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
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
with Mr Boatman nor did I want perswasions to it from some learned men who wondred what I would answer considering he had only Magisterially maintained his opinion basely aspersing the servants and Churches of God as dreamers imploders of Scripture c. and had not brought any thing towards the proofe of it but a few loose passages which you could not go about to mould into a Syllogisme but you would scare them out of common sense This made me at first resolve only to write against the opinion and to have pleaded the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preamble as they were wont to do at Areopagus But others were of another opinion yet this course had I taken considering he made it his worke so constantly to deny that privately which he had spoken publikely and to disown his opinion as often as he met with any godly Ministers of another mind this he did to Mr Corhet of this Country and to divers others who told me of it againe In the meane time in his own Congregation he still cries it up and sufficiently bespatters us who were of another perswasion witnesse his Sermon preached the fifteenth of February 1653. at Peters upon Rev. 3.17 from which Text he had taken a great deale of paines to teach his people how to know others that were hypocrites an Art I beleeve few Divines but himself are much skill'd in In that Sermon he gave them severall Notes to know Christians that were spiritually proud his second note was this They cannot endure that any body but themselves should have any Gospell-priviledges allowed them unlesse such as are common to Jews Heathens and Pagans Indeed they may heare and they may come to those common promiscuous Ordinances as they call them but they must have no right to the Sacrament That must be for such and such and many times none in the world worse than they I speake to those that are guilty of these crimes not to those who are not doubtlesse many a man is unsatisfied and we must beare with the weake If this be not plaine enough I know not what is here are at once all the eminent Servants and Churches of God of former Ages and our Age branded as spiritually proud hypocrites because they durst not admit all to the Sacrament yea and all Christians branded who are tender of their Communion in that Ordinance Some of them are such as there are none in the world worse than they The rest are weake and only to be borne with Reader I shall refer it to thee to judge whether our silence now were not a cowardly deserting the cause of God and of all Reformed Churches I might tell thee more that it is much suspected by some who fear God in this City that it is the whole design of his preaching to stir up animosities in a profane Party against those who are of stricter Principles and to brand all strict Christians as Hypocrites and Formalists the usuall Alehouse-termes for those against whom they have nothing else to say What meane else these unsavoury passages in his severall Sermons Some have an art to squeake out Jesus Christ by that neat terme he expounded Luthers crepare Christum which I had thought had been to crack and make a vaine boast of Christ And againe The whining Christians are those who have been the ruin of Religion And againe Pride and Covetousnesse are the Saints great Sins And againe For a drunkard or debaucht wretch I could hug him in my bosome when I would spit in the face of an envious Professour I confesse I heare none of this stuffe but I shall refer thee to those godly persons who have sometimes heard him to enquire whether these things be true I have heard them againe and againe some of them have scared away some of his godly Auditors and others of them have frighted away others Besides that ordinary expression which is his usuall complement with his people before a Sacrament They shall not be dealt with in the pharisaicall way These things are not spoken in secret but in a Pulpit yea and in the greatest Congregation of the City The Lord in mercy look upon us our condition is sad enough I shall adde to all this one thing yet more A Reverend Brother in this City begging my assistance to preach his Lecture the twenty third of March last he having before entreated me that if I had any thing ready on the Subject I would preach something about Suspension at some time in his Congregation I that day preached for him and for my Sermon took that Text Mat. 7.6 and preached my first Argument on the first Question there thou wilt find all the doctrinall part of my Sermon I left out every Syllable which might make my discourse unpleasant to any and as all my hearers will judge I had not the least reflexion upon any only having proved That that Text was not to be restrained to this or that Ordinance but to be understood of all Ordinances all which are there forbidden to be dispensed to such as the Scripture calls dogs or swine in other places excepting only such Ordinances as the Scripture elsewhere expresly allows to be given to dogs I concluded by way of Application I inferred If that were truth then there was a plaine Scripture-prohibition though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suspend some who yet might be in the Church from the Sacrament of the Lords Supper 1. Because it is a pearle and an holy thing 2. Because there is no other Scripture allows the giving it out to dogs 3. This Scripture forbids c. The Lords day after I heard Mr Boatman intended to confute me the next Tuesday some occasions drew me out of Town but upon the Tuesday he aimed at it taking my very Text how well he confuted me my Reader may judge by reading my first Argument on my first question and then his Sermon which I have annexed at the latter end of my Tract and my Notes upon it I beleeve there was never such a businesse delivered in order to a confuting yet for feare that a clamorous party should cry it up confuted I have annexed it having the Notes of it given me by a learned and judicious man who was his Auditor that day and took the Sermon from him and will justifie the Notes These things Reader made me take up a resolution to give thee an account of the whole businesse and openly to engage Mr Boatman as my proper Antagonist and the rather because Theophilus Brabourne hath sent me word that if I will write he will defend Mr Boatman for every one he saith is not fit for disputing but he will do it one would thinke he were not very fit that should read his last books I sent him answer I hoped to find him work enough to defend his own but if he be so good at it he shall find we are able to employ him That
