Fides Catholica, or, The doctrine of the Catholick Church in eighteen grand ordinances referring to the Word, sacraments and prayer, in purity, number and nature, catholically maintained, and publickly taught against hereticks of all sorts : with the solutions of many proper and profitable questions sutable to to [sic] the nature of each ordinance treated of / by Wil. Annand ...

SECT. VII. Questions Resolved.

• Quest. 1. WHether the Communion ought often to be reser∣ved, or how often?
• Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the lay••y?
• Quest. 3. Whether kneeling be a gesture, lawful to be used at the Communion?
• Quest. 4. Whether it be ••••pedi•••••• to keep pr••fixed times for Ad∣ministration

• of the Communion, and if offerings be lawful?
• Quest. 5. Whether it be a sin to receive the Communion in a mix∣ed C••••gregation, or if private Examination be necessary?

Quest. 1. Whether the Communion ought often to be received or how often?

That this Sacrament is often to be received, is above proved; yet by way of supplement we say here that this Ordinance is often to be received.

• 1. From its dignity. It is above all other feasts Legal or Evan∣gelical; the feasts under the Law were exactly kept by reason of Gods command, though they were but types of this, and more bur∣thensome and grievous; ought not we therefore to observe it upon Christs injunction, since it is so easie, comfortable, and re∣freshing?
• 2. From the time of its institution, which was the night where∣in he was betrayed, just as he was going to the Cr••ss, a little before his death, as soon as he had put an end to the Jewish Paschal; to teach us.
  • 1. To remember it with the more zeal: the words of a dying friend are much esteemed: and should the words of our dying Sa∣viour be neglected?
  • 2. To perform it with the greater love. This Sacrament is the l••st pledge of love wherein he hath given us all that is dear to any; his very flesh and blood to strengthen and comfort us; and ought it not to be esteemed, and oftner like a love token be seen of us? which leads us to the second part of the Question, how often this Sacrament must be taken.

For this there can be no positive rule, yet from the nature of the Ordinance we may affirm, that it is often to be taken.

• 1. As often as men renew their repentance. Repentance is a hearty sorrowing for sin, that it may be forgiven; and this being an Ordinance for Remission of sin, it is proper to take the one: as often as the other is done.
• 2. As often as Gods spirit shall prompt one to it; when the

• spirit is dealing with us, touching the performance of any duty, it is dangerous to let the motion go without obedience; follow the spirit in this also; it may lead thee as it did Simeon, Luke 2.27. to the table and shew thee the Lord Christ.
• 3. As often as providence shall put a fair opportunity in thy hand. When the Gospel Minister invites in Gods name his peo∣ple to Gods table, if thou be wise, let not thy seat be empty.

This case alwayes holds not in great Parishes where possibly the Communion may be celebrated every Sabbath or every moneth. In such places let the other two rules take place.

Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the people?

The Church of Rome, in her celebration of this Ordinance, is pleased to keep the cup from being tasted by the people. And when the Bohemians pleaded for the Communion of both kinds, before the Councel of Basil, that Councel sent Ambassadors to debate the matter in the City and University of Prague; the Am∣bassadors gave the Bohemians the reasons why the Church of Rome did not give the Communion in both kinds unto the people: and that the reader may see how reasonable they are, we shall present them before him.

• 1. To avoid errour, that the people might not think part of Chr••st body to be in the bread, and part to be in the cup.
• 2. To avoid irreverence: for the wine might through heedles∣ness both of the giver and the receiver, be spilled and might fall to the ground.
• 3. To avoid inconvenience: for the wine in the cup might not be sufficient to serve all the Communicants, so that either there must be a new consecration or wine given not consecrated.

  To these reasons given by these Ambassadors, we may add others given by R••mish Doctors.

• 4. The consecrated wine might sour and turn to vineger; this in the Authors judgement might be prevented by drinking of it up.
• ...

• 5. In some countries wine is hard to be got; whether wine be hard or not to be got in Arabia deserta, is uncertain; sure it is not in France Spain and Italy.
• 6. Lay-people should then touch the cup; what great and hai∣nous sin were ••h••s if they did?
• 7. Some palsie hand might shake and spill the wine. The Priest might give it him with the more care.
• 8. Then the People and the Priest should be alike in dignity. In this case they are both guilty of sin, and stand both in need of the same redemption.
• 9. Equ' donati non sunt inspiciendi dentes.

