Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45125	The axe laid to the root of separation, or, The churches cause against it by the author who wrote in the late Times for free admission to the Lord's Supper.	Humfrey, John, 1621-1719.	1685 (1685)	Wing H3670; ESTC R225063	79,856	182

Whole Earth are the Persons and the Condition as plain to me is if they Come in if they Accept them If they will hear let them hear if they will be Baptized Baptize them Where the Gospel and Baptism are offered unto any and they made Willing here is the Condition on their Part extant and the Grant takes place If God Will have All to be Saved He must be Willing that they have the Means The Coming in to the Church and Partaking of the Ordinances is God's way of Salvation Salvation is of the Jews Joh. 4.22 The Affording the Means is the Fruit of General Grace General Grace belongs to the Vnregenerate as well as the Regenerate God Wills still if Man Will. If any Man then will come to the Means and God Wills that he Should if he Will who art thou that Refusest to Admit them Take heed if you go on with this Rule lest you destroy General Grace and subvert the Gospel You may if you please indeed say still Baptism is only for the Regenerate and you may look on all you Baptize to be Regenerate and give the Sacrament and Administer the other Ordinances as Means only for the Edification of such and you must maintain consequently that ex intentione Instituentis there is no Conversion within the Church to be expected by any when no Member Vnregenerate can be Edified unless Converted And I shall then humbly tell you That if your Preaching and Practice did not indeed contradict your Doctrine you should destroy the most of Souls in our ordinary Congregations But what shall we think of the Man that comes into the Feast without the Wedding-Garment To come in to the Church is to come in to the Feast and what a dangerous thing must that be unto such I Answer And what shall we say to the Man that comes to hear the Word and to Pray without a Saving Faith or True Grace The Case is the same in all the Ordinances and there is no doubt but he sins in all nevertheless he must Come He should sin more if with the Pharisee he shall Reject the Counsel of God and refuse to be Baptized It is true the Man in the Parable that was without the Wedding-Garment is condemned but this is to be understood at Judgment Neither is it for his Coming but for his Vnworthiness being There The Servants brought him In and did but what they were bid Besides if he had staid Out when Called he had been more certainly destroyed It was his Fault he had no Wedding-Garment it would have been Double if he had also refused the Call For the One he is bound hand and foot and thrown into Darkness for the Other he must have been brought before the Lord's Face and slain To come in an Vnregenerate State is to be Vnworthy and he that Eats and Drinks unworthily Eats and Drinks Damnation to himself not discerning the Lord's Body Answ This Text hath need to be a little opened for the moderating that Dread which is ordinarily too excessive on Tender Minds or else I might spare the Objection For the understanding then the Meaning That which is first solidly to be thought on is the Rule of Exposition and the Rule of Exposition is the Institution for that only is laid down in the Place In general therefore by the word Vnworthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing else is or can be accordingly understood but Vnmeetly Vnsutably or not Answerably to the Nature of the Ordinance and the Ends of it Thus St. Ambrose Is indigne sumit qui aliter accipit quam Christus instituit See his Comment upon the Place On the contrary Dignè manducare To Eat worthily says Chemnitius est Eucharistiâ uti eo modo in eum finem sicut ex ipso Filio Dei instituta est is to use the Eucharist after that Manner and to that End as Christ hath Instituted it See his Examen Conc. Trid. de Coena Domini Nothing can be more plain or said with better Judgment This is also most fully confirmed by the other Phrase Not discerning the Lord's Body which is brought in manifestly as exegetical of the former The Argument of the Chapter which is the Corinth's Sin of Disorder and the Reproof thereof who mingling their Love-Feasts with the Sacrament came without any Reverence to the Holiness of the Institution insomuch as they were ready even to be Drunken at it does explain it to perfect Satisfaction and it does and must signifie therefore nothing else in the First Sense but the not putting a Difference between this Sacred a Common Table Paulus dicit Corinthios non dijudicare Corpus Domini quia illud in Coena Dominica non majori reverentia tractabant quam vidgares Concoenationes says the same Examiner of the Council of Trent in the same Place And this is the true and certain Interpretation I will yet Establish it with the Authority of the Great and Devout St. Augustine Indignè dicit acceptam ab cis qui non discernebant à caeteris cibis veneratione singulariter debita Continuò quippe cùm dixisset Judicium sibi manducat bibit addidit ut diceret Non dijudicans Corpus Domini quod satis toto ipso loco si diligenter attendatur apparet Aug. Ad Inquisitiones Januarii Lib. 1. Cap. 3. If the Meaning of either of the Phrases were to come in Vnregeneration then must those Corinths that fell asleep under the Guilt be not only Chastened of the Lord but Condemned with the World which were to give the Lie to the Text. Our Divines generally distinguish the Church into Visible and Invisible and make that a Distribution of a Subject into its Adjuncts and consequently when the Church Invisible is the Number of the Regenerate and Elect and the Subject is One the Visible must be nothing but Those who by Profession are Such that is Appear so and are Not and the Vnregenerate are excluded Answ I confess this is the Common Judgment of our chief Protestant Divines and it hath confounded us I must therefore for my own part declare Against it I dislike the Terms which I suppose not Cyprian's or Augustine's but Late Ones and being forced therefore to some Description of the Church and to Distinguish about it for else we should not know of What we speak I use Others I distinguish the Church into Political and Mystical and I speak of It under the former Conception Now this Distinction understanding by the way the word Political in a Generical not Specifical Notion I take not to be Distributio Rei into its diverse Accidents or Parts Essential or Integral but Nominis into its diverse Significations That is I take it not for a Distribution of a Genus into its Species which are its Essential Parts or a Totum into its Integrals or of a Subject into its Adjuncts or Accidents but I tell what I mean by the Church when I use the word through the Means of