prejudice to the Miniſter or Communicants. 1 Cor. 11.29.The worſt is to themſelves who thereby eat and drink their own damnation. No Communicants are to be debarred unleſs openly ſcandalous and detected, Thats St. Auguſtine's Rule in this caſe. Note.Si Chriſtus ipſe Judam paſſus eſt quem ſciebat furem eſſe, nec eum qui accuſatus non eſt abjecit, hoc exemplo uti oportet, nec eum abjicere, qui publice detectus non eſt, If Chriſt ſuffered Judas whom he knew a Thief and ſhould betray him, and did not refuſe him, becauſe none did accuſe him, this example muſt we make uſe of, and reject none that are not openly detected of ſin, and ſcandalous to the Congregations. Many were faulty among the Corinthians, but none excommunicated but the Inceſtuous, who was ſcandalous. Tripart. hiſt. lib. 9. cap. 30.St Ambroſe would not connive in this caſe at the great Emperour Theodoſius, who by his raſh Edict ſpilt the blood of ſeven thouſand Citizens, the Innocent periſhing together with the guilty, but excluded him (though not in a compulſive but a perſwaſive way) from the Lords Table and Temple for eight Moneths ſpace, till he had with tears waſhed the ſtain of Blood from his Conſcience, and given good teſtimonie of his Repentance. And ſo ought the Governors of the Church indeed to uſe the power of the Keies, and inflict their Cenſure upon blood-ſhedders, Fornicators, and other open ſcandalous livers, to bring them to a ſenſe of their Sins, and repentance of the ſame. But to exclude all, the Godly and religious, as well as the openly vicious and notorious, is an act of as litle mercy and diſcretion to the ſouls of poor Chriſtians, as that of Theodoſius was to the lives and bodies of his Citizens, he cauſed the innocent with the nocent to be put to death, and theſe the worthy with the unworthy to be deprived of the bread of life.
If we had power to raiſe the faithfull Samuels of our Church which are dead and gone, or recall a Councell of the antient fathers, I verily believe that none of them upon theſe grounds would conſent to this long ſuſpenſion of the Sacrament. Ours urged much (ye know) the due and fitting preparation to it, and the frequent participation of it, excluding none but the ignorant and offenſive. But the Antients leſs ſcrupling ſimplicity and ignorance gave it to Children and infants. That they did ſo is not unknown in the time of Cyprian, Innocentius, Auguſtin, and others, and that they did as well in Europe as in Africa and Aſia, That which moved them to it, was the ſaying of our Saviour, 6 Joh. 53. Except ye eat the Fleſh of the Son of man, and drink his Bloud, ye have no life in you, from whence they concluded not onelyonly the ſpirituall, but alſo the ſacramentall eating and drinking neceſſary for Children, and all that would live the life of Grace: Beſides other reaſons they rendred. That Children are capable of the benefits of Chriſts death, and therefore ought partake of the ſignes of it in the Sacrament. That they are members of Chriſt's myſticall body, and therefore not to be abridged of that Communion whereby we are all one body. Nay Chriſt (ſay they) invited them to his bodily preſence, Mark 10.ſaying, Suffer little Children to come unto me and forbid them not, why ſhould they not then be admitted to the ſigne of his body?
And though the modern Divines in all our Churches have changed that cuſtome uppon Conſideration of St. Pauls examination, which he preſcribeth every Communicant, 1 Cor. 11.28. Which Children for want of the uſe of reaſon and diſcretion cannot do, yet that may be anſwered like the Anabaptiſts argument againſt their Baptiſm, when they plead they are uncapable through the want of ſaith and repentance; namely, That ſuch things are required before Sacraments onelyonly in them that have the uſe of reaſon, and are grown up to years of diſcretion, not in Children.
I deny not that Children have all the benefits of Chriſts death in their Baptiſm, which is the proper Sacrament for them: But for my part I ſhould rather follow the practice of the Fathers in their charitable judging Children worthy, than our Presbyters in their uncharitable cenſuring all Men and Women under their charge, unworthy of that ſacred Myſterie Chriſt ordained to be a means to convey his merits, and they at their entrance upon their Miniſtry undertook to diſpenſe to them in that Sacrament.
