Justification of Separation from the Church of England, Treatise · Section 76
Touching 1 Cor. 11. which is the next scripture, I will speakMr B. something more largely, bycause Mr B. thinks it most pregnant for the decyding of the controversy, for that the Apostle speaking purposely of the pollution of the sacrament, bids every man examine himself, and not one an other, and that vnderunder peyn of eating damnation to himself, and not to an other, if he come not reverently, notwithstāding there was much evil in the Church.
And is it so in deed, that, bycause men must examine themselves,Answ. therefore not others? what warrant then have you for your Eastershrift, your examining the people before they communicate? You I hope, are to examine your self, as well as others. And might not your people tell you out of your own book, that you have nought to do to examine them? Might not the meanest of them say vntounto you, examine your self, if I▪ eat and drink vnworthily, it shalbe myne own damnation not yours? Yea might not any vngodly person thus answer eyther officer, or brother, that should reprove him eyther publikly, or privately? This indeed is the common fashion in the Church of England, and nothing more common: and it is a received rule, that every man shall answer for himself, and every tub stand vponupon his own bottom▪ and brotherly admonition is accounted by the most but a precise curiosity of busy-headed people. And in this you confirm them, by your collection: teaching the offenders *Zach. 7. 11. 12.to pull away the shoulder, and to stop the …are, that they might not heare, to make the hart hard, as an adamant stone. You do then erre Mr Bern. in expounding 1 Cor. 11. 18. exclusively. It doth not follow, that because I am bound to examine my self, therefore not my brother, that is, not to observe him, admonish him, & bring him to repentance for apparant sinne, for of such an examination we onelyonly speak, leaving to a mans self the examination of the hart, and of things secret. You may as well argue thus. We are to save our selves, Act. 2. 40. to speak vntounto our selves in psalmes, &c. Ephe. 5. 19. to teach and admonish our selves, Col. 3. 16. to comfort our selves, 1 Sā. 30. 6. to edify our selves, Iud. 20. and therefore neyther to save, nor to speak to, nor to teach, nor to admonish, nor to comfort, nor to aedify others: which is contrary to these, amongst many other scriptures. Iud. 23. 1 Thes. 4. 18. & 5. 11. 14.
Furthermore you your self pag. 120. of this book, make (and that truely) the Lords supper a testimony of that▪ visible communion of love amongst the members. Except then there be that love, which is there testifyed, the Lords ordinance is prophaned, and his name taken in vayn. Now where admonitions are not for the purging, gayning, humbling, and saving of the the offender, Mat. 18. 15. 1 Cor. …. 5. & 2. 6. 7. there is not true love, but hatred, Levit. 19. 17. And that true spirituall love required in the members of Christs body should be betwixt the servants of God, & notorious prophane persons, eyther way, passeth both myne vnderstanding, & affections. And to conclude this point, I would but desire you Mr B. to read the marginall note given in your authorized Bible▪ printed at London 1603. vponupon the 31. verse of this Chapter.
And thus you see how pregnant this scripture is to decyde the contreversie, and to determine against you, that except reformation of sinne be orderly sought, and seasonably obteyned, there can be no right or lawfull communion in the Lords supper. And Paul in writing as he doth, provokes as every man specially to look to himself, so the whole Church together to see the reformation of the disorders amongst them. ver. 17. 18. 33. 34.
Lastly for 2 Cor. 12. 11. it must be considered that the case was depending, and in hand concerning such as had sinned and not repented, and as the issue of things should be, so were the godly to carry themselves towards them: if they would be drawn to repentance, by admonition, they were to forgive them as 2 Cor. 2. 7. if not, the Church was bound to judge, and cut them of, whether Paul came, or no. 1 Cor. 5. 11. 12. 13. Wherein if they fayled, God would punish their carnall security and want of zeal, as he threatneth. Rev. 3. 14. 16. 19.