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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	receive_v	18,187	5	5.7163	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91293	Suspention suspended. Or, The divines of Syon-Colledge late claim of the power of suspending scandalous persons, from the Lords Supper (without sequestring them from any other publicke ordinance, or the society of Christians) and that by the very will and appointment of Jesus Christ (not by vertue of any ordinance of Parliament) from whom they receive both their office and authority; briefly examined, discussed, refuted by the Word of God, and arguments deduced from it; and the contrary objections cleerly answered. Wherein, a bare suspention of persons from the Lords Supper onely, without a seclusion of them from other ordinances, is proved to be no censure or discipline appointed by Jesus Christ in his Word: ... That the Lords Supper is frequently, not rarely to be administred as well to unregenerate Christians to convert them, as to regenerate to confirme them: ... / By William Prynne of Lincolnes Inne, Esq.	Prynne, William, 1600-1669.	1646 (1646)	Wing P4097; Thomason E510_12; ESTC R203299	51,434	45

eyes as the Word preached doth unto our eares as this Author with all m Calvin Melanchton Peter Martyr Zerchius Aretius and others Orthodox Divines and n Due right of Presbyteries c. 4. sect 5. p. 121. Master Rutherfurd himselfe unanimously accord it must needs follow that the Sacraments especially the Lords Supper most lively representing Christs passion to us must be a converting Ordinance as well as the Word read or preached Upon which grou●d the Ancient Catholick Fathers as our owne o Concerning the Sacrament part 1. p. 189 190. Homilies resolve stiled the Lords Supper A comfortable medicine of the soule the salve of immortality and soveraigne preservation against death the Pledge of eternall Health the defence of faith the food of immortality the be●lthfull grace and the conservatory to everlasting life therefore they deemed it a converting as well as con●irming Ordinance Master Richard Ward in his Commentary upon Matthew pag. 399. in the written Copy writes Sacraments doe not conferre Grace upon all nor by a physicall power give grace unto any but sometimes GOD IN AND BY THE SACRAMENTS CONVEYES GRACE INTO HIS ELECT CHILDREN and sometimes by the Sacraments confirmes grace which he hath formerly conferred Not to multiply Authorities in so cleer a case the very Directory it selfe composed by the Assembly and ratified by both Houses of Parliament pag. 25. enumerates the Word and Sacraments among the speciall meanes of Grace and salvation in these words To give thanks to God for all his benefits and especially for ALL MEANES OF GRACE THE WORD AND SACRAMENTS And for this Sacrament in particular by which Christ and all his benefits are applied and sealed up unto us making them both equally in the selfe same manner meanes of grace and coupling them both together in the selfe same predication therefore if the Word be a meanes of begetting grace where it was wanting and of obtaining salvation the Sacraments must be so too In fine p Due right of Presbyteries c. 4. sect 5. p. 217. Master Rutherfurd himselfe writes thus You say Sacraments doe not make a thing that was not but confirme a thing that was before while you would seem to refute Papists who vainly ●each that Sacraments ex opere operato doe conferre grace yet doe you make the Sacrament but a naked signe and take part with Arminians and So●●nians whose very Arguments in expresse words you use for if a Sacrament make not a thing which was before and if God give not and really produce conferre exhibit grace and a stronger measure of faith and assurance of remission of sinnes at the due and right use of the Sacrament the Sacrament is a naked signe and not an exhibitive Seale but if Christ give and in the present exhibit as surely remission of sinnes as the Infant is washed with water as our Divines and the Palatinate Catechisme teacheth and the Confession thereof and the Synod of Dort teacheth then by the Sacrament of Baptisme and so by consequent of the Lords Supper a thing ●s made that which it was not before therefore by consequence it is a regenerating and converting Ordinance This he more plainly expresseth in q Master Rutherfurds divine right of Church-Government p. 523 524. another discourse in those tearmes Master Prynne might have spared his paines That the Lords Supper is a converting Ordinance because it applies Christ to us WE GRANT IT