so rationall as to grant me this or else he will be bound to deny the Sacrament to all women Baptisme to all children and the Lords day to be a Sabbath So that the question is this Whether supposing a Church have a Presbytery it be in the power of that Presbyterie The Question stated having found some persons baptized and not excommunicated grosly ignorant or scandalous in the name of the Lord Jesus to warne them for a time to forbeare communicating at the Lords Table and if they presse unto it to deny it to them by declaring the Church hath no Communion with them or the like c. In the proving the affirmative part of this Question 1. I shall not trouble my selfe to prove they may doe it I shall sufficiently prove that in proving They ought to doe it for though a thing may be lawfull and yet not expedient yet a thing cannot be necessary and yet unlawfull Nulla necessitas peccandi we are not necessitated to sin 2. I shall not enter into a particular enquiry what degrees of ignorance render a person obnoxious to this censure nor yet what vitious qualifications in point of scandall doe it it is enough for me if I prove it concerning any how notoriously ignorant or erroneous or scandalous soever provided they be not absolutely excommunicated for if any one sort of sinners either ignorant or haereticall or scandalous except Turkes Jewes Heathens and excommunicate persons may have this Ordinance denied to them though they presse to it Mr Boatman's confident challenge will be answered and he engaged to make it good or recant for his rashnesse and presumption The question being thus stated I accept this Bold challenge and shall prove it by this principall syllogisme which shall be the head of my ensuing Arguments To those to whom it may not lawfully be given it may lawfully be denied But there may be some Baptized persons in the Church to whom it may not lawfully be given Ergo The Proposition cannot be denied except we will say that we are necessitated to sinne for if there may be some to whom we can neither lawfully give the Ordinance though they come nor lawfully deny it to them we are obliged to sinne there being no medium between them two I shall therefore prove the assumption by severall Arguments viz. That there may be some Baptized persons not yet absolutely cast out of the Church to whom the Sacrament of the Lords Supper may not lawfully be given CHAP. II. Containing the first Argument from Mat. 7.6 From whence is proved that this Ordinance is an holy thing and so not to be given to Dogs nor cast before Swine My first Argument is this Holy things may not lawfully be given to Dogs Argument 1 nor Pearles lawfully cast before Swine But the Sacrament of the Lords Supper is an holy thing and a Pearle and there may be some in the Church who in Scripture phrase are Dogs and Swine Ergo. THis is no new Argument Erastus pretends to answer it so doth Mr Prinn and Mr Humfry The summe of all I meet with answered to it is this 1. Say some The Sacrament is none of the holy things there spoken of 2. All sorts of sinners that are scandalous are not the Dogs and Swine there meant so that the Argument as they say is a fallacy à dicto secundum quid ad dictum simpliciter To reinforce it against all their weake Cavils two or three things must be opened 1. What holy things are here spoken of 2. Who are the Dogs and Swine here spoken of 3. To whom this precept is directed Let us examine all these three a little 1 Q. What holy things are here spoken of It is a good rule Where the Law doth not distinguish we should not Our Saviour Jesus Christ speakes not of this or that Holy thing but sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a bold presumption in us to restraine it without Scripture-warrant I think therefore every sober Christian will grant me these two things 1. That all those holy things and Pearles are here forbidden to be given to Dogs and cast before Swine which the Scripture doth not elswhere plainly allow to be given to Dogs or Swine else they will be obliged to shew us another ground of restraint 2. I hope it will easily be granted to concerne such holy things as God hath betrusted us to give out for it is to men Christ speakes Things are called holy in Scripture upon a fourefold account 1. In respect of consecration when a thing is set apart for Gods service 2. In respect of inherent purity Thus God is holy and his grace as holy 3. In respect of a divine signature and impression upon them Thus every command and every Ordinance of God is holy 4. In respect of a designation and subserviency of it to an holy use or end in this sence also are all the Ordinances of God holy And doubtlesse these are the holy things here spoken of and so all grant Upon the two last accounts saith Chemnitius the Ordinances of God are rightly called holy Now the Ordinances of God are of two sorts 1 Private 2 Publick Chemnit harm cap. 51. Private Ordinances are institutions of Christ to be performed by private persons either in order to Gods glory or our brethrens good such are private instructions and exhortations each of other Private prayer private admonitions frequently commanded by God in Scripture The publike Ordinances are publike preaching and expounding Scripture before the Church performed by persons in Office to it publike Prayer Church censures c. It is without all question that the Ordinances of God are the Holy things here forbidden to be given to Dogs or cast before Swine But the question is whether all these Holy things be forbidden here to be so cast or onely some I say there is no reason but we should understand all those Ordinances which in other places of Scripture are not commanded to be given to all My reason is this because it is boldnesse in us to restraine what God hath not limited And hence I perceive that some who have been inclined to thinke that some one Ordinance is especially meant here yet dare not exclude others So Mr Jeanes Mr Ieanes p. 125 126. 