A Double Reply, Appendix – Printers advertisment
An Appendix to the former Diſcourſe, containing a Diſcourſe of Mr Boatmans in a publike Lecture at Peters in Norwich, ſeeming to anſwer my firſt Argument upon the firſt Queſtion, by putting another interpretation upon Mat. 7.6.
With ſome Animadverſions tending to prove he ſaid nothing to the purpoſe in the ſaid Diſcourſe.
Reader,
I Shall trouble thee a little further: upon the twenty third of March (as I told thee in my Preface) being intreated by a Reverend Brother in the City to preach his Lecture, I preached upon Mat. 7.6. My Sermon was the ſum of my firſt Argument upon the firſt Queſtion delivered in theſi, without the leaſt particular reflection. Upon the Lords day after, a Friend told me that he heard Mr Boatman did intend to confute me the next Tueſday.
Accordingly he tooke my Text, what work he made with it, thou ſhalt read in the following ſheets, containing a Copy of his Sermon, taken in ſhort-hand from his mouth by a faithfull hand: as to the materiall paſſages which I have to do with, I can prove them by many witneſſes. If thou haſt any faculty in judging, judge betwixt me and him; how well he confuted me, or proved any thing which he ſaid in oppoſition to me, or the truth I delivered, to help thee I have ſubjoyned a few Animadverſions. There is a clamorous party which cries me up as ſufficiently confuted, &c. to vindicate my ſelfe and the truth, I have ſubjoyned theſe ſheets. I aske no favour from thee, but only a juſt, and righteous judgment. I intend not to meddle with him in the Pulpit, if he hath any thing to reply with his Pen, I ſhall wait upon it. Or if he will diſpute, I am ready for him: It is an eaſie thing for a man who hath confidence enough, and conſcience little enough, to ſay, Here was untruth delivered, the Holy Ghoſt never dreamt it, it is nothing to the purpoſe. Here thou haſt what was ſaid before thy eyes, read, and judge, and the Lord give thee underſtanding in all things.
His Sermon follows,
The TEXT.
Mat. 7.6.
Give not that which is holy unto the dogs, Mr Boatman at the Lecture, March 28. 1654neither caſt ye your pearles before ſwine, leſt they trample them under their feet, and turne againe and rent you.
HAving the laſt day finiſhed the firſt Doctrine propounded from Luk. 7.41. Paragraph. 1.I thought it not amiſſe, before I paſſed on to the other, to take occaſion to redeeme a captive Text, ſuch an one as is led about… and I may ſay with holy reverence, almoſt by the noſe, to aſſert that which Chriſt never intended, as you ſhall preſently ſee.
The Text is without any connexion at all, it ſeemes neither to have reference to what goes before, or what follows after, and ſo it may be called a proverbiall admonition, or dehortation, wherein you may conſider theſe particulars.
1. A dehortation under a double notion, The Analyſis of the Text.give not holy things to dogs, neither caſt pearles before ſwine. Therein conſider, 1. The Subject, and that is likewiſe under a double notion that which is holy and pearls. 2. The Object, laid down Negatively and expreſſely, likewiſe under a double notion, dogs, and ſwine.
2. The reaſon of the dehortation: 1. Becauſe, ſaith our Saviour, the ſwine will trample them under their feet. 2. The dogs will returne againe and rent you.Paragraph. 2.
In the opening of the words (not to wind or wreſt them in the leaſt) you ſhall have the plaine ſcope and intention of the Holy Ghoſt, and I hope ſo plaine as he that runs may read it; I ſhall ſhew you: 1. What is meant by that which is holy. 2. What by dogs and ſwine. Then what it is to trample, and by that time you ſhall have the full ſcope and meaning of the Text, and then I ſhall draw a Concluſion, which I ſhall briefly proſecute.
1. Sect. 1 What is meant by holy things and pearles. It is the ſame thing expreſſed under a double Notion; Mr Boatman's reſtrict expoſition of holy things and pearles.ſacred truths are meant, but eſpecially, and more particularly holy reproofes and admonitions, and that is the utmoſt the Text reacheth; ſevere and wholſome admonitions, and dehortations from evill, theſe are called holy and pearles for ſeverall reaſons. 1. Becauſe of the Fountaine whence they flow; divine truths are of the brea… of God, therefore Chriſt is called the Word, and ſaid to come from the boſome of the Father, Joh. 1. therefore by our Saviour Chriſt they are called holy.
Nothing is, or can be more holy. 2. As from the cauſe, ſo from the effect; the Word of God and divine truths ſet home by the work and ſpirituall power of God are effectuall to beget grace, and produce holineſſe in the heart; hence we find, Rom. 1.16. the Goſpell is called the power of God unto ſalvation; and 1 Cor. 5. Spirit and life, all ſignifie not only their power but purity. 2. Why are theſe truths eſpecially ſacred and wholſome reproofes, called pearles? 1. For their own innate and inward preciouſneſſe, though none in the world do own them, or take notice of them, but ſlight them, yet they are precious. 2. They are ſo to them that receive them, and poſſeſſe them; we find them therefore called riches, under the notion of wiſdome, &c. So that in effect theſe holy things in the Text, and pearles ſpoken of are divine truths, wholeſome reproofes and admonitions occaſionally given.
The next thing is to ſee who are the dogs and the ſwine, Sect. 2 both ſignifie one and the ſame ſort of men in generall, yet they ſpeake a diſtinction between obſtinate and wicked men; in the generall none but obſtinate and very irreprovable men, theſe are the dogs and ſwine; they are called dogs in relation to their cruelty, fierceneſſe and rage againſt the Goſpell, when it is offered to them as a check to their luſts, and reſtraint to their abominations, as dogs enraged will fly at a man, when they be whipt and beaten for the miſchiefe they do they will turne againe and fly at his face: So ſaith our Saviour Chriſt, there are a ſort of men in the world, to whom if you ſpeake never ſo ſeriouſly, ſavourily, charitably, and holily, yet like dogs they will turne againe and rent you, By Swine he denotes another ſort of obſtinate oppoſers, one denotes them furious; this luxurious — ſo as to be grown in love with their filthy waies, their ſin and abomination, that they will not vaile to wholeſome ſaving truths, &c.
Now let us ſee to our Saviours reaſon, Sect. 3 firſt they will trample, and that ſpeakes the ineffectualneſſe of ſuch holy and ſavoury truths, when they meet with ſuch uncapable Subjects, as if Chriſt had ſaid, never do it, it is to no purpoſe, they will make no more of them, than ſwine do of pearles when they are thrown to them, that ſpeakes the uſeleſſeneſſe of them, and of dealing with ſuch kind of men. The ſecond is drawn from that injury that may accrue to the admoniſhers, when the luſts of obſtinate men are reproved, inſtead of doing that they ſhould, and ſaying as David, Let the righteous ſmite me, &c. they will returne evill for good, they will ruine you (if it be poſſible) for going about to ſave them, they will undoe you, becauſe you are ſo pittifull and mercifull to their erring and ſtraying ſoules, as to bring them to the right and true way.
