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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	faith_n	hear_v	preach_n	3,029	5	10.8817	5	false

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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

such a prosession as is real or at least not visibly contradicted The Apostles baptized and admitted to the Sacrament such as made a profession of the faith not contradicting it by a lewd life it doth not therefore follow that we must admit to the Sacrament such as make indeed a verbal profession but at the same time in works deny him to whom in words they profess we deny the Sacrament to none who make as much profession of their faith as those did whom the Apostles Acts 2. admitted to the Sacrament The Sacrament ought to be administred to all Saints Argum. 6 But all Christians are Saints Saint Paul calls the Corinthians so Ergo. 1 Here is the same fallacy again The sacrament is to be administred to all Saints That is to all who visibly appear sanctified through the Spirit of grace but all Christians are not Saints in that sense So the minor is false 1. In some sense all baptized persons are Saints as they are separated from Heathens and by their baptism dedicated to God if Saints be taken in this sense the Major is false Children of believing parents are called holy 1 Cor 7. that is Saints federally but yet I hope Mr. Barksdale will concur with the reformed Churches in acknowledging the admission of children the errour of some primitive Churches 3. St. Paul calls all the Members of the visible Church Saints but it will lie upon Mr. Barksdale to prove that he means it of them all viritim I believe it a term applyed to them conjunctim and the Denomination taken à parte meliori Those who were admitted in the Church of Corinth Argum 7 may be admitted in our Churches But disorderly persons were admitted in the Church of Corinth Ergo. The Major presumes the Church of Corinth perfect and that they did nothing amiss the contrary to which is plain from 1 Cor. 5. else the Major is false for wherein the Church of Corinth was sinfully remiss they ought not to be our pattern But Mr. Barksdale tells us They were not blamed for their comming together but for their comming together for the worse Be it so and that which caused this was the scandalous persons amongst them with whom they ought not to have eaten as he told them in the fifth chapter But the Apostle doth not check the Minister and forbid him to offer the Sacrament but onely bids them examine themselves True he saies no more 1 Cor. 11. But it was because he had said enough before 1 Cor. 5.8 10 11 12. Those who may be admitted to join with us in prayers and singing Psalms may also be admitted to the Sacrament Argum. 8 1. Either this Proposition is false or let me assume 1. But Turks and Indians may be admitted to pray and sing with us Yet I hope Mr. Barksdale will not admit them to his Sacrament 2. Prayer and praise are pieces of Natural worship homages due from God as their Creator O come let us worship and bow down and kneel before the Lord our Maker receiving the Sacrament is a piece of instituted worship for those who have interest in Christ as a Redeemer But Mr. Barksdale tells us we sing the hundred Psalm with them We are his flock Sol. So we read in their ears 1 Cor. 6.11 yet it will not follow all of them are washed and justified and sanctified c. Yet they are his flock in the sense of that Psalm he hath made them and he feeds them they are the sheep of his Pasture so he doth the Young Ravens Matth. 6. yet it will not follow they must have the Sacrament They are of the great flock But Christ hath a little flock to whom he will give the Kingdom to these the Sacrament belongs only not are we to give it to any but such as are visibly of this flock A converting quickning Ordinance belongs to all Argum. 9 But the Sacrament is a converting Ordinance Ergo. The Major is granted He proves the Minor because the word is joined with it and if the word alone be much more when conjoined with the other At once to shew the Vanity of this opinion which so prevails in the world that the Sacrament is a converting Ordinance Sol. I argue 1. If it be so then it is proper and consonant to Scripture to go amongst heathens and as soon as we come call them to a Sacrament in order to their conversion as to preach the Gospel to them But surely none ever thought so nor was it ever practised in the world yet what it may be if these principles be well practised I cannot tell 2. Again if it be a converting Ordinance there can be no personal unworthiness sufficient to debar any from it then come Turks Indians Papists Incestuous persons excommunicate persons c. 3. If it be a converting Ordinance I see no reason why the Communicant should be bound to examine himself and so eat or whether he hath skill to discern the Lords body But to answer distinctly 1. When we speak of converting Ordinances we mean Appointments of Jesus Christ for the conversion of souls to himself distinguishing betwixt those things which may be useful ex accidente to convince and convert and what ex instituto is designed to that end Hearing of the word is such Faith comes by hearing Rom. 10. Hear and your souls shall live Isaiah 55. Let any one shew us any Scripture speaking to this purpose concerning the Lords Supper 2. Besides the preaching of the word is one thing but the readin● the word of Institution at a Sacrament is another thing let Mr. Barksdale prove the latter appointed by Christ for conversion 3. Either the word alone read at the administration is a converting Ordinance or the Word and Elements making up the Sacrament If it be only the word wicked men for ought I know may stay and hear that if he sayes more he must prove it But to his tenth Argument Those whose children may be admitted to Baptism Argum. 