therefore Mr Boatman may know what he hath to do and Mr Brabourne may have something to do now he hath taken his hand from the Plough which many I confesse never thought him fâ—t for though the Bishops judged otherwise I have engaged in this Controversie in the defence of all the eminent Saints and Servants of God of former Ages other Reformed Churches and our own Church and of that Reverend Assembly so boldly aspersed both by Mr Boatman and Mr Brabourne in which my selfe knew so many holy and learned and Reverend men that I beleeve since the Nicene Councill there was never so many and so holy and learned men met in any Ecclesiasticall Councill Some of whom I know would not turne their heads in any point of Divinity from the most learned Hereticks that are or ever were in Christendome and having such an opinion of that eminent Assembly I hope thou wilt pardon me Reader if I take their part in what was their declared Judgement especially against two such Adversaries as these are with whom it is far more fit that some of their youngest Sons should dispute than themselves leaving those Fathers to grapple with more learned and considerable Adversaries I am one of the yongest sons of those Reverend Prophets but yet I have a little duty for them and shall engage for Norfolke or Norwich to attempt at least their vindication from any who shall in these parts appeare in publike against what was according to Gods Word agreed upon by them if he hath not a proper Adversary and if I be not over-powred by Legions of Pamphlets But I returne to my former Discourse The second Question I have spoken to is Whether Ministeriall or privative Suspension be justifiable or no I have on purpose spoken to this partly because I heare some say this was Mr Boatman's meaning though he restrained not himselfe so by any passage and if it be how doth he tell others that he doth keep away some himselfe But that he might not have this refuge I have spoke a little to that I confesse it is a tender point which many godly men are dis-satisfied in Whether in case there wants a Presbytery in the Congregation the Minister may keep back any by his own power or rather ought to administer it to all In the first place I desire my Reader to observe that those who are of the Episcopall perswasion and own no Congregationall Presbyteries which is Mr Boatman's judgement they say make not this question but alwaies took the Affirmative for granted witness the Schoolemen Canonists c. the Rubrick to the Book of Common Prayer the Canons agreed on in the Synod at London 1603. Some of my Reverend and learned Fathers and Brethren of the Presbyterian perswasion indeed scruple it because they think all Suspension is an act of Rule and the Rule of the Church belongs to the Minister and Elders amongst whom is Reverend and learned Mr Jeanes whom though I know not yet I honour for his learned Tract on that Subject and for his Midwifry in helping into the world that last piece of our great and learned Twisse I crave leave to dissent in this point from those few of my Brethren who are so perswaded and conceive that to avoid promiscuous Communion the Minister may in some cases suspend his own act though not formally passe a Censure yea and I thinke he ought Though I confesse when the state of the Church is such that this cannot be done without a necessary and great breach of the peace of it the case is more disputable because the Amity and Edification of the Church is the high end of all Church-Censures Augustine in his third book contra Epistolam Parmeniani and in many other places thinkes Church Censures should be spared when the Major part of the Church is corrupted and the execution of Censures may cause Schismes and much he saies for it But I must confesse I am of Peter Martyrs mind Iste Augustini timor nimius videtur quasi debeamus verbum Dei relinquere ut schismata tumult us evitemus sequamur quod praecipit Deus eventus autem providentiae illius committamus He answers all which Augustine saith for his opinion and concludes That it were better to have lesser Churches than so large and ample ones defiled But I shall not dispute that businesse 3. In the last place I have enquired what hath been the judgement of the eminent Servants and Churches of Christ in all Ages Having first enquired our Fathers mind the Judgement and practice of our Elder Brethren is not inconsiderable especially when we are charged with Innovation and doing that which never entred into the heads of wiser Ages I have proved that it hath been the practice of the Church in all Ages the Judgement of our Church before and ever since the Reformation and of all reformed Churches in the World some Churches of the Protestant Switzers only excepted And now Reader I shall cast my selfe upon thy Charity I hope thou wilt excuse me for my undertaking The zeale of the Lords house for the precious body and bloud of Jesus Christ hath eaten me up as to this point Had not we been openly challenged the judgement and practice of the Churches and Servants of God openly aspersed I should have found other worke to do besides engaging Mr Boatman I have given thee here a faithfull and impartiall Narrative of the Originall and Progresse of this Contest If Mr Brabourne be at the Charge to reply I desire thee not to expect my answer I beleeve thou wilt whoever thou art be able thy self to answer what he can say I shall leave him to one more fit for him having been sufficiently chidden by some learned Friends for losing so much time as to meddle with his other peece But if Mr Boatman answers and either denies any thing here said as matter of fact or makes such a reply to any Arguments as any Licencer of the Presse will let passe I shall reply to him and prove whatever shall be denied and make good my Arguments provided 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 Chaply-field-house in Norwich April 18 1654. Thy meane unworthy Servant in the Gospell of the Lord Jesus Christ JOHN COLLINGS Errata Reader I Cannot own these sheets till thou hast corrected these following erraâ—aes in them In the Title page read ob hoc vel maxime 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.
