The Right Administration and Receiving of the Lords Supper, Treatise · Chapter 19
CHAP. XIX. What must be done where Diſcipline cannot be executed for want of Adminiſtrators.
§. 1 HAving ſaid, That the Lords Supper is a barred Ordinance, and yet that the juſt rights of the Communicant ought not to be invaded. I ſhall now proceed before I go further; Two or three Queſtions of moment and importance; The Anſwer to which will both clear the former Doctrine more fully, and alſo anticipate ſuch Objections, as may be raiſed up againſt it.
Queſt. 1. The firſt Queſtion is this, What is to be done in ſuch caſe, wherein the former Doctrine is impracticable, by Reaſon that the Church or particular ſociety, whereof thou art a member, be not in capacity to exerciſe ſuch Diſcipline, for want of ſuch due Adminiſtratours as may bring to execution the aforeſaid order of Debarment from, or Admittance to the Lords Table?
Before I anſwer this great Queſtion, I muſt tell you that I have caUſe to fear leaſt it be ſaid of me, as Cicero ſaid of Cato, His opinion of, and affection to the Commonwealth is excellent good, but he is offenſive, Quia loquitur tanquam in Repub. Platonis, non tanquam in faece Romuli, becaUſe he ſpeaks as if he were in Plato his Commonwealth, not as in the dregs of Romulus: So you may ſay, that I ſpeak as if I was in the Primitive Church, and not in the dregs of corruption, which profaneneſſe and ſuperſtition have brought in upon us; but notwithſtanding the Clock that goes falſe muſt be reduced by the Sunne-dial, and not that by the Clock that erres; We may juſtly complain of, and bewail the evil genius of the times and men, that if they can hear novelties every Lordsday from ſome ambulatory Preachers, and they alſo can vapour up and down with two or three Sermons calculated to ſerve any Meridian, do not either look for, or prize a ſetled condition of Miniſtry and Sacraments in the Church, but rather cry, So would we have it, Let every man do that which is right in his own eyes; and we little think that ſo many breaches and diſtractions are amongſt us, becaUſe we ſeek not the Lord after the due order. It was an old complaint, that the coming in of the world into the Church was the decay of Chriſtianity, while Emperours were Heathen, and perſecutions of the very name Chriſtian, were frequent, the Diſcipline was vigorous, when men came in to Chriſtianity with no other reſolution, than to ſuffer for it, and made account to ſave nothing by it, but their ſouls, the Diſcipline was able to keep them in compaſſe, but when Chriſtian Emperours came in, and ſet the broad gates open to the world, then they throng'd into Chriſtianity for faſhion, intereſt, preferment, as all do now upon cuſtom, example, education, and hence is the decay and corruption of Diſcipline, Atheiſts, Epicures, Libertines, every one under form and colour of Religion, providing immunity and impunity for their own luſts, which having ſaid, and thereby pointed with my finger to the ſore, which I cannot heal, I ſhall anſwer to the Queſtion.
§. 2 1. The ſtrait is great, where there is not a juſt and orderly power to ſeparate or ſever the precious from the vile, to deny their bread to children, or to caſt the childrens bread to dogs, and there will be found a great deal of ſelf-denial neceſſary in this caſe; The affirmative command of giving the Lords bread to his children; and the negative command of not caſting pearls before ſwine, are both to be Obſerved, and the only expedient that I know is, that both Miniſter and people do the duty of their place, without uſurpation of further power, than they have by Gods warrant, and then all will be as well, not as it might, but as it can, as it was in Hezekiah his Paſſeover in the ſecond monethmonth, 2 Chron. 30. Many in the Congregation were not ſanctified, verſ. 17. Many came out of the Tribes of Iſrael, which had not cleanſed themſelves, they did eat the Paſſeover otherwiſe than it was written, verſ. 18. Here you ſee it was not ſo well as it ought, but it was as well as it could at that time, and therefore Hezekiah pray'd, The good Lord pardon every one that prepares his heart to ſeek God, though he be not according to the purification of the Sanctuary, and the Lord healed the people, verſ. 20. And therefore to ſpeak more particularly to the point; I cannot counſel, but bewail the intermiſſion of the Lords Supper in ſuch Churches where there are a number of worthy Communicants, at leaſt viſibly, though there be no power of juridical excluſion of the unworthy. The Helvetian or Switzerland Churches claim to be Churches, and have the notes of Word and Sacraments, though this order of Diſcipline be not ſetled among them, and I am not he that ſhall blot out their name: There is an expreſſe command, Do this, and a very great obligation; There is an excellent benefit of this Ordinance, which if it ſtirre up the thirſt of Gods people to deſire, or rather claim it at the Miniſters hand, I ſee no ground for the refuſal: I know the Sacraments of ordinary Uſe were intermitted in the wilderneſſe, wholly or moſtly, and they were recompenſed with extraordinary, 1 Cor. 10. but that aroſe on another occaſion than this I ſpeak of; for alas, How many Churches in England, or if you will, good Chriſtians in them, ſhall everlaſtingly be deprived of this high Ordinance, and the benefit of it, ſhall lie under the temptation of ſeparation, ſhall loſe this mark of a Church, and ſhall in effect be equally debarred of this Communion with Chriſt, as wicked men are, and that alſo not for any default of theirs, but for their unhappineſs of being planted in a Vineyard that wants a wall or hedge?