10 themselves may be admitted to the Lords Supper But the children of the ignorant and scandalous may be admitted to Baptism Ergo. Though some will deny the Minor yet it shall satisfy me to put Mr. Barksdale to prove the Major 1. Children are baptized in their parents right I see no reason why it should necessarily be the immediate parent 2. Besides there is no self-examination pre-required to baptism 3. The children of the legally unclean were not forbidden circumcision 1. But the parent must have a personal right to the Lords Supper 2. He must examine himself and so eat 3. Of old if he were legally unclean he must not eat the Passover What we cannot help we must do But we cannot help promiscuous admintstrations Argum. 11 The Major is questionless true ultra posse non datur esse But the Minor is false Cannot must be expounded Physically or Morally if he means of the first we can help it Ambrose would not administer till Theodosius

8. 1. Many of their arguments will fail as I shall observe anon 2. Some may be suspended 3. I must enquire what it is then which joined with Church-membership doth entitle them I cannot find Mr. Humfrey nor Mr. Timson speaking plainly to this the latter spends time to prove the ignorant and scandalous are more capable then Infants and mad men but he is not clear in telling us wherein their capacity lies whether in this that they have more years which fails in mad men or in this that they have more wit if I understand them them think they are in a more capacity to exercise their reason Well then is this the thing that conjoined with Church-membership gives all a right to the Sacrament then it follows That all Church-members who are able to exercise their reason ought to be admitted to the Table of the Lord. Why are Drunkards then excepted by M. Timson p. 4. excep he means only during the time of their drunkenness But if Mr. Timpson remembers p. 5. he tells us the Church is to enquire what is agreeable to the will of God revealed So then it being granted both by Mr. Humfry and Mr. Timson that meer Church-membership doth not give a plenary right to the Sacrament for then infants and distracted persons and drunkards must not be excepted we in enquiring what else must be conjoined with it must have an eye to the will of God revealed And let Mr. Timson shew us the least shadow of Scripture to prove that a capacity of exercising their reason is that other thing which superadded to Church-membership gives a plenary right and we will be his bond-men In the mean time thus far it is agreed betwixt us that meer Church-membership doth not give one a right Then Mr. Timson hath granted his question against himself for some Church-members not rightly excommunicated may not come to the Lords Table But this then is the question between us what it is which superadded to Church-membership which gives only jus ad rem haereditarium et remotum must give a man jus in re aptitudinarium proximum a plenary full right to the Sacrament Mr. Humfry and Mr. Timson if I understand them say as I said before a capacity to exercise their reason we say Knowledge and Faith which works by holiness Here is the question by whom shall we be tryed By God and the Country saith the Malefactor by God and the Church say we By God speaking to us in his word and inabling us by vertue of that candle set up in us to fetch true conclusions from sacred principles comparing spiritual things with spiritual 1. First I plead against their opinion thus If a meer capacity to exercise reason entituleth a Church-member to the Sacrament than every Church member in such a capacity hath an undoubted right This consequcence stands upon such foundation of reason that he who doth not want the capacity mentioned in it must confess it I assume then But every Church-member that hath a capacity to exercise reason hath not an undoubted right to the Lords Supper Ergo. What Mr. Timson thinks I cannot tell but I am sure Mr. Humfry is almost angry with the D●ctor that he should understand him of such as of right ought to be excommunicated Now surely it is possible that one may be in a capacity to exercise reason and yet so notoriously scandalous that of right he ought to be excommunicated Suppose one had committed incest or adultery and that immediately before a Sacrament such a wretch may be in a capacity to exercise reason yet surely Mr. Timson hath large principles if he thinks such wretches have a plenary right to the Ordinance Let Mr. Humfry and Mr. Timson say what they can Something besides Church-membership must be added to give one a plenary right to the Sacrament or else Infants and distracted persons must have a plenary right And something besides