THE occasion of this Paper was a Discourse upon the cleansing of the Leper; Mat. 8. 1, 2, 3, 4. and particularly that head of Application which was managed as followeth: [We do stedfastly believe that every man must give an account of himself to God; and is it not then, at least advisable, that he should shew himself unto the Priest; that he may be the better prepared for that ac­count? I know the Law of Moses does not bind us, in its Authority; but yet, it may direct us, by a parity of reason. As that Law was a dispensation by the hand of Moses, so it was peculiar to the Jewish Nation. But as the Moral part of that Law (being the Law of Nature, in Print, and set forth for better information) is of perpetual use and [Page 2] obligation; so the Ceremonial part, having a shadow of good things to come, does invite us earnestly to look after the substance, wherein we may possibly be concerned.

The Apostle tells us, that under the letter of a Carnal Ordinance, many times, there lies hid a Spiritual signification. And this very Leprosie of the body did represent ano­ther, much more malignant, noisom, and pernicious, the Leprosie of Sin, that over­spreads and defiles the soul. Now, was there a Ministry of divine institution to take cog­nizance of that, to inspect the person so in­fected, and to give judgment of his condi­tion? And is there no provision made in this case of spiritual Leprosie? Was God more careful (then) of his peoples bodies, than he is (now) of their souls? No certainly: Christ came a Physician for the soul, and ap­plied himself to sinners, and their Ghostly maladies. The whole have no need of the Phy­sician Mat. 9. 12., but the sick; I came not to call the righte­ous, Mar. 2. 17. Luk. 5. 31. but sinners to repentance. Christ is a Priest for ever; and though (for that reason) he can have no successor: Yet, because, in the execution of that Office, he sits now in hea­ven, he was pleased to appoint his substitutes [Page 3] to administer (here) in his Church on earth. As my Father hath sent me, even so send I you: Joh. 20. 21. (And) he that receiveth you, receiveth me; and Mat. 10. 40. he that heareth you, heareth me. And unless we Luk. 10. 16. value our health more than our salvation, we will, no doubt, be as forward to shew our selves unto the Priest, upon a Spiritual, as those Jews were, upon their Carnal ac­count. And this is especially requisite in three Cases.

(1.) To inform our Judgment. (2.) To assure our Conscience. And (3.) to credit our Communion. [Conference with the Priest is requisite;

1. To inform the Judgment. Many times, doubtful cases do arise, and the difficulties which do occur, in the conduct of a Christi­ans life, are not few, nor to be neglected. And what Oracle can we so prudently ap­peal unto, as that Sacred faculty, whose skill and learning is design'd on purpose to minister to such as stand in need of their in­struction and conduct? For the Priests lips Mal. 2. 7. should keep knowledge, and they should seek the Law at his mouth: for he is the Messenger of the Lord of Hosts. If it were so in those days, much more under the dispensation of the [Page 4] Gospel, wherein the Veil is taken from the face of the Priest; and his Ministration does so far exceed in glory, 2 Cor. 3. 9, & 13.

2. Conference with the Priest is very re­quisite to assure the Conscience. A little guilt does afflict and trouble a tender Con­science; and a scruple, many times (where, really, there is no such guilt at all, as in ima­gined) may much disquiet it. Now, to have assurance from a better judgment than my own; or (if not a better) from a judg­ment, cloathed with a Sacred Office and Authority; to have my doubts cleared by the discourses of a prudent pious person, and my jealousie of guilt taken off by a solemn absolution; This, one would think, should bring in a considerable satisfaction. He that duly weighs the circumstances, with which the power of the Keys was delivered by our Saviour, cannot but be convinced, that there is more solid comfort in that Ministry than is ordinarily imagined. You may read atten­tively the bequest, Joh. 20. 20, 21, 22, 23.

3. It is requisite to shew our selves to the Priest, to credit our Communion. The Apostle has laid down this Canon; If any man that is called a Brother (a Christian by [Page 5] Profession) be a fornicator, or covetous, or an Idolator, or a railer, or a drunkard, or an ex­tortioner, 1 Cor. 5. 11. I would not have you give so much scandal to the Church, or so much counte­nance to such a person, as (out of design or choice) to eat with him. A man known to be of a loose Conversation, (in any single, or more instances or wickedness) though he has not been delated to his Superiours, not pre­sented, or accused before any Court of Judi­cature; yet being conscious to himself of scan­dal given to the Church whereof he is a Member, it will very well become him, as an humble, as an ingenuous, as a penitent and serious person, to shew himself to the Priest, as well to obtain his advice and prayers, as his approbation and encourage­ment, and for the satisfaction of those with whom he does communicate. He that de­nies the usefulness of such addresses upon this threefold account, doth evacuate the use of the Ministry, almost, to all intents and purposes.