2 ed. of his book entituled Th◠want of Church Government c. though he thinkes admonition and reproofe are chiefly meant supposing the words not to be a compleat precept in themselves but to relate to the precedent words yet he tels us he will not deny but it may be extended and applied to the giving of the Lords Supper And Chemnitius determines it an unjust restriction to restraine it to reproofe Besides that admonition may be given to Dogs yea to such Dogs as are shut out of the doores of the Church 2 Thes 3.15 He is not to be counted as an enemy but admonished as a Brother with whom we
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 he never 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 The Doctrine which I shall gather hence is this It is the duty of every Christian Doctrine especially of every Minister to take heed to whom Paragraph 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 facred 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 For Reasons Paragraph 5 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 Reasons 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. First Truths not wisely dispensed holy reproofes not warlly 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 ready to do every man good none evill he scorned no man he disdained not the Society of Publicans and sinners though the Pharisees made use of it to his disgrace so he might do them good Marke what he gets from others a wine-bibber c. as much scorne and contempt as a Pharisee knew well how to put upon a man heare St Paul that chosen vessell and Apostle of the Gentiles preaching and the next news you heare is what will this babler say That is all he got from another Generation of men such are the swine spoken of and that our Saviour knew before he said this therefore in his divine wisdome he cautioneth his Disciples and those that came after them c. Secondly Reason 2 They will turne againe and rend you not only scorn and rage this is from the ineffectualnesse successelesseness and uselessenesse of such endeavours thereby they endanger themselves as if he had said why will you do
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 faith 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 dâ—vers 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 Auricular 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 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
Responsoria Bipartita SIVE Vindiciae suspensionis Ecclesiasticae ut et Presbyterii EVANGELICI A double Reply containing a Vindication of the antient practice of the Church according to the rule of the word suspending the ignorant and scandalous from the Lords Supper As also of Ecclesiastical Presbyteries as the subject of Church Government The first in answer to one M. Boatmans challenge of all the Ministers on earth to make suspension of any but Turks Jews Pagans and excommunicate persons from the Lords Supper appear from Scripture In answer to whom the said censure is justified by several arguments from Scripture and the universal practice of the Church the Magisterial vanity also of his Sermon Decem. 13. and March 28. in Peters Church in Norwich is discovered by animadversions on each In which answer also some objections of Erastus Mr. Prin and Mr. Humfry are collaterally considered and answered The second part in answer to Theophilus Brabourn who hath talked something in a little pamphlet against the Lord Jesus Christ as Lord of his Church and Lord of the Sabbath against whom it is proved he hath said nothing to any purpose but to discover his own weakness To which is prefixed an Epistle giving account of the whole and fully answering whatsoever Mr. Thomas Morshall in his three Sermons lately printed upon Mat. 22 8. Mr. Barksdale in a letter of his dated May 26. 1652. and printed with a disputation at Winchcomb Nov. 9. 1653. and Mr. Timson in his late book in answer to Dr. Drake have said in these for promiscuous communion By JOHN COLLINGS B.D. and Pastor of the Church of Christ in Stephens Parish in Norwich In ipsa Catholica Ecclesia magnopere curardum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est hoc est enim vere proprieque Catholicum Vincent Lirinensis con haer cap. 3. London Printed by H. Hills for Richard Tomlins and are to be sold at his house at the sign of the Sun and Bible neer Py-Corner To all those who love the Lord Iesus in sincerity especially such of them whose lot is cast in the City of NORWICH Beloved Friends and Brethren IT is not for my own sake nor for the sake of those who are my Brethren in the work of reformation here or elsewhere that I am come out into these lists both my self and I suppose all of them could either have been content to have come up to Mr. Boatmans principles and practice and so endeared our selves to all our people or at least have born with patience the names of Pharisees Dremers such as do things wiser ages never thought of Recusants Presbyterian Reformadoes Calvins fellows which are the Rhetorical terms that M. John Boatman M. Thomas Marshall have bestowed upon us securing our selves in the assurance of our innocence and pittying their ignorance who if they had been better acquainted with the Scriptures and the practice of the Church would have spake