an ability to exercise reason or else an incestuous person immediately after his vileness hath as full a right as any and the like might be said for a Drunkard a Murtherer any profane person openly defending his profaness for one who doth not know whether Christ were a man or a woman c. 2. Secondly I urge further according to Mr. Timsons principles He must be able to discern the Lords body from common Bread But many men may be Church-members and rational and yet not able to do this Ergo something else must be superadded 3. A child of five or six years old is able to exercise reason and is a Church-member if baptized if these two things give a plenary right such children ought undoubtedly to be admitted This is sufficient to shew the vanity of this Conceit That meer Church-membership with a capacity to exercise Reason gives one a plenary right to the Lords Supper And if meer Church-membership doth not do it no nor that with this second thing added I Query what it is doth it Surely it must be something above these we say a Knowledge of the things of God conjoined with faith in Christ such a faith as is evidenced by holiness It will stand Mr. Humfrey and Mr. Timson in hand either to speak clearly to this and tell us what gives a plenary right or to acknowledge with us that these things superadded to Church-membership do which if they grant us Let them say what they will Dr. Drake saith true that by the same reason that Mr. Humfry and Mr. Timson except infants and persons distracted ignorant and scandalous persons are to be excepted and Mr. Humfrys excepting out of his opinion infants and persons distracted is but a crafty trick to prevent those arguments which he foresaw he could not answer like some late Arminians who tell us Christ died to purchase a possibility of salvation for all but such as shall dy impeninent And the Reader may easily perceive the sores of M. Humfrys book by his kickings in his Rejoinder where the Doctor touched him I say Mr. Humfry and Mr. Timson must hold that a meer natural capacity to exercise reason in one who is a Church-member gives him a full right to the Sacrament or else there is a par ratio for keeping away the ignorant and scandalous as for infants and persons distracted And if they hold so I have shewed them what follows upon it When Mr. Timson speaks clearly to this point we will more strictly examine his judgement He spends his 8 9 10. pages in entering his exceptions against the Presbyterian Discipline where he chargeth the friends of it sufficiently and d●als as unbrotherly with some hundreds of Learned and Reverend men as he chargeth Dr. Drake to have done with Mr. Humphry and something more Considering that the Reverend Doctor if he be a little smart with his adversary yet withall he answers his adversary Et miscuit utile amaro But Mr. Timson hath answered nothing said in the defence of those practices which he so deeply censureth

out because they dare no more give the Sacrament to them But this their former sin in giving the holy thing of the Sacrament to these Dogs and Swine formerly I would faine know saith Mr George Gillespy what fruit godly Ministers find of their former promiscuous administrations but ageneral hardning of heart amongst their people and a blessing of themselves in a supposed good condition because they are administred to all the priviledges of Saints c. 7. This we see if these Dogs and Swine be to be interprated by the following words of the Text they are such as can or will make no other use of the Ordinance then to trample upon it and who will teare the Ministers who give them unto them If the last sence of the words be admitted we must seek for the interpretation of the Metaphor in other places of Scripture where these termes are used to express wicked men or women 8. I find men and women in Scripture calling themselves or others Dogs and the Holy Ghost calling some dogs upon six accounts 1. Upon an account of worthlesnesse and inconsiderablenesse In this sense Goliah saith to David am I a Dog c. 1 Sam. 17.43 David cals himselfe a dead Dog 1 Sam. 24.14 Abner askes if he were a Dogs head 2 Sam. 3.8 Mephibosheth cals himselfe a dead Dog because unworthy to sit at David's Table And Abishai cals Shimei a Dog 2 Sam. 16.9 2. Upon an account of cruelty either cruell actions in which sense Hazael saith Am I a Dog that I should doe this 2 Kin. 8.13 And David prayes to be delivered from the Sword and the Dog Psal 22.20 16. and saith ver 16. Dogs had compassed him about So Jer 15.3 or cruell words and threatnings So the wicked are said to barke and make a noise like a Dog Psal 59.6 14. 3. The false Prophets are called dumbe and greedy Dogs because they were greedy of filthy lucre and could not speake the Lords word Isa 56.10 11. 4. Wicked men are both in the old Testament Pro. 26.11 and in the New 2 Pet. 2.22 called dogs because as the Dog filthily licks up his vomit so when they have made some seeming confession of sins or pofession of faith and holinesse they forsake it and returne to their old wickednesse 5. Heathens are called Dogs by our Saviour Mat. 7.27 because they were none of Gods Family or Children but aliens to the Common wealth of Israel and because they abounded with filthy lusts as the Apostle tels us Rom. 1. 