An Answer Made to an Open Challenge, Account
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 Animadverſions upon it.
Sect. 1 SIxthly, 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 a way, and by a way 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.
Sect. 2 And you of this Flocke, 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 approach; 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, bethinke 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 envious 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.
Sect. 3 Let me ſpeake to two ſorts of men; 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 mercies of God looke to it, take heed how you approach unpreparedly, uncharitably, and prejudicially; lay aſide all malice, envy, and as new borne babes, deſire, and come, and drink the new wine in the Kingdome of Jeſus Chriſt.
Another ſort of men perhaps the world count looſe and profane yet they profeſſe the faith of Chriſt, they owne his name, they tell the world they are Chriſtians, and they will be angry if you will not beleeve them ſo. Take the advice of the Spirit of God, whatſoever you are (for I know none) Let him that hath ſtolne ſteale no more, he that hath ſworne ſweare no more, he that hath been a frequent and common drunkard, and hath blaſphemed and broken the Sabbath, deſpiſed Ordinances, ſcoffing at holineſſe, and the profeſſion of Religion, ſcoffe no more—ſo reſolving and ſo doing, you may ſafely approach to the bleſſed Ordinance and on termes of true repentance, enjoy communion with Chriſt. But ſaith one, Muſt every one have the Sacrament? Will you give it to all? I confeſſe I doe not intend to give it to a Jew, a Turke, nor a Pagan, to none of all three, but to every Chriſtian.
Yea but there are ſome profane Chriſtians; I know here lies the grand objection. I'le ſeriouſly give you my thoughts, and I'le engage you into one Society before we depart: Church-communion will engage you all to be Saints. 1. If any of you be profane I know not. But Sir, you cannot but imagine, that in ſuch a Congregation there muſt be ſome: it is not poſſible but there muſt be ſome. Secondly therefore, unleſſe by one or more he be brotherly dealt withall, by private and ſerious admonition, and after that according to Chriſts rule by one or two more, and after excommunicated. I really profeſſe, notwithſtanding the Learning of all the Miniſters on earth, no power on earth hath the leaſt ſeeming or ſemblable Authority to keep ſuch a one from the Sacrament, conſired before that he be baptized, and not a Jew, but one that makes a Verball profeſſion of the Faith, and that deſires the enjoyment of the Ordinance. I ſay he must be ſo dealt withall as Chriſt hath preſcribed legally, according to Law; He muſt be excommunicated, or elſe cannot be kept from the Sacrament. I ſay, It is a dreame of the Phariſees invented the buſineſſe of Suſpenſion diſtinct from Excommunication. I ſay, It is a Phariſaicall invention that hath found out an abſolute diſtinction &c. Nay more then that, I humbly deſire, yea I almoſt durſt (though with great humility) challenge any man to ſhew me the leaſt footſteps in the whole Booke of God, to keep any man from the Sacrament if he will preſſe to it upon his owne ſcore. I ſpeak not beſides my Booke for Reaſons I have ſome anon which peradventure will ſtrike ſome of your conſciences into amazement.
Here's now a meſſe of ſtuffe muſt be taken notice of. 1. It is ell-wide charity which he diſcovers there, where he tels us, he would not for a thouſand worlds thinke that amongſt eight or nine hundred Communicants (after his reckoning) for ſo many that Congregation conſiſts of, there ſhould be none ignorant of the rudiments of Religion; he doth well to ſmother it up, by telling them he will not queſtion them, for if he did he might be convinced every one were not ſo knowing.
But in the third Paragraph he comes to his worke: To paſſe by his large character of viſible Saints (which may be alſo viſible Devils) It is worth enquiring what he meanes by his application of that of the Apoſtle, Let him that hath ſtollen ſteale no more. If he meanes that no ſinnes ſhall keep a man from the Sacrament after repentance evidenced, we agree with him: but if he meanes, that though one hath been ſcandalous by theft, drunkenneſſe, blaſphemy, ſwearing, Sabbath-breaking, ſcoffing at holineſſe, &c. and that very lately, and only ſayes he will doe ſo no more, but hath evidenced the change of his heart by no contrary converſation for any time, yet he ſhould be admitted, we thinke him a ſtrange Steward of Gods Myſteries. We are ſure the whole Church of God in all Ages have been of another mind, and rather erred on the other ſide, by ſetting ſcandalous ſinners, after a verball profeſſion; ſome 2, ſome 3, ſome 7, ſome 10, 11, 15, 20 yeares, to evidence their repentance for ſuch ſinnes before they admitted them to the Lords Table: Thoſe who read Baſils three Canonicall Epiſtles to Amphilochius, or any of the Primitive Councels, v. Baſilii can. ep. ad Amphil.will ſee evidence enough of it.
He tels us he will not give the Sacrament to all (ſo indeed he told ſome godly Chriſtians at his firſt comming, who feared him in that point, that they ſhould well ſee he was not for promiſcuous Communions.) But who will he keep away, Turkes, Jewes, Pagans, ſuch as he hath none of in his Pariſh. 2. Such as will never come to him for it. But he openly profeſſeth he will give it To all Chriſtians. So then, if the Papiſts will they may have it. But he is afraid ſome will thinke him too free to give it to all profane perſons. To this he anſwers in the firſt place;
That if any be profane he knowes it not] I cannot tell how he ſhould, having not reſided amongſt that great people two moneths; but with what conſcience doth he openly proclaime foure Sacraments together, and appoint two hundred to come at a time, when he profeſſeth that he doth not know his people? I have heard of a Gentleman, who being to make a ſpeech, firſt ſhut his eyes, and then told his Hearers he was in the darke. I would know whether Maſter Boatman tooke a courſe to know them; whether he called the Elderſhip of the Congregation (as was his duty) and enquired of them the ſtate of the flock, poſſibly they might have told him of ſome that were prophane. Or if (as I heare) Elders be an abomination to him, whether he viſited them all foreign, from houſe to houſe. I am ſure he did neither of theſe, and 'tis no wonder he did not know them then. But he walks by another rule, for he profeſſeth here, That except the profane be firſt admoniſhed, then excommunicated (which he knowes now they cannot be, except by Elderſhips, which his judgement is not for belike) no power on the earth hath the leaſt ſeeming or ſemblable Authority to keep any from the Sacrament, yea, and this is his Say (notwithſtanding all the Learning of ab the Miniſters on earth: yea and he tels us ſo againe, foreign. For Suſpenſion, it is a dreame of the Phariſees who invented it, yea a Phariſaicall invention. How? a dream? a Phariſaicall dream? a thing not to be maintained by the Learning of all the Miniſters on earth? No Authority for it, neither ſeeming nor ſemblable? Bona verba quaeſo. Surely leſſe Learning will be enough to deal with ſo yong a Rabbi, and to maintaine ſo ancient, ſo divine, ſo rationall an inſtitution, at leaſt againſt ſuch an adverſary. Softer words would have been better for one that had no harder Arguments for his opinion.
