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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80160	Responsoria bipartita, sive vindiciæ suspensionis ecclesiasticæ ut et presbyterii evangelici. A double reply, containing a vindication of the antient practice of the Church (according to the rule of the word) suspending the ignorant and scandalous from the Lords Supper. As also of ecclesiastical presbyteries ... The first in answer to one M. Boatmans challenge of all the ministers on earth to make suspension of any but Turks, Jews, pagans and excommunicate persons from the Lords Supper, appear from Scriptures. In answer to whom the said censure is justified by several arguments from Scripture, and the universal practice of the Church, the magisterial vanity also of his sermon, Decem. 13. and March 28. in Peters Church in Norwich is discovered, ... In which answer also some objections of Erastus, Mr. Prin, and Mr. Humfry, are coilaterally considered, and answered. The second part in answer to Theophilus Brabourn, who hath talked something in a little pamphlet against the Lord Jesus Christ ... / By John Collings, B.D. and pastor of the church of Christ in Stephens parish in Norwich.	Collinges, John, 1623-1690.	1655 (1655)	Wing C5333; Thomason E832_2; ESTC R207514	201,020	319

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

All that I shall say is we hope Longe aliter in Coelo quam Boudenae de Presbyterio conclusum est Jesus Christ and Mr. Timson are not both of a mind But in the mean time Q●is tuler● Gracchos de seditione querentes why doth Mr. ●imson inveigh against unbrotherly uncharitable weak dealing before he hath apologized for his own dealing in that manner with so many men and Churches too I think the impartial Reader of his book may see enough of it in his book Thus we see not onely what he observes That good men are apt to reprove others in things controverted but also for things they will do themselves In his 12. and 13. pages he puts some Quaeries upon the 1 Cor. 11. an ingenuous answer to which he thinks would moderate our rigour as he calls it and therefore he hath favoured us with his opinion as to them p. 14 15 16 17. c. Because indeed all his superstructure stands upon the foundation he here laies I shall crave leave to examine a little what he saies here 1. I observe that in propounding them he forgot the rule of Frusta fi● per plura quod fieri possit per pauciora For his four first quaeries are reducible to this one 1. Q Whether the unworthy Receiving mentioned 1 Cor. 11.29 for which the Corinthians were chastned v. 30. was personal or habitual or meerly actual miscarriages in reference to the order in which they ought to have received His fifth sixth and seventh are reducible to this second 2. Q. Whether the duty of self-examination prescribed by the Apostle as a Remedy to prevent future Judgements were not such as the unregenerate and most ignorant person might use c. 3. Q. His eighth Whether an incapacity to perform this duty or neglect of it did give a writ of ease from the precept of publique duty and service Do this in Remembrance of me 4. Q. His last quaery is Whether there be any thing in the institution nature language and actions of the Sacrament in the Context or elsewhere incongruous to the unregenate mans receiving As to the first of these Queries Mr. Timson thinks p. 14. That they are not blamed for their personal unworthynesse for chap. 1. ver 1 2. they were all sanctified in Christ Jesus called to be Saints I see no great harm is like to come of it if we should grant that the Apostle there doth not primarily speak of habitual personal unworthiness but actual But Mr. Timson in his answer to the second and third Query thinks the unworthy eating signifies only their disorderly eating and for this onely p. 14. he thinks they were punished v. 30. this is the Summ of what he saies p. 14 15. 16 17 18. To which I answer 1. T is not much materiall to dispute whether the Apostle there speaks of habitual unworthiness or only actual That there is a personal unworthyness himself must grant or else Turks and Excommunicated persons cannot be excluded 2. Whether every unregenerate man as unregenerate be personally unworthy Mr. Timson seems to doubt we believe but there is no need to dispute it here For 3. We grant that every Church member is by us to be lookt upon as habitually worthy unless by some actual miscarriage he declares himself actually unworthy which we believe may be done as well by his ignorance discovering his actual misimproving of the means of grace as by his scandalous life and conversation Yet we believe their Church-membership is not that which makes them habitually worthy but their interest in Christ which charity obligeth us to believe they have till by some fruits they discover to us the contrary 4. We dare not deny but the disorderly eating in the Church of Corinth was an unworthy eating and might be a cause of their punishment ver 30. we know God is very tender of his own order God hath made a breach upon us saith David in Vzzah's case because we sought him not in due order 5. But that a man should not be capable of eating unworthily except by such disorderly receiving or that all the unworthy eating of the Corinthians should be their disorderly eating or that this should be the only sin for which they were punished with death These things we cannot digest without some good Arguments to crowd them down 1. Because the Apostle chap. 5. had