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

The TEXT.

Mat. 7.6.

Give not that which is holy unto the dogs, neither cast ye your pearles before swine, lest they trample them under their feet, and turne againe and rent you.

[Paragraph 1] HAving the last day finished the first Doctrine propounded from Luk. 7.41. I thought it not amisse, before I passed on to the other, to take occa∣sion 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 admo∣nition, or dehortation, wherein you may consider these particulars.

1. A dehortation under a double notion, 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.

[Sect. 1] 1. What is meant by holy things and pearles. It is the samething expressed under a double Notion; sacred truths are meant, but especially, and more particular∣ly holy reproofes and admonitions, and that is the ut∣most the Text reacheth; severe and wholsome admo∣nitions, 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 breath of God, therefore Christ is called the Word, and said to come from the bosome of the Fa∣ther, 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 di∣vine truths set home by the work and spirituall power of God are effectuall to beget grace, and produce ho∣linesse 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 gi∣ven.

[Sect. 2] The next thing is to see who are the dogs and the swine, both signifie one and the same sort of men in generall, yet they speake a distinction between obsti∣nate and wicked men; in the generall none but obsti∣nate 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 re∣straint 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 de∣notes 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.

[Sect. 3] Now let us see to our Saviours reason, 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 admoni∣shers,

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 re∣turne evill for good, they will ruine you (if it be pos∣sible) 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.

[Paragr. 3] The whole Text briefly amounts to this: Mr Boatmans 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 hene∣ver 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.

[Doctrine.] The Doctrine which I shall gather hence is this,

[Paragragh.] It is the duty of every Christian, especially of every Minister, to take heed to whom, and how they deliver di∣vine truths, lest delivering them to obstinate and irre∣proveable men, they labour in vaine, and they trample up∣on them.

This truth is not once only hinted to us in Scrip∣tures, you shall find it was the care of all the Chil∣dren 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 caute∣lous 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 sacred truths of God. To this end and purpose we find; how that (unlesse in case of speciall Commis∣sion, 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 Pha∣risees 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 Para∣bles as wrapt up into the third heavens, and all to let us see caution must be used in dealing with the wic∣ked and obstinate in divine matters, things sacred that concerne Gods glory, and the honour of men.

[Paragraph. 5] For Reasons, 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, and swine-like men make so little of precious truths, and are so un∣reasonable as to go about to destroy men for endea∣vouring to do them good, and then the application; For Ile dwell only this day on the Text.

[Reasons] First, Truths not wisely dispensed, holy reproofes not warily 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 pre∣sently, 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 pur∣pose, it makes them look with an evill eye, scorne, and scoffe; It renders Religion odious and ridi∣culous 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 excel∣lency, and an inexpressible vertue and glory in them, yet to them they appeare ridiculous. We have ex∣amples 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 Gen∣tiles preaching, and the next news you heare is, what will this babler say? That is all he got from ano∣ther 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.

[Reason 2] Secondly, 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 appa∣rent 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 hin∣der a great evill; the hardening of others by the ex∣ample 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 diffi∣cult than before, these are the reasons.

[Paragraph 6] [Sect. 1] Now it may seeme very strange that there should be any such men as these in the world. For all you see and have heard of dogs and swine, I cannot say I have any one not one who accounts himselfe a Chri∣stian, being wisely and fairely dealt with by counsell, and seasonable, and whole some reproofe, whatso∣ever noise you heare elsewhere, I heare no noise of such, and I feare they are no where more than among those whose mouths are full••st of those termes of dogs and swine. I know none that will bite a man giving them whol••ome reproofe, or that will neglect or slight se∣rious 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, there∣fore

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 asfar as he can; sin is little at first, most of all at last; if a man be acquainted with peccadilloes to day, he will not scotch enormous crimes to morrow. 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 eter∣nity.

The reasons briefly.

