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A62665 The bar to free admission to the Lords Supper removed, or, A vindication of Mr. Humfreys free admission to the sacrament of the Lords Supper wherein the most materiall exceptions and objections of Doctor Drake against it in his book called A bar to free admission &c. are taken off and answered : whereunto is annexed an expostulatory speech unto them of the Congragationall way : and also an examination of the book called A Scripture rail to the communion table, by some ministers in Glocester-shire / by John Timson. Timson, John. 1654 (1654) Wing T1293; ESTC R25821 78,655 229

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those spirituall ends the institution directs us to the which actions the unregenerate are in a naturall and rationall capacity to performe externally as the Word requires Though the Doctor be pleased to judge them altogether uncapable as not having a hand to take he making faith the hand which he saith they have not which indeed is true of the unregenerate but is he able to prove that by the act of taking and eating exprest in the institution is meant the act of faith I rather conceive it one thing among many others he takes for granted which would give better satisfaction to hear soundly proved by the Word then to leave us meerly to credit the dictates of men 4. The language of Sacraments runs in generall and indefinit termes This cup is the New Testament in my bloud shed for many for the remission of sins drink ye all of it so saith Matthew and Mark indeed Luke and Paul restrain the word many to you as being a part of that many in the judgement of charity and so Paul judges of the Corinthians I doubt not but if the Doctor examine the institution well he may finde enough to warrant a forbearance of that particular application in the delivery of the Sacrament which he so much urges in his Book I cannot finde in Scripture language any such thing as he makes giving and receiving to be Pag 4●2 What danger is there of confirming the unregenerate in presumption if they take and cat in remembrance of Christs death Who have more need of remembring the death of Christ then they that must perish for ever dying without the saving benefits thereof Who have more need of those gracious tenders of life favour then such in the Church For is not regenerating grace a benefit that comes by the death of Christ And is not remission of sins a benefit that comes by the death of Christ And is not Christ and all his benefits exhibited by those outward signs And doth not that include or suppose a proper subject of those benefits present which the unregenerate and unpardoned in the Church are What incongruity is there in all this Besides it sounds very harsh in the Church to exclude this ordinance of Christ from being a renewing and a converting ordinance or a means of renewing and converting grace to the unregenerate they being the most proper objects of that grace as it is held forth in the promises for the putting of which into execution all the ordinances seem to be subservient Again that one main end of the work of the Ministry is the conversion of souls none will deny and I think none can exempt any essentiall part of that work from being a means subservient to this end and if no essentiall part can be exempted then not this of administring this Sacrament of the Supper which none can deny to be an essentiall or necessary part of the Ministers work in reference to the good of souls That ordinance in the Church that was instituted to shew forth the death of Christ till he come is a means of conversion But the Sacrament is an ordinance in the Church instituted to shew forth the death of Christ till he come Therefore the Sacrament is a means of conversion What may more strongly move a sinner to convert then the death of Christ which sets forth the hainousnesse of sin the wretched condition of the sinner in himself without Christ and yet a possibility of salvation by Christ Thirdly The word and prayer confessedly means of conversion are so necessary to the right administration of the instituted signs that without them there is no Sacrament and therefore to deny the Sacrament to be a means of conversion is to deny the Word and Prayer to be a means of conversion unlesse we shall say that the adding of the instituted signs to the Word and Prayer hinders the power and efficacy of them from their intended end so that though the Word and Prayer be means of conversion out of the administration of the Sacrament yet in it they are not And whereas the Doctor saith There is no promise made to that Ordinance in that respect it is easily answered for there is a promise of Christs presence in every ordinance Mat. 28.20 Besides Precepts and Promises are relatives in Precepts we are to understand Promises included and in Promises Precepts are understood As sinners are to seek God while he may be found and to call upon him while he is neer so they must seek him where he will be found As we may not exclude the mercifull presence of Christ from the Sacrament so neither may we exclude sinners in the Church from seeking Christ there We know not but that a wilfull or carelesse neglect of this one duty of worship and homage may hinder a blessing from all the rest as he that turns his ear from the Law his prayer shall be abominable But when the Doctor cannot with any clearnesse answer the argument to satisfaction he would evade it by allowing all presence at the administration which he saith is profitable and answers the end pleaded for c. 1. And indeed in that his device Church members of years are beholding to him for his charity in allowing them as much priviledge in order to the Sacrament as he allowes to infidels and the excommunicated 2. If that bare presence answer that end then much more actuall receiving having the advantage of more of their bodily senses then meerly to be spectators and I think that in yeelding this he hath granted the argument and his putting the question to actuall receiving is not to any purpose because the act of receiving abstracted from word and prayer necessary essentials to the very being of the ordinance is but a civill thing only And therefore the whole must goe together to make up that service and his question is beside the question It is sufficient to prove the argument that the whole administration be blessed to that end as Mr. H. states the question But what devices do men finde out in pretence of advancing Sacraments Some exclude all Infants others some Infants in the Church The papists will give the Sacrament but in one kinde many among us in neither kinde The Doctor will allow all presence at the Sacrament they may hear and see but they may not taste they may not take and eat according to the Commandement But why will he allow all to be present Why because presence may convert but actuall receiving not because naturall men being present may get good without that sinne which they are in danger of by unworthy receiving but by their receiving they can receive no benefit but do prejudice themselves by their unworthy receiving besides their being guilty of murdering Christ And shall we think that that act wherein they eat and drink judgement to themselves shall be so blessed of God as to become a means of conversion to them c. And besides because the