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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80160	Responsoria bipartita, sive vindiciæ suspensionis ecclesiasticæ ut et presbyterii evangelici. A double reply, containing a vindication of the antient practice of the Church (according to the rule of the word) suspending the ignorant and scandalous from the Lords Supper. As also of ecclesiastical presbyteries ... The first in answer to one M. Boatmans challenge of all the ministers on earth to make suspension of any but Turks, Jews, pagans and excommunicate persons from the Lords Supper, appear from Scriptures. In answer to whom the said censure is justified by several arguments from Scripture, and the universal practice of the Church, the magisterial vanity also of his sermon, Decem. 13. and March 28. in Peters Church in Norwich is discovered, ... In which answer also some objections of Erastus, Mr. Prin, and Mr. Humfry, are coilaterally considered, and answered. The second part in answer to Theophilus Brabourn, who hath talked something in a little pamphlet against the Lord Jesus Christ ... / By John Collings, B.D. and pastor of the church of Christ in Stephens parish in Norwich.	Collinges, John, 1623-1690.	1655 (1655)	Wing C5333; Thomason E832_2; ESTC R207514	201,020	319

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 nec interdicere jubet Sacramentorum usum●sed judicium Dei proponit Erast confirm 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 mean● 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 Aretius so expounds it Aret. 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 Plus satis bibit G●otius ad loc Quanquam ego non existimarem de eâ sermonem fieri qua homines alienati a sensu mente fusi jacent sed potius de larga compotatione ita ut liberalius bibendo plus aequo exbilarati essent P. Mart. ad loc I add further 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 Grotius 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 wair upon God in that Ordinance 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 not meant in the Text. Mr Prins second Argument is because if we should so expound it most of our members must be excluded But Mr Gillespy hath told him Aarons rod. p. 426. this is nothing to the purpose 't is quickly answered 1. Let God be true and his Word true though men be found lyars Fiat justitia pereat Mundus 2. We hope most of our members are not scandalously under those qualifications Man judgeth by the outward appearance Mr Prins third and last reason is because it is clearly meant of civill familiarity So saith Erastus Vind. 4. serious quest p. 10.3 Erast confirm thes l. 4. cap. 3. vind p. 84. Rejoinder p. 261 so Mr Humfry so many others which wee will allow if they will not understand it exclusively But let us see how they can prove it that it must needs onely be understood of civill eating 1. Saith Mr Prin he had

Responsoria Bipartita SIVE Vindiciae suspensionis Ecclesiasticae ut et Presbyterii EVANGELICI A double Reply containing a Vindication of the antient practice of the Church according to the rule of the word suspending the ignorant and scandalous from the Lords Supper As also of Ecclesiastical Presbyteries as the subject of Church Government The first in answer to one M. Boatmans challenge of all the Ministers on earth to make suspension of any but Turks Jews Pagans and excommunicate persons from the Lords Supper appear from Scripture In answer to whom the said censure is justified by several arguments from Scripture and the universal practice of the Church the Magisterial vanity also of his Sermon Decem. 13. and March 28. in Peters Church in Norwich is discovered by animadversions on each In which answer also some objections of Erastus Mr. Prin and Mr. Humfry are collaterally considered and answered The second part in answer to Theophilus Brabourn who hath talked something in a little pamphlet against the Lord Jesus Christ as Lord of his Church and Lord of the Sabbath against whom it is proved he hath said nothing to any purpose but to discover his own weakness To which is prefixed an Epistle giving account of the whole and fully answering whatsoever Mr. Thomas Morshall in his three Sermons lately printed upon Mat. 22 8. Mr. Barksdale in a letter of his dated May 26. 1652. and printed with a disputation at Winchcomb Nov. 9. 