Nay more, he deſires, nay he challengeth (with as much humility as we can thinke he hath, after he hath ſo boldly charged all the Churches of God, as Dreamers, Phariſaicall Dreamers, &c.) any to ſhew him the leaſt footſteps for it from the Word of God. This challenge he ſhall ſee anon is accepted. We will try what a combatant our Goliath is, he tels us he ſpeaks not beſides his Book. I know not what is in his Book, but I ſhall prove anon he ſpeaks beſides Gods Booke, and beſides his Book too, if it were the Bible he had in the Pulpit (but poſſibly it was Maſter Humphria's Rejoinder.)
But he tels us he hath Reaſons anon ſhall come forth, yea and thoſe terrible ones too, ſuch as ſhall amaze our conſciences. Let us ſee what they are.
Sect. 4 Trace the footſteps, and they are very rare in Scripture too that Chriſt hath laid downs in ſuch a caſe as this, and till you have ſearched them, beleeve that a great deale of pride, and more uncharitableneſſe, and worſe then both hath been the cauſe of ſuſpending ſo great an Ordinance ſo long, and making ſuch a breach in the Church of God. I find but once in the Booke of God, that it ſpeaks directly in it, and then it ſpeaks of no other remedy for all exorbitances committed in the Church, but, Let a man examine himſelfe, &c. If you find any, ſhew them. It is a meere Dreame, and Invention of men, which they pretend, to implode the Scriptures, and lay a burden on our ſhoulders, and an intollerable yoke. I ſay a Phariſaicall invention, and I ſpeake plainly and home. When the Aprſtle had taken a ſurvey of the great enormities of ſome, he ſpeaks Not a Word more, and that upon a fault which I beleeve not any man was guilty of in the Engliſh Church, viz. They were drunke at the Sacrament, and we doe not ſind that he did ſuſpend them, caſt them out, or excommunicate them, only the Apoſtle fatherly, and Apoſtolically adviſeth them to take a better care for the time to come. 2. Secondly (admit what ſome pretend, that there is juſt reaſon to ſuſpend ſome from the Sacrament, whom it would never trouble the wiſeſt heads in this Age, for it never entred into the heads of former Ages to tell) what diſtinct crimes they are, for which any are to be ſuſpended. You are miſtaken if you thinke for every whimzy-gimcra…ke, or trifle that comes in a mans head, a man muſt be kept fram the Sacrament. The Apoſtle indeed adviſeth the Corinthians to excommunicate the inceſtuous perſon; but the buſineſſe was ſo highly aggravated, that the ſinne was not ſo much as named amongſt the Heathen. It is not every trifle becauſe a man is not of ſuch a mans opinion in point of State-affaires, though I hope you are all of a mind now; therefore he muſt be kept from the Sacrament, not becauſe ſuch or ſuch a Phariſee ſaith a man keeps company with Publicanes and ſinners, and ſo one himſelfe (but not ſo) though called ſo, therefore he muſt be debarred from the Sacrament. What is all this from God? I dare ſafe…ier ſay, from the Devill. What, out of a private and particular prejudice, and he that hath taken it hath a little power that way, and interest in Admiſſion, therefore the Party muſt be kept from the Sacrament. Quis talia fando? I had almoſt ſpoken ſomething that had been a Soleciſme. Did ever the Lord Jeſus Chriſt thinke on earth this ſhould have been done in his Church? and I tell you, the Holy Ghoſts ſtraine. No, either he muſt be convicted and adjudged, or I dare pronounce of him that denies it him on any other ſcore, That he is a bold intruder on Chriſts Authority.
Are thoſe the amazing reaſons we heard of I wonder! Here's amazing language, and boldneſſe, and confidence; here's nothing looks like a Reaſon, but only that the Gentleman doth not read that the Apoſtle in 1 Cor. 11. that the Apoſtle gave no other order, but, Let a man examine himſelfe: But what if Chriſt himſelfe gave other order, Mat. 7.6. and by his owne example, admitting none but his Diſciples, and the Apoſtles, Acts 2 admitting none but ſuch as were prickt at the heart &c. And what needed the Apoſtle in the eleventh Chapter give order further, when in the fifth Chapter he had plainly forbidden them to keep the Feaſt with old Leaven? viz. ſcandalous ſinners, as ver. 6. and to eat with any call'd brethren, that ſhould be fornicators, covetous, idolaters, railers, drunkards, extortioners; for the Corinthians being drunke at the Sacrament; There is nothing but our Tranſlation ſerves Maſter B: and we tranſlate the ſame word otherwiſe, John 2.10. (of that more afterwards) But he tels, It will poſe the wiſeſt heads to find out for what ſinnes any ſhould be kept away; that is another diſpute. We are now diſputing whether any ſhould or no, according to Maſter B's: Doctrine, if a man had ſinned the ſinne againſt the Holy Ghoſt he ſhould not, this is all that looks like Reaſon, and here's a poore pittance of it; but beſides this Reader, 1. Here's an impudent falſhood affirmed in a Pulpit, That it never entred into the heads of former Ages to ſuſpend any, thou wilt find I have proved it the conſtant practice of the Churches of God in all former Ages.
2. Here is a bold expreſſion of Suſpenſion. He tels us againe, that it is a meere Dreame, an Invention of men, a Phariſaicall invention.
3. Here is an impudent aſperſion caſt not only upon the eminent ſervants of God in former times, and Churches and Councels, but upon the generality of godly Miniſters in this Age, whoſe judgment & practice hath been to ſuſpend the ignorant and ſcandalous from the Lords Table. Maſter Boatman tels the people that They goe about to implode the Scriptures, to lay a burthen and an intollerable yoke (ſo all Chriſts Ordinances are to men captivated by their luſts) on their ſhoulders: That they make themſelves wiſer then any former Ages; That they are bold intruders on Chriſts Authority. Doſt thou thinke Reader that he hath not ſaid to himſelfe, My tongue is my owne, and I will ſpeak? The beſt of it is we thinke it no great ſlander, Let it run to its exceſſe of riot.
