The New Covenant, Book 3 · Chapter 15
CHAP. XV. Of Examination before the Lords Supper.
WHat the Supper of the Lord is, what are the parts and vſes thereof, and what an heauenly banket it is for all worthy receiuers, hath hitherto beene ſufficiently declared: now it followeth to ſet downaExamination neceſſary before we come to the Lords Table. the way & means how we may come worthily. For the whole fruite of this Sacrament ſtandeth in the right partaking thereof. The right manner ſtandeth in preparing our ſelues to come, and in examining our ſelues before we come. No great thing can be done well, without good care and endeuour. In all humanebCicer de …ſ…ſic lib. 1. things of any importance, nothing is attempted or atchiued without ſome preparation more or leſſe going before, according to the nature of the matter. Before men ſit downe to eate or drink their ordinary food, before they ſleepe, before they waſh, before they walke, before they worke, ſome preparation goeth before. Before thecrem. 4, 4. ground is tilled, it is prepared. Before the law was deliuered, before thedExo. 19, 10. Sabboth was ſanctified, before the ſacrifice was offered, before the Paſſeouer was killed, before the word was receiued, before prayers were vttered, the hart was in ſome ſort prepared. One of the greateſt duties required of vsus, is to dye well: whereunto all our life ſhould be a preparation, and eueryevery day ſhould be a meditation of death, that we may not be found vnready & vnpreparedeMat. 25, 13. when the bridegroome ſhall come. So the Supper of the Lord being an excellent myſtery and the food of our ſoules, whereby we receiue Chriſts body and blood: there is required of eueryevery one, a trying, prouing, and examining themſelues, leaſt ſeeking comfort by their comming, they bring vponupon thēſelues iudgement through want of preparing. This truth deliuered, hath the witneſſe and conſentf2 Chr. 35.6. of many Scriptures for the confirmation thereof. The Prophet 2. Chron. 35. ſaith, Kill the Paſſeouer and ſanctifie your ſelues, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moſes. And the holy man Iob, when the dayes of the banketting of his children were gone about, ſent and ſanctified them, and roſe vp earely in the morning, and offered burnt offerings according to the number of them all. Alſo the wiſe man Eccle. 4. Take heed to thy foote when thou entreſt into the houſe of God, and be more neere to heare, then to giuegive the ſacr…fice of fooles, for they know not that they do euill. Likewiſe the Prophet Ieremy, Lament. 3. Wherefore is the living man ſorrowfull? Man ſuffereth for his ſinne: let vsus ſearch and try our wayes, and turne againe to the Lord. To the ſame purpoſe the Prophet Dauid ſaith, Pſal. 4. Tremble and ſinne not, examine your owne heart vponupon your bed and be ſtill: and Pſal. 119. I hauehave conſidered my waies, and turned my feet into thy teſtimonies. The Apoſtle Paul is very direct in this point, as Gal 6.4. Let eueryevery man proue his owne worke: and then ſhall he hauehave reioycing in himſelfe onelyonly, and not in any other. Alſo 1. Cor. 11. Let a man examine himſelfe, and ſo let him eate of this bread, and drinke of this cup: where he ſpeaketh of purpoſe of the Lords Supper. So then it is a duty required of all perſons that come to the Lords Table, or any other exerciſe of religion to ſearch their owne hearts and conſciences narrowly how they be affected & diſpoſed touching the diſcharge of this duty.
And if we would farther conſider the neceſsity of this examination: we ſhould finde it ſtandeth vponupon many ſufficientgReaſons of this duty of examination. reaſons and cauſes as vponupon certaine foundations that cannot be remoued. Do we not ſee men when they come into the preſence of ſome honourable and noble perſon,hGen. 41, 14. to addreſſe themſelues to do it with all reuerence? Ioſeph being ſent for, to come before Pharaoh King of Egipt ſhaued his head, and changed his rayment: and Prou. 23. When thou ſitteſt downe with a Ruler at meate, conſider diligently what is before thee. Therefore when we ſit at the Lords Table to ſup with him, and are admitted to be his welcome gueſts: we ought much more to be carefull to ſanctifie our ſoules with all ſolemnity. Conſider with me a little our owne practiſe. We will not put our ordinary meates in a diſh vnwaſhed, nor our common drinks into a cup vncleanſed: and ſhall wee put the ſignes of bread and wine which are choſen inſtruments to conueigh Chriſt vntounto vsus, into vnſanctified ſoules, vnprepared hearts, and filthy conſciences? Doth not our Sauiour Chriſt reproue ſuch hypocriſie, when he ſaith,iMat. 16, 3. Ye can diſcerne the face of the skie, and can you not diſcerne the ſignes of the times? And if that vpper chamber, where the Supper was firſt adminiſtred, were trimmed and garniſhed: ſhould not our hearts bee prepared, into the which it is receiued? Shal Chriſt himſelfe offer to come into our houſes: and ſhall not we ſanctifie our hearts to entertaine ſuch a gueſt? This were too great careleſnes and contempt.