6. Sinners in generall are called Dogs Phil. 3.2 Beware of Dogs Musculus ad loc where he meanes false Teachers rightly called Dogs saith Musculus For first their greedinesse of filthy luere Isa 56.11 2. For their barking against the true Apostles 3. For their returning to their old vomit because they barkt onely to get food for their bellies Calv. ad loc saith Mr Calvin So Rev. 22.15 Without are Dogs c. That is all sinners at least all not enumerated afterward For the terme Swine I remember it but once more in Scripture taken Metaphorically 2 Pet. 2.22 where wic●ed men are compared to Sows for wallowing in the mire and filth of sin Ravanella in verbo Porcus Ravanella tels us that by Swine here are meant Infideles impij homines desporatae malitiae impuritatis quibus sordet verbum Dei Epicurciprofani We have heard how the Scripture useth the metaphor now to apply it 9. I conceive except sufficient ceason can be shewed to the contrary by Dogs and Swine here must be meant all such wicked persons as the Scripture elsewhere expresseth under that notion 10. If it may be expounded according to the first or second or sixth acceptation we desire no more then that holy things might not be given 1. To any scandalous sinners 2. To any unworthy persons 3. To any who after profession in Baptisme returne with the Dog to the vemit to their old wickednesse For the third usage there is no colour for it is not said give not holy things to dumbe Dogs or greedy Dogs 11. If any say that by Dogs here are onely meant persecutors according to the second usage 1 They will be bound to shew reason why this Text should be expounded rather by David Psal 22.16 20. Psal 59. then Solomon Pro. 26.11 or Peter 2 Pet. 2.22 which will be hard to assigne 2. I have proved before that the word which they say is the holy thing ought to be preached to them 3. For the Sacrament of the Lords Supper if that must be denied to persecutors not excommunicated then there is suspension distinct from excommunication as to such yielded 12. If they say that by Dogs are meant Heathen as Mar. 7.27 1. Then either those onely or those amongst others 2 If they say to those and some others we yield it but it is nothing to the purpose 3 If they say that the Heathen are the onely Dogs to whom holy things should be denied then they ought to be given to persecutors and excommunicate persons 4 The Word ought to be preached to Heathens therefore the Word cannot be the holy thing then 5 There was no great probability of Christs Disciples giving the Sacrament to Pagans 6 The Heathen are called Dogs not onely because they were aliens to the Commonwealth of Israel but for their vitia canina beastly lusts which others may have and therefore by a parity of reason meant here in this generall terme Indeed I find expositors who would restraine the holy thing and pearles to some one Ordinance as admonition or preaching generally lost in seeking the Dogs or Swine to whom they must not be given Chemnitius who though he grants the Word and Sacraments to be the holy things here meant yet seems to encline to think this Text chiefly forbids the preaching of the Word to some here characterized by the metaphor of Dogs and Swine yet is miserably lost in determining who those Dogs and Swine Chemnit harm cap. 51. Pareus in 7 of Matthew to whom the Word ought not to be preached and I doubt whether what he and Pareus at last determine concerning refusing to preach the Gospell to some be truth and beleeve it may be proved that Christ and his Apostles preached the Gospell to some such as they determine against and I thinke the same of what Gualther determines Gualther ad loc who expounds the place as chiefly meant of admonition The excommunicate Dog must be admonished as a Brother who yet if he would have heard the Church admonishing should not need have been excommunicated Bullinger ad loc Nor doth Bullinger who preceded Gualther better satisfie who seems to understand it of private admonition yet dares not determine whether it may be denyed to any as a Dog And Bucer concludes that the spirit of God must guide the Minister in such cases Bucer ad loc to whom to preach and to whom to refuse to

excommunicatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separatio est poena qua homo per sententiam Ecclesia cogitur aliquantisper omittere officium publicum usum Sacramentorum ut exploretur ejus obedientia an volens statim emendaturus sit veniam petiturus Melancth in Eth. 287. an vero contumaciter defensurus errorem c. Altera poena ultima summa in Ecclesia est Excommunicatio c. This is plaine enough for our purpose The next which I shall name of those holy and learned men whom Mr Boatman hath called Dreamers c. amongst the rest is holy Bucer Bucer in Comment in Ephes cap. 4. Et Cavendum est Ecclesiis ne cui causam praebeant sumendi sibi judicium in sumendo Sacramento salutis quod faciunt quicunque absque verâ peccatorum suorum Poenitentiâ Sacrament is Domini communicant Quamobrem siqui in gravius aliquod peccatum incidissent in manifestum flagitium ut Corinthius ille incestus inciderat eos priscae Ecclesia quae Christi disciplinam adhuc rectè tenebant ligabant certo tempore ad agend●m hoc est demonstrandum poenitentiam per opera fructus veros poenitentiae etiamsi illos jam tum peccati sui poenitere appareret id enim erat consentaneum verae poenitentiae de tetriore lapsu quae ut dictum si vera sit aliquandiu haeret tum utile ad cavendum peccatum tam ipse qui ligabatur quam totae reliquae Ecclesiae Atque hinc est quod Divus Cyprianus tantopere urgebat lapsis in persecutionibus non ilico dandam esse veniam sed diu ac justo tempore eos agere poenitentiam de quo v. Epist ejus 2. 