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 Phoblem 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. â— there were ib. l. 33. r. the people In the book p. 9. in marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 36â— 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. be 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 caten p. 73. l. 10. r. art p 74 l. 32. r. the twelve p. 76. l. q. r. be did not p. 77. l. 32. r. fourth dâ—sh l. 33. r. rest Immediately saith the Doctor p. 78. l. 9. r. Aphicomen l. 19. r. did cat 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. â—1 l. penult r. one bread p. 113. l. 33. r. of the elements p. 121 l. 1. r. conecssions l. 16. r. releeve me l. 18. r. I shall l. 27. 1. Eldership judge p. 125. l. 1. r juridicall p. 128 l. 7. r. the Constitutions and some c. p. 129 l 2. Catechumeni 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 i. 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 â—48 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 I. 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 cogrisance of the party that desires the Supper of the Lord and finding him unfit or unworthy though he hath formerly been admitted Yet they by vertue of the trust reposed by Christ in them warne him to abstaine from the Lords Table and deny the Ordinance to him if he intrudes 2. Privative Suspension which I also call pastorall is an act of the Minister of the Gospell whereby hee alone the Church wanting other Officers finding some persons though formerly admitted not able to examine themselves or unworthy in respect of open scandall to come to that Holy Table doth not only as their Pastor admonish them to forbeare but withholds the elements from them if they presume to come to the Lords Table God willing I shall anon speake to the second of these whether privative suspension be lawfull or no. But that is not my present businesse But supposing there be an eldership constituted in a Congregation whether this eldership may keep away any from the Lords Table for ignorance or knowne scandall if he be a Christian and not de facto Excommunicated This is that which Mr Boatman cals a Pharisaicall dreame an usurpation of Christs authority a thing not deducible from Scripture That which he humbly and boldly challengeth all the Ministers on Earth to make good if he durst have stood to his word 2. Nor could his meaning bee any thing else For in his Congregation there is an eldership established according to Ordinance of Parliament by a due election of the major part of the Congregation present after publike notice given three Lords daies each after other which he hath throwne downe and publisheth this Doctrine that he might prepare his people for a prostitution of that sacred Ordinance As to the second terme Deducible from Scripture I take it for granted that my indifferent Reader will grant me that to be sufficiently deduced and proved from Scripture which is evinced from it by necessary consequence if it be there either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Mr Boatman or any other will deny me that any thing is to be proved from Scripture but what is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes our Saviour a very insufficient Logician who thus proves the resurrection Mat. 22.31 32. Mat. 22.32 33. and his Auditors very weake who the Evangelist saith were very well satisfied with the proofe And those who agree with the Anabaptists in that whimzy will be bound to reconcile that of St James James 5.4 to truth Iames 5.4 by shewing us where the Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirit that dwelleth in you lusteth to envy Yet the Apostle saith the Scripture saith it But I will suppose Mr Boatman
so rationall as to grant me this or else he will be bound to deny the Sacrament to all women Baptisme to all children and the Lords day to be a Sabbath So that the question is this Whether supposing a Church have a Presbytery 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
souls And page 25. where he hath this passage Mr. Calvin and his fellowes whom the Presbyterian Reformadoes follow perceiving what a jewel of auricular confession they have lost c. Christians this same dispised Mr. Calvin was one whose name will live and smell sweet when Mr. Thomas Marshalls will rot it is a name too well known in the Church of Christ for Mr. Marshall to Ecclipse but I say as these and many other ridiculous passages sheweth me at first view what the author was and how unworthy of an answer So some others which I stumbled upon at first assured me I should find nothing in him worth the answering witness his division of those words The wedding is ready into the wedding and the Propensity of it But to pass by that and much other pittiful stuff set out a little like an old rusty suit with an end or two of gold and silver lace taken our of the Fathers Page 14. and much of that spoiled too either in the taking of or setting on In his 14. page he would make us believe That the Feast meant chiefly Matt. 