Fourthly, here is a malicious inſinuation, That we keep men from the Sacrament for whimzies, and gimcracks, and trifles and differences in State-matters, and particular prejudices. Thoſe who doe any ſuch things are engaged to ſpeake for themſelves: I know none but abhorres theſe calumnies. But yet I am at a loſſe, for the reaſon ſhould amaze our conſciences.
Sect. 5 Another Reaſon (which few underſtand, but I would many did who ſuſpend the Sacrament, it would make them looke to it, and about them) is, That the Church of Rome hath got more theſe two yeares by ſuſpending the Sacrament in the Church of England, then ever it did in Queen Mary's dayes. To my owne knowledge, of the perſons, the Arguments they uſe, the place, and County, I referre you to: 'Tis Lincolneſhire, they ſay, where is your Church of England now? where are the marks, the Word and Sacraments, (which the Orthodox, and Ancient accounted the only true marks of the Church) You have indeed Preaching and Baptiſme, but where is the Lords Supper? no where, unleſſe (as the Papiſts private Maſſe) here and there, in a corner. There are none but may ſee, and underſtand; doth not the Church of God loſe by this? Is it not the Popes harveſt? Nay in time the ſuſpenſion of this great Ordinance, will take men off from hearing, unleſſe it be a company of men which come to heare for novelty, and ſo none will owne the Church of Chriſt. This is the great Reaſon (beſides the Authority of Scriptures, whereby I have proved it) perſwading me to the Adminiſtration of it. They cannot have the Sacrament, they can have the Euchariſt at Rome, they will goe thither; nay more, I have knowne particularly, and could name them that have been firſt amuſed, then amazed, and after by ſubtle and ingenuous cheats drawne to the Church of Rome. Now I have no deſire you ſhould be Papiſts, and therefore have a great deſire to entertaine you as members of the Church of England.
Now we have got the conſcience-ſtartling Reaſon, Maſter Boatman muſt give the Sacrament to all, and he thinks we would doe it too if we did but conſider, 1. That the neglect of this Ordinance hath given occaſion to the Papiſt to ſay, where is your Church? where are your Sacraments? But in the firſt place,
Eſt inter Tanaim quiddam ſocerum que Viſelli.
1. Cannot we ſet up courſes of Sacraments, but we muſt keep open houſe for all profane perſons? This aimes only to urge a neceſſity of adminiſtring the Ordinance, it proves nothing againſt ſuſpenſion of the unworthy.
2. The Papiſts are very buſie to aske indeed where is our Church? Chamier, Whitaker, &c. have told them where it is; 'tis well we have ſome better Doctors, I ſee to anſwer for us, then Maſter Boatman; for he thinks the Queſtion unanſwerable, if Sacraments be not conſtantly adminiſtred in every part of our Church, and every one admitted to it. Well, by my conſent, he ſhall never be appointed to anſwer Bellarmine.
3. No wiſe man ever thought, That the ſuſpenſion of the Adminiſtration of the Ordinance of the Sacrament in a corrupted Church, till it could be ſet in order, (the Church yet in judgment defending the Ordinance, and thirſting (for a time) to adminiſter it orderly) did unchurch a Church: where was then the Church of the Jewes for 40 yeares together wanting Circumciſion?
Surely one might tell a Papiſt, the Sacrament is adminiſtred conſtantly in ſome hundreds of Congregations in England, in the Churches in London, Lancaſhire, Suffolk, Eſſex, &c.
5. What makes Maſter Boatman cry, it is no where, except as the Papiſts private Maſſe, here and there, in a corner. I cannot tell, ſurely London is no corner; but many of his hearers thought that by that he reflected upon my Adminiſtration of it, in the Chappell belonging to this Noble Family. If he did, he may pleaſe to know, the Lady in whoſe Chappell it is, is an Earles eldeſt Daughter, and now the Widow of a Noble Gentleman, who was Knight and Baronet; in either of whoſe Rights the Law allowes her a place of Publike Worſhip, and a Chaplaine, and makes her Chappell a place of Publike Worſhip, her houſe eſpecially, being diſtinct from all other Pariſhes, and an entire Liberty within it ſelfe. But we muſt tell him, his carrying the Sacrament the other day to a private chamber for a Viaticum to a ſicke perſon, was a great deale more like private Maſſe, or if you will, carrying The Hoaſt.
We (ſaith Beza, Bezae tract. de coena Domini contra Joachimum Weſtphalum in oct. ex edit. Steph. 1559. p. 160.ſpeaking in the name of Protestants) doe not uſe to adminiſter the Sacrament of the Lords Supper privately, to our ſicke people, nor doe they deſire it; for they are ſo well taught as to know, that their ſalvation doth not depend upon their receiving the Sacraments, a privation of which is not damnable, but a contempt only. Now they to whom the Lord hath denied liberty to come into the publike Congregation cannot ſeem to contemne the Ordinance;So Aretius. Illud autem omni deſenſione juſta caret, quod ad aegros defertur, tanquam viaticum morituris; qui mos inolevit, ut opinor, cum perſuaſum eſſet plebi, quoſdam piè mori, non poſſe niſi prius coenā Domini ſumpſiſſent, &c. Ariſt. Probl. loc. 82. Chryſoſt. in Mat. Hom. 3. The adminiſtration of the Sacrament (ſaith he) is a publike action, and for private Sacraments they ſeeme to us to be repugnant to the nature of that Ordinance which is a Communion.—So Aretius alſo.
Laſtly, ſurely a wiſe Proteſtant would tell a Papiſt, That if we had one Sacrament too few, they have five too many; which would argue as much againſt the truth of their Church, as the want of one could againſt the truth of ours. Thus you ſee the Papiſts (Mr Boatman is ſo gravell'd with) may be anſwered without a promiſcuous communion.
But 2. he thinks, Many will turne Papiſts if they may not have the Sacrament here.
Would there not be fine Communicants thinke we, that are ſo ready to turne Papiſts upon every teach?
2. But ſo long as Sequeſtrations hold, I thinke we need not feare men of Eſtates turning Papiſts, the conſciences of ſuch as we muſt deny the Sacrament to are not ſo ſtrict, for others indeed there may be ſome feare.
3. But is this a good Argument thinke we? Suppoſe a debauched ſwearer or drunkard ſhould come to us, and tell us, If we will not give him the Sacrament he will turne Papiſt, muſt we therefore prophane Gods Ordinance? Chryſoſtome tels us he would ſooner give his body to death, and his bloud to be ſhed, then he would pollute Gods Ordinance by giving it to ſcandalous ſinners. Suppoſe an impudent Queane ſhould come to one and tell him, if he would not marry her, ſhe would turne whore; were this a good Argument thinke you to perſwade a Gentleman to marry her? or rather, eo nomine to refuſe her? Maſter Boatmans reaſon is juſt ſuch another. Now Reader thou ſeeſt what the ſtartling Reaſon we heard comes to; a meer poker, in reality juſt nothing.
