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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	work_n	2,437	5	5.8344	4	true

Text snippets containing the quad

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

Arguments are most of them old only newly reinforced and vindicated from Erastus Mr Prin Mr Humfrie's exceptions Mr Boatman had the discretion to take notice of very few Arguments against him so that I have had little to do with him as to the point of answering his Arguments or Exceptions to ours though my whole discourse be directed against him as its proper Antagonist not against any of the other whom I desire thee to take notice I only speake to as they come acrosse me leaving Mr Humfry to his proper Adversaries with whom he will find enough to do I must confesse when I first entred upon the worke I intended it against none in hypothesi only in thesi to vindicate our practice and the practice of other eminent servants of Christ yea and of the Churches of God in all Ages especially our late reformed Churches not meddling with Mr Boatman nor did I want perswasions to it from some learned men who wondred what I would answer considering he had only Magisterially maintained his opinion basely aspersing the servants and Churches of God as dreamers imploders of Scripture c. and had not brought any thing towards the proofe of it but a few loose passages which you could not go about to mould into a Syllogisme but you would s●are them out of common sense This made me at first resolve only to write against the opinion and to have pleaded the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preamble as they were wont to do at Areopagus But others were of another opinion yet this course had I taken considering he made it his worke so constantly to deny that privately which he had spoken publikely and to disown his opinion as often as he met with any godly Ministers of another mind this he did to Mr Corbet of this Country and to divers others who told me of it againe In the meane time in his own Congregation he still cries it up and sufficiently bespatters us who were of another perswasion witnesse his Sermon preached the fifteenth of February 1653. at Peters upon Rev. 3.17 from which Text he had taken a great deale of paines to teach his people how to know others that were hypocrites an Art I beleeve few Divines but himself are much skill'd in In that Sermon he gave them severall Notes to know Christians that were spiritually proud his second note was this They cannot endure that any body but themselves should have any Gospell-priviledges allowed them unlesse such as are common to Jews Heathens and Pagans Indeed they may heare and they may come to those common promiscuous Ordinances as they call them but they must have no right to the Sacrament That must be for such and such and many times none in the world worse than they I speake to those that are guilty of these crimes not to those who are not doubtlesse many a man is unsatisfied and we must beare with the weake If this be not plaine enough I know not what is here are at once all the eminent Servants and Churches of God of former Ages and our Age branded as spiritually proud hypocrites because they durst not admit all to the Sacrament yea and all Christians branded who are tender of their Communion in that Ordinance Some of them are such as there are none in the world worse than they The rest are weake and only to be borne with Reader I shall refer it to thee to judge whether our silence now were not a cowardly deserting the cause of God and of all Reformed Churches I might tell thee more that it is much suspected by some who fear God in this City that it is the whole design of his preaching to stir up animosities in a profane Party against those who are of stricter Principles and to brand all strict Christians as Hypocrites and Formalists the usuall Alehouse-termes for those against whom they have nothing else to say What meane else these unsavoury passages in his severall Sermons Some have an art to squeake out Jesus Christ by that neat terme he expounded Luthers crepare Christum which I had thought had been to crack and make a vaine boast of Christ And againe The whining Christians are those who have been the ruin of Religion And againe Pride and Covetousnesse are the Saints great Sins And againe For a drunkard or debaucht wretch I could hug him in my bosome when I would spit in the face of an envious Professour I confesse I heare none of this stuffe but I shall refer thee to those godly persons who have sometimes heard him to enquire whether these things be true I have heard them againe and againe some of them have scared away some of his godly Auditors and others of them have frighted away others Besides that ordinary expression which is his usuall complement with his people before a Sacrament They shall not be dealt with in the pharisaicall way These things are not spoken in secret but in a