A dialogue between Timothy and Titus about the articles and some of the canons of the Church of England wherein super-conformity is censured and moderation recommended : with a serious perswasive to all the inferiour clergy of that Church / by one that heartily wisheth union amongst Protestants.

ART. 30.

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 Commandment, ought to be ministred to all Christian men alike.

Tit.

What is your sentiment of these three Coherent Articles, and what do you observe from them?

Tim.

I think they contain very sound Doctrine; and I observe our Church throws out Transubstantiation and Half Communion.

Tit.

Nothing else?

Tim.

No: What Observations do you make from them?

Tit.

Such as, I think, reprehend both your Practice and Doctrine.

Tim.

Pray what are they?

Tit.

First, this Twenty ninth Article (which with the rest you have subscribed ••x animo to be agreeable to the Word of God) declares, That wicked persons, void * 1.1 of lively Faith, receiving the Sacrament, in no wise partake of Christ, but rather to their own condemnation. And doth not your Conscience tell you, you have been oft such a Receiver?

Tim.

I bless God, not in the least.

Tit.

I am sorry for it: For whoever continues in any known sinful Courses, (open or secret) is a wicked Person. Now to omit secret Impieties, not observa∣ble by Man (yet are not by any Coverts to be hid from the notice of God) your Swearing, and Drunkenness, and Idleness are publick sinful Courses; and conti∣nuing in these (as you do hitherto) I cannot learn by this Article how you can be a worthy Communicant at this Sacred Ordinance: nay, I wonder you do not tremble to think of that of the Apostle, 1 Cor. 11. He that eats and drinks unwor∣thily, eats and drinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgment to himself.

Tim.

But before I come to the Sacrament I repent of these miscarriages.

Tit.

What, Repentance without Reformation? This is new Divinity. Re∣pent of Sin, and not forsake Sin? The Scriptures teach us other manner of Re∣pentance than this: Repent and turn, Ezek. 18. and, Let the wicked forsake his way, Esa. 55. And our Liturgy will tell you, in her Confession, That true Re∣pentance consists in sorrowing for Sin forsaking Sin, and living soberly, righte∣ously and godly for the time to come. Besides, had you this lively Faith in Christ, which our Church saith is necessary to make us worthy Receivers, I must tell you, it would purifie your heart, and reform your life, 1 John 3. 3. He that hath this hope, &c. Believe it therefore, that Faith and Repentance that consists with the allowed and daily practice of such foul irregularities in the Life, will never ren∣der you a worthy Receiver at Christs Table on Earth, or procure you admittance into his Kingdom in Heaven. Often read this Article, and take this Reprehensi∣on and Warning by it in good part; which you must needs do, if God give you an heart to reflect seriously upon your Life and Practice.—Then,

2. Another thing the reading of these Articles brings to mind, and I would be satisfied in, is this:—Did not you once instigate your Church warden to

present a great part of the Youth of your Parish, for not coming to the Sacra∣ment at Easter?

Tim.

I did so; and 'tis agreeable to the Canon, which requires all Men and Wo∣men * 1.2 of the Age of Sixteen years to receive, and to be presented if they neglect it.

Tit.

These are the Words of the Canon, I know; and I know not well how to reconcile the practice of it to the Doctrine of the Church in this 28 Article. For, must you and I, and all the Ministers in England, take it for an unquestiona∣ble truth, That all in our several Parishes at Sixteen years of age have a lively Faith in Christ, the means whereby the Body of Christ is received and eaten in the Sup∣per? I am afraid, in this corrupt and prophane Age, scarce One in Sixteen (not to say a greater number) at those years have this true and lively Faith.

Tim.

Well, suppose the worst, that they have not, what then?

Tit.

Then our Church saith, they cannot be worthy Receivers; nay, without this Faith, they rather eat to their condemnation: And is it not exceeding dan∣gerous then for us, by presenting them, to fright them to do that, for the doing of which (without the breach of Charity) we may doubt and fear, not one in many of them are prepar'd or qualified?

Tim.

Not at all: if they have not Faith, the Sacrament may work Faith; therefore they may be compelled.

Tit.

This is what I looked for, it being agreeable to your Doctrine, that the Sacrament is a Converting Ordinance.

Tim.

Right, I am of that opinion; and are not you?

Tit.

I don't know, unless you tell me in what sense you mean; whether per institutionem, or per accidens? If you say it may be so by accident, as a Clap of Thunder, a Fit of Sickness, a great Cross or Loss, have by Gods sanctifying Grace been made means of mens Conversion and Reformation, none will deny it: For, as God can work without Means, so by any means, as pleaseth him. But if you say 'tis so by Institution, or that the Sacrament was instituted by Christ for this end; I must tell you 'tis a very disputable Point.

Tim.

My Judgment is for the latter.

Tit.

You and I (Tim.) are not Men of such Authority, that our particular Persuasion should be much valued; yet I have a few things come suddenly to mind, that seem to carry somewhat of weight in them, to turn the Scale against you.