Againe to the Exhortation, I beſeech you make no evill uſe of what hath been ſaid, becauſe it is the truth, and nothing but the truth of God. And I ſay againe, that it is not in the power of any particular Miniſter, or Congregation, without cleare conviction and Condemnation, to keep a man from the Sacrament, if he will ruſh, no man hath any thing to do with him. And if you will ruſh, do, your bloud be on your own ſoules. I have quitted mine hands this day before God, and his people. Looke to your ſelves, if your conſciences tell you that you have not owned the Goſpell, that you have been aſhamed of Religion, that you have walked in evill; If your converſation beſpeake your irregularities, I beſeech you reforme, refraine. It would be the greateſt happineſs and joy that ever I met withall in all my life, to have that ſcoffe become a reall truth, that you might prove all Saints at St Peters, that I might be able to preſent you to God (as your Paſtor) an holy, and unblameable, and peculiar Congregation. Brethren, I beſeech you labour (as much as in you lies) by conſidering, and laying to heart what hath been ſaid, to refraine from thoſe luſts which have been prevalent in your ſpirits.
In the next place to you that have not run into the ſame exceſſe of riot; and I bleſſe Godwith, and for you; but I have one exhortation to give you, that you would be pleaſed to fill your ſoules with charity. Look to your ſelves, beleeve every man his Brother better than himſelfe, this is Evangelicall counſell. Some will ſay, I ſee ſuch, and ſuch profane, adviſe them; haſt thou done that? If not, thou haſt ſinned againſt the Goſpell, and his ſin is not ſo much his as thine; doſt thou cry out of him, and haſt not prayed for him? particularly admoniſhed him? and ſoberly? that for the time to come he would take a better courſe; haſt thou done it with moderation, meekneſſe, ſobriety, tenderneſſe, and ſeaſonably reſtored thy brother overtaken? Raile not, revile him not, cry not out againſt him; make not his private ſin publike, let not every one take notice of it of which thou takeſt notice, do not ſin againſt thy Brothers ſoule.—But ſome are not yet ſatisfi d if the profane be admitted, and the Sacrament be adminiſtred promiſcuouſly the Ordinance will be defiled. A pretty dreame! Is not the Word as ſoone defiled becauſe a profane man heares it? As ſoone that may as the Sacrament; what is another mans receiving unto thee if thou receiveſt worthily? I do not remember the Scripture tells us, that any man got any hurt by the man that came without the wedding garment; nor did any man ever the more ſhun the roome or caſt him out, only indeed the Maſter came, and he turned him out. Let the profane take heed leſt they be turned out, Chriſt may find them out. For this cauſe many are ſick, and weake, &c. and he may caſt them into utter darkneſſe. But although Chriſt hath this authority, I know no Miniſter hath any ſuch. What have we to do if it be thus? Only theſe two things: and I deſire you, eſpecially of this Congregation, to joine with me in an humble and ſerious confeſſion to God of our former practiſes. 2. As heartily to renew ſolemnly your Covenant made in Baptiſme againſt the fleſh, the world and the devill, you know how guilty you have been all of the breach of it. That once done, I will take upon me on good grounds to call you holy to the Lord, and ſeriouſly invite you to this worke.
In this laſt Paragraph, the greateſt part of it is ſomething better than ordinary; men of this Gang could not ſo ſecurely raile againſt examination by Eldeſhips, and enquiries after the flock, if they did not pretend for a great deale of zeale for private examination. There were ſome of old, that to devoure widdows houſes the better made long prayers. I wiſh that all the pretended ſtrictneſſe of ſome, for ſelfe-examination, be not only a vizard to mock the world with, while they rob the Church of the divine Ordinances of Presbyteries, and Suſpenſion, &c. But yet in this Paragraph
Firſt, he ownes all that he hath ſaid before, and tels his people, It is the truth, and nothing but the truth of God; apply this to all he had ſaid before: That Suſpenſion was a dreame, a meere dreame, a phariſaicall invention, for which was not the leaſt footſtep in Gods word; that no power under heaven hath any ſeeming, or ſemblable authority to keepe any from the Sacrament that will preſs to it on their own ſcore. That thoſe who do it are proud, uncharitable, intruders upon Chriſts Office, that former Ages never thought of it; all this is the truth, he ſaith, and nothing but the truth of God: yea, and he ſaith it againe, That it is not in the power of any particular Miniſter or Congregation, without cleare conviction and condemnation, to keep any away; what he meanes by Conviction and Condemnation he told us before three or foure times over they muſt be Excommunicated.
Whether a ſingle Miniſter hath power or no is a queſtion ſome make, but Mr Boatman hath no reaſon (for he owneth no Elderſhip) and the Rubrick allowed it to a ſingle Miniſter in ſome caſes: but he had expounded himſelfe before: No power on earth can do it. And in the very next words here, If he will ruſh, no man hath any thing to do with him. And now he tels his people, If they will ruſh they may, their bloud he upon their ſoules, he hath quitted his hands, &c. Thus Mat. 26.24. Pilate when he had condemned Chriſt, tooke water and waſhed his hands, ſaying, I am innocent of the bloud of this juſt perſon, ſee ye to it. It is a good wiſh he wiſheth, that the ſcoffe might become a reall truth that all were Saints at Peters. The ſcoffe he referreth to we know not, unleſſe it were one raiſed by one of his own friends, who having got their Paſtor amongſt them to a cup of Sack and a pipe of Tobacco, merrily told an honeſt man, that ſuch a night their Paſtor and ſome of Peters Chriſtians were at ſuch a place conferring together; whence ſome called thoſe who frequent ſuch meetings Peters Chriſtians. But the wiſh was good.
His next counſell is good, only he ſhould have told his people, that if the offence be notorious and publike, that private admonition ſhall not need precede; Him that ſinneth openly rebuke openly (ſaith the Apoſtle.)
He feares ſome will thinke the Ordinance is defiled if the profane be admitted; this he calls a pretty dreame, and ſaies the Word is as much defiled, &c. To this I ſhall ſpeake hereafter, with Mr Boatmans leave, though the Ordinance be not capable of any intrinſecall pollution, yet the Communion is defiled by enduring profane perſons in it, 1 Cor. 5.6. (if the Apoſtle knew what he ſaid) yea, and the people that communicate are defiled if they do not their duty, admoniſhing them, informing the Church, &c. to be ſure the Officers of the Church are defiled, for it was their duty to have kept them away.
