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death_n	body_n	holy_a	life_n	5,129	5	4.3998	3	false

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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

all the world preach the Gospel to every Creature He that believeth the Gospel preached and is baptized shall be saved he that believeth not shall be damned To which he superaddes Mat. 20. 14 15. c. 11. 20. to 25. Mar. 6. 11. And whosoever will not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day of judgement than for that City 2 Cor. 2. 15 16. For we are unto God a sweet savour of Christ in preaching the Word as well as administring the Sacraments in them that are saved as in them that perish To the one we are the savour of death unto death and to the other we are the savour of life unto life By which it is apparent that there is as much danger judgement damnation incurred by every man by his unworthy receiving of Baptism and unprofitable hearing and contemning the Word preached as by his unworthy receiving the Lords Supper as also by his unworthy praying which is an abomination unto the Lord and turned into sinne Psal. 109. 7. Prov. 28. 9. Isa. 66. 3. Upon which account all unregenerate ignorant impenitent scandalous persons should be totally secluded from Baptism preaching hearing of the Word and Prayer as well as the Lords Supper by our Ministers So this Erroneous Popish opinion refuted at large by Dr. Ames in his Bellarminus Enervatus Tom. 3. l. 1. c. 4. De Saramentorum Comparatione hath severed the ordinary daily use of the Lords Supper used in the Primitive times from the ordinary publike Prayers and preaching the Word which it alwaies accompanied in the best and purest times and ingendred a world of unnecessary unchristian Controversies Schisms Sect in the Church of God especially in our own of later times And therefore ought now to be duely considered reformed exploded as well as that Monster of Transubstantiation which originally introduced these fond superstitious Popish Errors that now so much intoxicate the brains perplex the consciences both of Protestant Ministers and People and are like to prove our Churches ruine The Church of England in her 13 Article with our Protestant Writers Divines doe all Generally condemn the Popish doctrine of Merit of Congruity Yet most of them now really embrace justify preach teach print it in their extraordinary Preparations for the Lords Supper They all generally now teach and exact a visible or real worthinesse as absolutely necessary for every Communicant without which he must in no wise approach to the Lords Supper for then it will certainly prove meer poyson to him and he shall only eat and drink thereat his own damnation But if he be so really so visibly worthy and prepared as they prescribe and require hi● to be then he may certainly assure himself that God will accompany this ordinance with his special presence Grace blessing so as he shall assuredly reap much Grace encrease confirmation of his Faith Ioy Peace Assurance and all other Graces by it Whether this be not the Popish Schoolmens meriting Grace of Congruity and tying of Gods Grace Spirit to our Worthinesse Merits Preparations for our own inherent Worthinesse and Preparation sake let all judicious Protestants resolve Verily when I seriously ponder that Memorable Passage of Martin Luther in his Greater Catechism i That this Sacrament was not institnted for those that are worthy and purely clensed from their sins but clean contrary even for miserable and wretched sinners sensible of nothing but their own 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 worthines of mine own but trusting on thy Word alone because thou hast commanded me to come c. For the Sacrament is not to be looked on as an hurtfull thing from which we should run with both our feet but as a saving and wholesome Medicin which may heal thy diseases and give life both to thy Soul and Body Why then do we so shun it as if it were a Poison which being received would bring present death unto us Yea but some may say I am not so sensible of my sins and unworthinesse as I should be To such as are in this condition I can give no better advice than to look into their own 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 is in my flesh dwelleth no thing that is good In summe by how much lesse sensible thou art of thy sins and defects the more reasons thou hast of comming and frequent seeking Help and Physick And when I consider these Passages in the Practice of Piety so much approved by all our Divines and pious Christians concerning the due manner of Practicing Piety in receiving the Holy Supper of the Lord k That no man living is of himself worthy to be a Guest at so holy a Banquet The Rules there prescribed How to consider and perceive our own unworthinesse by examining our lives according to Gods Commandement With these ensuing Meditations prescribed to every Communicant to ponder both before and at this Sacrament l Ponder then with what face darest thou offer to touch so holy a body with such defiled hands Or to drink such precious blood with so lewd and lying mouths Or to lodge so blessed a Guest in so unclean a Stable For if the m Bethshemites were slain for but looking irreverently to the Ark of the Old Testament what judgement maist thou justly expect who with such impure eyes and heart art come to see and receive the Ark of the New Testament in which n dwelleth all the fullnesse of the Godhead bodily c. If John Baptist the holiest man that was boru of a woman thought himself o unworthy to bear his shooes O Lord how unworthy is such a prophane wretch as thou art to eat his flesh and to drink his precious bloud If the blessed Apostle St. Peter seeing but a glympse of Christs almighty power thought himself p unworthy to stand in the same boat with him How unworthy art thou to sit with Christ at the same Table where thou maist behold the infinitenesse of his Grace and Mercy displayed If the q Centurion thought that the roof of his House was not worthy to harbour so divine a Guest What room can there be fit under thy Ribbs for Christs Holinesse to dwell in If the r bloud-issued sick woman feared to touch the hem of his garment How shouldest thou tremble to eat his flesh and to drink his All-healing bloud Yet if thou comest humbly in Faith Repentance and Charity abhorring thy sins past and purposing unfeignedly to amend thy life henceforth let not thy former sins affright thee for they shall never be laid to thy charge and