told the Corinthians they could not keep the Feast with the old leaven of malice and wickedness and bidden them purge out the old leaven ver 7 8. and not eat with one called a Brother who should be a Fornicator an Idolator c. And again chap. 10. ve 21. had told them They could not drink of the cup of the Lord and of the cup of Devils and that they could not be partakers of the Table of the Lord and of the Table of Devils 2. Because it seems very absurd to us that a man who should offend but in a point of order should be guilty of the body and blood of Christ and eat and drink damnation to himself which are the two things predicated of the unworthy Receiver and he who comes reaking with the guilt of scandalous sins should not at all be guilty or lyable to Gods Judgements Thirdly because we cannot conceive that God should be so unlike himself as to look upon one legally unclean unworthy to eat the Passeover under the old Testament and yet look upon one morally unclean as worthy under the New Testament We therefore humbly conceive till Mr. Timson makes the contrary appear to us that the Subject of those propositions 1 Cor. 11.27 29 viz. He who eateth and drinketh unworthily must be expounded as well by the fi●th and tenth chapters as by what precedeth in this and that those did as well eat and drink unworthily who kept the Feast with old leaven who did partake of the Cup of Devils chap. 10. as those who came in disorderly parties to the Lords Table and mingled that Feast with their Love-feasts And ●hat they were as well punished for the former as the latter sins I have done with his four first Quaeries His fifth and sixth quaeries are What Remedy the Apostle prescribes whether the most ignorant person owning the true religion and the unregenerate might not use it so far as to prevent the Judgements and receive benefi● Mr. Timson saies the remedy propounded is by Instruction and Direction Instruction to which purpose he remembers them of the Institution True he doth so but whether as a mean to convince them of their sin or a Remedy I think may be a question 2 Then saith he he directs them to examine themselves and to tarry for one another True but is this all in case there be scandalous sinners in the Church are the ministers and officers of the Church to do nothing else but bid them examine themselves This we are told indeed Mr. Boatman told us so too I remember but I hope in the fifth chap. the

on your own soules I have quitted mine hands this day before God and his people Looke to your selves if your consciences tell you that you have not owned the Gospell that you have been ashamed of Religion that you have walked in evill If your conversation bespeake your irregularities I beseech you reforme refraine It would be the greatest happiness and joy that ever I met withall in all my life to have that scoffe become a reall truth that you might prove all Saints at St Peters that I might be able to present you to God as your Pastor an holy and unblameable and peculiar Congregation Brethren I beseech you labour as much as in you lies by considering and laying to heart what hath been said to refraine from those lusts which have been prevalent in your spirits In the next place to you that have not run into the same excesse of riot and I blesse God with and for you but I have one exhortation to give you that you would be pleased to fill your soules with charity Look to your selves beleeve every man his Brother better than himselfe this is Evangelicall counsell Some will say I see such and such profane advise them hast thou done that If not thou hast sinned against the Gospell and his sin is not so much his as thine dost thou cry out of him and hast not prayed for him particularly admonished him and soberly that for the time to come he would take a better course hast thou done it with moderation meeknesse sobriety tendernesse and seasonably restored thy brother overtaken Raile not revile him not cry not out against him make not his private sin publike let not every one take notice of it of which thou takest notice do not sin against thy Brothers soule But some are not yet satisfied if the profane be admitted and the Sacrament be administred promiscuously the Ordinance will be defiled A pretty dreame Is not the Word as soone defiled because a profane man heares it As soone that may as the Sacrament what is another mans receiving unto thee if thou receivest worthily I do not remember the Scripture tells us that any man got any hurt by the man that came without the wedding garment nor did any man ever the more shun the roome or cast him out only indeed the Master came and he turned him out Let the profane take heed left they be turned out Christ may find them out For this cause many are sick and weake c. and he may cast them into utter darknesse But although Christ hath this authority I know no Minister hath any such What have we to do if it be thus Only these two things and I desire you especially of this Congregation to joine with me in an humble and serious confession to God of our former practises 2. As heartily to renew solemnly your Covenant made in Baptisme against the flesh the world and the devill you know how guilty you have been all of the breach of it That once done I will take upon me on good grounds to call you holy to the Lord and seriously invite you to this worke In this last Paragraph the greatest part of it is something better than ordinary men of this Gang could not so securely raile