to keep the feast not with the leavened bread of malice and wickednesse and forbids him to eat with brethren who are fornicatours c. gives him power c. But it is objected Ob. 1. Suspension is an act of Jurisdiction Acts of Jurisdiction belong to the Church Now the single Minister is not the Church Sol. 1. That Juridicall Suspension is a Church Censure and an act of Jurisdiction I yeeld but whether this suspension of which I speake be I question Mr Jeanes thinkes the Schoolemen are out in determining that it is not but I cannot wholly close with him Juridically suspension is a positive Act of the Governours of the Church determining the party at present unworthy of that Ecclesiasticall Communion This is but a Negative or privative Act wherein the Minister not passing any formall censure upon him but referring him for that to the Presbytery to be judged at present forbeares his own act of administring the Ordinance to him judging him in his own conscience such a one as is de Jure to be suspended and being ready to submit himselfe to any Superiour Presbytery to whom the Party shall appeale 2. It is granted that in Ecclesiâ constituâ—a in a formed organized Church no kind of Censures should be past but by the Presbytery the Eldership of the Church but in a disordered Church I humbly conceive some acts may be justifiably done that may looke like Censures by the Minister Plebe non rationaliter dissentiente at least by the consent of the Church or the Church not dissenting upon good grounds 3. That the Minister is not in one sence the Church viz. all the Officers that belong to a rightly ordered Church is granted but whether in some cases of necessity the single Minister may not be the Church viz. the whole ruling part of it and in power in such cases to some acts of rule I thinke may be questioned All will grant that he is a ruling as well as a teaching Elder Now if there be such a case that through death removall or any defect that he should be lest alone and have no Elders I cannot thinke that his power of rule must wholy sleep till his fellow-Rulers be recovered So that in some sense he may be called the Church I conceive which is no more by interpretation than that he is at that present the whole ruling part of the Church 4. Tell the Church Mat. 18. is chiefly meant in order to the great Excommunication in which the sinner is made as an heathen and publican 5. Againe Admonition is a Church Censure yet we allow not only a private fraternall correption but also a pastorall admonition which is quiddam majus and I see no reason why in such cases of necessity as these where either such a course must be taken or this great Ordinance wholy omitted or profaned we may not also allow of pastorall suspension Object 2. A second objection Mr Jeanes makes viz. That all our Arguments to justifie the unlawfulnesse of a Ministers giving the Sacrament to such as he knows to be scandalous will faile us in two cases in Presbyterated Churches 1. In case the major part of the Eldership will acquit the scandalous sinner then he saies we grant the Minister may admit them Or 2. In case the scandall be known to the Minister alone and no proofe can be made and the party will not confesse Sol. I must confesse these are two hard cases and the only hard cases I know which can be put as to this point 1. But who are they that have been so free of their confessions to grant that in cafe an Eldership will contrary to the judgement of their Pastor and directly contrary to the rule justifie the wicked the Minister ought to give the Sacrament to them I cannot tell Suppose one be proved to have committed Incest the night before the Sacrament and stands to justifie it and the Minister calls his Eldership and proves the fact to them and they in a faction will acquit him shall this Minister be bound to administer the Ordinance to this wretch I hope Mr Jeanes shall never perswade me to that faith No but it is my duty in such or such like evident cases to forbeare any administration and appeale from the Congregationall to the Classicall Presbytery and if that will not relieve him from thence to the Provinciall and from thence if need be to a Nationall Assembly it is to be hoped that by some of these he will be relieved if not I should thinke it my duty to submit to their censure rather than profane Gods Ordinances and wait till God reformed such Churches if the case were doubtfull the matter differs but where the rule plainly judgeth mens neglect of their duty will not justifie me in sinning against mine 2. As to the second case I know no reason but in such a cause the Minister may stand as a witnesse and the rest of his Eldership I am sure it will be more justifiable than for him to give the Sacrament to one manifestly unworthy Therefore I say there is no necessity urging a Minister in any case to give the Lords holy things to dogs and swine we may conceive necessities but sinnings of this kind will prove our free acts Object 3. A third Argument against us Suarez in tertiam p. Thomae disp 67. sect 4. I find in Mr Jeanes he saith he hath it out of Suarez in tertiam partem Thom. disp 67. sect 4. he urgeth it thus It is requisite for the common good Mr Jeanes p. 116 117. and convenient order both of Church and Common-wealth that all common favours which are publikely to be dispensed and distributed according to the dignity of private persons should be dispensed by publike persons designed thereto not according to the private knowledge of this or that man neither of that Minister but according to a publike and notorious cognisance and whosoever doth by his offence against God This is not a literall translation of Suarez lose his right and interest to the holy things of God he must lose it in the face of the Church before it can be denied him in the face of the Congregation and he is to be judged as in all other cases not by any mans nor by any Ministers private knowledge but according to proofes and allegations for the common good necessarily requireth that such publique actions of this nature should be regulated by a kind of publike not private knowledge which once admitted into judicature would soone fill up the Church and State with a world of scandals injuries and inconveniences for hereby a wicked or a peevish and pettish Minister may without controule publikely disgrace and repell from the Supper whom he please c. Sol. To this I answer First This Argument is but meerly rationall And if a Ministers duty in this be as we have endeavoured to prove expresly concluded in Scripture it is not to be considered against
