An Apology for the Discipline of the Ancient Church, Part 3 · Section 6 · Excerpt 3
2. If none but Chriſts faithful friends and followers were admitted to be fed and phyſick'd at his Supper Feaſt
The Reply.
That all who come to be fed and phyſick'd at the Lords Supper, were Chriſts faithful friends and followers, is as much deſired by us, as can be by you; and as much endeavoured by us, as can be by you. Why is it elſe that the Church hath prefixed thoſe ſeveral exhortations before the Communion, in which the negligent are checked and excited to their duty, the preſumptuous, ſcandalous and obſtinate ſinners preſented with their danger and puniſhment if they approach unworthily in their ſinnes, all that come exhorted to judge themſelves, to repent them truly of their ſinnes paſt, and amend their lives; To have a lively and ſtedfaſt faith in Chriſt our Saviour; to be in perfect charity with all men, and above all things to give humble and hearty thanks to God the Father, the Sonne, and Holy Ghoſt, for the redemption of the world, by the death and paſſion of his Sonne, and for the inſtitution and ordination of the holy myſteries? What rules can you give beyond theſe? or what cautions can you preſcribe, that if obſerved, can make men worthy communicants?
All this you will eaſily grant, but of all this you will have a certain knowledge before you admit of any, and that knowledge ſhall be grounded upon their conjunction with your Combinational Church, and the Covenant then entred, not with the Covenant God made with Abraham; So that uncharitably you exclude all thoſe who have right unto the ſeal by the tenour of Gods Covenant, except he have a new acquired right ariſing from your Covenant alſo. Theſe I know you mean by Chriſts faithful friends and followers, and none but theſe your practice ſhews you would have admitted.
That then the miſts may be diſpelled, and the miſtakes rectifyed, that have prevailed too farre about the admiſſion to, and excluſion from the Lords Table, neceſſary it is, that we diſtinguiſh between the right which any man hath to this ſeale, and the uſe that a man may make of his right, and how he may be debarred of it.
1. The right that any man hath to this or any other Ordinance of God, ariſeth out of the Covenant of God made with Abraham and his ſeed,Mr. Humphryes. that is, with the viſible Church; ſo that every one that is admitted a Member of the Church viſible, hath a right to this and all other Ordinances. For it is Memberſhip alone that gives right, ſo that though a perſon be unregenerate, an infant, diſtracted, ignorant, or ſcandalous, if he be a Member of the viſible Church, he hath a right to the Ordinance, the external right being the ſame in one as in the other.
2. Now in the uſe of this right, the difference eſpecially lies betwixt us. We acknowledge that infants and diſtracted perſons may not be admitted to this uſe of the ſeal, the Lords Supper, not for any want of right, as appears invincibly by the other Sacrament, to the uſe of which they are admitted, becauſe capable: But not to this, becauſe of their incapacity natural as in children, accidental as in mad men. For it is required of every one that comes to the Lords Table, that he examine his knowledge, repentance, faith, charity, and be able to diſcern the Lords Body, which becauſe neither infants nor diſtracted perſons can do; therefore we debar them juſtly from the uſe of their right; No otherwiſe then a child though he be heir of all, yet is not to be admitted to the uſe of his inheritance, while he is thought fit to be under a Tutour or Governour.Gal. 4.1, 2.
That which we ſay of infants and ignorants, the ſelf-ſame you would have applyed to the unregenerate, ignorant and ſcandalous, ſo that none of theſe ſhould be admitted to the Sacrament. Firſt, for the unregenerate you have ſet your ſelves a very hard task; for how is it poſſible for you or any man elſe with the judgment of faith to be aſſured that any man is ſo? regeneration lies deeper than the eye of man can diſcern. If it be but upon the judgment of charity, then it is but hope and ſuſpition, and upon that accompt you may admit the ignorant and profane alſo, hoping and charitably preſuming, that they have knowledge and repentance enough; for otherwiſe they would not preſume to preſent themſelves at this Feaſt; want of regeneration is then no ſufficient Barre to exclude a man from the Sacrament.
