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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80157	Provocator provocatus. Or, An answer made to an open challenge made by one M. Boatman in Peters Parish in Norwich, the 13th of December, 1654. in a sermon preached there at a fast, in which answer these questions are spoke to. 1. Whether juridicall suspension of some persons from the Lords Supper be deducible from Scripture; the affirmative is proved. : 2. Whether ministeriall or privative suspension be justifiable; the affirmative also is maintained. : 3. Whether the suspension of the ignorant and scandalous be a pharisaicall invention; a thing which wiser ages never thought of, as Mr Boatman falsly affirmed. In opposition to which is proved, that it hath been the judgment and practice of the eminent saints and servants of Christ, in all ages, of all other reformed churches in all times ... / By John Collings ...	Collinges, John, 1623-1690.; Boatman, Mr.	1654 (1654)	Wing C5329A; ESTC R232871	174,209	280

negative argument Christ did not forbid any nor doe we find that he left his disciples any such order nor ever reproved any that they did come to the Sacrament all which comes short of this that Christ did command the administration to all thesi 30. and it is too weake that Erastus hath thesi 30. that Christ said drink ye all of it for those all were all visible saints though Judas was there which shall never be proved yet Judas was not discovered to the communicants It is worth the observing that Christ did not so much as call up the Jewes in the same house which he would have done probably if he had intended for all Erastus saith Christ inviteth all to repentance Ergo to the Sacrament page 249. If the syllogisme be put in forme saith Mr Rutherford the major is blasphemy Ruth divine right page 362. for by the same argument might be proved that God invites Pagans to the Sacrament See more in him Erastus hath another Argument If the Apostle did here forbid these scandalous sinners the Sacrament he had contradicted himselfe But he doth not contradict himselfe The major lies upon the Doctor to prove His loose lines must be thus formed Hee that should here forbid scandalous persons the Sacrament Etenim paulo post licentius viventibus non interdicit ●ec interdieere jubet Sacramentorum usum sed judicium Dei proponit Erast conf●rm thes p. 249 and a little after cap. 11. not forbid loose livers the Sacrament onely set before them their danger contradicts himselfe I will go no further here 's enough to be denyed Is it a contradiction I wonder if I should write a letter to my friends and in the beginning of it say I will not have you come in such a gamesters company a little after in the same Letter tell my friends I heare some of them have been in gamesters company and God will be revenged of them if they follow such courses I have not eyes to see it if it be This is the very case here must Paul needs forbid that cap. 11. that which he forbids cap. 5. or doth he contradict himselfe This is all that Erastus hath to say for it which is to little purpose That learned and worthy Gentleman whom I am loth to name in this cause pretends to give three reasons why the Sacramentall eating is not here meant First because there is not a word of receiving the Lords Supper in this Chapter Vind. p. 9. 10. and in the 10 and 11. Chapters he saith no such thing though he professedly treats of it His Learned Adversary sufficiently answers him 1. Gillespies Aarons rod. l. 3. c. 7 Desiring him to prove that the 7.8 verse of this Chapter is not meant of the Lords Supper 2. Telling him that in the 24 page of his book himselfe confesseth from this Chapter that the Passeover and the Lords Supper are the same for substance and that Ar●tius so expounds it Ar●t prob loc 80. To that I have spoke already Mr Prinn objects that 1 Cor. 10.16 17. the Apostle saies they were all partakers of one bread yet in he Church of Corinth were some scandalous some druntards that came so to the Table c. Mr Gillespy answers him That the word all can be of no larger extent then visible Saints such as were those to whom the Epistle was directed and surely visible workers of iniquity cannot be visible Saints Saith Mr Gillespy he shall never prove that those that were drunk at the Sacrament in the Church of Corinth came thither such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were drunk the night before or knowne drunkards if they were drunk it was there which the Apostle could not know before they came where by the way I desire my Reader to take notice of the invalidity of this plea of Mr Boatman's for the admitting such as are knowne before hand to be scandalous sinners I add further Plus satis bibit Grotius ad loc Quanquam ego non existimarem de eâ sermonem fieri qua homines alienati a sensu mente susi jacent sed potius de larga compotatione ita ut liberalius bibendo plus aequo exhilarati essent P. Mart. ad loc that he shall never be able to prove they were drunk the word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwaies signifie to drink drunke but often to drink liberally and well So Io. 2.10 The sence is onely this you come to the Table of the