§. 3 2. A particular Church having adminiſtration of the Word and Sacraments, is not bound alwayes to want a hedge, pale or door unto the Supper of the Lord, in caſe the Civil Power is not pleaſed to intermeddle or interpoſe in theſe affairs, but are (as I conceive) bound to Uſe all warrantable means to preſerve their ſociety from infection and ſcandal, and the Ordinance from undue invaſion, by giving up themſelves to ſuch inſpection, as God hath entruſted it with, and themſelves have choſen, and by aſſociating themſelves with other Churches of God, that the unity may be preſerved of the body of Chriſt, for the Arch is firm by the mutual ſupport of the ſtones, and their joyning to the top-ſtone; For the Church is a body or ſociety with which God hath depoſited his Ordinances, and given it power to meet and aſſemble themſelves together for performance of them, and it were a wonder that they ſhould not have a power of exerciſing them in a right manner.
I do not arrogate unto the Church any the leaſt power of outward force or coercion, for that belongs to him that bears the Sword, who if he do not give effect to the cenſures of the Church, yet they have their effect by the conſent of the Church it ſelf, Ex Diſciplina confederata, as they ſay, which is that by which he that conſents to be of that body is ſubject to the Laws and Rules of it, and is cut off, if he prove a rotten member. To give light to this point, How ſtood the Diſcipline of Synagogues, from which I am apt to think our Chriſtian Churches took much of their pattern? They had a power to diſcommon their own members, and it ſeems to me that their foreign, or agreement among themſelves was that which gave effect to their cenſures, Joh 9. 22. And what is the government of Colledges, Corporations and petty Courts in Countrey-villages, where the by-Laws and amerciaments and penalties are by agreement, north warting the municipal Laws of the Commonwealth: He that will enjoy the priviledges and freedoms of ſuch a body, muſt be ſubject to the Rules and Laws of that ſociety; and ſo the Chriſtian Churches under Heathen Emperours could do no more but disfranchize their own members from the priviledges of the Church, of which body they had by their own conſent come in to be members, and ſo ſubmitted themſelves to them. The Emperours gave not this power to the Church, but God who gave them his great Charter to be a City and Corporation of his own, did eo ipſo, give them this power, without which they might be a Cyclops den, or chaos, but not a regular Society; And upon this ground (as I conceive) the Apoſtle reproves the Corinthians, 1 Cor. 6. & 1 Cor. 5. for not doing thoſe things to prevent ſcandal, which they were impowred and enabled to have done as a Church of Chriſtians: And if any man had been of ſuch ſtomack or diſpoſition in thoſe times, as not to have cared a ſtraw for thoſe Church-cenſures, ſo long as the Civil power toucht him not in purſe, body, liberty, it was enough to proclaim him fitter for to be a Heathen than a Chriſtian; For it's admirable to conſider, as it is moſt evident, That a Church cenſure, a Suſpenſion from the Communion of the Church wrought more ſorrow, and trouble, and heart-breaking, than the fire and faggot of the perſecution: In concluſion and upon the whole matter, as he ſaid of the Romans, they muſt redire ad caſas, return to their poor ſhepherd cottages again: So I ſay, that in caſe of this neceſſity, when the Civil power contributes not aſſiſtance or furtherance to the Church, ſhe muſt conſider the caſe of the primitive Churches, and what intrinſecally belongs to her to do, as a corporation or body of Gods making, with no other power of ſelf preſervation from ſcandals of members, but purging them out, nor from injuries of forreiners, but ſuffering.