TO BE A CONVERTING QUICKNING AND LIVELY APPLICATORY ORDINANCE But how He may know that whatever Ordinance addeth a new degree of Faith OF CONVERSION of living Application of Christ and the Promises MUST BE A CONVERTING ORDINANCE but it is so converting that it is a confirming Ordinance and necessarily it presupposeth faith and conversion already wrought by the Word it is not a first converting Ordinance so as is the Word c. I say not this as if the Church could give the Supper of the Lord to none but such as are inwardly and really regenerated but to shew that the Church taketh such as are externally called to be internally called whence they dispence the Supper to them In which words we have a most cleer confession That the Lords Supper is both a converting and quickning Ordinance But yet this must be controlled with a distinction not found Scripture or Antiquity It is so a converting Ordinance that it is a confirming Ordinance I grant it So is the reading and preaching of the Word it converts yet so as it confirmes and edifieth us too in our most holy faith yet it is a converting Ordinance Yea but it is not the first ●●●●erting Ordinance it is not the meanes of our first ●●nversion from formall profession to inward embracing the Gospell For the Word must goe before and not simply the externall Letter of the Word but the Word first beleeved and received by the efficatio●s working of the holy Ghost c. This is onely affirmed but not substantially proved by this learned Divine who takes upon 〈◊〉 to limit God and his Spirit so as to deprive them of their absolute 〈◊〉 to work and beget grace by the Sacraments when and where they please as well as by the Word and confines the Spirits first inward conversion of men onely to the Word r John 3. 7 〈◊〉 Who breatheth where and in what Ordinance ●e listeth the breath of spirituall life into our soules True it is the Word preached i● the first ordinary and most usuall meanes both of externall and internall conversion but yet the Sacraments as well as the Word are very frequently made the instruments though not of externall conversion of m●n from Paganisme to Chrstianity not here in question yet of carnall Christians s See Ta●●●●● in Thomam Tom. 4. Disp 3. qu. 3. Du. 50 first inward and reall conversion from sin satan unto Christ and a m●st effectuall means both of begetting encreasing grace and spirituall life in their soules as I have elswhere largely evidenced Hence a Loci Communes printed 153● Lo●● de Sacramentis Phillip Melanchton in a Book Dedicated to our King Henry the VIII though he deny that the Sacraments ex opere operato conferre grace and justification yet he expresly resolves that they were principally instituted to be signes of Gods good will towards us incurring into our eyes that they may admonish us TO BELEEVE the promise proposed in the Gospell Thus we conjoyne the Sacrament and promise now as the promise is to be received by faith so also in the use of the Sacraments faith ought to be added which may assure us that those true things shall happen which are propounded in the promise Augustine aptly compares the Word with the Sacrament when be saith The Sacrament is a visible Word that is As the Word is a certaine note which is received with the eares so the Sacrament is a spectacle or Picture which runs into the eyes As therefore the Word is a note signifying something of the will

In which regard there is the lesse danger of deriving infection from them in and by this Ordinance of any other whereas they come usually to all other Ordinances without any examination preparation promise of repentance or future reformation making no such conscie●ce of abstaining from their sinfull courses on Lecture dayes or Lords dayes as they doe on Sacrament dayes comming unto them with and in their scandalous fin● therefore they ought rather to be suspended from all other Ordinances then from the Lords Supper onely at which they are least contagious and seeme to be most Penitent most Reformed both in heart and Life Thirdly those who are truly pious or at least not scandalous are lesse capable of receiving infection contagion from scandalous sinners at the Lords Supper then at other publick Ordinances because as those scandalous persons are then least scandalous and most reclaimed in their carriage so these holy Communicants in regard of their solemne preparations to the Sacrament their previous examinations of their own hearts lives their serious Vowes Covenants to watch and warre more against all sins al occasion of sin for the future and of