Imprimatur.  


Guil. Jane, R. P. D.  
Hen. Episc. Lond. à sacris domesticis.   Mar. 4. 1678/ 9,   

Go show thyself to the Priest: SAFE ADVICE For a Sound PROTESTANT.  
BY L. Womock, D. D. A. S.  Ecclus. 11. 7. 
Blame not before thou hast examined the truth: Understand first, and then rebuke.  
LONDON: Printed for Robert Clavel, at the Peacock in St. Paul's Churchyard. 1679.   

SAFE ADVICE FOR A Sound Protestant.  
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 steadfastly believe that every man must give an account of himself to God; and is it not then, at least advisable, that he should show 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 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 Leprosy of the body did represent another, much more malignant, noisome, and pernicious, the Leprosy 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 judgement of his condition? And is there no provision made in this case of spiritual Leprosy? Was God more careful (then) of his people's 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 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 show ourselves 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 Judgement. (2.) To assure our Conscience. And (3.) to credit our Communion. [Conference with the Priest is requisite;  
1. To inform the Judgement. 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 designed 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 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 judgement than my own; or (if not a better) from a judgement, clothed with a Sacred Office and Authority; to have my doubts cleared by the discourses of a prudent pious person, and my jealousy 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 show ourselves 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 Profession) be a fornicator, or covetous, or an Idolater, 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 lose Conversation, (in any single, or more instances or wickedness) though he has not been delated to his Superiors, 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 show 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 Catechise, and our Sermons, unless he makes it his business to frequent them, not to inform his judgement, but to censure the 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, administered, 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 judgements 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 wholesome practice, is very profitable, and, to many, very necessary; that they may testify their hearty sorrow for their sins past, and their 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, tendered with all humility (in the year 1530.) to the Emperor Charles 
De Confession.  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 gained 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, there had, is of great advantage for men's 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 men's Consciences to be burdened with it, etc. To this Confession subscribed, John Duke of Saxony Elector, George Marq. Brandenburg, Ernest Duke of Lunenburgh, Philip Landgrave 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 enjoin, 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 pardon by this Ministry of the Keys, which is Christ's Institution. They teach men also to magnify this Absolution; and undoubtedly to believe what this power of the Keys promiseth, seeing it is the voice of Christ himself and expressed by his command, Receive 
Joh. 2.  ye the Holy Ghost: Whose sins ye remit, they are remitted, etc. and they would have them know that by this power and Ministry of the Keys, and the authority of Christ's 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 show themselves unto the Priest, to be Catechised, and to hear Sermons, for the Information of their Judgements. 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 God's mercy, and 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 God's Word, and open his grief, that by the Ministry of God's 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 Rubric before the Absolution runs thus: [Hear 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 hearty 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 Rubric is 
See the Rubric before the second Service.  this, [If any one that offers to come to the 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 King's Commission, amongst their Exceptions against 
Pag. 14. & 15.  some passages in the Liturgy, they desire the Minister's 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 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 repent and amended their former 
Pag. 124.  naughty lives. And not satisfied with a week's 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 Liturgy 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: [Than 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 Catechising, and the approbation of those 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 publicly, 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 public 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, 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 enforced 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 repent and amended their former naughty lives.] Thus much for the Presbyterian Brethren.  
We see then, that this Lesson [Go show thyself to the Priest] is a Doctrine, which all Parties themselves more or less concerned in. The Church of Rome imposes it with a very strict severity, to the overcharging and ensnaring of tender Consciences; and makes use of it to very wicked ends and purposes; to fish out men's tempers and inclinations; that as occasion serves, they may employ 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 weakhearted, to raise up them that fall, and finally to beat down Satan under our feet.  
And to make it (like the yoke of a meek and gracious Master) the more practicable, light, and easy, she puts it on with as much moderation, gentleness, and lenity as is 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 wheeled apace towards it. This suggestion I shall not impute to design or want of Charity: But to a mistaken zeal, or Godly jealousy, awakened in the Insinuants, by the iniquity and bloody Practices of the Popish Party. And to clear the Innocency of my own Doctrine, I shall only appeal to the Protestants of Foreign Churches (forementioned) with the Requiries of the Presbyterian Brethren, so strictly insisted on since his Majesty's 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 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 our Presbyterian Moderation, and Mr. baxter's 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 steadfastly to the sober and prudent establishment of the Church of England, is very safe advice for all Sound Protestants.  
FINIS.