order to a confuting yet for feare that a clamorous party should cry it up confuted I have annexed it having the Notes of it given me by a learned and judicious man who was his Auditor that day and took the Sermon from him and will justifie the Notes These things Reader made me take up a resolution to give thee an account of the whole businesse and openly to engage Mr Boatman as my proper Antagonist and the rather because Theophilus Brabourne hath sent me word that if I will write he will defend Mr Boatman for every one he saith is not fit for disputing but he will do it one would thinke he were not very fit that should read his last books I sent him answer I hoped to find him work enough to defend his own but if he be so good at it he shall find we are able to employ him That therefore Mr Boatman may know what he hath to do and Mr Brabourne may have something to do now he hath taken his hand from the Plough which many I confesse never thought him fit for though the Bishops judged otherwise I have engaged in this Controversie in the defence of all the eminent Saints and Servants of God of former Ages other Reformed Churches and our own Church and of that Reverend Assembly so boldly aspersed both by Mr Boatman and Mr Brabourne in which my selfe knew so many holy and learned and Reverend men that I beleeve since the Nicene Councill there was never so many and so holy and learned men met in any Ecclesiasticall Councill Some of whom I know would not turne their heads in any point of Divinity from the most learned Hereticks that are or ever were in Christendome and having such an opinion of that eminent Assembly I hope thou wilt pardon me Reader if I take their part in what was their declared Judgement especially against two such Adversaries as these are with whom it is far more fit that some of their youngest Sons should dispute than themselves leaving those Fathers to grapple with more learned and considerable Adversaries I am one of the yongest sons of those Reverend Prophets but yet I have a little duty for them and shall engage for Norfolke or Norwich to attempt at least their vindication from any who shall in these parts appeare in publike against what was according to Gods Word agreed upon by them if he hath not a proper Adversary and if I be not over-powred by Legions of Pamphlets But I returne to my former Discourse The second Question I have spoken to is Whether Ministeriall or privative Suspension be justifiable or no I have on purpose spoken to this partly because I heare some say this was Mr Boatman's meaning though he restrained not himselfe so by any passage and if it be how doth he tell others that he doth keep away some himselfe But that he might not have this refuge I have spoke a little to that I confesse it is a tender point which many godly men are dis-satisfied in Whether in case there wants a Presbytery in the Congregation the Minister may keep back any by his own power or rather ought to administer it to all In the first place I desire my Reader to observe that those who are of the Episcopall perswasion and own no Congregationall Presbyteries which is Mr Boatman's judgement they say make not this question but alwaies took the Affirmative for granted witness the Schoolemen Canonists c. the Rubrick to the Book of Common Prayer the Canons agreed on in the Synod at London 1603. Some of my Reverend and learned Fathers and Brethren of the Presbyterian perswasion indeed scruple it because they think all Suspension is an act of Rule and the Rule of the Church belongs to the Minister and Elders amongst whom is Reverend and learned Mr Jeanes whom though I know not yet I honour for his learned Tract on that Subject and for his Midwifry in helping into the world that last piece of our great and learned Twisse I crave leave to dissent in this point from those few of my Brethren who are so perswaded and conceive that to avoid promiscuous Communion the Minister may in some cases suspend his own act though not formally passe a Censure yea and I thinke he ought Though I confesse when the state of the Church is such that this cannot be done without a necessary and great breach of the peace of it the case is more disputable because the Amity and Edification of the Church is the high end of all Church-Censures Augustine in his third book contra Epistolam Parmeniani and in many other places thinkes Church Censures should be spared when the Major part of the Church is corrupted and the execution of Censures may cause Schismes and much he saies for it But I must confesse I am of Peter Martyrs mind Iste Augustini timor nimius videtur quasi deb eamus verbum Dei relinquere ut schismata tumult us evitemus sequamur quod praecipit Deus eventus autem providentiae illius committamus He answers all which Augustine saith for his opinion and concludes That it were better to have lesser Churches than so large and ample ones defiled But I shall not dispute that businesse 3. In the last place I have enquired what hath been the judgement of the eminent Servants and Churches of Christ in all Ages Having first enquired our Fathers mind the Judgement and practice of our Elder Brethren is not inconsiderable especially when we are charged with Innovation and doing that which never entred into the heads of wiser Ages I have proved that it hath been the practice of the Church in all Ages the Judgement of our Church before and ever since the Reformation and of all reformed Churches in the World some Churches of the Protestant Switzers only excepted And now Reader I shall cast my selfe upon thy Charity I hope thou wilt excuse me for my undertaking The zeale of the Lords house for the precious body and bloud of Jesus Christ hath eaten me up as to this point Had not we been openly challenged the judgement and practice of the Churches and Servants of God openly aspersed I should have found other worke to do besides engaging Mr Boatman I have given thee here a faithfull and impartiall Narrative of the Originall and Progresse of this Contest If Mr Brabourne be at the Charge to reply I desire thee not to expect my answer I beleeve thou wilt whoever thou art be able thy self to answer what he can say I shall leave him to one more fit for him having been sufficiently chidden by some learned Friends for losing so much time as to meddle with his other peece But if Mr Boatman answers and either denies any thing here said as matter of fact or makes such a reply to any Arguments as any Licencer of the Presse will let passe I shall reply to him and prove whatever shall be denied and make good my Arguments provided
to be so before the Ordinance can be denied to them Secret things belong to God But to say that by Dogs here are only meant persons actually excommunicate is a meer shift to avoid a strong argument and but an idle dreame which hath no reality of truth in it and is justifiable neither from this Text nor any other Scripture But these men who are so zealous for the profanation of an Ordinance are observed very lazy as to the preserving the purity of Ordinances They must be excommunicated before you keep them from the Sacrament saith Mr Boatman so saies Mr Humfry but why doe not these tender men then take a course to declare such to be Dogs and Swine as are so and to cast them out Mr Boatman hath an Eldership established in his congregation why did he not first call them together and inquire the state of his slock and cast out such as might have been found Dogs or Swine if he thinks they must be excommunicated first we are not so hasty in that dreadfull sentence What is Mr Humfries case I cannot tell but their principles and the practise of one of them at least makes some think that they will never take any course to find out who be Swine or Dogs and declare them such except such Dogs as have lost their tailes and cannot fawne enough on them But very zealous they are to declare that all Dogs that are not hang'd by excommunication must be sed with the childrens bread The Lord forgive them this iniquity 3 We have seen what is meant by holy things and have proved that there is no reason to exclude the Sacrament of the Lords Supper We have also shewed who are meant by Dogs There remaines onely to be considered to whom this precept is given Surely all will grant me To those who have holy things to give those whom God hath be trusted with the dispensation of his Ordinances unto others I ask no more and will not enter into a debate here who these are whether the Minister alone or the whole Presbytery c. So then the sense of this place is this You whom I have betrusted with the