The whole Text briefly amounts to this: Paragr. 3 Mr Boa…mans ſum of the Text, and pretended vindication of it.That it is to no purpoſe to deale with men of irreprovable and dog-like ſpirits theſe are not capable of reproofe, and divine admonition, and 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 you deale with, and labour to do it in ſuch a way as may not make ſinners ſeeme dogs and ſwine unto you.
Indeed, I read of ſome that wreſt this Scripture, and among many, divers of the Romiſh Church, they (ſome of them) expound it thus, and tell us, it may by conſequence be reduced to the Sacrament; and tell us, they are not fit to come to the Sacrament that will not make auricular confeſſion; (and it is a fond trick that is got up againe in our daies, and ſome would faine bring into the Church,) but it hath no relation at all to that holy Ordinance; For though wicked men (which the Scripture calls dogs and ſwine) unfit receivers may tremble, when they dare put their hand to the body and bloud of the Lord Jeſus Chriſt; yet notwithſtanding to preach ſuch a thing from this Text, is little better than to ſpeake untruth in the Pulpit: It is not truth, but truth to purpoſe that men muſt ſpeake from ſacred Texts of the holy Word of God, elſe they faſten that on the Holy Ghoſt which he never meant, or dreamt; and it is a dreadfull account which a great many men in the world have to give, vainly to attempt to build any holy foundation on a Text which is either too weake for it, or which it doth not at all concerne; It is an eaſie matter to wring a Text ſo long by the noſe as to make it bleed againe, and all to little purpoſe. Take notice, whatſoever may be urged about this ſacred Ordinance from any other place, and at another time, it is not meant here, to ſpeake of it here is to ſpeake to no purpoſe, not worth the ſpeaking, it is not the ſenſe of the Holy Ghoſt. I come to the concluſion.
The Doctrine which I ſhall gather hence is this,
It is the duty of every Chriſtian, Doctrine. eſpecially of every Miniſter, to take heed to whom, Paragraph. and how they deliver divine truths, leſt delivering them to obſtinate and irreproveable men, they labour in vaine, and they trample upon them.
This truth is not once only hinted to us in Scriptures, you ſhall find it was the care of all the Children of God in all Ages, and the ſpeciall care of Chriſt himſelfe, not to deliver ſound and ſaving truths to ſome ſorts of men; ſometimes looke how cautelous holy David ſeemes to be, Pſal. 39.1, 2. he makes it one of the higheſt points of wiſdome to conſider before whom he uttered words that concerned Gods glory, and did not while the notoriouſly obſtinate, incorrigible, and irreproveable were preſent: theſe inſtead of underſtanding more would turne their backs, hate inſtruction, be ſcoffers, and mockers at the facred truths of God. To this end and purpoſe we find, how that (unleſſe in caſe of ſpeciall Commiſſion, and God commanded them to ſpeake home with the hazard of their lives) they were alwaies very wary and prudent to whom, what of, and how they declared the mind of God; you may ſee it at large at your leiſure in Iſaiah, Jeremiah, Exekiel; you find God ſpeaking of a rebellious ſtiffenecked people, bids the Prophet meddle no more with them, pray not for them, as if he had ſaid, it will be vaine and uſeleſſe, altogether ſucceſſeleſſe; our Saviour Chriſt, when on earth, knowing the inveterate hatred of the Phariſees againſt the great truths delivered, light being come into the world, &c. when he was among theſe men, many times he would make no anſwer, and when he did, it was in darke ſayings, at a diſtance, in Parables as wrapt up into the third heavens, and all to let us ſee caution muſt be uſed in dealing with the wicked and obſtinate in divine matters, things ſacred that concerne Gods glory, and the honour of men.
For Reaſons, Paragraph. 5 I need give you no more than what our Saviour Chriſt doth; and the next buſineſſe is to ſhew you the reaſon why dog-like, Reaſons. and ſwine-like men make ſo little of precious truths, and are ſo unreaſonable as to go about to deſtroy men for endeavouring to do them good, and then the application; For Ile dwell only this day on the Text.
Firſt, Truths not wiſely diſpenſed, holy reproofes not warlly managed are trampled on; There is nothing men had need have a greater care of, than the honour of Divine Truth. Now this is not only hazarded by proſtituting ſacred truths to this ſort of men preſently, but adventuring on, that is the cauſe they mock and ſcoffe, and will not be reproved. We by experience find it brings truth into diſgrace, makes them vilifie them, and ſlight them by a nod with the head, a winke with the eye, a ſhake of the head, and it will be very well (as our Saviour Chriſt ſaith) if there be not a ſpurne with the foot. Now, ſaith he, never let ſuch precious truths as theſe be hazarded to contempt and ſcorne, take not ſuch holy paines, that might be otherwiſe imployed, and more to purpoſe, it makes them look with an evill eye, ſcorne, and ſcoffe; It renders Religion odious and ridiculous to them; they cannot ſee, or rather will not ſee or heare; but ſtop their eare with the adder; and although there be an amiable luſtre, reall excellency, and an inexpreſſible vertue and glory in them, yet to them they appeare ridiculous. We have examples enough of this in Scriptures; John Baptiſt came into the world and ſpake for this purpoſe, to ſee if he could reclaime an erring Generation; It is true, his words were not altogether ineffectuall, Jeruſalem, and a great part of Judea go out to him, yet marke what our Saviour Chriſt ſaith, he came not eating or drinking, and they ſaid he had a devill; This was all he got for his paines in abundance, the man was mad, he was a prating fellow, he lookes like one that had lived indeed all his daies in a wilderneſſe, as one out of his wits. Our Saviour Chriſt comes in ſuch a manner as would win the moſt refractary and hard heart, and the moſt obſtinate ſinner, with meekneſſe, patience, tenderneſſe, pitty; he was ready to do every man good, none evill, he ſcorned no man, he diſdained not the Society of Publicans and ſinners (though the Phariſees made uſe of it to his diſgrace) ſo he might do them good: Marke what he gets from others, a wine-bibber, &c. as much ſcorne and contempt as a Phariſee knew well how to put upon a man; heare St Paul that choſen veſſell and Apoſtle of the Gentiles preaching, and the next news you heare is, what will this babler ſay? That is all he got from another Generation of men; ſuch are the ſwine ſpoken of, and that our Saviour knew before he ſaid this, therefore in his divine wiſdome he cautioneth his Diſciples, and thoſe that came after them, &c.