But this is not all the Peoples unworthineſs, The ſecond pretence, Not to give the Sacrament for want of due Fxamination, anſwered.but another Exception is, they come not to them to Examination; and St. Paul ſaies, Let a Man examine himſelf, and ſo let him eat of that Bread, and drink of that Cup.
Mr. Calvin and his Fellows, whom the Presbyterian Reformadoes follow, perceiving what a Jewel they have loſt of Auricular Confeſſion, which hangs ſtill at the Prieſts ears in the Church of Rome, would fain recover this loſs, and by ſtrict examination before the Communion, unlock the Cabinets of counſels, and skrew themſelves into the ſecrets of their Peoples hearts, the beſt way that can be deviſed to keep them in awe under their new Diſcipline. But to make any imperious ſearch or ſcrutinie into other Mens Conſciences, is not St. Paul's ſenſe, but that every Man ſhould look into his own. He ſaies not, Let the Paſtors examine the Pariſhioners (that indeed was an antient and uſefull way to inſtruct and prepare the younger ſort, and ſuch as were to be catechized) but as ſpeaking to well-grounded Communicants, he ſaies, Let every one examine himſelf, 1 Cor. 11.28.and ſo eat of this Bread, &c.
In the new conſtituted Church of Corinth there were Offendors of many ſorts, and them that had need of purgation as well as we; Some that were ignorant, 1 Cor. 15.34.Some have not the knowledge of God, I ſpeak this to your ſhame; Some that ſaid there was no Reſurrection; 5.1.Fornicators there were, and Contentious perſons, 6.1.that went to Law before Infidels; 1 Cor. 3.3.4.11.21.Carnal perſons, that were makers of Sects and Schiſms, given to envy, ſtrife, and diviſions; and ſome that he taxes for Drunkenneſs, and irreverence at the Lords Table: And for remedy of theſe iniquities and enormities, he preſcribes not an Enquiry to be made by the Presbyters into the Lives and Conſciences of theſe Sinners, but that every one, who beſt knows his own iniquity, ſhould examin his own heart; 11.28.Let every Man examin himſelf, &c.
And that to teach and exhort the People to do, with the manner how, is the duty of them that have the charge of Souls, and to admoniſh them of the danger, if they ſuſpect them unworthy, but not to refuſe to make preparation of the Feaſt for their ſakes; unleſs firſt they come all to them to Catechize and Examination before their Elders.
A thing which moſt of themſelves are loath to do, and turn the point of Examination upon themſelves (which is the hindrance rather, as ſome ſuppoſe) For how can he that hath thruſt himſelf into anothers Place and Poſſeſſion without a rightfull Inveſtiture, put that ſubſequent Interrogatory in the Text to himſelf, Quomodo hùc intraſti? which the King did here to him that came without his Wedding-garment, and ſay to his own Soul, How cameſt thou in hither? This before that be received, which we ſpeak of, is a thing to be thought of, muſt be repented of, and what is wrongfully detained, Auguſtin.muſt be reſtored. Si res aliena reddi poteſt, & non redditur, poenitentia non agitur, ſed fingitur; He that repents before he receives, and reſtores not, if he have it in his power, is no true Penitent, but an Hypocrite, and cannot, without danger of damnation to his Soul, take that holy Sacrament.
But if we had power to examine them as they would others, 3Their chiefeſt reaſon for the cauſe of their Diſcipline, anſwered.and ſearch the depth of their hearts for the cauſe of their ſuſpenſion of the Sacrament all this while from the People, we ſhould find it is for the promoting of their intended Diſcipline. Of which they would beget ſuch a reverend eſteem in the hearts of Men while they delay it, till their Lay Elders be elected, and their Claſſes erected; as if the right Adminiſtration of this Sacrament depended onelyonly on that rigid Government, and all Chriſtians for 1500 years together, and more, were in ſome errour to follow Chriſt's firſt Inſtitution, before Geneva found out this new Invention.
