The worthy communicant, or, A discourse of the nature, effects, and blessings consequent to the worthy receiving of the Lords Supper and of all the duties required in order to a worthy preparation : together with the cases of conscience occurring in the duty of him that ministers, and of him that communicates : to which are added, devotions fitted to every part of the ministration / by Jeremy Taylor ...

Catechumens not admitted to the holy Communion.

Of this, besides the testimony of Justin Mar∣tyr, St. Cyril of Alexandria gives this full acoount. [

We refuse to give the Sacraments to Catechu∣mens, although they already know the truth, and with a loud voice confesse the faith of Christ, be∣cause they are not yet enriched with the holy Ghost, who dwells in them who are consumma∣ted and perfected by Baptism: But when they have been baptized, because it is believed that the holy Ghost does dwell within them, they are not prohibited from the contact and communion of the body of Christ. And therefore to them who come to the mystical benediction, the Mini∣sters of the Mystery cry with a loud voice, Sancta sanctis, Let holy things be given to san∣ctified persons: signifying, that the contact and sanctification of Christs body does agree with them only who in their spirits are sanctified by the holy Ghost.

] And this was the certain and perpetual Doctrine and Custom of the Church; insomuch that in the primitive Churches they would not suffer unbaptized persons so much as to see the Consecration of the holy Mysteries, as is to be seen in many Ecclesiastical

Records. * 1.1 The reason of this is no••hing but the nature and ana∣logy of the thing it self. For we first come to Christ by faith, and we first come to Christ by Ba∣ptism; they are the two doors of the Tabernacle, which our Lord hath pi••ched and not man. By faith we desire to go in, and by baptism we are admitted. Faith knocks at the door, and baptism sets it open: but until we are in the house, we can∣not be entertained at the Masters Table: they that are in the high ways and hedges must be called in, and come in at the doors, and then they shall be feasted. The one is the moral entrance, and the o∣ther is the ritual. Faith is the door of the soul, and baptism is the door of the man. Faith is the spiritual addresse to God, and baptism is the Sa∣cramental. Baptism is like the pool of Siloam ap∣pointed for healing; it is salutary and medicinal: but the Spirit of God is that great Angel that des∣cends thither and makes them virtual; and faith is the hand that puts us in. So that faith alone does not do it; and therefore the unbaptized must not Communica••e: So neither will baptism alone ad∣mit us; and therefore Infants and Innocents are yet uncapable. But that's the next inquiry.

Notes

• * 1.1

  Dionys. Eccles. hierarch. Microlog. observ. Eccles. cap. 51. in biblioth. PP. Ca∣bas. exposit. liturg. cap. 15.16. Germanus Patr. C. P. in rerum Ecclesiast. the∣oria. Durandus. ration. Di∣vin. offic. l. 4. & l. 6. Al∣be••tus Magnus de officio Missae tract. 3. c. 23. Al∣cuinus de divin. offic. A∣quinas Summ. 3. q. 80. art. 4.