Moreouer, waigh with me the profit that commeth to our ſelues to moue vsus to this examination. The comfort is great, the fruite is excellent, the benefit is vnſpeakeable to thoſe that partake the myſtery of the Supper worthily, they receiue Chriſt they receiue remiſsion of ſins, they receiue ſaluation, they receiue aſſurance of eternall life. For, if the woman diſeaſed lMath. 9, 20.with an yſſue of blood, loe twelue yeare, comming behind Chriſt, and touched onelyonly the hemme of his: garment, was made vvhole; then aſſuredly the ſpiritual receyuing of the body and bloode of Chriſt ſhall not bring leſſe profit, if the faith be equall, which notwithſtanding is wholy loſt without preparation. Ponder with me alſo how by neglect of this triall of our ſelues, not onelyonly this profite is loſt, but the Sacrament it ſelfe is after a ſort defiled. For, howſoeuer it be in it ſelfe by the ordinance of God an holy and heauenly banquet, yet vntounto the vngodly, vnregenerate and vnſanctified, it becommeth vnholy and wholy earthly,lHag. 2.14. as the prophet Haggai teacheth, Chapter 2. If a polluted perſon touch an holy thing it ſhall be vncleane. The perſon muſt be holy that will hauehave ſound profite by the holie things of God: the man that is vnholie, defileth eueryevery thing he toucheth, the polluted perſon polluteth all thinges. For as tomTit. 1, 15. the pure all things are pure, but vntounto them that are defiled and vnbeleeuing is nothing pure, but euen their minds and conſciences are corrupted: ſo the prophane perſon defileth all thinges, and turneth wholeſome meate into noyſome poiſon. We muſt therefore vſe ſanctifyed things with ſadctifyed hearts: and for ſpirituall meate wee muſt hauehave ſpirituall veſſels.
Furthermore, marke the great danger & puniſhment that is procured and purchaſed by the want of preparation. For the vnworthy receiuer is guiltyn1 Cor 11, 27 of the body and blood of Chriſt, as the Apoſtle ſpecifieth 1 Cor. 11. Whoſoeuer ſhal eat this bread and drinke the cup of the Lord vnworthily, ſhalbe guilty of the body and blood of the Lord. And againe, He that eateth and drinketh vnworthily, eateth and drinketh his own iudgment, becauſe he diſcerneth not the Lords body: for this cauſe many are ſicke and weake among you, and many ſleepe. Where he teacheth that ſuch as come vnworthily, vnreuerently, and otherwiſe then ſuch myſteries ſhould be handled, do deſpiſe & tread vnderunder their feete Ieſus Chriſt himſelfe, prouoke the Lords wrath, and bring on themſelues ſwift damnation. Not that be is carnally and bodily preſent, but becauſe the reproach which is vſed to the ſignes, toucheth the bodie and bloode of Chriſt ſignified by them. Euen as if a man ſhoulde rent, diſgrace, deface, ſpit vppon, treade and trample vnderunder his feete, and villanouſlie abuſe the image, ſeale, and letters patents of a Prince, he ſhould be adiudged dRen. Iaeſae Maieſtatis.guiltie of a greeuous crime againſt the perſon of the Prince himſelfe, not which hee receyueth but deſpiteth: ſo, ſuch as come vnthankefully and vnworthily to this ſupper, are guiltie of his body, not which they hauehave eaten, but which they hauehave refuſed and reiected being offered vntounto them, and therefore are guilty of their owne death, inaſmuch as God with the ſignes offereth his owne Son.