But Mr Boatman doth not remember any man got hurt by the preſence of him that wanted the wedding garment, nor ſhunned the roome for him, only the Maſter came and turned him out.
1. Before this will prove any thing to the purpoſe, he muſt prove that the Supper, there mentioned, was the Lords Supper, otherwiſe this is foreign.
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 a ſcandalous 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 dreams, 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 the number choſen be equall on both ſides.) Or more publikely, in the Church, and in what Church you pleaſe; (ſuch Laws being firſt agreed on as are fit to regulate ſuch a diſpute.) If you accept either of theſe, let me know the time and place, (provided it be not on my Lecture day) and I ſhall be ready to appeare in this cauſe of God againſt you. And to this I expect a ſudden anſwer, otherwiſe I ſhall thinke my ſelfe bound to let the world know, that as your Charge ſavoured of too much Phariſaicall pride, to condemne ſo many as Phariſees, dreaming Phariſees too. So your challenge was but the noiſe of an impotent Bravado, and to deliver the Truth and Churches of God from your Scandalls, in a way commenſurate to the offence.
Only I deſire you to remember, it is not my challenge, but an accepting of your challenge, and that I ſhall contend not for Maſteries, but for truth: and in the meane time be
Your friend in what I ſhall not diſhonour God, and prove the truths adverſary, J. C. Subſcribed; For Mr Iohn Boatman preſent theſe.
When my two friends brought him this Letter, and told him the import of it, and from whom it came, he taking the Letter, ſatis pro imperio, bid them tell that Trifle he would anſwer him, at at his next turn bid them tell that ſimple Fellow he would anſwer him, inſomuch that one of the Meſſengers (a little troubled at the rudeneſſe of his language) bluntly told him: Better words would become his mouth. They come away, not doubting but he who was ſo big in words & to whom we were ſuch Trifles, would have ſhewn himſelfe ſomething in deeds, and have thought that his rude Language at leaſt would have engaged him to diſpute. That night he ſent me this Letter, Superſcribed
Theſe for Mr John Collings Batchelour in Divinity.
Sir,
YOur unchriſtian incivilities have been ſo many to me, a meere ſtranger, that they might eaſily have provoked a very patient man; yet I have forborne, and they ſhall worke no other effect upon me for the future. I will not gratifie you, nor your backbiting companions, ſo much as to be angry. For your Charge (in your termes) it is all falſe; and for your foule language I ſhall ſay no more but the Lord rebuke you. What I delivered I ſhall juſtifie; then you ſhall ſee that there was neither the lapſe of the tongue, nor an errour of mind; For the diſpute you mention I do not intend, magno conatu nugas agere, (which muſt needs be, conſidering what a ſtrange Spirit you ſhew your ſelfe to be of) I have ſeen often enough what iſſue theſe publike conteſts have had. If you write, and appeare in publike (for ſuch a thing you intimate, which I know you love to do) if any thing there ſufficiently reflect upon me or truth, I know what I have to do. In the meane while, till I have ſatisfaction from you for your groſſe deportment, which concernes me as a Gentleman, a Chriſtian, and which is more, a Miniſter of the Goſpell, I ſhall avoid you as a wrangler and one that loves contention, which is very much againſt the ſpirit of
John Boatman Paſtor of St Peters in Norwich.
—teneat cornicula riſum?
Reader! I hope thou wilt judge this Letter did not deſerve an anſwer, and if I durſt not have truſted thee with my credit againſt this adverſary, thou ſhouldſt not have ſeen it, but I perceive it miſ-repreſented in the world, and cried up as the meekeſt, humbleſt Letter, &c. Now read, and I ſhall make thee (who ever thou art) my Judge, only take a few notes to help thee better to underſtand it.
1. I did a little wonder at the Superſcription that he ſhould own me under the Notion of a Batchelour in Divinity. I confeſſe, I have performed the exerciſes required of him who takes that degree in our Schooles, and the Univerſity hath pleaſed to give me their Seale, to let others know that they have been pleaſed to conferre that degree upon me; but for Mr Boatman, ſure indignus eſt qui dicat, of all men he ſhould have taken no notice of it, having ſo liberally in the morning called me Trifle, ſimple fellow, &c. eſpecially conſidering that himſelfe is not yet Batchelour of Arts.
2. In the beginning of this Letter he tels me of unchriſtianincivilities I have offered him. I never yet came in his company, how I ſhould uſe him ſo uncivilly I know not. My nature doth diſpoſe me to as much civility I hope as anothers, and I would be loath to be uncivill to mine enemy, much leſſe to a ſtranger. I profeſſe, Reader, thou haſt heard all I have been ever guilty of, and I referre it to thee to conſider, whether it were uncivill for a Miniſter of the Goſpell in a City, hearing of one called to a place of eminency in the City, as he had occaſion to enquire of him, eſpecially being one who lived at three or foureſcore miles diſtance, and was not known in theſe parts, and to informe the people faithfully what he heard. If I, hearing the man was no graduate, no Miniſter, nay, far more which I ſhall conceale, (though as to other things I ſhall not deſire to aſperſe him) did perſwade my friends amongſt the people to be deliberate in their choice and firſt to enquire. I hope this was ſo far from incivility, that it was my duty. I appeale to all the world to charge me with any other incivillities than theſe which I apprehend my duty.
3. Thou feeſt, Reader, he denies the charge, how juſtly judge by the Notes of the Sermon before; ſurely he hath a great meaſure of confidence to deny what he ſo often inculcated, but he adds, he denies it [in thoſe termes] what termes he meanes I cannot tell. Logicall termes are proper to a queſtion, and ſo the termes are two. The Subject, Suſpenſion. The Predicate, that it is a dreame of the Phariſees. I thinke thou wilt find theſe the termes in his Sermon. But perhaps he meanes Grammaticall termes, Letters, and Syllables, and words, if he did, it is a pitifull ſhift.
4. But it had been enough to me for him to have eaten his words, but that he licks them up againe, and ſaies, What he ſaid he will juſtifie, and I ſhall ſee it was neither lapſus linguae, nor an errour of the mind. So the buſineſſe is to prove he ſaid ſo only, for he will avouch what he ſaid; that he ſaid ſo, I have proved already, and if it be openly denied, I will undertake to prove it by more than three or foure witneſſes; and I appeale to thoſe who heard him that day for witneſſes.
