Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

CHAP. XII. Of the LORDS SUPPER.

ARTICLE I.

WHere there is not a settled Church, it is not permitted to celebrate the Lords Supper.

CONFORMITY.

The reason of this First Article is, because the Lords Supper is so called by reason of the Communion of those which participate thereof, it is the Opinion of St. Chry∣sostom which he has thus Expressed, * 1.1 The Apostle calls it the Lords Supper, because all those which are invited, take it in common, with concord. The Author of the Commen∣taries on St. Pauls Epistles in St. Jerom's Works, saith, That the Lords Supper ought to be common to all: * 1.2 The Lords Supper, saith St. Isidore of Sevil, is so called, from the Communion of those which Eat of it, and the Com∣municants, from their assembling in Common; * 1.3 thence it is that Justin Martyr writes in his first Apology that they assembled on Sundays from the Cities, and from the Country round about, to hear the Word of God, * 1.4 and to partake of the Holy Sacrament, and he also observes they sent some to the absent, to shew doubtless the Com∣munion they had together, and I can't tell but 'twas with respect hereunto that the Council of Laodicea conceived in these Terms the 58th. Cannon; Bishops nor Priest must not make Oblations in private Houses: that is to say, that they should not there Celebrate the Eucharist, which was not begun to be celebrated without Communicants

till about the 12th. Century; * 1.5 as I have sufficiently prov∣ed in the History of the Sacrament.

II.

Children under twelve years of Age shall not be admitted to the Lords Supper, but above this Age, it shall be at the discretion of the Ministers to Judge of those which shall be fit to be admitted or not.

CONFORMITY.

It may seem to be collected from the place in St. Justin Martyr, which I cited on the other Article, that only persons of Age, and not little Children were admitted to the Holy Sacrament, and it is very probable that Tertul∣lian was of this Opinion, because he thought fit to defer the Baptising of Children for some years, as well as Gre∣gory Nazianzen, as I shewed on the foregoing Chapter; It's true that since the time of St. Cyprian until about the 12th. Century, Children were received to the Communi∣on; but this Custom is justly rejected by those also of the Church of Rome, as well as Protestants: In effect, young Children are incapable of the Examination St. Paul re∣quires of those which approach to the Holy Table.

III.

Priests, Friers and other Ecclesiastical Persons of the Church of Rome, shall not be admitted to the Lords Supper, until they have first made confession in publick of their past life and profession.

CONFORMITY.

This practice is wholly conformable to that of the first Christians, It is not permitted unto any one whatsoever, saith, St. Justin Martyr, to partake with us of the Sacrament, unless he be fully perswaded of the truth of our Doctrine, that he has been Baptized to obtain Remission of his Sins with a new Birth, * 1.6 and that he lives according to the Laws of Jesus Christ.

IV.

Dignitaries which bear the Name and Title of their bene∣fices, and those which therewith mingle Idolatry Directly or Indirectly, whether they enjoy their Benefices by their own hands, or by the hands of others, shall not be admitted to the Lords Supper.

CONFORMITY.

Those here described not being in the State nor Dis∣position desired by Justin Martyr, they cannot be recei∣ved to the Holy Communion in a Christian Society, whose Doctrine they do not believe, or that don't gather themselves within the Laws, and under the Discipline observed in the midst of them.

V.

Ministers shall be warned not to receive to the Lords Supper, Persons of other Churches, unless they have suffici∣ent testimony from its Minister, or in default thereof from an Elder, if it possible may be.

CONFORMITY.

The Church has observed this Order from the First Ages; for the Council of Antioch in the Year 341 for∣bids in the Seventh Cannon, to admit of any Stranger without having Pacifick Letters. The Seventh Cannon of the First Council of Carthage Assembled under Gratus about the Year 348, speaks also more clearly, forbid∣ding plainly both Clergy and Layity to communicate in any other Church without their Bishops Letter; * 1.7 The Author of Apostolical Constitutions prescribes almost the same thing. * 1.8 In the Third Volumne of the French Councils, there is a Synod of Nants, the time it held is somewhat uncertain, the Two First Cannons where∣of are imployed to confirm this same practice.

VI.