those heavenly meditations which take up their thoughts spirits are lesse capable to be infected or polluted by them then at other common Ordinances to which they come not with such solemne preparations watchfulnesse seriousnesse and Antidotes against sins contagion as to the Lords Supper Fourthly scandalous persons converse with fewer Christians at the Lords Table to which but few resort and those well antidoted against their contagion then they doe at any other Ordinances to which all promiscuously rush without distinction or much solemn preparation therfore there is more danger of contagion in admitting them to and greater reason to sequester them from all other common Ordinances then the Lords Supper onely Fiftly it is every way as scandalous and contagious to others as dangerous to scandalous sinners themselves to admit them to other sacred ordinances as to the Lords Supper First because the same Texts which suspend them from one Ordinance suspend thē equally from all others as the premises Psal 50. 16 17. Mat. 7. 6. chap. 15. 26 37. evidence therefore it is as scandalous as unlawfull to admit them to any other as to the Lords Supper Secondly because the same sins scandals equally disable unsit them for the holy performance of one Ordinance as another Psal 50. 16 17. Psal 66. 18. Prov. 1. 28. chap. 28. 9. chap 15. 8. chap. 21. 17. Isa 1. 10. to 21. chap. 58. 1. to 8. chap. 66. 3. Jer. 7. 7 8 9. chap. 14. 12. chap. 11. 11. Ezek. 8. 18. Micah 3. 4. Job 27. 9. John 9. 31. 1 Pet. 2. 1 2. For example drunkennesse whoredome covetousnesse murther malice pride and the like as much disable unfit Christians to pray read heare meditate sing Psalmes Fast as to receive the Lords Supper and such mens praying hearing fasting is as unacceptable to God as unprofitable as sinfull as dangerous as damnable to themselves as their ūworthy receiving Thirdly because the defect or want of saving faith and Gods spirit makes all Ordinances alike ineffectuall to us and unacceptable to God we can no more pray sing fast heare or read the Word of God with profit or acceptance without faith and the assistance of the spirit then we can receive the Lords Supper as is cleer by James 1. 5 6 7. chap. 5. 15. Rom. 8. 26 27. John 6. 65. 1 Cor. 14. 15. Ephes 6. 18. Heb. 4. 2. chap. 10. 38. chap. 11. 1. to 40. But especially by Heb. 11. 6. Without Faith it is impossible to please God and Rom. 14. 13. He that doubteth is damned if he eat because he eateth not of Faith FOR WHATSOEVER IS NOT OF FAITH IS SINNE Fourthly because all Gods Ordinances are holy if not of equall holinesse the Word Prayer Preaching Fasting c. are all holy as well as the Sacraments and to be kept from prophanation as well as they Mat. 7. 6. Therefore impenitent scandalous persons ought to be excluded from the one as much as from the other Fiftly because they have the selfe same right to one Ordinance of God as to another and the selfe same command to communicate in or abstaine from the one as from the other as they are visible actuall members of the visible Church to which all Christs Ordinances are bequeathed and wherein they are to be dispenced to all that doe unfainedly desire them He that commands us to p Heb. 3 7 12 13. c. 4. 2 3. Luke 8. 18. hear and to take heed how we hear to q James 1. 6 7. c. 5. 15. pray and to pray in faith nothing doubting commands us likewise Take eat this is my body c. Drink ye all of this c. Doe this as oft as ye doe it in remembrance of me c. But let a man examine himselfe and so let him eat of that Bread and drink of that Cup c. 1 Cor. 11. 23. to 34. therefore all visible members of the visible Church indued with competent knowledge to examine themselves must be admitted to all Ordinances alike or suspended from all alike since the Scripture makes no difference herein and allowes us no more liberty to abstaine from or neglect one Ordinance then another nor gives Ministers Presbyters any more power to suspend men from one then from another as is evident by the forecited Texts compared with Psal 119. 6. 1 Thes 5. 21 22. James 2. 