5. Diſputing he doth not love; no, he tels us, he will not take a great deale of paines for trifles. Thus, Reader thou ſeeſt it is eaſier to make a challenge than to defend it: Who I wonder would have challenged him? I know no Miniſters in this City but would have looked upon him as an improper match for them, had he not openly challenged us, and loudly enough charged both us, and the Churches, and Servants of God, as Dreamers, phariſaicall Dreamers, bold intruders upon Chriſts authority, ſuch as do things contrary to all former ages, who deviſe things to implode Scriptures, &c. Thus he talkes, we turne againe to give him battle, he runs away, and tells us; he will not beſtow paines to ſo little purpoſe; valiantly done! Is it not thinke you?
6. But he tels me, if I appeare in publike, &c. he ſhall then know what he hath to do. In obedience to him, and conceiving him at ſome little loſſe as to that point, I have wrote; what he will do now I do not know nor care.
7. He charges me ſufficiently thou ſeeſt, as 1. A Companion of Backebiters. 2. One who hath given him foule language. So foule that it puts the good man to his prayers. 3. One of a ſtrange ſpirit. 4. One who loves to appeare in publike. 5. One who have groſſely deported my ſelfe to a Gentleman, &c. 6. A wrangler. 7. A lover of contention.
Who are my Companions is ſufficiently known in this City; and I hope thoſe who obſerve Mr Boatmans Companions and mine will not thinke his ſo far excelling. I deſire to be a Companion of thoſe who feare the Lord; who are his Companions let others obſerve and judge, I ſhall not judge any.
I thinke the rule good, — Noſcitur ex ſocio qui non dignoſcitur ex ſe, that a man who is not known of himſelfe is known by his Companion, which laies a little obligation upon me, beſides what Gods Word laies.
For the foule Language in my Letter, read, and judge how juſt the Charge is, if it were juſt, I hope he hath fitted me. —hoc ſumus ergo pares.
For my ſtrange ſpirit, Indeed I am one of thoſe who know not what ſpirit I am of; the Lord ſanctifie me yet more in body and mind and ſpirit.
For my love to appeare in Print, I can ſay ſomthing to vindicate my ſelfe. I have Printed nothing but three or ſoure practicall diſcourſes, at whoſe ſollicitations, and after how many ſollicitations, ſome very neare me can tell; and I have ſome Letters from very Reverend men to teſtifie. And two or three polemicall diſcourſes the glory of God required them of me in theſe ſinfull times. I know not what ſhould make me ſo love that work: not honour ſure. It is almoſt a ſcandall in this Age to be ſeen under the Preſſe, ſo ſhamefully is it proſtituted. Not Gaine. I never yet ſold a Copy to my Stationer; nay, beſides fifty or ſixty Copies, given me for my friends, I have been forced to buy uſually as many more. Surely it is no pleaſure. Thoſe who know what it is, firſt to ſtudy, then to tranſcribe a tract, then to review the ſheets, and to make Tables, find it no pleaſant worke. It was not to employ my ſelfe. Thoſe who know me, know I have worke enough, and thoſe with whom I live, know, that all the time almoſt I can get for any ſuch eccentrick work I am forced to ſteale from my ſleep.
8. For my groſſe deportment I am charged with, Reader, thou haſt the truth, and the whole truth: Be thou my Judge.
For his other charges, it is no new thing for the adverſaries of truth to faſten ſuch termes upon the Patrons of it. Mr Boatman muſt impudently defie the Truths, Churches, Servants of the living God, but no body muſt call him to account for it but they muſt be wranglers, &c. If that be to wrangle, we muſt wrangle more.
He aggravates my groſſe deportments (as he cals them) becauſe they concerne him as a GENTLEMAN, a Chriſtian, and a Miniſter.
For his being a Chriſtian, I never heard any ſay he was not baptized, nor ever ſaid any thing tending to that purpoſe.
For his Gentlemanſhip—I was altogether ignorant, (having not ſeen his Pedegree) ſo that I have Pauls excuſe, who when he was accuſed for reviling (as they called it) the High Prieſt, excuſed himſelfe by ſaying, I did not know it was the High Prieſt; he was never reported to me under that notion; (I confeſſe I am not skilled in Heraldry,) I thinke Gentility comes in by Conſanguinity not affinity. But however I do not know that I ſaid or did any thing againſt him which touched his Gentleman-concernments.
For his being a Miniſter, all I can ſay is He is confidently reported to me to be none, and that by Reverend men, who know what they ſay, and take heed to their words. If he hath been made ſuch by ſome Iriſh Biſhop, or the like, in a corner, ſince the firſt came hither, ſo it is, but I know no reaſon we have to beleeve it, till ſome credible perſons ſee his Letters of Ordination, nor can we (at leaſt till then) eye him as ſuch.
In the laſt place he tels us, To love contention is very far from the ſpirit of John Boatman Pastour of Peters in Norwich.
For his being Paſtor of Peters in Norwich, we cannot own him as ſuch, till we know at what doore he came in, having great grounds he climbed up ſome other way; beſides, there are ſome ſheep of that flock that will not heare his voice, nor follow him, looking upon him as a ſtranger; whether he loves Contention or no, let thoſe who read his Sermon judge.
But thus much ſhall ſerve for his Letter.