1653. and Mr. Timson in his late book in answer to Dr. Drake have said in these for promiscuous communion By JOHN COLLINGS B.D. and Pastor of the Church of Christ in Stephens Parish in Norwich In ipsa Catholica Ecclesia magnopere curardum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est hoc est enim vere proprieque Catholicum Vincent Lirinensis con haer cap. 3. London Printed by H. Hills for Richard Tomlins and are to be sold at his house at the sign of the Sun and Bible neer Py-Corner To all those who love the Lord Iesus in sincerity especially such of them whose lot is cast in the City of NORWICH Beloved Friends and Brethren IT is not for my own sake nor for the sake of those who are my Brethren in the work of reformation here or elsewhere that I am come out into these lists both my self and I suppose all of them could either have been content to have come up to Mr. Boatmans principles and practice and so endeared our selves to all our people or at least have born with patience the names of Pharisees Dremers such as do things wiser ages never thought of Recusants Presbyterian Reformadoes Calvins fellows which are the Rhetorical terms that M. John Boatman M. Thomas Marshall have bestowed upon us securing our selves in the assurance of our innocence and pittying their ignorance who if they had been better acquainted with the Scriptures and the practice of the Church would have spake more modestly Nor is it for their sakes because I think they have said any thing worth the answering We know 't is an easy thing for one to stand in a pulpit and cry out against the way of God as a Pharisaical way a Pharisaical invention a dream an impleding Scripture and to set upon the Title page of a book The Kings censure of Recusdants he that hath but got a mastery over his conscience and a bold face may do such things cheap enough In the mean time we know the Gentlemen will eat their words when they are challenged for them It is for your sakes dearly beloved Brethren and for our Lord Jesus Christs sake and for his Churches sake that we cannot be silent for the Lords sake whose sacred Ordinance we cannot with patience see prostituted and his blood counted as an unholy thing For his Churches sake that what she hath believed and practised in all times and ages might neither be judged heresy or novelty for your sakes that you may not be seduced by the great adversary of reformation or any that drive on his designs though possibly not wittingly into an alienation of heart from and an enmity to the great work of the Lord in cleansing the Sanctuary and refining of Zion which we have hoped the Lord is about in England and hath been for some years yea and for their souls sake who are angry with us that we will not let them eat and drink judgement to themselves towards the good of whose souls our bowells yern and we are loth that by our means they should increase their guilt and more and more harden themselves to eternall ruin was it not my beloved Brethren the burthen that lay upon the souls of the old Non-Conformists that there was no bar to keep any from the Lords Table but one which superstition made was it our just grief then that we had no bar and is it our work now to remove the bars yea the Lords and the Churches antient land marks shall not the Popish faction rise up in judgement against us at the last day and say Aquinas Vasquez Bonaventura Lord we disputed whither a secret sinner might be received to the Sacrament and these reformers plead for open sinners receiving yea and the Prelatical party which we condemned shall say Lord we gave the Minister authority to keep any from the Sacrament for any notorious sins yea for speaking against the prayer book or the Kings authority in things Ecclesiastical These pretend to reform us and cryed out against us yet do not only admit but plead for the admission of such as speak against Jesus Christ the great King of Zion Thus we have justified our Elder Sister Sodom and our younger Samaria yea neither of them would plead for the wickedness which we do This hath brought me into the lists now I am there I shall desire but fair play If our adversaries can prove all primitive Churches and modern Churches in an errour and themselves onely in the right though we must needs be concluded to err with good company yet I hope I shall not stop my ears against due conviction But we must crave leave to try them with the two weapons of Scriptural Reason and Antiquity to prove that we are not cowards in this Cause of God Since my book was sent to the Press three others have came to my hands all pleading for promiscuous communions I crave your patience for a backblow for them much of them I have answered before hand I shall subjoin a few animadversions more upon what they have in them An answer to Mr. Thomas Marshall The first contains two or thee Sermons preached by one Mr. T. Marshall on Matth 22.8 As I discern in him a spirit which from any Sober man deserves rather flight than answer from those ill favoured passages p. 21. where he chargeth us with sequestring first the bodily bread from the Pastors and then the bread of Christ from the peoples