dispensation of my holy Ordinances take heed you doe not dispense any of them out to impure sinners who will but trample upon them and teare you excepting onely such of my Ordinances as I appointed them as proper meanes for their conversion have other where expresly commanded you to give unto them Nor is that any unjustifiable interpretation for that precept thou shalt not kill must be understood with exception of those whom as Magistrates executing Justice or Souldiers fighting Gods Battles are commanded to kill and the whole Word of God is his Law no piece of which contradicteth other So that the Argument from this Text will hold till Mr Humfry or Mr Boatman doe shew us some other Scriptures where God hath commanded this Sacrament to be given to all but excommunicated persons which will be hard to find Learned and Reverend Gillespy hath observed Erast l. 3. cap. 5 Gillespy Aarons rod. p. â—51 that this Argument gained so much upon Erastus that he restricted himselfe to the admission of such onely to the Sacrament as acknowledge and confesse their sins and promise amendment and desire to use the Sacrament rightly with the rest so far as we are able to judge which concession as he saith rightly will goe very far And I find as much in another place of Erastus Tertium est nos de illis solis loqui qui doctrinam intelligunt probant amplectuntur peccata sua se cognoscere verò ajunt Sacrament is secundum institutionem Christi cum ecclesiâ uti cupiunt il â—d Erast confirm the sium in praefat where hee tels us that he onely speakes for such sinners who understand and approve of and imbrace the doctrine of the Gospell who affirme that they doe truly acknowledge and abominate their sins and desire to enjoy the Sacraments with the Church according to Christs institution We desire but one thing more for let it but appeare to us that any doe thus much and let them be content further if their sin have been scandalous to give us some proofe by a better conversation that this profession is in truth And none of those I plead for will suspend him from the Ordinance But Erastus his Scholers are something more loose then their Master Mr Humfry doth not know what to say for ignorant persons because of Heb. 5.2 but the Apostle could determine those unworthy 1 Cor. 11. who discerned not the Lords body And for the scandalous they must be admonished twice or thrice first Oh how tender the good man is lest he should offend Jesus Christ in not giving his blood to one who profanes it by swearing by it every day Mr Humfry's vindicat p. 81. But it would be enquired whither Mr Humfry be as carefull to enquire into the state of his flock and to admonish scandalous sinners as he is to plead for the Lords Supper for those be they what they will who are not first admonished twice or thriee Conscience is uniforme and will oblige him sure as well to the latter as the former I neither know him nor his people and have no reason either to judge them scandalous or him negligent but it is usually observed that those who pretend a great deale of tendernesse of Conscience in this point Oh they durst not keep any from the Sacrament except they were excommunicated which they know they cannot be as our Church stands at present But these men durst be in company with scandalous sinners and heare sweare and ly and jeor at Godlinesse and yet never admonish them no there they must use Christian prudence admonition is an holy thing must not be given to Dogs but the Sacrament is none belike that may There are two sorts of men in the world are very large in their principles as to admissions to this Ordinance 1. Such as pretend conscience against those Officers in the Church whom the Scripture cals ruling Elders 2. Such as professe their judgement for them 1. Some professe their judgement against ruling Elders as Judges of communicants fitnesse with the Minister though Deane Nowell tels them they were Officers in the Primitive Church used to that purpose in his Catechism Gr. Lat. of old Edit as is yet to be seen in many Copies and especially in the Latine Copies of it in 4 to though some have unworthily left it out in the late Edit Now would these men themselves take upon them the strict inspection of their flock and make it their businesse to goe from house to house and take account of their peoples knowledge and strictly to observe their lives and admonish them for their miscarriages and not admit any notorious sinners to the Sacrament before publick satisfaction in causes of publick scandall either taking upon them themselves according to the old Rubrick to put them
repentance so Cyprian after which as the Magdeburgenses prove out of Cyprian they were examined and judged by their particular Churches after which upon their confession of their sins there also they were admitted It is more than probable that Novatus his heresie which was broached about this time gave occasion to the Church to mitigate their Censure of Excommunication and denying the Communion till death to some sâ—andalous sinners For Cyprian tells us that his Predecessors had resused to reconâ—ile Adulterers at all to the Church and if I mistake not the same was determined concerning Apostates I thinke Albaspinaeus proves it Novatus say some Albaspin Obs l. 2. Obs 21. denied that any falling after baptisme could be restored by repentance Albaspinaeus saith it is a mistake for his Errour was That he denied that Christ had given power to the Church to absolve or restore any In opposition to whom the Church remitted something of her former severity and instead of Excommunicating or denying the Sacrament till death which before were very frequent â—ensures they determined that scandalous persons should being admonished and approving themselves to the Church by these steps be restored to a plenary Communion And now I have given my Reader as good an account as I can find of this Primitive Discipline from whence he may observe 1. That we who desire the Presbyterian reformamation in the exercise of our Discipâ—ine require no more than the recovery of this ancient Custome of the Churches of Christ It is as cleare as the light 1. That they admitted none to the Sacrament but such as before had approved themselves to the Church to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened with the knowledge of the Principles of Christian Religion 2. Such as were free from all grosse and scandalous sins and if they did fall into any they required not only a verball profession of their sorrow and a promise of their amendment but that according to the nature of their offence they should be kept from the Saâ—rament till by an humble contrary walking for some time they had manifested their hearty sorrow and repentance To which purpose they set 1 2 5 10 15 20 yeares for them we plead not for such a time but for a convenient time for them to stand ashamed and to evidence their true repentance And though as to every particular circumstance we do not justifie our Fathers yet in these two maine things we agree with them and insist on no more And for the point of examination so much bogled at it is only in order to the setling of our Churches and the correcting the abuses of corrupt Ministers formerly who should have look'd to that to have admitted no blind ignorant persons to the Lords Table which I have sufficiently evidenced was the Discipline of the ancient Church of Christ Secondly From what hath been said the Reader may judge how simply or maliciously Mr Boatman spake when he told his people that it never entred into the heads of wiser ages to determine for what sins any should be suspended from the Lords Table It is a signe he never read the Councils nor any part of them nor yet Basils Canonicall Epistles ad Amphilochium he would have seen there that for Manslaughter Adultery Fornication Perjury Apostacy and many sins more Suspension was determined I shall conclude this Chapter with that exclamation of Albaspinaeus with which he concludes the two and twentieth Observation of his second book O mirabilem sacrosanctae antiquitatis pietatem religionem O veteris disciplinae sanctitatem mirabilem c. O the admirable piety and Religion of former times O the wonderfull holinesse of the Church and strictnesse of her Discipline then In those daies if a Christian in the heat of persecution to save his life had but bowed to an Idoll or offered in their Temple though sorely against their will the Church did not only suspend him from the Sacrament but he could not be restored againe till his dying day or till after seven or ten yeares standing as a penitent Now