2. But if irregeneration will not do it, yet ignorance may. But here again you have undertaken another hard task; for I ſhall here ask you, how much knowledge is preciſely requiſite in a Communicant before he be admitted? Saint Paul requires no more but that he diſcern the Lords body; know that it is no common bread, and common wine, but one repreſents Chriſts Body broken, the other his blood ſhed for the redemption of the world; and that he examine himſelf, about which the Church hath ſet him a plain way in the laſt anſwer of the Chatechiſmes; And ſo ſaith the Apoſtle, let him eat. So much knowledge as this I ſee not, but eaſily may be, and I verily believe is in moſt Communicants. And if it were but confuſed before he came, yet it might be there more diſtinctly taught him, by what he there hears, and ſees done. The Sacrament through the Word is a teaching Ordinance;Godw. Ant. lib. 3 cap. 4. Exod. 12.26, 27. the Novices of the Jews were inſtructed in the meaning of the Paſſeover, and ſome myſteries of their Religion, at that very time they came to eat, the Paſhcal Lamb being fore-appointed for a teaching ſigne, as well as a memorial. If any man be found among Chriſtians that are ſo groſſely ignorant, that they know not ſo much as I mentioned, or ſo dull, that they cannot by what is there done be inſtructed; let them for me be reckoned among Idiots, and be excluded with them; but in the mean time I fear me, you will caſt aſide under the title of ignorant, many knowing Chriſtians, becauſe they are not come up to the heighth of your myſteries; which is both raſh and injurious; raſh to prejudge another mans knowledge; and injurious, for that to debarre him the uſe of that ſeal which God hath commanded every one of the viſible Church to take in theſe words. Do this, drink ye all of this.
3. As touching the profane and ſcandalous in the next place, no man can be more unwilling that they ſhould be admitted then my ſelf. But I ſhall not allow every man to be a judge of profaneſſe and ſcandal. True it is, that every ſinner approaching this holy Table in his ſinne and profaneſs eats unworthily, and ruines himſelf. Again, it is true that the Governours of the Church, when they know any man goes on ſcandalouſly and impenitently in any ſinne, ought to inflict the Church cenſures upon him, and withdraw the Sacrament even in charity to his ſoul. In reſpect of the firſt, the Miniſter is to do what lies in him, to diſſwade the prophane man to abſtain, leſt that by coming and eating unworthily he do himſelf a miſchief; and if in prudence he refuſe him, I am not againſt it. In reſpect of the ſecond, the Governours are to do their duty, who alone becauſe the Keyes are in their hands, have power to debarre men from the uſe of their right.
If you ſhall now ask me who are to be admitted to the participation of Chriſts body? and who are to be debarred? I anſwer.
Ad hoc Altare, quod nunc in Eccleſia eſt in terra poſitum, terrenis oculis expoſitum, ad myſteriorum ſignacula celebranda, multi etiam ſcelerati poſſunt accedere. Auguſt. tom. 10. homil. 50. Vide Pelarg. de fruct. panis Euchariſt. pag. 66.69.
1. All that have right by the Covenant, and are viſible Members of Chriſts Body, yea, though they be unregenerate, ignorant, and profane, till ſuch time as they be convicted, and not only de jure, but de facto, excommunicated. My reaſons are,
1. Becauſe the Apoſtle commands the Corinths, 1 Cor. 5. Not to keep company with thoſe Brethren that were Fornicatours, Drunkards, &c. Laying down expreſſely this reaſon of his proceeding; do not we judge thoſe who are within? ſo that this not keeping company is intended no otherwiſe then upon a ſentence or judgment foregoing, paſſed upon the ſcandalous perſon. Afore they might keep company with him, but not after.
2. It ſeems unreaſonable that a puniſhment ſhould be inflicted on a Perſon, before a judgment be paſſed, Qui omnium peſſimi, uſ que dum Eccleſia ſuâ ſententiâ pro canibus & porcis habendos declarav…rit, nolim cum illis ut canibus & porcis agendum. Let…onem, qu… mortem commeruerit, nullus jure de vitâ tollat, uſ que dum judex & reum de… verit, & ſententiam tulerit.