more modestly Nor is it for their sakes because I think they have said any thing worth the answering We know 't is an easy thing for one to stand in a pulpit and cry out against the way of God as a Pharisaical way a Pharisaical invention a dream an impleding Scripture and to set upon the Title page of a book The Kings censure of Recusdants he that hath but got a mastery over his conscience and a bold face may do such things cheap enough In the mean time we know the Gentlemen will eat their words when they are challenged for them It is for your sakes dearly beloved Brethren and for our Lord Jesus Christs sake and for his Churches sake that we cannot be silent for the Lords sake whose sacred Ordinance we cannot with patience see prostituted and his blood counted as an unholy thing For his Churches sake that what she hath believed and practised in all times and ages might neither be judged heresy or novelty for your sakes that you may not be seduced by the great adversary of reformation or any that drive on his designs though possibly not wittingly into an alienation of heart from and an enmity to the great work of the Lord in cleansing the Sanctuary and refining of Zion which we have hoped the Lord is about in England and hath been for some years yea and for their souls sake who are angry with us that we will not let them eat and drink judgement to themselves towards the good of whose souls our bowells yern and we are loth that by our means they should increase their guilt and more and more harden themselves to eternall ruin was it not my beloved Brethren the burthen that lay upon the souls of the old Non-Conformists that there was no bar to keep any from the Lords Table but one which superstition made was it our just grief then that we had no bar and is it our work now to remove the bars yea the Lords and the Churches antient land marks shall not the Popish faction rise up in judgement against us at the last day and say Aquinas Vasquez Bonaventura Lord we disputed whither a secret sinner might be received to the Sacrament and these reformers plead for open sinners receiving yea and the Prelatical party which we condemned shall say Lord we gave the Minister authority to keep any from the Sacrament for any notorious sins yea for speaking against the prayer book or the Kings authority in things Ecclesiastical These pretend to reform us and cryed out against us yet do not only admit but plead for the admission of such as speak against Jesus Christ the great King of Zion Thus we have justified our Elder Sister Sodom and our younger Samaria yea neither of them would plead for the wickedness which we do This hath brought me into the lists now I am there I shall desire but fair play If our adversaries can prove all primitive Churches and modern Churches in an errour and themselves onely in the right though we must needs be concluded to err with good company yet I hope I shall not stop my ears against due conviction But we must crave leave to try them with the two weapons of Scriptural Reason and Antiquity to prove that we are not cowards in this Cause of God Since my book was sent to the Press three others have came to my hands all pleading for promiscuous communions I crave your patience for a backblow for them much of them I have answered before hand I shall subjoin a few animadversions more upon what they have in them An answer to Mr. Thomas Marshall The first contains two or thee Sermons preached by one Mr. T. Marshall on Matth 22.8 As I discern in him a spirit which from any Sober man deserves rather flight than answer from those ill favoured passages p. 21. where he chargeth us with sequestring first the bodily bread from the Pastors and then the bread of Christ from the peoples
his book to sell but that were the way to make the sent of his book spread it self further I shall therefore promise thee nothing but silence If but a rational School-boy shall send me word that he judgeth me answered in any one point it is ten to one but I may vindicate my self otherwaies I shall think him more an object of pitty than any revenge for this age tels us there are some who both want wit to write and discretion to hold their peace And now my dearly beloved friends I am almost tyâ—ed with Polemical writing and I will not promise you much more of that nature I have endeavoured in two or three treatises to vindicate some truth viz. Concerning the Divine Ordinance and Office of the Ministery in my Vindicâ—ae Ministerii Evangelici and answer to Mr. Sheppard 2. The preheminecy of the Lord day above Christmas day in my answer to Mr. Fisher c. 3. The divine right of Church Government in the hand of the Ministers and Elders against Mr. Brabourn And now this divine ordinance and antient practice of suspending the ignorant and scandalous from the Lords Supper These scufflings have hindered me from some things possibly more profitable I have part of a discourse neer ready which I have promised the world concerning Temptations if my adversaries disturb me not I shall in the next place apply my self to that work I have been willing to let it sleep while I dispatched this because by this I hope I may be useful to the whole Church and in that but to particular souls which I desire may be my excuse to you But I fear lest the City should run out at the gates Bowing therefore my knees to the God of peace and truth that you may be guided into all truth and established in the right ways of the Lord I rest Chaplyfield-house in Norwich July 16. 