A Man that's Deaf and Dumb, which by evident Signs, Tokens, and Gestures, shewing his Piety and Religion what he can, may be admitted to the Holy Sacrament, when by a long Experience of the Holiness of his Life, the Church shall perceive he has Faith, and shall be truly taught of God.

CONFORMITY.

The Church never required of Communicants, more than a Holy Mind and Disposition; wherefore if it is found in a Deaf and Dumb Man, and that he gives signs of it, he ought to be admitted to the Sacrament, and when I speak of the Church, I mean that of the Primitive Christians; for in process of time, they impo∣sed on Communicants an Obligation of Auricular Con∣fession;

especially since the days of Innocent the Third, who made the first Decree for it in his Latteran Coun∣cil in the Year of Christ, 1215.

VII.

The Bread of the Sacrament ought to be administred to those which cannot drink Wine, in making protestation that 'tis not through contempt, and doing what they can possible towards it, by putting the Cup as near their Mouth as they possible can, to avoid giving any manner of Offence.

CONFORMITY.

This is a wise and charitable condescendence towards an insurmountable weakness of Nature; it was by this Principle the Antient Church gave the Sacrament mixt and soaked, to those who lay at the point of Death, * 1.9 so it was practis'd in the Third Century towards a certain Old Man called Serapion, who was a dying Penitent, for a Priest of Alexandria, sent by a Young Man, a little, or a Portion of the Sacrament, commanding it should be steept, and put in the Old Mans mouth that he might swallow it down; but this was not done, but in case of great necessity; as Hugh Maynard a Learned Bene∣dict in observes in his Notes on the Book of Sacraments of Gregory the First. The same favour was used towards Young Infants in the times as they were admitted to the participation of the Sacraments; and not that only, but Pope Paschal who succeeded Ʋrban the Second, in the year 1099 commanded that the Two Symbols should be distributed apart, except 'twere to little Children, and to such as are extream sick, for to such he permits that they might be communicated with the Wine only,

because they cannot swallow Bread, The charitable Indulgence then allowed by our Discipline towards such as have an invincible aversion and antipathy against Wine, ought not to be blamed.

VIII.

It remains in the Liberty of Ministers, in distributing the Bread and Wine, to use the accustomed words, the thing being indifferent, provided words are used that tend to Edi∣fication.

CONFORMITY.

When Jesus Christ gave to his Apostles the Sacra∣ment of Bread, he said, this is my Body, and in giving them the Symbol of Wine, this is my Blood, or, this Cup is the New Testament in my Blood. As for the Apostles we do not find they said any thing. In the time of Justin Martyr, * 1.10 the Giver, nor the Communi∣cant said nothing, but the Deacons gave to the faithful Bread and Wine, which had been Consecrated; And 'tis gathered from Clements of Alexandria, * 1.11 that 'twas so practis'd at the end of the Second Century, sometime af∣ter, it was said to Communicants in giving them the Sacrament, The Body of Christ, The Blood of Christ. In the Sixth Century and after, it was said, particularly in the West, The Body of our Lord Jesus Christ preserve you to Everlasting Life; The Blood of our Lord Jesus Christ Redeem you to Eternal Life: * 1.12 The Greeks say at this time, You participate and communicate of the Holy Body and Pretious Blood of our Lord and Saviour, Jesus Christ, for the Remission of your sins, and to Life Everlasting; Amongst us is commonly said, This is the Body of Jesus

Christ, this is the Blood of Jesus Christ. The Church as any one may see, having at all times used a great freedom in this matter.

IX.

The Churches shall be advertis'd, that the Cup is to be ad∣ministred by the Minister.

CONFORMITY.

As Jesus Christ Blessed and Consecrated his Eucha∣rist, so he also administer'd it, for there was none but him, that did the Office and Duty of a Minister. A little more than a Hundred years after, * 1.13 Christians re∣ceived the Communion from the hands of Deacons, as we find by Justin Martyr, a practice observ'd a long while, but with some difference; and 'tis probable those who did so, grounded themselves on what is said in the VI. chap. of the Acts, that Deacons should serve at Tables, as if by this Expression was to be understood the distributing the Sacrament at the Holy Table, whereas it means no more but the distributing of Alms and Charities, to Widows and Orphans, and in ge∣neral to the Poor of the Church. After all, * 1.14 Tertullian ob∣serves it was not received but of the hand of him which presided, that is to say, of Pastors, and probably 'twas in his time the use of the Churches of Africa, which doubtless were more conformable to the Example and Practice of Jesus Christ, to which we may add what is said by St. Chrysostome in his Forty Sixth Homily on St. Matthew; The Priest only is permitted to distribute the Cup of the Blood of Jesus Christ: The Greek word de∣signs also Bishops, as well as Sacerdos, which the Inter∣preter has used.

