Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	primitive_a	2,508	5	9.0550	5	false

Text snippets containing the quad

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

Government is able to say that either he spake against his knowledge or else never read any of them the latter of which out of charity to him I am most apt to beleeve But if they were Pharisees and dreaming Pharisees too they were many of them holy and learned dreamers And the Church of Christ hath from Christs time been in a dreame till Mr John Boatman awakened it and we hope to prove anon that this confident Gentleman was the Dreamer himselfe whose tongue ran like a wild fancy in a dreame when the eyes of his understanding were sealed up with lamentable ignorance of the generall practice of the Churches of God It was bad enough for Josephs eleven Brethren to call him Dreamer but surely it had been worse for him the younger to have called all them so If Mr Boatman had been some grave Doctor in Divinity some Bishop or Archbishop or Pope the Censure had savoured of a great deale of more ignorance and boldnesse than judgement or discretion but for one who never so much as took the lowest degree not staying at any University halfe so long as is required of him that would commence Bat●helor of Arts and if he had taken his degrees had not yet been Master of Arts above foure or five yeares standing to censure so many Reverend Fathers Learned and Acute Schoolemen so many holy and Reverend Divines of all sorts yea and so many Churches all as Dreamers Pharisaicall dreamers too was enough to let the world know the Character of himselfe But let us a little examine how many this young Rabbi hath at once called Dreamers Pharisaicall Dreamers bold usurpers of Christs authority c. I shall only premise this one thing That I shall not undertake to prove their judgement as to this or that sort of Suspension whether by the single Pastor or the Presbytery For although there be sufficient ground in Scripture to prove the divine right of Ruling Elders and sufficient Record to prove that they were in the Primitive Church as our Learned Brethren of the Province of London have proved out of Tertullian Origen Basil Optatus Albaspineus Vindication of ●us divinum p. 12. Tert. Apol. c. 39. Orig. l. 3. contra Celsum Basil in Ps 33. Optatus l. 1. adv Parmen Albaspin ibid. Hier. in Is 3.2 Aug. ep 137. l. 3. con Crescon c. 56. Serm. 19. in Psal 30. Greg. Mag. l. 11. ep 19. Hierom Augustine Gregorius Magnus c. And our learned Countryman Mr Brinsly hath proved out of Deane Nowels Catechisme which quotation is evidently true from the ancient Copies of that Catechisme Greeke Latine printed as also in the Latine Copies yet I know there are many that do question the divine right of the Ru●ing Elder But it is enough to me if I can prove that in all Ages some have been kept from the Lords Supper by whom matters not whether by the Presbytery or single Minister who yet were not excommunicated And this I hope to do which if I do let the wor d judge whether it be such a dreame as we are ignorantly told it is And with what humility my Antagonist hath condemned Fathers Schoolemen Divines of all sorts in all Ages of all perswasions yea all reformed Churches and our own ever since the first reformation as dreamers and usurpers of a new authority As for the first Century or one hundred yeares after Christ we have no writings extant but those of the Apostles except the constitution