  A given horse ought not to be looked into the mouth; that is, it was Christs free gift to give us that Sacrament, and therefore the people are not to grumble if they have not the cup; By the same reason they might take from them the bread also, and by the sam•• the people are to have the cup. For if the Sacrament be a free gift, none ought to diminish that present; if a horse be given to one young, sprightly and lusty, and the servant present one old and decayed, it may be looked in the mouth.

• 10. Some men have long beards, and the wine might stick thereon; surely those men might wipe their beards dry again.
• 11 Some sick person would be distempered if they drank wine; they might drink the less.
• 12. Because the blood of Christ is really received in the bread, that is by trans••bstantion, that is as soon as the Priest says hee est corpus moum, this is my body, to himself; no body hearing, and speaking true Latine for, corpus mea, or mins, or mea, would spoil all, and also if the priest intend a Sacrament: for otherwise its none: when all these things meet together, the waf••r is turned to the very real natural flesh of Christ; and is no longer a wafer: which being granted, the wine they hold nor necessary.

This doctrine of transubstantiation, puts the most subtil to their shifts, what to think if a Worm or a Mouse should chance to eat some of the Wafer: some conceit that Christ altogether le••ves the Wafer, others think he doth not: but the Mouse eats the flesh of Christ; Lo••••a•••• that is the great Doctor of all, and undertakes to reach all, professeth he know•• ••ot what the Mouse eats: Deus

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novit; but how ever it be, he must do penance forty days that suffer∣ed this to be done; and if the poor Mouse can be found, she must be burned and buried under the altar; others more tender will have her ripped; and if the Wafer can be found, to be carefully preser∣ved until it consume of it self? but if the Priest will eat it, it is a high piece of service, specially if he be fasting.

One of the Kings of France (which to this day receive the Communion under both kinds) asking his clergy, why others might not receive so as well as he, had this Answer, that Kings were anointed as well as Priests, and therefore he might have the cup as well as they; for that Text bibite ex hoc emnes, Math. 26.27. was only spoken to the Apostles as Apostles, not as believers, and therefore priests may ha••e the cup but not the people, is their doctrine.

When these reasons are weighed, and the Commandement of Christ examined, the parts of the institution well studied, it may be said to the Church of Rome, for all her reasons (which are altoge∣ther void of reason) that she hath made void the Commandements of God through her tradition.

For this Rome is condemned of the Reformed Churches, of Helvet. Art. 21. of Basil. Art. 6. of Bohe. Art. 13. of France Art. 36. of Bl••g. Art. 35. of Ausp. Art. 2. of S••••. Art. 14. of Wirt. Art. 19. of Irel. Art. 97. of Scot. Art. 22. of Eng. Art. 30. the Articles it¦self is.

Art. 30. Of the Church ofEngland.

THe cup of the Lord is not to be denied to the lay-people; for both the parts of the Lords Sacrament, by Christs Ordinance and Comman∣dement ought to be Ministred to all Christian men alike.

Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion?

Before we positively Answer this Question, we shall premise,

• 1. There is no gesture in Scripture enjoyned;* 1.1 we find our Saviour instituting it with bread and wine: we find the Saints often using it with great eagerness; and Saint Paul perswading to a holy doing of it with great earnestness; but in what gesture it should be taken, they all remain in silence.
• 2. That our Saviour sat nor. All the Evangelists that mention our Saviours sitting, do it by a word that signifies lying, the com∣mon gesture of the Iews both at that time and long before. It would be an odd ••ight with us to see 6, or 7. beds cast down and the Communicants lie upon them, one leaning upon anothers breast as Iohn did on Jesus, Iohn 13.23. which gesture was ordinary a∣mong the Iews, Ezek. 23.41. and Amos 2.8. for which cause they plucked of their shoes,* 1.2 and washed their feet before they did eat.

  But how came our Saviour to sit or lie, since in the institution of the Passeover he ought to have stood, and the Iews also, Exod. 12. How or when this alteration was made, or whether made by Ezra or no, we have no certainty; yet in regard that standing is not en∣joyned in the repetition of the Law, the Church altered standing into lieing; signifying their rest obtained, which was used also by our Saviour.