22. is The Lords Supper and to prove this he cites Origen in the Margent who by his own confession onely saith it may be stretched to that and all that know any thing of Origen know he had a trick of stretching Metaphors too far But doth Origen say the Lords Supper is chiefly meant No surely he had more judgement by far But I wonder who authorized Mr. Marshall to say this was the feast made for all Nations Isaiah 25 9. surely then the Apostles were ill Stewards of the Lords house that did not first invite all the Heathens to this Supper Page 15. But t is like those good men were old Presbyterian Reformadoes inconsiderable Calvins fellows too It was an hundred to one that in the 15. page Mr. Marshall had not brought in Christmass Feasts into this Text which would have been a New Argument for Christmass day and worthy of such a Doctor and then he might have proved from Scripture that it is his and our duty to invite men to a Christmass Py. But he remembers something that he hath lost his New years gifts I suppose and must sigh and lament he saies with Jeremy That men do not keep Christmass day for that he makes the English of not comming to the Solemn Feasts I am come to his second Sermon He hath done with the wedding he saies he hath made the Feast a very short one now have at the Propensity to it an hard word he hath therefore here Englished it by preparation though I think he is unhappy in this expression too it being prepared Page 21. not preparing and preparation argues no more previous acts sure The feast he will have to be the Lords Supper in spight of our teeth but surely that was not ready when Christ spake this He falls heavily upon us p. 21. for not having the Feast ready Page 22. but he is mistaken we have the Supper ready and the question betwixt us is only whether all Mr. Marshalls guests be ready Mr. Marshall thinks our master keeps an open house for all comers we think he keeps an orderly house and every servant must have his portion in their season He saies We pretend peoples unworthiness This he tells us will not excuse us true if he can prove we are bound to give it to all but if we be onely bound to give it to the visibly worthy I hope it will He saies true but nothing to the purpose that some ignorance and sin repented of will not make a man unworthy The question is whether a gross ignorance of the mysteries of religion and sin not repented of will not what he saies there of Judas his sin and the disciples ignorance is nothing to his purpose till he proves we refuse some less ignorant then the Apostles and that Judas was 1. a communicant 2. openly scandalous before that time Page 23. I wonder he will take notice of Ambrose his excluding the Emperour Theodosius considering Theodosius was not excommunicated and yet kept back by Ambrose and that not as he would insinuate by Rhetorick and swasion but authoritatively and something severely Ambrose telling him he would not administer till he was gone For what he saith of the Church of Corinth Page 26. I have answered it in the following sheets He is very angry with them who come in to sequestred livings they are the Feast Mat. 22. too it seems for he applys Quomodo huc intrasti to them who dare come in to them without the wedding garment of the scandalous Ministers leave In the same place afraid I suppose of the stool of Repentance in Scotland he falls heavily upon Presbyterian discipline Alas good man more hath been said for that discipline long ago than he is able to answer Page 27. He saies the Sacrament was administred by Christ and Acts 2. without Elders but he seeth not how lamely the ergo must hop after these premises considring the order of the church was not then established Page 28. O but the Apostle saies nothing of Elders 1 Cor. 11. no more doth Moses Gen. 1.1 but what then the Apostle is treating of the Sacrament and yet saies nothing of them but he spoke of them 1 Cor. 12. as Governments and chap. 5. he had spoke of not eating with and purging out scandalous sinners which surely are acts of Government and if there be Governments in the Church distinct from Apostles Prophets Teachers as is plain 1 Cor. 12.28 if Mr. Marshall awakes his reason Pag. 29 30. it will see Elders concerned in this act of Government He is mistaken in telling us Paul excommunicated the incestuous person for he only gave order to the Governours of the Church to do it 1 Cor. 5.4 He pretends to answer our arguments he saith we say The Sacrament will then be prophaned if all be admitted He grants this himself as to personal profanation and we plead for it further as to a defilement of the communion but he saies we cannot help it If he means it of men of his perswasion I know not what to say they indeed resolving to admit all cannot help it Page 31. But we think we can and therefore suspend the scandalous and ignorant for what he saies expounding Matth. 7.6 of Reproof he agrees with Mr. Boatman I have sufficiently in the following sheets shewed the vanity of that restrict interpretation In his 31. page he pretends to answer a second Argument of ours drawn from the Ministers danger participating with the sins of others As to what he saies upon this point passing by his gird about the Covenant he tells us the damnation mentioned 1 Cor. 11.29 Is not to the giver but to the Receiver But what is this to the purpose if in giving we do partake of the sins of others there is a damnation also will attend our giving it and surely