And how falſe a Suppoſition that is, will plainly appear, if we examine all thoſe Texts in the New Teſtament, wherein the Adminiſtration of the Sacrament is recorded, without the leaſt mention of this pretended Diſcipline.
We have the firſt Inſtitution of it by our Saviour, Matth. 26.26, 27. Luk. 22.16, 17. where none will ſay any needfull rite was wanting for the more effectual receiving; and we find the Maſter and his Diſciples there, with a precept to do this in remembrance of him: but no Lay Elders to take the Diſciples into examination. And yet it may be ſuppoſed, ſome there had need to be ſearched, and by the ſtrict rules of their ruling Elders, to be ſecluded for their ignorance (as was before intimated) and their ambition and emulation. This was a pattern for all ſucceeding Adminiſtrations; and yet we find neither expreſſion in the Text, nor collection from the Text, of any Elders doing this office, either of admiſſion of any to, or of ſuſpenſion of any from, that Sacrament. If they have any unwritten Tradition for it, they may produce it, and we will promiſe them, for affinities ſake in Doctrine, to be more inclined to credit it, than thoſe proofs of that nature which our Adverſaries of Rome ſometimes make their refuge, when they are hard put to it in Diſputation.
From the firſt, go along to the ſecond; from the Maſter's firſt Inſtitution, to the Apoſtles his Miniſters firſt Adminiſtration, ſet down Act. 2.42. They continued ſtedfaſtly in the Apoſtles Doctrine, and Fellowſhip, in breaking of Bread, and in Prayer; Where breaking of Bread, by the common conſent of Expoſitors, is not underſtood of Common, but Bread conſecrated. And now the Apoſtles had a full Congregation of 3000 Souls newly converted, ver. 41. in which number there was choyce enough for ſuch Church-Officens, if their Examination and Approbation had been ſo abſolutely neceſſary before the Communion a but we find not a word there to make good their Aſſertion, who ſuſpend the Sacrament for want of a ſetled Elderſhip, to prove and approve of them that are fit to receive it.
No nor in the third place, Act. 20.7. where the firſt day of the week ſeems to be ſet apart for this ſervice of the Sacrament; Ʋpon the firſt day of the week the Diſciples met together to break Bread; which is there mentioned, tanquan… opus diei in die ſuo, as the proper buſineſs of the day, and yet not a tittle that inferrs a cenſure paſſed before by the Elders upon the Receivers. The Evangeliſt tels, how upon that day the Diſciples came together to break Bread, but ſaies nothing of ruling Elders that appoint who ſhall eat it.
And laſtly, if we conſult the faithfull Apoſtle, more copious in 1 Cor. 11.20. than any of the Evangeliſts, in this Myſterie, we find him ſilent in this Office of Elderſhip; for which he had been blame-worthy, undertaking as he doth, ver. 23. to make a true relation of that he had received from the Lord Jeſus Chriſt touching this holy Communion, if he had left out ſo needfull a preparative as that of the Elders: whereon the whole Adminiſtration dependeth.
