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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

notorious that the Sacraments both of Baptisme and the Lords Supper are so necessary that none could be saved without them and therefore ●e and the Church of Carthage maintained That not only Baptisme but the l Epist 23. contra Pelagianos Hypognost l. 5. cont duas Epist Pelagii ad Bonefacium lib. 1. c. 22. l. 4 c. 4. contr Julianum Pelag. l. 1. 2. Tit. 3. 1 Pet. 3. Lords Supper also ought to be given unto Infants else they could not be saved I shall quote but one place of his instead of many De peccatorum Meritis Remissione de Baptismo parvulorum l. 1. c. 24. Optimè Punici Christiani Baptismum ipsum nihil aliud QUAM SALUTEM Sacramentum corporis Christi nihil aliud QUAM VITAM VOCANT Vnde nisi ex anti qua ut existimo Apostolica traditione qua Ecclesiae Christi insitum tenent praeter Baptismum participationem Dominicae mensae non solum ad regnum Dei sed nec AD SALUTEM ET VITAM AETERNAM posse quenquam hominum per●enire Hoc enim Scriptura testatur secundum ea quae supra diximus Nam quid aliud tenent qui Baptismum nomine salutis appellant nisi quod dictum est Salvos nos fecit per lavachrum regenerationis Et quod Petrus ait sic vos simili forma Baptismus salvos fecit ●oan 6. Q●id aliud etiam qui Sacramentum mensae Dominicae VITAM vocant nisi quod dictum est Ego sum panis vitae qui de Coelo descendi panis quem ego dedero caro mea est pro seculi vita Et Si non manducaveritis carnem filii hominis sanguinem biberitis non habebitis vitam in vobis si ergo ut tot tanta divina testimonia continunt NEC SALUS NEC VITA AETERNA sine Baptismo cortore sanguine Domini cuiquam ●peranda est frustra sine his promittitur parvulis After which he concludes Proindè parvuli si PER SACRAMENTUM QUOD AD HOC DIVINITUS INSTITUTUM TUM EST IN CREDENTIUM NUMERUM NON TRANSEANT profectò in his tenetris peccatorum rema●●bant Therefore by his and the Church of ●arthage resolution yea the l See Capit. Karol Ludovici l. 1. c. 161. Churches judgment from the Apostles dayes it being an Apostolicall tradition embraced by the Church as he avers these Sacraments are the originall primary meanes both of conversion spirituall life and salvation and so converting as well as confirming Ordinances Cypriam de Coena Domini writes That the Lords Supper Ad totius hominis vitam salutem qu● profic●● simul medica●mentum holocau●ium ad sanandas infirmitates purgandas miquitates existens Therefore a converting Ordinance as well as a confirming Cyrill of Alexandria De Justificatione in Christo lib. 3. affirmes That Death fed upon men on earth untill the institution of the Lords Supper wherein we eat the living Bread from Heaven from which time death hath ceased and the inhabitants of the holy City the Church are perfected unto sanctification by that living bread Therefore in his opinion it is a means of our spirituall life and sanctification and so a converting Ordinance The sayings of the Fathers to this purpose are almost infinite I shall therefore pretermit them challenging my Opposites to produce any solid Antiquity to the contrary to prove them not converting as well as corroborating institutions Neither is this Doctrine a stranger in our owne Church for Bishop Jewell in his Defence of the Apology of the Church of England part 3. ch 15. Divis 2. p. 349. determines thus But TO BREED AND ENCREASE FAITH IN US there are more wayes then can be reckoned Some men are moved onely by the hearing of Gods Word some others by the beholding and weighing of Gods Miracles Justinus the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancy and patience of the Saints c. Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AYD OUR FAITH For they are as Saint Augustine calleth them Verba visibilia visible words and Seales and testimonies of the Gospell c. Our learned Thomas Beacon in his Catechisme f. 425 426. thus defines a Sacrament A Sacrament is an holy Action and exercise of Christs Church IN which the redemption and partaking of our Lord Jesus Christ IS GIVEN TO US through the Word and the Signes INSTITUTED FOR THIS PURPOSE OF GOD. After which he propounds this pertinent Question What need have we of Sacraments seeing we have the holy Ghost and the sacred Scriptures of God to lead us unto all necessary truth which can abundantly informe us of the grace favour mercy and good will of God towards us Which he answers thus Christ the wisdome of the Father knowing our grossenesse and dulnesse in understanding matters that belong unto our salvation wishing our health and commodity and minding to remedy and help this our great infirmity and to bring us unto some knowledge of Gods mysteries that we may be saved hath not onely given us his holy spirit to informe instruct and teach our inward man but to make us perfect both in body and soule he hath also given his Word to instruct our eares and his Sacraments to serve our eyes For whatsoever the holy Ghost saith inwardly unto us the very same doth the Word of God unto our eares and the Sacraments to serve our eyes preach declare and set forth outwardly Note that we may be taught both corporally and spiritually Againe who knoweth not that things seen with eyes are more surely fixed in the minds of men then those things which are onely heard And therefore a Sacrament may right well be called a visible word For whatsoever the word is to the eare the very same thing is the Sacrament to the eye The Word of God saith to mine care the Body of Christ was broken for thee the very same thing doth the Sacrament preach to mine eye while in the holy action of the Lords Supper I see the bread broken and the wine shed Therefore Christ the Lord to informe and instruct our outward senses ordained these outward signes and Sacraments that by the consideration and beholding of them the thing might the more easily slide into our minds which hath been inculked and beaten into our ears through the voice of the Preaher If we had been without bodies Christ would have given unto us those spirituall gifts nakedly and simply which are given to the faithfull in the deliverance of the Sacraments but forasmuch as we have bodies joyned to our soules therefore in sensible things he doth communicate unto us the gifts of grace and this hath been the property of God not onely in the New but also in the old Testament If then the Sacraments be but visible words which preach the self-same things yet in a more lively and sensible manner to our