1654. Your Cordial friend and servant in the work of the Gospel I. COLLINGS To the Right Wor ll John Mann Esq Mayor of the City of Norwich Much Honoured Sir AS the Influence which that eminent place in this City to which God hath called you and the Engagements which your goodnesse hath laid upon those few Ministers in it who have laboured against great opposition to promote an Ecclesiastick Reformation have justly challenged our observance to you so your eminent appearing not only for it but in it accepting the Office of a Ruler in one of the Congregations of it and your appearing for the restoring of that eminent servant of Christ to his Pastorall charge there again where these unhappy flames of our division have kindled which by the piety and prudence of that Reverend man would have been prevented hath challenged for you the more speciall Dedication of this Tract What you shall find in it the Preface will tell you And the Preface is that alone which needs your Patronage nor should that stand in need of it if some men had not the confidence to deny that the Sunne shines at noon-day whether what is there related be truth or no your selfe can in a great measure satisfie the Enquirer For the substance of the Booke when you have examined it I shall be content you should dismisse it your protection and shall my selfe attend the vindication of it from its adversaries who are ordinarily more clamorous then argumentative If my paines may contribute any thing Sir to encourage your perseverance in that good worke to which the Lord hath quickned you to put your hand as it will be a great matter of encouragement and joy to all of us who are working for the Lord in the refining of Sion while we are almost stifled with the drosse which the corruption of former times hath begot so it will be a great addition to your crown in the day of the Lord and a great crown to him who is Chapâ—yfield house April 19. 1654. SIR Your most humble and much obliged servant in the Lord Iesus J. COLLINGS The PREFACE To my Christian Reader IT is growne into a fashion for him who entertaines the world in a Book to parley first a little with his gueft at the threshold And although the righteous Judges of Areopagus needed no such complement yet I cannot but judge it a little necessary in this sinfull time and the more in regard of the different complexions of mens perswasions disposing them to faction and to judge unrighteous judgment from the dictate of some particular prejudice What thou art into whose hands my Tract shall come I cannot tell I shall only endeavour to cleare thy eyes from the mist that prejudice and particular affection may have cast before them and be ambitious no further to reconcile thee to me then unto truth It treats of an unpleasing subject The divine Right and Primitive practise of suspending such from the Supper of the Lord who as yet have not their senses exercised to discerne between good and evill and cannot discerne the Lords body such as were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and such who since their Baptisme have returned with the dog to the vomit and are yet with the Swine wallowing in the mire of their lusts This is the great bone of contention in the Church of God this day every one would be fellow commoner with the Saints at the Table of childrens bread and those who have not grace to make them worthy yet want patience to beare a being judged unworthy of the highest Gospell-priviledges Reader I suppose thou canst not be so unjust to thy owne reason but to thinke that if the godly Ministers of England durst consult with flesh and bloud that could furnish them with strong Arguments drawne from the augmentation of their livelihood in places where it is arbitrary and from the universall love of their people to compell them into Master Humfryes or Master Boatmans faith Alas what doe we get by our stricter dealings with the soules committed to us except the frownes and reproaches of such whom we durst not cast the holy thing of the Sacrament before It is Gods will that Religion and humane Policy should now and then divide and we humbly submit to God and desire rather to be faithfull Stewards for him then providers for our selves and ours Surely there is so much ingenuity at least in some of the godly Ministers of England as would intitle them to a desire of the love of all and so much earthinesse in all their hearts as exposeth them to some temptations to use all endeavours for a comfortable subsistence in this life If any of them neglects both that and this and chuse rather to venture the begging of their own bread then to throw the childrens bread to dogs rather to prostitute their owne names and lose their interest in the hearts of some people then to prostitute the Lords sacred Ordinance and give his name to a reproach as in this they come short of Chrysostome who professeth he would rather give his