Nay, I ſhall ſay more; it is apparent from that Epiſtle, that there was then no ſuch order in the Church: For there was an Inceſtuous perſon ſuffered to come into their Aſſemblyes, 1 Cor. 5.4, 5.till St. Paul ſent out his Excommunication againſt him, which they were to put in execution in a full Congregation; 6.1.There were Contentious perſons, that went to Law before Infidels; Sectaries, 1.12.that cryed up their ſeveral Teachers; Idolaters, 8.10.that eat in the Idols Temple; Hereticks, that denied a Fundamental of Faith, 15.the Reſurrection of the Body. And an inſtance there is of ſome overtaken with Drunkenneſs (one of their great exceptions) not that fell through infirmity into that ſin at ſome time before, but even when they came to that reverend Myſterie; 11.21.Some come hungry, and ſome come drunken. Now where were the Lay Elders, whoſe Office it is to keep the Door, and prevent ſuch prophanation? None appear in the Text, no, nor were at all in that time, which makes the Apoſtle take another courſe to redreſs theſe abuſes, and apply the remedy to the Conſcience of every Communicant, 11.28.ſaying, Let every Man examine himſelf before he eat of that Bread, and drink of that Cup. He adviſes not the Miniſters, in this mixture of many unworthy Receivers, to ſuſpend the Sacrament altogether till the Congregation be purged by the aſſiſtance of Elders in a Court of Judicature, but puts the Caſe over to the Court of Conſcience, wherein every Communicant is to cenſure himſelfe, and upon his repentance and purpoſe of amendment take that holy Sacrament. Every word in holy Writ that ſounded but that way, they wreſt to maintain their Covenant; and, if there were any ſuch Warrant, the Pulpits would ring on't to defend their denial of this Sacrament.
But no Text of Scripture is found for Miniſters to deprive their People of this Sacrament for want of Diſcipline, no more than for Parents to withhold Bread from their Children till they have made ready for them a Rod to their minds. But though Scripture they have none, yet Reaſons they have deviſed, ſome to defend their Suppoſition, which when they are removed, there will be no Bar to the Lord's Board, but they muſt come and diſpence this Sacrament as well as we.
And the chiefeſt of their Reaſons I have met with, may be reduced under three heads; for they are, either ex parte Sacramenti, ex parte Miniſtri, vel ex parte Convivarum; They have relation either to the Sacrament, or to the Giver, or to the Receivers. To the Sacrament, leſt that ſhould be prophaned; to the Giver, leſt he ſhould be prejudiced; to the Receivers, which are of two ſorts, worthy and unworthy, leſt the one ſhould be ſcandalized, and the other be condemned. All which miſchief they make account would be prevented, if their Presbyterie were but ſtated. Fair Pretences all.
1. The Preſbyterians Reaſons for ſtating of their Diſcipline before their Adminiſtration of this Sacrament anſwered. 1. In regard. of the Sacrament. In 3. part. Thom. diſp. 17. ſec. 2.The Sacrament it ſelf they ſay will be prophaned by the intruſion of leud Livers among the Receivers. And we will grant their Diſcipline would make a difference in admiſſion, though not alwaies with diſcretion. But if ſome unprepared Perſons, whom we have neither the skill to diſcern, nor power to reſtrain, preſs in among the reſt (a thing that muſt be tolerated, becauſe it cannot be avoyded) the Sacrament for all this is not in it ſelf prophaned, but in them is of none effect, and ſo is ſaid to be prophaned in that reſpect. In receiving the Sacrament, two things are to be conſidered (ſaith Suarez) Ʋnum ex parte Sacramenti, ut verè, integrè, & cum debit is circumſtanti is fiat; aliud ex parte effectus Sacramenti, & conſequenter ex parte diſpoſitionis ſuſcipient is quae ad effectum eſt neceſſaria. One in reſpect of the Sacrament it ſelf, that it be truly, wholly, and with all the rites and circumſtances adminiſtred; another in reſpect of the effect of the Sacrament, and conſequently of the diſpoſition of the Receiver, which to that effect is neceſſary. More plainly, Prophanation is two-fold, Material and Perſonal; Material, when any abuſe is offered to the Elements, or any part of the Ordinance, at the time of Adminiſtration; Perſonal, when the Perſons which communicate are not fitted with pre-requiſite qualifications. The Prophanation then, to ſpeak properly, is not in the Supper, but in the Receiver; and this latter, not we, nor their Elders, can alwaies tell how to prevent.