Lord in parties disorderly first one company comes and they drink liberally more then they need then the others come and they have none to drink Nor is this a new notion I find it in Peter Martyr Grotins Estius ad loc Beza in Io. 2.10 translateth this word affatim bibere and why he might not have done so here if it had pleased him I cannot tell This Dr Drake hinted Mr Humfry of and Mr Humfry in his late vindication is so ingenious as to allow it So I hope now it may passe currant and wee shall heare this pleaded no more by Mr Humfry or Mr Boatman that drunkards were admitted to the Sacrament in the Church of Corinth 4. Especially considering what Mr Gillespy hath already said that although it could be proved that there were drunkards and other scandalous sinners there yet it can never be proved that they were admitted to the Sacrament 5. I will add one thing more the Apostle doth not say 1 Cor. 10.16 17. you are all partakers of one bread which if he had it would have been something more to have proved that the scandalous sinners in the Church of Corinth were admitted to this Ordinance but he saith no such thing he saith we are all partakers of one bread that is while we who are Saints wait upon God in that Ordinancé we partake of one bread and are one body yea and that he saith they were one body he plainly proves that the scandalous sinners did not partake of that one Bread But of that more anon 6. Lastly suppose this were true that some of the Corinthians were notoriously scandalous 2. That these were admitted to the Lords Supper that St Paul doth not in so many words command their suspension how doth this yet prove that scandalous sinners ought to be admitted till Mr Humfry or Mr Boatman have proved 1. That the Church of Corinth did nothing amisse 2. That because the Apostle did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many words say drunkards keep away therefore he did allow them to come any more then it will prove women ought to keep away because Paul no where saith expresly you beleeving women come as well as men So that this reason which is purely negative though urged by Erastus Mr Prin Mr Humphry and Mr Boatman will never inferre that it is lawfull to administer the Sacrament to all much lesse prove that Sacramentall eating is

Policy should now and then divide and we humbly submit to God and desire rather to be faithfull Stewards for him then providers for our selves and ours Surely there is so much ingenuity at least in some of the godly Ministers of England as would intitle them to a desire of the love of all and so much earthinesse in all their hearts as exposeth them to some temptations to use all endeavours for a comfortable subsistence in this life If any of them neglects both that and this and chuse rather to venture the begging of their own bread then to throw the childrens bread to dogs rather to prostitute their owne names and lose their interest in the hearts of some people then to prostitute the Lords sacred Ordinance and give his name to a reproach as in this they come short of Chrysostome who professeth he would rather give his owne bloud to the prophane then the body and bloud of Christ and of Ambrose who ventured the losse of his head as well as the love of Theodosius so it will not need much of thy charity to interpret their actions conscientious pieces of self-deniall for the interest of their deare and blessed Saviour yea and of their soules too who are kept away it being certaine if Iudas were at the Sacrament which can never be proved the next worke he did was to hang himselfe through horror of conscience and for that sinne of unworthy receiving in the Church of Corinth Many saith the Apostle were sick and weak and many fallen asleep How unjustly therefore we are raged against who durst not give the bloud of Christ to those to drinke who are in a burning feaver of open lusts and so dangerous a knife into the hands of those whom we see distracted with sinne and in a spirituall Delirium We hope any equitable standers by will judge and measure our actions by the duly and orderly practise of Physitians in bodily tempers considering we are ready as to such Patients to allow them what they will drinke of the Barley water of Repentance which we conceive more proper for them and are ready to restore their knives to them when they shall by any moderate account given us let us know that God hath restored them so much of his Image in spirituall wisdome that they will not murther their precious soules with them And we doubt not but if ever the Lord shall give them an heart to repent and restore their desperately distempered soules to health in that day it shall be no more griefe of heart to them that they have been kept away then it is to the recovered Patient that his Physitian denyed him flesh and wine in his feaver or a knife in his distraction and at that time we shall expect their thanks in the meane time we shall beare their rage and reproach with paience knowing it is for the Lord we suffer it For the Lord who suffered more in the shedding of his bloud for us then we can doe in the vindication of it and preserving it from being prophaned by unhallowed mouths If it pleaseth the Lord