• 3. What gesture soever he used, binds not without his precept: and for this we have none we conclude then kneeling to be law∣ful. For,
  • 1. It is a decent gesture; where there is no particular act requi∣red in Scripture, it is most lawful for us to betake our selves to general precepts. In the case in hand, being there is no gesture re∣quired, our Saviours sitting binding us no more then his receiving in an upper chamber, or after Supper doth, we may betake our¦selves to that general, 1 Cor. 14.40. and kneel accordingly.
  • 2. It is an humble gesture. The ancients worshipped God often by prostration, signifying how unworthy they were to stand in his presence who was the God of the whole Earth; that is now out of

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  • use: yet the signification of the same excellently held up by ge∣nuflexion: by bowing we signifie our apprehension of his great and infinite Majesty.
  • 3. It is a sitting gesture. This Sacrament is given by the Church with a charge to pray: and if the Communicant have a conscience, he will pray: now let the Scripture be searched, the Saints practice be inquired after; and what gesture is fitter for prayer then kneel∣ing?

    It is true that usually we sit when we pray at meat; yet to reason from a prayer in private business, to one that is annexed to Gods solemn worship, will not in all things hold: and if it should, we are not pleading the necessity of kneeling, but its lawfulness.

  • 4. It is of all gestures the most suitable: to behold a sinner where God is, and he in Christ, where Christ is, and he by the spirit sealing to a poor soul, and holding forth a pardon, what is more agreeable to the nature of the thing, then the sinner to re∣ceive that pardon upon his knees?

If it here be said that sitting signifies familiarity with God: we can easily Answer, that many are more bold with God then welcome: and this familiarity is a figure of their own election: the true Christian had rather shew his humility. And when they have searched, they will find that in Gods house sitting is not very often used in the time of prayer, with which that Ordinance is to be re∣ceived.

The Church of Rome useth it also, though Originally she never begot it, it being a gesture almost as old (if not altogether) as Chri∣stianity: yet we must dispise it no more then throw away a Com∣munion cloth, which is decent and harmless, though the Papist have it: and even so is this though at Rome it be practised.

These things considered, let iniquity stop her mouth, and bring no rayling accusation against the piety & dignity of the Church of England, for ordaining her members to kneel at that Ordinance, that gesture being by law established.* 1.3

No Minister, when he celebrateth the Communi∣on, shall willingly Administer the same to any but such as kneel under pain of suspension, nor

under the like pain to any that refuse to be present at publick prayers, &c.

Quest. 4. Whether it be expedient to keep pre¦fixed times for Administration of the Commu¦nion, and if offerings be lawfull.

When the Church appoints this Sacrament to be received at such a day of the moneth, or at such a time of the year, it is not be∣cause those times or dayes are more holy then others, but for other reasons: the Communion in it self being often to be taken, the Church may prefix a time, as the first day of every moneth, and it is expedient that it be so.

• 1. For Orders sake, to keep decency and to prevent confusion; it is and may be ordained that the Communion be thrice in the year received, and Easter to be one of the times, which tends to the Churches Order as much as families dineing together at or about noon, an ancient and old practice, Gen. 43.16.
• 2. For travellers sake; when men are upon ••heir lawful occa∣sions distanant from home, and knowing a time before them, wherein the Communion will be delivered in all places, his de∣votion may stir him up to preparation, and that to a conscionable conversation; which could not be done if it were left to the plea∣sure of every Minister; for so thousands might go long without receiving that holy thing, whose zeal and piety might carry them forth to a reverent and frequent breaking of that bread, and drinking of that cup.
• 3. For the ignorants sake. The Minister may be more suddain in his warnings then some peoples preparation will permit, and again more slow then their zeal will allow; which inconve∣nience is preventented by a prefixed time, in regard of which the ignorant may be before hand prepareing, and at the time be fully prepared.
• 4. For the Churches sake. Subjects will keep the days of their Princes inauguration, and people the times wherein they obtained some notable victory or great deliverance: the Iew will keep in memory the days of Purim: may not the Church in memorial of

• her Saviours resurrection from the dead, as at Easter, appoint her Members to partake of that Ordinance, without being railed at?