declared himselfe privately against Ruling Elders Presbyter haud ame te nec possum dicere quare Hoc tantùm possum dicere non amo te For his judgement in that point or indeed in any other it is not much considerable for we doe not thinke he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we can easily beleeve that we have more to say yea that more hath already been said to prove the divine Right of that O ficer in the Church then Mr Boatman can answer About the beginning of December after about six weeks residence amongst a people he had never seen before except as a guest for a forthnight nay and as I remember of that six weeks he was absent for a fortnight too He declares he intended to administer a Sacrament on Christmas day some honest people of his Congregation being dissatisfied at it went to him and told him so in regard of the superstitious conceit of that day which many in this City have One of his friends told me they had prevailed with him so far as that the next day he would unbid it againe but in stead of it the next Lords day in stead of unbidding it girding at those who had received this offence he openly proclaimes foure Sacraments together The first upon the eighteenth day of December the second upon the five and twentieth c. and proclaimed likewise a Fast Preparatory to them upon the thirteenth of December At which Fast Reader thou must thinke there was much people to see which way he would row though they needed not if they had considered the wind and tyde For my selfe I was not there having with some other of my Brethren refused to heare him who refuseth to let us know by what Authority he preaches and conceiving that the Pastorall Right to that people belongs not to him besides other things which discover him to us to be no friend to any kind of Reformation At his Fast he preached on Rom. 14.12 His discourse in the forenoone was harmlesse in the afternoon he disgorged himselfe I shall give thee a short account of that part of his Sermon which concernes this businesse as it was taken and given me by an ingenuous judicious Schollar from his owne mouth in short hand and by one who was before that Sermon much his friend An Account of the latter part of Mr Boatmans Sermon preached at St Peters in Norwich upon the 13th of December 1653. upon Rom. 14.12 being a perfect count of his Sermon from his last Use With short Animadversiâ—ns upon it SIxthly Sect. 1 and lastly though I said but rather forgot when I said that that should be the last Take this Lesson from the point all in generall viz. the Apostles advice 1 Cor. 11. Judge your selves consider your selves aright lay things aright to heart condemne your selves else God will condemne you Passe a particular account with your selves but that you will say is impossible Who can tell his errors or number his infirmities Doe it as far as you are able and in a generall way take the whole burthen on your soules licke the dust cry out with Job I am exceeding vile humble your selves in dust and ashes And let me make the last Use more particular to alarum you to a preparation to the great Ordinance of the Lords Supper if you must give an account to God as you have heard of all your carriages and enjoyments of all the precious Ordinances of the Gospell of which the Word and Sacraments are not the least but of the highest nature then put your selves into a posture of humiliation thinke with your selves O God! how often have we eaten unworthily It is not one of the least serious thoughts I have entertained a great while together in relation to this Ordinance the generall want of it amongst the people of God in the Church of God it filleth me with wonder that it hath been so long suspended and almost all the Pastors of the Church of Christ so amused either their minds disturbed or their hearts hardened or by one way or other diverted that it hath been too void of the spirituall food of the Gospell The world dictates and cryes out one against such a Pastor others against such and such persons but will you have my verdict The sinne of Pastor and people in the enjoyment of that great Ordinance is the cause and ground that God hath found out away and by away of his owne finding out which a man would have thought at first should never have prevailed which hath hindred the people of the enjoyment of that great Ordinance of the communion of the body and bloud of Christ. Let this humble us This Paragraph containes little in it to the present purpose hitherto he is making way for his work but yet in this loose discourse to passe by the Tautologies and Grammaticall Errors here are some passages that speak not much of a Divine as to say That God hath found out wayes to hinder people of his Ordinances God indeed doth sometimes give up his people to spirituall judgment but it is scarce truth to say God finds out wayes for men to walke contrary to his will in surely man finds them out though God suffers them to walke in them But let us heare a little further And you of this Flocke Sect. 2 I beseech you by the mercies of Christ looke to it as you will answer me at the great day nay which is more to Jesus Christ himselfe how you approâ—ch Looke to your soules hearts and consciences you have lived under the Ministry and Administrations of able Pastors so long together and should you be ignorant of the rudiments of Religion I would not for a thousand worlds attribute so little to your constancy and your paines especially in such times nor in former viz. so much as makes you capable of and fit for the Sacrament For my owne particular I question not your duty but beseech you according to the knowledge you have received seriously to prepare your selves take heed be thinke your selves humble your selves for your miscarriages heretofore in the enjoyment of it goe home and say O how often have I gone hand over head and carried an envicus heart a lustfull wrathfull heart full of indignation to thy holy Table I have gone with prejudice with resolutions of revenge to the communion of the body and bloud of Christ which should keep the unity of the spirit and the bond of peace If I could but prevaile with you to set your selves thus beforehand and judge your selves I dare secure you in your approach to that Table Let me speake to two sorts of men Sect. 3 some looke upon themselves as they suppose to have tasted of the powers of the world to come and have dranke full draughts of that new wine which Christ hath prepared for his children in his Kingdome Blessed be God! All honour praise glory be to the name of God in your behalfe I beseech you by the