his book to sell but that were the way to make the sent of his book spread it self further I shall therefore promise thee nothing but silence If but a rational School-boy shall send me word that he judgeth me answered in any one point it is ten to one but I may vindicate my self otherwaies I shall think him more an object of pitty than any revenge for this age tels us there are some who both want wit to write and discretion to hold their peace And now my dearly beloved friends I am almost ty●ed with Polemical writing and I will not promise you much more of that nature I have endeavoured in two or three treatises to vindicate some truth viz. Concerning the Divine Ordinance and Office of the Ministery in my Vindic●ae Ministerii Evangelici and answer to Mr. Sheppard 2. The preheminecy of the Lord day above Christmas day in my answer to Mr. Fisher c. 3. The divine right of Church Government in the hand of the Ministers and Elders against Mr. Brabourn And now this divine ordinance and antient practice of suspending the ignorant and scandalous from the Lords Supper These scufflings have hindered me from some things possibly more profitable I have part of a discourse neer ready which I have promised the world concerning Temptations if my adversaries disturb me not I shall in the next place apply my self to that work I have been willing to let it sleep while I dispatched this because by this I hope I may be useful to the whole Church and in that but to particular souls which I desire may be my excuse to you But I fear lest the City should run out at the gates Bowing therefore my knees to the God of peace and truth that you may be guided into all truth and established in the right ways of the Lord I rest Chaplyfield-house in Norwich July 16. 1654. Your Cordial friend and servant in the work of the Gospel I. COLLINGS To the Right Wor ll John Mann Esq Mayor of the City of Norwich Much Honoured Sir AS the Influence which that eminent place in this City to which God hath called you and the Engagements which your goodnesse hath laid upon those few Ministers in it who have laboured against great opposition to promote an Ecclesiastick Reformation have justly challenged our observance to you so your eminent appearing not only for it but in it accepting the Office of a Ruler in one of the Congregations of it and your appearing for the restoring of that eminent servant of Christ to his Pastorall charge there again where these unhappy flames of our division have kindled which by the piety and prudence of that Reverend man would have been prevented hath challenged for you the more speciall Dedication of this Tract What you shall find in it the Preface will tell you And the Preface is that alone which needs your Patronage nor should that stand in need of it if some men had not the confidence to deny that the Sunne shines at noon-day whether what is there related be truth or no your selfe can in a great measure satisfie the Enquirer For the substance of the Booke when you have examined it I shall be content you should dismisse it your protection and shall my selfe attend the vindication of it from its adversaries who are ordinarily more clamorous then argumentative If my paines may contribute any thing Sir to encourage your perseverance in that good worke to which the Lord hath quickned you to put your hand as it will be a great matter of encouragement and joy to all of us who are working for the Lord in the refining of Sion while we are almost stifled with the drosse which the corruption of former times hath begot so it will be a great addition to your crown in the day of the Lord and a great crown to him who is Chap●yfield house April 19. 1654. SIR Your most humble and much obliged servant in the Lord Iesus J. COLLINGS The PREFACE To my Christian Reader IT is growne into a fashion for him who entertaines the world in a Book to parley first a little with his gueft at the threshold And although the righteous Judges of Areopagus needed no such complement yet I cannot but judge it a little necessary in this sinfull time and the more in regard of the different complexions of mens perswasions disposing them to faction and to judge unrighteous judgment from the dictate of some particular prejudice What thou art into whose hands my Tract shall come I cannot tell I shall only endeavour to cleare thy eyes from the mist that prejudice and particular affection may have cast before them and be ambitious no further to reconcile thee to me then unto truth It treats of an unpleasing subject The divine Right and Primitive practise of suspending such from the Supper of the Lord who as yet have not their senses exercised to discerne between good and evill and cannot discerne the Lords body such as were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and such who since their Baptisme have returned with the dog to the vomit and are yet with the Swine wallowing in the mire of their lusts This is the great bone of contention in the Church of God this day every one would be fellow commoner with the Saints at the Table of childrens bread and those who have not grace to make them worthy yet want patience to beare a being judged unworthy of the highest Gospell-priviledges Reader I suppose thou canst not be