If he denies the first, to what purpose are our Catechisings, and our Sermons, unless he makes it his business to frequent them, not to inform his judgment, but to censure the [Page 6] discourse, and traduce the Preacher? If he denies the second, what becomes of the be­nefit of Absolution, of good directions and advice, with all Ghostly comfort, admini­stred, towards the peace of afflicted Consci­ences? If he denies the third, he takes away one of the best expedients to prevent the scandal of an indiscriminate and free admissi­on to the Lords Supper.

But not to reflect upon the Sentiments or Censures of rash men (whose passions are governed by their interest, and their judg­ments by their passions,) let us learn, what were the sober thoughts of such as were most zealous of a prudent and pious Reformation. We will begin with Herman­nus Bonnae 1545. Cap. de Conver­sione à peccatis, m. fol. 6. Archbishop of Colen, in his worthy at­tempt to that effect. Where he saith, ‘That private Confession and Absolution are to be retained in the Churches; not that there is any necessity of the particular enu­meration of sins: But because, (that Ca­techising) that Instruction and Consolati­on, which does accompany this wholsom practice, is very profitable, and, to many, very necessary; that they may testifie their hearty sorrow for their sins past, and their [Page 7] firm purpose of amendment for the future; and that they may not be left in the dark, and doubtful of their pardon and forgive­ness.’ Next we will observe the Augustan Confession, tendred with all humility (in the year 1530.) to the Emperour Charles De Confessione. the Fifth, from which the very Name and Title of Protestants was derived, their ad­dress ending with these words, [ De quo hic etiam solenniter & publicè Protestamur.] In that Confession they do highly extol the power of the Keys, and the benefit of private Abso­lution; that it does declare and apply the Gospel to terrified Consciences: And this application it makes, not (only) to all in general, but to every single person in parti­cular, as our Saviour Christ affirms, [ Thou hast gain'd thy Brother.] That this Absolution is therefore to be retained in the Church; and that the voice of the Gospel in this Ministry is to be believed as a voice from Heaven. And seeing Confession does make way for the benefit of this Absolution, and foras­much as the Rite and Custom thereof does preserve, in the people, the understanding of power of the Keys, and of the Remission of sins; and besides, seeing that Conference, [Page 8] there had, is of great advantage for mens in­struction and warning; Therefore (say they) we do diligently retain the use of Con­fession in our Churches; yet teaching them withal, that the particular enumeration of sins is not necessary of divine right, nor as mens Consciences to be burdened with it, &c. To this Confession subscribed, John Duke of Saxony Elector, George Marq. Brandenburgh, Ernest Duke of Lunenburgh, Philip Lantgrave of Hess, John Frederick Duke of Saxony, Francis Duke of Lunebergh, Wolfangus Prince of Anhalt, the Senate and Magistrates of Nurenborgh, the Senate of Kentlingen.

In the Confession of Saxony offered to the Council of Trent, 1551. they declared thus, Concerning private Confession to be made to the Pastors, we do affirm that the Custom of private Absolution is to be retained in the Church: And we do constantly retain it for many weighty causes; though we teach also, that a particular recital of all sins, is neither of divine command, or possible; but apt to make faith the more feeble, and pious minds the more doubtful.

In the Confession of Wittenbergh (of The Transla­tor into Eng­lish refers it to Auspurge, ut infra 1586. 1552.) they declare, Though they do not think the enumeration of their sins before a Priest, of necessity to Salvation, nor of any merit toward the remission of sins: Yet they take care, as far as may be, that Con­fession of sins in general may be retained in their Churches for two reasons; The first, that the more ignorant sort of people may, by that way of Conference, be the better admonished and instructed in all things ne­cessary: The other, That upon this occasi­on, the Gospel of Christ, touching the remission of sins, may be particularly appli­ed, and the assurance of Absolution be either apprehended, or confirmed.

In the Confession of Bohemia they declare, 1535. That though they do not injoyn, nor require a particular enumeration of sins, yet they teach that Penitents should have recourse to the Priest, (whom the English Translation Edit. by Tho. Thamas at Cambridge, 1586. calls, the Physician of their souls) to con­fess their sins to God before him, and (as that Translator wordeth it) to declare their grief, trouble, and remorse; to take advice and counsel, how they may avoid sin for the future, and to seek for absolution and [Page 10] pardon by this Ministry of the Keys, which is Christs Institution. They teach men also to magnifie this Absolution; and undoubted­ly to believe what this power of the Keys pro­miseth, seeing it is the voice of Christ him­self and exprest by his command, Receive Joh. 2. ye the Holy Ghost: Whose sins ye remit, they are remitted, &c. and they would have them know that by this power and Ministry of the Keys, and the authority of Christs Word, all their sins are pardoned. To leave Foreiners,

Let us see what the Advice and Practice of the Church of England is: (1.) She is very positive in her Order, Rules, and Ca­nons, that all persons should shew them­selves unto the Priest, to be Catechized, and to hear Sermons, for the Information of their Judgments. But (2.) as to such as find themselves disquieted in mind and con­science, it is rather a matter of advice than of command; for thus she does invite and per­suade them to apply themselves for their own benefit.