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
Passeover Indeed we read Mat. 26.1 2. Mar. 14.1 of some consultation of the Chiefe Priests two daies before the Passeover to take Christ But that there was any supper besides this at the Passeover will pose Mr Humfry to prove CHAP. VI. Containining a digression in which there is an attempt to prove that Christ did eat the Passeover two daies before the Jewes did eat it that yeare and that he was not crucified till the second day after he was apprehended and that at the Passover there was but one supper as is plaine by the comparing the Jewish order of celebration with the story of the foure Evangelists concerning this and that Iudas was not present at the Passeover nor the Supper IT seems to me very conducible towards the clearing of this matter of fact whether Iudas received the Supper or no to find out 1. What day Christ celebrated the passeover and instituted his supper 2. To examine the Iewish order of celebrating the Passcover and to compare it with what the Evangelists have concerning Christs actions in it Towards the first I shall offer these following considerations 1. It is cleer from Scripture that the time God set for the celebration of the Passeover was the 14 day of the first month at even Ex. 12.18 19. Lev. 23. v. 6. Num. 28.16 17. 2. It is as cleer that it was to be 7 dayes in all which time they were to eat no unleavened bread 3. Dr Lightfoots Temple service cap. 12.4 The Lambe at least for the first Passover was taken up the tenth day whether this held or no is doubted and by many denyed it was at first Ex. 12.7 4. It is cleare that the Jewes reckoned the beginning of their day from the setting of the Sunne the night before 5. When the daies of unleavened bread should have begun it is cleer Lev. 23.6 on the fifteenth day they were to eat unleavened bread that is from the evening succeeding Sun-set the fourteenth day Therefore Ex. 12.18 19. it is said on the fourteenth at evening you shall eat unleavened bread which fourteenth at evening was the beginning of the fifteenth and that is clear for they were to end the 21 at even and to hold but seven daies Grotius in Mar. 6. Dr Willet in Ex. 12.9 7. Grotius saies there were eight daies of unleavened bread So Iosephus tels him But Dr Willet tels us Iosephus must not be credited in it it being expresly against Scripture Rupertus is in the same error but we must not yield it 6. Yet because on the fourteenth day they kill'd the Passcover and at even began the first of unleavened bread it is plaine they called the fourteenth day the first of unleavened bread Dr Light Tem. service cap. 12. and so saith Dr. Lightfoot it is called in Scripture in the New Testament and so it is called both by Mark and Luke The first day of unleavened bread when the passover was killed Saint Luke when the Passover ought to be killed So that in strict account the dayes of unleavened bread began not till the Sun-set of the fourteenth day yet in vulgar reckoning they began before and the whole fourteenth day was so called 7. And I conceive for another reason ibid. Buxâ— synag Iud. cap. 12. which both Buxtorf and Dr Lightfoot hint us and that was a custome the Jewes had to send an Officer assoon as ever Sunne was set on the thirteenth day to search for leaven in all houses which he did narrowly with Candles and this search continued till the next day at noon at which time they threw what they found this way and that way Hence I conceive the whole space of time from the thirteenth at Sun-set till the fourteenth at Sun-set was called the first of unleavened bread not that it was strictly so but that it was called so from this fashion And in this Grotius in Mat. 26.17 Grotius agrees with me though not upon this reason It is plain both by Mark and Luke that the fourteenth day is called the first of unleavened bread which fourteenth began at Sunset the thirteenth day 8. For the time in which Christ celebrated the Passover and instituted his Supper it is plaine from the Apostle 1 Cor. 11.23 it was the same night in which he was betrayed For the day wherein he was crucified Beda de ratione temporum Dr Wil. in 12. Ex. qu. 11. Beda tels us that no Christian must doubt but it was the fifteenth day of the month Dr Willet saith it is the received opinion But Learned Scaliger with others conclude the contrary It is certaine that the day whereon he was Crucified was the day or day before the preparation to the Jewish Passover and Sabbath Mat. 15.42 Luke 23.54 Iohn 19.14 42. 