Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	sacrament_n	seal_v	3,518	5	10.1195	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91314	A vindication of foure serious questions of grand importance, concerning excommunication and suspention from the sacrament of the Lords Supper, from some misprisions and unjust exceptions lately taken against them; both in the pulpit, by a reverend brother of Scotland, in a sermon at Margarets Church in Westminster, before the Honourable House of Commons, at a publike fast there held for Scotland, on the 5th of September last: and in the presse, by three new-printed pamphlets, by way of answer to, and censure of them. Wherein some scripture texts, (commonly reproduced for excommunication, and bare suspention from the Lords Supper onely,) are cleared from false glosses, inferences, conclusions wrested from them; ... / By William Prynne of Lincolns Inne, Esquire.	Prynne, William, 1600-1669.	1645 (1645)	Wing P4124; Thomason E265_5; ESTC R212424	79,558	71

to scandalous sinners to convert them from their sins but the sacrament of the Lords supper is no converting but onely a sealing and confirming Ordinance instituted not to beget but â—ncrease faith and repâ—â—tance where they are formerly bâ—gun and therefore not to be administred to such to whom they can seale no pardon of sinne nor covenant of grace The same distinction hath likewise been used in a Sermon at Wool-chuâ—ch and is subscribed to by all the three printed Answers to my four Queries To which I answer first that the Sacrament of the Lords Supper is a converting as well as a sealing Ordinance For the better cleering wherof we must distinguish of two sorts of conversion and sealing which our Antagonists to delude the vulgar have ignorantly wilfully or injudiciously confounded First there is an externall conversion of men from Pagâ—â—isâ—e or Gentilisme to the externall profession of the Pâ—ith of Christ which is ordinarily wrought by the preaching of the Word or extraordinarily by miracles without the Word preached in reference to those without the Church but ordinarily effected by the Sacrament of Baptisme in reference to infants of Christian Parents borne within the Church which Sacrament both admits and makes them members of the visible Church without the preaching of the Word of which infants are not capable Acts 2. 37. to 43. 1 Pet. 3. 20 21. Joh. 3. 5. 1 Cor. 7. 14. Secondly there is a conversion from a meere externall formall profession of the Doctrine and faith of Christ to an inward spirituall embracing and application of Christ with his merits and promises to our soules by the saving grace of faith and to an holy Christian reall change of heart and life In this last conversion the Sacrament of the Lords Supper is not onely a sealing or confirming but likewise a regenerating and converting Ordinance as well as the Word There is likewise a double sealing if we admit this Sacrament or Baptisme to be Seales though never once stiled Seals in any Scripture text 1. A visible externall sealing of the pardon of sin Gods promises in the blood of Christ to our outward sences 2. An internall invisible sealing of them by the Spirit working in by the Word and Sacraments to our soules In the first sense this Sacrament is a seale to all receivers even to those who are scandalous and unworthy who receive only the outward elements In the second sence only to worthy penitent beleeving receivers who receivethe inward invisible grace as wel as the outward signes The first seales all Gods promises and a free pardon of all our sinnes onely conditionally if we truly repent lay hold on Christs passion merits promises and apply them to our soules by a lively saving faith and sincere repentance the second seales them to us absolutely because we have thus embraced and applyed them These distinctions premised we may easily discover the falsity of the Antagonists surmise That this sacrament is no converting but onely a sealing Ordinance and that onely to true beleevers and worthy receivers to whom alone it seals the pardon of sinne and promises of the Gospell for proofe whereof they produce neither reason nor Scripture but their owne bare confident groundlesse assertions which I shall thus refute because it is a very common dangerous error First our Antagonists unanimously grant that the Sacrament belongs to all unscandalous members of the visible Church capable of self-examination and not actually excommunicated to close Hypocrites morall carnal Christians not really regenerated converted yea to scandalous persons unconvicted whom they professe no Minister hath any power to suspend from the Sacrament upon his owne particular private knowledge of their guilt If then the Sacrament be onely a sealing or confirming ordinance of true grace when and where it is already begun then it were altogether impertinent and ineffectuall unto civill carnall Christians Therefore do ubtlesse it is and was intended by Christ for a convâ—rting Ordinance to all such as these to turne them from their evill wayes and work saving grace within their hearts since it can have no other proper primary effect in such Certainly God and Christ bestow no Ordinances upon men in vaine therefore their intentions in instituting this Supper even for such visible morall unregenerate Christians as well as reall Saints must necessarily be for their conversion not their confirmation and sealingonely in that sense as they