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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

Lords Supper may perchance improperly be called a Seale by way of allusion but yet not properly and directly since Master Rutherfurd himselfe puts many differences between it and a civill seale Due right of Presbyteries c. 4. sect 5. p. 212 to 218. and Christ himselfe ordained it not to be a Seale but Remembrance memoriall representation of his Death and Passion as is cleer by Luke 22. 19. 1 Cor. 11. 24 25 26. This is my Body which is given for you Doethis IN REMEMBRANCE OF ME This cup is the New Testament in my blood this doe ye as often as ye drink it in REMEMBRANCE OF ME For as oft as ye eat this Bread and drink this Cup YE DOE SHEW THE LORDS DEATH TILL HE COME Now being a Remembrance and Representation of Christs Death by divine institution which hath no Analogy with a Seale which serves not to commemorate or represent any thing and being no where tearmed a Seale in Scripture I conceive it farre more proper to stile the Lords Supper as the k Bishop Jew●ls Defence of the Apology part 2. cap. 13 Divis 1. p. 251 Fathers usually doe a Figure Signe Remembrance Memory or Representation of Christs Death then a Seale which phrase is the originall ground of mens bare suspention from it Fourthly It is admitted by all that Baptisme is a Seale of Grace and of the Covenant of Grace as well as the Lords Supper I would then gladly be informed by our opposite Brethen by what authority will and appointment of Jesus Christ those who are admitted to be partakers of one of the Seales of Grace and whose children by their owne resolution ought to be admitted unto Baptisme even for these their Parents externall profession of Christianity and membership in a visible Church should be thus suspended excluded from the Lords Sxpper the other Seale not being totally secluded from all other Ordinances having as good a title to the one Seale as the other to the Lords Table as to Baptisme or the Word it selfe If they reply as usually they doe that it is because we must not put a Seale unto a blanke nor give the Seale of grace to those that have no grace I answer First that this reason is a meer whimsey of their owne warranted by no Scripture Secondly it is contrary to Scripture their owne practice and confession who l Master Rutherfurds Due right of Presbyteries c. 4 sect 5. Master Marshals De●f ●ce of Infants Baptisme grant First that the Sacrament and Seale of Baptisme may and ought to be given to the persons yea Infants of those who externally professe the christian Religion though they be not truly regenerate yea to the infants of Ignorant and Scandalous Christians though excommunicate even for these their Parents externall profession of Christianity Secondly that unregeherate persons who are not ignorant or notoriously scandalous cannot be suspended from the Lords Supper but must be admitted to it if they desire it Thirdly that in this case a Seale is not put put unto a blank for if their very baptizing at first was no sealing of a Blank then by the same reason their receiving the Lords Supper cannot be so Now that their baptizing was not so I shall prove by Master l A defence of Infant baptism London 1646. Dedicated to the Assembly of Divines p. 117 118. Marshals owne resolution approved by the Assembly You conclude writes he against Master Tombes that if there be not a promise of these saving graces to Infants in vaine are they baptized and the Seale is put to a blank My meaning is indeed according to the sense of the Directory and according to that direction I doe pray That God would make Baptisme to be a Seale to the Infant of adoption and the rest of the saving graces of the Covenant yet I utterly deny your consequence that unlesse there be absolute promises of saving grace to infants the scale is set to a blank for give me leave but to put the same case First for the Infants of the Jewes was the seale put to a blank with them or had they all promises of saving graces Secondly let me put the same case in growne men who make an externall visible profession and thereupon are admitted to baptisme can any man say that all the saving graces of the Covenant or the spirituall part of it is promised to all visible professors is it not abundantly knowne that in all Ages even in the best times even in the Apostles time multitudes were baptized to whom God yet never