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 Batchelor 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 Vindication of sus divinum p. 12. Tert. Apol. c 39. Orig. l. 3. contâ—a Celsum Basil in Ps 33. Optatus l. 1. adv Parâ—â—n Aâ—bâ—spin ibid. Hâ—er in Is â— 2 Aug. ep 137. l. 3. con 〈◊〉 c. 56. Serm. 19. in Psal 3â— Greg. Mag. l. 11. ep 19. Albaspineus 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 Ruling 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 Preâ—bytery or single Minister who yet were not excommunicated And this I hope to do which iâ— I do let the world 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 few 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Areop cap. Î¥. ex edit Morellii octavo 1562. p. 141. and the Poenitents 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 In lib. 4. and this is conforme to what Renatus Laurentius de la Farre in his Annotations on Tertullian Tert. advers Mare tells us This order of Converts were likewise by Tertullian and Cyprian c. called Audientes Auditores and they had a particular Teacher Euseb l. 5. l. 6. cap. 3. Eusebius tels us Pantaenus was their first Teacher then Clemens Alexand. afterward Demetrius made Origen their Teacher and Cyprian tels us Cypr. ep 22. that with the consent of the Presbyters he after made Optatus their Teacher Now there were the first sort which were not come to the Table saith Dionysius and so Pachymeres expounds him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The second sort excluded he saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who had apostatized from an holy life By these doubtlesse he meanes scandalous sinners who had been former Professors otherwise they could not be Apostates George Pachimeres expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men given up to vile affections who had returned to their former lusts 3. The third sort were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. such as through the terrours of persecutors had been tempted to sin and fallen into it c. There are two or three other sorts mentioned by him who were kept away such as were Penitents that is who had fallen into sin and the Church had appointed them a time of shame and repentance
after the profession of their resolutions to amend and lastly those who were not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any scandall or spot these were all removed saith Dionysius before the Lords Supper was administred but surely these were not all excommunicated here is not a word of that Those who will see more may looke into Maximus and Pachymeres the two Scholiasts upon Dionysius I have not translated the passage because it was large But Dionysius saith plainly that such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. men given to their lusts c. should much more be kept from the Lords Table than either Catechumeni or Poenitentes I know none else in the first Century but Ignatius who hath left us any Writings and it is questionable whether any of these or his either be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no. But doubtlesse Dionysius was ancient though I beleeve not thus ancient his Scholiast Maximus lived within the fourth Century Let us see what we have in the second Century ad annum Christi 200. In this Century we have Justin Martyr who hath something considerable extant to tell us the practice of the Church in his time and he hath spoken fully enough to our purpose in his second Apology for the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. ex edit Lutet Paris 1615. p. 97 98. which Helvicus saith he wrote about the yeare 160. where he tells us how in those daies they administred the Ordinance of the Supper and hath these words This nourishment saith he is with us called the Eucharist of which none may partake with us but he 1. That beleeves our Doctrine to be true 2. He that is washed with the Laver of Regeneration for the remission of sins 3. He that lives so as Christ hath Commanded We desire no more than the recovery of this ancient Discipline of the Church viz. that none may be admitted to the Lords Supper but such as first are baptized Secondly Such as beleeve the Doctrine of the Gospell which they must know before they can beleeve 3. Such as do not live according to the rule of the Gospell but if none else were admitted in Justine Martyrs time questionlesse there were some suspended who were not excommunicated In this Century also lived Tatianus Melito Ireneus Theophilus Antioch Policarpus Apollinaris Athenagoras Clemens Alexandrinus Pantaenus Tertullian c. If testimonies could be produced out of these it were to little purpose Justin Martyr having sufficiently evidenced for that Century But the truth is some of them have nothing extant and others very little and upon restrained subjects in the handling of which they were not led to this theme And in those pieces of Clemens Alexandrinus and Tertullian I find very little spoken concerning the discipline and order of the Churâ—h Something there is in Tertullian but Justin Martyr hath already spoken enough for this Age considering the occasion of his speaking it was in an Apology for all Christians in his Age and Apologizing for them he sets out their pure worshipping of God