of some Canons of the Apostles and some fragments of Clement and of Dionysius Areopagita who was an ancient writer but judged by most long after and some sew Epistles of Ignatius who according to Helvicus and Eusebius was made Bishop of Antioch one hundred yeares after Christ There is little credit to be given to the Canons or the testimony of the pretended Areopagite as to matters of fact in the first Century for it is upon very good grounds supposed that the Canons were made long after and that Dionysius lived long after but yet their writings being all the record can be pretended let us examine what they say For Clements two Epistles I want them and cannot examine what they say In the pretended Canons of the Apostles I find it sufficiently proved Canon 130. If any Clergy man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canon Apost Canon 13. or Lay man excommunicated or suspended go to any other City and be received into Communion there let him that receives him and he who is received be both excommunicated Here is plainly Suspension distinct from Excommunication asserted there were some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the pretended Areopagite I see reason enough to beleeve he lived not in this Century but admit he did and he speakes plaine enough Here he tels us that the Catecumeni and the Poenitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Areop cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex edit Morellii octavo 1562. p. 141. and Energumeni were excluded from the Lords Supper which he tels us was administred to none but those who had perfect eyes to discerne the Lords body c. This is sufficient but this is not all For presently after he subjoyneth that if Penitents ought not to be admitted much lesse ought profane persons who lived in lusts and testified no repentance who he saies should be admitted to no other Ordinance but the preaching of the Word I will transcribe the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid p. 144. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This quotation being so full to shew what persons in the Primitive Church were suspended yet not excommunicated though it were something too large yet I have transcribed it all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I have been willing to transcribe this passage fully because it speakes so fully to our case Dionysius in this Chapter doth professedly treate concerning the Lords Supper and here concerning the order of administring in the first place he tels us some were put away or went away 2. Then the Administration proceeded Now who were they who were enjoyned to go away he reckons severall sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who were yet not made compleat members of the Church that had never yet been initiated in those holy mysteries doubtlesse by these he meanes the Catechumeni such as God had begun to worke upon and they had evidenced some good affections to the doctrine of the Gospell but had not yet sufficient knowledge to fit them for either Sacrament and this is conforme to what Renatus Laurentius de la Farre In lib. 4. in his Annotations on Tertullian Tert. advers Marc. tells us This order of Converts were likewise by Tertullian and Cyprian c. called Audientes Auditores and they had a particular Teacher Eusebius tels us Pantaenus was their first Teacher Euseb l. 5 l. 6. cap. 3. then Clemens Alexand. afterward Demetrius made Origen their