9. Scali de emend temp l. 6. p. 566. That he was Crucified before the noon of the day is cleare from Mar. 15.25 it was about the third houre And Mat 26.45 46. after he had been some time on the Cross was the sixth houre when the darkness began Now the Jewes reckoning their houres from our six to six the third houre was nine of the clock at which time saith Mark he was Crucified and the sixth houre was twelve of the clock at which time the darkness began and lasted till three 10. For the better finding out therefore of the night wherein he was betrayed in which he instituted the Supper saith St Paul Let us consider what the Gospell saies was done from the time of the institution of the Supper till his death Some think that excellent Sermon Iohn 14.15 16. was preach'd in the chamber where he administred the Supper Some think it was as he was going to the Mount of Olives and Gethsemane Certaine it is it was after the Supper On the mount of Olives he sings an hymne after this he goeth to Gethsemane and is in an agony prayeth thrice besides that prayer John 17. After this Mat. 27.1 2. Mar. 15.1 2. Judas comes and apprehends him he is carried before Caiphas the High Priest there he is kept in examination till the morning then the Priests consult what to doe with him they resolve to send him to Pilate there he is largely examin'd Mat. 27. ver 11. to ver 27. Pilate resolves to fend him to Herod the King he is examin'd before him mockt crown'd with thornes c. Then he is sent back againe to Pilate Pilate examines him againe scourgeth him and delivers him to be Crucified Two things observe or three 1. It was the morning before he was sent to Pilate at all 2. It is said Pilate sate in Judgement on him at the sixth hour Iohn 19.14 which was twelve of the clock 3. he was examined in two severall Courts and twice in one of them 11. Which to speak the least makes it seem probable to me that the night wherein Christ was betraied which was the night wherein he instituted the Supper was not the
immediate night before he died for then you can allow him for his two tryals before Pilate and Herod Mar. 15.25 but from the morning till nine of the clock at nine saith Mark he was Crucified It was the morning saith Matthew and Marke before they carried him to Pilate Nay more Iohn saies Iohn 19.14 that at the sixth houre Pilate fate in judgement on him which could not be if he were Crucified the same day for saith Marke at the third houre he was Crucified Gerard. Harm in pass cap. 11. 12. I know learned Gerard indeavours to untie this knot and to that purpose tels us that as the Jewes divided their night into foure watches each consisting of three houres so they divided their day into foure quarters The first from six a clock which was their first houre to nine which was their third houre The second from nine their third houre to twelve their sixth houre The third from twelve their sixth houre to three their ninth houre The fourth from three their ninth houre to six their twelfth houre and he saies that when it is said Pilate sate in judgement at the sixth houre Iohn 19.14 it must be meant not precisely at twelve of the clock but at some time between nine and twelve And when Marke saith he was Crucified at the third houre it must be meant the third part of the day between twelve and three of the clock But besides that this is not warranted from Scripture I doe no where find that they call'd their third quarter of the day the third houre Hâ—sto Eccles. Magdâ—h l. 1. c. 10 mâ—censor â—â—de natal cap. 10. Though indeed the Magdeburgenses and others mention their division of the day into foure parts yet I doe not find that they call'd their second division the second houre much lesse the sixth nor their third quadrant the third Mark saith expressely it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides though some indeed say that the Hebrews divided the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into four vigils for the night and foure quadrants for the day yet Scaliger seems to contradict them he tels us Totum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraei in quatuor partes dividebant quas vigilias vocabant Scali de emend temp lib. 1. c. de horis c. prima vigiliaerat à vespere secunda à mediâ nocte tertia à mane quarta à meridie But besides we read in Scripture twice more of the third houre Mat 20.3 in the Parable of the housholder sending labourers into his vineyard he sent some at the third some at the sixth ninth eleventh houres where the third houre cannot be meant of the third quadrant no more then Acts 2.15 for it was no wonder men should bee fill'd with new Wine by twelve of the clock or betwixt 12 and three Now surely the third houre in Mark is the same with the third houre Mat. 20.3 Acts 2.15 But if wee may allow that he suffered the second day after his apprehension we can put a faire interpretation both upon Iohn 9.14 saying Christ was tried before Pilate about noon the day after his apprehension and the next day was crucified about nine of the clock the third houre as Saint Mark calleth it and about twelve of the clocke the same day the praeter-naturall Eclypse