Syneidēsilogia ̇or, The doctrine of conscience,: framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.

CHAP. VI. Cases upon the Sacraments.

SAcraments are Signes of Gods favours, and seales of his covenants made with us for our salvation. These, in the new Testament of our Saviours immediate instituti∣on to be such, are but two: the first of admission, or re∣ception into the Church,

which is Baptisme: the other of continuation, and nourish∣ing in the same, and that is the Lords Supper, both ha∣ving plaine institution from Christ, distinct Signes Signi∣fying, and Graces, and Bene∣fits Signified, and conferred by them.

And here (as presumptuous Fanaticks have now bewitch∣ed poore Christians) it may well be made a case of consci∣ence in the first place, whether the Sacrament may be admini∣stred without a Minister law∣fully called, and there be a nullity in the action that in this case is done by any other?

To this twofold proposall we must give distinct an∣swers. We know in the old Testament how hard it went with the 250 Intruders upon the Priesthood, designed to the Levites, who perished in

the contradiction of Corah. Saul lost his Kingdom with∣out a calling, and King Uzzah (otherwise a worthy Prince) carried the leprosy with him to his grave, for daring to burne incense upon the Altar, to the which he had no lawful call. Whereup∣on we have that of the Apo∣stle in the Hebrews, No man taketh this Honour upon him, but he that is called of God, as was Aaron. Our Saviours command was onely to his Disciples, that as they were to Preach the Gospell, so were they to Baptize, in the name of the Father, Son and Holy Ghost. And to his Disciples only it was left to celebrate his Supper, in re∣membrance of him, which all Churches have followed in their Successors. To the se∣cond scruple, if women, or

other Lay-people, in defect of a Minister, should take upon them to Baptize, yet doe it in a right way, before Men, the Baptisme may be taken for good, though they sinned that did it, because the efficacy of the Sacrament dependeth upon Christ, that ordained it, not the Minister that gives it, provided that afterward it come under the examination, and approbati∣on of the Church. Few of the Laies have adventured a∣mong us to administer the Lords Supper. But in such exigencies where no Lawfull Minister is to be had, if upon hearty desire of a society of Christians, it should be un∣dertaken by a Laick, the fact cannot be excused of the party, that shall proceed further then he hath warrant, in regard that in such a case,

the religious desire of the well-affected company will be more acceptable, then the thing done unlawfully. In civil matters will any Par∣liament, or Corporation in Universities, or Townes, take his Suffrage for good, which intrudeth himselfe to have an interest in that, to which he is not called? The case is here∣in alike. When our Saviour was called to be an arbitra∣tor for division of an inheri∣tance, man (saith he) who made me a judge? Declaring thereby that no action, espe∣cially concerning Gods wor∣ship, we must presume to fur∣ther, more then by Gods ap∣pointment in his Word, we have our commission there∣unto.

Whether the Infants of Believing Parents are to be baptized? in regard 'tis ob∣jected

they are destitute of Faith, which is the necessary qualification of such who are to he admitted to the Sacra∣ment of Baptisme.

It hath been the Custome of the Church in all ages (and not at all denied) no not by Pelagius himselfe, who denied originall sin) till these latter dayes) to admit the children of be∣lieving parents to the Sa∣crament of Baptisme, and that as a Right due unto them, by especiall priviledg of birth, within the bosom of Holy Church. Wherein the Church may be said not only to have the exam∣ple of Christ to lead her thereunto, who commanded little children should be suffe∣red to come unto him, & laid his hands upon them, the Kingdome of Heaven consist∣ing

of such. Mat. 19.14, 15. But likewise was warranted by that inference of the A∣postle, if the root be Holy, the branches are also Holy. Rom. 11.16. Which though it be immediately spoken con∣cerning the Jews, and their off spring, yet by a parity of reason may be accomoda∣ted to Christians, and their Children. An Ecclesiasticall Sanctity being to be found in these, as wel as the other, whereby they have a pre∣sent interest, and right to those means, by which the ordinance of Christ is, his Church should be Sanctifi∣ed. Neither may the Chri∣stian Childes incapacity to believe, or understand the nature of the Baptismall vow be any bar for his ad∣mission thereunto, more then the same incapacity in