3. Becauſe there are like to follow many ſlippery and dangerous inconveniences upon it. Much heart-burning betwixt the Miniſter and his people, many a private grudge thus revenged, ſelf-love and ſpiritual pride in him that is thus received, a wilfull animoſity and peeviſhneſſe in him who is ſo rejected. Which Beza wiſely fore-ſaw, and thus delivers his judgment;Beza contra Eraſtum. Etiamſi ſuis oculis Miniſter quempiam viderit aliquid agentem, quod coenae excluſionem mereatur, jure tamen nec debeat, nec poſſit niſi vocatum, convictum legitimè deni que ſecundum conſtitutum in Eccleſia ordinem damnatum, à menſa Domini cum authoritate prohibere.
4. Becauſe excluſion from the Sacrament is not to be allowed upon thoſe reaſons which are moſt ſtood upon. 1. Not becauſe the men are ſuppoſed to be unregenerate. 2. Not from the nature of the Ordinance it ſelf as diſtinct from others. 3. Not becauſe you may not give holy things to dogs. 4. Not becauſe there is a pollution feared, which the pure may contract from the profane. All theſe reaſons are very weak, and therefore none upon theſe reaſons to be excluded. I ſhall ſay a little to every one of them.
1. The irregenerate conditon in which the receiver may be conceived to be, is of no validity, as I have formerly proved from the nature of the Covenant made and ſealed to the whole ſeed, ex carne. I ſhall only adde this, that Chriſt who well knew that Judas even at that very time, when he was in full reſolution to betray him, yet admitted him to the Sacrament, and adminiſtred it. And could any man be more carnal and unregenerate? To be unregenerate then is no good reaſon.
2. No nor that great reverence which is to be given to the Sacrament, as if the Sacrament were to be advanced above all other Ordinances and parts of Gods worſhip. For though this be tremendum myſterium; yet the ſame qualities are required to effectual prayer, hearing of the Word as to the Sacrament; and therefore the defect thereof ſhould as well exclude a profane man from thoſe, as from this, which I know you will not ſay, in that you admit theſe to your prayer and Sermon.
3. Much leſſe from that often alledged Text, Give not that which is holy to dogs, Mat. 7.6.nor caſt your pearls before ſwine, &c. For holy things are all thoſe things which are ſubſervient to holy uſes; wholeſome Scripture Counſels, pious Conferences, precious ſayings, advice, actions, &c. as well as Ordinances; theſe no wiſe man will caſt before dogs and ſwine; But what before no dogs and ſwine? i. e. no ignorant and ſcandalous ſinners? No, that cannot be our Saviours intention, becauſe the word, and wholeſome admonition is to be uſed to theſe. But before ſuch dogs and ſwine that the Text deſcribes, theſe pearls are not to be caſt, to wit, ſuch as will crample the holy things under their feet, ſuch which will turn again and rent us, ſuch ſwine, to whom there is no neceſſity that calls upon us to do it. The ſubſtance then of our Saviours counſel is, that in the managing of ſpiritual things we be prudent, and have regard to the perſons to whom we diſpenſe them; that we forbear when we ſhall exaſperate them, and gain but contempt to our own hurt; as 'tis but in vain to give good counſel, or reprove a man when he is in a paſſion; a dogged humour to watch an opportunity doth far better.
Now thoſe whom you ſuppoſe to be dogs and ſwine, are of another nature; though profane and ſcandalous perſons, yet we are ſure they are not contumacious, becauſe they come to us, and deſire the Sacrament at our hands; we are ſure they will not turn again upon us, and rent us for that; ſure we are, they are no ſwine that will trample upon it, neglect, vilipend, deſpiſe or reject it, but ſo far as we can poſſibly conjecture, do reverently receive it. And ſo from this Text we finde no ground why we in prudence, ſhould not adminiſter the Sacrament unto them; nay, we find much in it that may perſwade us unto it. For ſay now we with-hold the Sacrament from them, they in fury, when they hear we reckon them no better than dogs and ſwine, may grow dogged and hoggiſh unto us, turn upon us and rend us, and trample upon the Sacrament as no pearl. Conſider but what effect the Bulls of Pius Quintus had upon the ſtate of Venice; or thoſe thunderbolts of the Pope againſt Henry the eighth, and tell me whether I ſay not true; loth I am to ſay it, but truth compels me; your rigidneſſe and want of charity in regiſtring many good and pious Chriſtians, in the black brutiſh book of dogs and hogs, hath alienated from you more minds than you will eaſily recover.