§. 4 3. Every particular member of the Church ought to withdraw or refrain from ſuch converſation with a ſcandalous brother, as may either give occaſion of ſcandal to others, or infection to himſelf. The Apoſtle allows civil commerce or entercourſe with Heathens and Infidels, if we live among them, and the bonds of natural and civil relations or duties muſt not be violated on pretence of Chriſtianity, but an arbitrary, familiar and intimate ſociety or fellowſhip with them that live or act ſcandalouſly, doth but ſoil our ſelves, harden them, offend ſober Chriſtians. It's a caution much inculcate in Scripture, Withdraw from every brother that walks diſorderly, 2 Theſſ. 3. 6. Have no company with them, that they may be aſhamed, verſ. 14. Turn away from ſuch wicked formaliſts as have no power of godlineſſe, and under the form of it are ſo wicked, 2 Tim. 3. 5. With a brother that's ſcandalous, no not to eat, 1 Cor. 5. 9, 12, Them that caUſe diviſions and ſcandals mark, and avoid them, Rom. 16. 17. Theſe, and the like expreſſions ſome Learned men draw into conſequence, to prove that which we know rather the name of, than the nature of the thing, Excommunication: Others underſtood Grot. do Imp. p. 231.by them Nullum actum privato majorem, no act greater than private avoidance of company, which is that I now ſpeak of; For in the primitive times, when the Heathens Obſerved of Chriſtians, how they loved each other, and when the Chriſtians, had in Uſe certain remarkable teſtifications of this love, by their feaſts of love, and holy kiſſe, &c. It was a mark or note of reproof and ſhame to be ſhunned and avoided by the brethren, for ſcandalous ſinne, and it was medicinal to him that was ſo avoided, and in that regard a duty in conſcience and charity to be performed; and I would that all diſtances created amongſt brethren by paſſion and envy were reduced to this, then we ſhould finde, that though we had not power to ſeparate an offendor from the Church, yet the ſeparating of our ſelves from him, would work much good, and be in ſome meaſure an Excommunication; For it is certain, that a great part of the effect thereof lies in the non Communion or withdrawment of the people from him that's ſcandalous; and as certain, that if we flatter and encourage the ſinnes of men by our ſamiliarity and fellowſhip, Excommunication it ſelf would be but a loſt Ordinance, and of no effect; For it is my opinion, That if Excommunication, greater and leſſer, as they are called was in full proportion reduced into practice, yet except the people that are members of the Church did make conſcience of imparting their fellowſhip to ſuch as were cut off, it would be little better then a wooden dagger, and rather ſerve to create paſſion and fury than humility and ſhame in them.
§ 5 4. The Miniſters duty is by Doctrine to declare the ſinne and danger of undue intruſion to the Table of the Lord, which is a miniſterial prohibition of the unworthy, a comminatory ſecluſion, though not juridical, a power of the Keyes; And this is openly denied by none who ſpeak out of conſcience, and not unReaſonable luſts; The Apoſtle in this Chapter takes this courſe in terrible expreſſions, pronouncing and denouncing judgement to the unworthy, other holy and famous Worthies of the Church in their generations, do rather thunder than ſpeak, Better that a milſtone was hang'd about his neck, and he caſt into the ſea, than that a man with an impure conſcience take and eat this morſel, ſaith Cyprian, or the Authour De Caena, and ſo Chryſoſtome pours out himſelf in his Homilies and Sermons on this point with great ſharpneſſe, and accounts this which is done with the voice a ſecluſion or keeping of men back (Hom. 13. ad Hebraeos) and ſo it is and Pag. 467. Homil. 83. in Mat. Hom. 86. ad pop. Antioch. Tract. 62. in Jo. Amb. ad Heb. 10.may juſtly be called, for it is a miniſterial prohibition of the unworthy; Chryſoſtom compares this ſinne with theirs that ſlew Chriſt; Auſtin, ſinne of Judas; Ambroſe, with the ſinne of the Jews; Baſil makes the Queſtion, Lib. 2. de Bapt. cap. 3. Whether it be foreign without danger to come not purged from filthineſſe of fleſh and ſpirit; and anſwers it by the unclean perſons coming to holy things, making that uncleanneſſe foreign, typically to denote moral uncleanneſſe, which I rather note for his ſake that ſlights this Argument. And therefore let all Miniſters be ſtirred up to Uſe this prohibition the more, and the rather when other is wanting, in diſcharge of his duty to God and mens ſouls, which though it be not better liked than the practical ſecluſion, yet men are more patient under it, I hope out of conviction of conſcience, and not becaUſe they may, notwithſtanding this, lie ſtill in the croud without that particular mark, which the actual ſecluſion ſets upon them.
