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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

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

therefore Mr Boatman may know what he hath to do and Mr Brabourne may have something to do now he hath taken his hand from the Plough which many I confesse never thought him f●t for though the Bishops judged otherwise I have engaged in this Controversie in the defence of all the eminent Saints and Servants of God of former Ages other Reformed Churches and our own Church and of that Reverend Assembly so boldly aspersed both by Mr Boatman and Mr Brabourne in which my selfe knew so many holy and learned and Reverend men that I beleeve since the Nicene Councill there was never so many and so holy and learned men met in any Ecclesiasticall Councill Some of whom I know would not turne their heads in any point of Divinity from the most learned Hereticks that are or ever were in Christendome and having such an opinion of that eminent Assembly I hope thou wilt pardon me Reader if I take their part in what was their declared Judgement especially against two such Adversaries as these are with whom it is far more fit that some of their youngest Sons should dispute than themselves leaving those Fathers to grapple with more learned and considerable Adversaries I am one of the yongest sons of those Reverend Prophets but yet I have a little duty for them and shall engage for Norfolke or Norwich to attempt at least their vindication from any who shall in these parts appeare in publike against what was according to Gods Word agreed upon by them if he hath not a proper Adversary and if I be not over-powred by Legions of Pamphlets But I returne to my former Discourse The second Question I have spoken to is Whether Ministeriall or privative Suspension be justifiable or no I have on purpose spoken to this partly because I heare some say this was Mr Boatman's meaning though he restrained not himselfe so by any passage and if it be how doth he tell others that he doth keep away some himselfe But that he might not have this refuge I have spoke a little to that I confesse it is a tender point which many godly men are dis-satisfied in Whether in case there wants a Presbytery in the Congregation the Minister may keep back any by his own power or rather ought to administer it to all In the first place I desire my Reader to observe that those who are of the Episcopall perswasion and own no Congregationall Presbyteries which is Mr Boatman's judgement they say make not this question but alwaies took the Affirmative for granted witness the Schoolemen Canonists c. the Rubrick to the Book of Common Prayer the Canons agreed on in the Synod at London 1603. Some of my Reverend and learned Fathers and Brethren of the Presbyterian perswasion indeed scruple it because they think all Suspension is an act of Rule and the Rule of the Church belongs to the Minister and Elders amongst whom is Reverend and learned Mr Jeanes whom though I know not yet I honour for his learned Tract on that Subject and for his Midwifry in helping into the world that last piece of our great and learned Twisse I crave leave to dissent in this point from those few of my Brethren who are so perswaded and conceive that to avoid promiscuous Communion the Minister may in some cases suspend his own act though not formally passe a Censure yea and I thinke he ought Though I confesse when the state of the Church is such that this cannot be done without a necessary and great breach of the peace of it the case is more disputable because the Amity and Edification of the Church is the high end of all Church-Censures Augustine in his third book contra Epistolam Parmeniani and in many other places thinkes Church Censures should be spared when the Major part of the Church is corrupted and the execution of Censures may cause Schismes and much he saies for it But I must confesse I am of Peter Martyrs mind Iste Augustini timor nimius videtur quasi debeamus verbum Dei relinquere ut schismata tumult us evitemus sequamur quod praecipit Deus eventus autem providentiae illius committamus He answers all which Augustine saith for his opinion and concludes That it were better to have lesser Churches than so large and ample ones defiled But I shall not dispute that businesse 3. In the last place I have enquired what hath been the judgement of the eminent Servants and Churches of Christ in all Ages Having first enquired our Fathers mind the Judgement and practice of our Elder Brethren is not inconsiderable especially when we are charged with Innovation and doing that which never entred into the heads of wiser Ages I have proved that it hath been the practice of the Church in all Ages the Judgement of our Church before and ever since the Reformation and of all reformed Churches in the World some Churches of the Protestant Switzers only excepted And now Reader I shall cast my selfe upon thy Charity I hope thou wilt excuse me for my undertaking The zeale of the Lords house for the precious body and bloud of Jesus Christ hath eaten me up as to this point Had not we been openly challenged the judgement and practice of the Churches and Servants of God openly aspersed I should have found other worke to do besides engaging Mr Boatman I have given thee here a faithfull and impartiall Narrative of the Originall and Progresse of this Contest If Mr Brabourne be at the Charge to reply I desire thee not to expect my answer I beleeve thou wilt whoever thou art be able thy self to answer what he can say I shall leave him to one more fit for him having been sufficiently chidden by some learned Friends for losing so much time as to meddle with his other peece But if Mr Boatman answers and either denies any thing here said as matter of fact or makes such a reply to any Arguments as any Licencer of the Presse will let passe I shall reply to him and prove whatever shall be denied and make good my Arguments provided he confutes them better than he did my Sermon I shall keep thee no longer in the Porch but give thee leave to enter Read and then judge and pray for this poore City where are so many thousand soules and so few fit to take charge of them The Lord keep thee Reader in these evill times from the errours of them and an ever lover both of Gospell-purity and Unity So praies Chaply-field-house in Norwich April 18 1654. Thy meane unworthy Servant in the Gospell of the Lord Jesus Christ JOHN COLLINGS Errata Reader I Cannot own these sheets till thou hast corrected these following erra●aes in them In the Title page read ob hoc vel maxime In the Preface p. 3 l. penult r. duty p. 9 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. r. considering p. 13. l. 10. r. December after l. 12. r. fortnight p. 15 l. 2. r.