X.

Inasmuch as distributing the Lords Supper, several sick Persons came to receive, which occasions that several make scruple of drinking the Wine after them, the Pastors and Elders shall be warn'd to take prudent care, and give good Order therein.

CONFORMITY.

It is a prudent and cautious Establishment, to avoid greater inconvenience.

XI.

Those who have been a long time in the Church, and will not communicate of the Lords Supper if they do it through contempt, as for fear of being obliged to forsake all man∣ner of Idolatry, after several admonitions, they shall be cut off from the body of the Church; but if it be by infir∣mity, they shall be borne with for some time, until they can be Established.

CONFORMITY.

There's nothing in this Article that differs from the practice of the Antient Church, which obliged all those which heard the Word of God to participate of the Lords Supper; 'tis what is intimated by the Second Cannon of the Council of Antioch, Those which enter into the Assem∣blies, and hear the Holy Scriptures, but by a certain looseness, do not communicate in Prayer with the People, and deprive themselves of the participation of the Lords

Supper, let such be cast out of the Church. The Ninth of those attributed to the Apostles, and which probably was borrowed of that of Antioch, is no less positive; All the Believers which enter into the Church, and that hear the Reading of the Scriptures, but which stay not for the Prayers, nor do receive the Holy Sacrament, let them be cut off, because they give offence to the Church. Thence it is that in the Eleventh chap. of the Eighth Book of Constitutions, called the Apostles, it is Ordained, That the Deacons should stand at the Doors where the Men sit, and the Ʋnder-Deacons of that of the Women, to hinder that no body go out during the time of the Oblation; that is to say, during the time of celebrating the Eucharist.

XII.

Those which frequent the Christian Congregations but on the Communion Day, shall be reprov'd, and warned to do their Duty, and even to this purpose, to joyn to one certain Church.

CONFORMITY.

The Author of Constitutions which go in the Apo∣stles Names, prescribes to Believers, to frequent the Holy Assemblies not only when the Lords Supper is ce∣lebrated, but also on all other Dayes, * 1.15 there to attend on calling on the Name of God, in singing Psalms, and the hearing of his Word; The 80th Cannon of the Sixth Oecumenical Council does depose Church-men, * 1.16 and Excommunicate Lay Persons, who being in Town, pass Three Sundays without being present at the Holy Exercises made in the Assemblies of the Church.

XIII.

Those which make it their practice to hear Sermons in one Church, and to receive the Holy Sacraments in another, shall be advertis'd and sensur'd, and shall associate themselves to the nearest and most convenient Congregation, as shall be advised by the Colloque.

CONFORMITY.

In the time of St. Justin Martyr, * 1.17 the Christians met together in one place from City and Country, not only to hear the Word of God, but also to receive the Holy Sacrament. The Council of Agde in Languedock, which held in the Year 606, * 1.18 suffers those that are far from Parish Churches to have private Oratories for the ease of their Families, nevertheless enjoyns them to be present at their Parishes on the chief and solemn Feasts of the Year.

Charlemain in his Capitulary of the Year 789, * 1.19 requires it should be done on all Holy Dayes, and Sundays, and forbids private Persons to desire Priests to say Divine Service in their Houses on those Dayes. * 1.20 Theodulph Bi∣shop of Orleans prescribes the same thing in his, in the Year 797; to this same Discipline may also be referr'd the Second Cannon of the Council of Nants, whereof I spake on the Fifth Article.

XIV.

Although in our Churches the Lords Supper is not wont to be celebrated above four times a year, yet it were to be desired it were celebrated oftner, the due Reverence thereunto be∣longing being observed, because it is very necessary that the

most upright may be Exercised, and Mercies in Faith by the frequent use of the Sacraments, as also the Example of the Primitive Church doth teach us: And therefore the Na∣tional Synod shall give Direction as the good of the Church shall require.