the Jewish, was an obstacle to his circumcision: who it is presumeable, at eight dayes old could then under∣stand no more of the Cove∣nant, of which Circumcisi∣on was the Signe, then the Christian infant now can of the promise, and vow made by him in Baptism; and yet was he commanded to be circumcised under paine of excision, Gen. 17.14. Add to this that infants, as well as men, were admitted to en∣ter into covenant with the Lord under the Law. Deut. 29.10, 11, 12. And why by the same reason should they not enjoy that priviledg un∣der the Gospell? and so Bap∣tisme the Sacrament there∣of. The Covenant of the one being as ample, and of as large extent as the other. For which we have the ex∣presse

judgment of Saint Peter, Act. 2.38.39. We shall find therefore the Bap∣tisme of infants continued all along in the Church in an uninterrupted line. Which custome of theirs certainly was derived from the Pra∣ctise of the Apostles them∣selves, if we wil give any cre∣dit to the authority of O∣rigen, St. Austin, and others of the Fathers: or have any regard or consideration that the Apostles themselves did baptize whole houses; in which it is to be conceived there were some children, as well as those of riper yeers. And with small force of argument may that of Mat. 28.19. Go teach all nati∣ons Baptizing them &c. make this to signify nothing, if it be remembered that the word in the originall (in our

translation tendred to teach) is properly, and according to the genuine signification thereof to make Disciples, or receive into Discipleship all nations, &c. of which Bap∣tisme is the ceremony; It be∣ing the Sacrament of our initiation, or admittance in∣to the School of Christ: and of this infants are as capa∣ble, as those more growne in yeers. To make a disciple not denoting that any one cometh such to the School of Christ, but what after∣wards he becometh by Christian institution. Of which thing the Church hath been very carefull, providing for them Sponso∣res, who are not only wit∣nesses of the promise, and solemne vow made by them in baptism▪ but Sure∣ties for them also; and in

case of the death, or neglect of their parents, when they come to age, are bound to see them Christianly edu∣cated, according to the te∣nor of the obligation entred into by them.

Whether Baptisme be neces∣sary to salvation, that all dy∣ing without it, even infants are damned? and what is to be thought of those persons, through whose default, chil∣dren are deprived thereof, & dye not having received it?

That regeneration is neces∣sary to Salvation, or Eter∣nall life, doth manifestly appear, by what our Savi∣our taught Nicodemus, Jo. 3.3. of which as the Spirit is the necessary inward cause, so Baptism is a neces∣sary outward mean there∣unto. v. 5. Hence God is said with water to sanctifie,

and cleanse his Church. Ephes.5.26. Saint Paul cal∣leth it the balne. or font of regeneration. Tit. 3.5. And Saint Peter adviseth men to receive it, as an outward effectuall meanes, for the re∣mission of sins, Act. 2.38. Upon this ground many of the Fathers judge very se∣verely concerning such, who have died unbaptized, especially Infants; towards which, there is none more rigid, then Saint Austin: who is therefore styled, du∣rus pater infantum. Yet the Church herein hath shewed her selfe a more indulgent mother, and hath mingled her Judgement with Mer∣cie, having constantly held, that as the wilful neg∣lect, or contempt thereof, is a sin of a very high nature, and damnable, as may ap∣pear

from the punishment to be inflicted upon the un∣circumcised, Gen. 17.14. That soul shall be cut off from among his people, so the pri∣vation thereof, where there is an impossibility of having it, hath been supplied to such believers, as have been of judgement by their ve∣hement desire of it, and to Infants by the secret de∣sire of others. God having not tyed his grace absolute∣ly to baptisme. Beside, such is his lenity, that unto things altogether impossi∣ble, he bindeth none, and if we cannot performe what is commanded us, accept∣eth the will for the deed: or where that is wanting, by reason of their age, doth otherwise dispense with his ordinance, by the secret wayes of his owne incom∣prehensible