gave saving graces and therefore never promised them for had he made a promise he would have performed it But I shall desire you a little to consider the nature of a Sacrament in what sense it is a Seale and then you need stumble at this no longer These three things are necessary to be distinguished Note First the truth of the thing signified in a Sacrament and secondly my interest in that thing and thirdly my obligation to doe what is required in or by that Sacrament I say therefore that in every Sacrament the truth of the Covenant in it selfe and all the promises of it are sealed to be Yea and Amen Jesus Cbrist became a Minister of the Circumcision to confirme the Promises made unto the Fathers and so to every one who is admitted to partake of Baptisme according to the Rule which God had given to his Church to administer that Sacrament there is sealed the truth of all the promises of the Gospel that they are all true in Christ and whosoever partakes of Christ shall partake of all these saving promises this is absolutely sealed in Baptisme but as to the second which is interesse meum or the receivers interest in that spirituall part of the Covenant that is sealed to no receiver absolutely but conditionally in this particular all Sacraments are but Signa conditionalia conditionall Seales sealing the spirituall part of the Covenant to the receiver upon condition that he performe the spirituall condition of the Covenant thus our Divines use to answer the Papists thus Doctor Ames An●wers to Bellarmine when Bellarmine disputing against our Doctrine that Sacraments are Seales alleages then they are falsly applyed oftentimes he di● wers to Bellarmine Sacraments are conditionall Seales and therefo●e not seales to us but upon condition Now for the third thing the obligation which is put upon the receiver a lo●● or tye for him to perform who is admitted to receive the Sacrament this third I say is also absolute all circumcised and baptized persons did or doe stand absolutely engaged to performe the conditions required on their part and therefore all circumcised persons were by the circumci●●on obliged to keep the Law that is that legall and typicall administration of the Covenant which was then in force and Infants among the rest were bound to this though they had no understanding of the Covenant or that administration of the Covenant when this Seale

pardon and yet no right nor interest in the seales thereto affixed This certainly is a monster a solecisme in Law why not them in Divinity too especially in this point wherein Divines turne Lawyers and allude to Law assurances If then they will grant the Lords Supper to be a Seale of the Covenant and promises of Grace they must either deliver and give this Seale to all those visible Church-members to whom they daily preach and tender the Covenant and promises of Grace which is the maine the Seale being but the c Accossorium s●quitor principale A●cessary which necessarily followes the principle as Lawyers determine or else deny to preach or tender the Covenant and promises to those to whom they deny the seal and so by consequence must exclude all ignorant at lestwise scandalous Christians from hearing the Word read or preached as well as suspend them from the Lords Supper which by their own assertition is but a Seale and appendant to the Covenant and Promises of Grace and must not be divided from them Fourthly it is objected Objection 4. p Antiquaeries Master Rutherfords divine right of Church-government p. 523 c. Answer That the Lords Supper is no converting Ordinance to conferre and bege●grace where it is wanting but onely to confirme it where it is already wrought therefore scandalous persons ought to be suspended from the Lords Supper though admitted to the preaching of the Word I answer First that I have sufficiently re●●ted this Objection q See a Vindi●ation of four serious Questions pag. 40. c. elswhere and proved the the Lords Supper to be a converting Ordinance to beget grace as well as a confirming to encrease it by reasons not yet answered and as I conceive unanswerable which I shall not here repeat yet because r Sixteen Antiquaeries the Preface p. 1. 