[And because it is requisite, that no The first Ex­hortation be­fore the Com­munion. man should come to the holy Communion, but with a full trust in Gods mercy, and [Page 11] with a quiet Conscience; therefore if there be any of you who cannot quiet his own Conscience, but requireth further comfort or counsel; let him come to me, or to some other discreet and learned Minister of Gods Word, and open his grief, that by the Ministry of Gods holy Word, he may receive the be­nefit of Absolution, together with Ghostly counsel and advice, to the quieting of his Conscience, and avoiding of all scruple and doubtfulness.] Nor is the Church of Eng­land less tender or cautious in her advice and order at the Visitation of the Sick; for the Rubrick before the Absolution runs thus: [Here shall the sick person be moved to make a special confession of his sins, if he feels his Conscience troubled with any weighty matter. After which Confession the Priest shall ab­solve him ( if he humbly and heartily desire it.)

I confess, that in the third case, that of Scandal, her Rules and Canons are more strict; and it would be much for the honour of God, and of our Profession, if the ini­quity and looseness of these times would allow us to be no less strict in the observa­tion and practice of them. The Rubrick is See the Ru­brick before the second Service. this, [If any one that offers to come to the [Page 12] holy Communion be an open and a noto­rious evil liver, or have done wrong to his Neighbour, so that the Congregation be thereby offended; the Curate having know­ledge thereof, shall advertise him, in no wise to presume to come to the Lords Ta­ble, till he has openly declared his repen­tance, and given satisfaction to the offended Congregation, and the party whom he hath wronged. The like order the Curate is to take with such as live in habitual hatred and malice. These are the terms and ends, for and upon which the Church of England sends her Members for their advantage and reme­dy to the Priests Office. And whether the Presbyterian Party be more modest and gentle in their Requiries we shall now con­sider.

(Not to look so far back as their Directory, and their Humble Advice to the Parliament,) In their Grand Debate by the Kings Com­mission, amongst their Exceptions against Pag. 14. & 15. some passages in the Liturgie, they desire the Ministers power both to admit and keep from the Lords Table, may be in these words, [The Minister shall admit none to the Lords Supper, till they have made a [Page 13] credible profession of their Faith, and pro­mised obedience to the Will of God, and that all possible diligence be used, as is for the instruction and reformation of scanda­lous offenders, whom the Minister shall not suffer to partake of the Lords Table, until they have openly declared themselves to have truly repented and amended their for­mer Pag. 124. naughty lives. And not satisfied with a weeks warning for the Sacrament, they expostulate thus, [Is there leisure of self-exa­mination, and restitution, and satisfaction, and going to the Minister for counsel to quiet his Conscience? In their Reformation of the Liturgie they say thus, [They only are to be Pag. 48. f. invited to the Lords Table, and to come, that truly repent and believe, and unfeigned­ly consent to the terms of the Covenant: [Then follows an odd Parenthesis] (though all are not to be invited thus to believe and repent, and so to come.) But those are to be admitted, by the Pastors, if they come, who, having the use of reason to understand what they do, and examine themselves, have made a personal profession of Faith, Re­pentance, and Obedience.] And treating of Catechizing, and the approbation of those [Page 14] that are to be admitted to the Lords Supper: They give this order; [Let the Minister Pag. 66. either go to their houses, or rather appoint the persons (of several Families) in their courses, to come to him for personal instru­ctions, where he may confer with those, who are unmeet to be Catechised publickly, or unwilling to submit to it, and there let him acquaint them with the substance of Christian faith and duty.] And they add this caution, [But let him not in publick or private meddle with impertinences, nor sift people to know things unfit, or unne­cessary to be disclosed.] And a little after their order is very strict and positive, in these (and many other words) [Let Pag. 67. none be admitted by the Minister to the Sacrament of the Lords Supper, till, be­ing instructed in the Christian Religion, (they) do openly make a credible professi­on of their own faith and promise to be obedient to the Will of God. (And they add) A profession is credible when it is made understandingly, seriously, volunta­rily, deliberately, and not nullified by con­tradiction in Word or Deed. (And a lit­tle after) [It is not private persons only, [Page 15] but the Pastors of the Church, that must approve of this Profession. Therefore before any are admitted to the Lords Supper, they shall give a good account of their Know­ledge, Faith, and Christian Conversation conformable thereunto, unto the Pastors of their respective Congregations, or else shall produce a Certificate, that they have been approved or admitted to the Lords Supper in another Congregation, of which they were Members, and that by an allowed Minister upon such approved profession as aforesaid.] And they close their charge with these words, [Let no Minister be in­forced to admit any himself to the Lords Supper, who hath been clancularly and irregularly approved. Those that after this Approbation prove scandalous offenders, shall not by the Minister be suffered to par­take of the Lords Table, until they have openly declared themselves to have truly repented and amended their former naugh­ty lives.] Thus much for the Presbyterian Brethren.