Secondly, Reaſon 2 They will turne againe and rend you; not only ſcorn and rage; this is from the ineffectualneſſe, ſucceſſeleſſeneſs, and uſeleſſeneſſe of ſuch endeavours, thereby they endanger themſelves; as if he had ſaid, why will you do it when God does not neceſſarily require it, God puts none of his Meſſengers upon apparent hazzard, unleſſe his honour lies at the ſt…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 Cori…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, pra…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 experien…e, they walked in the waies o… 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 whi…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 oppo…tion in the world; he …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 ful…ll all righteouſneſſe, a man of a meek ſpirit; we hardly find any externall ſor…e or ſeverity in him, yet what a fa…e of rage was in the wor…d? the reaſon was: As the Epheſians were afraid to loſe their craft, ſo theſe S…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 thoug… 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 gra…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 a man. When e…proceeded ſo many Martyrdoms in the daies of the Kings of Judah? Iſaiah went under the ſaw; Jeremiah was in the dungeon; Micaiah was fed with the bread of affliction; even from the pride of all thoſe wicked Kings and their officers, they wou…d not be controuled, ſic volo — their will muſt be their law, though the will of the God of hea…en, declared faithfully and ſeriouſly, were contrary, &c. It would make a man amazed to ſee Ahab going up to Ramoth Gilead, Joaſh ſmiting Jehoi…da's Sons, Zedekiah breaking through the Hoſts, when the Prophet told him it ſhould be to his ruine, a man would wonder they are ſo bold; the reaſon is this, men of proud and carnall hearts cannot endure to come under the Power or Government of Jeſus Chriſt, men had rather breake than bend, and be flexible, to divine will, they will run on their ruine inevitably before they will ſtoop and that is ſignified by the expreſſion; which the Holy Ghoſt uſeth in relation to the Kingdome of Chriſt, Pſal. 2. They are not flexible inalterable, they well not give way— if you do any thing to alter them, you will break ruine them, make them wholy uſeleſſe; they will ſubmit to nothing but deſtruction, thus carnall pride renders ſtiffe ſoules, hard hearts, men impenitent, unteachable, they will not, cannot ſee, there is a great reaſon ſuch men as theſe ſhould be termed dogs and ſwine.
Secondly, Reaſon 2 becauſe they delight in their luſts; that is the reaſon men rage when as the light comes, Sect. 3 Joh. 3.19. What was the reaſon the faithfull Prophets of God were not honoured? Jer. 5. ult. the people love to have it ſo; What people? My people. Men love their luſts, and delight in their abominations, and evill waies their darling Delilah ſins, their right hands and eyes, their corruptions. Now the word croſſes all, and cries up ſelfe-deniall, and cannot endure their abominations, this is the reaſon men rage. John Baptiſt preached ſeverely to the world, had he come with plaine ſimple ſentences, had he been a Meſſenger full of grace, peace, and life; had he preached placentia, he ſhould have been entertained; had he lullabied men in the bed of carnall ſecurity, he had not been diſturbed; had he let the Adulterer alone in his uncleanneſſe, the drunkard in his drunkenneſſe, the Phariſees in their avarice, cruelty, and hypocriſie, and let them alone in their vaine preten…es of Religion, and not have opened theſe painted Sepulchres, all had been well; but becauſe he reproved them therefore they rage, are ſo ſterne & are troubled roared againſt the Prophet and his Meſſage: all the while the Devill was leſt quiet in thoſe he poſſeſſed, he did no great miſchiefe, but here and there one, but alwaies when he was to be diſpoſſeſſed and come out, he rent and tare; as long as mens luſts are let alone, and they ſleep ſecure in avarice, cruelty, and viciouſneſſe with their luſts, and the devill in their boſome, the men are quiet; but if a man unmaskes them, and goes about to diſcover them, O they will ſtorme, and diſlike ſuch men as theſe; all the while they can carry on their buſineſſe unmoleſted, or undiſturbed, O how faire, meeke, and content will they be: but come to croſſe that which they love, and ſet up in their hearts as an Idoll then they will rage; come and tell ſuch a man of his Delilah, you ſhall find he will not be convinced, taken off, or he will follow another fairer than the former, and then (if you will) away with it; many men have falſe hearts, they are taken off one luſt, but on to another; they are taken off open drunkenneſſe, and ſuch profane and debauched courſes that make the world cry ſhame of them, but then follow lying, falſhood envy, and malice, over-reaching their brother under-hand cruelty, racking others, couzenage, cheating, and the like, croſſe theſe and then they will rave. Take heed of ſuch men as theſe, (ſaith our Saviour) they will ſcorne you, and looke to your ſelves, you ſhall eſcape well if they ruine you not. As Ahab ſaid of Micaiah, this fellow never ſpeakes good of me, as wicked as he was he would faine be counted good.— I remember a ſtory of Mahomet the great Ottoman Emperour, he was ſo delighted in his Sultana, that nothing could move him to part with her, but when he had a fairer offer, he was content to leave that luſt he enjoyed; theſe men will not part with their luſts, though never ſo abominable, odious, and hatefull, unleſſe they can find them more pleaſing, profitable, and honourable, elſe they will rage, &c.
Thirdly, Reaſon. 3 That which laies the ground and foundation of all the reſt, Sect. 4 is poſitive and groſſe ignorance in the things of God, they are dogs and ſwine, have not knowledge enough to make diſtinction between thing and thing, but they call light darkneſſe, and darkneſſe light, therefore they abuſe, contemne, and deſpiſe all, and rage, Joh. 1.9. there is the reaſon, 1 Cor. 2.14. though he demonſtrated more high myſteries than ever any wiſdome pretended to before in the world, yet they refuſed, mocked, reviled, hated, perſecuted, — that is another reaſon why our Saviour cals them dogs and ſwine; alas ſwine know not the price of a Pearle, they ſee no luſtre in it; there are abundance of ſwine-eyed men in the world; of all Creatures in the world that ye know, or looke on, a ſwine hath externally the worſt eye: ſuch men as theſe ſee not, diſcerne not at all, in ſeeing they ſee not, as the Prophet ſaith, — in a great many men of the world there is much poſitive and groſſe ignorance; ſuch incurable darkneſſe and blindneſſe, that for all the glory of divine truths that you can ſhew them, (as much as in you lies) and the Creature is capable of on this ſide heaven, they will not beleeve; what was the reaſon Chriſt was ſcorned, and perſecuted of men? Iſa. 53.1, 2. they ſaw no beauty in him—omnipotency ſtoopes to theem (as I may ſay, with reverence) to little purpoſe; the reaſon of all this is, becauſe they are blind — but O the folly of men! this makes them as dogs and ſwine; Well, I ſhall expatiate no further, but make application.