1. I do not remember where 'tis said in the Gospel, that this Ordinance is a Converting Ordinance; or that it was instituted by Christ for this end; as is fre∣quently said of the Word or Gospel preached.

2. Nor do I remember when or where the Apostles admitted any to this Sacra∣ment, before they were by the Preaching of the Word brought to believe in Christ. 'Tis said of S. Peter's Hearers, Acts 2. That they continued instant (with the Apostles) in Prayer, and Breaking of Bread, &c. but it was after their Con∣version, not before. Now if the Apostles had received it from. Christ, (for St. Paul saith, What they received they delivered, 1 Cor:) That the Sacrament was appointed by Christ as a Converting Ordinance, it had been as proper for them to have received the unbelieving Jews and Greeks to the Sacrament with them, as to the hearing of the Gospel preached by them: but, I say, I am not advised that they did so, therefore doubtless they had not received any such Doctrine from Christ: nay, if they had, they were greatly unfaithful, that they did not obey it themselves, and also leave it upon record in their Writings plain∣ly, as a Rule, and for the satisfaction of the Church of Christ for ever.

3. The Instances of Persons converted by this Ordinance (compared with those converted by the Preaching of the Word) are so exceeding rare and few, as seem to bespeak it not instituted for that end. Scarce one in an Age to be found that can say, he was converted first at the Sacrament, that this was the first means of enlightning his Eyes, of convincing him of Sin, of Righteousness, and of Judgment; of bringing him off from his former vain Conversation, to new∣ness of Heart and Life. Can you give one Instance in all your time? Did any one ever acknowledge or declare thus much to you?

Tim.

No, in truth; but doubtless others can.

Tit.

But, I say, I believe very few; for which I know no Reason can be given, if it were by Institution an Ordinance of Conversion.—But,

4. In the last place, Our Church seems in her Articles (which you have subscri∣bed) to countenance what I urge, rather than your Opinion: for, she saith, a lively Faith in Christ is a necessary means of a worthy Reception, and without it we rather eat our own Condemnation. Now to be brought to a lively or true Faith in Christ, I take this to be Conversion; and this, she saith, is necessary to those who come to this Ordinance: which plainly implies, they must come Con∣verts thither, or else they cannot be worthy Guests at that Feast—More∣over, he that shall read the Direction of our Church to her Ministers, in the Rubrick before the Administration of the Sacrament, touching malicious, dis∣orderly, and uncharitable Persons, and seriously contemplates her most strict, severe, holy, pathetical, and Christian-like Exhortations to such as purpose to be Communicants, will discern, and must acknowledge, she seems to favour but very little this Doctrine. And, to speak the truth, I see no reason but that those who are of that Opinion may open the door to the Altar as wide as they do those to the Church; there being no Warrant in the Gospel to hinder any (how wicked soever) from the ordinary (nay instituted) means of their Conversion.

Tim.

Well, admit the sense of the Church be as you would have it, that the Sacrament was not instituted for a Converting Ordinance; what would you be at now?

Tit.

At what I was before, viz. That you do not do marvellous well to sub∣scribe the Articles ex animo to be according to the Word of God, and then preach contrary to them. And, secondly, That this being granted, that the Sacra∣ment was not instituted as a Converting Ordinance (to work Faith, but rather to confirm it) I cannot commend you for compelling all promiscuously to receive it, only because they are Sixteen years old, before you have any assurance or hope of their being converted, or brought to a lively Faith in Christ Jesus; which the Article tells you is a very necessary Qualification in all Communicants, and that without it they hazard the eating to their own Condemnation.

Tim.

I shall not proceed so strictly according to that Canon for the future; for I see few of my Brethren do.

Tit.

No, if all the Ministers in the Church of England were inspired with your zealous Spirit in this respect, the Presentments at the Ecclesiastical Courts might for numbers vie with the late Petitioners to His Majesty, and we will give you all the Addressers too into the bargain.

Tim.

I believe you may; for doubtless they are a vast number.

Tit.

Consider but some Parishes in and about the City of London, in which there are so many thousand at that age and upwards, that to take a personal and particular account of them, and draw up his Presentment, would be work enough for the Minister from one Easter to another.

Tim.

I think he would not have much time for his Study or Ministerial Of∣fices.

Tit.

And I think he would have but little thanks for his pains, either from his Parishioners or Diocesan; for such Proceedings would gender Confusion. And I think Visiting the Sick, Catechising the Youth, and Informing the Ignorant, would be a better improving of Time, and a greater Service to our Church, than drawing up and making such Presentments. And when we must be doing, let us present the Debauched and Prophane, the Scandalous and notorious Of∣fenders against the Moral Law of God, rather than the ignorant Offenders against that Law of Man.

Tim.

Well, now you talk of improving Time, pray let us improve ours, and proceed; we have been long enough here already.

Tit.

I would not weary, not over-long detain you; for I know you sit upon Thorns: therefore go on.

Notes

• * 1.1

  Vid. Canon 3••▪
• * 1.2

  V. Canon 112.