Wherefore ſeeing the preſence of God mooueth, ſeeing our owne profit perſwadeth, ſeeing our owne practiſe furthereth, ſeeing the defiling of the Sacrament, and the danger of vnwoorthy receiuing teacheth, and laſtly ſeeing our owne iudgement in humane affayres (when the daunger is not ſo great, nor the loſſe ſo certaine) cryeth out for this neceſſary preparation, it ſtandeth vsus vponupon, before wee enter into this holy worke (whereunto of our ſelues wee are more vnfit and vntounto warde, and which in it owne nature is moſt profitable) to ſet our ſelues before the Lord, who ſhal examine and iudge the quicke and the dead: to ſearch into our owne waies, and to keepe a ſeſſions in our owne ſoules: to looke into our ſecret and hidden corruptions, how wee hauehave gone forward or backeward in godlineſſe: to try whither wee hauehave a knowledge, feeling, and diſliking of our ſinnes, and whether we hauehave any feare of Gods iudgments, or faith in his promiſes, or hope in his merciemercy: to iudge our ſelues, that we may not be iudged of the Lorde: to labour to finde our ſpeciall ſinnes, ſtriuing againſt them by earneſt prayer to God, and condemning them for euer in our ſelues. If we would thus iudge our ſelues, we ſhould not be condemned with the world…. Let vsus be grieued for our naturall blindneſſe. Let vsus acknoledge confuſion of faces to be due vntounto vsus, Let vsus deepely imprint in our owne hearts the horror of our ſins paſt and preſent. The more we perceiue and diſcerne our owne vnworthines, the greater ſhall be our fitnes to come to this Sacrament: and the leſſe we eſpy our owne imperfections, the more we incurre the danger of Gods iudgements. So then to touch vsus with true humility, and to breake our ſtony hearts in pieces with remembrance of our daily offences, let vsus often meditate on the death and paſsion of Chriſt, who was forſaken, ſcorned, buffetted, and crucified for vsus: he was led as a lambe to the ſlaughter and ſhunned not the ſhame of the Croſſe: then the powers of heauen and earth were moued,pMat, 27, 45 Iudea was darkened, the earth quaked, the ſtones claue in ſunder the graues opened, the Sunne was in the ful-moone eclipſed, the vaile of the Temple was rent, the dead were raiſed, the theefe repented, the Centurion glorified God, and the whole order of nature was changed. All theſe things doe ſet before vsus the heinouſneſſe of our ſins, and the greatnes of Gods wrath, which could not be appeaſed, but by crucifying of the body and by ſhedding of the blood of Chriſt, which is repreſented to vsus as in a glaſſe in this Supper. Thus we hauehave ſhewed by teſtimonies and effectuall reaſons, that as in the Paſſeouer they were commanded to chuſe them a lambeqExod 12, 3. on the tenth day, but to kill him on the fourteenth, ſo that they had foure dayes liberty betweene the ſeparating and the killing of him, for preparation and ſanctification of themſelues: in like manner in the Supper, which is the ſame to vsus, that the Paſſeouer was to the Iewes, the Spirit of God chargeth this duty vponupon vsus, that we prepare our hearts reuerently thereunto.
Vſe 1 Now as we hauehave ſeene the neceſsity of this examination: let vsus conſider what vſes are to be made thereof. It is required of all Communicants that come to the Lords table, diligently to examine themſelues? Then from hence it followeth, that all men are bound to know the word of God, and to be skilfull in the Scripture, that thereby they may be able to try their owne hearts, and examine themſelues by that rule. But if the rule be vnknowne, the tryall ſpoken oft cannot be made, the examination commanded cannot bee practiſed. Eſpecially there is required of vsus the knowledge in the doctrine of the law, not onelyonly to be able to rehearſe the words, but to know the end and meaning of them, the ſpeciall braunches of them, what are the duties commaunded, what are the ſinnes condemned: for byrRom, 3, 20. the Lawe commeth the knowledge of ſinne, and the Apoſtle had not knowne ſinne,ſRom. 7, 7. but by the Law: for hee had not knowne luſt, except the law had ſayed, thou ſhalt not luſt. As then, hee that will trie Golde from Copper, muſt hauehave his touchſtone: ſo hee that will rightly examine his obedience, muſt familiarly be acquainted with the Canon of the Scriptures. This our Sauiour teacheth,tIohn, 5, 3…. Search the Scriptures, for in them ye thinke to hauehave eternall life, & they are they which teſtifie of me.
If then we ſearch them, they will giuegive vsus light to ſearch our ſelues. And the Apoſtle requireth the Coloſſians, Col. 3, 16.to hauehave the word of God dwell plentifully in them in all wiſedome. Wherefore he that ſaid, examine your ſelues, ment we ſhould alſo know the Scriptures, and eſpecially the law of God, which muſt bee the glaſſe of ouruIam. 1, 23, liues to behold our offences: and the very ground-work of this examinatiō.
Againe, are we charged to try out our waies, and examine Vſe 2 our ſelues? Then wee learne from hence to acknowledge a difference between Baptiſme and the Lords ſupper. For Baptiſme is due to the whole Church, and eueryevery member thereof, whether olde or young, to all Infants, who are the children of faithful parents, that hauehave giuen their names to Chriſt, and are entred into the profeſsion of the Goſpell. And howſoeuer confeſsion of faith & fruites of repentance, are required of the elder ſorte (as wee hauehave ſhewed) yet touching infāts it is ſufficient if they be born in the church, of ſuch as are members of the church. But the Supper of the Lord belongeth onelyonly to ſuch as are able to examine themſelues, to try their owne hearts, and to remember his death, which things cannot agree with children. As we ſee in the paſſe-ouer, not all the children of the faithfull were admitted thereunto: but onelyonly ſuch as could enquire and require a reaſon thereof,bExod 12, 2… and did deſire to be inſtructed of their parents, and ſuch as had learned to make the law a frontlet before their eyes, and a ſigne vponupon their hands, that ſo the doctrine of God might not depart out of their mouths. Beſides, if we conſider the outward workes in both the Sacraments aright,cThis ouerthroweth the opin…on of Innocentius Auguſtine, Muſculus, & others, who teach it to be fit and needfull that children be admitted to the Supper. Innocent. 1. Epiſt. ad patr. Concil. Mile. Aug epiſt. 107 ad Vitalem. Muſcul. loc. Cō mu…titul de Euch…r. we ſhall plainely ſee the truth of this diuerſity. For in Baptiſme the action of the Miniſter is to waſh the body with water, which requireth not diſcretion in him that is to be baptized, foraſmuch as we can clenſe and waſh the things that are without reaſon, without vnderſtāding, without ſenſe, and without life. But in the Sacra. of the Supper, a reuerent giuing, an attentiue hearing, a certaine vnderſtanding of that which is ſpoken, a wiſe receiuing and eating, & a careful conſidering of whom to take, & what to take is required in the outward worke: how much greater iudgment is required, to know that God the father giueth the body & blood of his Son to be receiued by faith? Thus thē, this examinatiō maketh a diſtinctiō between both the Sacraments of the new teſtament, & ſheweth, that it is not neceſſary to the ſaluation of infants, that they come to the Lords table.