if Christians give up themselves to their lusts and not to save their lives but to satisfie their beastly lusts only be drunke uncleane sweare lye c. yet if they will but wipe their mouths and say they will do so no more they must presently be admitted to the holy Table yea and they usurpe Christs authority that will keep them away if we may beleeve all that is told us Basil ep Canon ad Amphil. Then the Adulterer might not be admitted till by fifteene yeares holy conversation he had evidenced his repentance now we think fifteen months yea fifteene daies too much Ib. Can. 58. Ib. Can. 59. A Fornicatour must abstaine in those daies eight yeares two he must only beg prayers other two he must only heare other two he must mourne a seventh he must stand and merely look on in the eighth he might be admitted If one had stolne and confessed it himselfe Ib. Can. 61. he must have been kept away a yeare if he had not confessed it two yeares Now it is no more but Let him that hath stolne steale no more and come Ib. Can. 64. If a man had sworne falsly and forsworne himselfe then he must have been kept away eleven yeares now if he sweares profanely it is but a Veniall sin if he saies he is sorry our charity must shut her eyes and beleeve him a visible Saint Nay and we must be made beleeve that all former ages were as mad and as loose as we are No no Reader the feare of God was more upon our fore-fathers hearts they durst do no such things they rather offended by too much severity yet sinners in those daies had ten times more temptations to sin and those of the highest nature from the danger of their lives and spoyling their goods c. we may be as strict as we will and are not tempted but when we are drawn away by our own lusts and enticed O how inexcusable shall the Ministers and Elders of Congregations appeare before the Lord Jesus Christ for the exposing his body and bloud to profanation Shall not the Lord say Behold here my Servants Tertullian and Cyprian how strict they were in furious times Behold my Servant Chrysostome who would rather have suffered his own bloud to have been shed than my Sons to be profaned Behold my Servant Ambrose he was not afraid of the face of an Emperour Theodosius but in a just cause he denied him the Sacrament you were afraid of the face of a rich man afraid of losing ten shillings a yeare afraid of losing the love of those who hate me what shall we say How shall we appeare before the Lord Shall not blushing cover our faces that day The Lord grant it be laid to none of our charge FINIS An Appendix to the former Discourse containing a Discourse of Mr Boatmans in a publike Lecture at Peters in Norwich
as David Let the righteous smite me c. they will returne evill for good they will ruine you if it be possible for going about to save them they will undoe you because you are so pittifull and mercifull to their erring and straying soules as to bring them to the right and true way Paragr 3 The whole Text briefly amounts to this Mr Boatmans sum of the Text and pretended vindication of it That it is to no purpose to deale with men of irreprovable and dog-like spirits these are not capable of reproofe and divine admonition and holy counsell you may saith our Saviour do it but it will be very uselesse it will do no good it is a folly it is very dangerous you will be losers and neither God the Gospell the truth or your soules will have gaine you may have a reward in heaven not only when you do but when you suffer for Christs sake yet however take heed of the persons you deale with and labour to do it in such a way as may not make sinners seeme dogs and swine unto you Indeed I read of some that wrest this Scripture and among many divers of the Romish Church they some of them expound it thus and tell us it may by consequence be reduced to the Sacrament and tell us they are not fit to come to the Sacrament that will not make auricular confession and it is a fond trick that is got up againe in our daies and some would faine bring into the Church but it hath no relation at all to that holy Ordinance For though wicked men which the Scripture calls dogs and swine unfit receivers may tremble when they dare put their hand to the body and bloud of the Lord Jesus Christ yet notwithstanding to preach such a thing from this Text is little better than to speake untruth in the Pulpit It is not truth but truth to purpose that men must speake from sacred Texts of the holy Word of God else they fasten that on the Holy Ghost which henever meant or dreamt and it is a dreadfull account which a great many men in the world have to give vainly to attempt to build any holy foundation on a Text which is either too weake for it or which it doth not at 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 any other 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 I come to the conclusion Doctrine The Doctrine which I shall gather hence is this Paragragh 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 irreproveable men they labour in vaine and they trample upon them This truth is not once only hinted to us in Scriptures you shall find it was the care of all the Children of God in all Ages and the speciall care of Christ himselfe not to deliver sound and saving truths to some sorts of men sometimes looke how cautelous holy David seemes to be Psal 39.1 2. he makes it one of the highest points of wisdome to consider before whom he uttered words that concerned Gods glory and did not while the notoriously obstinate incorrigible and irreproveable were present these instead of understanding more would turne their backs hate instruction be scoffers and mockers at the sacred truths of God To this end and purpose we find how that unlesse in case of speciall Commission and God commanded them to speake home with the hazard of their lives they were alwaies very wary and prudent to whom what of and how they declared the mind of God you may see it at large at your leisure in Isaiah Jeremiah Exekiel you find God speaking of a rebellious stiffenecked people bids the Prophet meddle no more with them pray not for them as if he had said it will be vaine and uselesse altogether successelesse our Saviour Christ when on earth knowing the inveterate hatred of the Pharisees against the great truths delivered light being come into the world c. when he was among these men many times he would make no answer and when he did it was in darke sayings at a distance in Parables as wrapt up into the third heavens and all to let us see caution must be used in dealing with the wicked and obstinate in divine matters things sacred that concerne Gods glory and the honour of men Paragraph 5 For Reasons I need give you no more than what our Saviour Christ doth and the next businesse is to shew you the reason why dog-like and swine-like men make so little of precious truths and are so unreasonable as to go about to destroy men for endeavouring to do them good and then the application For I le dwell only this day on the Text. Reasons First Truths not wisely dispensed holy reproofes not warily managed are trampled on There is nothing men had need have a greater care of than the honour of Divine Truth Now this is not only hazarded by prostituting sacred truths to this sort of men presently but adventuring on that is the cause they mock and scoffe and will not be reproved We by experience find it brings truth into disgrace makes them vilifie them and slight them by a nod with the head a winke with the eye a shake of the head and it will be very well as our Saviour Christ saith if there be not a spurne with the foot Now saith he never let such precious truths as these be hazarded to contempt and scorne take not such holy paines that might be otherwise imployed and more to purpose it makes them look with an evill eye scorne and scoffe It renders Religion odious and ridiculous to them they cannot see or rather will not see or heare but stop their eare with the adder and although there be an amiable lustre reall excellency and an inexpressible vertue and glory in them yet to them they appeare ridiculous We have examples enough of this in Scriptures John Baptist came into the world and spake for this purpose to see if he could reclaime an erring Generation It is true his words were not altogether ineffectuall Jerusalem and a great part of Judea go out to him yet marke what our Saviour Christ saith he came not eating or drinking and they said he had a devill This was all he got for his paines in abundance the man was mad he was a prating fellow he lookes like one that had lived indeed all his daies in a wildernesse as one out of his wits Our Saviour Christ comes in such a manner as would win the most refractary and hard heart and the most obstinate sinner with meeknesse patience tendernesse pitty he was