was content to withdraw If he means it in a moral sense upon the account of that confessed maxim Id tantum possumus quod jure possumus It is clearly petere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a begging of the question which is whither Gods word hath not given us power To suspend the ignorant and scandalous and I wonder Episcopal men should so far forget the Rubrick and Canons as to deny it For our parts besides the authority of Gods word discharging our consciences we think the Form of Government established 1648. by Parlament dischargeth our practice He goes on A separation in the Church is unlawfull Argum. 12 But this practice of suspension makes a separation in the Church Ergo. If the Major be true the legally unclean could not lawfully be kept from the Passeover yet God threatens the Priests for not doing it Besides Excommunication is a separation in the Church for the excommunicate person is not out of all relation to the Church but to be admonished as a brother yet we are to separate from him as a diseased member both in respect of Sacramental communion and intimacy of civil communion The unworthiness of some must not debar others of their right Argum. 13 But admitting suspension this is done Ergo. 1. As to the Major if he means by debarring others of their right devesting them of their right it is true 2. if he means hindring them for a time from enjoying their right It is a question whither such a case may not be suppose the peace of the Church must be broken or suppose there be one or two have a right who cannot make a communion But to the Minor 2. I see not how the admission of suspension enforceth the debarring of any their right Let the worthy be received and the unworthy suspended The good mother will feed her children but if the doggs be so many that she cannot at present she will watch her time till they be shut out of doors To whom the tender of the Covenant belongs Argum. 14 to those all the seals of it belong But to the ignorant and scandalous the tender of the Covenant belong Ergo. The Major is false though the tender of the Covenant belongs to all yet the seal belongs to none but those who have evidenced their acceptance of the covenant God hath commanded the offer of the Covenant to all but not the setting of the Seal I find no more in that book looking thwart upon me for I durst not defend Mr. Helms his Arguments If Mr. Barksdales friends have truly represented the dispute I could either have wished Mr. B. stronger Opponents that day or at least his Opponents stronger Arguments But I must not let pass a passage or two I find there in a letter from Mr. Barksdale to Collonel A. dated June 1653. 1. He tells the Collonel and now the world that Judas was an hypocrite disclosed when Christ admitted him whether Christ admitted him or no I have shewed we have just reason to doubt if not to conclude the contrary But suppose he did how it appears he was an hypocrite disclosed I cannot tell that Christ who as God knew hearts knew his heart is plain indeed but is an hypocrite known only to an all seeing God disclosed think we 2. He tells the Collonell Christ did not eate the Lamb. This is indeed Grotius his notion to which more afterwards But neither Grotius nor Mr. Barksdale sure shall ever make sober Christians believe that Christ supped that night with a humane invention instead of a divine institution the eating of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was no fulfilling the Law which we think Christ did in that last act In the same letter he tells us That the sop Christ gave to Judas was the Sacramental bread upon this very ground was founded the mistake of diverse of the Antients from whence they concluded Judas was at the institution and a communicant there because they conceived this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the sacramental bit To this opinion Cyrill Euthymus and as I remember Austin somewhere doth encline I confess it startled me at first because he hints me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify a bit of bread and so doth Dr. D. Hammonds Annotations on John 13. Hammond in his late Annotations on the Gospel who also puts in Hesychius for a witness should say I know not where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence he confidently concludes as well he might that Judas was at the Sacrament I must confess at first blush I had almost began to quit our notion of the sop being the bitter herbs dipt in the Charosheth allowing the Dr. and other learned Expositors in the same mistake a great deal more Critical learning then I dare pretend to But post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say are best remembring that they did not use to dip bread in the Char●sheth and that if this were the Sacramental bread it would enjoin us all to dip it before we give it for I cannot allow the Doctors notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I have not time now to enter my exceptions I resolved to look a little before I subscribed And first I find Hesychius saith no such thing he saies indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifies but saies nothing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a pittyful shift that the Doctor hath faying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a false print for which 1. Suid. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scapulain Lex Budeus in Lex You have onely the Doctors word 2. Suidas then is false printed too for he saies the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. If there had been no such word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctor might have been believed but there is such a word in the Greek tongue which so signifies Scapula expounds it Frustulum Budeus inferior pars pains mica aut crustulum panis nimium assati 4. If indeed in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had stood in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we might have been so charitable as to have believed the Doctor but Hesychius hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all but onely its Primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are nine or ten words which in their Alphabetical order intervene I may mistake the number but I believe not much if at all now considering this why we should believe the Printer rather than the Doctor mistaken I cannot tell especially considering what others no less Criticks in the Greek tongue say 5. Steph. Thesauru Gr. Lin. Bnd. Comment Gr. Lin. Bud. Lex Gr. Suidasin verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phav in Lex● Diog. Laertius in v. Diog. Eustathius in ●om Od. l. 2. Stephen saies it signifies a crust of bread put into a mans mouth a mouthful of bread or any other edible thing Budeus in his Commentataries tells us it signifies any mouthful in

per annum is above ten or twelve pounds a yeare certaine legall maintenance The most of the Parishes have nothing at all Scandalous Livings are alwayes the nests of scandalous Ministers The Parishes being little and the maintenance Arbitrary and many of the people seasoned with the old leaven of ignorance and superstition many if not most of our Parishes have been either without any Minister or filled with such who were cast out of other places or at least no friends to Reformation For those Parishes in which were a more considerable number of godly and well disposed people some of them were better supplyed but in all the City we were able to doe very little to promote the worke of Reformation Some of the Congregations either wanting godly Ministers or persons fit to be chosen as Helpers with them in Government and the people in others wanting an heart to chuse yet through much opposition in two or three Parishes we procured an Election of Elders amongst which Peters was one being the most considerable place in the City and furnished both with persons fit to be chosen and a people willing to chuse and a Reverend Pastor Mr Carter fit to goe in and out before them But the yoake of Jesus Christ which is alwayes easie to a gracious heart doth always gall the necks of those who have made their lusts Lords some of the people who had the taste of the flesh pots of Aegypt yet in their mouth began to kick at this supposed burthen some withdrew their stipends in short some one way others another way tyred out their Reverend and Learned Pastor who after severall thoughts of removall from them about May last resolved upon it About that time one Master Boatman sometimes of Hull was commended to them we who were Ministers of the Gospell in the City conceived it our duty as we had opportunities to enquire of him to whom ere long it would be expected that we should give the right hand of fellowship Amongst others my selfe as I had occasion offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made some Enquiry concerning him soone after speaking with a Minister who sometimes lived in Yorkshire I askt him if he knew such a Minister in their Countrey and what he was He told me he knew him very well and he was a man who would preach frequently and was a great enemy to Sectaries but himselfe was neither Minister nor Graduate Soon after a Reverend and Godly Minister of Lincolneshire comming to see me I asked him the same Questions who confirmed the same things Concerning the thing established out of the mouths of two witnesses I imparted it to two friends one a Minister the other a judicious Christian inhabiting in the Parish And this I did the rather because I heard they were about to invite him for a Probationer and I my selfe having a Moneth to spend in the University was to be absent that so if he came these things might be enquired after While I was in the University I occasionally at dinner at the Vice-chancellors chamber being at supper the same nightwith one of the Proctors met with two Ministers one at each place both of Lincolne-shire where I knew Master Boatman had his residence they both confirmed the same things adding something more which I shall spare except Master Boatman provokes me to speake it being desirous rather to vindicate my selfe then to asperse him While I was absent some of his friends had sufficiently branded me for saying he was no Graduate when as he was a Reverend man a Batchelour of Divinity forsooth of Katherine Hall One of them fell upon me face to face at my returne I told them I would not be over-confident because it was but a Report but I would soone satisfie them as to that point Thereupon I wrote a Letter by the next Post to a Learned friend Fellow of that House who certified me That he knew him very