Firſt, By way of admonition; The Application. Paragraph. 7.Take heed you come not within the verge of this reproofe, that it doth not reach you, for (as the Apoſtle ſaies) I hope better things of you; let it never be ſaid, whatſoever men faſten on you, however you are called doggs and ſwine, (beare it patiently) that you are truly ſo, and in the ſenſe of the Text. Take heed of deſpiſing, refuſing of, raging at, and trampling on divine truths. Oh! when a man comes to this there is litttle hope, and truly, brethren, till he does there is hope, — but if a man be once come to this, to an irreproveable ſpirit, there is more hope of a foole, (as Solomon ſaies in another caſe) of a mad man, I had almoſt ſaid, of a Devill — Whatſoever you do take heed of this; never let it be ſaid you are of ſuch a ſpirit, as that you will not endure admonition; miſtake not brethren, I ſay not, from all men you ſhould beare it patiently, (though it is true, the more patience the better) for a man to be laden with the importinent, unſeaſonable, giddy reproofes of every hair-brain'd man in the world: if thou canſt have patience well, it is thy honour and praiſe, and a great teſtimony and evidence of grace; but take heed you never contemne ſerious, pious, meeke, and holy reproofes; labour to come up to that of David, Let the righteous ſmite me— breaking the head in ſuch a caſe is as good, or better, than a plaiſter, as a precious balme and ointment, however it is accounted of with the wicked, and whatſoever ſome men thinke in their heate, a ſerious well-grounded reproofe is a precious pearle: it may be the way to bring a man ſeriouſly to ſit downe and reflect upon himſelfe, and bleſſe God for the ſame. Oh never come to that, if you do, the time will come when you will mourne, and ſay, O that ſuch ſerious inward and holy reproofe ſhould be ſtormed and raged againſt, ſuch advice and counſell be rejected and ſcorned and ſlighted that made ſo directly for my ſoules welfare — O beware and take heed of this, till then I ſhall hope you are teachable, and in a capacity for the Word to become to your ſoules the ſavour of life, and the Power of God to Salvation; but if once you come to be irreproveable, and this to be the charge of your ſoules, I have little elſe to ſay but to take up the Prophets complaint: Lord, who hath beleeved our report? — To whom ſhall I ſpeake?— And that you may not, take heed of thoſe things which are the cauſe of this, down with that devill of pride in the heart, be content to be ſubjects, ſlaves, and vaſſals to truth, let it command and conquer, there is a power and Majeſty in truth it ſelfe, let it be your Arbiter in all things, let its commands, precepts, and injunctions be unqueſtionable: never thinke ſo highly of your ſelves as to ſcorne to be reproved, checked, and admoniſhed; Take heed likewiſe of doting on things; if heaven it ſelfe ſhould ſpeake, men ſleeping in their luſts, and on the bed of carnall ſecurity, will not awake; if Sampſon be in Dalilahs lap, nothing but the Philiſtines will awaken him; when the Children of Iſrael came once to be in love with Idolatry, the Prophets could do no good with them; when men come once to be in love with the Idols of their own braines, they will ſcorne all that you ſpeake; all the language you ſhall heare is, I will and I will not, — Take heed of being locked up in poſitive ignorance; nothing is ſo ſad as for a man not to be able to diſcerne at all the ſweetneſſe, and diſcover the preciouſneſſe of divine truths.
Secondly, Paragraph. 8.this is to warne and admoniſh good men, how (as much as in them lies) they render men dogs and ſwine, uncapable of reproofes; many a man is made a dog, a wicked man, that was not one in our Saviours ſence, the fault is not ſo much his as thine, thou that art the reprover, and admoniſher, for he may not be ſo to another man, though he may be ſo to thee, and how comes this to paſſe? From nothing but the raſhneſſe, inadvertency, and imprudence of men, they undertake to handle weapons which they are not able to weild; many men in too ſevere handling of a faulty perſon may render him a dog or a ſwine, uncapable of their reproofe; it is ſad it ſhould be ſo, howſoever men expreſſe themſelves raſhly and unadviſedly, if it be truth they ſpeake, it is ſad men will not endure it. Yet when men be too ſeverely and rigidly admoniſhed, they may be much exaſperated, therefore Chriſt is wary in this reſpect. A ſoft anſwer pacifieth wrath, and ſo doth a ſoft admonition; ſome men wiſely dealt withall will not be ſturdy, who (if too fiercely handled) many admonitions will not ſerve. There is a neceſſity indeed of an holy earneſtneſſe in reproving of ſin, ſincerity, down-right dealing, and plaineneſſe of ſpirit in men, and yet alſo of a great deale of prudence; I know not one buſineſſe wherein the prudence of a Chriſtian either in his private or publike relation, is ſo concerned as in this of reproofe: If you would prevaile with the dogs and ſwine in the Text, you muſt deale with them with wiſdome, and obſerve how mens tempers, and preſent humours are, theſe would be taken notice of, and you ſhould watch your opportunity; a mans fault may be told him of too raſhly; with what wiſdome came the Prophet Nathan to David about Uriahs buſineſſe, one would have thought it had been very juſtifiable had he ruſhed into the Kings Preſence Chamber, and told him, Sir you are a Murtherer or an Adulterer; no, he comes with a Parable, and ſo winds himſelfe into the Kings boſome; Sir, I have a caſe to put to you, There was a poore man which had but one Lambe, and that lay in his boſome, but the ri…h man had enough, a multitude, yet when he comes to make a ſeaſt he gives his gueſt entertainment with this poore mans Lambe; this was a wiſe way of conviction, and ye find David convinced now, I have ſinned; if he had gone another way to worke, inſtead of ſaying, I have ſinned, he might have ſaid, Thou (Nathan) ſhalt dye for being ſo ſaucy, ſo raſh, and uncivill. David might have ſaid ſo, being a man ſubject to infirmities, even as Eliah alſo was; we muſt in reproofe mind the tempers and the callings of men, this is not minded by a great many Chriſtians; hence as ſometimes they ſpeake not the truth, ſo ſometimes little to the purpoſe; and hence many Miniſters ſpeake and ſpend their labour in vaine.