After the receit of which I was reſolved to have done no more but to have betaken my ſelfe to my Study, to ſee if the Church of God had been in an errour theſe 1500 yeares about Suſpenſion. And to my Bible to ſearch the Scriptures, to ſee whether it were ſo in very deed as this Doctor had told us that there was no footſteps there to keep any not excommunicated from the Sacrament. But (notwithſtanding all this) I heard his friends in the Town kept up their old Note, and decried us, as if we were indeed ſuch Trifles, and ſimple fellows, that none of us durſt grapple with this Champion, and none could induce a perſwaſion in them, that we durſt diſpute, or had made any offer to that purpoſe. Perceiving no other way ſo probably effectuall to ſatisfie people, upon a Lords day ſoone after, my Sermon being done, before a great Congregation I made a ſhort and mild ſpeech to my people to this purpoſe;
That they had known, that it had been the judgement and practice of us who laboured in the worke of the Goſpell amongſt them, to ſuſpend the ignorant and ſcandalous from the Supper of the Lord, for which we conceived we had ſufficient ground from the Word of God; and in it we acted but in a conformity to the practice of the Servants and Churches of Chriſt in all Ages, to the practice of the moſt reformed Churches, and this was the declared judgement of our Church ever ſince the very beginnings of Reformation. But in oppoſition they had lately heard it delivered in this City in a publike Auditory, that for Suſpenſion it was a dreame, yea, a Phariſaicall dreame, an invention of men to implode Scriptures, and thoſe who practiſed it were openly charged as ſuch who would implode Scriptures, lay an intollerable yoake on mens ſhoulders; ſuch who were intruders on Chriſts authority, and did that which entred not into the heads of wiſer Ages, for which was no authority in the Word of God &c. and an open challenge was made to us to defend the known judgement of our and other reformed Churches, the truth of God (as we hoped it would prove) and our own practice. And I perceived people would not be ſatisfied that any of us durſt encounter him who had ſo defied us, though enough had been done to ſatisfie them. Conſidering therefore that it lay upon us, eſpecially in theſe times, to vindicate the truth, and our practice, and in ſome meaſure our perſons from the reproach of men. That their mouths might be ſtopt, I would read a Letter to them which my ſelfe had ſent him, and the anſwer which the (over-confident) Author of the Challenge returned, by which they might judge whether or no we durſt appeare in the defence of that piece of truth which we beleeved, and according to which we had walked, deſiring them to make no other uſe of the Letter than this, to which purpoſe I read it.
After this, I read the Letters, how his uncivill Letter was reſented there are enough to ſpeake who were preſent.
After this we heard no more of their Brags, only ſome were ſo ſimple as to tell their friends that Mr Boatman ſcorned to diſpute here, but if I would diſpute at the Univerſity in the Schooles he would then anſwer me, either not knowing the order there, or forgetting that Mr Boatman is not in a capacity to diſpute there, except in a Sophiſters Gown, upon ſome philoſophicall queſtion.
This is, Reader, the true Story of this Conteſt: I ſhall refer thee to judge in it; what could we do leſſe than accept his Challenge? And what milder Meſſage than that in my Letter could be ſent to let him know I was ready to accept it?
Since this, I muſt confeſſe, ſome of his friends have been with me, and told me, that he diſclaimes that he holds any ſuch opinion: As that none ought to be kept away from the Sacrament but thoſe who are excommunicated; and that if I write againſt that opinion it nothing concernes him; I ſhall but feigne my ſelfe an Adverſary, &c. we have nothing to do with what he ſaies in private, his publike declared judgement and practice is contrary; what he ſaid thou haſt read, and he ſaies, he will juſtifie what he ſaid. Nay, upon my knowledge he hath maintained it in private too to thoſe he thinks he is able to grapple with. I know he hath in like manner told ſome Reverend Miniſters, and godly people, that he hath converſed and is acquainted with all his people; that he turnes away many, and admits none without examination, but ſuch as have before approved, &c.
But how notoriouſly falſe this is (and ſo very unworthy of one who calls himſelfe a Miniſter) we who are upon the place know, and could give him inſtances (if need were) of ſome notoriouſly ſcandalous admitted, but none who were refuſed, (ſo far as I ever upon the ſtricteſt enquiry could heare of) and of ſome who told him they were never at the Sacrament before, but were examined no more than what is your name? Where dwell you? Are you ſingle or married? And then they were told, That he hoped they were fit, and ſo they were diſmiſſed, (which forme of queſtions is merrily called by ſome Mr Boatman's Catechiſme.) This is the ground of my preſent undertaking. Now let me tell thee what thou ſhalt find in the enſuing Tract.
I have divided it into a Diſcourſe upon three Queſtions:
Queſt. 1. Whether Juridicall Suſpenſion, diſtinct from Excommunication, be deducible from Scripture? I have proved that it is by ſeverall Arguments, upon ſome of which I have enlarged. In the laſt Chapter, on the firſt Queſtion, I have put foure or five Arguments, which ſome Reverend Authors have brought, I do not inſiſt much on them, we have no great need of them. I have ſent them out only as Probationers, with their Letters of Recommendation from ſome Reverend men, one of them is the iſſue of my crude thoughts concerning the nature of the Sacrament, which I apprehend ſtrong meat.
In the handling of that Queſtion thou wilt find one Chapter containing a digreſſion, tending to prove, that Judas was neither at the Supper, nor at the eating of the Paſchall Lambe, and that he had not then made his compact with the the High Prieſts. And to prove that Chriſt kept the Paſſeover, and inſtituted his Supper two nights before the Jews that yeare, and that he ſuffered the ſecond day after his apprehenſion. Poſſibly in that diſcourſe (which thou mayeſt judge over criticall;) thou maieſt find ſome new Notions; know I am not confident of them, though I ſee nothing againſt them, but much ſeemingly for them: If they hold, I hope we ſhall be told no more of Chriſts giving the Sacrament to Judas, or of his eating the Paſſeover, or compacting with the High Prieſts before that time; and ſo being (ſuppoſedly) ſcandalous, (though a ſecret compact would not make him ſo) ſince I finiſhed that diſcourſe, communicating it to a Reverend friend; he lent me a criticall diſcourſe concerning the day of Chriſts celebrating the Paſſeover, wrote by Ludovicus Capellus,Ludov. Capel. foreign ad amicam inter ſe, & Johan, Cloppen. Collationem, &c. p. 120. in anſwer to Cloppenbu gius, I have read it over. He determines Scaligers and Cauſabons opinion moſt probable, that Chriſt celebrated the Paſſeover that time, not the ſame day the Jews did, the grounds of which he ſhews, p. 61, 62. ad p. 74.
Some new Notions he hath about the reaſon of the Jewiſh-Tranſlation of the day that yeare, &c. But I find nothing in him either to eſtabliſh, or (rationally) to deſtroy my opinion. I leave it to thee, Reader, to judge if I have not probabilities on my ſide, and demonſtrations will hardly be produced on any ſide. My Arguments are moſt of them old, only newly reinforced, and vindicated from Eraſtus, Mr Prin, Mr Humfrie's exceptions; Mr Boatman had the diſcretion to take notice of very few Arguments againſt him, ſo that I have had little to do with him as to the point of anſwering his Arguments, or Exceptions to ours, (though my whole diſcourſe be directed againſt him (as its proper Antagoniſt) not againſt any of the other) whom I deſire thee to take notice I only ſpeake to as they come acroſſe me, leaving Mr Humfry to his proper Adverſaries, (with whom he will find enough to do) I muſt confeſſe, when I firſt entred upon the worke, I intended it againſt none in hypotheſi, only in theſi, to vindicate our practice, and the practice of other eminent ſervants of Chriſt, yea, and of the Churches of God in all Ages, eſpecially our late reformed Churches, not meddling 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 ſ…are them out of common ſenſe.