to convince you if you refuse Thus he doth not only preach placentia but Placets too Surely he doth pretend something to an Enthusiastick spirit he could never else set off meere saies with such a confidence Sect. 3 In the next place he comes to tell what is meant by trampling This he saith speakes the ineffectualness of such holy and savoury truths So then our Saviours Reason is this Give not holy things to dogs and swine because they will prove uselesse and ineffectuall to them From whence I argue If then the Sacrament will be uselesse and ineffectuall to profane men that holy thing must not be given to them The reason holds as much for that as any Ordinance if not more In his third Paragraph he comes to sum up his fancies Animadv on Paragr 3. which he calls the sum of the Text That it is to no purpose to deale with men of irreprovable and dog-like spirits they are not capable of reproofe and divine admonition and holy counsell You may saith our Saviour do it but it will be very uselesse it will do no good it is a folly it is very dangerous you will be losers and neither God the Gospell the truth or your soules will have gaine You may have a reward in heaven not only when you do but when you suffer for Christs sake yet however take heed of the persons and labour to do it in such a way as may not make sinners seeme dogs and swine to you Here is a messe of stuffe now which doubtlesse was never well boyled by premeditation He makes our Saviour Christ speake strange things here or I am mistaken Our Saviour Christ saith 1. You may do it but where I wonder is do not give do not cast capable of such an interpretation as you may do it 2. Christ according to Mr Boatman saith you may do it but it is to no purpose it is a folly it is dangerous you will be losers and neither God the Gospell the truth nor your soules gaine Where I wonder doth Christ tell his people they may play the fooles and do things to no purpose Nay such things as neither shall redound to Gods glory nor their good Is not this learned Divinity thinke we nay is it not next dore to blasphemy But marke what follows immediately You may have a reward in heaven not only c. Just before Christ is brought in telling them their soules could have no gaine by it but here as if the Lord could so soone forget himselfe he is brought in againe telling them They should have a reward in heaven in doing and suffering c. But besides Christ must also say Take heed how you do it in such a way as may not make sinners appeare dogs and swine c. But where is this in the Text I wonder Christ saith Give not cast not he doth not say you may give but take heed how you give And is that man ever worthy to take the holy word of God into his mouth againe that hath so shamefully and simply perverted a Text as he hath done this For which I appeale to any to judge Now he hath ordered his forces he comes to give us battell and to that purpose tels us He reads of some that wrest this Scripture and amongst many divers of the Romish Church They some of them expound it thus and tell us it may by consequence be reduced to the Sacrament and tell us they are not fit to come to the Sacrament that will not make auricular Confession and it is a fond trick that some have got up againe in our daies and some would bring into the Church But it had no relation at all to that holy Ordinance for though wicked men which the Scripture cals dogs and swine unfit Receivers may tremble when they dare put their hand to the body and bloud of the Lord Jesus Christ yet notwithstanding to preach such a thing from this Text is little better than to speake untruth in the Pulpit c. Either here is a great deale of ignorance or malice or both discovered 1. Here are pretty odde termes me thinks he reads of some by and by they are many divers of the Romish Church then some of them againe expound it c. the truth is I beleeve he doth not know either how many or how few if he had he would have spoken more modestly 2. He would basely insinuate that they are generally Papists who thinke this Text may be interpreted by consequence of the Sacrament and that they do it to bring in Anricular Confession Both which charges are as notoriously false as can be I wonder who Mr Boatman thinkes Protestants I thinke I have already made it good by testimonies enough that we have some Protestants are of this mind Surely Ursin Chemnitius wollebius Wendelin Zepperus with a multitude of others were no Papists yet they all thinke an Argument may be brought from this Text for Auricular Confession which he seemes so afraid of either he knows not what it is or hath a mind to bespatter holy and Reverend men with falshoods and scandals I am very apt to beleeve Mr Boatman knows so much of Auricular Confession as to know 1. That the Romish Church requires it to be only made to their Priest and if there be any endeavour to bring such a thing now into the Church of all men in the world Mr Boatman and men of his straine should hold their peace for they are the men bring it in we plead for an open triall of Communicants before the Presbytery they say no they will try them alone this comes nearer Auricular Confession 2. But secondly we do not require any confession of secret or more open sins but only that they being proved so guilty they should be unwilling to testifie their humiliation or repentance before they are admitted to the Lords Table so that this whimzie amounts to no more than a gird at the godly Ministers of the Gospell who would bring sinners to a sense of their sins before they are admitted to the Lords Table and it smels ranke enough either of ignorance or malice and signifies nothing But Mr Boatman tels us the Text hath no relation to the Sacrament How doth he prove that Is not the Sacrament an holy thing How proves he it is not here meant Dr Hammond ad locum Dr Hammond ingenuously grants an analogicall relation Now he chargeth me to the purpose To preach such a thing from this Text is little better than to speake untruth in the Pulpit It is not truth but truth to the purpose that men must speake from sacred Texts of the holy Word of God else they fasten that on the Holy Ghost which he never meant or dreampt and it is a dreadfull account which a great many men in the world have to give vainly to attempt to lay any foundation on a Text which is either too weake for it or which it doth not at
London hath told me of Mr Simmonds sometimes of Iron-mongers Lane in London going to visit one that was sick and to whom he had a little before given the Sacrament of the Lords Supper and questioning with her about her eternall Salvation shee askt him upon what account he came now to question her upon that whereas himselfe a little before had assured her that the body of the Lord Jesus Christ was broken for her which saith my Author as I remember from Mr Simmond's mouth so wounded him that he had almost suncke downe in the room which two stories may answer that one which Mr Humfry hath borrowed from Mr Fairclough and printed in his rejoinder to Dr Drake we need not go so far What makes the profane and loose party in most of the congregations of England this day so hate revile their godly Ministers this day and endeavour to get them out because they dare no more give the Sacrament to them But this their former sin in giving the holy thing of the Sacrament to these Dogs and Swine formerly I would faine know saith Mr George Gillespy what fruit godly Ministers find of their former promiscuous administrations but a goneral hardning of heart amongst their people and a blessing of themselves in a supposed good condition because they are administred to all the priviledges of Saints c. 7. This we see if these Dogs and Swins be to be interpreted by the following words of the Text they are such as can or will make no other use of the Ordinance then to trample upon it and who will teare the Ministers who give them unto them If the last sence of the words be admitted we must seek for the interpretation of the Metaphor in other places of Scripture where these termes are used to express wicked men or women 8. I find men and women in Scripture calling themselves or others Dogs and the Holy Ghost calling some dogs upon six accounts 1. Upon an account of worthlesnesse and inconsiderablenesse In this sense Goliab saith to David am I a Dog c. 1 Sam. 17.43 David cals himselfe a dead Dog 1 Sam. 24.14 Abner askes if he were a Dogs head 2 Sam. 3.8 Mephibosheth cals himselfe a dead Dog because unworthy to sit at David's Table And Abishai cals Shimei a Dog 2 Sam. 16.9 2. Upon an account of cruelty either cruell actions in which sense Hazael saith Am I a Dog that I should doe this 2 Kin. 8.13 And David prayes to be delivered from the Sword and the Dog Psal 22.20 16. and saith ver 16. Dogs had compassed him about So Jer 15.3 or cruell words and threatnings So the wicked are said to barke and make a noise like a Dog Psal 59.6 14. 