3. lib. 1. lib. 3. ab Ep. 14. ad 20. in Sermone de lapsis Item exemplum Ambrosit inlegatione Theodosii apud Theod. l. 3. c. 18. apud Sozom. l. 7. c. 24. Porro licet abstinendi sint ad tempus qui gravioribus peccatis Ecclesiam funestarunt tamen severior debet esse Excommunicatio eorum qui Ecclesiam non audiunt c. In the next place let us heare what our Reverend Calvin saith Calv. institut l. 4. cap. 12. sect 5 6. and he speakes plaine enough In his fifth Paragraph having spoken before of Church-Censures he treats of the three ends which the Church aimes at in such Censures 1. The glory of God 2. The preservation of the Churches purity 3. The amendment of the offender In his sixth Paragraph he comes to shew the method and order of the Churches proceedings in Church-Censures that he doth by making use of a former distinction he had laid down between publike and more private sins By private sins he tels us he doth not mean such as none know of such as are the sins of hypocrites but such whose nature is not so scandalous c. For open grosse publike sins he tells us the Church need not proceed so gradually 1. By private admonition 2. Then by admonition more publike c. For lesser sins the Church takes no cognisance of them till private admonition be refused when it comes to them if the offence be lighter sufficit verborum castigatio saith he it is enough for the Church at first to admonish and that saith he must be levis paterna quae non exasperet peccatorem nec confundat sed reducat ad seipsum ut magis gaudeat se correctum quam tristetur But if the offences be of an higher nature they must be corrected by a sharper remedy for saith he it is not enough if one hath committed a scandalous sin and grievously offended the Church should be reproved by words Ibid. Sect. 7 8 9.10 11 12. but for a time he ought to be deprived of the Communion of the Lords Supper till he hath given evidence of his repentance And this saith he was the way of the ancient and better Church c. But for Excommunciation he determines that must be done after a great deale of waiting and with a great deale of wisdome and caution c. thou maiest read him at large whose discourse is too large indeed to be transcribed This is enough to shew thee that he is one of Mr Boatmans Pharisees and Dreamers too we shall have good company I hope anon In this sixteenth Century were so many eminent men that it were endlesse to transcribe all their testimonies to this truth thou hast Reader already heard what Melancthon and Bucer and Calvin have spoke who were all three within this Century I shall not trouble thee with many more Zach. Ursinus in doct Christ 2. p. de Coenâ dom q. 8. What Reverend Vrsine thought may be read at large in his eighth Question de Coenâ Domini where he speakes to these two Questions 1. Qui ad coe●am accedere debent who ought to come to the Lords Table 2. Qui debeant admitti who ought to be admitted to it In answer to the latter he determines Those are to be admitted by the Church who by words and deeds professe true repentance and who by the actions of their life expresse their profession of faith and repentance but they are saith he not to be admitted who barely say they beleeve all things for he who saith he beleeveth and sheweth it not by his works is a liar and doth in deeds deny what in words he affirmeth For this he gives reasons and answers objections largely in that Chapter which the Reader may see in Latine or English And that he thought this Suspension ought to precede Excommunication is plaine for in the same Book in his fifth Question de Clavibus He determines that Excommunication must be used as the last remedy to correct those who are found impenitent And in the preceding Question he proves by fourteen Arguments that scandalous persons ought to be kept from the Sacrament of the Lords Supper which I wish those who are so zealous for the profanation of that Ordinance would seriously weigh possibly they might amaze their consciences if they have any more than Mr Boatman's startling reason scares us I confesse in this Century I find severall of the Germane Divines pleading for promiscuous Communion especially Wolfangus Musculus but they are not so considerable in this cause because their Judgements are also against all Church Discipline where there is a Christian Magistrate The Lord hath made their names upon other accounts exceeding famous though in point of Church Discipline they have no name in the Church God shall reveale this also to those Churches as we hope What was Peter Martyrs opinion is plaine from his common places Pet. Mart. loc com Clas 4. c. 5. sect 7. where he tells us in what order the Churches of God formerly proceeded to the solemne sentence of Excommunication he indeed tels us that their severall degrees of Catechumeni of which some were Audientes some Competentes and of their Poenitentes of which they had