interpret it Secondly all Ordinances of Christ that tend to edification confirmation or encrease of grace are more or lesse conducent to begin or beget grace converting as well as strengthening Ordinances the preaching reading hearing of the Word which comfort strengthen and build up men in grace doe likewise by our Antagonists free confessions convert and beget grace why then should not the Sacrament doe the like â—ince Gods spirit equally breathes and works in all his Ordinances and may and doth regenerate and beget grace in mens souls by what Ordinance he thinks best working in and by every Ordinance as well as by any The rather because Christ instituted this Sacrament to be frequently received when aâ— Baptisme only is but once administred for this very end that those who often fall into sin through infirmity may likewise by this supper often rise againe be refreshed comforted and get strength against their sinnes and corruptious And is it not then a converting as well as a coâ—firming Ordinance fit for sinners to resort to The Sacraments are by all Divines whatsoever and the very Directory page 52. ever enumerated among the MEANS OF GRACE and SALVATION why then should they not be meanes of converting and begetting grace as well as strengthning and consirming it as your selves affirme Thirdly the very receiving of the Sacrament even in unregenerate persons is for the most part accompanied with such particulars as are most effectual to convert beget grace in mens hearts As first with a previous externall serious examination of their own hearts and estates between God their owne consciences for which there are divers pious rules and directions published in printed books of devotion which most Communicants ordinarily read and make use of before their resort to the Lords Table Secondly a solemne searching out of all their open or secret sinnes and corruptions past or present accompanied with a serious particular private confession of them a hearty contrition and humiliation for them private prayers to God for pardon of yea power and strength against them secret purposes Vowes and resolutions for ever to relinquish war strive fight against them and avoid all occasions which may ensnare them in them Thirdly sundry pious soul-ravishing meditations both in regard of their sinnes Gods mercy and justice Christs merits death passion the end and use of the Sacraments c. which make deep temporary impressions on their hearts spirits and work an extraordinary change both in their resolutions minds spirits conversations for the present and many times for

proâ—esse themselves to be just so as they preach repentance and remiâ—sion to their Auditors Therefore the case is just the same in both without any difference Thirdly the particular delivery and recitall of the words by the Minister to every Communicant is not simply necessary nor of divine but humane institution onely though usually and warrantably practised amongst us Therefore this new distinction is of no moment Fourthly they surmise that they have an expresse command to preach the Gospell to every creature without exception to Pagans as well as Christians Matth. 28. 19 20. Marke 16. 15. Rom. 10. 18. But they have no such command to administer the Sacrament to all but onely to worthy receivers I answer first that this precept principally respectes none but the Apostles who were sent to preach the Gospell to all Nations and creatures and endued with the gifâ— of tongues to that purpose not ordinary Preachers who confine themselves usually to particular Congregations Countries and have no extraordinary guift of tongues enabling them to preach to all Naions in their owne language as the Apostles had Acts 2. Secondly though the Sacrament must not be administred to Heathens to whom the Gospell may and must be preached before they beleeve and professe Christ yet it must be administred to them as well as baptisme after their beliefe and profession of Christ since it appeares by the very objected Texts that as they were to preach the Gospell to all Nations creatures and sorts of men so they were to baptize them likewise and by consequence to administer the other Sacrament of the Lords Supper to them as well as baptisme as the 1 Cor. 10. 1. to 6. 16 17. 21. chap. 11. 20. to 34. compared with Matth. 26. 20. 27 28. Marke 14. 18 c. Luke 22. 14 c. manifest Thirdly the Sacrament of the Lords Supper belongs of right to all visible knowing Members of the visible Church as well as the Sacrament of Baptisme as I have formerly evidenced and as the Confession of Saxony resolves in these tearmes The Sacraments of Baptisme and the Lords Supper are so instituted that every man may use them because they be pledges and testimonies which declare that the benefits promised in the Gospell doe apâ—rtaine to every one for the voyce of the Gospell is generall c. This distinction therefore is invalid Fifthly they consent that they ought not to preach the Word to scandalous impenitent sinners who turne Apostates wilfull scorners and persecâ—tors of the Gospell who doe but the more rage and are â—ardned thereby it being a prophanation of holy things a giving of holy things to dogges and a casting of Pearls before swine Mat. 7. 6. chap. 10. 14. Acts 14. 