so unjust to thy owne reason but to thinke that if the godly Ministers of England durst consult with flesh and bloud that could furnish them with strong Arguments drawne from the augmentation of their livelihood in places where it is arbitrary and from the universall love of their people to compell them into Master Humfryes or Master Boatmans faith Alas what doe we get by our stricter dealings with the soules committed to us except the frownes and reproaches of such whom we durst not cast the holy thing of the Sacrament before It is Gods will that Religion and humane 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 felfe 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 time 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 partience 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 force and have candidly told thee what hath been by any whom I have met with said against them as also what hath been answered in their defence All being admitted to the Passover as some conceive Iohn Baptists universall Baptisme Iudas his being admitted to the Lords Supper The generall invitation to the Wedding Supper in the Gospell some being drunke at the Lords Supper in the Church of Corinth No evident testimony in Scripture for Suspension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are all old tooles and scarce newly whetted Yet what hath Master Humfry said or what doth Master Boatman say more But for the more particular occasion of this Tract I must desire of thee Reader to understand that in this great City there are as I take it about thirty Parishes within the Wals to none of which excepting only two one of which hath about thirty pounds

so rationall as to grant me this or else he will be bound to deny the Sacrament to all women Baptisme to all children and the Lords day to be a Sabbath So that the question is this Whether supposing a Church have a Presbytery it be in the power of that Presbyterie The Question stated having found some persons baptized and not excommunicated grosly ignorant or scandalous in the name of the Lord Jesus to warne them for a time to forbeare communicating at the Lords Table and if they presse unto it to deny it to them by declaring the Church hath no Communion with them or the like c. In the proving the affirmative part of this Question 1. I shall not trouble my selfe to prove they may doe it I shall sufficiently prove that in proving They ought to doe it for though a thing may be lawfull and yet not expedient yet a thing cannot be necessary and yet unlawfull Nulla necessitas peccandi we are not necessitated to sin 2. I shall not enter into a particular enquiry what degrees of ignorance render a person obnoxious to this censure nor yet what vitious qualifications in point of scandall doe it it is enough for me if I prove it concerning any how notoriously ignorant or erroneous or scandalous soever provided they be not absolutely excommunicated for if any one sort of sinners either ignorant or haereticall or scandalous except Turkes Jewes Heathens and excommunicate persons may have this Ordinance denied to them though they presse to it Mr Boatman's confident challenge will be answered and he engaged to make it good or recant for his rashnesse and presumption The question being thus stated I accept this Bold challenge and shall prove it by this principall syllogisme which shall be the head of my ensuing Arguments To those to whom it may not lawfully be given it may lawfully be denied But there may be some Baptized persons in the Church to whom it may not lawfully be given Ergo The Proposition cannot be denied except we will say that we are necessitated to sinne for if there may be some to whom we can neither lawfully give the Ordinance though they come nor lawfully deny it to them we are obliged to sinne there being no medium between them two I shall therefore prove the assumption by severall Arguments viz. That there may be some Baptized persons not yet absolutely cast out of the Church to whom the Sacrament of the Lords Supper may not lawfully be given CHAP. II. Containing the first Argument from Mat. 7.6 From whence is proved that this Ordinance is an holy thing and so not to be given to Dogs nor cast before Swine My first Argument is this Holy things may not lawfully be given to Dogs Argument 1 nor Pearles lawfully cast before Swine But the Sacrament of the Lords Supper is an holy thing and a Pearle and there may be some in the Church who in Scripture phrase are Dogs and Swine Ergo. THis is no new Argument Erastus pretends to answer it so doth Mr Prinn and Mr Humfry The summe of all I meet with answered to it is this 1. Say some The Sacrament is none of the holy things there spoken of 2. All sorts of sinners that are scandalous are not the Dogs and Swine there meant so that the Argument as they say is a fallacy à dicto secundum quid ad dictum simpliciter To reinforce it against all their weake