Thirdly, ſeeing no man muſt preſume to come thether without a ſerious examination of himſelfe:dSixe ſorts of perſons barred from the Lord, ſupper it debarreth Vſe 3 from the Lords Supper, ſixe ſorts of perſons, to wit, the vnbaptized children, idiots, ignorant perſons, prophane perſons, and all ſorts of Infidels. Firſt of all, ſuch as are not yet entred into the church by baptiſme, whatſoeuer their knoledge and faith is, cannot claime any priuiledge or right to this Sacrament. Secondly, if there be a neceſſity of ſearching and trying our ſelues, it excludeth all Infants and children in age, who vnderſtand not what the holy Spirit ſpeaketh in this Sacrament, what God the Father offereth, what the Son performeth, & what faith receiueth, they know not what it is to eate Chriſt ſpiritually, and to be nouriſhed by him effectually. Thirdly, all fooliſh, furious, and mad-men, being ſuch idiots as that they want the vſe of naturall gifts of reaſon, wit, diſcretion, and iudgement, the defect wherof, whatſoeuer they are in age and yeares, maketh them as children in gifts, not being able to examine themſelues, are to be ſeparated. Fourthly, howſoeuer many hauehave yeares of diſcretion, and the common vſe of naturall gifts of vnderſtā ding: yet if they neither hauehave the knowledge of God, nor the knowledge of themſelues, nor the knowledge of the doctrine of the Sacraments, and other fundamentall points of religion, they are not to be admitted but refuſed. Fiftly, if they hauehave al theſe things, and want neither baptiſme, nor ripeneſſe of age, nor yeares of diſcretion, nor vſe of reaſon, nor knowledge of the doctrine which is according to godlines: yet if they remaine prophane, vngodly, vnrepentant, ſtubborne, malicious, reuenging, open contemners of God, of godlineſſe, and of his word, Idolaters, adulterers, blaſphemers, drunkards, and ſuch in whom appeareth no amendment of life, theſe and ſuch like are not intereſſed in this Sacrament. Laſtly, it excludeth & ſhutteth out all ſuch as are without God in the world, al Atheists, Infidels, Turks, Iewes, and Hereticks, all ſuch as hauehave not yeelded themſelues to the Church of God, & hauehave not made profeſsion of their faith, and ſuch as are worthily excommunicated from the Church by the power of the keyes, which are no better thē heathen & Publicans. Where by we ſee, that all not yet baptized, infants & children that want years, al furious & fooliſh perſons that want the vſe of reaſon, al blind & ignorant perſons, that want the knowledge of God and of themſelues, all vnrepentant perſons that bring not with them faith and repentance, all Infidels and vnbeleeuers with others that are out of the boſome of the Church, are to be kept backe from this Supper, being ſuch as either cannot or will not ſubmit themſelues to this holy and neceſſary duty of examination, thereby hauing no right or title to come to his table. For ſuch as hauehave not the Church to be their mother, cannot be nouriſhed with this meate of the Church, to wit, the Supper of the Lord. Among all theſe that are thus excluded, we do not name the hypocrite, becauſe his wickednes is in his heart and kept ſecret to himſelfe and therefore the Church can take no notice of him, but leaueth him to God, who ſearcheth the heart and trieth the raines.