Secondly, Do not make known to all a particular caſe, for many a man will heare one man that will not heare another; and many a man will heare in private when he will not heare before another; though you are to ſpeake, yet you muſt not ſpeake unſeaſonably; a word ſpoken in ſeaſon is as apples of gold in pictures of ſilver; the leaſt reproofe, never ſo precious and excellent in it ſelfe, is not ſo when out of time; it is not fit for a man to tell another of a private offence in the market place, or being in company, whom either he is not willing to have acquainted with his crime, or however it is not fit they ſhould; thus inſtead of taking a courſe to help them forward in good, we are perhaps a meanes to carry them on further in evill; to reprove one wicked man in the preſence of abundance more like himſelfe, is the way to make them all joine to ſcoffe, and repudiate (it may be) to go about to ruine you; what a deale of madneſſe in this reſpect is the world acquainted with. It is a ſad loſſe to the Goſpell in this relation, which is the next thing; well take heed you be not the cauſe, offences muſt come in the world, dogs and ſwine there will be in the ſenſe of the Text take heed you be not the cauſe; it is ſad when a man may ſay, yonder is a fellow gone reſolutely & refractorily to hell, when as if he had been dealt mildly withall, he might have been ſaved poſſibly, I meane in relation to thee and thy admonitions, though in reſpect of the man and his capacity it was impoſſible; this will ſadly reflect on thy ſpirit; think ye it would not have grieved the father of the Prodigall inſtead of receiving his Son ſeaſonably, and taking a fitter time to reprove him, if he had ſent him away a dog, or a ſwine, if he had ſent him away damned without remedy; what ſad reflections of heart might this have cauſed? The Apoſtle gives advice to Fathers to reprove their Children, Maſters their Servants; for an ill ſervant reproofe is neceſſary, ay, and the rod too ſometimes, as Solomon ſaies, but it muſt be in ſeaſon, and proportion, done cautelouſly and warily. Ile adde but one more, (I ſhall put them together, becauſe I will wind up faſt) if you would not make them dogs, nor give them cauſe to repudiate. Take heed, that what you reproove for be grounded in relation to truth, and pertinent, not triviall, that makes men not received amongſt men; men take occaſion to babble about impertinencies, and fall on a man to reprove him, becauſe he is not ſo, and ſo, according to their fancies, and their wild and haire-brain'd imaginations; and thus they make a great oppoſition to more ſolid and ſerious adminiſtrations; when men rage in trifles what cares a man what he ſaith in ſolid things? That Miniſter ſhall never be beleeved when he ſpeakes in earneſt, who cries hell and damnation in jeſt; be ſure that it be tantum that you ſpeake, that the fault be commenſurate, and not leſſe than your expreſſions, yea, above them, at leaſt equall with them. Cure, if poſſible, by a lenitive firſt before you uſe a corroſive, ſerious admonition in ſuch a way gains the advantage of mens diſpoſitions. Nor let it be a heareſay, that is, a lie, fama mala, we heare a man did ſo and ſo, we heare thus and thus of him; you ſhall heare a man, ſome imprudent Chriſtian, come with open mouth, and reprove a man for ſuch a thing that hath been declared to them, and they heare ſo; this is the ground of all that uncharitableneſſe, and raging among men in the world; this makes them doggs to one another, that they will not heare one another; either men talke of impertinencies, and it is not tantum, whether it be ſo, or it be not, I have heard ſuch a man will keep company, my neighbour will be drunke and ſweare, when neither is true; thus inſtead of making a man heare and being well pleaſed they give them cauſe to rage in faſtning on them ſuch aſperſions as they are not guilty of: as impertinent, ſo uncertaine reproofes are evill. In a word, I bleſſe God you are not left in that eſtate and condition, not of an incorrigible ſpirit as yet, you are not yet ſhut out of Heaven; do you bleſſe God, and I will bleſſe God with you, ye are not yet dogs or ſwine; far be it from me to juſtifie any of you in your enormities, in your ſins, profaneneſſes, and debauched courſes, if there be any ſuch, if any be found guilty of it, thus much I dare ſay to your praiſe, (as the Apoſtle ſaith in another caſe) I hope better things of you though I thus ſpeake; I know not a man among you, of an irreprovable ſpirit; I have not met with a dog or a ſwine that will rage at admonition, or be angry with me for Preaching, unleſſe it be ſome ſelfe-conceited Phariſee, that cannot endure any body ſhould be accounted holy as themſelves. Theſe indeed barke, and bite, rage and rave revile, ſcandalize, and aſperſe. Bleſſe God you are not dogs and ſwine, beware you be not ſo, reproofe is precious however, if ſeriouſly received. Bleſſe God you live one among another, and in any reſpect can build up one another in your holy faith, reforme, refraine, and reſtraine one another, but do it wiſely and warily. And the peace of God which paſſeth all underſtanding, &c.
Animadverſions upon the preceding Sermon, wherein the Reader may diſcover how weakely Mr Boatman that day (though with incredible confidence) (maintained that Admonition, and preaching of the Goſpell was the utmoſt meant in Mat. 7.6. and Mr Collings is vindicated from preaching Ʋntruth in pleading there was no juſt reaſon to exclude the Sacrament from the number of Pearles and holy things there ſpoken of.
Reader,
THou haſt had now a Copy of the confuting-Sermon. I durſt truſt it to any learned and judicious Reader to judge how my Argument is anſwered and doubt not but a ſmall competency of Learning in any will be enough to make him cry out, multa dicit, nihil reſpondet. But as our Saviour ſaith. all men have not faith. ſo in regard all men have not ſuch a quickneſſe of Judgement, I will help their eyes by an Animadverſion or two: In the firſt place Reader, I deſire thee to obſerve the force of my Argument, it lies thus: The Text containing a generall prohibition without any reſtriction, not ſaying this or that holy thing, or this or that pearle, it ſeems to be a great boldneſſe in any to reſtraine it. It is therefore moſt conſonant to reaſon, that it ſhould be underſtood of all thoſe holy things which God hath betruſted man with the giving out, which he forbids to be given out to ſuch perſons, as for their vicious qualities are in Scripture language called dogs or ſwine. Nor is it to be reſtrained but by Scripture elſewhere diſpenſing with the giving out of ſome holy things to ſome ſuch kinds of ſinners. This I thinke is an equitable interpretation, and ſo candid, that it cannot be liable to any exception. Locum unum ſacrae Scripturae exponere per alium, ejuſdem Scripturae clariorem optima interpretatio. Aug. de Doct. Chriſt. c. 26.Remembring that golden obſervation of Auguſtines, That it is the beſt interpretation of Scripture to expound it by it ſelfe. And if this be true, it neceſſarily follows: Either that the Sacrament is not an holy thing; or elſe ſecondly, That there is plaine allowance in Scripture for that to be given to dogs, though ſome holy things muſt not; Or elſe thirdly, (what I inferred) In the belly of this generall prohibition, is an evid…nt injunction for us unto giving out the Sacrament to any ſuch as the Scripture calls dogs or ſwine.
I would faine know whether this propoſition may not naturally be drawn from thoſe words, Mat. 7.6.
Holy things, and Pearles, muſt not be given to dogs or ſwine.
The propoſition is ind…finite, and reducible to …n univerſall or particular; we plead it is to be reduced to an univerſall, becauſe the materia is neceſſ…a…. It is a divine precept which we have nothing to do to limit without expreſſe warrant from other Scriptures. Mr Boatman thinks it is particular, and the ſenſe this, Some holy things, and ſome pearles are not to be given to ſome dogs, &c. And theſe holy things here meant he ſaith, are only 1. Admonition. 2. Preaching the Goſpell. I hope he hath good grounds for what he ſaith. Let us now examine; I have divided this Sermon into two ſeverall Paragraphs, (marked in the Margine to guide my Readers eye) I will begin with the firſt Paragraph, where he prefaceth to his worke, and (after a faſhion) analyzeth his Text.
He comes out like a man of war and makes a Trumpet to ſound before him, Paragraph. 1.that he is come forth to redeeme a captive Text, ſuch a one as is led about, and (he may ſay with holy reverence) almoſt by the Noſe, to aſſert that which Chriſt never intended, as we ſhall preſently ſee. Thus the Trumpet ſounds, (whether a braſen, or ſilver one, judge anon.) Let not him who puts on his barneſſe boaſt like him who puts it off; I am a…raid Mr Boatman's force of Reaſon and Learning will be found too weake to reſcue it, if it be ſuch a Captive; and if it be led by the Noſe, (as he irreverently ſaith) I hope to prove that it is reſoued but by the tongue. But we ſhall preſently ſee what he will do.
