An Anti-Diatribe, Part 6 – Part 7
The ſixth Section of the Paper.
IN the Primitive Church were excluded from the Communion, the Catechumeni, The ſixth Section of the Paper.Energumeni, perſons excommunicate, and penitents. and ſuch as lapſed into Hereſie, untill they repented, and I ſhould be glad to be taught; for ſure it is out of my learning, where, or when any others were rejected, but only under this notion and capacity. In theſe ancient times I finde that mutual reconciliations, and in Affrican Churches vigils with prayers, and in Chryſoſtomes times faſtings, and ſometimes in ſome places the publick renouncing in ſome particular hereſies, were antecedent to the Synaxis; but I finde no neceſſity of previous examination. When the Church ſaw the benefit of publick confeſſions for publick offences, as well for the ſubduing of the ſtubbornneſſe of their hard hearts, and the improving of their deep humiliation; as for the raiſing up again by thoſe ſenſible comforts, which they received by the publick prayers of the Church, and uſe of the Keyes. Some men reflecting hereupon, and finding their conſciences ſmarting for like fins, which being ſecretly carried, were not obnoxious to the cenſures of the Church, to the end they might obtaine like conſolation and quiet minde, did voluntarily ſubmit themſelves to the Churches Diſcipline herein, and underwent the burthen of publick confeſſion and pennance; and to the end this publication of ſecret offences might be performed in the beſt way, and diſcreeteſt manner, ſome prudent Miniſter was firſt acquainted therewith, by whoſe direction the Delinquent might underſtand what ſins were firſt to be brought to the publick notice of the Church, and in what manner the pennance was to be performed by them.
At firſt it was left free to the penitent to chooſe his Ghoſtly Father; but at length by the general conſent of the Biſhops it was ordained, that in every Church one certaine diſcreet Miniſter ſhould be appointed to receive confeſſions, untill at length in the time of Nectarius Biſhop of Conſtantinople, (who died, An. D. 401.Socrates, Hiſt. l. 5. c. 19.) upon occaſion of the infamy drawn upon the Clergy by the confeſſion of a Gentlewoman, defiled by a Deacon in that City, it was thought fit it ſhould be aboliſhed, and liberty ſhould be given to every man upon the private examination of his own conſcience, to reſort to the holy Communion, which doubtleſſe occaſioned Chryſoſtome the ſucceſſor of Nectarius to make thoſe deliveries of himſelf, which are prementioned The reſult of thoſe premiſes is this, that the ancient Church ſometime thought it requiſite that confeſſion of penitents ſhould precede the Communion, but not the examination of all, or any that communicated. I ſhall deſire that it may be deliberately conſidered,
Firſt, Whether repentance be not as neceſſary to worthy receiving, and as principall a part of that examination which every one ought to make of himſelf, as knowledge; and then as adviſedly to perpend.
Secondly Whether there be not as great a reaſon to revive Auricular confeſſion, (in ſome qualified, and rectified manner) as to introduce a particular examination, eſpecially ſince the Church of Rome aſſerts, and practiſeth it upon this ſame principle,Greg. Valentia, tom. 3. diſp. 6. queſt. 8. punct. 3. pag. 43. which theſe men do their precedaneous examination, (viz.) becauſe it is the duty of the Prieſt to repell unworthy, and to admit the worthy, which is beſt done upon the knowledge of the penitents eſtate in confeſſion.
SECT. XIII.
Wherein of the practice of Antiquity in preparation for, and excluſion from the Lords Supper.