well That by admission he was two yeares my junior That for degrees he was three degrees beneath a Batchelour in Divinity having never commenced at all nor staid in the Colledge above a yeare or a yeare and halfe at utmost Some other things he certified me which I shall conceale intending only my owne vindication This was the only Letter I ever wrote to enquire of him and that in my owne vindication too though I heare he hath told his friends he hath Copies of severall Letters I wrote to that purpose Soone after this a Reverend Brother in this City had another Letter from a godly and learned Minister who was of his year and Colledge to omit other passages in the Letter he told him that he never commenced any thing but junior Sophister By all this we gathered That an Harry Sophister was the height of his University-Commencements It was now about Iuly when the Anabaptisticall party began to rage against Vniversity-Learning and Degrees We who were Ministers in this City were a little sensible if we had been satisfied concerning him upon other accounts what an ill sound it would make in the world to be heard that the greatest Congregation in so famous a City as this and a Congregation which ever had either a Doctor in Divinity or some very reverend man in it should now be supplyed with one who had given no proofe in any Universitie of his abilities or proficiencie in his Studies nor so much as taken the lowest degree in the Schooles This made some of us doe what in us lay to move those who were our sober pious friends in that Congregation to act deliberately in so weighty a worke in which the glory of God the good of the City the interest of their soules and their credit and reputation would be so much concerned and that before they agreed to his Election they would enquire concerning his later conversation and be satisfied that he were a Minister in Office at least We thought considering that juncture of time and the eminency of the place it would also be fit that at least he should be Mr of Arts. At last he came to the Towne and a party of the people elected him as their Pastor one hundred and eleven having before subscribed Master Carter a new Call promising to wait a yeare for him Diverse godly people dissented from the Election openly and the rather because he refused to satisfie them concerning his Ordination I shall referre to my Reader to enquire other passages concerning his Election About three weeks after Michaelmas he came to reside but before this he had declared himselfe for Episcopacy somthing plainly we suppose he was of another judgement when he preached at Hull He had also by this time declared himselfe to a Reverend Minister in the City for promiscuous communions and within a day or two after told a godly man pinching him upon that point that he should well see he was not for promiscuous communions soon after his comming to reside we had heard he had

the Lords Supper otherwise this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Secondly he must prove that that Guest did not only want the wedding garment but that he wore an open filthy garment an hypocrite wants the wedding Garment yet I know none say the presence of hypocrites defiles a Communion why because man cannot judge the heart but the question is whether the presence of gross sinners defiles the Communion or no 3. None saies the bare presence of ascandalous sinner defiles the particular soule of a private member but it defiles the Officers and the Communion 4. Mr Boatman doth remember the Master turn'd him out So it is Christs will belike none should be there but such as have the wedding garment and the question is whether he now he is ascended hath left us sufficient power to do his will as to such wanters of the wedding garment as our eyes can discover 5. Holy Mr. Ambrose thinks that Christ Ambrose his Media p. 260. turning out him who wanted the wedding-garment is a good Argument for to evince our duty to turne away such as appeare to us to want it we being in Christs stead his Embassadours Stewards c. But Mr Boatman tels us againe we have no such authority we will anon joyne issue with him in that point In the last place he exhorts his people to confession and renewing their Covenant and then he pronounceth his people all Holy to the Lord. I hope he meant in the largest sense of holinesse This Reader is a perfect account of that whole part of his Sermon which gave occasion to this ensuing Tract I confesse for my own part I heard it not no more did scarce any of our Ministers some of us being resolved first to be satisfied That he hath authority to preach which we have very good grounds to suspect he hath not but these notes were given me upon my desire by an ingenious young man who is a Schollar who tooke them in short hand from Mr Boatman's mouth and gives me leave Reader to tell thee that he will justifie that they are a true account of that part of his Sermon to Mr Boatman or any other I saw the severall other Notes taken by others though more imperfectly because taken in long-hand which yet have the same passages concerning Suspension and those who practice it If they be denied thou shalt have them in the next attested by six or seven more In the meane time I appeale to such Christians in this City as heard that Sermon whether those passages