and inoffensive practice From the yeare two hundred to the yeare three hundred In this Century were severall Synods but none of which we have any Record but only a Provinciall Synod called Consilium Anchyritanum by Gratian. Genebrard in his Chronology puts this Synod anno 298. Helvicus anno 312. Caranza and Mr Gillespy anno 308. certaine it is it was either in the latter end of this or the beginning of the next Century I shall with learned Genebrard account it into this Caranza saies it was before the Oecumenicall Councill of Nice but in what Emperours time is not determined But in that Councill we find Suspension established with a witnesse That for some sins if any committed them before he was twenty yeares old he should spend fifteene yeares in penitence before he should be admitted to pray with the Church and five yeares he should have no more than a communion in Prayers with the Church and afterwards be admitted to the Lords Table This Canon may be seen in Caranza p. 28. can 16. I find the Greeke Copy thus elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I neither justifie this Councill nor this Canon of it in all things but if there were such a Councill and so ancient as we are told it plainly shews us Suspension distinct from Excommunication was so ancient in the Church of God the same is also confirmed by the 4 5 6 7 8 9. Canons of that Councill the Copies of which may be seen either in the booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek-Latine or Latine in Caranza and Benius c. The two most Famous Fathers in this Century were Origen about the yeare 202. and Cyprian 250. Origen hath some not obscure hints of the judgment of the Church in his time Oâ—ig in Levit. Homil. 23. Cibus iste Sanctus non est communis omnium nec cujuscunque indigni sed Sanctorum est Severall other hints are in Origen though he no where speakes directly to the case For Cyprian he that reads his tenth Epistle ad clerum de Presbyteris c. or his book de lapsis will find enough I had thought to have transcribed some passages but I am prevented by Mr Gillespy in his Aarons Rod l. 3. cap. 17. where the Reader shall find them quoted From the yeare three hundred to foure hundred In the Century besides other Councils was the famous Oecumenicall Councill of Nice and for Ancients Arnobius Athanasius Hilary Macarius Optatus Basil Greg. Nyssen Nazianzen Epiphanius Ambrose Chrysostome Hierome Austin Some of these will doubtlesse tell us the practice of the Church in their times For the Councill of Nice we have an imperfect Record but if those Canons which are printed as theirs be so they speake plaine enough Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nicen. Can. 11. Reader this Synod was questionlesse the most glorious Orthodox Synod that ever the Church of Christ could glory in Here were 318 of the most eminent servants of Christ in the worke of the Gospell which the world then afforded These all determine that such sinners as were scandalous though they had sinned through temptation for feare of their lives or estates worshipping Idols I suppose they meant though they did professe repentance yet they should give three yeares proofe of it before they should have any communion with the Church if in this time they were found not to contradict their profession they were admitted to some Communion but no otherwise than penitents for seven yeares more after these ten yeares they must have no nearer communion than in prayer for two yeares longer here was a Suspension of ten yeares for scandalous sins distinct from Excommunication were all these dreamers thinke we For the length of time I do not justifie them nor can I altogether condemne them considering the juncture of time and state of the Church then In
still for the time to come and there is no further vote of disgrace put upon them if they be stubborne and a second more serious admonition will not profit then they are summoned to the Consistory if they pertinaciously resist their admonition then they are forbidden the Lords Supper being the seale of that doctrine in which they dissent from us and the whole Senate is informed of them The same course is taken against them who discover their profane mind by an open contempt of holy meetings As to the manners of the severall persons when faults are secret we use gentle admonitions as the Lord prescribeth nor is any one called to the Ecclesiasticall Judicatory for a private fault which is not conjoyned with the publike scandall of the Church unlesse he contemneth private admonitions but such as do contemne them are againe admonished by the Church and being convicted by due testimonies if instead of asking pardon they shew themselves obstinate they are according to the word of God Mat. 18.17 commanded to keep from the Supper of the Lord till they declare a change of heart As for more manifest and infamous sins which the Church cannot winke at he that hath so offended for an example to others is summoned to the Consistory but if he askes pardon he is dismissed but if he be admonished the second time and doth not acknowledge his sin and promise amendment then as one who goes on scandalizing the Church he is kept away from the Holy Supper which is a seale of our mutuall communion with Christ and each with other untill he hath given evidence of his repentance In more grosse and open sins which deserve greater than verball corrections only the Church having first had lawfull cognisance of it those that so sin are commanded to humble themselves before the Lord and to keep away from the Lords Table for some time in order to publique edification untill it appeares that their sin is indeed grievous unto them But for open and publike Excommunication denounced before all the Congregation we do not use it but against persons altogether desperate and hopelesse non nisi in poenè deploratos that is his phrase yet saith he for Apostates we do not receive