the Lords Supper otherwise this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Secondly he must prove that that Guest did not only want the wedding garment but that he wore an open filthy garment an hypocrite wants the wedding Garment yet I know none say the presence of hypocrites defiles a Communion why because man cannot judge the heart but the question is whether the presence of gross sinners defiles the Communion or no 3. None saies the bare presence of ascandalous sinner defiles the particular soule of a private member but it defiles the Officers and the Communion 4. Mr Boatman doth remember the Master turn'd him out So it is Christs will belike none should be there but such as have the wedding garment and the question is whether he now he is ascended hath left us sufficient power to do his will as to such wanters of the wedding garment as our eyes can discover 5. Holy Mr. Ambrose thinks that Christ Ambrose his Media p. 260. turning out him who wanted the wedding-garment is a good Argument for to evince our duty to turne away such as appeare to us to want it we being in Christs stead his Embassadours Stewards c. But Mr Boatman tels us againe we have no such authority we will anon joyne issue with him in that point In the last place he exhorts his people to confession and renewing their Covenant and then he pronounceth his people all Holy to the Lord. I hope he meant in the largest sense of holinesse This Reader is a perfect account of that whole part of his Sermon which gave occasion to this ensuing Tract I confesse for my own part I heard it not no more did scarce any of our Ministers some of us being resolved first to be satisfied That he hath authority to preach which we have very good grounds to suspect he hath not but these notes were given me upon my desire by an ingenious young man who is a Schollar who tooke them in short hand from Mr Boatman's mouth and gives me leave Reader to tell thee that he will justifie that they are a true account of that part of his Sermon to Mr Boatman or any other I saw the severall other Notes taken by others though more imperfectly because taken in long-hand which yet have the same passages concerning Suspension and those who practice it If they be denied thou shalt have them in the next attested by six or seven more In the meane time I appeale to such Christians in this City as heard that Sermon whether those passages concerning Suspension and those who practice it be not faithfully recorded My selfe was that day employed in a meeting with other Ministers of the City I was no sooner returned home at night to my Study but there came to me foure or five honest men exceedingly troubled at the Sermon one of them almost in a rage professing he never heard so much audaciousnesse in a Pulpit they were indeed all very much troubled and read me their Notes The next day was my Lecture day in which I was to preach a preparation Sermon to the Sacrament perceiving that we had been so boldly challenged and so rudely reflected upon I thought it my duty to take notice of it and in my Sermon in thesi spake to it 1. Proving that Suspension of the ignorant and scandalous from the Lords Table though they were not Excommunicated was justifiable from Scripture 2. Proving that it was so far from being a pharisaicall dreame that it had been the judgement and practice of the Servants and Churches of God in all ages and of our owne ever since the first dawnings of Reformation amongst us in the daies of King Henry 8. This was carried to him and I heare that on the Lords day which was his first Sacrament day he was taken up with admiring the bold face of them who should say any such thing c. and that he quoted the Discipline of the French Church as a witnesse against Suspension how truly we will examine anon By this time the spirits of his friends were up and a great cry there was about the Towne that we could talke but durst not dispute with this new Champion he had challenged us all c. and in particular this was laid to my charge I confesse I had so much pride as to thinke him an adversary something below me but yet to stop his friends mouths and especially to vindicate the truth and Ordinances of God and our own practice from him by the advice of two or three Reverend Ministers upon the twentieth of December I drew up this ensuing Letter in the presence of two Reverend Ministers and read it to them and they approving it upon the 21. I sent it to him by the hands of two honest men his Parishioners The Letter follows Verbatim Sir I am credibly informed by the mouths of more than two or three witnesses which yet had been enough to have establish'd the thing that in a discourse this day seven-night you did first confidently maintaine 1. That Suspension distinct from Excommunication was a dreame of the Pharisees Secondly as confidently 2. Challenge any Minister in the world to shew you any ground for it from Scripture And had these things been spoken but once charity might have judged them Lapsus linguae but being repeated againe and againe and with a great deale of difference and averred and renewed since in private as I am assured all must conclude them errores mentis Nor have I heard it only as inculcated from your selfe againe and againe but from divers others who possibly some of them had need be of that large perswasion that you offer to dispute with any in the defence of it Sir I know not wherefore God hath set me in this City but