10 11. From all which reasons I conclude that a judiciall suspension of scandalous obstinate sinners from the Lords Supper onely without excluding them from all other sacred Ordinances as well as it is no divine censure nor institution sufficiently warranted by the Word of God though our Divines now eagerly contend for it as a such the execution whereof they plead to be vested by divine authority in Presbyters and Presbyteries but by what Scripture charter I am yet to seek The cheifest argument and reason I can meet with to justifie this sole suspention of scandalous persons from the Lords Supper onely Objection 1. but not from other publick Ordinances is this r Doct. Drakes sixteen Antiquaeries p. 6. Master Walker Master Palmer others Suspention from the Eucharist is a step and degree to Excommunication and they who have power to doe the greater may doe the lesse he who hath power to hang hath also power to mulct or scourge and why should nor they have power to suspend from one Ordinance that have power to cast out of the Church and so to keep back from all Ordinances I answer Answer 1. First that the Scripture no where prescribes any such suspention from the Lords Supper onely much lesse doth it make it a step or prodromus to a totall Excommunication as I have formerly evidenced therefore Presbyters or Presbyteries have no divine authority to prescribe or make it such if they will keep to their owne principles

augetur totius Ecclesiae politia continetur ac conservatur NAM SPIRITUALEM HOMINI VITAM CONFERUNT BAPTISMUS EUCHARISTIA c. By all which it is apparent that the Lords Supper and Baptisme are converting as well as confirming Ordinances and were so reputed in most h See Occam 〈◊〉 4. sent qu. 1 Aretius Problem Theol. loc 76. former Ages till this present Secondly it is undeniable that Justin Martyr Dyonisius Arcopagita Athanasius Basil Ambrose Cyprian Augustine Bernard and other Ancients from Gal. 3. 17. Rom. 6. 3. Eph. 5. 26. Tit. 3. 5. 1 Pet. 5. 31. stile Baptisme the Sacrament of divine Generation the laver of Regeneration A New Birth the Regeneration of the soul the Mother of our Adoption c. and call Baptizing giving Gods Grace denying it denying Gods Grace as Master h Defence of Infant Baptisme par 1. ● Marshall proves at large and many of them hold That those who dyed without Baptisme could not be saved Yea most i In 4 sent Dist 1. 4. ●n the●● Treatises of baptism Papists hold and many Protestants assert that Baptisme is not onely a badge but instrumentall meanes of our regeneration and first conversion unto God and if this Sacrament be a converting as well as a sealing Ordinance then the Lords Supper by like reason must be so too Thirdly all Popish Schoolmen Writers Councils unanimously assert That Sacraments especially Baptisme and the Lords Supper not only confirm but confer and beget grace even the very first grace of conversion and justification and that either in a physicall way ex opere operato as most of them affirme or as k Master Ruther●urds Due right of Presbyteries c. 4. sect 5. p. 212. morall causes as others teach and that they are the vessels in and by which the merits of Christ are conveyed to and conferred on us Witnesse Pascatius Rathbertus de Corpore Sanguine Domini c. 3. Aquinas Durandus Occam Bonaventura Scotus Media Villa Brulifer Egidus Romanus Joan de Carthagena Hadrianus Florentius Dom. à Soto Holcot Gabriel Biel Aliacensis and other Schoolmen in lib. 4. Sent. Dist 1. Alensis Summa Theologiae pars 4. qu. 5. mem 3. Art 5. Aquinas p. 3. q. 6. 2. 63. Art 6. Greg. de Valentia in 3. part Thomae Disp 3. qu. 3. de Offic. Sacr. c. 2. Vasquez in 3. Thomae Tom. 2. Disp 132. c. 4. Tannerus in Thom. Tom. 4. Disp 3. qu. 3. dub 5. Gamachaeus in 3. part Thom. qu. 62. c. 5. Sum. Angelica Tit. Sacram. Victor l. 6. De Sacramentis parte 9. cap. 2. Henricus quod l. 4. qu. 37. Gabriel Biel Super Can. Missae Lect. 85 86. Petrus Binsfieldius Enchirid. Theologiae pars 1. c. 2. 6. Joan de Lugo de Sacram. Disp 4. sect 4 5. Bechanus Theolog. Scholast pars 4. Tract de Sacram. qu. 7. Bellarmine De Sacram. l. 2. c. 1. to 6. 11. the Councill of Trent Sess 7. Can. 5 6 7 8. de Sacramentis with sundry others Therefore this is no new opinion invented by me Fourthly though l See Harmony of Confessions sect 12 13 14 Calvin Instit l. 4. c. 13 14 15. Peter Martyr in Rom. 4. Aretius Problem Theol. ●o cus 76 77 Willets Synopsis Pasmipi cent 2. Err. 97. 98. Amesius Bellar. Enerva ●s Tom. 3. c. 5. Protestant Writers unanimously and justly oppose the Papists in this That the Sacraments by a phisicall vertue or ex opere operato confer grace yet they generally grant that they are the meanes Organs or instrumentall causes of conferring confirming grace through the concurrence of Gods Spirit working in and by them as well as by the Word where they are worthily received by faith but that they originally beget saving grace faith and spirituall life in such in whom they were formerly wanting is denied by some of them yet affirmed by others Indeed the Author of the Confession of m Harmony of confessions sect 12. p. 279 280 281. l. 4. c. ●4 Bohemia n Decad. 