mercy. But notwithstanding this ab∣solveth not any from guil∣tinesse of blood, whose scrupulous curiosity should cause an ordinance of so high a concernment as this, to be withheld, wherein our mercilesse strictnesse (saith a learned Author) may be our own harm, not theirs towards whom we shew it, and we for the hardnesse of our hearts may perish, albeit they through Gods unspeaka∣ble mercy may live. An e∣minent example to this purpose, we have in Moses: whose neglect to circumcise his Son, drew a judgement upon himselfe: as the like neglect in us to baptize our Infants, may kindle Gods wrath against us, and that deservedly, if we consider the multitude of souls, that

by this meanes may be ha∣zarded, should we suffer them to run on, till they come to ripenesse of under∣standing; that so they may be converted, and then bap∣tized, as Infidels heretofore have been, a cunning arti∣fice of Satan to destroy Christianity, by making it a sinne to engage any early to the service of Christ. Wherein the Prince of this world hath managed his businesse with as much sub∣tilty, as when he set Julian on work to plunder the Church of their revenue: both equally tending to the destruction of Christian Religion, the one cutting off the branches, as the other did hew up the root.

Whether the signe of the Crosse, according to the or∣der in our Liturgy, may be

lawfully used in the admini∣stration of Baptism?

Not onely to the Jew is the Crosse of Christ an of∣fence, but we have those, who though nothing can seem more odions unto them, then to be said to put Christ to death, yet crucifie his members, in revilings, and disgraces: and amongst other reasons they pretend, this is not the least, because they are for the Crosse in Baptisme, and defend the Liturgy in the lawfull use thereof. But to passe by these Sons of thunder. Those that are more mode∣rate will rest themselves sa∣tisfied with the reason gi∣ven by our Church-book, why that ceremony is used, as also for the lawfulnesse thereof: if they will allow the Church what St. Paul

giveth to her, a power to en∣act laws concerning decency and order: and then con∣sider too, that it hath been a laudable rite, and very antient in the Church of Christ, taken up in defiance of the Pagans, to tell them wherein the glory of Chri∣stians did consist, even in the Crosse of Christ, which by them was accompted the shame and disgrace of their profession. And though it may be objected now, that the cause being taken away, 'twill be useless if not superstitious to keep it on foot still; yet may such remember, 1. that all things, whose use doth cease, are not presently to be taken away, and de∣stroyed: witnesse the brazen Serpent, which was reserved till the dayes of Ezechia,

as a monument of Gods mer∣cy; to which purpose also the pot of Mannah, and the rod of Aa••on were pre∣served. 2. Though we have not Pagans to deale with, yet 'tis to be feared there are too many, a∣mongst those who take upon them the profession of Christianity, who though they will not endure to be called enemies, yet are de∣spisers of the Crosse of Christ. 3. That it doth serve us as a memoriall, to put us in minde of our duty and pro∣fession. Neither can it weigh with any rationall man, what is buzzed in the ears of men to amuse them, that it is an Idol, and hath been abused to Idolatry, in which charge the Popish Crosse is concerned, not ours. 'Twill be no good

reason, because the Papists have abused the Crosse to Superstition, therefore we should be denied the lawful use thereof. Beside the Sun, and the Moon were worshiped by the Heathen, Paul and Barnabas, deified by the men of Lystra, the bread in the Sacrament a∣dored by Papists, yet I hope upon this bottom, none will be so indiscreet, as to adjudge them to eternall destruction. Neither can they be led thereunto from that instance (so much used) of the Brazen Ser∣pent, whence it may onely be inferred, that the same individuall thing idolized, is to be destroyed, but not their whole kind. We may not burne all trees, because one tree, or grove hath been abused to Idolatry.

What is to be done, that one may worthily receive the Lords Supper?