they dye in their spirituall distempers and go raging to their graves we must be content to expect our thanks from our Lord and Master at the great day and our vindication there except Reader thou wilt shew thy selfe so ingenuous and judicious as in thy thoughts to acquit us As to the subject of this Tract the truth is so much hath been said in the defence of what I plead for of old by all the Schoolmen and since by Calvin Vrsin Zanchy and by Reverend Beza and Master Rutherford in answer to Erastus and by learned and Reverend Gillespy in answer to Master Prynne besides what hath been spoken by Master Philip Goodwin in his excellent Book called the Evangelicall Communicant and by many others that were it not for the importunate clamours of those who would get that by their importunity and clamorous tongues and pens which the justice of their Cause and strength of their Arguments will not allow to them nor gaine for them both my selfe and others might have had an eternall supersedeas for this Worke. I scarce find any thing in Erastus and Beza but what I meet with in the Schoolmen nor any thing in Master Prynne or Master Humfry considerable but what I find in Erastus That if our Brethren of the contrary perswasion would not have troubled the world with their opinions without answering first what had been said against them we had long ere this time had our Quietus est for I durst undertake to yeeld him the cause who sufficiently answers but one Book wrote upon this subject viz. Master Gillespies Aarons Rod blossoming so that the truth is the advantage our opposites have of us in this point is mostly upon such as have not knowledge of what hath been said against their opinions or are not supplyed with money to buy the Books nor able to gaine ti●e to read them or upon such whose particular engagements and over-much love to the whimzies of their owne braines or malice or prejudice at least to the truth or love to their cursed lusts which yet they would keep and have the Sacrament too and be thought unworthy of no Gospell-priviledge hath outlawed their Reason and so stopt their eares that they are made incapable of a boaring with the sharpest and most convincing Arguments that Scripture and Reason can afford and thus they only captivate those who are first led captive by their owne lusts Possibly thou wilt be inquisitive to know what hath made me write if I have judged enough already said I must crave a little of thy patience to satisfie thee as to this I have often thought that it would be a rare expedient in order to the ending of all controversies of these times relating to the order of the Church if some judicious man would out of all the considerable Books wrote upon each Controversie within these twelve or thirteen yeares candidly state each Controversie and transcribe the Arguments relating to them with the Exceptions and Answers given to any digesting them in a due method and it might please the civill power then to Enact That no one should write more upon any of those Questions but should be engaged either to bring New Arguments on the part he would defend or vindicate those brought on the part he would defend from the various Answers given to them Were this taske but imposed upon new Scriblers the world would be lesse full of impertinent Discourses and Disputes would not run as they doe in infinitum I doe not pretend a specimen of such a Worke I have neither purse nor Library nor time fit for it But the truth is as I find in Mr Humfry and heare from Mr Boatman nothing more then Erastus long since said and hath been more then once already answered so I have not studied for a new Argument but out of severall Authors have rallyed up an old

may be considered either in her state of Virginity or of her pollution by the man of sin or lastly since her honest divorce from him For our Church what her judgement was before Austin the Monke was sent over to espouse her to the Romish Bishop we have very little Record the best which I know Concilia Pan. Brittanica p. 92. is in the learned book published by Sir Henry Spilman Austin came over anno 597. The first councill that learned Knight tells us of is that of Arles held in Constantines time and at his command the place of their Session was in France it was held saith Binius anno 326. Balaeus saith 350. Baronius saith 314. There were present for England at the Synod Eborius Bishop of Yorke Restitutus Bishop of London and Adelfius Bishop of London Sacordos a Presbyter and Arminius a Deacon They made 22. Canons their third Canon and fourth and fifth determine Suspension of Stage-players c. So doth their eleventh Canon for young women married to heathens Placuit ut aliquanto tempere à communione separentur Their fourteenth Canon determines a Suspension till death for those who falsely accuse their Brethren indeed the words are Can. 3. A communione abstineri Can. 4. A communione separari So Can. 5.11 but by communio is meant the Communion of the body and bloud of Christ only as is plaine from the last Canon and from the sins mentioned Can. 3 4 5. not deserving absolute and plenary Excommunication After this time Pag. 47. saith Sir Henry Spilman till Austins time in regard of the