Pulpit yea and in the greatest Congregation of the City The Lord in mercy look upon us our condition is sad enough I shall adde to all this one thing yet more A Reverend Brother in this City begging my assistance to preach his Lecture the twenty third of March last he having before entreated me that if I had any thing ready on the Subject I would preach something about Suspension at some time in his Congregation I that day preached for him and for my Sermon took that Text Mat. 7.6 and preached my first Argument on the first Question there thou wilt find all the doctrinall part of my Sermon I left out every Syllable which might make my discourse unpleasant to any and as all my hearers will judge I had not the least reflexion upon any only having proved That that Text was not to be restrained to this or that Ordinance but to be understood of all Ordinances all which are there forbidden to be dispensed to such as the Scripture calls dogs or swine in other places excepting only such Ordinances as the Scripture elsewhere expresly allows to be given to dogs I concluded by way of Application I inferred If that were truth then there was a plaine Scripture-prohibition though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suspend some who yet might be in the Church from the Sacrament of the Lords Supper 1. Because it is a pearle and an holy thing 2. Because there is no other Scripture allows the giving it out to dogs 3. This Scripture forbids c. The Lords day aster I heard Mr Boatman intended to confute me the next Tuesday some occasions drew me out of Town but upon the Tuesday he aimed at it taking my very Text how well he confuted me my Reader may judge by reading my first Argument on my first question and then his Sermon which I have annexed at the latter end of my Tract and my Notes upon it I beleeve there was never such a businesse delivered in

all concerne It is an easie matter to wring a Text so long by the Nose as to make it bleed againe and all to little purpose Take notice whatsoever may be urged about this Sacred Ordinance from another place and at another time it is not meant here to speake of it here is to speake to no purpose not worth the speaking it is not the sense of the Holy Ghost Here he speakes loud enough and falls upon me pell-mell but with no other weapons than his tongue he charges me with preaching untruth how doth that appeare Mr Boatman saies so and that is all He tels us of fastning somthing upon the Holy Ghost which he never dreampt of No Sir the Holy Ghost doth not use to dreame though fraile man may he carries no sleepy body about with him he tells us It is an easie matter to wring a Text about by the Nose he is much taken it seemes with that phrase but if he will be metaphoricall he should do well to use handsomer than these the Holy Ghosts not dreaming and the Texts Noses are phrases Divines have not been wont to use and which speaketh in the heart of him that useth them small reverence of an holy God or his holy Word Againe we must take notice that whatever may be urged about the Sacrament from other places it is not meant here c. And for all this you have Mr Boatman's word I thinke I may safely say I spend as many houres in my Study and about my Sermons as Mr Boatman doth and consider as much and consult with as many Commentatours before I deliver the sense of a Text as he well can do nor blessed be God am I without some naturall advantages to helpe me Yet Reader I desire thee to be of Hierom's mind Give that honour to the Word of God only to beleeve it because it is his word and for Mr Boatman and me about any Text lay our Reasons in the ballance of the Sanctnary provided thou forbearest his light gold the allowance of faction and particular affection and let the Scale that is heaviest carry it I aske no other favour I professe I never read such an imperious magisteriall pack of Sentences without a dram of reason for his own say since I knew what belonged to a book Now he is come to his Doctrine Animadr on Paragr 4. which he delivers thus It is the duty of every Christian especially of every Minister to take heed to whom and how they deliver divine truths lest delivering them to obstinate and irreprovable men they labour in vaine and they trample upon them 1. If this be the truth yet I conceive it is not the whole truth of the Text. 2. Mr Boatman should have done well to have kept the termes holy things and Pearles except he had proved by Scripture or Reason that divine truths are the only holy things and pearles here meant 3. I hope Mr Boatman will tell us how we shall know a man to be so irreprovable that we may be justified in not preaching to him nor admonishing him But I find it otherwise he is loath to meddle with that nice Point but he undertakes 1. To prove that there are some to whom we must not deliver divine truths 2. He undertakes to give us reasons First he will prove that there are some such this he thinks he can prove from