Cavils two or three things must be opened 1. What holy things are here spoken of 2. Who are the Dogs and Swine here spoken of 3. To whom this precept is directed Let us examine all these three a little 1 Q. What holy things are here spoken of It is a good rule Where the Law doth not distinguish we should not Our Saviour Jesus Christ speakes not of this or that Holy thing but sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a bold presumption in us to restraine it without Scripture-warrant I think therefore every sober Christian will grant me these two things 1. That all those holy things and Pearles are here forbidden to be given to Dogs and cast before Swine which the Scripture doth not elswhere plainly allow to be given to Dogs or Swine else they will be obliged to shew us another ground of restraint 2. I hope it will easily be granted to concerne such holy things as God hath betrusted us to give out for it is to men Christ speakes Things are called holy in Scripture upon a fourefold account 1. In respect of consecration when a thing is set apart for Gods service 2. In respect of inherent purity Thus God is holy and his grace as holy 3. In respect of a divine signature and impression upon them Thus every command and every Ordinance of God is holy 4. In respect of a designation and subserviency of it to an holy use or end in this sence also are all the Ordinances of God holy And doubtlesse these are the holy things here spoken of and so all grant Upon the two last accounts saith Chemnitius the Ordinances of God are rightly called holy Now the Ordinances of God are of two sorts 1 Private 2 Publick Chemnit harm cap. 51. Private Ordinances are institutions of Christ to be performed by private persons either in order to Gods glory or our brethrens good such are private instructions and exhortations each of other Private prayer private admonitions frequently commanded by God in Scripture The publike Ordinances are publike preaching and expounding Scripture before the Church performed by persons in Office to it publike Prayer Church censures c. It is without all question that the Ordinances of God are the Holy things here forbidden to be given to Dogs or cast before Swine But the question is whether all these Holy things be forbidden here to be so cast or onely some I say there is no reason but we should understand all those Ordinances which in other places of Scripture are not commanded to be given to all My reason is this because it is boldnesse in us to restraine what God hath not limited And hence I perceive that some who have been inclined to thinke that some one Ordinance is especially meant here yet dare not exclude others So Mr Jeanes Mr Ieanes p. 125 126. 2 ed. of his book entituled Th● want of Church Government c. though he thinkes admonition and reproofe are chiefly meant supposing the words not to be a compleat precept in themselves but to relate to the precedent words yet he tels us he will not deny but it may be extended and applied to the giving of the Lords Supper And Chemnitius determines it an unjust restriction to restraine it to reproofe Besides that admonition may be given to Dogs yea to such Dogs as are shut out of the doores of the Church 2 Thes 3.15 He is not to be counted as an enemy but admonished as a Brother with whom we

foure sorts all of which were kept in the Primitive Church from the Lords Table at least all but their fourth degree of Penitents cannot be proved from Scripture But in his fifteenth Section moving this Question what should be done in reference to scandalous sinners if the community refused to consent to their Excommunication He answers Saltem id curandum esse ut damnatis atque convictis de publicis manifestis criminibus pastor Sacramenta non distribuat Care at least must be taken that the Pastor doth not administer the Sacrament to such as are convicted of grosse sins from whence it is plaine that he judged some that might be kept from the Supper of the Lord who were not Excommunicated And that Reverend mans judgement is not so clearely to be judged from his common places which were collected out of his works by others and by them published as by the Book called Reformatio legum Ecclesiasticarum of which more anon In the next place let us heare what Polanus thought Polan Syntag. Theol l. 7. c. 18. Abstentio publica usurpatur cum coram Ecclesia jubetur abstinere Sacrae Coenae usu is qui contra privatum interdictum aliis ad mensam domini accedentibus se ingerit c. whose judgement the Reader shall find in the second part of his Syntagma l. 7. c. 18. Where he tels us that the Publike Censures of the Church are three 1. Admonitio 2. Abstentio 3. Excommunicatio Admonition Suspension and Excommunication Publike Suspension saith he is when in the face of the Church he is commanded to abstaine from the Sacrament of the Lords Supper who either against a private prohibition intrudes or whose sin is so