In the ſixth Paragraph he paſſeth from Scripture-Argument to Antiquity,Illi verò quamvis non habent ſacras literas. habent fortaſſe doctores veteres, & ſanctos Patres, Juel. Apol. p. 114. which diſcourſe is continued in the ſeventh and eighth Sections. In this a line is drawn from the Primitive Church, down to the time of Chryſoſtome, or rather a circle about that age he lived in. In whoſe time the yoke of Auricular confeſſion was broken, and liberty granted to every man to reſort to the Communion upon the private examination of his own conſcience. We ſhall now make triall of the ſtrength of this alſo, where we finde ſome things yielded, others affirmed, and ſuppoſed, all which we will conſider. We might here ſhew many reaſons againſt building too much on the Fathers and Antiquity, this objection being raiſed upon the ſand thereof, and taken not for Scripture-Antiquity, but upon humane account, of Fatherss and Councels.Sibrandus Lubertus, de principiis, c. dogm. p. 7. It is received among all Orthodox Divines, that the Books of the Prophets and Apoſtles, are the onelyonly principle of Chriſtian belief. The Fathers have their errours, ſometimes they agree in miſtakes, and another while are divided in truths. It is the ſaying of an eminent man,L. Verulam Eſſays, p. 140. (They that teverence old times too much, are a ſcorne to the new,) in his Eſſay on Innovation, whereon by ſome paſſages in the firſt Section of the Paper ſent, we conjecture the Authors eye to have been. Juſtine Martyr refers the opinion of the Chiliasts (which hath been taken for an errour,) to the Apoſtles. Irenaeus ſayes, that he had by tradition, that Jeſus Chriſt lived fifty years on earth, which is falſe.
It is the manner of the Fathers (ſaith our Author) when they would commend a thing,Sib. Lub. de p. c. dog. p. 130. not knowing its Original, to refer it to the Apoſtles, and Primitive Church. In the three firſt ages, or centuries of the Fathers, the Learned are perplexed with ſpurious works; ſo that there is great uncertainty as to the Fathers and ſtate of the Primitive Church, as it is reported by Writers. Beſides, the Primitive Church is ſtretched ſomewhat too farre, when it is brought down to the time of Chryſoſtome, (who lived in the fourth Century) when in the judgement of ſome it extends not beyond the Apoſtles dayes, or but to the third Century: We wonder moſt at this, that devout Chryſoſtome is brought in for this ſuggeſted liberty. Let the Reader conſult him, eſpecially on Matth. Hom. 38.Chrryſoſt. Hom. 28. on Mat. p. 98 toward the end of the Homily; and if he finde not Chryſoſtome of another minde, we are deceived. We ſhall ſet down his words hereafter: But what if ſuch a thing be concluded on, will it therefore be a truth not to be gainſaid? No, the conſent of Biſhops is not alwayes ſo authentick. Here again Auricular confeſſion is made our patterne, and ſo preſented, as to caſt an odium upon the Miniſters, and their actings in this buſineſſe. What elſe that ſtory of unclearmeſſe ſerves for, we know not.
As to the Queries, and demands in the end of the Section, we anſwer,
1. Repentance is as neceſſary as knowledge, and is a part of examination, or rather examination is a part, or act of repentance.
2. That private confeſſion in a right and rectified manner, hath never been totally diſuſed; the private unburthening of grieved ſoules into the boſome of ſome Chriſtian friend, Miniſter or other in ſome difficult caſes, hath been, and is practiſed home to this day.
We hope that the Authour may ſee in time, that the Miniſters principles in their ſeparation, and examination are not Romiſh: We abhorre the Church of Romes rotten Principles; We abhorre her, her wayes, and friends. Some of her Principles may be good, yet then her inferences are baſe. Theſe men pointed at in the Paper do undertake to ſhew, that as they diſlike not that Chriſtian refuge of private confeſſion, which is the very word and will of God:Jam. 5.16. So they can maintaine their courſe of examination without uſe of the Philiſtines forge, nor do they introduce anything; only they deſire that all, whether publick or private duties to God, or the Churches honour, may be upheld.
We come next to conſider, what is produced from Antiquity, and yielded in this Controverſie; as alſo to ſee, whether this be for the Paper, or againſt it. A ſmatterer in Antiquity may know, that the Ancients rejected, and ſuſpended divers ſorts of men under ſundry conſiderations, and that they were exceeding cautelous about admiſſion to this Ordinance, no print whereof is to be ſeen in the common practice of our Aſſemblies. Such orders, or diſtinctions of men as are named, may be found; ſome make three, ſome foure ſorts of theſe, as Catechumeni, Energumeni, &c. All which formes were in order to a holy Communion, that perſons ignorant and unfit might be kept off.