That Sentence of our Saviour, Nolite dare ſanotum Canibus, Math. 7.6.Give not that which is holy to Dogs, neither caſt your Pearls before Swine. many of them take as a Precept prohibiting this Sacrament to the prophane and ignorant: but they miſtake the ſenſe there intended, which our Saviour underſtood of Admonition or Reproof, as appears by the words foregoing, and the reaſons following (leſt they turn again and tear you) which never happened, never was offered to the Diſpenſers of this Sacrament from the prophaneſt Wretches that ever receiv'd it. And though we ought not to caſt away holy things upon them that regard them not, Yet here is no pretence for them which peremptorily deny the holy Euchariſt to all, becauſe they ſuppoſe ſome ſuch are in their Congregations. Math. 13.45.46.The Goſpel is an holy thing, a Pearl in the Parable, and muſt not we caſt that among ſuch as they count Dogs and Swine? beaſtly livers that regard it not? Surely the Apoſtles were not ſo ſcrupulous; they preached Chriſt crucified, 1 Cor. 1.23though to the Jews a ſtumbling-block, and to the Gentiles fooliſhneſs. If we ſhould ſtand upon theſe tearms, and not preach the Goſpel, becauſe holy, till we come into a Congregation wholly ſanctified and pure, we muſt preach no more on Earth to convert and win Souls to Heaven.
But enough to this firſt Reaſon, The ſecond Reaſon anſwered.which reſpects the purity of the Sacrament. The ſecond is for the ſafety of the Miniſter that gives it, That he be not guilty of the unworthy Receivers ſin, nor acceſſary to their damnation, they muſt firſt eſtabliſh their Diſcipline.
And the Miniſters might have thought themſelves beholding to them for the care they pretend of their Souls ſafety in giving the Sacrament, if they had not ſhewed ſo little pity on their Souls, in preſſing them againſt Conſcience to take their Covenant. But they need not thank them for this favour; for the damnation that is indangered (St. Paul ſaies) is not to the Giver, but to the Receiver; 1 Cor. 11.29.He that eateth and drinketh unworthily, eateth and drinketh foreign, judgement or damnation to himſelf, not to the Miniſter.
Nor is the ſin his that gives it to him that unworthily takes it: He does but his duty which Chriſt commanded; Luk. 22.19and that is not ſin in him, but in the Receiver which does not his duty in due preparation. Now if others ſinning follow accidentally through their own default upon the performing of any duty which Chriſts commands me, I am not in fault, nor any waies acceſſary to their ſin.
If it be replyed; A Miniſter that gives this Supper to an unworthy Receiver, cooperates to his taking it; for how can a Man cooperate more to the taking of a thing, than by giving it? Then we ſay he cooperates in the action, but not to the obliquity of the action. Nor is his giving a cauſe of his unworthineſs in receiving, but of his receiving onelyonly; which is the determination of the Schoolman upon that Queſtion; In 3. part. Tho. diſp. 18. ſec. 2.It may ſo fall out (ſaith Suarez) that a Miniſter cannot deny the Sacrament to an unworthy Communicant, for fear of giving offence; Et tunc quamvis ille det, non cooperatur iniquae receptioni, ut iniqua eſt, ſed ſolum ut receptio Sacramenti eſt; He hath no hand by his giving, in the Peoples receiving as it is ſinfull, but as it is a reception onelyonly of the Sacrament. And again, Diſp. 67. ſec. 4.Actio dandi non eſt mala ex parte dantis, & intentio bona, quamvis ex parte recipientis receptio ſit mala; The Miniſters action of giving is good, as is his intention, although the Receivers be naught in his unſanctified reception. His ſin then that receiveth, cannot be imputed to the Miniſter that giveth, ſo long as his unworthineſs in receiving doth not depend upon his Miniſterial action of giving. There is then no cooperation of ſin in the Miniſter, but only a permiſſion; of which, when he hath done what he can for prevention, he is clear from the Blood of their Souls which eat and drink Damnation to themſelves. So that for this cauſe of the Miniſters there is no ſuch abſolute neceſſity of a total forbearance of the holy Ordinance, for want of Elders to exclude unprepared Receivers.