The Text is without any Connexion at all, (he ſaith) it ſeemes neither to have reference to what goes before, nor what follows after.
Here he hath caſhiered at firſt the beſt ſorce he hath, for thoſe who expound the Text of Admonition (though none I have met with reſtraines it to that) have no colour for their expoſition, but a pretended connexion of theſe words with the former. Mr Boatman confeſſeth the words are nothing of kin to the former; this makes me thinke his Sermon was made in ſo much haſte that he could not conſult with his friends, for ſurely they would have adviſed him, ſeeing there could be ſo little ſaid for his opinion, not at firſt to diſclaime what was moſt conſiderable.
He reſolves the words into a Proverbiall admonition, and conſiders in them:
1. The Propoſition is, You are not to give holy things to dogs. Q What is the ſubject of this Axiom?A dehortation under a double notion: Give not, &c. Caſt not, &c. Therein he ſaith is conſiderable, 1. The Subject, that which is holy and pearles; The Object laid down negatively and expreſly under a double notion: Dogs and Swine.
He that runs may read here a ſufficient want of Logick. But I ſhall not be Criticall with him; only it were well, that except he were happier at the uſe of Logicall termes, he would uſe plainer phraſes, which not only the Vulgar, but the Learned too would better underſtand than they do theſe ſo made uſe of.
The ſecond part of the Text he ſaith containeth the reaſons of the Dehortation. But I ſhall paſſe over that Paragraph, not containing in it any thing towards the delivering of the Noſe of the Text (as he pleaſeth to phraſe it) which he conceits ſo captivated.
2. Animadv. on Paragraph 2.In the beginning of his ſecond Paragraph he ſpeakes great words; he tels us, we ſhall have the plaine ſcope and intention of the Holy Ghoſt without winding or wreſting; and ſo plaine it ſhall be, that he who runs may readit; in ſhort it is this:
1. Sect. 1 That by holy things and pearles are meant ſacred truths, and holy reproofes, and that is the utmoſt the Text reacheth; and there he runs a vagary to tell us why theſe are called holy. But Reader! how ſhall he that runneth read this? Or how ſhall this confident magiſteriall dictate of Mr Boatmans be beleeved to be the plaine meaning of the Holy Ghoſt? How doth it appeare to thee, or to Mr Boatman, that theſe are the holy things and pearles here meant? Theſe, and theſe only. To prove this not a word, only an impertinent diſcourſe to prove that theſe are holy things, becauſe 1. They come from God. 2. Becauſe they tend to make men holy.
1. Doth not the Sacrament alſo come from God, did not he inſtitute it?
2. Doth it not alſo tend to make us holy?
So that by Mr Boatman's own Argument the Sacrament is meant here too, and not preaching, and admonition only, or elſe he muſt give us better reaſon than this to reſtraine it. Doth Mr Boatman think we have ſuch a reverend opinion of him as to beleeve that what he barely ſaith is the meaning of the Holy Ghoſt, that, and none but that? But Mr Boatman ſets a face on it, and he ſaith it; that's enough for his Diſciples (poſſibly) but not for others. The foreign muſt be more conſiderable, to whoſe foreign we will ſubmit. I thinke, Reader, I gave thee a conſiderable reaſon to induce a perſwaſion in thee that our Saviours meaning was to forbid the giving out of all holy things (not elſewhere diſpenſed with) to be given out to dogs; where the Law doth not limit we ſhould not, but Mr Boatman limits and gives thee nothing pretending to a reaſon for it.
In the next place he comes to tell us who are meant by dogs and ſwine. I told thee, Sect. 2 that it being granted a metaphoricall expreſſion, and it being ſo dangerous to put our interpretations upon ſuch expreſſions, I conceived it would be equitable to determine that ſuch wicked men are here meant as the Scripture elſewhere expreſſeth under theſe Notions; I thinke this was a fair ſoundation for finding out the meaning of the Metaphor. Mr Boatman tels us, none but obſtinate and irreprovable men are meant; yet he grants, that by ſwine are meant the luxurious, (who are not alwaies obſtinate.) But how doth he prove this? Becauſe he promiſed us to make it ſo plaine that he who ran might read it.) Not a word for that, if you will take Mr Boatman's word you may, but he hath no reaſon for to convince you if you refuſe. Thus he doth not only preach placentia, but Placets too. Surely he doth pretend ſomething to an Enthuſiaſtick ſpirit he could never elſe ſet off meere ſaies with ſuch a confidence.
In the next place he comes to tell what is meant by trampling; Sect. 3 This he ſaith, ſpeakes the ineffectualneſs of ſuch holy and ſavoury truths. So then our Saviours Reaſon is this, Give not holy things to dogs and ſwine, becauſe they will prove uſeleſſe and ineffectuall to them. From whence I argue, If then the Sacrament will be uſeleſſe and ineffectuall to profane men, that holy thing muſt not be given to them. The reaſon holds as much for that as any Ordinance, if not more.
In his third Paragraph he comes to ſum up his fancies, Animadv. on Paragr. 3.(which he calls) the ſum of the Text: That it is to no purpoſe to deale with men of irreprovable and dog-l…ke ſpirits, they are not capable of reproofe, and divine admonition, and 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 d… 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 to uſe handſomer than theſe, the Holy Ghoſts not dreaming, and the Texts Noſes, are phraſes Divines have not been wont to uſe, and which ſpeaketh in the heart of him that uſeth them ſmall reverence of an holy God, or his holy Word. Againe, we muſt take notice, that whatever may be urged about the Sacrament from other places it is not meant here, &c. And for all this you have Mr Boatman's word. I thinke I may ſafely ſay, I ſpend as many houres in my Study, and about my Sermons, as Mr Boatman doth, and conſider as much, and conſult with as many Commentatours, before I deliver the ſenfe of a Text, as he well can do; nor (bleſſed be God) am I without ſome naturall advantages to helpe me. Yet Reader, I deſire thee to be of Hierom's mind, Give that honour to the Word of God only, to beleeve it becauſe it is his word; and for Mr Boatman and me about any Text, lay our Reaſons in the ballance of the Sanctuary, provided thou forbeareſt his light gold the allowance of faction, and particular affection, and let the Scale that is heavieſt carry it, I aske no other favour; I profeſſe I never read ſuch an imperious, magiſteriall pack of Sentences without a dram of reaſon for his own ſay ſince I knew what belonged to a book.
Now he is come to his Doctrine, Animadr, on Paragr. 4.which he delivers thus.
It is the duty of every Chriſtian, eſpecially of every Miniſter, to take heed to whom, and how they deliver divine truths, leſt, delivering them to obſtinate and irreprovable men, they labour in vaine, and they trample upon them.
1. If this be the truth, yet I conceive it is not the whole truth of the Text.
2. Mr Boatman ſhould have done well to have kept the termes holy things, and Pearles, except he had proved by Scripture or Reaſon that divine truths are the only holy things and pearles here meant.
3. I hope Mr Boatman will tell us how we ſhall know a man to be ſo irreprovable, that we may be juſtified in not preaching to him, nor admoniſhing him.
But I find it otherwiſe, he is loath to meddle with that nice Point; but he undertakes, 1. To prove that there are ſome to whom we muſt not deliver divine truths.
2. He undertakes to give us reaſons:
Firſt, he will prove that there are ſome ſuch; this he thinks he can prove from Pſal. 39.2. where David ſaith, He kept his mouth with a bridle while the wicked was before him. — he held his peace even from good.
Mr Boatman told us even now, that it muſt be truth to the purpoſe a man muſt deliver, as the ſenſe of the Holy Ghost. That which Mr Boatman hath to prove is, that the Children of God ſhould not deliver to wicked men, who are irreprovable, divine truth; to this purpoſe he brings that of David, who held his peace from good; what good? What, from admoniſhing them? There is no ſuch thing in the Text. Mollerus expounds it of his own juſt and righteous cauſe the defending of that; Others expound it in generall of good that he was altogether ſilent, not in reference to the wicked, in reſpect of whom he reſtrained his paſſions, ver. 1. but in reference to his trouble of ſpirit, which was ſuch as ſtupified him.
In the next place he tels us how wary the Prophets were when people were incorrigible, but he that reads them will find they never left reproving them. He tells us God bids them not pray for them, that is true, Jer. 7. but in the ſame Chapter he is bid to preach to them and reprove them, ver. 2.
He hath but one inſtance more, and that is of our Saviour Chriſt, who, he ſaies, would ſometimes make them no anſwer; but what is this to the purpoſe? did our Saviour ever forbeare reproving them, or preaching to them. Thus, Reader thou ſeeſt how well he hath proved his Doctrine, not one inſtance holds. Let us come to his Reaſons.
He tells us, Animadv. on Paragraph 5.he will inſtance in thoſe in the Text: 1. Becauſe they will trample upon them. So he ſaies they did upon John Baptiſts Doctrine, and our Saviour Chriſts, and Pauls.
There needs no more than this to prove that preaching the Goſpell, and admonition is not here meant only; ſor firſt, the ſame reaſon will hold to the Sacrament, wicked men will trample on that too ſurely. 2. Though they trampled on John Baptists, and our Saviours, and the Apoſtles preaching to them, yet none of them left preaching the Goſpell, nor admoniſhing them.
The ſecond Reaſon is: They will turne againe and rend you, that is, (as Mr Boatman expounds it) you will endanger yourſelves. I anſwer, this againe proves the preaching the Goſpell is not the only thing here meant; for who knows not that the Apoſtles conſtantly preached the Goſpell to the apparent hazard of their lives? Paul fights with beaſts at Epheſus, is whipped, ſtoned, impriſoned, at other places, yet he preaches; and the Apoſtles durſt not leave preaching to any upon any a count.
In the next large Paragraph Mr Boatman makes a digreſſion to take away the wonder of the world, Animadv. on Paragraph. 6.that there ſhould be any Chriſtians ſo bad. Some he thinks there are, but he hath none of them; and he feares they are moſt amongſt them who have their mouths fulleſt of ſuch termes. The termes are our Saviour Chriſts own, I know none uſeth them with reference to any particular perſons, but only to ſhew, ſuch ought not to be admitted to holy things. Mr Boatman poſſibly is angry that our Saviour ſhould ſo characterize thoſe whom he, it may be, hath a more reverend opinion of; Whining Chriſtians, Squeaking out Jeſus Chriſt, The Noſes of Texts, the dreamings of the Holy Ghoſt, I thinke are more Apocryphall termes than dogs and ſwine, applied to ſuch as returne (after Baptiſme) with the Dog to the vomit, and the Swine to wallow in the mire.
I do not well underſtand how this came into his Sermon, yet it is a third part of it to ſhew how men by degrees come to be ſo wicked as not to endure reproofe; (Any ſchollar muſt judge that it came in as the man brought in Hercules.) It is true, had Mr Boatman done his maine worke, to prove that Admonition was the only thing, or Preaching the only thing here meant, he might have been borne with, recreating himſelfe with ſuch a digreſſion, which yet had been more proper for the Application.
I am apt to beleeve, that Pride, and Ignorance, and love of luſts, are the three great cauſes of mens not enduring wholſome reproofe; but what was this to Mr Boatman's purpoſe, who ſhould have ſpent his time to prove:
1. That Admonition, and Divine truths are the only holy things and pearles here meant; And when he had done what he could for that, I would have had ſome body whiſpered him in the eare, and told him, ſurely he was not aware what he ſaid, for if Dogs muſt not be admoniſhed; nor preached to, ſurely they muſt not have the Sacrament given them.
2. He was to prove, that Divine truths and admonition muſt not be given to dogs, and there he ſhould have deſcribed the dogs to whom the Goſpell muſt not be preached, and who muſt not be admoniſhed, and have given good warrant from Scripture, or Scripturall reaſon for the Expoſition, and when he had done that, I would have had him anſwered theſe two Objections.
Object. 1. If Admonition muſt not be given to dogs, what is the meaning of that of the Apoſtle, 2 Theſ. 2.14, 15.
And if any man obey not our word by this Epiſtle, note that man, and have no company with him that he might be aſhamed; yet count him not as an enemy, but admoniſh him as a Brother. An excommunicate perſon muſt needs be a dog in the higheſt ſence; he muſt be ſo really, viz. a very profane flagitious perſon, and judicially adjudged ſo in Court, and ſo turned out of the houſe for his dog-like diſpoſitions, he muſt be pertinacious, and irreprovable, for till he hath refuſed the admonition of the Church he ought not to be caſt out; yet when he is caſt out, though private Chriſtians muſt have no private Communion with him, nor the Church any fellowſhip with him, yet they ought to admoniſh him to repent, &c. Excommunication it ſelfe being in order to reformation of the perſon, not to his deſtruction.
Secondly, Did not the Apoſtles preach the Goſpell to perſecutors, and irreprovable men? Acts 3. Ch. 7. and in many other places.
Mr Boatman tels us that Pride is the cauſe of irreprovableneſſe in men, and he proves it well enough from the inſtance of the falſe Apoſtles in the Church of Corinth, Pharaoh, the Heathen, Pſal. 2. thoſe who oppoſed our Saviour Chriſt, the enemies of the Prophets of old; yet it is to be obſerved, that Moſes ſtill admoniſhed Pharaoh till God tooke him off; Paul Paul ceaſed not to reprove the falſe Apoſtles; nor did Iſaiah, Jeremiah, Ezekiel, our Saviour Chriſt ceaſe to reprove their Adverſaries.
He tels us, that love of Luſts is a ſecond cauſe of mens irreprovableneſſe; this he proves from our Saviour, John 3.19. Jer. 5. ul. the inſtance of John Baptiſt. This is true enough, but it is as true, that for all this, neither our Saviour Chriſt, nor Jeremiah, nor John Baptiſt ceaſed to preach to, or to admoniſh theſe wretches who loved their luſts.
He tells us right, that Ignorance is a third cauſe, Joh. 1.9. 1 Cor. 2.14. yet ſurely ignorant perſons muſt be admoniſhed and inſtructed.
Thus thou ſeeſt, Reader, how little all this is to his purpoſe.
Now he is come to the Application: Animadv. on Paragraph. 7.His firſt uſe is (as he cals it) of admonition to perſwade his people that they would not be dogs and ſwine though men called them ſo, but endure admonition. — but he ſaies not that from all men they ſhould beare it patiently; — they may be laden with the impertinent, unſeaſonable, giddy reproofes of haire-brain'd men.
1. Here he doth inſinuate, that ſome called his particular people dogs and ſwine; he ſhould have done well to have told them who do ſo; we ſay, ſuch as turne with the dog to the vomit, ſuch as wallow in beaſtly luſts are ſo; this I hope is true in theſi; but we ſay not in hypotheſi, this and that man is ſo; No, we leave that to the reflexion of every mans conſcience, and the Judgement of the Church. This was but a meere trick to create animoſities in profane men againſt thoſe who preach the truth of God to them. I wonder who ſaid, thoſe of Peters Pariſh are dogs and ſwine.
For the maine of the Exhortation it was good, but I thinke he might have ſpared telling them, he did not ſay, they ſhould beare patiently admonitions from any, for I thinke the perſon is not conſiderable, but the thing, and cauſe of it. Now they have enough to ſay to juſtifie their ſtopping their eares againſt reproofe. The reproofe was impertinent, unſeaſonable, he was a giddy hair-brain'd man that reproved me, and our Paſtor told us, we need not beare his reproofes patiently.
The laſt Paragraph containes his ſecond and laſt uſe directed to reprovers: Animadv. on Paragraph. 8.to perſwade them ſo to order their reproofes, that they may not make men dogs nor ſwine.
Here he tells us honeſtly, that though men expreſſe themſelves raſhly, and inadviſedly, yet if it be truth they ſpeake, it is ſad men will not endure it; but he had told them before, He did not ſay they ſhould be are it patiently, here he doth ſay, It is ſad they will not; how do theſe two agree?
Though I do not thinke this Uſe proper to any Doctrine can be raiſed from this Text, and ſo is not truth to the purpoſe (as Mr Boatman lately taught us we ſhould preach from Texts) yet I eaſily yield that admonition is a tender thing, and muſt be managed with prudence, and he muſt be allowed all he ſaith upon that point.
At laſt he comes to bleſſe himſelfe, and to bleſſe his Congregation, that he had never a dog in it, (an happy houſe!) or rather he had met with none; that may be: There may be dogs enough in the Town, yet I may meet with none of them, it may be I never regard whether they beſo; but he puts in
Unleſſe it be ſome ſelfe-conceited Phariſees that cannot endure any body ſhould be accounted holy as themſelves.
Who Mr Boatman meanes is ſufficiently known, ſuch as through tenderneſſe of conſcience, and conſcience of Gods Ordinances, cannot ſwallow promiſcuous Sacraments. Theſe are the only dogs Mr Boatman hath in his Congregation.
The Lord make him aſhamed with a godly ſhame.
Now Reader, take the ſum of my Sermon on that Text, and of his confuting diſcourſe.
1. THe Text is abſolute ſence in it ſelfe, and ſtands in no relation to the former Verſes: This Mr Boatman grants.
2. The Precept is without reſtriction: Holy things, Pearles, not this or that Pearle or holy thing.
3. All the Ordinances of God, eſpecially the Sacraments, are holy things betruſted to men to give out.
4. There is therefore no reaſon to reſtraine the ſenſe of this Text to this or that holy thing, but to underſtand it of all.
5. Yet the whole word of God, being but one piece, if any part of that licenſeth us to adminiſter ſome holy things to ſome dogs, we may do accordingly, notwithſtanding this Text.
6. The Sacrament of the Supper, being an holy thing, it will follow from this generall Precept that it muſt not be given to ſuch as the Scripture calls dogs or ſwine, except the Scripture elſewhere expreſly commands us the contrary.
7. To expound it of preaching the Goſpell, or admonition reſtrictively, is to ſpeak without any ground, and to limit where Scripture doth not.
8. Beſides, The Goſpell muſt be preached to dogs, viz. perſecutors, heathens, &c. and dogs muſt be admoniſhed, 2 Theſ. 3.14, 15.
9. It is ridiculous to ſay, that we are here forbidden to preach to ſome, and admoniſh them, and yet not forbidden to give them the Sacrament, the latter following upon neceſſary conſequence.
10. The dog will trample upon this Ordinance as well as the other.
11. Here is therefore a generall prohibition, from which will follow by a neceſſary deduction, that the Sacrament muſt not be given to ſuch as the Scripture calls dogs: 1. It being an holy thing. 2. As much included here as any other. 3. No where elſe allowed to dogs. 4. Such an Ordinance as they will trample on.
Now what ſaies Mr Boatman?
1. This Text is wrung by the Noſe till bloud comes, and I will redeeme the Captive.
2. The utmoſt of the Holy Ghoſts meaning by holy things and pearles is divine truths, and admonitions.
3. To ſtretch the Text further is to preach untruth, nothing to purpoſe, &c.
4. Admonition and preaching are holy things.
5. We muſt take heed how we give them out to dogs.
6. For the proofe of the three firſt; you muſt take my word, or chuſe whether you will beleeve it or no. And for anſwering any Objections, he is not at leiſure.
Read and judge now how learnedly I am confuted. He came out like a man of war, but what hath he done?
The King of France with twenty thouſand men
Came to the ſea, and ſo went back agen.
FINIS.
Reader, theſe Books following are Printed, and are to be ſold by Richard Tomlins at the Sun and Bible neare Pye Corner.
THe Generall Practice of Phyſick, Folio.
The Fortune Book in Fol. Engliſh.
Pleaſant Notes upon Don Quixot, Fol.
Mr Collings his Cordials firſt, ſecond, and third parts, quarto.
His Vindiciae Miniſterii quarto.
His Anſwer to Mr. Sheppard, quart.
His Anſwer to Fiſher and Hammond, quart.
Dr Holdſworth's twenty one Sermons, quart.
Euclids Elements in quart. Eng.
Hiſtory of ſeven Champions, quart.
Packet of Letters, quart.
Cupids Meſſengers, quart.
The Birth of mankind, or womens Book, quart.
The Perfect Phariſee under Monkiſh holineſſe, quart.
The falſe Jew, quart.
Mr Collings Five Leſſons for a Chriſtian to learn, oct.
His Faith and experience, octav.
Mr Wincolls Poems, octav.
Excellency of Chriſt, octav.
Eraſmus Colloquis, octav.
Wings and Libourns Urania Practica, octav.
Velitationes Polemicae, octav.
Perkins Catechiſme, octav.
Janua Linguarum, octav.
Brinſley's Cordelrus, Octav.
Watſons untaught Bridegroome, Twelves,
End of the text · John Collinges, A Double Reply (1655)