against examination by Eldeships and enquiries after the flock if they did not pretend for a great deale of zeale for private examination There were some of old that to devoure widdows houses the better made long prayers I wish that all the pretended strictnesse of some for selfe-examination be not only a vizard to mock the world with while they rob the Church of the divine Ordinances of Presbyteries and Suspension c. But yet in this Paragraph First he ownes all that he hath said before and tels his people It is the truth and nothing but the truth of God apply this to all he had said before That Suspension was a dreame a meere dreame a pharisaic all invention for which was not the least footstep in Gods word that no power under heaven hath any seeming or semblable authority to keepe any from the Sacrament that will press to it on their own score That those who do it are proud uncharitable intruders upon Christs Office that former Ages never thought of it all this is the truth he saith and nothing but the truth of God yea and he saith it againe That it is not in the power of any particular Minister or Congregation without cleare conviction and condemnation to keep any away what he meanes by Conviction and Condemnation he told us before three or foure times over they must be Excommunicated Whether a single Minister hath power or no is a question some make but Mr Boatman hath no reason for he owneth no Eldership and the Rubrick allowed it to a single Minister in some cases but he had expounded himselfe before No power on earth can do it And in the very next words here If he will rush no man hath any thing to do with him And now he tels his people If they will rush they may their bloud he upon their soules he hath quitted his hands c. Thus Mat. 26.24 Pilate when he had condemned Christ tooke water and washed his hands saying I am innocent of the bloud of this just person see ye to it It is a good wish he wisheth that the scoffe might become a reall truth that all were Saints at Peters The scoffe he referreth to we know not unlesse it were one raised by one of his own friends who having got their Pastor amongst them to a cup of Sack and a pipe of Tobacco merrily told an honest man that such a night their Pastor and some of Peters Christians were at such a place conferring together whence some called those who frequent such meetings Peters Christians But the wish was good His next counsell is good only he should have told his people that if the offence be notorious and publike that private admonition shall not need precede Him that sinneth openly rebuke openly saith the Apostle He feares some will thinke the Ordinance is defiled if the profane be admitted this he calls a pretty dreame and saies the Word is as much d●filed c. To this I shall speake hereafter with Mr Boatmans leave though the Ordinance be not capable of any intrinsecall pollution yet the Communion is defiled by enduring profane persons in it 1 Cor. 5.6 if the Apostle knew what he said yea and the people that communicate are defiled if they do not their duty admonishing them informing the Church c. to be sure the Officers of the Church are defiled for it was their duty to have hept them away But Mr Boatman doth not remember any man got hurt by the presence of him that wanted the wedding garment nor shunned the roome for him only the Master came and turned him out 1. Before this will prove any thing to the purpose he must prove that the Supper there mentioned was

the number chosen be equall on both sides Or more publikely in the Church and in what Church you please such Laws being first agreed on as are fit to regulate such a dispute If you accept either of these let me know the time and place provided it be not on my Lecture day and I shall be ready to appeare in this cause of God against you And to this I expect a sudden answer otherwise I shall thinke my selfe bound to let the world know that as your Charge favoured of too much Pharisaicall pride to condemne so many as Pharisees dreaming Pharisees too So your challenge was but the noise of an impotent Bravado and to deliver the Truth and Churches of God from your Scandalls in a way commensurate to the offence Only I desire you to remember it is not my challenge but an accepting of your challenge and that I shall contend not for Masteries but for truth and in themeane time be Subscribed For Mr Iohn Boatman present these Your friend in what I shall not dishonour God and prove the truths adversary J. C. When my two friends brought him this Letter and told him the import of it and from whom it came he taking the Letter satis pro imperio bid them tell that Trifle he would answer him at at his next turn bid them tell that simple Fellow he would answer him insomuch that one of the Messengers a little troubled at the rudenesse of his language bluntly told him Better words would become his mouth They come away not doubting but he who was so big in words to whom we were such Trifles would have shewn himselfe something in deeds and have thought that his rude Language at least would have engaged him to dispute That night he sent me this Letter Superscribed These for Mr John Collings Batchelour in Divinity Sir YOur unchristian incivilities have been so many to me a meere stranger that they might easily have provoked a very patient man yet I have forborne and they shall worke no other effect upon me for the future I will not gratifie you nor your backbiting companions so much as to be angry For