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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91267	A seasonable vindication of free-admission, and frequent administration of the Holy Communion to all visible church-members, regenerate or unregenerate. From the institution, precept, president of Christ himself; the doctrine, practice of the primitive Church, fathers, councils, Christians: the confessions, articles, records, chief writers of our own and other reformed churches: the dangerous consequents, effects, schisms arising from the disusage, infrequency, monopoly of this sacrament, to visible or real saints alone; and suspension of all others from it, till approved worthy upon trial. And that upon meer Anabaptistical, and papistical false principles, practices, (here discovered) unadvisedly embraced, imitated, asserted, exceeded by sundry over-rigid, reforming ministers; to our Saviours dishonour, our Churches great disturbance, their own, their peoples prejudice; and the common enemies, and seducers grand advantage. / By Will: Prynne of Swainswick Esq; a bencher of Lincolns Inne·	Prynne, William, 1600-1669.	1656 (1656)	Wing P4070; Thomason E495_3; ESTC R203285	81,072	108

joyned together in unseparable Charity the Lords Sacraments do declare But Christian people being assembled in one Church do communicate in faith all together Ergo being so assembled they ought to communicate in Sacraments all together But Mr. Harding of the nature of this word Communio seemeth to fashion out * far other arguments It is called Communio saith he Ergo it may be private It is called Communio Ergo it may be received of one alone It is called Communio Ergo the Priest may receive it without Communicants Mr. Harding weigh your Argnments better before you send them thus abroad You shall lesse offend God and your own Conscience you shall lesse deceive your Brethren and children shall take lesse occasion to wonder at you y Now to adde a little more hereunto touching the nature of this word Communio wherein you so uncourteously charge all others with ignorance and lack of learning as it pleaseth you to do throughout your whole Book I think it not amisse to shew you what certain Writers both old and new have thought and written in that behalf I need not here to allege the words that St. Paul useth touching the holy Communion z We are all one Bread all one body as many as do communicate of one Bread Neither that a Saint Hierom saith The Lords Supper must be Common Neither that b St. Chrysostom The thing that is the Lords they make Private But the Lords things are not this Servants or that Servants but common to all Neither that c St. Augustine saith He would have us to understand that this Meat and Drink is the Fellowship of his Body and of his Members Neither that d Chrysostom saith What shall I call the Communication or Communion we are all one self-same body What signifyeth the Bread The Body of Christ And what are they made that receive it The Body of Christ Although these Fathers by these words do manifestly declare That the holy Mysteries in their time were divided commonly to the whole people yet will I take no advantage thereof for that Mr. Harding will reply They come not precisely to the nature of this word Communio Therefore I shall note one or two others and such as Mr. Harding cannot deny for that they speak directly to the matter e Pachymeres a Greek Writer the Paraphrast upon Dionysius hath these words Therefore saith he hath this Father Dionysius called it The Communion for that there all they that were worthy did communicate of the Holy Mysteries And all then were reputed worthy and received daily in the Primitive Church but persons excommunicate and injoyned to Penance who upon great and notorious crimes could not be suffered to communicate with the rest of the faithfull sometimes during their whole life but only when they should depart the world This extremity was used for terror of others and such reconciliation was thought necessary at the end for solace of the party that he should not utterly be swallowed up in despair but might perceive he was received again amongst the faithfull by sending the Communion to him at his death and so depart comfortably as the Member of Christ as * Bishop Jewel writes and proves in the next page f Haymo writing upon Saint Pauls Epistles saith thus The Cup is called Communication which is as much as participation because all do communicate of it g Hugo Cardinalis saith thus Afterwards let the Communion be said which is so called that we should all communicate h Gerardus Lorichius Dicitur Communio quia concorditer de uno Pane et uno Calice multi participamus c. Is is called Communio because we being many do communicate together agreeably of one Bread one Cup And this word Communio is as much as participation or receiving of parts i Micrologus Non potest proprie dici Communio nisi plures de eodem sacrificio participent It cannot justly be called a Communion unlesse many do receive of one Sacrifice If Mr. Harding will not believe us yet I hope he will believe some of these They be all his own It were much for him to say they be all ignorant and unlearned and not one of them understood what he wrote Certainly their age will give it them they are no Lutherans 3ly k Whereas Mr. Harding in defence of Private Masse puts this case What if 4. or 5. of sundry houses in a sickness time being at the point of death require to have their rites cre they depart the Priest after that he hath received the Sacrament in the Church dineth and then being called upon carrieth the rest a mile or two unto the sick He doth what he is required Doth he not in this case communicate with them c. Else if this might not be counted a lawful and good communion and therefore not be used one of these great Inconveniences should willingly be committed That either they should be denied that necessary victual of life at their departure hence which were a cruel Injury and a thing contrary to the examples and godly ordinances of the Primitive Church Or the Priest rather for companies sake than of devotion should receive that holy meat after he had served his stomack with common meats c. Bishop Jewel amongst other solid Answers hereunto returns this But if the people would now communicate every day as they did then in the Primitive Church or at least oftner than they do now then should not this matter seem so necessary at the end as is here pretended And so had Mr. Harding lost another Argument To these 3. passages of Bishop Iewel I shall annex that of his learned coetanean and fellow Exile for Religion Thomas Beacon a burning and a shining light in his Catechism Vol. 1. of his Works f. 462 463. where after he hath proved by sundry Scriptures and Authorities That the Lords Supper in the Apostles times Primitive Church was commonly received every day or Lords day at the least Adding That among the Greeks even at this day if any man absent himself from the Lords Table by the space of 14. dayes except he can render a reasonable cause of his absence he is excommunicate and put from the Company of the faithfull and that in all those mighty large populous Kingdoms under that most puissant King Precious John the holy Communion of the Body and Bloud of the Lord hath from the beginning been daily administred unto the people and yet is at this present day as Histories make mention He then censures this as a grosse Popish innovation and abuse contrary both to Scripture and Antiquity That whereas the Lord Christ Iesus would have the holy Communion of his blessed Body and precious Blood to be oft times received of the faithfull for a remembrance of his death and passion and for the worthy earnest diligent consideration of that inestimable Benefit which we have obtained of God