Psal 39.2 where David saith He kept his mouth with a bridle while the wicked was before him he held his peace even from good Mr Boatman told us even now that it must be truth to the purpose a man must deliver as the sense of the Holy Ghost That which Mr Boatman hath to prove is that the Children of God should not deliver to wicked men who are irreprovable divine truth to this purpose he brings that of David who held his peace from good what good What from admonishing them There is no such thing in the Text. Mollerus expounds it of his own just and righteous cause the defending of that Others expound it in generall of good that he was altogether silent not in reference to the wicked in respect of whom he restrained his passions ver 1. but in reference to his trouble of spirit which was such as stupified him In the next place he tels us how wary the Prophets were when people were incorrigible but he that reads them will find they never left reproving them He tells us God bids them not pray for them that is true Jer. 7. but in the same Chapter he is bid to preach to them and reprove them ver 2. He hath but one instance more and that is of our Saviour Christ who he saies would sometimes make them no answer but what is this to the purpose did our Saviour ever forbeare reproving them or preaching to them Thus Reader thou seest how well he hath proved his Doctrine not one instance holds Let us come to his Reasons He tells us Animadv on Paragraph 5. he will instance in those in the Text 1. Because they will trample upon them So he saies they did upon John Baptists Doctrine and our Saviour Christs and Pauls There needs no more than this to prove that preaching the Gospell and admonition is not here meant only for first the same reason will hold to the Sacrament wicked men will trample on that too surely 2. Though they trampled on John Baptists and our Saviours and the Apostles preaching to them yet none of them left preaching the Gospell nor admonishing them The second Reason is They will turne againe and rend you that is as Mr Boatman expounds it you will endanger your selves I answer this againe proves the preaching the Gospell is not the only thing here meant for who knows not that the Apostles constantly preached the Gospell to the apparent hazard of their lives Paul fights with beasts at Ephesus is whipped stoned imprisoned at other places yet he preaches and the Apostles durst not leave preaching to any upon any a count In the next large Paragraph Mr Boatman makes a digression to take away the wonder of the world Animadv on Paragraph 6. that there should be any Christians so bad Some he thinks there are but he hath none of them and he feares they are most amongst them who have their mouths fullest of such termes The termes are our Saviour Christs own I know none useth them with reference to any particular persons but only to shew such ought not to be admitted to holy things Mr Boatman possibly is angry that our Saviour should so characterize those whom he it may be hath a more reverend opinion of Whining Christians Squeaking out Jesus Christ The Noses of Texts the dreamings of the Holy Ghost I thinke are more Apocryphall termes than dogs and swine applied to such as returne after Baptisme with the Dog to the vomit and the Swine to wallow in the mire I do not well understand how this came into his Sermon yet

seeming to answer my first Argument upon the first Question by putting another interpretation upon Mat. 7.6 With some Animadversions tending to prove he said nothing to the purpose in the said Discourse Reader I Shall trouble thee a little further upon the twenty third of March as I told thee in my Preface being intreated by a Reverend Brother in the City to preach his Lecture I preached upon Mat. 7.6 My Sermon was the sum of my first Argument upon the first Question delivered in thesi without the least particular reflection Upon the Lords day after a Friend told me that he heard Mr Boatman did intend to confute me the next Tuesday Accordingly he tooke my Text what work he made with it thou shalt read in the following sheets containing a Copy of his Sermon taken in short-hand from his mouth by a faithfull hand as to the materiall passages which I have to do with I can prove them by many witnesses If thou hast any faculty in judging judge betwixt me and him how well he confuted me or proved any thing which he said in opposition to me or the truth I delivered to help thee I have subjoyned a few Animadversions There is a clamorous party which cries me up as sufficiently confuted c. to vindicate my selfe and the truth I have subjoyned these sheets I aske no favour from thee but only a just and righteous judgment I intend not to meddle with him in the Pulpit if he hath any thing to reply with his Pen I shall wait upon it Or if he will dispute I am ready for him It is an easie thing for a man who hath confidence enough and conscience little enough to say Here was untruth delivered the Holy Ghost never dreamt it it is nothing to the purpose Here thou hast what was said before thy eyes read and judge and the Lord give thee understanding in all things His Sermon follows The TEXT Mat. 7.6 Give not that which is holy unto the dogs Mr Boatman at the Lecture March 28. 