3. The false Prophets are called dumbe and greedy Dogs because they were greedy of filthy lucre and could not speake the Lords word Isa 56.10 11. 4. Wicked men are both in the old Testament Pró 26.11 and in the New 2 Pet. 2.22 called dogs because as the Dog filthily licks up his vomit so when they have made some seeming confession of sins or pofession of faith and holinesse they forsake it and returne to their old wickednesse 5. Heathens are called Dogs by our Saviour Mat. 7.27 because they were none of Gods Family or Children but aliens to the Common-wealth of Israel and because they abounded with filthy lusts as the Apostle tels us Rom. 1. 6. Sinners in generall are called Dogs Phil. 3.2 Beware of Dogs Musculus ad loc where he meanes false Teachers rightly called Dogs saith Musculus For first their greedinesse of filthy lucre Isa 56.11 2. For their barking against the true Apostles 3. For their returning to their old vomit because they barkt onely to get food for their bellies Caelv ad loc saith Mr Calvin So Rev. 22.15 Without are Dogs c. That is all sinners at least all not enumerated afterward For the terme Swine I remember it but once more in Scripture taken Metaphorically 2 Pet. 2.22 where wicâ—ed men are compared to Sows for wallowing in the mire and filth of sin Ravanella in verbo Porcus Ravanella tels us that by Swine here are meant Infideles impij homines desperata malitiae impuritatis quibus sordet verbum Dei Epicurei profani We have heard how the Scripture useth the metaphor now to apply it 9. I conceive except sufficient ceason can be shewed to the contrary by Dogs and Swine here must be meant all such wicked persons as the Scripture elsewhere expresseth under that notion 10. If it may be expounded according to the first or second or sixth acceptation we desire no more then that holy things might not be given 1. To any scandalous sinners 2. To any unworthy persons 3. To any who after profession in Baptisme returne with the Dog to the vomit to their old wickednesse For the third usage there is no colour for it is not said give not holy things to dumbe Dogs or greedy Dogs 11. If any say that by Dogs here are onely meant persecutors according to the second usage 1 They will be bound to shew reason why this Text should be expounded rather by David Psal 22.16 20. Psal 59. then Solomon Pro. 26.11 or Peter 2 Pet. 2.22 which will be hard to assigne 2. I have proved before that the word which they say is the holy thing ought to be preached to them 3. For the Sacrament of the Lords Supper if that must be denied to persecutors not excommunicated then there is suspension distinct from excommunication as to such yielded 12. If they say that by Dogs are meant Heathen as Mar. 7.27 1. Then either those onely or those amongst others 2 If they say to those and some others we yield it but it is nothing to the purpose 3 If they say that the Heathen are the onely Dogs to whom holy things should be denied then they ought to be given to persecutors and excommunicate persons 4 The Word ought to be preached to Heathens therefore the Word cannot be the holy thing then 5 There was no great probability of Christs Disciples giving the Sacrament to Pagans 6 The Heathen are called Dogs not onely because they were aliens to the Commonwealth of Israel but for their vitia canina beastly lusts which others may have and therefore by a parity of reason meant here in this generall terme Indeed I find expositors who would restraine the holy thing and pearles to some one Ordinance as admonition or preaching generally lost in seeking the Dogs or Swine to whom they must not be given Chemnitius who though he grants the Word and Sacraments to be the holy things here meant yet seems to encline to think this Text chiefly forbids the preaching of the Word to some here characterized by the metaphor of Dogs and Swine yet is miserably lost in determining who those Dogs and Swine to whom the Word ought not to be preached Chemnâ—t harm cap. 51. Pareus in
PROVOCATOR PROVOCATVS OR An answer made to an open Challenge made by one M. Boatman in Peters Parisâ—â—n 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 Sâ—spâ—nsion 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 nâ—ver thought of 〈◊〉 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 and our Church in all times To the whole Discourse is prefixed a Narrative Preface giving account of the occasion of this Tract containing the Notes of a part of Mr Boatmans Sermon preached Decemb. 13. with Animadversions upon it with the Authors Letter to him after the preaching of it to let him know he would accept his challenge and dispute with him and Mr Boatmans uncivill Letter refusing to dispute There are subjoyned two Appendices The first clearing up from Antiquity the severall Orders of the Catechumeni and Poenitentes which were in the Primitive Church suspended and not excommunicated as is fully proved The latter containes a Vindication of the first Argument upon the first Question from an impertinent Discourse of Mr Bâ—atmans in a Sermon March 28. where you have the said Sermon and Animadversions discovering the Magisteriall vanity of his interpretation of Mat. 7.6 and the Author is vindicated from the charge of delivering untruth from that Text. In the managing of the severall Arguments on the first and second Question there is also full answer given to what Erastus Mr Prinne or Mr Humfry have excepted to them By John Collings B. D. Preacher of the Gospell in Norwich Sciendum enim à sanctis Patribus ab hoc vel maximè constitutum ut mortaliter peccantes à Sacramentis Dominicis arceantur ne indignè ea percipientes vel majori reatu involvantur ut Judas quem post panem temerè à Magistro susceptum Diabolus dicitur pleniùs invasisse ut crimen quod prius scelerata praemeditatione conceperat jam sceleratissimo consummareâ— effectu vel nè quod Apostolus de Corinthiis dicit infirmitatem corporis imbecillitatem ipsamque mortem praesumptores incurrant ut à communione suspensi terrore ejus exclusionis quodam condemnationis Anathemate compellantur studiosius paenitentiae medicamentum appetere avidius recuperandae salutis defideriis inhiare Walafridus Strabo lib. de reb Eccles cap. 17. London Printed for William Francklyng Bookseller in Norwich 1654. Collegium Jesu Cantabrigiensi J700 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 SIR Your most humble and much obliged servant in the Lord Iesus J. COLLINGS Chaphyfield house April 19. 1654. 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 guest 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 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 tiâ—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
then But he walks by another rule for he professeth here That except the profane be first admonished then excommunicated which he knowes now they cannot be except by Elderships which his judgement is not for belike no power on the earth hath the least seeming or semblable Authority to keep any from the Sacrament yea and this is his Say notwithstanding all the Learning of ab the Ministers on earth yea and he tels us so againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Suspension it is a dreame of the Pharisees who invented it yea a Pharisaicall invention How a dream a Pharisaicall dream a thing not to be maintained by the Learning of all the Ministers on earth No Authority for it neither seeming nor semblable Bona verba quaeso Surely lesse Learning will be enough to deal with so yong a Rabbi and to maintaine so ancient so divine so rationall an institution at least against such an adversary Softer words would have been better for one that had no harder Arguments for his opinion Nay more he desires nay he challengeth with as much humility as we can thinke he hath after he hath so boldly charged all the Churches of God as Dreamers Pharisaicall Dreamers c. any to shew him the least footsteps for it from the Word of God This challenge he shall see anon is accepted We will try what a combatant our Goliath is he tels us he speaks not besides his