4. But then after all this, upon the admiſſion of prophane and ſcandalous perſons, there is a pollution to be feared. Whence we are to put in practice ſuch directions as theſe; Purge out the old leaven, put away from your ſelves that wicked perſon; avoid, withdraw from them, keep no company with ſuch, no not to eat. Let him be to thee as an Heathen and a Publican. 1 Cor. 5.7, 13, 9, 11. Matth. 18.All theſe precepts at firſt ſight, ſeem very favourable for an ejection or not admiſſion of profane perſons; but on a ſerious view, it will appear that they are not concluding for what they are brought. For if there be any pollution by this mixt communion, it muſt either adhere to the Sacrament, or Admitters, or Communicants. To the Sacrament it cannot adhere, becauſe that is the ſavour of life unto life to every worthy receiver, notwithſtanding the ſuppoſed pollution in the receiver; for I hope the Sacramental eſſence was not polluted, and conſequently an unholy Ceremony to the reſt of the Apoſtles, though Judas was preſent at it, and received it with them. To the Admitters this pollution cannot adhere, becauſe they do but their duty; for they are bound to maintain every mans right, and further every man in the uſe of his right, ſo long as he is not debarred of it. Now that a moral uncleanneſſe is no bar, is proved before. The rule is, when an action hath evil in its own ſubſtance, it is to be omitted; but when the action of it ſelf is the matter of a precept, and hath evil externally caſt upon it by the Agent that doth it, here the action is not to be omitted, but the Agent reformed. I explain my meaning, and apply the rule thus. This action of Adminiſtration of the Sacrament hath no evil in it in its own nature; had it ſo, it were to be omitted; 'tis a matter of a precept, and muſt therefore be done: Say, that had evil been caſt upon it externally by ſome unworthineſſe of the receiver, yet the action is not to be omitted, but the receiver to be reformed. 3. Neither is this pollution conveyed over to the Communicants; for all uncleanneſſe that is contracted by anothers ſin, is either from counſel, aſſiſtance, defence or imitation; now what worthy Communicant is guilty of any of theſe wayes? Did ever any Miniſter or Communicant encourage or counſel a ſcandalous or profane perſon to come to the Lords Table in his ſin? was he ever any aſſiſtant to him in it? did he defend that it was to be done? nay, the contrary is apparent, as appears in the Liturgy, where the Miniſter exhorts, Therefore if any of you be a blaſphemer of God, a hinderer or ſlanderer of his Word, an Adulterer, or be in malice or envy, or in any other grievous crime, bewail your ſinne, and come not to this holy Table, &c. and in charity he is bound to believe (ſeeing he cannot ſearch the heart) that he, who after this admonition comes, is a true penitent.
And therefore from hence there can ariſe no pollution. 'Tis poſſible indeed evil company may draw to an imitation of ſinne and ſo pollute. But if not ſo, (for I know no good man will therefore be profane, becauſe a profane man is admitted to the Sacrament) the very keeping company with them in theſe ſacred meetings, is far from being a ſin. It is only a clear acknowledgment that they are of the number of the redeemed, whereof yet ſome are damned; 2 Pet. 2.1.then that they joyne with them in the profeſſion of Chriſtianity, which certainly I may do with all Profeſſours; laſtly, a confederating in vow to live a Chriſtian and ſincere life, and that I may lawfully do in the company of them that are not ſincere. And for this practice I conceive we have the Apoſtles example among the Corinthians▪ 1 Cor. 5. 1 Cor. 3.3.of whom there were fornicatours, inceſtuous, carnal perſons; and yet I read of the inceſtuous only excommunicate, with him they might not eat, with the reſt they are not prohibited; from which I conclude that to communicate with ſuch, is not unlawful in a Chriſtian Church.