Fourthly, if all perſons are to prepare themſelues to this Vſe 4 Sacrament: then none are willingly and wilfully to abſtain and refraine from comming vntounto it. For as ſuch ſinne grieuouſly, who preſent themſelues vnworthily to this bleſſed Communion: ſo doe they greatly offend on the other ſide, that of ſet purpoſe abſent themſelues from this ſpirituall banket prouided for them. God is diſhonored both theſe waies, as well by receiuing vnreuerently, as by abſtaining careleſly from this Sacrament. For he lyeth vnderunder an heauieeIer 48, 10. curſe deſeruedly, that doth any of the Lords workes negligently. Euen as the patient, which being ſick maketh no account of the diet which the Phyſition hath preſcribed, is no leſſe blame woorthy, then hee that abuſeth it diſorderly, inaſmuch as both ſorts do it oftentimes to their danger and deſtruction: ſo is hee no leſſe faulty, that maketh no reckoning of the receite which the chiefe Phyſition of our Soules the Lord Ieſus hath appoynted, then hee that miſuſeth and miſapplieth the ſame, becauſe both doe it with great perill and hazard to themſelues. We know that ſuch, as being biddenfMat. 22.7. by the King to the wedding of his Sonne, made light of it and refuſed to come, were deſtroyed as well as he that came without his wedding garment. We know when the word of God is preached, which isgRom. 1, 16. the power of God to ſaluation to all that beleeue, ſuch as abſent themſelues from the hearing of it, periſh iuſtly, as wel as they that come without faith and repentance. We know when the paſſeouer was celebrated, ſuch perſons as were negligent to obſerue and keepe the ſame according to all that the Lorde had commanded Moſes were to be cut off from his people,hNum. 9, 13. Becauſe they brought not the offering of the Lord in h…s due ſeaſon, they ſhall beare their ſin. In like manner ſuch as neglect to come to this communion, & abſtain frō it, for feare of communicating vnworthily, depriue themſelues of great comfort. And this is the very cut-throat of al godlines & religion. For why doe they not, by like proportion of reaſon, refrain from inuocation and calling vponupon the name of God, for feare of praying amiſſe? And why may they not abſent themſelues from hearing the word of God, fearing to heare amiſſe? So that if this pretence were a lawful warrāt to abſtaine from the Lords Supper for feare of vnworthy receiuing, we might bid all godlines farewell, in as much as it openeth a gap for men to abſtaine from perfourming all duties of piety and godlines. VVherefore, let not ſuch perſons flatter themſelues with vaine excuſes and lying wordes that cannot profite, neither daube with vntempered morter, ſaying, we are vnworthy, we cannot come: rather let them labour to ſhake off their vnworthines, & to caſt awayiHeb. 12, 1, eueryevery thing that preſſeth downe, and the ſin that hangeth ſo faſt on, that ſo they may be worthy receiuers. Let them not contemne the commandement of Chriſt which ſaith, Take yee, eate ye, do this in remembrance of me. Chriſt hath commanded, we muſt obey: he ſaith, come: ſhall we be ſo vnthankfull to ſay, we will not come? He calleth, ſhal we not anſwere? He biddeth his gueſts, ſhall we make excuſes? He ſendeth his meſſengers and prepareth his feaſt, ſhall we not prouide and prepare to eate thereof? He offereth himſelfe vntounto vsus, ſhall we contemne the bleſſed remembrance of his death and paſsion, euen the price of our redemption, and ſhutte our ſelues from the Communion which the faithfull hauehave with him and one with another? So that wee are to perſwade our owne hearts, that God is prouoked to anger, as well by negligence in abſtaining, as by vnworthines in receiuing the Supper.
Laſtly, this ſerueth to reprooue two ſorts. Firſt, ſeeing Vſe 5 we are commanded to deale with our owne hearts, the popiſh ſhrift and auricular confeſsion of all ſinnes in the eare of a Prieſt, which is a needleſſe burthen of the minde, and a fruiteleſſe practiſe of the ſuperſtitious. True it is, as we hauehave prooued already, we muſt examine our owne Conſciences, and confeſſe our owne ſinnes to God againſt whom we hauehave ſinned:Pſal 5…. and when we are afflicted in conſcience and can finde no comfort, we are to reſort to the Miniſter that hath the tongue of the learned, being able and willing to miniſter a word in ſeaſon, or to ſome faithfull brother in time of need, as the patient doth to a skilfull Phyſitiō: howbeit there is great abuſe therof in the church of Rome. Againſt au…icular confeſſion.We do not deny or go about to take away al confeſsion of ſinnes before men and vntounto men, foraſmuch as the Apoſtle willeth, that we confeſſe our faults one to another, Iames 5, 16.Iam. 5, 16. All the queſtion is concerning the manner and order of making confeſsion. But he alloweth it to be made to any man, and of one priuate perſon mutually to another; whereas popiſh ſ…rift is limitted onelyonly vntounto the Prieſt, and a ſtraight law enioyned to the people to acknowledge all their mortall ſinnes to him, with all the circumſtances of them ſo farre as poſsibly they can remember at the leaſt once eueryevery yeare, if not oftner. Againe, the forme of confeſsion of ſinne required and practiſed, is vttered in a ſtrange tongue & an vnknowne language, which is fooliſh and ridiculous: for ſo they know not what they ſpeake