5. Serm. 7 Calvin o Tract Theol p. 350 357. Bullinger Vrsinus seem to deny the Sacraments to be converting Ordinances but confirming onely Yet others especially the Lutherans hold the contrary Peter Martyr in his Commentary on Rom. 4. writes That one chiefe end of the Sacraments is Vt accendant in nobis fidem Dei and that they doe CONFERRE GRATIAM in that sense as Paul cals the Gospell the power of God unto salvation quod sanè nihil aliud est quàm vim potentiam Dei qua peccata remittit GRATIAM LARGITUR denique servat his instrumentis mediis uti ad salutem nostram Ad quod efficiendum quemadmodum utitur verbo Evangelii praedicatione Sacrarum Literarum ita etiam adhibet Sacramenta Per utraque enim praedicatur nobis liberalis Dei prom●●sio Therefore in his opinion the Word and Sacraments are both alike converting Ordinances Martin Luther in his h In concordia Lutherana● p. 378. lesser Catechisme demanding this question What doth it profit us to eat and drink the Lords Supper returnes this answer Id indicant nobis ●●c verba pro vobis dat●r●● effunditur in remissionem peccutorum Nempe qu●d nobis per verba illa in Sacramento REMISSIO PECCATORUM VITA JUSTITIA ET SALVS DONENTUR Vbi enim remissio peccatorum est ibi est vita salus Therefore he a So doe his followers see Brochman lyst Theol. To n. 3. de Sacram c. 21. qu● 1. 6. deemed it a regenerating and converting as well as a confirming Ordinance A●etius Problem Theolog. Locus 77. Sect. 7. determines thus Deo permittend● est libera agendi facultas aliàs regenerat an●è aliàs post aliàs i Plane nemo dubita●e debet quod in alvo Baptismi priusquam Infans a fonte surgat spiritu● sanctus in animam renascentis in funditur c. Pascatius Rathhertus de corporo sanguine Domini c. 3. IN BAPTISMO sio aliàs antè Coenam aliàs post aliàs IN ILLA CONVERTIT AD VERAM P●NITENTIAM sed quotquot regenerat convertit ad veram paenitentiam illa bona in eis obsignat usu Sacramentorum Hence Augustine in Psal 73. torms them Sacramenta DANTIA SALUTEM And Hilary l. 8. de Trinitate writes thus of the Sacramentall Elements thus accompanied with the spirit Haec accepta atque exhausta EFFICIUNT Vs nos in Christo Christus in nobis sit Therefore by their resolutions the Lords Supper and Baptisme are converting as well as confirming or Sealing Ordinances Yea Victor Antiochenus in cap. 14. Marci together with Chrysostome and k Summa Theolog pars 4. qu. 11. Artic. 1. sect 3. Alensis affirme That Christ admitted Judas to his Supper for this very reason That he might leave no meanes unattempted to reclaime convert and reduce him to a sound●nind which cleerly proves it to be a converting Ordinance in their judgments The opinion of Augustine is

Godshall have no worship and men no publick Ordinances we must therefor know that God hath appointed both the Word Sacraments and Prayer as the ordinary meanes or instruments whereby he begets true spirituall life faith and grace within us by the effectuall concurrence of the spirit in and with them whereupon he frequently s Isa 55. 1 2 3. Pro. 8 32 33 34. c. 9. 3 4 5. c. 7. 1 2 3 James 1. 56 7. 19 18 19 21. 2 Tim. 2. 25 26. commands us to resort unto the Ordinances with care and conscience to the end we may be convert●d and quickened by them when we want grace as well as strengthned or confirmed when we have grace begun within us Hence is that speech of our Saviour John 5. 21 24 25 26. For as the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will He that heareth my Word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation Verily verily I say uno you the hou●e is comming and now is THAT THE DEAD in sinne and naturall corruption SHALL HEARE THE VOYCE OF THE SONNE OF GOD AND THEY THAT HEARE IT SHALL LIVE Which is thus seconded Eph. 2. 1. to 8. And you hath he quickned to wit by the Word and other Ordinances accompanied with the Spirit WHO WERE DEAD IN TRESPASSES AND SINNES But God who is rich in mercy for his great love wherewith he loved us EVEN WHEN WEE WERE DEAD IN SINNES HATH QUICKNED US together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus c. For by grace ye are saved through Faith and that not of your selves it is the gift of God c. a pregnant Text As Christs speech to Lazarus lying dead and buried in his grave to wit Lazarus come forth was the instrumentall meanes both of his raising from the dead and comming forth of the grave accordingly John 11. 43 44. And as his words to the dead Rulers Daughter Mark 5. 4● 42. Damosell arise and Peters speech to dead Tabitha Acts 9. 