they make themselves wiser then any former Ages That they are bold intruders on Christs Authority Dost thou thinke Reader that he hath not said to himselfe My tongue is my owne and I will speak The best of it is we thinke it no great slander Let it run to its excesse of riot Fourthly here is a malicious insinuation That we keep men from the Sacrament for whimzies and gimcracks and trifles and differences in State-matters and particular prejudices Those who doe any such things are engaged to speake for themselves I know none but abhorres these calumnies But yet I am at a losse for the reason should amaze our consciences Sect. 5 Another Reason which few understand but I would many did who suspend the Sacrament it would make them looke to it and about them is That the Church of Rome hath got more these two yeares by suspending the Sacrament in the Church of England then ever it did in Queen Mary's dayes To my owne knowledge of the persons the Arguments they use the place and County I referre you to 'T is Lincolneshire they say where is your Church of England now where are the marks the Word and Sacraments which the Orthodox and Ancient accounted the only true marks of the Church You have indeed Preaching and Baptisme but where is the Lords Supper no where unlesse as the Papists private Masse here and there in a corner There are none but may see and understand doth not the Church of God lose by this Is it not the Popes harvest Nay in time the suspension of this great Ordinance will take men off from hearing unlesse it be a company of men which come to heare for novelty and so none will owne the Church of Christ This is the great Reason besides the Authority of Scriptures whereby I have proved it perswading me to the Administration of it They cannot have the Sacrament they can have the Eucharist at Rome they will goe thither nay more I have knowne particularly and could name them that have been first amused then amazed and after by subtle and ingenuous cheats drawne to the Church of Rome Now I have no desire you should be Papists and therefore have a great desire to entertaine you as members of the Church of England Now we have got the conscience-startling Reason Master Boatman must give the Sacrament to all and he thinks we would doe it too if we did but consider 1. That the neglect of this Ordinance hath given occasion to the Papist to say where is your Church where are your Sacraments But in the first place Est inter Tanaim quiddam socerumque Viselli 1. Cannot we set up courses of Sacraments but we must keep open house for all profane persons This aimes only to urge a necessity of administring the Ordinance it proves nothing against suspension of the unworthy 2. The Papists are very busie to aske indeed where is our Church Chamier Whitaker c. have told them where it is 't is well we have some better Doctors I see to answer for us then Master Boatman for he thinks the Question unanswerable if Sacraments be not constantly administred in every part of our Church and every one admitted to it Well by my consent he shall never be appointed to answer Bellarmine 3. No wise man ever thought That the suspension of the Administration of the Ordinance of the Sacrament in a corrupted Church till it could be set in order the Church yet in judgment defending the Ordinance and thirsting for a time to administer it orderly did unchurch a Church where was then the Church of the Jewes for 40 yeares together wanting Circumcision Surely one might tell a Papist the Sacrament is administred constantly in some hundreds of Congregations in England in the Churches in London Lancashire Suffolk Essex c. 5. What makes Master Boatman cry it is no where except as the Papists private Masse here and there in a corner I cannot tell surely London is no corner but many of his hearers thought that by that he reflected upon my Administration of it in the Chappell belonging to this Noble Family If he did he may please to know the Lady in whose Chappell it is is an Earles eldest Daughter and now the Widow of a Noble Gentleman who was Knight and Baronet in either of whose Rights the Law allowes her a place of Publike Worship and a Chaplaine and makes her Chappell a place of Publike Worship her house especially being distinct from all other Parishes and an entire Liberty within it selfe But we must tell him his carrying the Sacrament the other day to a private chamber for a Viaticum to a sicke person was a great deale more like private Masse or if you will carrying The Hoast We saith Beza Bezae tract de coena Domini contra Joachimum Westphalum in oct ex edit Steph. 1559. p. 160. speaking in the name of Protestants doe not use to administer the Sacrament of the Lords Supper privately to our sicke people nor doe they desire it for they are so well taught as to know that their salvation doth not depend upon their receiving the Sacraments a privation of which is not damnable but a contempt only Now they to whom the Lord hath denied liberty to come into the publike Congregation cannot seem to contemne the Ordinance So Aretius Illud autem omni desensione justa caret quod ad aegros defertur tanquam viaticum morituris qui mos inolevit ut opinor cum persuasum esset plebi quosdam piè mori non posse nisi prius coenā Domini sumpsissent c. Arist Probl. loc 82. Chrysost in Mat. Hom. 3. The administration of the Sacrament saith he is a publike action and for private Sacraments they seeme to us to be repugnant to the nature of that Ordinance which is a Communion So Aretius also Lastly surely a wise Protestant would tell a Papist That if we had one Sacrament too few they have five too many which would argue as much against the truth of their Church as the want of one could against the truth of ours Thus you see the Papists Mr Boatman is so gravell'd with may be answered without a promiscuous communion But 2. he thinks Many will turne Papists if they may not have the Sacrament here Would there not be fine Communicants thinke we that are so ready to turne Papists upon every teach 2. But so long as Sequestrations hold I thinke we need not feare men of Estates turning Papists the consciences of such as we must deny the Sacrament to are not so strict for others indeed there may be some feare 3. But is this a good Argument thinke we Suppose a debauched swearer or drunkard should come to us and tell us If we will not give him the Sacrament he will turne Papist must we therefore prophane Gods Ordinance Chrysostome tels us he would sooner give his body to death and his bloud to be shed then he would pollute Gods