your Charge in your termes it is all false and for your foule language I shall say no more but the Lord rebuke you What I delivered I shall justifie then you shall see that there was neither the lapse of the tongue nor an errour of mind For the dispute you mention I do not intend magno conatunugas agere which must needs be considering what a strange Spirit you shew your selfe to be of I have seen often enough what issue these publike contests have had If you write and appeare in publike for such a thing you intimate which I know you love to do if any thing there sufficiently reflect upon me or truth I know what I have to do In the meane while till I have satisfaction from you for your grosse deportment which concernes me as a Gentleman a Christian and which is more a Minister of the Gospell I shall avoid you as a wrangler and one that loves contention which is very much against the spirit of John Boatman Pastor of St Peters in Norwich teneat cornicula risum Reader I hope thou wilt judge this Letter did not deserve an answer and if I durst not have trusted thee with my credit against this adversary thou shouldst not have seen it but I perceive it mis-represented in the world and cried up as the meekest humblest Letter c. Now read and I shall make thee who ever thou art my Judge only take a few notes to help thee better to understand it 1. I did a little wonder at the Superscription that he should own me under the Notion of a Batchelour in Divinity I confesse I have performed the exercises required of him who takes that degree in our Schooles and the University hath pleased to give me their Seale to let others know that they have been pleased to conferre that degree upon me but for Mr Boatman sure indignus est qui dicat of all men he should have taken no notice of it having so liberally in the morning called me Trifle simple fellow c. especially considering that himselfe is not yet Batchelour of Arts. 2. In the beginning of this Letter he tels me of unchristian incivilities I have offered him I never yet came in his company how I should use him so uncivilly I know not My nature doth dispose me to as much civility I hope as anothers and I would be loath to be uncivill to mine enemy much lesse to a stranger I professe Reader thou hast heard all I have been ever guilty of and I referre it to thee to consider whether it were uncivill for a Minister of the Gospell in a City hearing of one called to a place of eminency in the City as he had occasion to enquire of him especially being one who lived at three or fourescore miles distance and was not known in these parts and to informe the people faithfully what he heard If I hearing the man was no graduate no Minister nay far more which I shall conceale though as to other things I shall not desire to asperse him did perswade my friends amongst the people to be deliberate in their choice and first to enquire I hope this was so far from incivility that it was my duty I appeale to all the world to charge me with any other incivillities than these which I apprehend my duty 3. Thou seest Reader he denies the charge how justly judge by the Notes of the Sermon before surely he hath a great measure of confidence to deny what he so often inculcated but he adds he denies it in those termes what termes he meanes I cannot tell Logicall termes are proper to a question and so the termes are two The Subject Suspension The Predicate that it is a dreame of the Pharisees I thinke thou wilt find these the termes in his Sermon But perhaps he meanes Grammaticall termes Letters and Syllables and words if he did it is a pitifull shift 4. But it had been enough to me for him to have eaten his words but that he licks them up againe and saies What he said he will justifie and I shall see it was neither lapsus linguae nor an errour of the mind So the businesse is to prove he said so only for he will avouch what he said that he said so I have proved already and if it be openly denied I will undertake to prove it by more than three or foure witnesses and I appeale to those who heard him that day for witnesses 5. Disputing he doth not love no he tels us he will not take a great deale of paines for trifles Thus Reader thou seest it is easier to make a challenge than to defend it Who I wonder would have challenged him I know no Ministers in this City but would have looked upon him as an improper match for them had he not openly challenged

with Mr Boatman nor did I want perswasions to it from some learned men who wondred what I would answer considering he had only Magisterially maintained his opinion basely aspersing the servants and Churches of God as dreamers imploders of Scripture c. and had not brought any thing towards the proofe of it but a few loose passages which you could not go about to mould into a Syllogisme but you would scare them out of common sense This made me at first resolve only to write against the opinion and to have pleaded the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preamble as they were wont to do at Areopagus But others were of another opinion yet this course had I taken considering he made it his worke so constantly to deny that privately which he had spoken publikely and to disown his opinion as often as he met with any godly Ministers of another mind this he did to Mr Corhet of this Country and to divers others who told me of it againe In the meane time in his own Congregation he still cries it up and sufficiently bespatters us who were of