Mr. Beza hath that which you cite out of him, but he meaneth nothing less, than that a Christian should separate from the Church and ordinances of grace, because ungodly men are suffered, which should be removed but are not. 1In his Major Annotations, he explaineth himself thus; Expresse usus est hoc verbo Lucas, 2ut ostenderet ipsarum animarum salutem positam esse in discessione à prophanorum caetibus. But the Church of God, wherein profane persons are suffered to abide, is not the congregation of profane men in Mr. Beza's judgement, from which we must depart. Let this or that be faultily done or pretermitted of some (saith he) are they not therefore Christians, or to be esteemed brethren? But they will say, This is at least to communicate in their sin, nay, this consequence is most false. For if I come prepared to the Supper, I am not to search with what conscience any man doth come to it with me, but I must take care of mine own conscience. Therefore if I come to the Supper, chaste and free from wickedness, though I communicate with adulterers, with murderers, and with most wicked wretches, so they be such by no fault of mine, their impurity shall not hurt me. And what I speak of manners, I also say of doctrine, which sometimes the Pastors do not purely deliver, nor the hearers receive well and holily. I will say more, if some Pastor either ignorantly or advisedly, should admit a Jew or Turk, the whole fault of that fact shall fall upon him, and I would not come no more slackly to the Table of the Lord; because his impure conscience, so I be without fault, doth not pollute mine which is pure; and that very Supper is pure to me, which that impure person profaneth. Thus Beza. And this may be showed to be the constant judgement of all orthodox Divines, not parties in this case, and it is a thing so well known, that it is superfluous labour to examine the rest particularly. And here let it be noted, That it is usual to define the Church by the better part, by the true and living, chief principal and perpetual members, partakers of the royalties and liberties of the catholic Church, knit unto Christ, quickened by the Spirit, heirs of salvation, & one with the triumphant church:
Mr. Beza hath that which you cite out of him, but he meaneth nothing lesse, than that a Christian should separate from the Church and ordinances of grace, because ungodly men are suffered, which should be removed but are not. 1In his Major Annotations, he explaineth himselfe thus; Expresse usus est hoc verbo Lucas, 2ut ostenderet ipsarum animarum salutem positam esse in discessione à prophanorum caetibus. But the Church of God, wherein prophane persons are suffered to abide, is not the congregation of prophane men in Mr. Beza's judgement, from which we must depart. Let this or that be faultily done or pretermitted of some (saith he) are they not therefore Christians, or to be esteemed brethren? But they will say, This is at least to communicate in their sinne, nay, this confequence is most false. For if I come prepared to the Supper, I am not to search with what conscience any man doth come to it with me, but I must take care of mine owne conscience. Therefore if I come to the Supper, chaste and free from wickednesse, though I communicate with adulterers, with murderers, and with most wicked wretches, so they be such by no fault of mine, their impuritie shall not hurt me. And what I speake of manners, I also say of doctrine, which sometimes the Pastours doe not purely deliver, nor the hearers receive well and holily. I will say more, if some Pastour either ignorantly or advisedly, should admit a Jew or Turke, the whole fault of that fact shall fall upon him, and I would not come no more slackly to the Table of the Lord; because his impure conscience, so I be without fault, doth not pollute mine which is pure; and that very Supper is pure to me, which that impure person prophaneth. Thus Beza. And this may be shewed to be the constant judgement of all orthodox Divines, not parties in this case, and it is a thing so well knowne, that it is superfluous labour to examine the rest particularly. And here let it be noted, That it is usuall to define the Church by the better part, by the true and living, chiefe principall and perpetuall members, partakers of the royalties and liberties of the catholike Church, knit unto Christ, quickned by the Spirit, heires of salvation, & one with the triumphant church:
- 1Bezae Annot. Major in Act. 2.40.
- 2Bezae, epist. 2. pag. 28, 29. Nec enim ut ritè ad caenam accedam, ut scrutandum est mihi quâ quisque conscientiâ ad eam mecum accedat, sed de meâ ipsius conscientia mihi laborandum est. It aque & cum Adulteris, & cum Homicidis, et cum sceleratisstmis quibusvis, medò nulla meâ culpâ tales sint, si ad caenam castus & sceleris puras accessero, nihil illorū impuritas, mihi nocuerit. Et quod de moribus duo etiam de doctrina, dico, quod interdum nec pastores, satis purā tradunt, nec auditores satis recte percipiunt. Dicam etiā amplius si vel Turcam vel Judeū Past or quispiā sive prudenter sive imprudenter admitteret, tota illius facti culpa, in illum recideret, nec ego propterea ounctanter ad mensam Domini accesserò, &c.Bezae, epist. 2. pag. 28, 29. Nec enim ut ritè ad caenam accedam, ut scrutandum est mihi quâ quisque conscientiâ ad eam mecum accedat, sed de meâ ipsius conscientia mihi laborandum est. It aque & cum Adulteris, & cum Homicidis, et cum sceleratisstmis quibusvis, medò nulla meâ culpâ tales sint, si ad caenam castus & sceleris puras accessero, nihil illorū impuritas, mihi nocuerit. Et quod de moribus duo etiam de doctrina, dico, quod interdum nec pastores, satis purā tradunt, nec auditores satis recte percipiunt. Dicam etiā amplius si vel Turcam vel Judeū Past or quispiā sive prudenter sive imprudenter admitteret, tota illius facti culpa, in illum recideret, nec ego propterea oūctanter ad mēsam Domini accesserò, &c.