concerning Suspension and those who practice it be not faithfully recorded My selfe was that day employed in a meeting with other Ministers of the City I was no sooner returned home at night to my Study but there came to me foure or five honest men exceedingly troubled at the Sermon one of them almost in a rage professing he never heard so much audaciousnesse in a Pulpit they were indeed all very much troubled and read me their Notes The next day was my Lecture day in which I was to preach a preparation Sermon to the Sacrament perceiving that we had been so boldly challenged and so rudely reflected upon I thought it my duty to take notice of it and in my Sermon in thesi spake to it 1. Proving that Suspension of the ignorant and scandalous from the Lords Table though they were not Excommunicated was justifiable from Scripture 2. Proving that it was so far from being a pharisaicall dreame that it had been the judgement and practice of the Servants and Churches of God in all ages and of our owne ever since the first dawnings of Reformation amongst us in the daies of King Henry 8. This was carried to him and I heare that on the Lords day which was his first Sacrament day he was taken up with admiring the bold face of them who should say any such thing c. and that he quoted the Discipline of the French Church as a witnesse against Suspension how truly we will examine anon By this time the spirits of his friends were up and a great cry there was about the Towne that we could talke but durst not dispute with this new Champion he had challenged us all c. and in particular this was laid to my charge I confesse I had so much pride as to thinke him an adversary something below me but yet to stop his friends mouths and especially to vindicate the truth and Ordinances of God and our own practice from him by the advice of two or three Reverend Ministers upon the twentieth of December I drew up this ensuing Letter in the presence of two Reverend Ministers and read it to them and they approving it upon the 21. I sent it to him by the hands of two honest men his Parishioners The Letter follows Verbatim Sir I am credibly informed by the mouths of more than two or three witnesses which yet had been enough to have establish'd the thing that in a discourse this day seven-night you did first confidently maintaine 1. That Suspension distinct from Excommunication was a dreame of the Pharisees Secondly as confidently 2. Challenge any Minister in the world to shew you any ground for it from Scripture And had these things been spoken but once charity might have judged them Lapsus linguae but being repeated againe and againe and with a great deale of difference and averred and renewed since in private as I am assured all must conclude them errores mentis Nor have I heard it only as inculcated from your selfe againe and againe but from divers others who possibly some of them had need be of that large perswasion that you offer to dispute with any in the defence of it Sir I know not wherefore God hath set me in this City but to stand up for his glory and for the defence of his truth and Ordinances and though I have not been a man of war from my youth yet I must not now stand still and heare you defie the Churches and Servants and Ministers of the living God as Pharisaicall dreamers and this day after day These are therefore to let you know that I accept your challenge and in opposition to what you said shall be ready when and where you please so it be before a competent number of witnesses to maintaine against you 1. That the suspension of some persons from the Sacrament besides Turkes Jews and Heathens and those who are cast out of the Church by Excommunication is grounded on the Scripture and deducible from it 2. That it is so far from being a pharisaicall dreame that it hath been the constant judgement of the Servants of God in all times of other reformed Churches and our own ever since the beginning of reformation Either of these Sir I shall maintaine against you either in a more publike or private dispute More privately if you thinke fit before as many Ministers as will come twelve private Christians chosen by each or more provided

be proved that God invites Pagans to the Sacrament See more in him Erastus hath another Argument If the Apostle did here forbid these scandalous sinners the Sacrament he had contradicted himselfe But he doth not contradict himselfe The major lies upon the Doctor to prove His loose lines must be thus formed Hee that should here forbid scandalous persons the Sacrament Etenim paulo post licentius viventibus non interdicit nec interdicere jubet Sacramentorum usum●sed judicium Dei proponit Erast confirm thes p. 249 and a little after cap. 11. not forbid loose livers the Sacrament onely set before them their danger contradicts himselfe I will go no further here 's enough to be denyed Is it a contradiction I wonder if I should write a letter to my friends and in the beginning of it say I will not have you come in such a gamesters company a little after in the same Letter tell my friends I heare some of them have been in gamesters company and God will be revenged of them if they follow such courses I have not eyes to see it if it be This is the very case here must Paul needs forbid that cap. 11. that which he forbids cap. 5. or doth he contradict himselfe This is all that Erastus hath to say for it which is to little purpose That learned and worthy Gentleman whom I am loth to name in this cause pretends to give three reasons why the Sacramentall eating is not here mean● First because there is not a word of receiving the Lords Supper in this Chapter Vind. p. 9.10 and in the 10 and 11. Chapters he saith no such thing though he professedly treats of it His Learned Adversary sufficiently answers him 1. Gillespies Aarons rod. l. 3. c. 7 Desiring him to prove that the 7. 