We see then, that this Lesson [ Go shew thy self to the Priest] is a Doctrine, which all Parties themselves more or less [Page 16] concerned in. The Church of Rome imposes it with a very strict severity, to the over­charging and insnaring of tender Consci­ences; and makes use of it to very wicked ends and purposes; to fish out mens tem­pers and inclinations; that as occasion serves, they may imploy them to destroy Princes, and subvert States and Kingdoms. Examples whereof we have in William Parry, and Edward Squire in the time of Queen Ele­zabeth. The Presbyterians exact the same duty with no less zeal (I hope to no ill intent) but with an imperious rigour.

The Church of England does advise and order the practice of it, to these effects, i. e. To prevent Scandal, to promote Repen­tance, to advance Instruction, and to admi­nister both Caution and Comfort to the Pe­nitent; or (to use the words of our most excellent Litany,) To strengthen such as do stand, to comfort and help the weak-hearted, to raise up them that fall, and finally to beat down Satan under our feet.

And to make it (like the yoak of a meek and gracious Master) the more practicable, light, and easie, she puts it on with as much moderation, gentleness, and lenity as is [Page 17] imaginable. Whether the Discourse above recited be not of this temper, and calcula­ted for the very same Meridian, I leave the judicious Reader to determine.

Some men perhaps may think it savours as much of the Presbyterian, as others do of the Popish Doctrine; yet really it is neither the one nor the other: But the genuine Do­ctrine of the Church of England, according to Antiquity, and the best Reformed.

Nevertheless it hath been suggested that the said Doctrine was Popery, or wheel'd apace towards it. This suggestion I shall not impute to design or want of Charity: But to a mistaken zeal, or Godly jealousie, awakened in the Insinuants, by the iniquity and bloudy Practices of the Popish Party. And to clear the Innocency of my own Do­ctrine, I shall only appeal to the Protestants of Forein Churches (forementioned) with the Requiries of the Presbyterian Brethren, so strictly insisted on since his Majesties happy Restauration; and particularly I shall pro­duce Mr. Richard Baxter (never taken for a friend to Popery) to be my Compurgator. In his Nosegay presented to Mr. Joseph Caryl, this Pag. 83. is his positive and avowed Doctrine, ‘[Let [Page 18] me be bold to tell my Brethren of the Mi­nistry, that though I deny them to have Cre­dit or Authority against the known Word of God, yet so great is their Credit and Autho­rity, even as Teachers and Guides of the Church, in Causes agreeable to the Word, and in Causes to the People doubtful and unknown, and in Causes left by the Word to their determination, (the Word deter­mining them but generally) that I think the ignorance of this Truth hath been the main Cause of our sad Confusions and Schisms in England, and that the Ministers have been guilty of it, partly by an over-modest concealing their Authority, and partly by an indiscreet opposition to the Papists Error of the Authority of the Church; And I think till we have better taught, even our Godly peo­ple, what credit and obedience is due to their Teachers and Spiritual Guides, the Churches of England shall never have peace, or any good or established Order. I say again, we are broken for want of the knowledge of this truth; and till this be known, we shall never be well bound up and healed.]’

The Reader will please to take notice, that this is so far from Popish Tyranny, that it is [Page 19] our Presbyterian Moderation, and Mr. Baxters own Sober Sadness; and he thought it a Truth of so great importance, that he set a hand in the Margin to remark it, and point it out to every Reader, as most worthy of his obser­vation. And such as would see more of his thoughts in this point, he refers them to what he has written on it, in his Method for peace of Conscience, and in the Second Part of his Book of Rest, and in the Preface to that Part.

The Premises well considered, I am apt to believe, the Judicious Reader will con­clude, that to adhere stedfastly to the sober and prudent establishment of the Church of England, is very safe advice for all Sound Pro­testants.