This made me at firſt reſolve only to write againſt the opinion, and to have pleaded the cauſe foreign, 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 Corbet 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 foreign, yet foreign,) 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 aſter 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 fit for, though the Biſhops judged otherwiſe) I have engaged in this Controverſie in the defence of all the eminent Saints and Servants of God of former Ages, other Reformed Churches, and our own Church, and of that Reverend Aſſembly, ſo boldly aſperſed both by Mr Boatman and Mr Brabourne, in which my ſelfe knew ſo many holy, and learned, and Reverend men, that I beleeve, ſince the Nicene Councill, there was never ſo many, and ſo holy, and learned men met in any Eccleſiaſticall Councill: Some of whom I know would not turne their heads in any point of Divinity from the moſt learned Hereticks that are, or ever were in Chriſtendome; and having ſuch an opinion of that eminent Aſſembly, I hope thou wilt pardon me, Reader, if I take their part in what was their declared Judgement, eſpecially againſt two ſuch Adverſaries as theſe are, with whom it is far more fit that ſome of their youngeſt Sons ſhould diſpute than themſelves, leaving thoſe Fathers to grapple with more learned and conſiderable Adverſaries. I am one of the yongeſt ſons of thoſe Reverend Prophets, but yet I have a little duty for them, and ſhall engage for Norfolke or Norwich, to attempt at leaſt their vindication from any who ſhall in theſe parts appeare in publike againſt what was (according to Gods Word) agreed upon by them, (if he hath not a proper Adverſary, and if I be not over-powred by Legions of Pamphlets.) But I returne to my former Diſcourſe.
The ſecond Queſtion I have ſpoken to is: Whether Miniſteriall, or privative Suſpenſion be juſtifiable or no? I have on purpoſe ſpoken to this, partly, becauſe I heare ſome ſay this was Mr Boatman's meaning, (though he reſtrained not himſelfe ſo by any paſſage) and if it be, how doth he tell others that he doth keep away ſome himſelfe? But that he might not have this refuge, I have ſpoke a little to that. I confeſſe, it is a tender point which many godly men are diſ-ſatisfied in, Whether, in caſe there wants a Presbytery in the Congregation, the Miniſter may keep back any by his own power, or rather ought to adminiſter it to all?
In the firſt place, I deſire my Reader to obſerve, that thoſe who are of the Epiſcopall perſwaſion, and own no Congregationall Presbyteries (which is Mr Boatman's judgement they ſay) make not this queſtion, but alwaies took the Affirmative for granted; witneſs the Schoolemen, Canoniſts, &c. the Rubrick to the Book of Common Prayer, the Canons agreed on in the Synod at London, 1603.
Some of my Reverend and learned Fathers and Brethren of the Presbyterian perſwaſion indeed ſcruple it, becauſe they think all Suſpenſion is an act of Rule, and the Rule of the Church belongs to the Miniſter and Elders, amongſt whom is Reverend and learned Mr Jeanes, (whom though I know not, yet I honour for his learned Tract on that Subject and for his Midwifry in helping into the world that laſt piece of our great and learned Twiſſe.) I crave leave to diſſent in this point from thoſe few of my Brethren who are ſo perſwaded, and conceive, that to avoid promiſcuous Communion, the Miniſter may in ſome caſes ſuſpend his own act, though not formally paſſe a Cenſure, yea, and I thinke he ought. Though I confeſſe, when the ſtate of the Church is ſuch that this cannot be done without a neceſſary and great breach of the peace of it, the caſe is more diſputable, becauſe the Amity and Edification of the Church is the high end of all Church-Cenſures. Auguſtine in his third book contra Epiſtolam Parmeniani, and in many other places thinkes Church Cenſures ſhould be ſpared, when the Major part of the Church is corrupted, and the execution of Cenſures may cauſe Schiſmes, and much he ſaies for it.
But I muſt confeſſe, I am of Peter Martyrs mind. — Iſte Auguſtini timor nimius videtur, quaſi deb eamus verbum Dei relinquere, ut ſchiſmata & tumult us evitemus: ſequamur quod praecipit Deus, eventus autem providentiae illius committamus. He anſwers all which Auguſtine ſaith for his opinion, and concludes, That it were better to have leſſer Churches than ſo large and ample ones defiled. But I ſhall not diſpute that buſineſſe.
3. In the laſt place I have enquired what hath been the judgement of the eminent Servants and Churches of Chriſt in all Ages. Having firſt enquired our Fathers mind, the Judgement and practice of our Elder Brethren is not inconſiderable, eſpecially when we are charged with Innovation, and doing that (which never entred into the heads of wiſer Ages.) I have proved, that it hath been the practice of the Church in all Ages, the Judgement of our Church, before, and ever ſince the Reformation, and of all reformed Churches in the World, ſome Churches of the Proteſtant Switzers only excepted.
And now (Reader) I ſhall caſt my ſelfe upon thy Charity. I hope thou wilt excuſe me for my undertaking. The zeale of the Lords houſe for the precious body and bloud of Jeſus Chriſt hath eaten me up, as to this point. Had not we been openly challenged, the judgement and practice of the Churches and Servants of God openly aſperſed, I ſhould have found other worke to do beſides engaging Mr Boatman. I have given thee here a faithfull and impartiall Narrative of the Originall and Progreſſe of this Conteſt. If Mr Brabourne be at the Charge to reply I deſire thee not to expect my anſwer; I beleeve thou wilt (whoever thou art) be able thy ſelf to anſwer what he can ſay; I ſhall leave him to one more fit for him, (having been ſufficiently chidden by ſome learned Friends for loſing ſo much time as to meddle with his other peece.) But if Mr Boatman anſwers, and either denies any thing here ſaid as matter of fact, or makes ſuch a reply to any Arguments as any Licencer of the Preſſe will let paſſe, I ſhall reply to him, and prove whatever ſhall be denied, and make good my Arguments, provided he confutes them better than he did my Sermon.
I ſhall keep thee no longer in the Porch, but give thee leave to enter; Read, and then judge, and pray for this poore City, where are ſo many thouſand ſoules, and ſo few fit to take charge of them. The Lord keep thee (Reader) in theſe evill times from the errours of them, and an ever lover both of Goſpell-purity, and Unity. So praies
Thy meane unworthy Servant in the Goſpell of the Lord Jeſus Chriſt JOHN COLLINGS. Chaply-fieldhouſe in Norwich, April 18 1654.