8. verse of this Chapter is not meant of the Lords Supper 2. Telling him that in the 24 page of his book himselfe confesseth from this Chapter that the Passeover and the Lords Supper are the same for substance and that Aretius so expounds it Aret. prob loc 80. To that I have spoke already Mr Prinn objects that 1 Cor. 10.16 17. the Apostle saies they were all partakers of one bread yet in he Church of Corinth were some scandalous some druntards that came so to the Table c. Mr Gillespy answers him That the word all can be of no larger extent then visible Saints such as were those to whom the Epistle was directed and surely visible workers of iniquity cannot be visible Saints Saith Mr Gillespy he shall never prove that those that were drunk at the Sacrament in the Church of Corinth came thither such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were drunk the night before or knowne drunkards if they were drunk it was there which the Apostle could not know before they came where by the way I desire my Reader to take notice of the invalidity of this plea of Mr Boatman's for the admitting such as are knowne before hand to be scandalous sinners Plus satis bibit G●otius ad loc Quanquam ego non existimarem de eâ sermonem fieri qua homines alienati a sensu mente fusi jacent sed potius de larga compotatione ita ut liberalius bibendo plus aequo exbilarati essent P. Mart. ad loc I add further that he shall never be able to prove they were drunk the word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwaies signifie to drink drunke but often to drink liberally and well So Io. 2.10 The sence is onely this you come to the Table of the Lord in parties disorderly first one company comes and they drink liberally more then they need then the others come and they have none to drink Nor is this a new notion I find it in Peter Martyr Grotius Estius ad loc Beza in Io. 2.10 translateth this word affatim bibere and why he might not have done so here if it had pleased him I cannot tell This Dr Drake hinted Mr Humfry of and Mr Humfry in his late vindication is so ingenious as to allow it So I hope now it may passe currant and wee shall heare this pleaded no more by Mr Humfry or Mr Boatman that drunkards were admitted to the Sacrament in the Church of Corinth 4. Especially considering what Mr Gillespy hath already said that although it could be proved that there were drunkards and other scandalous sinners there yet it can never be proved that they were admitted to the Sacrament 5. I will add one thing more the Apostle doth not say 1 Cor. 10.16 17. you are all partakers of one bread which if he had it would have been something more to have proved that the scandalous sinners in the Church of Corinth were admitted to this Ordinance but he saith no such thing he saith we are all partakers of one bread that is while we who are Saints wair upon God in that Ordinance we partake of one bread and are one body yea and that he saith they were one body he plainly proves that the scandalous sinners did not partake of that one Bread But of that more anon 6. Lastly suppose this were true that some of the Corinthians were notoriously scandalous 2. That these were admitted to the Lords Supper that St Paul doth not in so many words command their suspension how doth this yet prove that scandalous sinners ought to be admitted till Mr Humfry or Mr Boatman have proved 1. That the Church of Corinth did nothing amisse 2. That because the Apostle did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many words say drunkards keep away therefore he did allow them to come any more then it will prove women ought to keep away because Paul no where saith expresly you beleeving women come as well as men So that this reason which is purely negative though urged by Erastus Mr Prin Mr Humphry and Mr Boatman will never inferre that it is lawfull to administer the Sacrament to all much lesse prove that Sacramentall eating is not meant in the Text. Mr Prins second Argument is because if we should so expound it most of our members must be excluded But Mr Gillespy hath told him Aarons rod. p. 426. this is nothing to the purpose 't is quickly answered 1. Let God be true and his Word true though men be found lyars Fiat justitia pereat Mundus 2. We hope most of our members are not scandalously under those qualifications Man judgeth by the outward appearance Mr Prins third and last reason is because it is clearly meant of civill familiarity So saith Erastus Vind. 4. serious quest p. 10.3 Erast confirm thes l. 4. cap. 3. vind p. 84. Rejoinder p. 261 so Mr Humfry so many others which wee will allow if they will not understand it exclusively But let us see how they can prove it that it must needs onely be understood of civill eating 1. Saith Mr Prin he had