No, Nor 3ly. for the cauſe of Communicants, leſt ſome ignorant, or unprepared, ſhould participate to the offence of others, and the prejudice of their own Souls. Indeed it were good if all ſuch could be diſcerned and debarred. But where there is no power to do that, the Miniſter muſt not neglect his duty to do this which Chriſt commandeth, for want of that Diſcipline. Luk. 22.19.And yet, if that they ſo much ſtand upon, were ſtated, Hypocrites would communicate among true Believers. Chriſt's Fold here on Earth conſiſts of Goats and Sheep, his Barn contains Wheat and Chaff, which will not be ſevered till the winnowing, and ſeparating the Goats from the Sheep at the Day of Judgement; the Bad will be mingled with the Good, the Reprobate with the Elect, when they have done all they can. And can the Diſpenſers of the Sacrament then argue from hence a neceſſity of a continual ſuſpenſion of the Sacrament? Note.No ſure; a total omiſſion of a Duty by Chriſt commanded, cannot be warranted by the contingency of an Offence that may cauſleſly be apprehended. 1 Cor. 8.13.St. Paul ſaies indeed, he would not cat while the World ſtandeth, rather than offend his Brother: but he meant it not of an Offence cauſleſly taken, but of giving him the occaſion of ſinning. But if any will take offence if I feed my Body with Nutriment, or my Soul with Sacrament, I may not for this ſtarve either, that I be not acceſſary to my own death and famiſhment.
Nor may the Paſtor forbear to feed his Flock and ſtarve the Souls under his charge, for ſome of their ſakes that ſhould not eat. The good Steward doth not contrary to his Lords will, deny the houſhold their proviſion, for fear ſom undeſerving ſervants ſhould have amongſt the reſt their portion. Nor did the Jewiſh ſhephards ſtarve their ſheep for fear the goats ſhould commune in their paſture. In point of Charity it were better to give alms to ten Counterfeits, than to ſuffer one member of Chriſt to periſh for want of food and rayment, and in execution of our. Miniſtery we were better ſuffer ſome hypocrites to eat at Chriſts ſupper, than for their ſakes ſtarve the ſouls of our flocks al-together.
A Miniſter ought to have a care what he can, that the profain and ignorant eat not of this Sacrament to their ſouls prejudice, but he can do no more than admoniſh them of the danger and inſtruct them in the duty of preparation. He muſt exclude none of himſelf, Matth. 18.17. 1 Cor. 5. 2 Cor. 2, 6.he hath no ſuch abſolute power; That belongs to a court of Judicature, by the rule of Chriſt and his Apoſtles, and the pattern of the Primitive Church. So that though a perſon be known to be culpable to the Miniſter, or openly detected of a crime to the Congregation, he is not to be excluded by the Miniſter alone, but muſt firſt be ſentenced by the judges Eccleſiaſticall: who ought proceed no otherwiſe againſt him, but ſecundum allegata & probata: and not cenſure him but upon good proof of others, or his own confeſſion. Auguſt. l. 4 de medi. pen. Aquin. p. 3. Queſt. 80.Nos à Communione quempiam prohibere non poſſumus niſi ſponte confeſſum (ſay Auguſtin and Aquin. both) aut in aliquo judicio Eccleſiaſtico vel ſaeculari convictam. We can prohibit none the Communion unleſs upon his own confeſſion, or elſe in open Court uppon manifeſt conviction.
If the profain and ignorant then, preſs into the Lords preſence at this feaſt it is at their own perrill, ſee they to it, Oeat. 6.we muſt not diſobey our Maſters Command. Do this in remembrance of me; Luk. 22.19.Nor ſtarve the ſouls of our flock to keep them back, that by their own default and folly turn the bread of life into their own bane. Chriſt did it not to the reſt of the Diſciples for Judas his ſake, who after he had eaten fell preſently into deſtruction of body and ſoul. If there come in a man to this marriage feaſt without his wedding garment. They are not the ſervants that wait, but the King himſelf that watches over all; that takes an order with him for his rudeneſs, he checks him and condemns him for it to infernall impriſonment. Take him away (ſayes he) bind him hand and foot and caſt him into utter darkneſs.Matth. 22.13.