1654 neither cast ye your pearles before swine lest they trample them under their feet and turne againe and rent you Paragraph 1 HAving the last day finished the first Doctrine propounded from Luk. 7.41 I thought it not amisse before I passed on to the other to take occasion to redeeme a captive Text such an one as is led about and I may say with holy reverence almost by the nose to assert that which Christ never intended as you shall presently see The Text is without any connexion at all it seemes neither to have reference to what goes before or what follows after and so it may be called a proverbiall admonition or dehortation wherein you may consider these particulars 1. A dehortation under a double notion The Analysis of the Text. give not holy things to dogs neither cast pearles before swine Therein consider 1. The Subject and that is likewise under a double notion that which is holy and pearls 2. The Object laid down Negatively and expressely likewise under a double notion dogs and swine 2. The reason of the dehortation 1. Because saith our Saviour the swine will trample them under their feet 2. The dogs will returne againe and rent you Paragraph 2 In the opening of the words not to wind or wrest them in the least you shall have the plaine scope and intention of the Holy Ghost and I hope so plaine as he that runs may read it I shall shew you 1. What is meant by that which is holy 2. What by dogs and swine Then what it is to trample and by that time you shall have the full scope and meaning of the Text and then I shall draw a Conclusion which I shall briefly prosecute Sect. 1 1. Mr Boatman's restrict exposition of holy things and pearles What is meant by holy things and pearles It is the samething expressed under a double Notion sacred truths are meant but especially and more particularly holy reproofes and admonitions and that is the utmost the Text reacheth severe and wholsome admonitions and dehortations from evill these are called holy and pearles for severall reasons 1. Because of the Fountaine whence they flow divine truths are of the breath of God therefore Christ is called the Word and said to come from the bosome of the Father Joh. 1. therefore by our Saviour Christ they are called holy Nothing is or can be more holy 2. As from the cause so from the effect the Word of God and divine truths set home by the work and spirituall power of God are effectuall to beget grace and produce holinesse in the heart hence we find Rom. 1.16 the Gospell is called the power of God unto salvation and 1 Cor. 5. Spirit and life all signifie not only their power but purity 2. Why are these truths especially sacred and wholsome reproofes called pearles 1. For their own innate and inward preciousnesse though none in the world do own them or take notice of them but slight them yet they are precious 2. They are so to them that receive them and possesse them we find them therefore called riches under the notion of wisdome c. So that in effect these holy things in the Text and pearles spoken of are divine truths wholesome reproofes and admonitions occasionally given Sect. 2 The next thing is to see who are the dogs and the swine both signifie one and the same sort of men in generall yet they speake a distinction between obstinate and wicked men in the generall none but obstinate and very irreprovable men these are the dogs and swine they are called dogs in relation to their cruelty fiercenesse and rage against the Gospell when it is offered to them as a check to their lusts and restraint to their abominations as dogs enraged will fly at a man when they be whipt and beaten for the mischiefe they do they will turne againe and fly at his face So saith our Saviour Christ there are a sort of men in the world to whom if you speake never so seriously savourily charitably and holily yet like dogs they will turne againe and rent you By Swine he denotes another sort of obstinate opposers one denotes them furious this luxurious so as to be grown in love with their filthy waies their sin and abomination that they will not vaile to wholesome saving truths c. Sect. 3 Now let us see to our Saviours reason first they will trample and that speakes the ineffectualnesse of such holy and savoury truths when they meet with such uncapable Subjects as if Christ had said never do it it is to no purpose they will make no more of them than swine do of pearles when they are thrown to them that speakes the uselessenesse of them and of dealing with such kind of men The second is drawn from that injury that may accrue to the admonishers when the lusts of obstinate men are reproved instead of doing that they should and saying