  If it be said she hath no Commindement from the Lord for so doing; let them know, she hath no Commandement from the Lord against it in time: and the thing commanded is the very mind of the Lord in nature; moreover she doth not do it through neces∣sity, but for decency.

• 5. For the Lords sake; we may see by woful experience that since these prefixed times were not thought suitable, there hath in most places been no time wherein this Sacrament was thought seaso∣nable. Our Saviour joyned to it a Remember, yet of all Ordinances it was most forgot by Ministers in their Pulpits, and by people in closets.

It was very observable, that in the most populous places and Parishes, the drunkards complained most of the want of this Or∣dinance. I always took it to be of God; good ministers said no∣thing, nor good people, (that is such as were so accounted) God would have it spoke on, and therefore opened the mouths of these Asses to reprove the madness of these Prophets; hoping for bet∣ter things, we leave them, to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion.

These are both ancient and laudable, and a high part of Gods service and worship, whom we are bound to honour with our sub∣stance, commanded in the Law, Ex. 25.2. confirmed by our Sa∣vior, Math. 5.23. And all the precepts of that Sermon must be kept under the Gospel, Math. 5.19. and the wise men shewed their respect to Christ by their offerings.

Though they be acceptable at any time, for they were free-will offerings, yet at some time they have been more necessary. As,

• 1. When the Church was in want, when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted, Ex. 35.4.
• 2. When we have received some signal and eminent blessing from God, Psal. 76.11.
• 3. When holy and solemn Festivals are to be kept; when the three high feasts of the Lord were to be performed, of which the

• Paschal or Easter was one, None must appear before him empty-handed Deut. 16.16. but must bring gifts or offerings, partly for the Sacrificia, and partly for provision for the Levites; from which rule the Churches of Christ of old came not to the Sacra∣ment of the Supper empty-handed, but brought an offering to the Lords servant, filling or putting into his hand a temporal blessing who had filled their hand with spiritual food.

Quest. 5. Whether it be a sin to receive the Communion in a mixed congregation; and if private examination be necessary?

By a mixed congregation the age makes us to understand

• 1. A congregation wherein any Communicant is not of the same judgement, principle or opinion, though in things circum∣stantial.
• 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes, though it be repented.
• 3. A congregation wherein there be drunkards or sweaters, though adhearing professedly to the doctrine of the Gospel.

Unto which we will add this also, though he was never repro∣ved nor admonished by us.

The Question is then, whether a man that hath prepared him∣self, by sound, hearty, real, and holy examination for that Ordi∣nance, may altogether forbear it; and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet. It is answered in the negative, he ought not to forbeat up∣on any such pretence. For,

• 1. That Ordinance is not arbitrary. It is not left to our own will and discretion, that we may, or may not as we will; we ought to do our duty, and prepare our selves to be worthy receivers; if another neglect his, and yet receive, let him look to it, the Lord is at hand.
• 2. We might neglect other Ordinances as well as that; we might refuse to read the Scriptures, to pray, to hear upon the same reason; and indeed this doctrine as it hath kept some from the Chancel that is, from receiving it hath kept others from the Church that is from hearing, and this again hath kept some from the Scri∣pture,

• resolving to keep company with none but such as are al∣together without sin and therefore the light within is their rule.
• 3. God requires no such condition; he craves faith, repeat∣ance, and new obedience on my part, but not that my companion should have the same, or then I to be refused, and my offering not to be accepted; one Christian shall never be bound hand and foot, and cast into utter darkness, because another of the company wants the wedding garment.
• 4. It is plainly against that Text, 1 Cor. 11.29. he that ea••eth and drinketh unworthily,* 1.4 eateth and drinketh damnation or judge∣ment to HIMSELF: therefore not at all to another; he that prepares himself aright, need not fear what the unworthiness of others can do against him.
• 5. It would clearly take away this Sacrament out of the Church; who would prepare himself to come, if he should be cursed by ano••hers unworthiness, or approach that table though full of faith with boldness, except he knew that every heart at the table were as holy as his own? and others that were as full of faith as he, might hang down the head, least his unworthiness procure unto them a judgement, and so the devotion even of the devout, should re∣ceive a bar; ••nd be shut from all comfortable actings and holy duties.