And to make this point yet more clear; if to communicate with profane perſon be unlawful, becauſe their ſinful company would pollute, it is becauſe the ſin is patent or latent; becauſe it is open and notorious ſay they; but this is a ſtrange thing that in natura peccati, an open ſin ſhould have a ſtronger infection in it, than that which is ſecret; it is as if you ſhould ſay, that plague-ſore will leſſe infect which is hid and kept ſecret, than that which is diſcovered; no no, ſecret or known, is all one: if per ſe the ſinne that is not conſented to, nor imitated, infects another only by the approach; Hypocriſie a hidden ſinne, ſhall as much pollute as any notorious wickedneſſe, and then God be merciful to all Communicants, ſince it is not poſſible but that in the pureſt Church they may approach the Lords Table with hypocrites.
The pollution then which is ſo much feared by admittance of ſcandalous and notorious ſinners to the Lords Table is no intrinſecal pollution, which cannot be, while a mans own conſcience is not defiled. Nor is it a bare pollution by evil example, for ſo the good are not defiled. But a pollution or defilement there is, which is meerly extrinſecal to this buſineſſe, wherewith the whole Church and fellowſhip may be ſaid to be ſtained, diſcredited, diſgraced by ſcandalous and notorious ſinners, which was imputed by Celſus a Heathen to Chriſtian Religion, that it admitted all ſorts, Publicans, ſinners, Harlots. That then ſuch ſpots and blemiſhes be not ſuffered, to the diſparagement and danger of the whole body: Chriſt hath provided us a remedy; he hath left the power of the Keys with the Governours of the Church, that they may exclude from thence all inordinate walkers, and proclaim to all, that Chriſtianity is not a doctrine of ſecurity, licentiouſneſſe and impunity to all profane perſons and impenitents, but of ſtrict, preciſe, and exact purity and holineſſe, and therefore when Chriſts Name is or may be blaſphemed and evil-ſpoken of for ſuch Miſcreants, to recover her own reputation, and the good name of Chriſtian Religion, and to warn and admoniſh others not to incur her diſpleaſure, ſhe ejects them, and debars them, though not from their right, yet from the uſe of their right in the Ordinances.
Which is not done leſt the good ſhould be polluted by their preſence among the profane; as they that toucht the unclean thing were polluted under the Law, which is the common errour of the proud faſtidious Phariſees of all ages, but for thoſe ends I named, the recovery of the Churches honour, and a fair caveat to others. And for the execution of this Diſcipline it is, that all thoſe former alledged places of the Apoſtle tend, purge out the old leaven, &c. In which the Scripture commands excommunication, that is, an excluſion from the Church and ſociety of the faithful in general, therefore from the Sacrament alſo.
If then you ſhall now ask me who are to be excluded at Chriſts Supper Feaſt? I anſwer briefly,
1. None but thoſe whoſe incapacity is either natural, or moral, as children, Idiots, diſtracted perſons.
2. Non… but ſuch who are under the cenſures of the Church, & iuridicè convicted under two or three Witneſſes
3. All other profeſſours of the viſible Church muſt not be de…ered from their right, nor uſe of their right by any ſingle Miniſter, bec…ſe the power of the Keyes was not committed to him, but … the Governours of the Church; yet we require in him ſo much pray, that in prudence, diſcretion, and charity to the ſoul of a ſcandalous and notorious perſon, he withdraw the Sacrament from … for a time, till he give in evidence of his amendment. So that you ſee our labour is to admit to Chriſts Supper Feaſt, ſuch as in the judgment of charity we are bound to take for Chriſts faithful friends and followers, becauſe we finde no Church conviction to the contrary, nor can, till they renounce their profeſſion; we deliver it to none but ſuch whom we are perſwaded may be fed and phyſick'd by it: of which two you may read if you pleaſe, at full in my explanation of the Chatechiſme, à pag. 200. ad pag. 204.
Thus have I conſidered of your whole foreign, which I might well have paſſed over, becauſe you directly impute not theſe corruptions to the Parochial, but inſinuate them only, which is flily to diſprove them. But I was willing to remove out of your way every ſtraw at which you might ſtumble: So careful I have been to reduce you to a right underſtanding in theſe things; and if I may obtain my end, I ſhall think my pains well beſtowed. However I have done what I could, and I leave the ſucceſſe to God. Your Letter calls upon me to follow you, and ſo I am unwillingly drawn; for I finde it thus by you written: