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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	soul_n	10,399	5	5.2639	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81720	A boundary to the Holy Mount, or a barre against free admission to the Lords Supper. In answer to an humble vindication of free admission to the Lords Supper. Published by Mr. Humphrey minister of Froome in Somersetshire. Which humble vindication, though it profess much of piety and conscience, yet upon due triall and examination, is found worthy of suspension, if not of a greater censure. By Roger Drake minister of Peters Cheap London.	R. D. (Roger Drake), 1608-1669.	1653 (1653)	Wing D2129; Thomason E1314_2; ESTC R209198	85,461	218

to the Lords Supper much less is the promiscuous dimission of children to Baptisme any ground of their parents promiscuous dimission to the Lords Supper The parent gives to his child what himself hath namely Church membership but cannot thence claim what is the priviledge of a worthy Church member namely Sacramentall Communion The son of a Jew or Proselyte being clean might eat of the Passeover when at the same time the father in whose right the childe was circumcised being unclean might not partake of that Sacrament A Priests son or daughter might in their fathers right being clean eat of the holy things when at the same time the father himself being unclean was forbid to eat of them Compare Levit. 10.14 Numb 18.11 Levit. 22.4 6. There is par ratio of morall pollutions A wicked parent who deserves the highest degree of excommunication yet being a Church member his childe shall be baptized in his right and by Baptisme be solemnly admitted into the priviledge of Church membership which yet the father injoyes when at the same time the father shall be debarred the priviledge of a worthy Church member namely Sacramentall communion at the Lords Table The parents foederall holiness shall benefit his childe at the very same time when his antifoederall wickedness shall prejudice himself There is then no seam rent in our practices or principles unless it be in Mr. H. his brain which if we can neither draw nor stitch well may it be our sorrow but we trust it shall never be our sin In his third Edition pag. 25. he makes an addition to fortifie his fifth reason by impeaching us That by urging our form as necessary we violate a branch of Christian liberty equalizing Ordinances of men Col. 2.18 20. with Divine Ordinances which humane Ordinances though we might submit to as prudentiall onely yet he dares not suffer them to creep into the seat of God namely conscience It s ill putting Gods Worship upon stilts lest by seeking to advance it higher we give it a fall into dangerous scruples and divisions Answ 1. Let the Reader take notice that in Mr. H. his judgement the putting of a barre to free admission is an humane not a Divine Ordinance Could we be of his faith we would be more against this barre then himself is We bless God that an humane Ordinance doth civilly or ecclesiastically back a Divine Ordinance but like not the pressing of humane inventions upon conscience especially in Divine Worship 2. We ask him whether his excluding of Infants and distracted persons be a Divine Ordinance If so let us see his patent out of Scripture either in tearms or by consequence and if the very same or a like Divine Patent do not exclude all persons visibly unworthy we shall be of Mr. H. his Religion to admit all pell mell 3. Supposing the barre to free admission had been only a prudentiall humane Ordinance I say Mr. Humphrey had done God and the Church more service in submitting to it then in disputing against it since 1. As a prudentiall it is not against the rule of Scripture 2. And therefore might by consequence be deduced from Scripture as a thing 1. Lawfull 2 Expedient 3. Commanded by lawfull authority Civill and Ecclesiasticall yea in the very times of the Prelates And if the lawfull commands of Superiours caeteris paribus be not obligatory to conscience let Mr. H. rase out the fifth Commandment 4. We put Gods Worship no more upon stilts then himself doth excluding onely persons that are visibly uncapable of the Lords Supper and if distracted persons are uncapable in his judgement scandalous persons are more uncapable in our judgement Therefore in his Rejoynder der let him either justifie us or condemn himself His sixth and last Argument is drawn from his innocency in free admission and that upon a sixfold account 1. Because therein he doth but his duty Answ This is but petitio principii the main thing to be proved especially if he lay it down as a generall rule for all Ministers 2. Because he hath no power to turn away any Answ I take this for one of the truest passages in all his book upon supposition that he hath no Presbytery settled in his Congregation But little doth Mr. H. consider how this concession makes against himself and subverts a main argument of his drawn from the example of Judas For supposing him to have been visibly unworthy yet say we Christ as a Minister had no juridicall power to turn him or any other away since he could not legally be both Judge and Witness and there being then no Presbytery constituted to try unworthy Receivers by Which also at this day is the case of most Parishes in England And for my own part I much doubt whether a Minister by his own power can exclude any Church member from the Sacrament 3. Because he hopes the best of all Answ 1. So did the Angel of Ephesus who yet tried and uncased the false Apostles Rev. 2.2 4. 2. So did the Apostle Paul who yet commanded Christians to mark and avoid unworthy Church members Rom. 16.17 1 Cor. 5.11 2 Thess 3.14 15. 3. So must Magistrates yet I hope they may and do condemn Malefactors 4. If this be a good argument may not Mr. H. as well conclude I hope the best of all therefore I will excommunicate none Though charity hope the best yet it is not stark blinde and I think it s no mean point of charity to prevent the ruine of many poor soules who rush on headlong to contract the guilt of the Body and Blood of the Lord. 4. Because he knows God can turn even the worst at this Ordinance if he please Answ 1. Suppose a scandalous Professor actually converted by the preceding exercises at the Sacrament this is not ground enough for the Church to permit him at that time to receive since the rule they walk by is visible worthiness 2. The question is not what absolutely God can do but what God doth or hath undertaken to do Let Mr. H. shew one promise or president for so much as one person coming to the Lords Supper in the state of nature and converted by it or at it 3. Whatever any may be by the exhortation c. at the Sacrament yet the main question is Whether any be converted by actuall receiving the outward Elements who immediately before receiving was unconverted A promise or president in this kinde will be much to the purpose but till then we must crave pardon if we hold not free admission in order to participation though we shall not deny free admission in order to univerfall presence at the whole Service Prove actuall receiving a converting Ordinance and we shall be as zealous for free admission as Mr. H. can be 5. Because he endeavours his utmost de jure that all come prepared Answ 1. So high a commendation were fitter to come out of any mans mouth then Mr. H. Prov. 22.7

coming to the Sacrament The Heretick hates it because after two or three admonitions it rejects him The Jesuite hates it because it is an invincible Bulwark to keep out Popery The Schismatick hates it because the main design of it is to make all the Saints to be of one lip one heart and one way And above all the Devil hates it because if rightly managed it will in a short time blow up his kingdome Reader let me but crave the favour Mr. H. his Prefacer doth that thou reade both this Answer and his Book with an impartiall and disingaged judgement perusing both with a single eye and I am confident thou wilt neither be of Mr. H. his judgement nor practice a stickler for breaking of Bounds or removing the Land-mark set first by God himself and afterwards by the Elders of our Israel I leave it to thy serious perusall and both thee and it to Gods blessing and remain Thine in the Lord Jesus ROGER DRAKE From my Study in Philip Lane Feb. 2. 1652 3. Reader I am desired to give thee notice That there is now published an Answer to Mr John Goodwins Book entituled Redemption Redeemed by Mr Kendall sometimes Fellow of Exeter Colledge with an Attestation by the Vice-Chancellor and publike Professors of Divinity in Oxford A Barre to free Admission to the Sacrament SO winning a grace is Humility that the very appearance of it will credit an Errour Col. 3.18 where Truth it self usherd in by pride and passion loses much of its lustre and acceptance But where Humility leads the Van and Satisfaction of tender Consciences brings up the Rear who almost dares face such an Army or question a Cause so maintained as heterodox and unsound No wonder Master Humphreys Free Admission findes so free and generall acceptance especially with persons already inclinable to his opinion when the Title page is more potent to charm then the whole Book is to convince the Reader An humble Vindication of a free Admission unto the Lords Supper Published for the ease support and satisfaction of tender consciences c. So gracious a Porch cannot but promise a glorious Edifice and by bribing the affections may soon corrupt the judgement of a weak and unsetled Christian If Mr. Humphrey be the man this Title speaks him I hope he will as freely admit me to write as he will admit others to receive nor can a free debate be questioned where a free admission is maintained And if I may be free I must ingenuously profess I cannot but stumble at the very threshold especially when I compare it with some parts of the Building In the Title I see a profession of humility in the Book I reade many expressions that savour strongly of pride Further that a plea for free admission should ease and satisfie tender consciences which both hath been and is the trouble of tender consciences unless it be very clearly and strongly made out is to me a paradox both in reason and Divinity Waving therefore the judging of persons for who am I that I should judge my brother I shall present to the Reader some of M. Humphreys expressions and let the world judge whether they savour more of pride or of humility When Christ offers himself and grace Pag. 11. which are the things signified to poor sinners how can we have the conscience to turn them away from the signes and means thereof in this Ordinance Answ To wave at present the weakness of his Argument which hath more rhetorick then logick is not this a sad aspersion of unconscionableness upon those honourable reverend and pious persons who after so long and serious debate have both voted and executed the Ordinance for suspension c. Is Christ offered as a free gift in the Word Pag. 16. and must we not come without our price and money to this Ordinance Why this is even as they conceive of Judas who being about to sell our Saviour went out to make his bargain at the Supper What other construction will these words bear but that the friends of Suspension with Simon Magus think grace is vendible and with Judas are about to make a bargain of Christ at the Supper Having urged the instance of Judas as a ground of free admission he concludes in these words And what more need be urged but that men when they are willing not to see will let any hand put over their eyes be enough to blinde them It seems the Patrons of Suspension are willingly ignorant c. a charge laid by the Apostle upon profane scoffers 2 Pet. 3.3 5. and by Mr. Humphrey upon pious Reformers Again page 22. he makes the selecting of people to this Ordinance a vanity formality and impossibility An heavy Censure though weakly made out as shall God willing appear in the ensuing discourse Severall other harsh passages I might insert but these fore mentioned may suffice to convince the Reader that Master Humphrey in suffering both his tongue and pen so to out-lash sinned himself very much against the law of charity and humility But enough of this unpleasant subject Let us proceed to the Discourse it self and weigh his Arguments in the balance of the Sanctuary and of sound reason His subject is free admission His ground is Matth. 26.27 compared with Mark 14.23 from precept and example All the Apostles were bid to receive all of them did receive and amongst the rest Judas though really and visibly unworthy Answ Ergo Because Mr. Humphrey is so confident upon Judas his receiving the Lords Supper namely 1. That he did receive it 2. That his receiving is a solid ground for free admission I shall therefore first produce those reasons which seeme weighty to me and have moved sundry godly and learned both ancient and modern to be of a contrary opinion and secondly Shall endeavour to make good that supposing Judas did actually receive it makes nothing for Mr. Humphreys free admission And 1. That Judas received not the Lords Supper these Arguments seem convincing 1. Christ knew him to be an hypocrite a reprobate and a devil and so utterly uncapable of any good by the Sacrament 2. Christs blood was shed for the remission of their sins who received the Lords Supper compare Mat. 26.28 and Luke 22.20 It was not shed for the remission of Judas his sins Ergo Judas did not receive the Lords Supper 3. Christ promised to drink wine in his Fathers Kingdome with those who received the Lords Supper He did not promise to drink wine with Judas in his Fathers Kingdome Ergo Judas did not receive the Lords Supper See Matth. 26.29 4. Judas went out immediately after the Sop John 13.30 This Sop was given him before the Sacrament Ergo he was not at the Sacrament Yea from John 13.1 some are of the minde that Judas did not partake so much as of the Passeover but onely of the common Supper which immediately forewent the Passeover See Aarons Rod blossoming lib. 3. cap. 9. 5.

himself c. for he that is converted by actuall receiving doth not eat judgement but mercy 2. Suppose a man should be converted by that short exhortation take since that may be done by presence at the Sacrament without actuall receiving how will it follow that all must receive because some may be converted by the exhortation to receive any more then that all must be assured of their salvation because some are comforted by the exhortation to assurance which is not immediatly the duty nor at all the priviledge of unconverted persons in statu quo Page 66. For further proof He supposes a morall unregenerate man doth his best to prepare himself thence he infers Do we think now to such a man the Ordinance is necessarily fruitlesse c. then God help us Shall not his examination prayers c. conduce more to convert him then the bare preaching of a Sermon especially considering the Word doth but precede and is a part of the Sacrament Accedit verbum ad Elementum c. Answ 1. No naturall man ever doth his best to prepare himself 2. Notwithstanding all his preparatory acts he hath still the unworthinesse of person he coming as is supposed unconverted to the Sacrament 3. Therefore he comes to the feast without the wedding garment and whether conversion or confusion be the portion of such a guest let the text judge supposing as M. H. would have it the marriage feast be the Lords Supper We believe no Ordinance is the feast but rather the dish wherein the feast is served 4. I wonder M. H. should attribute more to a few dead acts of a naturall man then to the Word preached which is the great Ordinance set apart for the conversion of souls Acts 26.16 18. Rom. 10.14 17. as if he designed to advance nature and free-will above grace 5. Because he adds I but the word accompanies the Sacrament what followes thence but that any one may be present to hear and see but only worthy communicants are to receive and unlesse he can make out that actuall receiving of the Elements is a converting Ordinance Actuall receiving is neither a word nor an act of God but meerly an act of the creature and an outward act too and therefore hath not a cōverting power in it all he pleads from the antecedaneous acts will not conclude his free admission since the fruit of the visible and audible word or of Christs death declared may be attained by presence at the Sacrament though a person do not actually receive I would not here be mistaken as if I pleaded for a Sacrament without receivers which is a contradiction in adjecto but I see no warrant in the word why the whole Congregation should not stay at the administration of the Lords Supper and that with much profit as well as at the administration of Baptism though all do not partake nor can I look at their ancient Ite missa est as a divine precept but as an humane tradition For his instance pag. 57. Of a poor humbled soul hoping to meet Christ at the Sacrament c. I answer 1. If his humiliation and hope be right he is a worthy receiver and already converted and so not a fit instance or medium to prove M. H. his conclusion If his hope and humiliation be not right then he is in the condition of the former and by his hypocrisie drawes further guilt upon himself 2. This poor soul if rightly humbled hungers after Christ rouls upon him and adheres to him which are proper acts of saving and justifying faith though he cannot rise up to faith of evidence nor can any man avoid despair unlesse he lean upon Christ or somewhat else All which clearly prove this person to be converted and that therfore the Sacrament is to him only a means of edification and comfort His third instance pag. 58. of the Disciples of Emaus is to as little purpose as the two former unlesse he can prove 1. That then they were in the state of nature 2. That that breaking of bread was the Sacrament Luk. 24.30 3. That they were converted by that breaking of bread Dictates so absurd that the very naming of them may be a sufficient confutation Although a man may be converted at Rep. Pag. 58. it is not by the Sacrament it is occasionally but not intentionally a converting Ordinance Here before I proceed any further I must tell M. H. he frames an Objection for us very unhandsomely A converting Ordinance occasionally not intentionally little better then a contradiction the very notion of an Ordinance implying divine ordination or appointment of any thing by his revealed will as a means of conversion edification comfort and benefit to the creature and how this can be properly called a not intentionally converting Ordinance is to me a paradox Let him prove actuall receiving to be a converting Ordinance and we shall not doubt but it is so intentionally To the Reply M. H. answers That it being granted the matter is upon the point yeelded partly because none are expresly forbidden to come and partly because all occasions must be taken for our salvation Answ 1. The cause is not yeelded unlesse it be proved that actuall receiving is a converting Ordinance since the end of conversion may be attained by presence at the Sacrament without receiving but the danger of eating and drinking unworthily cannot be incurred without receiving 1. Cor. 11.27 29. which yet hath no influence in order to conversion By presence much benefit may be gained without danger of unworthy receiving by receiving much guilt may be contracted without hopes of benefit to the unconverted Secondly If receiving be a converting Ordinance how dares M. H. exclude either Children distracted or excommunicated persons from it especially since these have most need of it and those are best taught by sense who have not so free an exercise of reason Yea why should Heathen be denied the Lords Supper more then the word preached if it be a converting Ordinance Are not they also bound to use all means and take all occasions of conversion to use M. H. his own words But if all hath been said will not take with us M. H. at last hath found out a way wholly to root out this subtilty which he thinks the spirit of errour hath insinuated into the hearts of many godly men by three things he hath more to say c. Answ By the way observe this mans presumption and censoriousnesse 1. In charging so many godly persons to be acted with a spirit of errour in this particular 2. In his confident undertaking wholly to root it out by what he hath to say which though mountains in his own conceit yet when they come to be scanned we hope by Gods assistance to make appear they scarce deserve the name of molehills and with a sling and stone of Gods making fear not to incounter with this great and vaunting Goliah who by big words bids defiance to