to God. They would ſeeme to aske him forgiueneſſe, and yet they know not what they aske. Laſtly▪ they make confeſsion of ſins not onelyonly to God, but to the dead, to the Saints departed, which is impious and blaſphemous. For they make prayer to them and craue their interceſsion for the better obtaining of the pardon of their ſins, which giueth a part of the diuine worſhip to them, and maketh them equall with God, as if they could ſearch and ſee the heart as well as he doth. The Ieſuites in their Annotations vponupon 1 Cor. 11. where the Apoſtle willeth a man to proue and examine himſelfe, giuegive this note, A man muſt examine his l…fe dil gently, Rhem. annot. vponupon 1 Cor. 11.28.whether he be in any mortall ſinne, and muſt confeſſe himſelfe of eueryevery offence which hee knoweth or feareth to be deadly, before he preſume to come to the holy Sacramēt. For ſo the Apoſtles doctrine heere, with the continuall cuſtome of the Cathol ke Church, and the Fathers example binde to do. Thus they abuſe the Apoſtle which maketh not for them; and pretend antiquity, which they are not able to auouch: and alledge the Fathers which ſerue not their turne. The Apoſtle in this place ſpeaketh of examination, not of confeſsion: of prouing our ſelues, not of putting our ſelues to the proofe of others. The commandement of the Holy-Ghoſt, to confeſſe one to another, bindeth the Prieſt to confeſſe to the people, as well as the people to confeſſe to the Prieſt. And whereas the Euangeliſt declareth Math. 3.Mat. 3, 6. Act. 19, 18. that many were baptized of Iohn confeſsing their ſinnes: and likewiſe Luke in the Acts ſheweth that many beleeued, and confeſſed and ſhewed their workes: we muſt vnderſtand it of a confeſsion that is voluntary, not conſtrained: open, not ſecret: generall, not particular: before others, not in the eare. True it is, the Fathers ſpeake much and often of confeſsion, but they meane it either of ſuch confeſsion as is made to God, or of ſuch perſons as had openly fallen in time of perſecution, or of them that of their owne accord vncompelled, accuſed their owne weakeneſſe and purpoſe of ſhrinking backe, albeit they had not as yet fallen indeed. Now that it may be knowne that theſe things do not concerne vsus, nor yet helpe our aduerſaries,Diuers ſorts of confeſsion I will ſet downe what confeſsion we hold, and how it is to bee made, and in what reſpect. Firſt, wee allow the publike confeſsion of the whole Church, confeſsing themſelues to be ſinfull before God, Neh. 9, 4.5, &c. Secondly, wee hold the priuate confeſsion of eueryevery one, powring out his owne heart before God in his priuate and ſecret prayers, Lu. 18.13. Thirdly, we maintaine the confeſsion made to the Church, when any perſon hath openly offended the Congregation by any notorious crime and is for the ſame excommunicated. This doth teſtifie the conuerſion and repentance of ſuch as hauehave fallen. Laſtly, we teach that confeſsion ought to be made to our neighbour for the offences which we commit one againſt another, when wee hauehave vponupon any occaſion wronged and offended him: and therefore our Sauiour ſaith, Math 5.Mat. 5, 23, 24. If thou bring thy guift to the Altar and there remembreſt that thy brother hath ought againſt thee: leaue there thy guift before the Altar, and go thy way, firſt be reconciled to thy brother, and then come and offer thy guift. Theſe kindes of confeſsion we confeſſe and beleeue: but what maketh all this for the whiſpering confeſsion vſed in popery? and iudged to be neceſſary to ſaluation? A tirrannous law, binding vsus to reckon vp eueryevery one of our ſinnes in the eare of a Prieſt, as if forgiueneſſe of our ſinnes ſtood in this? Whereas we ſay and are not afraid to auouch, that this confeſsion preſſed vponupon men to be made of all ſinnes to a popiſh Prieſt vponupon paine of damnation is no better thē another Inquiſition. Would wee then know what this ſhrift is? and how to eſteeme of it? and what effects it worketh? It is the mocking of God,What popiſh ſhrift is. the inuention of the diuell, the pride of the Clergy, the pick-purſſe of the people, the racke of the Conſcience, the ſhame and reproach of the offender, the bewrayer and diſcouerer of the ſecrets of Princes and ſtates, the piller of popery, the ape of repentance, the nurſerie of deſpaire, the cheriſher of vncleanneſſe, and to be ſhort, the bawd of all ſinnes. It getteth a pardon for all that is paſt, it giueth free paſſage for ſuch as are preſent, and purchaſeth a priuiledge for them that are to come. Thus ſinne is made no ſin, it is a light matter, that no man need to trouble himſelfe for it, for aſmuch as the Prieſt may pardon him with a word ſpeaking. Wherefore, albeit this inſtitution be ful of humane wiſedome and policy for the vpholding and ſtrengthning of the kingdome of Antichriſt, yet there is no title in the word of God to prooue it or confirme it. I confeſſe indeede it was a cuſtome ſometimes in the Church of Conſtantinople,Sozomen. Eccl. …ter. lib. 7 cap. 17. but when it hapned that a noble matron was diſhonoured and diſhoneſted by a certaine Deacon of vncleane life: Nectarius the Biſhop of that place by the conſent of others, did aboliſh it out of the Church. VVhat would he hauehave done if hee had liued in the times and places of popery, where ſuch examples are not ſtraunge but common.