for him to have eaten his words but that he licks them up againe and saies What he said he will justifie and I shall see it was neither lapsus linguae nor an errour of the mind So the businesse is to prove he said so only for he will avouch what he said that he said so I have proved already and if it be openly denied I will undertake to prove it by more than three or foure witnesses and I appeale to those who heard him that day for witnesses 5. Disputing he doth not love no he tels us he will not take a great deale of paines for trifles Thus Reader thou seest it is easier to make a challenge than to defend it Who I wonder would have challenged him I know no Ministers in this City but would have looked upon him as an improper match for them had he not openly challenged us and loudly enough charged both us and the Churches and Servants of God as Dreamers pharisaicall Dreamers bold intruders upon Christs authority such as do things contrary to all former ages who devise things to implode Scriptures c. Thus he talkes we turne againe to give him battle he runs away and tells us he will not bestow paines to so little purpose valiantly done Is it not thinke you 6. But he tels me if I appeare in publike c. he shall then know what he hath to do In obedience to him and conceiving him at some little losse as to that point I have wrote what he will do now I do not know nor care 7. He charges me sufficiently thou seest as 1. A Companion of Backebiters 2. One who hath given him foule language So foule that it puts the good man to his prayers 3. One of a strange spirit 4. One who loves to appeare in publike 5. One who have grossely deported my selfe to a Gentleman c. 6. A wrangler 7. A lover of contention Who are my Companions is sufficiently known in this City and I hope those who observe Mr Boatmans Companions and mine will not thinke his so far excelling I desire to be a Companion of those who feare the Lord who are his Companions let others observe and judge I shall not judge any I thinke the rule good Noscitur ex socio qui non dignoscitur ex se that a man who is not known of himselfe is known by his Companion which laies a little obligation upon me besides what Gods Word laies For the foule Language in my Letter read and judge how just the Charge is if it were just I hope he hath fitted me hoc sumus ergo pares For my strange spirit Indeed I am one of those who know not what spirit I am of the Lord sanctifie me yet more in body and mind and spirit For my love to appeare in Print I can say somthing to vindicate my selfe I have Printed nothing but three or soure practicall discourses at whose sollicitations and after how many sollicitations some very neare me can tell and I have some Letters from very Reverend men to testifie And two or three polemicall discourses the glory of God required them of me in these sinfull times I know not what should make me so love that work not honour sure It is almost a scandall in this Age to be seen under the Presse so shamefully is it prostituted Not Gaine I never yet sold a Copy to my Stationer nay besides fifty or sixty Copies given me for my friends I have been forced to buy usually as many more Surely it is no pleasure Those who know what it is first to study then to transcribe a tract then to review the sheets and to make Tables find it no pleasant worke It was not to employ my selfe Those who know me know I have worke enough and those with whom I live know that all the time almost I can get for any such eccentrick work I am forced to steale from my sleep 8. For my grosse deportment I am charged with Reader thou hast the truth and the whole truth Be thou my Judge For his other charges it is no new thing for the adversaries of truth to fasten such termes upon the Patrons of it Mr Boatman must impudently defie the Truths Churches Servants of the living God but no body must call him to account for it but they must be wranglers c. If that be to wrangle we must wrangle more He aggravates my grosse deportments as he cals them because they concerne him as a GENTLEMAN a Christian and a Minister For his being a Christian I never heard any say he was not baptized nor ever said any thing tending to that purpose For his Gentlemanship I was altogether ignorant having not seen his Pedegree so that I have Pauls excuse who when he was accused for reviling as they called it the High Priest excused himselfe by saying I did not know it was the High Priest he was never reported to me under that notion I confesse I am not skilled in Heraldry I thinke Gentility comes in by Consanguinity not affinity But however I do not know that I said or did any thing against him which touched his Gentleman-concernments For his being a Minister all I can say is He is confidently reported to me to be none and that by Reverend men who know what they say and take heed to their words If he hath been made such by some Irish Bishop or the like in a corner since the first came hither so it is but I know no reason we have to beleeve it till some credible persons see his Letters of Ordination nor can we at least till then eye him as such In the last place he tels us To love contention is very far from the spirit of John Boatman Pastour of Peters in Norwich For his being Pastor of Peters in Norwich we cannot own him as such till we know at what doore he came in having great grounds he climbed up some other way besides there are some sheep of that flock that will not heare his voice nor follow him looking upon him as a stranger whether he loves Contention or no let those who read his Sermon judge But thus much shall serve for his Letter After the receit of which I was resolved to have done no more but to have betaken my selfe to my Study to see if the Church of God had been in an errour these 1500 yeares about Suspension And to my Bible to search the Scriptures to see whether it were so in very deed as this Doctor had told us that there was no footsteps there to keep any not excommunicated from the Sacrament But notwithstanding all this I heard his friends in the Town kept up their old Note and decried us as if we were indeed such Trifles and simple fellows that none of us durst grapple with this Champion and none could induce a perswasion in them that we durst dispute or had made any offer to that purpose Perceiving no other way so probably effectuall

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. ●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 ●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

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 ●uridicall p. 128 l. 7. r. the Constitutions and some c p. 129. l. 2. ● ●at●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