them to communion againe though they professe repentance in the Consistory unlesse they also beg forgivenesse in the open Congregation Thus far this holy and learned and Reverend man which speakes his judgement and the French Churches clearely enough Holy and learned Ames speakes clearely enough Amesii medullae theol l 1. cap. 37. â— 19 20 21. Excommunication saith he is not to be used unlesse to the sin be added contumacy n. 19. Mat. 18.17 The sinner being duly admonished must appeare poenitent or stubborne he that is penitent ought not to be excommunicated therefore the contumacio us only N. 21. V. Amesium de conscientia ejus jure casibus l. 4. c. 29. q. 8. When the businesse can admit delay it is agreeable to Scripture and reason that Excommuniâ—ation be begun first by Suspension and keeping away of the sinner from the Sacrament and other Church-priviledges this saith he is the lesser Excommunication N. 22. But the Church must not stay here but urge the sinners repentance by this way and in this time of his Suspension and when they are out of hopes of that they must proceed to a compleat separation of him from communion with the Church this is the greater Excommunication Anthony Wollebius Ant Wollebii compendium Christ theol l. 1. cap. 26. Professor sometimes in Basil is of the same mind Ligationis gradus suns c. The degrees of Cenâ—â—sures saith he are 1. Severe admonition by the Presbytery private admonition being rejected 2. Suspension from the Lords Table which he proves from Mat. 7.6 3. Excommunication by which the Party is cast out of the Church 4. Anathema when he is given over as one desperate I will adde the testimony of Wendeline Wendelini l. 1. Christianae theo cap. 23. thes 18. who in his first book Christianae Theologiae in his 23. Chapter in his 18. Thesis determines that he who is subjectum Coenae Dominicae a Subject fit for the Lords Supper must be 1. adultus one grown up 2. Doctrina fidei Christianae imbutus eique addictus one who is endued with a knowledge of the Doctrine of Christianity and a friend to it 3. Vitae Sanctae studiosus one who is studious of an holy life therefore saith he these must be shut out from the Lords Table 1. Infants because they cannot remember the Lords death 2. Because they cannot prepare themselves 2. Those that are ignorant of the Doctrine of Christianity or ab eâ alieni Because saith he this Sacrament is ordained for none but the Citizens of the Christian Church and those who are partakers of the same saith and who embrace and professe the doctrine of the Gospell for as nothing is promised in the Gospell to those who know nothing of Christ or are enemies to the doctrine of the Gospell but the wrath of God is denounced to such so nothing is sealed to them and therefore they are not to be admitted to the seale of the Promise 3. Lastly such as are manifestly wicked and profane and that for three causes 1. Because by their impiety and profanenesse they profane the Lords Supper 2. Because they eate and drinke unworthily and so procure Judgement to themselves 3. Because the Church admitting such provokes God to wrath against it casting holy things and pearles before Dogs and Swine This is enough to shew the judgement of particular men who have been the eminent servants of Christ in all Ages Let us now take in the judgement of whole Churches And it will be fit we should begin at home out of our duty to our mother and considering that of all the Churches of God now in the world the English is and hath been most famous The Church of England may be considered either in her state of Virginity or of her pollution by the man of sin or lastly since her honest divorce from him For our Church what her judgement was before Austin the Monke was sent over to espouse her to the Romish Bishop we have very little Record the best which I know Concilia Pan. Brittanica p. 92. is in the learned book published by Sir Henry Spilman Austin came over anno 597. The first councill that learned Knight tells us of is that of Arles held in Constantines time and at his command the place of their Session was in France it was held saith Binius anno 326. Balaeus saith 350. Baronius saith 314. There were present for England at the Synod Eborius Bishop of Yorke Restitutus Bishop of London and Adelfius Bishop of London Sacerdos a Presbyter and Arminius a Deacon They made 22. Canons their third Canon and fourth and fifth determine Suspension of Stage-players c. So doth their eleventh Canon for young women married to
Ibid p. 652. c From all this it is plaine That the Judgement and Practice of the Church of England in all times ever since it was a Church hath been to suspend some from the Table of the Lord who yet were not Excommunicated Let us look now into other Churches The Reformed Churches are either those in Germany or in Holland or in France or in Scotland For the Churches of the Switzers they indeed practice no Discipline but we shall find all other Churches concurring with us The Judgement of the Church of Scotland may be known not only by the particular Writings of their eminent Gillespy and Rutherford but by their forme of Church-Government printed 1641. where they tell us p. 39. All baptized persons when they come to age and discretion are not admitted to the Lords Table The Government of the Church of Scotland p. 39 40 c. but such only as upon examination are found to have a competent measure of knowledge in the Principles of Religion and do professe that they are beleevers and do live unblameably c. But this not-admission to the Communion is one thing and Excommunication of hainous or obstinate offenders is another thing very different c. The Judgement of the Church of God in Holland is cleare from their Corpus Disciplinae printed here anno 1645. chap. 4. Concerning Ecclesiasticall Discipline art 8. He that shall obstinately reject the admonition of the Consistory shall be suspended from the Supper of the