51. Ergo they must not give this sacrament to such I answer that by this they fully grant what I contend for to wit that such dogges and swine who ought to be suspended from the Sacraments ought likewise to be suspended from hearing the Word so that they do herein justifie and subscribe to my opinion instead of refutingit For my part I never contested that such dogs and swine as these ought to be admitted to the Sacrament but they ought to be totally excommunicated as well from the Word and all other Ordinances as from the Lords Supper not secluded from it alone and admitted to all the rest Only here the Question between us will be who are those dogges and swine that our Saviour intends Matth. 7. 6 Certainly not every Christian that relapseth againe and againe into severall scandalous sinnes against his pomises Vowes Covenants as the best men many times may doe by reason of the strength of their sins and corruptions before they can totally subdue them Pro. 24 16. Psal. 34. 19. Psal. 38. 3 4. Psal. 40. 12. James 3. 2. Matth. 18. 22 Gal. 6. 1. Nor yet every scandalous sinner who repaires to the Word and Sacraments with a desire to heare and receive the same and joynes with the Congregation in the externall confession and bewailing his of sinnes promising vowing repentance and a new life surely such aâ— these are no dogges nor swine within our Saviours precept as you surmise for then by your owne confessions you ought not to preach unto them but seclude them from the Word of which this Text is principally intended as well as Sacraments but onely such Infidels and Heathens who refused to embrace and beleeve the Gospell andharbour or entertaine the Preachers of it which many scandalous sinners are very willing to doe Or such open contemners persecutors of the Gospel and Ministers of it who run upon and teare the Preachers thereof trampling the Pearls of the Gospell and the tenderers of them under their feet as the Text resolves in terminis Matth. 7. 6. chap. 10. 14 15. Luke 9. 5. Acts 13. 46 c. Or open Apostates from the Christian faith which they once embraced but after return with the doggâ— to his vomit and the sow that is washed to her wallowing in the myre trampling under feet the Sonne of God and counting the blood of the Covenant wherewith they were sanctified an unholy thing offering despight to the spirit of grace denying the very Lord that bought them and contemning Christ himselfe as Julian the Apostate with others did aâ— Saint Peter and Paul expresly determine 2 Pet. 2. 1 2. 21. 22. Heb. 10. 28 29. chap. 6. 4. to 9. To apply this Text then to such scandalous sinners who duly repaire to the publike Ordinances desire to participate in them and externally professe reformation and repentance of which the controversie onely is is a meere perverting of this Text and an application of it unto such whom Christ did never intend thereby as these parallel Texts demonstrate However certaine I am this Text extends not to any pious penitent beleeving Christians truly fearing God who out of judgement conscience dare not joyn with Sectaries in their new Independent wayes of separation to whom our Independent Ministers Anabaptists other Separatists are so uncharitable unchristian that they will not admit them nor their children to the Sacraments in their separate Congregations nor communicate with them upon any tearmes for feare of giving that which is holy to dogges and casting Pearles before swine such and no better are the holiest best of our Presbyterian Ministers and Churchmembers estimated in their uncharitable Pharisaicall unbrotherly opinions God grant unto them more charity and lessespirituall pride which of all sinnes â—he dâ—serves most to be excommunicated out of all Christian hearts and Congregations But their sixth and last difference wherein they all accord yea place their strength being indeed the very foundation of their mistake this great controversie of suspension from the Sacrament so requiring a fuller answer is that which ouâ— Reverend Brother of Scotland insisted on iâ— his conorovâ—sall Fasâ— Sermon That the preaching of the Word is a converting Ordinance and therefore ought to be preached

with it Doubtlesse if this Sacrament be not a converting Ordinance in this regard I know not any which can be so reputed Eighthly all accord that our owne corporall externall a afflictions are many times without the Word the meanes of our repentance and conversion unto God and the Scripture is expresse they are so If then our owne afflictions are or may be a converting ordinance then much more the Sacrament wherein the afflictions of Christ himselfe are so visibly set forth before our eyes Ninthly that Ordinance whose unworthy participation is a meanes of our spirituall obduration must by the rule of contraries when worthily received be the instrument of our mortification conversion salvation But the unworthy receiving the Sacrament is a meanes of our spirituall obduration and damnation 1 Cor. 11. 27 29. Therefore its worthy receiving must needs be an instrument of our humiliation mollification conversion and salvation Tenthly the severall ends and purposes for which this Sacrament was ordained and of which it minds men when ever they receive it prove it to be a sweet regenerating and converting as well as a confirming Ordinance As first the keeping of Christians in perpetuall memory of Christs death and propiciatory sacrifice on the crosse of purpose to convert and reconcile them unto God 1 Cor. 11. 26 27. Gal. 3. 1 Mat. 26. 28. Secondly the ratification and sealing of all the Promises Covenants of Grace unto the receivers souls 2 Cor. 1. 