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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90686	A scripture-rale to the Lords Table; or, Observations upon M. Humphreys his treatise, intituled, An humble vindication of free admission to the Lords Supper. Tending to discover the loose and prophane principles therein suggested. Published for the undeceiving the weak, and removing offences occasioned by it in the practice of reformation. Being the result of the discourses of some preachers in the county of Gloucester near Stow on the Wold, at their weekly meetings. / Digested by Anthony Palmer pastor of the Church of Christ at Bourton on the Water.	Palmer, Anthony, 1618?-1679.	1654 (1654)	Wing P218; Thomason E1496_2; ESTC R208631	72,178	194

do not speak of the Sacrament precisely when they so speak yet how the man pleaseth himself with his own creature and fancy and laughs upon it exceedingly p. 61 62. He further urgeth Prayer is not so primarily converting therefore by this rule prayer may also be exeluded Ans We need answer no further to this he frames a shadow and fights against it He takes that granted to him which no judicious Divine we know allows him We say Prayer is subordinatly converting but we deny and leave him to prove ad graecas Calendas that the Sacrament is We might here re-enforce Mr Gilespyes twenty Arguments to prove the Sacrament not converting which he will answer at the same time but we intend briefness The next he Answers to is But unregenerate men are dead in sin shall we give bread to the dead men must be first born living before they can feed To this he Answers If we could conceive any such bread as would fetch life in a dead man we would give it him Now saies Christ Joh. 6.33 I am the bread of life c. Ans This is to beg the question That the Sacrameut is ordain'd to fetch life in a dead man yea saith he Christ is the Bread of Life Here he gratifies the Papists as well as the poor ignorant and prophane people of the Nation who understand that Bread in Joh. 6. to be of Sacramentall bread which sound Divines still oppose Christ as offered in the Sacrament is not Bread to beget life his bare assertion doth not prove it His parallell between Aqua vitae and Calix vitae is not worth notice Or if it were we beleeve M. Humphreys doth not know of any Aqua vitae that will beget life in a dead man though it may revive where life is remaining The same we say of the Cup as an ordained means where Christ is offered As to the matter of Judas which he again replys to we have spoken already And we should be too tedious to urge all What godly men have said for Judas not receiving the Sacrament 1. How unlikely it is that the Lord should say to Judas whom he cals the Son of Perdition and a devil This is my body which was broken for thee and this is my bloud which was shed for the remission of thy sins and Thou shalt drink with me in my Fathers Kingdom All which he spake to Judas as to the rest if he were one 2. But should we grant he ate sure Mr Humphreys gains little to his cause Judas was not yet convinced before the Church of the fact having not yet committed it If he should have been kept off upon the fear that he might commit it Peter might have been as well kept off as he for he in Christs knowledge was to commit a scandalous offence also 3. Neither will it in the least measure warrant the admitting of all sorts now Judas was a person that preached and professed Christ and for a time forsook the world to follow him was no scoffer or reviler at the power of godlinesse and had given no open scandall to his Brethren We wish it could be said so of all such as cry for Free Admission upon this ground The eighth Objection he would answer to is Vnworthy Receivers are guilty of Christs bloud and eat their damnation therefore we must not allow a Free Admission To this he answers 1. As to the Churches part 2. As to the Receivers c. For the Churches part this cannot any way concern them There is a generall Command Do this Every man is to examine himself and he receives damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himself they receive not ours Answ 1. His verily beleeve doth not prove it doth not concern the Church The Church is concern'd to keep her self from pollution and ruine both which are brought upon it by this vile practise If the Church both Officers and Members do not their utmost to prevent a manifestly impenitent sinner from coming to this Ordinance they are guilty of his sin as hath been proved We are saith Zanchy violaters of charity and guilty of iniquity Lib. 1. Ep. p. 26. to suffer men to damn themselves with the Sacrament which we might suspend from them 2. Such a levity is the way to bring upon Ministers the punishment of Eli the sin being much like it 3. Is it nothing to a Minister to see a people he is sent to save in Gods hand eating and drinking damnation to themselves Chrysostome protested he had rather give his body to a Murderer then the Sacrament to a scandalous person And Calvin that he would rather put his hand into the fire c. But to his reason saith he There is a generall command Do this Ans We wonder he will so inconsiderately call it a generall command when he knows 't was spoken only to the 12. that ate with him Oh but saith he Let him examine himself and he damns himself not another Ans It doth not follow that because every person coming is bound to examine himself therefore no body else is Though he receives damnation to himself yet it doth not thence follow that others have not a hand in forwarding his damnation if they do not their duty to prevent it Though a man murdering himself is chiefly guilty of the fact yet it follows not but those are in a measure guilty who prevent him not when 't is in their power Every man shall give an account of himself to God yet their bloud will I require at thy hands saith the Lord. Why should God say Be ready to give an account of the hope that is in thee if no body have power to require it of him We verlly beleeve Mr Humfreys himself doth not conceive those words of self-examining spoken exclusively who doubts unlesse such as are prophane scorners but that a Minister is to take all occasions to examine the people he is sent to for their further edification specially when they have been lull'd in ignorance before 'T is indeed a loose and prophane assertion That poor ignorant creatures and prophane wretches must come in a customary way to the dishonour of Christ to their own damnation without repentance And yet the admitters no way no not any way as he maintaineth concerned in it 'T is the note of a godly minde to urge Scripture to such ends for which God ordained them as this to presse self-examination not as to make void all private reproof admonition and discipline contrary to other Scriptures Wo to the Land if all were of this loose judgement Let all people damn themselves at pleasure by Sacraments it concerns no body neither Ministers nor people What godly man doth not see but this shift is put into the head of carnall persons by the devil and his factors to keep them in security they never intending to examine themselves nor are indeed able and so will not suffer any man else to do it It concerns none