Firſt, The Catechumeni were ſuch as the Church nurtured in the fundamentals of Religion, being unbaptized, the children (as we ſuppoſe) of Pagans.
The Energumeni were a ſort of men poſſeſſed of Satan, or men excommunicate; as Peter Martyr *P. Mart. loc. com. p. 835, & 831. Illi dicuntur energumeni, qui interiùs laborant pervexationem daemonis, &c. Joh. Alſtaig. Lex. Th. p. 282.thinks, becauſe ſuch were delivered unto Satan. Energumeni, ab energia, as others, from an inward labouring under Satan.
What the penitents were, is more eaſily known by the ſound of the Word, namely ſuch as became ſcandalous by their manners, or opinions. Now that ſuch as theſe are mentioned in ancient Writers is granted; nor is it neceſſary we ſhould aſſigne other qualifications, when theſe diſtinctions in Antiquity were in order to a more holy Communion, (which is our end) that perſons ignorant and unfit might be kept off: Such as ſpeak of the Diſcipline of theſe times do relate their courſes more fully about admitting penitents, and ſuch as had been ſcandalous.
1. They were admitted to the limits of the Church.
2. To lie down in the Church-porch.
3. To hearing of the Word, but not to ſtay at prayers.
4. Next to ſee the Sacrament, not receiving till they were ſufficiently humbled.
Theſe things without doubt had a good uſe, and do ſhame the ordinary Adminiſtrations in our Pariſhes, where no ſuch things are thought on,See Evangel. Com. in Epiſle, in p. 4. but (all to the Sacrament.) is the plea and practice.
Thus farre Antiquity is for us, rather then againſt us.
Let us take a little more of what is granted; The Primitive Church (ſayes the Paper) ſaw the uſe of publick confeſſion; Now our examination is little more or other The admiſſion of very many of our members, was only by publick confeſſion, and that ſome others have done the ſame thing more privately, before two or three witneſſes, this hath been out of our tenderneſſe, and condeſcenſion to their baſhfulneſſe; Otherwiſe we think the publick (we mean the preſence of the Church) to be the fitteſt place, ſo that here is little varying from Antiquity. Now if this be conſidered, what comfort can Miniſters, or others take in holding larger and wider principles then the ancient godly did; the clear light of the Doctrine of Grace calling (now) for more pureneſſe in our own wayes, and in the Churches, and the times now being more enlightened, and diſcerning, godly men then ſubmitted to the Churches diſcipline, why are ſuch as would be ſo eſteemed averſe now? That the practice of publick confeſſion at firſt pure, did afterward become corrupt by the working of Antichriſt, this is to be bewailed, but it is no argument againſt the uſe of the ſame, o… a very like courſe by us. The rejection ſpoken of, was after the abuſe appeared; but now men (to uſe the Proverb) ſweat to ſee the ſaddle, or rather bridle to curbe their lufts. It ſeems to us the authorities urged ſhould conſtrain men, we ſpeak (to the better ſort of Miniſters) to do ſomewhat equivalent to what the Ancients did, rather then to ſtickle againſt the day of ſmall things. It affects us to read in the few Ancients (we converſe with) ſuch paſſages as theſe, Sancta Sanctis. Holy things to holy men, which was pronounced by the Deacon before the adminiſtration of the Lords Supper; which ſhewes their purity this way; the very Heathens had one to cry, Procul hinc, J. Mich. Dilherrus, lib. 2. Elect. c. 1.Be gone you that are profane. We ſee by what we have read, that the Ancients require as much, or more then we do; and therefore are cenſured by one for going too farre this way: Now what if ſome difference be in the formality of our actings? a diſtingue tempora will take off that. We live in a Church corrupted through the negligence of latter dayes; If we redreſſing differ (ſomething) from them in gathering and ordering, it is not much to be ſtood upon. We ſhall ſhut up this Section with one or two teſtimonies, by which the Reader may ſee of what Spirit the beſt of the Ancients were, as to the point in hand, namely about ſuſpenſion, or admiſſion to the Lords Table.