to stand up for his glory and for the defence of his truth and Ordinances and though I have not been a man of war from my youth yet I must not now stand still and heare you defie the Churches and Servants and Ministers of the living God as Pharisaicall dreamers and this day after day These are therefore to let you know that I accept your challenge and in opposition to what you said shall be ready when and where you please so it be before a competent number of witnesses to maintaine against you 1. That the suspension of some persons from the Sacrament besides Turkes Jews and Heathens and those who are cast out of the Church by Excommunication is grounded on the Scripture and deducible from it 2. That it is so far from being a pharisaicall dreame that it hath been the constant judgement of the Servants of God in all times of other reformed Churches and our own ever since the beginning of reformation Either of these Sir I shall maintaine against you either in a more publike or private dispute More privately if you thinke fit before as many Ministers as will come twelve private Christians chosen by each or more provided
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 fed 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 betrusted 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 â—â—om 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. 551. 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 Sacramentis secundum institutionem Christi cum ecclesiâ uti cupiunt ilâ—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. â—1 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 thrice 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 jeer 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 by or finding some other course to have them debarred though my judgement would condemn them as neglecting an Ordinance of Christ yet my charity would beare with them till they were further convinced 2 Others professe their judgements to stand for Presbyteries but they know not how to get any yet they think they are bound to administer the Ordinance Would these men first doe what in them lies to set up the Government of Christ in the bands of his proper Officers and in the meane time 1. Not onely in the Pulpit exhort c. but indeavour to be acquainted with all in their flock going from house to house and taking account of their spirituall estate and observe and enquire concerning their conversations and 3. Pastorally admonish those that they find ignorant of that great sin of Affected ignorance and unprofitablenesse under the meanes of grace and this not only in the
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 In donis non autem in poenis Confirm thesâ— l. 3. p. 250. but not in punishments 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 Rutherford's divine right of Presbyt p. 366. 2. It must also hold in punishments 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 iâ— 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 Gillespy Aarons rod. l. 3 c. 7 Rutherford proves both these of the same kind lib. praediâ— ib. should not shee have been ashamed seven dayes 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 Erast ibid. Mr Prin. ibid. it must be in things that are free 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 My 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 scandalous sinner but even Iudas himselfe was both in the Disciples eyes and in Christs eyes acting not as an omniscient God but as a Minister of the Gospell a visible Saint Which was the answer as I remember of Bonaventure I am sure of Halensis and Salmeron long since and is the generall answer of our Divines to that cavill Nor hath Mr Humfry in his Rejoinder said any thing to prove Iudas then scandalous for though as Erastus noted before him he had then treason in his heart and supposing that to be true which Erastus and Mr Humfry so much plead but I searce beleeve that he had before covenanted with the High Priests yet all this was secret and he was not discovered till upon Christ giving him the sop he asking is it I Christ said thou saiest it and that reply of Christ was before as some think Grotius well observes that Christ did but whisper
ibid. ibid. A third Argument he useth which is Dr Drakes fifth Arg. is because all those comfortable expressions Christ used while Iudas was there were with exceptions Iohn 13.10 11. You are clean but not all So ver 18. ver 21. which were left out at the Supper To these Mr Humfry replies what all did Christ never speake graciously to Judas amongst the rest Rejoind p. 9 10. Pray see at leisure Wee may look long enough where after this time he spake comfortably to him wee desire Mr Humfry to shew us But as for Iohn 13.10 11 18 21. he saies it is not in him to answer them I suppose hee meanes God shall give an answer rf peace But he tels us Christ saith he is a Devill but I have chosen him to what to be an Apostle he was not apparently so when he chose him He saies that Christ saies Iudas was not clean yet he washes his feet but the Text saies it not 2. Suppose he did this was but to teach him humility and charity not to entitle him to the Lords Supper 4. Dr Drake adds Because Christ knew him to be a reprobaâ—e To this Mr Humfry onely endeavours to little purpose to fasten a contradiction on the Dr because the Doctor had said before supposing he had knowne him to be so yet Christ as a Minister probably would not exclude him Let the Doctor speak for himselfe 5. Dr Drake adds a fifth Because Christs blood was shed for the remission of those who received Mr Humfry answers 1 Iohn 