CONFORMITY.

The lukewarmness of Christians in Piety has been the cause that Communions have been less frequent than they were in the Primitive times. Therefore our Discipline has setled them at four times a year, desiring neverthe∣less that People were in a state fit to Communicate oft∣ner. The Council of Agde which I cited on the fore∣going Article, reduces it to Three times in the 18th. Cannon. That of Autun, * 1.21 in the Supplement of French Councils, doth the same in the Year 630. Atto Bishop of Verceil in the Tenth Century renews that of Agde, in its Capitulary. * 1.22 Ratherius of Verona in the same Century, speaks of Four times a year in his Synodal Epistle to the Priests of his Diocess, which is inserted by Don Luke De Achery in his second Spicilegium. Peter de Celles in his Treatise of Monastical Discipline, which is in the Third Spicil. writes, * 1.23 That 'tis sufficient for a Lay Person to communicate once a year. The Council of Trent in the Thirteenth Session under Julius the Third, Anno 1551, the 11th of October, Anathematises in the Ninth Cannon, * 1.24 all those that shall deny that Believers of both Sexes are obliged to communicate at Easter, at least once a year, although in the 22th Session, which is the Sixth under Pius the Fourth in the Year 1562, and the 17th of September, * 1.25 touching the Doctrine of the Sacrifice of the Mass, chap. 6. The Synod desires that all the Be∣lievers which are present should communicate, not only

by a Spiritual affection and desire, but also by a Sacra∣mental participation, which Cardinal Borrome has not failed to observe, and confirm, in some of the Councils which he held at Millan. * 1.26 I almost forgot the Fiftieth Cannon of the Council of Tours, assembled Anno 813. That Lay Persons communicate at least thrice a year, if they cannot receive oftner, unless that they were hindred by some great Sin; which is repeated word for word in the 45th. chap. of the Second Book of the Capitularies of our Kings. Theodulphus Bishop of Orleans, contented himself at the end of the Eighth Century, to warn Believers that they should not abstain too long from re∣ceiving the Holy Sacrament, and to procure the qua∣lities fit and necessary when they intended to approach to so great a Sacrament. * 1.27 Honorius of Autun observes in the Tenth Volumne of the Library of the Holy Fathers, pag. 1198. that 'twas agreed on by reason of worldly Men, that one should communicate either every Lords Day, or every Third Sunday, or on great Holy Dayes, or three times a year.

Notes

• * 1.1

  Hom. 21. Tom. 5. pag. 312.
• * 1.2

  In 4 Cor. 11.
• * 1.3

  Orig. l. 20. pag. 132.
• * 1.4

  pag. 93. cum. 97.
• * 1.5

  Part. 1. c. 11.
• * 1.6

  Apol. 1. p. 97, 98.
• * 1.7

  Lib. 2. c. 51.
• * 1.8

  Pag. 601, 602.
• * 1.9

  Apud. Euseb. l. 6. c. 44.
• * 1.10

  Apol. 1. pag. 97.
• * 1.11

  Strom. lib. 1. pag. 271.
• * 1.12

  Euchol. p. 83.
• * 1.13

  Apol. 1. pag. 97.
• * 1.14

  lio. de Coron. c. 3.
• * 1.15

  Lib. 2. cap. 59.
• * 1.16

  Tom. 5. Conc. pag. 344.
• * 1.17

  Apol. 1. pag. 97.
• * 1.18

  Tom. 1. Conc. Gall. cap. 21. p. 165.
• * 1.19

  Tom. 2. cap. 9. pag. 157.
• * 1.20

  Ibid. cap. 45.46. p. 223
• * 1.21

  Can. 14. p. 71.
• * 1.22

  Tom. 8. Spicil. c. 73. pag. 27.
• * 1.23

  pag. 94.
• * 1.24

  Tom. 9. Co••c. p. 382.
• * 1.25

  Ib. p. 40••.
• * 1.26

  ••••. p. 453, 517, 549.
• * 1.27

  Ib. c. 44. pag. 223.