20. Thirdly to be a pledge and symbole of that most neere and effectuall communion which Christians have with Christ and that spiritual union which they enjoy with him 1 Cor. 10. 16. Ephes. 5. 25. to 35. Fourthly to feed the Communicants soules in assured hope of eternall life Fifthly to be an assured pledg unto them of their spirituall and corporal resurrection Sixthly to seal unto them the assurance of everlasting life upon their sincere repentance and embracing of Jesus Christ for their only Savior Seventhly to binde all Chistians as it were by an oath of fidelity and obliege them forever to the service of Christ who died for us to this very end that whether we live we should live unto the Lord or whether we dye we should dye unto the Lord that living and dying wâ— should be ever his Rom. 14. 7 8 9. 2 Cor. 5. 14. to 19. from whence it is called A Sacrament or Oath by Divines Now I beseech my Antagonists to informe me how it is possible that a Sacrament ordained for such and so many spirituall ends every one of which is most powerfull to operate upon the flintyest heart and obduratest spirit should not in all these regards both in Gods intention and Christs ordination be a converting as well as a sealing ordinance since that which doth seal all these particulars to mens soules and represent them to their saddest thoughts must needs more powerfully perswade pierce melt relent convert an obdurate heart and unregenerate sinner then the Word it self when but nakedly Preached which comes not with such advantages upon impenitent hearts as this Sacrament doth in all these respects Eleventhly I would but demand of the opposites what true conversion is Is it not a sincere universall turning of the whole frame of a Christians inward and outward man from the love and service of the world flesh devill sin unto the cordiall love service obedience of God in Christ And is there any Ordinance engine instrument so probable so prevalent to effect it as this Sacrament in all the forecited respects certainly none at all Twelfthly to spend no more arguments in so cleere a case I appeale to every Christians conscience whether their own experience will not ascertaine them that the Sacrament is a converting ordinance turning their hearts from the power and love of sin to the service love of God and Christ and strengthning them against their corruptions temptations as well as much as the Word if not far more And cannot many thousands of converted Christians experimentally affirme that their preparations and approaches to this holy Sacrament were the first effectuall meanes of their conversion yea that they had not been converted had they beene debarred from it for their former scandalous lives For shame therefore disclaim this absurd irreligious paradox for which there is not the least shadow of Scripture or solid reason If then the Sacrament be a converting as well as a sealing ordinance then questionlesse no unexcommunicated scandalous person who is fit to heare the Word and joyne in any other converting ordinances as Fasting Prayer c. ought to be debarred from this it being one of the most effectuall principall meanes which Christ himselfe b who invites all heavy-laden sinners to come unto him hath instituted for their reall conversion Is it not I pray you a Soul-murthering tyranny for any Ministers or Officers of Christ without an expresse divine Commission from him to keepe backe any who externally professe his name and are not utterly cut off from the society of the faithfull and all other ordinances from this most effectuall lively meanes of their conversion comfort or salvation to hinder them from taking spirituall physicke because they are spiritually sicke of sinne May not the Sacrament thinke you convert them as speedily as probably as the bare Word If men be corporally sicke we will use all meanes and debarre them from no one cordial or receit that may probably restore them to health and shall we not doe the like with sin-sicke soules If you say the Sacrament may prove poison to them therfore we dare not give it them May not nay wil noâ— the Word other Ordinances prove poyson to them likwise as probably as iâ— and yet you admit them without any scruple or dispute to them Nay let me a little retort the objection Is not this Sacrament of Christs own institution the wholsomest medicine the comfortablest cordial to purposly ordained by him â—â—r sin-sick-dying soules And is any potion more likly to recover revive strengthen them then this Will you then adventure to detaine it nay plead you must of necessity under paine of mortall sin and damnation to your selves deny it unto those who need it most and earnestly cry out for it because it may possibly through their present indisposition of spirit which is only infallibly knowne to God not you prove dangerous or mortall totheir soules when you deny it not to other civil carnal Christians to whom it is as deadly as poysonous every whit Is any Parent or Master so unnatural or sottish to deny his children servant wholsome meat drink to feed their bodyes because perhaps they may turne to crudities diseases as they doe in many or because they may possibly abuse them to excesse and riot and so quite starve them for want of nourishment And shall any Ministers be so irrationall or inconsiderate as to deny the Sacramentall food and nourishment of mens soules unto them onely because

Selected quad for the lemma: grace_n

Text snippets containing the quad