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

a meere Heathen without the Church witnesse 1 Cor. 5. 10 11 12 13. I wrote to you in an Epistle not to keep company with fornicators yet not altogether with the fornicators of this world or with the covetous or with extortioners or with Idolaters for then ye must goe out of the world But now I have written unto you not to keep company if any man that is called a Brother be a fornicator or covetous or an Idolater or a Rayler or a Drunkard or an Extortioner with such a one NO NOT TO EATE of which few make any conscience that presse this place so much for what have I to doe to judge them that are without doe ye not judge them that are within But them that are without God judgeth Therefore put away from among you that wicked person In which words the Apostle informes us First That scandalous Christians are z Which Master Ruthe●furd affirmes Divine right of Church Government p. 357. worse then Heathens that are scandalous in the same kind Secondly That Christians in some cases may keep company a Soe 1 Cor. 10. 27 28. and eat with the one but not so much as keep company or eat with the other Thirdly That they ought to judge censure put away from among themselves the scandalous Christian but not the Heathen which had the Doctor well observed he would never have desired me to instruct his ignorance in this kind Fourthly had the Doctor considered Matth. 7. 6. Give not that which is holy unto the dogs neither cast ye your Pearles before swine least they trample them under their feet and turne againe and rent you spoken principally of the preaching of the Word not of the Lords Supper then not knowne nor instituted Or Matth. 10. 14 15. Mark 6. 11 12. And whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet for a testimony against them Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgement then for that City Or Acts 13. 45 46 50 51. But when the Jewes saw the multitudes they were filled with envy and spake against those things that were spoken by Paul contradicting and blaspheming Then Paul and Barnabas waxed s● bold and said It was necessary that the Word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life loe we turne to the Gentiles But the Jewes stirred up devout and honourable women and the chiefe men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts but they shook off the dust of their feet against them and came unto Iconium Or Luke 14 16 17 24. A certaine man made a great Supper and bade many and sent his servants at Supper time saying to them that were bidden Come for all things are now ready but they all with one consent began to make excuse c. So that servant came and shewed his Lord these things Then the Master of the house being angry said to his servant Goe out into the lanes and streets of the City and bring in hither the poore and the maimed and the halt and the blind c. and compell them to come in that my house may be full For I say unto you that none of those men that were bidden shall taste of my Supper Or Luke 19. 41. And when he came neere the City he wept over it saying if thou hadst knowne even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes with sundry other Texts of this kind He might have learned from them That such Christians who contemne and neglect the Gospel and word of Grace when offered to them may be justly deprived of and secluded from them when as others though Pagans may be admitted to enjoy them according to that expresse Text Mat. 21. 33. to 45. where the Lord of the Vineyard when his servants were beaten and his son slaine by the husband-men from whom he required fruits threatens he will miserably destroy those wicked men and will let out his Vineyard to other husband-men which shall render him their fruit in due season Christ himselfe thus closing up the Parable with reference to the obstinate Jewes Therefore I say unto you the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruits thereof which you may read fully executed and ratified Rom. 11. 7. to 26. 1 Thes 2. 15 16. Isa 5. 1. to 8. This Objection therefore will no wayes fortifie our Opposites weak Cause but confirme my tenets But it is secondly objected by our Antagouists Objection 2. b M●ster Ruthe●f●rds Divine right of Presbyter●e● p. 361 362 524 525. that the Word may and must be preached to meere Pagans and Infidels to convert and instruct them but the Lords Supper is not to be administred to such as all acknowledge Therefore there is a vast difference in this respect between the preaching of the Word and receiving of the Lords Supper and so by consequence scandalous persons which are as Heathens may and ought to be suspended from the one though they be admitted to the other I answer Answer First this Objection if examined is but a meere fallacy and inconsequent the controversie not being Whether Infidels Turks and Pagans ought to be admitted to the Lords Table before they publickly embrace and professe the Christian faith But Whether scandalous Christans externally embracing professing the faith of Christ endued with competent knowledge professing unfain●d repentance for their sinnes past promising reformation for the future and earnesily desiring to be admitted to the Lords Supper may by any institu●io●● or appointment of Jesus Christ be suspended from it when not secluded from but admitted free accesse to the Word and all other pulick Ordinances Therefore to argue thus the Lords Supper ought not to be administred to Turkes and Infidels Ergo not to scandalous Christians is a meere Nonsequitur and departing from the point in issue Secondly the reason why the Lords Supper and Baptisme ought not to be administred to Turks and Pagans before their externall conversion to the Christian faith though the Gospell may be preached to them is not because preaching of the Gospel is a converting Ordinance and the administration of the Sacraments onely a confirming but not converting Ordinance as is pretended but because the Sacraments as all c Calvin Peter Martyr Aretit● Jewel Beacon Paraeus Willet others and Master Rutherfurd himselfe Divine right of Presbyteries cap. 4. sect 5. p. 212. Divines accord are badges of our externall Christian profession yea solemne Covenants or Oaths to oblige us to yeeld all obedience and subjection unto Christ and distinguishing signes to difference Christians from all Infidels and Pagans in the