but himself saith Mr Humfreys 2. This self-examination may have reference to others judgement of them viz. That though the Elders of Corinth did unduly admit them they were not to rest on their judgement of them but to examine themselves which only can prevent that judgement of God spoken of 1 Corinth 11.31 And the judging of themselvos there may also referre to the Churches judging as good Authors conceive 3. If Persons have been duly received and confirm'd into the Church then 't is supposed they give sufficient satisfaction in point of knowledge and so that part of examination by the Eldership or Church which is now called for in our times as to knowledge would cease But it is the ignorance of people is now most complained of and so examination in this respect more required because there hath been sufficient means of knowledge but in few places But Mr Humfreys would prevent what we have answered by fore-stalling the Objection If another should be taking a Cup of poyson shall not we be partakers of his bloud if we do not hinder or forbid him c. Ans But alas how poorly he wipes it of What a rattle hath he got to still conscience Saith he We have no quùm possit that is no power to hinder c. Ans What if he had 1. Doth he not absolutely pleade that all are to come and it concerns no body no way to keep them off 2. But suppose he would this will not serve the turn To whom are the Keys of the Kingdom of heaven left to keep off and cast out primarily but to a particular Church If your people will not submit to discipline to Christs yoke they are not fit for Sacraments In a word That Gospel which declares their receiving to be a damnable sin and enjoyns all ministeriall care to prevent sin and save mens souls doth eo ipso command you to put them back and to put your Church into Christs order that you may do it No Gospel-practise puts a necessity upon any man to sin Next He wonders Any religious man should call the Sacrament a cup of poyson seeing it is a cup of blessing If it prove death to any 't is sinne takes an occasion c. Ans Sir What religious man doth call it a Cup of poyson in any other sense then you your self do that is as sin taking occasion makes it so Why will you gratifie men of corrupt mindes with such forgeries to make them hate their Ministers more He re-enforceth his constant Argument God is able to make it a cup of blessing c. Ans That 's not the Query what God is able to do as hath been answered but what God hath ordain'd for such and such an end and what he hath promis'd to do And so he hath not ordain'd nor promis'd this Sacrament to be a Cup of blessing to an unbeleever or the worst as he stiles it Let us act saith he with charïtable thoughts and leave the successe to God Ans But Sir you must have ground and rule for your charity That profane ignorant persons are Christs Disciples is a groundlesse charity Besides what do you talk of charity in your apprehensions of all that come seeing you assert all are to come whether converted or not converted and the Minister nor Church is not to consider of it His comparison between Preaching the Word and administring the Sacrament hath been refelled 'T is true Paul preacht in every place though the Word was a savour of death to some but Sir he did not administer the Supper in every place but only to professing Saints joyned together in the fellowship of the Gospel And to administer it to others is not to make this Ordinance a sweet savour but a loathing to the zealous and holy God 2. He comes to the Receivers part lessening the unworthy Receivers sin when 't were his duty to be aggravating and bewailing it he saith There is a double duty A Principall Do this An Accessory Examine If he fails in examining himself and is not prepared he is to come c. Ans 1. He well enough knows but that he would blinde poor souls That Do this was spoken to Disciples of Christs Family not to all that as oft as they do it they do it in remembrance of Christs death Doth it follow therefore that every one is to do it A Master of a Feast bids all at his Table eat all that are present doth he therefore bid all the Town eat 2. That which he cals an accessory duty let a man Examine is the ground of his coming A limitation of the duty without which none ought to come but he urgeth further Those dreadfull expressions of being guilty of Christs bloud and eating damnation are not to affright any from coming c. No Not any man What not an Idolater an incestuous person a hater of the godly with whom he pretends to communicate as one body Not one that keeps a Brothell-house nor a witch nor a reviler c. Sir In this your prophane Proselytes are ashamed of you They will tell you this is larger then 't was in their old free prophane daies Then the Minister was us'd to pronounce by way of threatning If any of you he a Blasphemer of God a hinderer or slanderer of his Word an Adulterer or be in malice or envy or in any other grievous crime bewail your sin and come not to this holy Table Mark it Reader Bewail it and Come not but saith the Patron of thy sin Mr H. However come But Sir In earnest Do you conceive those dreadfull judgements threatned are not to affright prophane persons When a prophane person hears grievous judgements threatned to such a practice ought not that person to refrain it No he saith he ought to prepare himself That 's true but the Question is If he finde himself not prepared yet hearing such judgements threatned Whether he ought to come Mr H. saith He dare not say he ought not What 's this but to encourage poor creatures to rush boldly upon sinne and judgement which the body of the people of this Nation have long done in a most abominable manner And yet now they must be clapt on the back for it and they are taught by Mr H. they ought to come however and 't is the Ministers duty to receive them How little hath he considered how the people of this Nation are hardened by custome to come prophanely And let Ministers pronounce a thousand judgements to unworthy coming yet it hath been their custome to come to have a communion and new clothes and be merry at Easter Therefore have it they will or the Minister shall rue it if it be in their power specially since 't is duty to come though drunk in that moment as Free Admission alloweth His assertion is backt with three Queries c. 1. He distinguisheth between the Act of receiving and the unworthinesse of it the Act is good though the manner