If one faſt were of ſufficient force to thruſt it out of that Church, doubtleſſe many hundred preſidents that might bee produced not inferiour vntounto it, ought to ſerue as a whip to whippe and ſcourge it out of other Churches, and as a ſtrong barre to keepe it out for euer, that it neuer get footing and en…rance into it againe. Hence it is that the Church remained in the liberty of Confeſſion twelue hundred yeares, and had no ſnare to intangle the conſcience laide vppon it vntill the Councell of Lateran, in which the law of auricular Confeſsion was firſt of all inacted: whereby it is come to paſſe that they hauehave ſecret intelligence of all ſecretes, for by this occaſion they know the hearts, affections, and diſpoſitions of all perſons: and by this meanes they finde an eaſie way to enrich that couetous and ambitious See, with the riches and reuenues of the world: and by them both ariſeth a twofold benefite, becauſe both they knowe howe to ſhift for themſelues, and to preuent a miſchiefe before it come vponupon them. But to leaue theſe, wee exhort men to make Confeſſion of their ſinnes to GOD, the onelyonly beholder of our thoughtes and heartes, who hath promiſed to forgiue them: and will neuer vp-braide vsus with them.
And herein wee doe no otherwiſe then the holy and ancient fathers of the Church did before vsus, who ſend the people from men to God, from the earth to heauen, from the fellow ſeruants to the common maiſter of all. It was well ſayed of Auguſtine, What hauehave I to doe with men, Confeſſ lib. …0. cap 3. Curioſum genus ad cognoſcendum vitam. alicita….that I ſhould make confeſsion to them, as if they could heale all my ſores? It is a curious kinde of people, to ſearch into other mens liues, but moſt ſlothfull to reforme and amend their owne The like we might ſay of Chryſoſtome who is plentifull in this argument. I doe not compell thee to confeſſe thy ſinnes to others. And againe, If thou be aſhamed to confeſſe them to any man becauſe thou haſt ſinned, ſay them dayly in thine owne ſoule. Homil. 2. in Pſal. 50 ſer. de poenit. Hom. 4. de Laza,I doe not bid the confeſſe them to thy fellow ſeruant who may caſt them in thy teeth, but confeſſe them vntounto God who is able to heale them. In another place hee ſayeth: Why ſhould we be aſhamed to confeſſe our ſinnes, that he may pardon them? Doth God therefore commaund them to be confeſſed, that after the manner of men he might punniſh vsus? Hee doeth it not to punn…ſh vsus, but that he might pardon vsus. I will alledge one teſtimony more and then conclude.Homil. de incomprehenſ. natura dei. I doe not leade thee as it were into an open ſtage of thy fellow ſeruants, I doe not compell thee to vncouer thy ſinnes to men, vnfould thy conſcience before God, ſhew thou thy woundes to the Lord the beſt Phyſitian, and craue of h…m to heale them. Thus ought we to do, let vsus fly to God when we want helpe, who is the God of all mercy and the father of all conſolation. And when wee minde to come to the holy Communion of the body and bloud of Chriſt; let vsus not think to fit our ſelues vntounto it by a fooliſh numbring vp of our ſins to men, but not to God: of cuſtom, but not of conſcience: by obſeruing the traditions of the Church, but not by ſeeking to obtaine pardon of our offences. The order which we ought to obſerue in the examination of our ſelues is laid downe vntounto vsus in the Chapters following. Thus much touching the firſt reproofe.
The ſecond reproofe2. Reproofe, ſerueth to condemne all ſuch as are very preciſe and curious in ſearching into the liues and conuerſations of others, that ſay, ſtand aparte and come not neere me, for I am holier then thou. Theſe abſtaine from the Communion, becau…e of the preſence of euill men, and cannot be perſwaded to take the Supper with them.Such as are of the ſeparation reprooued for not ioyning with vsus in the worſhip of God.
In the former part of this Booke we hauehave anſwered ſundry obections which ſundry perſons alledge for themſelues why they refuſe to ioyne with the people of God among vsus that come with louelove and zeale to his Table. I hauehave not to doe with them in this place: they were for the moſt part careleſſe men, ſecure in the matters of God, and ſenceleſſe in al good things: but thoſe that now we are to encounter withall pretend greater care and conſcience in the worſhip of God then our ſelues.
Theſe are they of the ſeparation, who hauehave left our Church as no Church, and abhorre our Sacraments as no Sacraments, and reuile our Miniſters as no Miniſters. And yet if they would confeſſe the trueth and giuegive God the glory, they muſt for the moſt part of them acknowledge that they receiued to beleeue in our Church, & were begotten a new by our miniſtery, and hauehave reaped ſtrength of faith by our Sacraments, if they may bee called ours which are deliuered by vsus, but inſtituted by God. Neuertheleſſe, I wiſh and deſire from the bottome of my hearte, that our Church were once ſo happy as to ſeparate notorious offenders, & to cut off all occaſion of this queſtion. But becauſe we cannot yet obtain this mercy through our ſinnes, and that through the iniquity of the times euill men preuaile: wee muſt not conſider ſo much what ought to be among vsus, as how farre wee ought to ſubmit our ſelues: neither ſhould we fixe our eyes ſo much vppon that which is wanting and miſsing in our Church, as what great guifts and good thinges GOD hath vouchſafed vntounto vsus and beſtowed vponupon vsus: we confeſſe we are not in all poyntes that which we ſhould be, howbeit by the grace of our GOD wee are farre from that which they charge vsus withall: But let vsus ſee what they obiect.