Observe that rule of the Apostle, 1 Cor. 11.28. But let a man examine himselfe, and so let him eate of that bread, and drink of that cup. To doe which rightly, it is requisite he make a twofold inquiry into himself, 1. con∣cerning his Faith, 2. his manners. 1. For his Faith, that he hath a competent, and right understanding of the principles in Religion, particularly concerning the doctrine of the Sacraments, so as to be able to render some account thereof, as also to discerne the Lords bo∣dy; which last, upon no terms, he can be said to doe, who maketh his approach to this Holy Table, with no other devotion, then if he

came to sit down at a com∣mon repast, the vice not onely taxed, but punished in the Corinthians. To satis∣fie his Conscience therefore in this particular, let him remember, 1. it is the Lords body, he is invited to a most high, and mysterious mi∣stery; yet such is the love of Christ to him, that he is permitted, not only to look thereinto, but to partake thereof. 2. He prophane it not as the Corinthians did with their owne Feasts, so with irreverence, and inde∣votion. 3. He judge him∣selfe most unworthy of so high an entertainment, and favour a sinner the chiefest of sinners. Now II. for his manners, he is to make in∣quiry whether he hath li∣ved, according to the rules and doctrine of the Faith he

professeth, to which there is required, though not ex∣act, yet sincere obedience. If in either of these he prove, and not approve of himself, he ought to abstaine from those holy mysteries, till such time he hath either in∣formed his knowledg, or re∣formed his manners, at least in a resolution, and serious purpose of Holy living. For as to be qualified to receive this Sacrament worthily, knowledge is necessary to in∣struct the head, so likewise is repentance to purifie the heart, both which must be rightly prepared for this work. Neither the ignorant, nor the unholy person being fit guests to sup with Christ. But yet there is one more beside our selves, concerned in this worke, which is our neighbour, towards whom

we must he affected with Charity, which is the Sim∣bol, or badge of a Disciple of Christ, and is the cement to ioyne, and knit the Com∣municants together: whence the Sacrament may in a most sweet, and genuine sense be termed a Commu∣nion, without it being ra∣ther a disunion, then so to be called. Indeed this is the salt of the Sacrifice, without the which nothing is to be offered, as well un∣der the Gospel, as the Law.

Whether any one who hath a suit at Law with his neighbor, or is at private difference with him, may with a safe con∣science come to the L: Table?

As to private differences, the case is quickly resolved. It being manifest that this Holy Feast was instituted by our Saviour, not only to

shew forth his death, but al∣so to be a Signe, and Sym∣bol of Love, with which they ought to embrace each other, that doe partake thereof: 1 Cor. 10.17. And as a commentary to this Text you have the Practise of the Christians in the pri∣mitive Church, who before they received the Eucharist, did greet one another with an Holy Kisse, to signify not only their Communion in faith, but union in heart likewise; and therefore im∣mediately after it was cele∣brated began their agapae, or love Feasts. None therefore are to adventure to offer Their gift on this Altar, whose hearts are enflamed with anger, or revenge A∣gainst their Brother: but there must be an atonement made with him first, that

so God may be atoned, and the Sacrifice accepta∣ble. For in vaine doe they beg a boone from the all-merciful Lord, whose mer∣ciless hearts are hardened against their fellow-ser∣vants. Wherefore all, who expect welcome, here, must lay aside their anger, & come in peace, and love. But though God is pleased thus to pluck the Sword of revenge out of the hand of each private person, yet does he establish it in the Magistrate. For (saith Saint Paul) he beareth not the Sword in vaine, for he is the Minister of God, a revenger to execute wrath upon him that doth evill. Rom. 13.4. Contrary to the calumnati∣on of Julian the Apostate; who upon this pretext, that Christian religion did for∣bid

revenge, did therefore impugne it, as destructive to all government: When it is manifest Christs Do∣ctrine abolished not, but did vindicate it rather, not per∣mitting every private per∣son to usurpe the Supream authority, or sit in the re∣gall throne. To decide the first branch of the case therefore, we are to ob∣serve and take notice of three things. 1. That judici∣all Proceedings at law are not forbidden in the new Testament, but the contra∣ry warranted, as may most evidently appear, not only from expresse texts of Scripture, Rom. 13. 1 Pet. 2. But likewise from the ex∣amples of Christ, and Saint Paul. Our Blessed Saviour not refusing to answer at the tribunall of Pilat, and