40 41. Tabitha arise were the instrumentall meanes and cause both of their raising and reviving and as Gods command in the very first creation Let there be light c. was the instrumentall cause of creating light and all other creatures before they had a being Genesis 1. So the Word Sacraments and Prayer are Gods ordinary instruments whereby he quickens those who are dead in sinnes and begets saving faith with other graces in such who formerly never had them by his Spirit working in and by these meanes Hence is that notable speech of Christ to Paul Acts 26. 17 18. Now I send thee to the Gentiles to open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and inheritance among them that are sanctified by faith that is in me These Ordinances doe not find us living worthy or regenerate but make us such doe not presuppose faith and repentance already in us for what should work them but the contrary and therefore are ordained to beget faith and spirituall life even in those who are dead in sinnes Mark 16. 15 16. 2 Tim. 2. 25 26. Acts 16. 14 15. ch 2. 37 38. chap. 10. 44. Eph. 2. 1 c. and after that to confirme and strengthen all spirituall graces wrought within us by meanes whereof when wrought the Ordinances which first instrumentally begat them become more profitable and comfortable to us then before This is so cleer that Master t Due right of Presbyteries c. 4. sect 5. p. 285 c. Rutherfurd is forced to confesse That the Church may nay ought to give the Sacraments of Baptisme and the Lords Supper even to such as are not truly regenerated if they externally professe the Gospell as well as preach the Gospell to them though contradicting himselfe as I conceive he affirmes v Which Master Rutherfurd affirmes Divine right of Church-Government p. 280. elswhere That to come to the Lords Supper is not commanded to all not to Pagans not to children rot to the unregenerate BUT ONELY TO THE REGENERATED Of which no other reason can be given but that they are meanes of begetting as well as encreasing grace and converting as well as confirming Ordinances from which none who desire them if not actually excommunicated for obstinate impenitency and contempt against the Ordinances ought to be secluded unlesse naturall disabilities hinder them Hence w Concordia Lutherana p. 542. to 250. Martin Luther in his Greater Catechisme exciting men by many arguments to the frequent receiving of the Lords Supper the neglect whereof makes our devotion and love to Christ grow every day colder and colder causeth us at last-to grow bruitish yea extreamly to conte●●ne both the Sacrament and Word too as he there avers from his own experience which I wish those Divines who put off and deny the Sacrament to their people for moneths nay yeers together would now at last consider removes one maine Objection which deterred many from the Sacrament to wit their owne unworthinesse sinfulnesse and unpreparednesse to receive it with this encouraging argument That this Sacrament was not instituted for those that are worthy and purely cleansed from their sinnes but cloane contrary even for miserable and wretched sinners sensible of nothing but their owne unworthinesse Therefore let such a one say Lord I would very willingly be worthy of this Supper but yet I come unto it induced by no worthinesse of mine owne but trusting on thy Word alone because thou hast commanded me to come c. For the Sacrament is not to be looked upon as an hurtfull thing from which we should run with both our feet but as a saving and wholsome medicine which may heale thy diseases and give life both to thy soule and body Why then doe we so shun it as if it were a poyson as some x Master Rutherfurds Divine right of Church-Government pag 252 253 254 c. A brotherly friendly censure p. 6 7. An Antidote against foure dangerous Q●aeries with others Divines now tearme it to scarre people from it which being received would bring present death unto us Yea but some may say I am not so sensible of my sinnes and unworthinesse as I should be To such as are in this condition I can give no better advice then to looke into their owne hearts and to see whether they be not flesh and blood and may not say with Paul Rom. 7. I know that in me that as in my flesh dwelleth nothing that is good In summe by how much the lesse thou art throughly sensible of thy sinnes and defects the more reasons thou hast of comming and frequent seeking help and physick The substance whereof is but this That the frequent receiving of the Lords Supper is an effectuall meanes to