And ſo neither on the Sacraments part, nor yet the Givers nor the Receivers can any juſt plea be taken for this long ſtay and ſuſpenſion the presbyters make of the Euchariſt for want of Elders to order their Communicants.
A Government which I believe they may wait for long enough and never ſee it, now ſet up on our Engliſh ſoyl. Note.It is worth the Obſervation how the foundation of this new Church-frame hath been thrice layd on Engliſh ground. Firſt in Queen Elizabeths raign when this Diſciplin was ſuffered to take ſome footing. In the beginning of King Jameſes, and now in the latter end of King Charls, when there was a power ſufficient to rear it and uphold it, but all with as little Succeſs in this Iland, as had that building of the temple at Jeruſalem, which the Jews ſo often attempted to rear a third time, upon the ground, where it formerly ſtood, at the Inſtigation of apoſtate Julian, who would have it done in oppoſition to thoſe words of our Saviour. Just Mart. 2 Apo. adveſ. Julian.That ſaid, one ſtone ſhould not be left there upon another that ſhould not be caſt down: For theſe men by the tempeſts of troubles and Wars in our times have been ſcattered and their work caſt down, as the Jews and their work was then by thunder and lightning and tempeſts from Heaven.
'Tis never like now to be eſtabliſhed in this State. 'Tis too ſtrict to ſtand with our looſneſs and liberty, too ſharp a bridle to curb in all ſorts of Sectaries, that would have the reigns of Religion laid in their necks, to run if they pleaſe to the Devill. I would to God theſe reverend Presbyters would ſeriouſly think of theſe things, and ſtand no longer, now they are paſt all hopes in the expectation of that, while they ſuffer the ſouls under their charge to pine for want of this. Chriſt ſaid, Luk. 22.19.Hoc agite, do this in remembrance of me, but never bid them ſtay for that, till that be eſtabliſhed.
We may all without that Diſcipline ſupply our places, diſcharge our conſciences, do God good ſervice, and ſave ſouls if we feed the flock of Chriſt whereof the holy Ghoſt hath made us Overſeers; but if we ſuffer them to ſtarve for want of this bread of life, what account ſhall we Stewards of the houſhold of God give? Or what anſwer ſhall we make to our Maſter at the laſt day, that for neglecting to feed the hungry and give drink to the thirſty will denounce the ſentence of Condemnation.
Our dear Saviour recommended this care with which I conclude, Matth. 25.at this time and gave it the laſt thing in charge before he left the world; when he ſo conjured Peter, and in him every one of us Paſtors, by his love to feed his flock thrice iterating it for a ſureneſs. Simon ſon of Jonah loveſt thou me? Yea Lord, ſayes he, thou knoweſt that I love thee, Joh. 21.15.16.1.paſce agnos meos, then feed my lambs. Again Chriſt ſayes, Simon loveſt thou me? Yea Lord, fayes Peter, thou knoweſt that I love thee. Then Paſce oves meas, feed my ſheep: Chriſt ſaid to him the third time, Simon loveſt thou me? Yea Lord, ſayes Peter, thou knoweſt all things, thou knoweſt that I love thee, then, ſayes he, feed my ſheep. Nothing but feed, feed, feed, three times over; feed my lambs, feed my ſheep, feed my flock, and that for the love of him. And now ſhall the Apoſtles Succeſſors under a pretence of Reformation, teach onelyonly and not feed? Underſtand all theſe paſce's of feeding (Ore) with the Doctrin of the mouth, none of them (opere) with the example of the works, or if that None re Sacramenti with the Sacrament of Chriſts body and blood which is the onelyonly proper feeding indeed.
Such Paſtors are Miniſters of Gods word onelyonly and not of the Sacrament at leaſt not of the ſupper of the Lord. They have forgotten one part of their function theſe twelve years together whereby they ſtarve the ſouls, they have taken in Charge. The Lord amend it, that it be not laid to their charge in the day of judgment.