[Sect. 2] First pride, this is the cause of irreprovablenesse in many conceited men in the world, and of their sligh∣ting scoming, 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 Scrip∣tures. The Apostle Saint Paul: the Doctor of the Gen∣tiles comes with sacred truths to discover to the Church of Corinth &c. There were a party among them which counted themselves Creeks & 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 know∣ledge 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 foolish nesse 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 execute 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 rea∣son of their knowledge, peaces, 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 wal∣ked in the waies of their hearts, and their own ima∣ginations, 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 tongue, 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 Ge∣neration of men in the world that thinke they are the men that know all, this is the reason that any truth, which 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 came not as a man that went about to overturne any one; How or∣derly 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 righte∣ousnesse, a man of a meek spirit; we hardly find any externall for••e or severity in him, yet what a fa••e of rage was in the world? the reason was: As the Ephe∣sians were afraid to lose their craft, so these Scribes & Pharisees feared Christ would carry all before him, the truth would be received from him without pre∣judice, his Sacred and Divine Oracles would take place; and marke what they say, have any of the Ru∣lers beleeved on him? but ye (speaking of the Vul∣gar) know not the Law, and are accursed. A Scribe could not endure any man should be thought 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 grace, 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 haugh∣ty spirits, how are they ready to rage and roare, apt to designe, and contrive the death of such a man. Whence 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 wi••ked Kings and their officers, they would not be controuled sic volo — their will must be their law, though the will of the God of heaven de∣clared faithfully and seriously, were contrary, &c.

It would make a man amazed to see Ahab going up to Ramoth Gilead, Joash smiting Jehoicda's Sons, Ze∣dekiah breaking through the Hosts, when the Pro∣phet 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 un∣der the Power or Government of Jesus Christ, men had rather breake than bend, and be flexible, to di∣vine will, they will run on their ruine inevitably be∣fore they will stoop and that is signified by the expres∣sion; which the Holy Ghost useth in relation to the Kingdome of Christ, Psal. 2. They are not flexible in∣alterable, 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.

[Reason 2] [Sect. 3] Secondly, because they delight in their lusts; that is the reason men rage when as the light comes, 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 Bap∣tist 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 distur∣bed; had he let the Adulterer alone in his un∣cleannesse, the drunkard in his drunkennesse, the Pha∣risees

in their avarice, cruelty, and hypocrisie, and let them alone in their vaine pretences of Religion, and not have opened these p••inted 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 a∣varice, 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 unmole∣sted, or undisturbed, O how faire, meeke, and con∣tent will they be: but come to crosse that which they love, and set up in their hearts as an Ido••l, then they will rage; come and tell such a man of his Delilah, you shall find he will not be convinced, ta∣ken off, or he will follow another sairer than the for∣mer, 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 bro∣ther under-hand cruelty, racking others conzenage, 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 con∣tent 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.

[Reason. 3] [Sect. 4] Thirdly, That which laies the ground and founda∣tion of all the rest, 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 dark∣nesse light, therefore they abuse, contemne, and de∣spise 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, revised, hated, persecuted, — that is another reason why our Sa∣viour cals them dogs and swine; alas swine know not the price of a Pear••e, 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 persecu∣ted 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.

[Paragraph. 7] First, By way of admonition; 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 bre∣thren, I say not, from all men you should beare it pati∣ently, (though it is true, the more patience the bet∣ter) for a man to be laden with the impertinent, un∣seasonable, 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 evi∣dence 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 se∣rious inward and holy reproofes should be stormed

and raged against, such advice and counsell be re∣jected, and scorned and slighted that made so direct∣ly 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 com∣mands, 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 scome 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.

[Paragraph. 8] Secondly, 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 han∣dling 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 un∣advisedly, if it be truth they speake, it is sad men will not endure it. Yet when men be too severely and ri∣gidly 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 earnest∣nesse in reproving of sin, sincerity, down-right dea∣ling, and plainenesse of spirit in men, and yet also of a great deale of prudence; I know not one busi∣nesse 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 pre∣sent 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 rich man had enough, a multitude, yet when he comes to make a feast 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, in∣stead 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 Mi∣nisters speake and spend their labour invaine.

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 abun∣dance 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 helf, 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 Pro∣digall instead of receiving his Son seasonably, and ta∣king 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 Fa∣thers to reprove their Children, Masters their Ser∣vants; 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 to∣gether, 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 oc∣casion 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 op∣position to more solid and serious administrations; when men rage in trifles what cares a man what he faith 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 Christi∣an, 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 uncha∣ritablenesse, 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 imperti∣nencies, 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 nei∣ther 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 ju∣stifie 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 irre∣provable 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 Pha∣risee, that cannot endure any body should be accounted ho∣ly 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.

Notes

• Mr Boatman at the Lecture, March 28. 1654
• The Analysis of the Text.
• Mr Boatman's restrict exposi∣tion of holy things and pearles.
• The Appli∣cation.