They thought it (ſaith one) deteſtable to God and man, not only for them that were defiled with leſſer ſins, but if but under a cloud of ſuſpicion to come to the Euchariſt, and they judged it dangerous for abſolv'd penitents to touch thoſe things.
If not thought holy enough by them to whom the care of the Sacrament was committed. Chryſostome is as full as can be wiſhed, I would not ſuffer theſe things to be done (ſpeaking of the approaching of men unfit) rather will I give my life,Albaſpinaeus, lib. 2. obſer. 25. Nulla poteſt congruentior commodiórque afferri ratio, (ſpeaking of the ſtrictneſſe of the Ancients) quàm quae ex reverentia ac Religtone petitur; quâ adverſus Sanctam Euchariſtiam ferebantur; deteſtabile quippe Deo & hominibus non ſolùm exiſtimabant hominem vel leviſſimâ maculâ inquinatum, ac maculae nebulâ offenſum ad Euchariſtiam accedere, &c. and poure out my own blood. After he had admoniſhed Miniſters not to deliver the Euchariſt, to the unworthy, he addes theſe words, if therefore any general, if the Conſul himſelf, if one that weares the Crown come unworthily, forbid and reſtrain him, thou haſt greater authority then he. How round are theſe words? Let us therefore keep off all (abſolutely) that we ſee to come unworthily. No ſmall puniſhment hangs over our heads, if we ſuffer any to come that we know to live in any ſinne; He doth not ſay, if he will not ſubmit to tryall, you are free; and if you exhort, you have freed your own ſoul. No, his principles were more ſtrict, and holy, then ſo to ſpeak. His blood will be required of thy hands: This is other,See Chryſoſtome at large, 38. Hom. on Matthew, p. 198. yea, higher language. If it be ſaid, that Chryſostome ſpake of notorious known ſinners, and that ſuch are not pleaded for; We muſt anſwer, nor are others pleaded againſt, or willingly excluded by us: Though knowing men, and ſuch as are of innocent lives, may be called forth, theſe make little worke for Friers, and are good examples to their weak Brethren. What is required of, and done by them, is chiefly to encourage others; We wiſh we could but ſee notorious wicked ones kept off in the Aſſemblies obout us, it would beget better thoughts in us of the ſpirits of ſome, then now we can have; but we hear of no ſuch work, rather we know the contrary.
The ſeventh Section of the Paper.
THE Euchariſt was often in theſe Primitive times ſent to perſons abſent:The ſeventh Section of the Paper. It was given to Strangers coming to Rome, as a pledge or Symboll of their conſent, and communion in the ſame faith, where was no probability, ſurely no evidence of precedent examination.
SECT. XIV.
Wherein is replied unto the ſeventh Paragraph, about giving the Sacrament to ſtrangers, and ſending it to the abſent; Arguments againſt Examination.
§. 14 Sending the Elements to perſons abſent, we take to be a corruption, ſmelling of rank ſuperſtition; The Paper you ſee fetcheth it from Rome; prove it you to be an ancient practice, and we will maintain it to be an ancient errour. Antichriſt hath been long working in the Church, the Fathers might be too free,2 Theſſ. 2.7 this will not excuſe mens prodigality of Chriſts blood in theſe dayes. Mens actings which have been without warrant, are neither good preſidents, nor arguments; ſuch as are ſtrangers by place, may upon the knowledge of ſome members, or certificate from their Church be admitted; Strangers in place are not to be ſtood upon, if they be not ſtrangers in heart and condition: He that dwells next door, may be a ſtranger to Heaven and Jeſus Chriſt.