This is not spoken to countenance prophaness, but to inform the weak and tender conscience, there being Laws in the Church to d••b••rth; scandalous from that table and also th•• ignorant, which may and ought to be put in execution, by the Church Officer, after his admonishing the one, and instructing the other; for to exclude either of these without tryal (save in case of necessity) is arrogant, and rash, and without Authority; but upon certain knowledge to deba•• such, is both religiously and lawfully done.

No Minister shall in any wise admit to the receive∣ing of the Holy Communion,* 1.5 any of his cure or flock, which be openly known to live in sin notorious without repen••ance; nor any who have maliciously and openly contended with

their neighbours, until they shall be reconci∣led, &c.

The scandalous are found out by the ear, and secluded by Law; the ignorant cannot be found but by discourse, conference or ex∣amination, which leads in the second part of the Question, Whe∣ther private examination be necessary?

There is a twofold examination in reference to the Sacrament of the Supper.

• 1. In respect of God, 1 Cor. 11.28. men are bound, and it is necessary for them to examine themselves.
• 2. In respect of the Church, that the ignorant and unlearned make not that Ordinance undervalued; the Question is of this latter, and amounts to this Whether the Church Officer may law∣fully debar a sober pious Christian, or one of whom he neither sees nor hears evil, purely upon the account he will not submit to his examination? a practice of late too commonly known, nay se∣veral thousands have been excluded, except they came under the tryal, not of the Church Officers only, but of his lay-Elders, an of∣fice not heard of in the Church until these late years, and are parts of the Church no more, then those Anticks, whose mouths supplie the places of spouts unto the temples; but to let them pass, it is denied, private examination in this sence is not neces∣sary. For,
  • 1. The Scripture would have given some Item of it, when the nature of the Sacrament is stated, and examination required. 1 Cor. 11. No word that tended in the least to this is written, but every man enjoyned to examine himself.
  • 2. It cannot be shewed that ever the priests examined the fit∣ness even legal, of those that aproached the Paschal, and yet the danger of unworthy receiving the one, seems as great as the other, 2 Chro. 30.20. 1 Cor. 11.30.
  • 3. That Parable, Matth. 22.9. is against this practice, wherein the servants are appointed to bring in all that they could find, without Order to try if they had the wedding garment; the want of which condemned the party, but not the servant. Yet by the

• ...
  • Law of the Church, particularly of the Church of England, none are to be admitted to that Ordinance until they have given suf∣ficient testimony of their knowledge in the principles of the Chri∣stian religion.

Which Law though not expressed in Scripture in direct terms, yet consequently it is approved. In regard that the Church Officers are called Watchmen, Stewards, Shepherds, &c. which titles denote what a care they ought to have of their peo∣ple or flock.

This, even this, being not taught unto the people, was a fire∣brand of division between the Pastor and his people in these last days, examination being by them required and that rigidly, not declaring it as necessary in respect of the Church, (which would have satisfied the minds of all sober Christians) but as from Scri∣pture, when the people knew that no such thing was required, and they themselves not being able ••o produce the Text wherein in it was enjoyned.

It was pretty sport to hear men publickly and privately affirming, that those who submitted not themselves to examination, ought to be secluded for breach of that Order or discipline they them∣selves erected, and yet not conforming themselves to those Or∣ders that by Law had been established.

By which two things, to all of understanding occurred. First, their arrogance to make Laws and compel the people without au∣thority to submit under the pain of le••ser excommunication. Se∣condly, their stubbornness in opposing those Laws made by law∣ful power; and when punished, e••ey call out of persecution.

They held it an undervaluing of themselves to crave this ex∣amination of their people, by any Law made by the Church; and yet no presumption to press it upon them by vertue of their own association, in the mean time producing no Scripture, wherein directly these things were either to be done by them, or obeyed by the people.

Thus far have we gone touching the doctrine referring to the Sacraments, the second part of that work, which in the begin-was by us undertaken.

Notes

• * 1.1

  That man that holds any one ge∣sture neces∣sary since God hath commanded none is a will wor∣shipper, and highly superstitio•••• in that ge∣sture.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 26.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark. 14.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 22.19
• * 1.3

  Can. ••7. of the Chu••ch of Eng.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Can. 26. of the Church of Eng∣••and.