Obiection. 1 Cor. 5.11.Firſt, they alledge that we are forbidden to eat and drink at our common Tables with them, 1, Cor, 5, From hence they reaſon from an vnequall compariſon of the leſſe to the greater, that if we may not doe that which is leſſe then wee may not eate and drinke with them at the LORDS Table, which is the greater.
I anſwere, Anſwere. this conſequent will not follow: For wee cannot conclude the abſtaining at the Lords Supper from their company, whoſe company we are to auoide at our owne table. It is in our owne power for the moſt part to depriue whome wee will of our priuate Suppers, but it lyeth not in vsus to barre whome we pleaſe from the Lords Supper. This belonge…h to the officers and ouer-ſeers of the Church. But as in the priuate family eueryevery one may not be a gouernour… and in the Common-wealth eueryevery perſon may not be a Magiſtrate to order the affaires thereof: ſo is it in the Church, no man may ſeuer the holy from the prophane, but ſuch as are called to ſit in the ſterne of it.
Again, they alledge the ſentence of the Prophet, Come Obiection 2 out from among them, and ſeparate your ſelues from them, and touch no vncleane thing. Eſay 52.11. 2, Cor. 6, 17.18.Eſay 52, 11. 2 Cor. …, 17. Anſwere.
I anſwere three things: Firſt the place muſt be vnderſtood not ſomuch of the ſeparation by place, as by affection: not ſomuch of the company, as of the coruptions of others.
Secondly Paul ſpeaketh of the communion of Idolatry, which is nothing at all to the holy Communion, which is commaunded vntounto all Chriſtians without any ſuch limitation as theſe would bring in. For they can neuer proue any ſuch exception: to wit, that we may abſtayne if we ſee any offer themſelues to receiue which doe ſeeme to vsus vnworthy.
Laſtly, here is mention of ſuch as were ſtraungers from the faith, and did not ſo much as profeſſe the Chriſtian Religion: and therefore it ſerueth not their purpoſe who refuſe to communicate at the Table of the Lord with ſuch as embrace Chriſtianity, and make profeſsion of the Goſpell, albeit pe…aduenture their life be not anſwerable thereunto: ſo that th…y abuſe this place who will by no meanes bee brought to come to the Supper of the Lord▪ when they perceiue thoſe to hauehave acceſſe vntounto it whome they account wicked and prophane. Ioſeph and Mary frequented the ſacrifices in the publike aſſemblies at Ieruſalem at the ſolemne feaſts, Luk. 2. So did Chriſt himſelfe, as appeareth in many places of the Goſpell. The Church was then full of ſcandals, as a body full of ſores, but becauſe he had no calling nor commiſsion to remedy thoſe euils, he choſe rather to ioyne himſelfe with the company of the wicked, thē to ſeparate himſelfe from the Sacraments and other holy things. Thus it was with Simeon, Hannah, Zachary, Elizabeth, and other of the faithfull. There are two certaine rules, with which I will conclude: Firſt, that our being in company with the wicked, vnwillingly, not willingly: by compulſion, not by free election, ſhall not hurt vsus. It is our delight in them, and deſire of them, and ſtriuing to be with them, that bringeth danger vntounto vsus: but if it be againſt our will, there is no feare of being infected by them. The ſecond rule is this, that we are greatly hurt in our ſaluation, and wounded in our ſoules by ſeparation from the exerciſes of our religion, and therfore there is no iuſt cauſe why we ſhould leaue the fruite of the one for the preſence of the other. It is a part of Gods ſpirituall worſhippe to heare his word, and indeed one of the principall ſeruices we can performe vntounto him, yet may a Chriſtian lawfully heare it where there are Infidels and vnbeleeuers, yea not onelyonly communicate with them, but be glad that they will vouchſafe to communicate with vsus. And touching ioyning in prayer, and participation of the Sacraments, if it were in our choyce and liberty to auoid them, wee might not ioyne with them, nor make one among them: but becauſe we hauehave no power nor authority to make any ſeparation, wee ought not to refuſe or renounce the ſeruice of God which is enioyned and commanded vntounto vsus: and let vsus take heed, leaſt while wee go about to ſeparate our ſelues from the wicked, we ſeparate our ſelues from God himſelfe. For there is no man that forſaketh his worſhip, but after a ſort forſaketh God, ſeeing that to cleaue vntounto him and not to his worſhippe is vnpoſsible, and to diuide betweene theſe which are alwaies ioyned together, is to turne him into an Idoll. And thus much touching Examination in generall.