Lord 1 Thes 3.14 that is in case of private offences Art 10. He that hath committed a publike Corpus disciplinae Engl. pr. 1645. cap. 4. art 8 10 11 14. or otherwise hainous offence shall also be suspended from the Lords Supper though he should give signs of Repentance according as the Consistory shall judge most fitting Art 11. He that hath been suspended if after divers admonitions he shall shew no signe of repentance he shall be published to the Congregation Art 14. And at length if he doth not repent followeth the Excommunication c. I thinke here is Suspension before Excommunication and distinct from it I heare Mr Boatman hath quoted the Churches in France for him how truly now my Reader shall see when I had quoted them against him a friend of mine telling him of it he bad him aske Dr De-Lawne and he could satisfie him of the untruth of my quotation I did not quote them by heare-say but from Reverend Beza's account which I quoted before I conceived they had not altered their minds yet I sent to my Reverend Friend Dr Lawn for satisfaction he came to me April 9. and 1. assured me it was the daily practice of their Church to suspend the scandalous 2. Promised me to send me all the books he had concerning the Discipline of their Churches to confirme me This day he sent me two having left one with me the first is called The Ecclesiasticall Discipline of the Reformed Churches of France printed London 1642. They say so much for it that I cannot transcribe all let him who doubts read the 19 20 21. p. n. 15. If it say they befalleth that besides the admonitions usually made by the Consistory to such as have done amisse Ecclesiasticall Discipline of the reformed Churches of France p. 19 20 21. there be some other punishment or more rigorous Censure to be used it shall then be done either by Suspension or privation of the Sacrament for a time or by Excommunication c. So they go on directing to the execution of either c. Another book is called Ibid. p. 42 43. Art 15. The generall and particular Acts and Articles of the late Nationall Synod of the Reformed Churches of France at Charenton 26. Decem. 1644. Printed at London 1646. They plainely and largely determine Suspension and charge their Consistories to distinguish it from Excommunication The passages are too large to transcribe Let the Reader view that book at his leisure p. 42 43. There is yet one book more containing an Extract of the foure Nationall Synods of the Belgick Churches viz. that of Embda 1571. Dort 1578. Middleburgh 1581. the Hague 1586. the Booke is written in Latin and called Harmonia Synodorum Belgicarum in the 36 page having before spoken of private and publike admonition they determine N. 8. Let him who hath pertinaciously rejected the admonitions of the Consistory be suspended from the Lords Supper Qui pertinaciter Consistorii admonitiones rejecerit à Sacrae Coenae communione suspâ—ndetur Harm Syn. Belgie Si suspensus post iteratas admonitiones nullum poenitentiae signum dederit ad Excommunicationem procedet Ecclesia Ibid. And againe Art 9. If he who is suspended after iterated admonitions shew no signe of Repentance then let him be Excommunicated I thinke here is Suspension againe distinct from Excommunication As for our dissenting Brethren I spake something before to prove it their practice let meadde one thing more Our Brethrn of New England are the most pure and sober and considerable Churches in the world of that perswasion and those who alone would ever give us a joynt account of their faith as to Church-Discipline Let us heare what they say in their fourteenth Chupter having spoken concerning publike admonition they adde Which declaring the offender to lye under the publike offence of the Church doth thereby with-hold A platforme of Church Discipline printed London 1653. Cap. 14. p. 21. n. 2. or suspend him front the holy fellowship of the Lords Supper till his offence be removed by penitent confession If he still continue obstinate they are to cast him out by Excommunication I thinke here is also Suspension granted precedaneous to and gradually distinct from Excommunication There is only one thing to which I must speake a word or two wherein in our present practice we differ from other setled Reformed Churches As to the suspension of any whom we since the late Reformation admitted to the holy Table we agree both with other reformed Churches with our owne in times of Episcopacy and with our Brethren of the dissenting party we will suspend none but after admonition for some scandalous sin and indeed this only is properly Suspension We deny the Sacrament indeed to others viz. such as will not give account of their faith and submit to the order of the Church But we would not have this lookt upon by our Brethren as if it were a standing principle of ours or as if we intended to put Christians to give an account of their faith every time they come to the Sacrament the contrary is evident in our practice we must therefore be considered as a disordered and now reforming Church Had all those Ministers who went before us in our Churches done their duty they had saved us our labour They should have admitted none at first to the Sacrament but such as had a competent knowledge of the principles of Religion and such as were blamelesse in their lives