§ 6 5. The Miniſter that diſpenſes the Sacrament by giving it into the hand of the Communicant, may in this caſe with more Reaſon ſuſpend his own act, and withdraw his hand from one that he ſees and knows to be a ſcandalous perſon, as he might do in cafe a Hookers Pref▪Turk, Jew or excommunicate perſon ſhould intrude unto the Table of the Lord, in which caſe, viz. of Excommunication. Calvin ſaith, He would die rather than reach forth his hand to give the Sacrament to ſuch an one. It's true, you will reply, This may be done in the caſe of ſuch as are debarred by the Church, but not in the caſe of a ſcandalous ſinner, not yet ſo judged? For anſwer to which Objection, I ſay, That indeed there are men of great renown for learning and holineſſe, that hold, If a M. Ball. Trial, p. 205.Miniſter know a man unworthy he muſt yet receive him, becaUſe he cannot manifeſt it to the Church. If a mans unworthineſſe be notorious. and yet not ſo judged by them that have authority, he muſt adminiſter the Sacramental Signs to him, not as one worthy or unworthy, but as one as yet undivided from them. And the truth is, the Miniſter alone, ſingly as a Miniſter, hath not by warrant of the Word, the power of Excommunication or Suſpenſion in his hand, as Grotius de imperio, p. 230.is generally holden; nor will I diſpute; but this with holding of his hand from actual giving of the outward Signs, is no act of cenſure, no Suſpenſion of the perſon, no caſting of him out, but as thoſe that allow it ſay, An Act of liberty, as a Phyſicians not giving drink to an hydropick perſon, or the withholding his own Sword from a furious man, for the time of his rage, and (as ſaith the Authors laſt cited) a Miniſter may do this by the ſame right whereby he doth by Doctrine declare ſuch a mans incapacity, or whereby a private Chriſtian withdraws his fellowſhip or ſociety; Nor otherwiſe can Chryſoſtom charge to Miniſters to hinder the unworthy, which he preſſes in his 83. Homil. on Matthew, on pain of being guilty of their bloud, be underſtood; for it muſt be meant of ſuch ſcandalous ſinners known to them, but not ſo judged by the Church, they being kept from acceſſe, or ſight of the holy myſteries in his time by the cenſure of the Church; and I as little doubt of the judgement of many learned men, or of the intention of the Church of England in the Rule given to the Miniſter before the Communion in the caſe of ſome emergent ſcandal at the preſent time; nor do I conceive that any learned man would deny this liberty to a Miniſter, to withhold his hand from ſome mankiller, drunkard, perjured, &c. that hath been convicted before the Civil Authority, though no cenſure of the Church be againſt or upon him: Nor is that charge given to Timothy very far from proving it, Lay hands ſuddenly on no man, Be not partakers of other mens ſins, 1 Tim. 5. 22. If the Rule of Analogy or proportion may be here allowed, and I believe, that had not the profit of the Courts more ſwaid then point of conſcience, this Suſpenſion of act had not been a crime; For the Schoolmen generally allow the Dhrand. part. 4. Diſt. 9 Quaeſt. 5. aliique.Miniſter to deny the Sacrament to any that is in mortal ſin, if it be but notorious by evidence of fact. And ſo much for this point, which I have ſpoken the more unto, becaUſe it is a Queſtion that may often come to hand, even in our times, and the places in which we live, and only with this intention, that I would have the Sacraments on their wheels, and yet ſo that their male adminiſtration bring not epidemick judgements upon us, as the receiving unworthily did on the Church of Corinth.