began and lasted till three about which time he died 13. This I am induced to beleeve considering that the Jewish morning began at six of the clock Mat. 27.1 2. Mar. 15.1 2. at which time saith Matthew and Marke the High Priest and Elders met to take counsell to put him to death and agreed to carry him to Pilate who was the Romish Governour and we can hardly imagine him to be upon a Judgement Seat before eight or nine of the clock and though the Jewes were hasty to put him to death yet no such thing appeares in Pilate he was loth to doe it Mat. 27.19 as appeares by the story and spent some time in examining witnesses was a little hindred by his wife Lu. 23.9 10 11. then sent him to Herod who being so great a man probably did not presently heare him when he did we must allow him some time After this he was sent to Pilate againe who sate in Judgement upon him at twelve of the clock Iohn 19.14 14. If this be true the night wherein he administred the Supper must be two nights before his passion It is plaine he suffered the day before the Jewish Passeover as I said before not on that day as some fondly thinke for besides that Scali de emend temp l. 6. the Passover was that yeare on the Sabbath Scaliger well observes that it was too high a Festivall for the Jewes to doe any such worke in 15. That the Jewish passover was to begin on the evening after the Sun-set of the fourteenth day is plain from Scripture Exod. 12. Lev. 23. So then Christ should have suffered on the fourteenth day of the month which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of their preparation and in vulgar account the first day of unleavened bread as I said before 16. But it is plaine Christ did not suffer on that day for all three Evangelists agree that this day his Disciples came to him saying Mat. 26.17 Mar. 14.12 Luke 22.7 Where wilt thou that we prepare the Passeover c. And the night following he did â—at it they plainly say it was the day wherein the Passeover was to be killed How then did he dye on the preparation day 17. Paulus Burgensis in his Annotations on Lyra Paulus Burgensis in Annot in Lyram Sebast Munster in edit Evang. Mat. Heb. c 26 Beza in Mat. 26. Grot. in loc Bucer in loc tels us that by an Ancient tradition of the Rabbies which Sebastian Murster saith was a Law made under the a Temple by the Jewish Sanhedrim and delivered to Rabbi Eliezer The Jewes in case the Passover day fell out any yeare on the eve of the Sabbath put off the Passover and kept them both together This Beza approves of though it distasts Grotius and I find Bucer thus untying this knot So then according to this rule the day of the Passeover so falling out this yeare they began their Passover the sixteenth at even and kill'd their Lambe the fifteenth so that this yeare strictly the fifteenth day was the day of their preparation in which Christ dyed 18. I referre it to the Learned to enquire whether when these cases hapned that the Passeover was kept the sixteenth day being their Sabbath they began to search for leaven the fourteenth day at Sun-set or whether in this case they did not keep two dayes of preparation and began their search for leaven at their usuall time onely putting off the Paschall Supper if they did which I am apt to beleeve then the first of their dayes of unleavened bread according to vulgar account began as usually the beginning of the fourteenth
day viz. immediately after Sun-set on the thirteenth and was two just dayes before the Passeover as that yeare fell though in ordinary yeares but one day this I confesse to me seems very probable 19. Or else the Evangelists must be understood thus The Disciples came to him the first day of unleavened bread that is that day on which the Passeover ought to be killed according to Gods Law in the evening precedent that day which in ordinary yeares was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day preceding the Passeover though it were otherwise that yeare 20. It is certaine that in a strict sence it cannot be true that his Disciples came to him that day on which the Passeover was killed that yeare for then he must either be Crucified the first day of the Feast of the Passeover or after and then that night in which they should have are the Passeover the High Priests were consulting to murder him or else the Scripture must be denyed which saies he died before the Passeover 21. Christ doubtlesse died on the fifteenth day let Scaliger say what he please which 15 day should have been according to Gods Law the first of the Passeover but was not that yeare because of their tradition Our Passeover was thus on the true Passeover day offered this fifteenth day they that yeare kill'd their Passeover and I am apt to beleeve that the Evangelists speak of that day Mar. 14.12 Luke 22.7 not wherein the Passeover was killed that yeare but wherein it ought to have been killed Therefore Luke cals it the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which day was the fourteenth and began the night before at Sun-set 22. Yet here Grotius and