great troubles of Brittaine through the continuall inrodes of the Saxons the Bishops themselves being forced to retire into Wales were very few Synods in England In Ireland saith Sir Henry Spilman anno 450. was a Synod held He hath a Copy of the Canons agreed upon at it in their fourteenth Canon They determine a yeare for repentance to any who had killed any committed fornication or consulted a wizard Can. 15. they determine twenty daies poenitence in case of theft this they distinguish as is apparent from their other Canons from one who is anathematizandus Can. 19. in case of adultery they determine Excommunication This is all the Record I find concerning our Churches in that time excepting only some imperfect Records mentioning some single acts of Censure Monricus was excommunicated for the murther of Cynetu in a Synod at Land●ff anno 560. another Synod there enjoyned King Morcant penance for murthering his Uncle Frioc and at a third Synod there Guidnerth was excommunicated for the murther of his Brother But a more perfect account I cannot find From the time of Austine the Monkes comming over till King Henry the eighth our Church was Popish and ruled by the order of the Romish Church who we know allows Suspension as I have sufficiently proved by their Schoolemen In the time of King Hen. 8. Reformation began to dawn He directed a Commission to thirty two persons to draw up a body of Ecclesiasticall Laws Afterwards King Edward 6. by his Commission dated November 11. in the fifth yeare of his Reigne revived and perfected the worke Cranmer Peter Martyr Dr Cox Dr May Dr Taylor of Hadly and some others being his Commissioners to perfect the body of the Laws which was called Reformatio Legum Eccesiasticarum and was printed at London anno 1641. In which book the judgement of those eminent men the Fathers of our Church two of which viz. Cranmer and Taylor were Martyrs afterward is evident p. 151 152 153 154. they have nine Chapters concerning Suspension In the second Chapter they shew the causes of Suspension amongst which this they alledge as the maine Because in lesser offences Excommunication cannot proceed Quoniam magra sequeretur b norum perturbatio si cum hujusmodi personis infamibus Sacramenta communicarent and oft-times suspicions of grosse sins which may scandalize the Church may appeare where the fact cannot be fully proved which they say must be taken notice of by the Church For it would cause a great disturbance in the Church if the members of it should receive the Sacrament with infamous persons In their fourth Chapter they determine that he who continues a whole yeare suspended shall be Excommunicated c. Soone after this the Bishops prevailed to have the Common Prayer and Rubrick confirmed and from thence as to this we may know the judgement of our Church till the yeare 1641. It is true they were as tender of the businesse of Suspension as they were free of their Excommunications But yet we have thus much in the Rubrick prefixed to the forme for administring the Lords Supper If any be an open and notorious liver so that by him the Congregation is offended or have done any wrong to his Neighbour by word or deed the Curate having knowledge thereof shall call him V. The Book of Common Prayer concerning the order for the administration of the Lords Supper and advertise him in any wise not to presume to come to the Lords Table untill he hath openly declared himselfe to have truly repented and amended his former naughty life that the Congregation may thereby be satisfied which before were offended and that he hath recompenced the persons whom he hath done wrong unto or at least declare himselfe to be in full purpose so to do as soone as conveniently he may The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reigne not suffering them to be partakers of the Lords Table untill he know them to be reconciled and if one of the parties so at variance be contented to forgive from the bottome of his heart all that the other hath trespassed against him and to make amends for that he himselfe hath offended and the other party will not be perswaded to a godly Unity but remaine still in his frowardnesse and malice the Minister in that case ought to admit the penitent person to the Communion and not the obstinate Thus you see our Church while it was under Episcopall Discipline yet allowed Suspension distinct from Excommunication After that Episcopacy was voted downe and Presbytery established Forme of Church Government p. 27. first by an Ordinance for three years then for ever by the Form of Church Government past and printed 1648. sine die All may read the Presbyterian Judgement for Suspension distinct from Excommunication a. p. 27. of that booke to the end For our dissenting Brethren it is their practice when once they have admonished an offender to suspend him from the Sacrament till he repent or be wholly cast out of the Church At this time in this City is one who hath been so suspended these twelve Months if he be not lately restored nor Excommunicated Lest any one should not thinke the Rubrick cleare enough to shew the Judgement of our Church in Episcopall times I shall produce a proofe or two more There was a Provinciall