Paul himself appealing to Caesar. Whence it will fol∣low, that a sute at law with ones neighbour, is no sufficient plea for a man to abst••in from the Com∣munion. Yet 2. there ought to be labour, and circum∣spection that we our selves add not fewell to enflame this publick controversy, or deny such just meanes to quench it, which are pro∣posed to bring things to an accord, whereby amity may be established: or contend concerning trifles, and things of no value. They who are conscious to them∣selves, that they are pec∣cant in any of these particu∣lars, are not clad with the Wedding Garment of love, and so cannot hope for any kind reception at the hands of Christ in this great ban∣quet.

To which purpose it is desired of them, they should take a view of these places in Scripture, Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men, Ro. 14.19. Let us therefore follow after the things which make for peace, and things wherewith one may edifie another. 1 Cor. 6.7. Now therefore there it utterly a fault among you; because ye goe to law one with another. Why doe ye not rather take wrong? Why doe ye not ra∣ther suffer your selves to be defrauded? 3. We are to take care, we doe not seeke for justice at the hand of the Magistrate; that so under that pretext, we may cloake, and exercise our malice the more freely, a∣gainst our neighbour. This

is but to clothe private re∣venge in a publick dresse, and to make it so much the more odius to God, as it is gilded over with hypocrisie. Therefore remember it is the voice off God that speaks unto thee, Lev. 19.18. Thou shalt not avenge, nor bear a∣ny grudg against the chil∣dren of thy people, but thou shalt love thy neighbour as thy self. I am the Lord. And that the same spirit, who denyeth thee not a lawfull prosecution of thy right, yet is so far from tolera∣ting revenge in thee that he commandeth thee to feed thine enemy when hun∣gry, and if thirsty to give him drinke. Rom. 12.20.

Whether kneeling, at the receiving of the Sacrament, be not a most pious, and de∣cent gesture?

Were there nothing to commend this ceremony, in this high service of religion, but the humility of the ge∣sture, certeinly it must needs be kindly enterteyned by that soule, where piety and devotion dwell, considering that the most High ha••h not only a respect to the humble heart, but is like∣wise well-pleased with such externall behaviour, as ser∣veth best to testifie the same; but when to this, it is added, that it is the most significant signe of that re∣verence which the creature ought to exhibite to God in supplication, and that, as the Sacrament is particularly delivered to every man therewith, so each man is bound to particularize, and apply to himself the Sacra∣mentall benefit by devout

invocation of Gods name, who then can be offended with our Liturgy, for en∣joyning the decent use of it? Or question his piety, who in obedience thereunto shall observe it? I know it hath been, and is the fancy of some, that sitting is a ge∣sture better agreeing with the nature of a Supper; but such ought to remember that it is no ordinary meale, but a heavenly banquet to which we are invited, in which Christ with all his be∣nefits is exhibited to us, and therefore such an humble posture of body would best become us, as did serve best to expresse reverence, and devotion at so high, and holy a mystery. Neither will it be any prejudice thereunto, to quarrell at this gesture, because Christ

did not use it when he ad∣ministred the Sacrament to his Apostles, as neither did he sitting, but lying on a bed, according to the custome of those Easterne nations. In these circumstances not prescribing their manner, but leaving the determination of them to the prudence and judgement of those, who are to see them done decently, and in order.

Notes

• C. I.
• D.
• Num. 16.24.
• 1 Sam 13.13.
• 2 Chron. 26.16
• Heb. 5.4.
• Luk. 12.14
• C. II.
• D.
• Ecclesiae ab Apostolis traditionem accepi••, eti∣am parvulis dare bap∣tismum, in Rom. c. 6.
• Augustinus l. 1. de pec∣cat. merit. c. 16. dicit, traditio∣nem bane a Domino per Aposto∣los manas∣se. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• C. III.
• C. IV.
• D.
• C. V.
• D.
• 1 Cor. 11.
• 1 Cor. 11.29.
• 1 Cor. 11.31.
• C. VI.
• D.
• Mat. 5.23.24.
• C. VII.