2.2 And not for ours onely but for the sins of the whole world that is the Pagans as well as the Jewes viz. such of them as being fore ordained to life should beleeve but what is this to the purpose What Mr Humfry meanes by holding universall redemption as to the visible Church so far as reacheth to the tenour and tender of the conditionall Covenant though not of the absolute is too profound for me to fathome Universall redemption Conditionall Covenant Two Convenants one absolute another conditionall are notions in Divinity I doe not understand and think them hardly reconcilable to truth if to sense they are the canting language of those that would supply Franciscus de Sancta Clara's place as to reconciling us and Arminians and are no better then Arminianisme minced for the better digestion Dr Drake also hath another Argument which Mr Gillespy also hints because Christ promised to drinke new wine in his Fathers Kingdome with those who received To this Mr Humfry answereth But he doth not say with all Let him remember that and shew us where it is said that all the twelve were present at the institution of the Supper There is thus much spoken all which possibly will not compell but surely in good natured people it will induce some little perswasion of a probability that Judas was not there Let us now heare what is pleaded on the Traitours side 1. Mat. 26.20 It is said he sate down with the twelve Mar. 14.17 He came with the twelve Luke 22.14 He sate down and the twelve Apostles with him Here 's three Evangelists asserting it they cry But what doe they assert that at their first sitting downe the twelve were all there who denies it the question is not whether they sate downe together but whether they rose up together whether they are the Sacrament together Iohn telling us that Judas went out assoone as he had eaten the sop John 13.30 But Luke tels us that after the institution of the Supper Christ said behold the hand of him that betrayeth me is with me on the Table and Lukes Gospell is true Dr Drake answers that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke puts a piece of the story behind which should have been before Mr Humfry out of his pretended zeale for Saint Luke who he saies could not else speake truth saith that though the Scripture sometimes puts a whole story after another which in order of time was before it yet where shall we find such an histerology as to take a piece of a former story and joine it to another as a part of it Mr Humfries rejoind p. 12 13. to which â—f it be taken as belonging it becomes a manifest fâ—lshood and saies we will not abate a jot or tittle of the truth of Saint Lukes Gospell That those words of Saint Luke should have been placed before is plaine 1. From St Luke himselfe for their hands were now all off the Table the Supper done and the last cup drunke besides he adds ver 23. that the Disciples all wondred who should doe the thing now surely they knew before this time or else Iudas as Mr Humfry would have him could not be scandalous at this time his fact not known to his Disciples 2. St Maâ—thew plainly placeth them before the Administration of the Supper Mat. 26.20 21 22 23 24. So doth Marke ch 14 18 19 20 21. So Saint Iohn Io 13.21 22. which plainly proves it an histerology in Luke 3. Nor is it as Mr Humfry would insinuate a taking a piece of one story and joining it to another which would make it false but onely a misplacing of a piece of the same story which is no unusuall thing amongst the Evangelists 4. Nor will it amount to so much as an invalidating the truth of Lukes Gospell which we desire to be as tender of as Mr Humfry any more then the order he pleades for would invalidate the truth of the other three Lukes being dictated by an infallible spirit doth not oblige us to beleeve every punctilio of order to have been as he describes it contrary to the testimony of the other three Besides Iohn saith plainly he went out But he tels us we are mistaken in Iohn 13. for that was a Supper I know not when nor where two dayes before the Passcover and for this he cites a marginall quotation in our Bibles pointing him to Mat. 26.2 which he bids us look 1. I must confesse this well proved would be something to his purpose it would plainly prove that the sop was eaten by Judas two dayes before the Passeover was celebrated or the Lords Supper instituted and that Judas two dayes before was discovered scandalous to all the Disciples and that two dayes before he deserted Christ and the other Disciples onely if Mr Humfry could prove this it would stand him in hand to prove his coming back well to eat the the Passeover or the Supper 2. But we will yield him nothing he bids us look the margent of our Bibles the place we insist upon is Io. 13.30 where our ordinary Bibles have nothing in the margent so that in obedience to him we must tell him we have enquired but non est inventum in Biblâ—is nostris Indeed to the first verse of that chap. is affixed in marg Mat. 26.2 But thirdly he dreames that the Supper spoken of where Iudas had the sop was a Feast two dayes before the
former severity and instead of Excommunicating or denying the Sacrament till death which before were very frequent 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 Disâ—â—pâ—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 Sacrament 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 sormer 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 Ib. Can. 58. Ib. Can. 59. yea fifteene daies too much 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 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