scandalous that the Pastor of the Church cannot without scandall to the faithfull administer the Sacrament to him So Ambrose suspended the great Emperour Theodosius Come we now to learned and Reverend Zanchy who hath a large discourse upon this point in his first Book of Epistles Zanch. in epist l. 1. in ep ad Fred tert A●quorum peccata sunt omnibus nota quorum etiam pertinacia nemini est ignot A●bos ex verbo Dei cum totá vetustate doctissim is quibusque nostri saeculi contendimus ad Coonam Domini minimè esse admittendos ib. in an Epistle to Fredericus tertius where he determines that Excommunication is to proceed only in case of contumacy But confirmes the keeping away of scandalous and impenitent sinners by thirteen Arguments and saies they are egregiously charitable who would have none kept away and determines the admission of the profane to be against piety and charity and answers the trite Objections of Judas his receiving and from that place Let a man examine himselfe Ergo none else may examine him and determines the admission of the profane 1. Against the will of God 2. A profanation of the Sacrament 2. A scandall to the Church In short saith he For those whose sins and whose obstinacy in sinning is known to all we contend both in the behalfe of Gods word and according to all Antiquity and all the Learned of our Age that they are not to be admitted to the Lords Table He produceth the authority of Justin Martyr Chrysostome in severall places Cyprian c. In the next place let us heare the judgement of Reverend Danaeus L●●●bert Daneus in Isagoge Christ p. 3 c. 59. p 4. l. 5. c. 53. and that may be read plaine enough in the third part of his Isagoge Christiana cap. 59. where he distinguisheth the publike censures of the Church into Admonition Suspension from the Lords Table and Excommunication and in his fourth part and fifth book cap. 53. he sufficiently proves that the Ignorant and Scandalous are to be kept away from the Lords Table for which he gives reasons and answers objections Of the same mind is Learned and Reverend Zepperus as may appeare at large from his Tract of the Sacraments in genere specie l. 4. de sacrâ Domini coenâ cap. 5. where he handles this question for whom Christ instituted the Sacrament of his Supper and determines it was only for his Disciples who these are he explaines from Joh. 8.31 Mat. 16.24 Zepperus in tract de sacram l. 4. de sacra Coenâ cap. 5. Joh. 13.35 And determines that the scandalous and obstinate ought not to be admitted because they are none of Christs Disciples because holy things are not to be given to dogs because it hath been the constant practice of the Church to keep them away this he proves not only from the practice of the Jewish Church in reference to the Passeover but from the Writings of Tertullian Cyprian Chrysostome c. and answers the objection of Judas his supposed receiving I have a Book wrote in Latine anno 1574. Ecclesiasticae disciplinae Anglicanae Ecclesiae ab ill â aberrationis plena dilucidatio p. 127 128 129 130. by some pious learned man who I know not I am informed it was Mr Dudly Fenners it is called Ecclesiasticae Disciplinae Anglicánae Ecclesiae ab illâ aberrationis plena è verbo Dei dilucida explicatio where Suspension distinct from Excommunication is maintained and proved from Scripture and Antiquity What was Bucanus his Judgement is evident enough from his Institutions in his 44. common place he propounds this as his tenth question Quot sunt partes sive gradus Ecclesiasticae correctionis How many degrees are there of Ecclesiasticall Censure He answers three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonition 2. Exclusio seu abstentio c. Bucan inflit theol loc 44. q. 10 c. Suspension from the Lords Supper for a time 3. Excommunication of which see more there So that it is plaine he also thought there was such a thing as Suspension distinct from Excommunication viz. absolute Excommunication Reverend and Learned Beza's judgement is so known that I need quote nothing out of him but yet in regard that I am credibly informed that M Boatman had the confidence to quote the French Churches as if they were of his mind and I have met with a passage in Beza which not only speakes his Judgement but the Judgement and Practi●e of the Churches of God in France I shall transcribe it it is in the Preface of the Book which he directs against Erastus Beza de Piesbyterio Excom he calls it Tractatus pius moderatus de verâ Excommunicatione Presbyterio In the Preface of that book you shall find this passage Consistorium igitur habemus c. We have saith he a Consistory in which not only the Ministers of Gods word but twice as many more sit as Judges chosen out of the lesser and greater Senate not without publike notice first given to the people Dissenters as to the received doctrine of the Church are first friendly and brotherly admonished if they will be quiet they are commanded to remaine