another perswasion witnesse his Sermon preached the fifteenth of February 1653. at Peters upon Rev. 3.17 from which Text he had taken a great deale of paines to teach his people how to know others that were hypocrites an Art I beleeve few Divines but himself are much skill'd in In that Sermon he gave them severall Notes to know Christians that were spiritually proud his second note was this They cannot endure that any body but themselves should have any Gospell-priviledges allowed them unlesse such as are common to Jews Heathens and Pagans Indeed they may heare and they may come to those common promiscuous Ordinances as they call them but they must have no right to the Sacrament That must be for such and such and many times none in the world worse than they I speake to those that are guilty of these crimes not to those who are not doubtlesse many a man is unsatisfied and we must beare with the weake If this be not plaine enough I know not what is here are at once all the eminent Servants and Churches of God of former Ages and our Age branded as spiritually proud hypocrites because they durst not admit all to the Sacrament yea and all Christians branded who are tender of their Communion in that Ordinance Some of them are such as there are none in the world worse than they The rest are weake and only to be borne with Reader I shall refer it to thee to judge whether our silence now were not a cowardly deserting the cause of God and of all Reformed Churches I might tell thee more that it is much suspected by some who fear God in this City that it is the whole design of his preaching to stir up animosities in a profane Party against those who are of stricter Principles and to brand all strict Christians as Hypocrites and Formalists the usuall Alehouse-termes for those against whom they have nothing else to say What meane else these unsavoury passages in his severall Sermons Some have an art to squeake out Jesus Christ by that neat terme he expounded Luthers crepare Christum which I had thought had been to crack and make a vaine boast of Christ And againe The whining Christians are those who have been the ruin of Religion And againe Pride and Covetousnesse are the Saints great Sins And againe For a drunkard or debaucht wretch I could hug him in my bosome when I would spit in the face of an envious Professour I confesse I heare none of this stuffe but I shall refer thee to those godly persons who have sometimes heard him to enquire whether these things be true I have heard them againe and againe some of them have scared away some of his godly Auditors and others of them have frighted away others Besides that ordinary expression which is his usuall complement with his people before a Sacrament They shall not be dealt with in the pharisaicall way These things are not spoken in secret but in a Pulpit yea and in the greatest Congregation of the City The Lord in mercy look upon us our condition is sad enough I shall adde to all this one thing yet more A Reverend Brother in this City begging my assistance to preach his Lecture the twenty third of March last he having before entreated me that if I had any thing ready on the Subject I would preach something about Suspension at some time in his Congregation I that day preached for him and for my Sermon took that Text Mat. 7.6 and preached my first Argument on the first Question there thou wilt find all the doctrinall part of my Sermon I left out every Syllable which might make my discourse unpleasant to any and as all my hearers will judge I had not the least reflexion upon any only having proved That that Text was not to be restrained to this or that Ordinance but to be understood of all Ordinances all which are there forbidden to be dispensed to such as the Scripture calls dogs or swine in other places excepting only such Ordinances as the Scripture elsewhere expresly allows to be given to dogs I concluded by way of Application I inferred If that were truth then there was a plaine Scripture-prohibition though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suspend some who yet might be in the Church from the Sacrament of the Lords Supper 1. Because it is a pearle and an holy thing 2. Because there is no other Scripture allows the giving it out to dogs 3. This Scripture forbids c. The Lords day after I heard Mr Boatman intended to confute me the next Tuesday some occasions drew me out of Town but upon the Tuesday he aimed at it taking my very Text how well he confuted me my Reader may judge by reading my first Argument on my first question and then his Sermon which I have annexed at the latter end of my Tract and my Notes upon it I beleeve there was never such a businesse delivered in order to a confuting yet for feare that a clamorous party should cry it up confuted I have annexed it having the Notes of it given me by a learned and judicious man who was his Auditor that day and took the Sermon from him and will justifie the Notes These things Reader made me take up a resolution to give thee an account of the whole businesse and openly to engage Mr Boatman as my proper Antagonist and the rather because Theophilus Brabourne hath sent me word that if I will write he will defend Mr Boatman for every one he saith is not fit for disputing but he will do it one would thinke he were not very fit that should read his last books I sent him answer I hoped to find him work enough to defend his own but if he be so good at it he shall find we are able to employ him That