Piscators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must helpe us for if he eate the Passeover the fourteenth at even that is the evening after Sun-set how could his disciples come to him the fourteenth day to know where they should provide Piscator saith Piscator ad loc we must understand it of the day before in the afternoon of the thirteenth day when the fourteenth day which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was just at hand then the Disciples came to him and said Where wilt thou that we prepare the Passeover c. And that night which was the even of the fourteenth day he came and did eate it which was two full daies before the Jewish Passeover that yeare and the time when in former yeares they began to search for Leaven 23. So we say that Christ did that yeare anticipate the time of the Passeover both the Jewish time that yeare which according to their tradition was two dayes after Scali de emend temp l. 6. Grotius in Mat. 6. Pis in Mat. 26. and the true time which was the night after Scaliger and Grotius and others grant he anticipated the Passeover Piscator grants that he anticipated the Jewish day that yeare I beleeve he anticipated it two dayes that so he might die that very day which according to Gods Law was to be the first of the Passeover and so shew himselfe the true Passeover Grotius gives us a good hint that Christ gives a reason why he antedated the time of the Passeover Mat. 26.18 bidding his Disciples tell the Master of the house my time is at hand I will keep the Passeover that is I know I shall be apprehended this night and shall not be in a capacity to keep the Passeover at the due time therefore I will keep it this night which was after Sun-set the thirteenth day in the beginning of the fourteenth and then he dyed the fifteenth which was as I said usually their first great day but this yeare the preparation to the first day of the Passeover 24. I am far from thinking that this notion of mine is liable to no exceptions but I desire those who shall except to think of a better way to reconcile those Texts which plainly prove that he died upon one of their preparation daies Mat. 27.62 Mar. 15.42 Luke 23.54 Iohn 19.42 with those Texts which say his Disciples came to him saying Where shall we prepare the Passeover on the first day of unleavened Bread whether in regard of their double Feast they might not have that yeare a double preparation day I refer to be enquired I am apt to beleeve that both the fourteenth and fifteenth dayes were both daies of preparation that yeare because of Iohn 18.28 Iohn 19.14 compared with Iohn 19.31 42. My opinion is that on the thirteenth day of the month Nisan in the afternoon two full daies before the Jewish Passeover that yeare began the Priests met to consult how to take Christ and put him to death of which we read Mat. 26.3 Mar. 14 1. Luke 22.2 and that toward Sunset that night the Disciples came to Christ saying Where wilt thou that we prepare the Passeover Christ directs them and that night which was the even of the fourteenth day he came with twelve amongst whom was Judas Thus much for the time now let us consider the order of the whole action which is fully described by no Evangelists singly but by comparing them one with another Luke expressely speaks of two cups that were dranke by him Luke 22.17 20 John as we have translated him seems to speake of two Suppers Iohn 13.2 21 ver Hence Saint Augustine of old Aug. de consensu Evangelist thought he did eate of two Suppers the one the Paschall Supper the other a common supper Arias Monta. in Mat. 26. Scali de â—mend temp p. 571. Of these we are also told by Arias Montanus Grotius and Scaliger Pelargus and Gerard thinke there were three Suppers upon which Mr Humfry from Godwin puts an unlikely supposing they might eat as much as they would of the Lambe Grotius hath likewise another fancy viz. Grotius in Mat. 26. That Christ that yeare did not eate of the true Passeover which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of a Passeover Gerard Harm cap. 170. Pelarg. qu in Mat. câ— 3 sect 2. Rejoinder p. 9. the Jewes had devised in the Babylonish Captivity which they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it onely served to keep alive in their memories their deliverance out of Egypt But Credat Judaeus Apella Grotius shall never make me beleeve that Christ kept a mock-Passeover which had no Basis of divine institution especially considering how little a friend Christ was to their traditions and that he was now at Hierusalem where the true Passeover might be observed and ought so to be Yet I must confesse I am apt to beleeve that Christ and his Disciples did not keep the Feast of the Passeover according to all its legall formalities that yeare for besides that I conceive he kept it the night before the Jewes killed it at the soonest admitting they kill'd it at the usuall houres on the fourteenth day had he kept it in every formality of it he must about ten or eleven of the
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