Book I know not what is in his Book but I shall prove anon he speaks besides Gods Booke and besides his Book too if it were the Bible he had in the Pulpit but possibly it was Master Humphria's Rejoinder But he tels us he hath Reasons anon shall come forth yea and those terrible ones too such as shall amaze our consciences Let us see what they are Sect. 4 Trace the footsteps and they are very rare in Scripture too that Christ hath laid downs in such a case as this and till you have searched them beleeve that a great deale of pride and more uncharitablenesse and worse then both hath been the cause of suspending so great an Ordinance so long and making such a breach in the Church of God I find but once in the Booke of God that it speaks directly in it and then it speaks of no other remedy for all exorbitances committed in the Church but Let a man examine himselfe c. If you find any shew them It is a meere Dreame and Invention of men which they pretend to implode the Scriptures and lay a burden on our shoulders and an intollerable yoke I say a Pharisaicall invention and I speake plainly and home When the Aprstle had taken a survey of the great enormities of some he speaks Not a Word more and that upon a fault which I beleeve not any man was guilty of in the English Church viz. They were drunke at the Sacrament and we doe not sind that he did suspend them cast them out or excommunicate them only the Apostle fatherly and Apostolically adviseth them to take a better care for the time to come 2. Secondly admit what some pretend that there is just reason to suspend some from the Sacrament whom it would never trouble the wisest heads in this Age for it never entred into the heads of former Ages to tell what distinct crimes they are for which any are to be suspended You are mistaken if you thinke for every whimzy-gimcraâ—ke or trifle that comes in a mans head a man must be kept fram the Sacrament The Apostle indeed adviseth the Corinthians to excommunicate the incestuous person but the businesse was so highly aggravated that the sinne was not so much as named amongst the Heathen It is not every trifle because a man is not of such a mans opinion in point of State-affaires though I hope you are all of a mind now therefore he must be kept from the Sacrament not because such or such a Pharisee saith a man keeps company with Publicanes and sinners and so one himselfe but not so though called so therefore he must be debarred from the Sacrament What is all this from God I dare safeâ—ier say from the Devill What out of a private and particular prejudice and he that hath taken it hath a little power that way and interest in Admission therefore the Party must be kept from the Sacrament Quis talia fando I had almost spoken something that had been a Solecisme Did ever the Lord Jesus Christ thinke on earth this should have been done in his Church and I tell you the Holy Ghosts straine No either he must be convicted and adjudged or I dare pronounce of him that denies it him on any other score That he is a bold intruder on Christs Authority Are those the amazing reasons we heard of I wonder Here 's amazing language and boldnesse and confidence here 's nothing looks like a Reason but only that the Gentleman doth not read that the Apostle in 1 Cor. 11. that the Apostle gave no other order but Let a man examine himselfe But what if Christ himselfe gave other order Mat. 7.6 and by his owne example admitting none but his Disciples and the Apostles Acts 2 admitting none but such as were prickt at the heart c. And what needed the Apostle in the eleventh Chapter give order further when in the fifth Chapter he had plainly forbidden them to keep the Feast with old Leaven viz. scandalous sinners as ver 6. and to eat with any call'd brethren that should be fornicators covetous idolaters railers drunkards extortioners for the Corinthians being drunke at the Sacrament There is nothing but our Translation serves Master B and we translate the same word otherwise John 2.10 of that more afterwards But he tels It will pose the wisest heads to find out for what sinnes any should be kept away that is another dispute We are now disputing whether any should or no according to Master B's Doctrine if a man had sinned the sinne against the Holy Ghost he should not this is all that looks like Reason and here 's a poore pittance of it but besides this Reader 1. Here 's an impudent falshood affirmed in a Pulpit That it never entred into the heads of former Ages to suspend any thou wilt find I have proved it the constant practice of the Churches of God in all former Ages 2. Here is a bold expression of Suspension He tels us againe that it is a meere Dreame an Invention of men a Pharisaicall invention 3. Here is an impudent aspersion cast not only upon the eminent servants of God in former times and Churches and Councels but upon the generality of godly Ministers in this Age whose judgment practice hath been to suspend the ignorant and scandalous from the Lords Table Master Boatman tels the people that They goe about to implode the Scriptures to lay a burthen and an intollerable yoke so all Christs Ordinances are to men captivated by their lusts on their shoulders That
he confutes them better than he did my Sermon I shall keep thee no longer in the Porch but give thee leave to enter Read and then judge and pray for this poore City where are so many thousand soules and so few fit to take charge of them The Lord keep thee Reader in these evill times from the errours of them and an ever lover both of Gospell-purity and Unity So praies Thy meane unworthy Servant in the Gospell of the Lord Jesus Christ JOHN COLLINGS Chaply-fieldhouse in Norwich April 18 1654. Errata Reader I Cannot own these sheets till thou hast corrected these following errataes in them In the Title page read ob hoc vel maximè In the Preface p. 3 l. penult r. duty p. 9. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r. considering p. 13. l. 10. r. December after l. 12. r. fortnight p. 15. l. 2. r. account p 16. l. 25. r. judgements p. 22. l. 10. dele never p. 23. l. 1. r. are these l. 5. dele that the Apostle r. gave other order l. 20. r. tell us p. 27. in marg r. Aretii Problem l. 16. r. would not these p. 31. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39. l. 15. dele at ib. r. returne p 39. r. us p 41. l. 25. r. there were ib. l. 33. r. the people In the book p. 9. in marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 36.1 p. 11. l. 3. r. I doubt p. 12. l. 32. r. not To. p. 14. l 9. r. Reverend p. 15. l. 6. r. Thus we see p 16. l. 13. r. first for p. 18. l. 4 r. swine are p. 22. l. 29. r. having appointed p. 24. l. 12. r. yet these l 13. r. heare men p. 26. l. 26. r. some such in p. 28. l. 4. r. jure p. 28. l. 29. r. he might p. 29. l. 1. r. rush p. 32 in marg r. edit Lutetiae p. 35. l 12 r. is chiding p. 37. l. 20 r. except at that time l. ult r. observes p. 39. l. 31. r. purged For. p. 40. l. 25. r. three things p. 41. l. 25. r. it for p. 42. l. 13. dele that p. 43. l 25. ingenuous p. 48. l. 21. dele so l. 22. r. things forbidden p 49. l. 2. dele may be true l. 2. dele it l. 15. r. true in l. 28. r. untied l. ult dele first p. 53. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. l. 32. r. nay it p. 55. l. 13. r. he hath p. 57. l 6. if but baptized p. 71. l. 11. r. was to be eaten in p. 72. l. 4 r. was eaten p. 73. l. 10. r. ate p 74 l. 32. r. the twelve p. 76. l 4. r. he did not p. 77. l. 32. r. fourth d sh l. 33. r. rest Immediately saith the Doctor p. 78. l. 9. r. Aphicomen l. 19. r. did eat l. 28. r. the Doctor p. 79. l. 9. r. ingenuous p. 82. l. 31. r. fourth cup. p. 83. l. 21. dele secondly p. 84. l. 1. r. with it one p. 87. l. 9. r. keep pure p. 95. l. 24. r. If a grossely c. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. l. penult r. one bread p. 113. l. 33. r. of the elements p. 121 l. 1. r. concessions l. 16. r. releeve me l. 18. r. I shall l. 27. r. Eldership judge p. 125. l. 1. r â—uridicall p. 128 l. 7. r. the Constitutions and some c p. 129. l. 2. â— â—atâ—chumeni l. 10. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 130. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 10 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 33. r. de la. Barre p. 131. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 132. in marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. l. 14. r. of none of p. 134 l. 12. r. Binius l. 29. r. in this Century p. 137. l. 33. dele to p. 140. l. 3. r. demonstrandam p. 141. l. 10. r. that he should be p 143. l. 12. r. that some p. 147. l. 23. r. penitus deploratos p 148. l. 13. in marg dele Anthony p. 155. l. 24. r. Dr de-Lawne p. 161. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. dele And. l. 33. r. constitutions p. 166. l. 12. r. augeatur l. 25. r. minding p. 167. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAPTER I. Containing the State of the question QVESTION 1. Whether the Suspension of some persons from the Lords Supper be deducible from Scripture or Reason THE termes of this Question are two 1. Suspension of some persons from the Supper of the Lord that is the subject 2. Deducible from Scripture or Reason that is the predicate in question betwixt us 1. As to Suspension of some persons from the Supper wee meane no more then a denyall of that Ordinance to some This suspension is usually distinguished into Juridicall and Pastorall or privative and positive 1. Positive suspension which is called Juridicall is an act of the Officers of the Church whereby having had due cognisance of the party that desires the Supper of the Lord and finding him unfit or unworthy though he hath formerly been admitted Yet they by vertue of the trust reposed by Christ in them warne him to abstaine from the Lords Table and deny the Ordinance to him if he intrudes 2. Privative Suspension which I also call pastorall is an act of the Minister of the Gospell whereby hee alone the Church wanting other Officers finding some persons though formerly admitted not able to examine themselves or unworthy in respect of open scandall to come to that Holy Table doth not only as their Pastor admonish them to forbeare but withholds the elements from them if they presume to come to the Lords Table God willing I shall anon speake to the second of these whether privative suspension be lawfull or no. But that is not my present businesse But supposing there be an eldership constituted in a Congregation whether this eldership may keep away any from the Lords Table for ignorance or knowne scandall if he be a Christian and not de facto Excommunicated This is that which Mr Boatman cals a Pharisaicall dreame an usurpation of Christs authority a thing not deducible from Scripture That which he humbly and boldly challengeth all the Ministers on Earth to make good if he durst have stood to his word 2. Nor could his meaning bee any thing else For in his Congregation there is an eldership established according to Ordinance of Parliament by a due election of the major part of the Congregation present after publike notice given three Lords daies each after other which he hath throwne downe and publisheth this Doctrine that he might prepare his people for a prostitution of that sacred Ordinance As to the second terme Deducible from Scripture I take it for granted that my indifferent Reader will grant me that to be sufficiently deduced and proved from
Scripture which is evinced from it by necessary consequence if it be there either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Mr Boatman or any other will deny me that any thing is to be proved from Scripture but what is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes our Saviour a very insufficient Logician who thus proves the resurrection Mat. 22.32 33. Mat. 22.31 32. and his Auditors very weake who the Evangelist saith were very well satisfied with the proofe And those who agree with the Anabaptists in that whimzy will be bound to reconcile that of St James James 5.4 to truth Iames 5.4 by shewing us where the Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirit that dwelleth in you lusteth to envy Yet the Apostle saith the Soripture saith it But I will suppose Mr Boatman 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 The Question stated it be in the power of that Presbyterie 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 Argument 1 My first Argument is this Holy things may not lawfully be given to Dogs 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 concorne 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 so sensible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it divideth argues two things spoken of so that he is forced to confesse that thene are two things 1. Intimate familiarity with such 2. Eating with them But surely the man forgot himselfe Vetat ergo duo primum ut non habeant arctam cum talibus consuetudinem deinde ut ne quidem edant cum eis Erast confir thesium lib. 3. for is it not lawfull for us to eat with a covetous man at our own Table think we But secondly I answer this is nothing to the purpose for we supposing the Apostle speaks of civill eating raise our argument by consequence from that Scripture foundation Secondly therefore the most intelligent say that the Argument is falsly drawn to conclude the prohibition of the greater from the lesse and to this purpose Erastus gives us some rules and Mr Prin and Mr Humfry some to regulate these argumentations Their rules are these I will examine the truth of them as I goe along Propositions therefore wherein the greater is proved to be denyed because the lesser may be true 1. Erastus saith it may be true in gifts but not in punishments In donis non autem in poenis Confirm thes l. 3. p. 250. Mr Rutherford tels him it is true enough for us if it be true in gifts for fellowship with the Saints is a guift and priviledge and surely if one may have not the lesser priviledge he may not have the greater 2. It must also hold in punishments Rutherford's divine right of Presbyt p. 366. when the lesser is inflicted for the cause of the higher is it not a good argument think we such a man condemned to dy must not come into the Castleyard till his Execution Ergo much lesse may he go where he list about the Country Secondly saith Erastus Erast ibid. Mr Prin. p. 11. this Argument is true in things of the same kind but not in things of diverse kinds So Mr Prin so Mr Humfry If this be true saith Mr Gillespy the Scripture is ful of false Logick Num. 12.14 If Miriams father had spet in her face should not shee have been ashamed seven dayes Gillespy Aarons rod. l. 3 c. 7 Rutherford proves both these of the same kind lib. praedic ib. how much more when God hath smitten her with leprosy Hag. 1.4 You have built to your selves ceiled houses how much more ought you to have built the Lords house Jo 3.12 If I have told you earthly things and you beleeve not how shal you beleeve if I tell you heavenly things 1. Cor. 6.3 Know yee not that we shall judge Angels how much more things that pertaine to this life Now mark Reader how Mr Humfry hath united this knot by accusing God himselfe Jesus Christ his Prophets his Apostles all of false arguings Thirdly saith Erastus it must be in things that are free Erast ibid. Mr Prin. ibid. not in such things that are not of our owne power one being commanded of God and the other not as these are But first Erastus should have done well to have told us first where we are commanded to eat with scandalous sinners at the Lords Table Secondly ibid. saith Mr Rutherford he should have proved that it is a thing free to us to doe or not to doe to have civill Communion with scandalous sinners wee alwayes thought we had not been free in that point but enjoined to a negative Lastly saith Mr Gillespy what becomes of that Scripture Argument then Gillespy ibid. How much better is it to get wisdome then Gold and understanding then Silver Wisdome surely is not in our owne power to get 4. Mr Prin ibid. Mr Prin adds another case wherein he thinks this Argument not concluding in case the two things compared fall not under the same precept which is the case here But Mr Gillespy rightly tels him this is new Logick for not to reproach Gods name is forbidden in the third precept not to reproach man under the sixth and ninth But I hope this is a good Argument if we may not reproach our neighbour much lesse may we reproach our Maker Mr Gil l. 3 c. 7. And it is surely as good if we may not have an intimacy of civill Communion with scandalous sinners much less may we have the nearest Church fellowship and Communion with him Thus have I done what indeed was done before at least gathered together what have been said by divers more able to strengthen this Argument CHAP. V. VVherein a fifth Argument is brought whereby is proved that hitherto none bath brought any Scripture precept or president sufficient to warrant promiscuous administration of the Lords Supper I proceed to a fifth ARGVMENT What the Officers of the Church have neither any precept obliging them to doe nor president to justifie them in doeing that in the worship of God is sinfull and unlawfull for them to do THE proposition