6. Doctor Drake and others out of their ignorance or wilfulnesse stile this A NEW PARADOX AND MISTAKE OF MASTER PRINNES as if I were the first broacher of this truth I shall onely adde something de novo for refutation of their mistake First it is most apparent that in the Primitive Church the Lords Supper was administred to Christians every day at l●ast every Lords day and that the Ministers and Fathers in those times pressed all their Auditors to a frequent participation of this heavenly Banquet upon this very ground that those who alwayes sinne might alwayes receive the medicine of this heavenly Sacrament against their sins and daily receive it that they might be daily healed by it and because nothing was more effectuall to an holy and unblamable life then the frequent participation of it This is irrefragably proved by Justin Martyr Apolog. 2. Ignatius Epist ad Ephesianos Tertullian Apologia Ambrose de Sacramentis l. 4. c. 6. l. 5. c. 4. Augustine Epist 108. ad Januarium Ep. de Ecclesiast Dogm c. 53. in soan 6. Tract Hierom ad Lucinium Epist Chrysostom Orat. de B. Philogonio Hom. 6. ad Pop. Antioch Cyprian de Caena Domini Gratian de consecrat Dist 2. Ivo Carnotensis Decret pars 2. c. 24. to 35. Durandus Rat. Diu. Offic. l. 4. with s Harmony of Confessions sect 14. sundry others and largly manifested by Thomas Beacon in his Cat●chisme vol. 1. f. 463. When this pious custome began to be discontinued we find divers Decrees Canons made to enforce them to a frequent reception of this heavenly repast s Platina in vita ejus and The Becons Catechisme fol. 463. Anacletus Bishop of Rome decreed That Christians should receive the Eucharist every day and that those who would not thus communicate should be excommunicated But some of his Successors finding people more backwards to this holy Ordinance then formerly condiscending to their humours in some sort enjoyned by their Decrees That ALL persons should if not more frequently yet at leastwise thrice every yeer receive the Lords Supper to wit at Easter Pentecost the Nativity of Christ and every Lords day in Lent witnesse the Decrees of Pope Fabian Silverius recorded by t De Consect Dist 2. Gratian v Decretalium pars 2. c 27 29 Iv● Carnotensis and x Ivo Carnotensis Decret pars 2 c 28. Lutheri Carechismus major Saint Hilary decreed That if a mans sinnes were not so great as that he were to be excommunicated non debet a medicina corporis Domini seperari he ought not to be sequestred from the medicine of the Lords Body unde timendum est ne DIU abstractus a Christi corpore alienus remaneat à salute nam manifestum est vivere qui corpu● attingunt Christi c. Besides these the y Surjus Concil Tom. 1. p. 712. Gratian de Consecr Dist 2. Ivo Decret pars 2. c 33. Councill of Agatha about the 440. yeer● after Christ decreed That secular men who rece●v●d not the Lords Supper in Christs Nativity Easter and Pentecost should not be reputed Catholicks nor numbred among Catholicks which is seconded by sundry other forraigne Councils as z Bochellus decret Eccles Gal. l. 2 Tit. 7. c 5. l 3. Tit. 1 c 20 23 24 93 95 103 104 105 106 138. Synod Turon 3. sub Kar Magno Concil Burdig 1582. Concil Bitur 1584. Aquens 1585. Theodulphus Aurelian Epist An. 835. Synod Carnot 1526. Concil Rhomense 1583. Synod Paris 1557. Yea our owne ancient British Councils as a Spelmanni Concil Tom. 1. p 519 548 615 616. Concil Aenhamense Generale An. 1009. the Ecclesia●icall Lawes of King Knute An. 1032. with other ancient chapters pres●ribe that every Parishioner should receive the Sacrament at least thrice every yeer and the Bubrick in the old Common-Prayer Book after the Communion wth the 21 Canon made Anno 1505 enjoin That EVERY PARISHIONER shall receive the Lords Supper at lest three times every yeer of which Laster to be one And that in Cathedrall and Collegiall Churches where be many Priests and Deacons they shall all receive the Communion with the Minister EVERY SUNDAY AT THE LEAST except they have a reasonable cause to the con●rary Yea our learned b In his Catechisme vol. 1. f 461 463. Beacon reckons up this as a great abuse and POPISH INNOVATION that whereas the Lord Christ Jesus 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 this inestimable benefit which we have obtained of God the Father through the Sonne his passion and death the custome of the Popes Church is that the people receive the Sacrament usually but once in the yeer that is to say at Easter by g See 〈…〉 p. 542. 〈◊〉 550. to like purpose which meanes the commandement of Christ is broken the Sacrament is neglected the death of Christ not so earnestly remembred the people become unthankefull dissolution of life breaketh in vice