it when God does not necessarily require it God puts none of his Messengers upon apparent hazzard unlesse his honour lies at the stâ—ke and a mans life and the propagation of sacred truths come in competition he bids no man venture his life be wise as serpents weigh not only the substance but the circumstance of your administrations if you do thus you may save the truth and your selves too and hinder a great evill the hardening of others by the example of such obstinate ones they will take occasion not only to sit and scorne but to rise up in rebellion against the Kingdome of Christ and so render the propagation of the Gospell a great deale more difficult than before these are the reasons Now it may seeme very strange that there should be any such men as these in the world Paragraph 6 Sect. 1 For all you see and have heard of dogs and swine I cannot say I have any one not one who accounts himselfe a Christian being wisely and fairely dealt with by counsell and seasonable and wholesome reproofe whatsoever noise you heare elsewhere I heare no noise of such and I feare they are no where more than among those whose mouths are fullest of those termes of dogs and swine I know none that will bite a man giving them wholsome reproofe or that will neglect or slight serious admonition As for those dogs in the Text I know no such at all and a man would thinke it a strange thing that there should be any such that would ruine a man that goes about to save them and yet no question there are such our Saviour Christs Precept is not in vaine he foresaw this had experience of these and that is the ground of his advice therefore he tels his Disciples never thinke it strange that there are such beasts as these men are c. It may seeme strange but it is not so strange as true I shall therefore give some reasons how it comes to passe how men come up to this temper for it is wrought by degrees when the Devill hath once set a man onward on sins way he will then drive him on as far as he can sin is little at first most of all at last if a man be acquainted with peccadilloes today he will not scotch enormous crimes tomorrow How do men sin away their light fear resolutions conscience come to glory in sin and when once come to that they sleep in the scorne and contempt of all sacred truths and rage against them and the endeavours of the godly to do themselves good and that to all eternity The reasons briefly First pride Sect. 2 this is the cause of irreprovablenesse in many conceited men in the world and of their slighting scorning and contemning the sacred truths of God for this pride begets rage and scorne therefore men do it because they have high thoughts of their excellencies of the state and condition they are in of their wisdome and their knowledge therefore they rage at and scorne and contemne whatsoever crosseth them you may see this apparently in Scriptures The Apostle Saint Paul the Doctor of the Gentiles comes with sacred truths to discover to the Church of Coriâ—th c. There were a party among them which counted themselves Greeks reputed all in the world besides barbarous rude unlearned he delivered the great mysteries of the Gospell and what begets him so much opposition as he meets with but the pride of those vaine Philosophers in their pretended knowledge and science which they had obtained they could not endure to heare this that there should come a man into the world wiser than themselves he tels us the Gospell is foolishnesse to these not so really but he speakes their language only They counted it folly c. This was the height of their pride What made Pharaoh ready to execrte Moses for declaring the mind of God This only who is the Lord c. What am I Lord over Egypt the mighty Pharaoh and shall I stoope to another whom you call a God when I know not whence he is nor whether be is bound What must I submit and let go a Nation so serviceable to me Mens pride by reason of their knowledge praâ—es authority meanes parts c. this hath made the Sons of men in all Ages storme and rage Psal 2. This is also given as a reason the great wise and mighty men men of great authority and no small experienâ—e they walked in the waies oâ— their hearts and their own imaginations when the Kingdome of Christ comes to to be set up which crosseth all their designes by such meanes and in such a manner they will not endure to heare of that therefore say they Let us breake his bonds asunder What shall we bow to such a rule as this No our tongues are our own we will speake what we list c. such men as these cannot endure to be accounted ignorant or low no they must be at the height and their knowledge must pass for all the mens about them What was the reason Jobs friends were so hot and angry and accounted him a foole in his knowledge All because he would not acknowledge their wisdome and understanding which they pretended Doubtlesse there are a Generation of men in the word that thinke they are the men that know all this is the reason that any truth whiâ—h is declared that crosseth them they contemne and rage against Take an account of the grand reasons why our Saviour Christ in the daies of his flesh met with so much oppoâ—â—tion in the world he â—ame not as a man that went about to overturne any one How orderly was he in his conversation How obedient to the Magistrate under Laws and Governments He paid Tribute told them he came to fulâ—ll all righteousnesse a man of a meek spirit we hardly find any externall sorâ—e or severity in him yet what a faâ—e of rage was in the worâ—d the reason was As the Ephesians were afraid to lose their craft so these Sâ—ribes Pharisees feared Christ would carry all before him the truth would be received from him without prejudice his Sacred and Divine Oracles would take place and marke what they say have any of the Ruler beleeved on him but ye speaking of the Vulgar know not the Law and are accursed A Scribe could not endure any man should be thougâ— wiser than himselfe nor a Pharisee that another should take more place in the thoughts of the men of that Generation he lived in than himselfe therefore let Christ bring salvation tender graâ—e yet for all this all shall be contemned slighted and he hated for it if they can they will ruine him for it and do as these doggs in the Text. Though Gospell-truths be never so seriously declared in mens eares to the conversion of men yet men of high carnall proud and haughty spirits how are they ready to rage and roare apt to designe and contrive the death of such
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