standeth upon this bottome That nothing is lawfull in the worship of God but what we have precept or president for Which whoso denies opens a door to all Idolatry and superstition and will-worship in the world Besides the Sacrament of the Lords Supper being a piece of instituted worship we are in the Administration of it to be guided according to the precepts given upon the institution and for the Administration of it and according to the example of the Lord Iesus Christ and his Apostles The example of Christ who first instituted it and gave us an example for the perpetuall celebration of it and of the Apostles who being the first who celebrated it questionlesse did it in the purest Order and most conformely to the will of Christ with which they were best acquainted Now I assume But for the Officers of the Church to give the Sacrament to such as are visibly scandalous though they be not excommunicated is for them to doe that in the worship of God which neither any precept nor example of Christ or his Apostles will justify them in doing Ergo. It is enough for us to affirme the minor till our opposites produce some precept or example of Christ or his Apostles justifying them in this practice In regard some are pretended I shall turn aside a little to examine the precepts or examples offered in the cause 1. Some think that our Saviours words Mark 14.23 Drink you all of it containes a command given by our Saviour to all to drink of the Sacramentall cup and so vertually a command to his Ministers to give it out promiscuously But let us before we grant this examine who those All were The twelve saith Mr Humfry we will examine that more strictly anon By all there out of all question are meant no more then all present and these were no more then the twelve if all of them which wants proofe too But suppose all the twelve were there yet not one of them was discovered to be a
Rutherford or Mr Gillespy or the London Ministers Vindication or Mr Philip Goodwin or Mr Ambrose M Ambrose his Media p. 260. If any one hath a mind to write on this subject against us they should deale ingenuously to answer all the Arguments produced in those books against them and when they have done that it is like that either the Reverend Authors of those books or some of their Brethren will undertake their vindication But if they take Mr Humfrie's course to publish books to divulge opinions confuted long since by solid Arguments and take no paines to answer any thing or if any thing first to make their Adversaries Arguments weake by curtilation and imperfect proposall of them and then to scoffe instead of answering Or thinke it enough with Mr Boatman to cry down suspension as a Pharisaicall dreame and a Pharisaicall way of dealing with people and the Patrons of it as Vsurpers of an undue authority intruders upon Christs Office Pharisees Bedlams Hot-spurs Spiritually proud Hypocrites This is but barking and grinning for want of teeth fit to bite and thus they may vapour a little under the protection of an impudent forehead proclaime their want of learning and breeding too to the world and shew their teeth against Gospell reformation and deceive some poore silly soules first led captive with their own lusts but they will not deserve any sober mans taking further notice of them then when he goes to God to say on the behalf of their poore soules Father forgive them they know not what they do See many more Arguments shortly propounded in learned Zanchies Epistle ad Fredericum tertium de Excommunicatione as also in Vrsini compendium doctrinae Christianae p. 2. de clavibus q. 3. sect 11. CHAP. XI QUEST 2. Whether ministeriall or privative Suspension be deducible from Scripture yea or no. I Opened the termes of this Question before In short it is thus Whether in no case it be lawfull for the Pastor of the Church not having a formed Presbytery if he knows any of his Church to be ignorant or scandalous to deny to them the Sacrament of the Lords Supper though they be not excommunicated nor juridically censured Before I speake to this Question that I may not be mis-interpreted I will crave leave to premise some few things 1. I grant that the most regular and orderly way of administring the Ordinance of the Lords Supper in Congregations is by the triall and judging of all the members by a Presbytery consisting of the Minister and Ruling Elders I looke upon Elders as an Ordinance of Jesus Christ and Officers equally betrusted with the Minister in all acts of jurisdiction and to a regular and ordinary suspension questionlesse an act of Jurisdiction is required 2. I plead not for the sole power of Jurisdiction to be in the hands of a single Minister this were to set up an Episcopacy yea more than an Episcopacy almost a papall power in every Parish as I thinke Ruling Elders are equally with him betrusted with the power of Jurisdiction and Government so I thinke they must joyne with him in juridicall suspending c. 3. I speak this and the fourth as my own private judgement and shall not go about to impose such a perswasion upon others not knowing what upon further thoughts I my selfe might judge in these cases but at present only thus limiting my question I plead not for Ministers power in such places where are persons fit to be chosen as Officers who shall refuse the Office or people who shall refuse to choose I thinke in such a case a Minister may lawfully forbear the administring the Ordinance and giving Gospell-Priviledges to those who despise any Gospell-Ordinances or shall deny any Gospell duty yea I cannot tell whether a Minister could discharge a good conscience in administring at all to such a people till the Lord had changed their hearts and convinced them of their duty and their sin in refusing it being a scandall to all well ordered Churches 4. I would not plead strongly for his power in this thing in a Congregation who had none fit to choose but were scituated so nigh to some rightly organized Church that they could conveniently go and partake there I rather thinke it the Ministers duty in such cases to perswade those who in his Congregation are fit for the Ordinance to joyne themselves to such a Church as to that Ordinance and were it my own case if I saw that Church walked-orderly and kept the Ordinances pure I my selfe would not only perswade my people so to joyne but my selfe rather so joyne than set up any extraordinary course 5. In case there were a formed Classis of Triers either established by the Civill power or by a voluntary agreement of the godly Ministers in a County which used to meet so neare the Congregation that the godly people could go and submit to their triall I do prefer this before a Ministers single Examination and Judgement But in such a case as this now Where there is in a Congregation a godly Minister and a competent number of godly people to make up a Communion at the Lords Table and these people are willing to do what in them lies to put themselves in order and to choose Elders and wish from their soules that they had some to choose but at present they have none nor are like to have any suddenly nor are nigh any Organized Church with which they can enjoy the Ordinance nor any Classis to which they can approve themselves Whether now in such a case as this the Minister may not administer the Ordinance and not only admonish the ignorant and scandalous to keep away but take account of his peoples knowledge and take all due courses to be informed of their lives and if he finds any ignorant and scandalous that notwithstanding admonition will presume to come whither he may not yea whether he ought not to deny the Elements to him 6. I heartily wish that either by the Civill power or a voluntary act of the people parochiall Congregations were so united that in every Precinct there might be found persons fit for Officers 7. I thinke in such cases a Minister should act with a great deale of prudence I would in such a case do nothing as neare as I could without the satisfaction of the Community I meane not being acted by their vote but stating the businesse to them first at some meeting and if it were possible gaining their consent and approbation And these things premised I humbly conceive that a Minister of the Gospell in such a cause may by vertue of his Office wanting a Presbytery deny the administration of the Elements to any such as he shall judge ignorant and be able to prove so scandalous as if he had a Presbytery he might be juridically suspended I shall humbly propose my grounds for my opinion in it which yet is not mine alone In such a case as this