Lords Table and of that one bread which is the Communion of the Body of Christ Which argument is thus seconded enforced in the 2 Cor. 6. 14 15 16. Be ye not unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse or what concord hath Christ with Belial or what part hath he that believeth with an Infidel And what agreement hath the Temple of God with Idols For ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch no unclean thing and I will receive you c. A full Exposition of and Commentary on this former Text Therefore by the Apostles own argument and resolution the most scandalous Church-members if not actually excommunicated not only may but must yea ought to be admitted to the Lords Supper and not secluded from it and their participation thereof ought to be thus enforced on them by Ministers as the strongest argument and most prevailing reason motive to reclame them from their scandalous Sins which have no rational fellowship communion concord part agreement or consistency with such a sacred Ordinance but ought to be abandoned as most incongruous unsuitable and repug●ant thereunto and to their Christian profession Which is more agreeable to the will mind of Iesus Christ and will be far more effectual upon the Souls Consciences lives of scandalous Sinners than their many years sinfull seclusion from this Sacrament which doth but harden them in their scandalous sins and cause them to have more fellowship with Devils in their works of darkness than ever they had before their seclusion from the Lords Supper 3ly That all visible Church Members as visible have an equal external right of admission to this Sacrament and ought all equally to receive it in common without any seclusion when administred being that wherein their common Christian communion principally consists and is testified unto the world whence it is stiled * The Communion and no other Ordinance but it so termed Therefore there is no Classis Presbytery or other Church Officer appointed by Christ or his Apostles to suspend or seclude any Church-member from it but rather if any such Classis or Officers there be to incite and invite them to it when negligent to receive it Isay 55. 1 2. Iohn 7. 33. Rev. 22. 17. 4ly h That though preparation Sermons to the Lords Supper to instruct and prepare the people for the more devout and diligent receiving are commendable profitable usefull especially where the people are ignorant carelesse and backward to receive it And although an extraordinary self-examination preparation humiliation and repentance be very profitable advantagious comfortable to such who have time and means sufficient before they approach to this Supper of the Lord yet they are not so absolutely necessary as i many now assert them in print and Discourse nor the want of them a sufficient cause for any persons to debar themselves or for Ministers or Presbyteries to seclude others from this Sacrament There being no other no greater preparation qualification or higher degree of faith love charity repentance devotion and other Christian graces required in our approaches thereunto than unto other publike and private Ordinances of Gods worship for ought appears by Scripture And that self-examination required of Christians when they receive this Supper by the Apostle in the 1 Cor. 11. 28. is required of all Christians at other times and seasons by the same Apostle 2 Cor. 13. 5 6 and of all Saints long before this Sacrament instituted as a constant and daily duty especially in times of affliction and approaches to God in other holy duties Lam. 3. 39 40. Psal. 4. 4. Ps. 119. 5● Hag. 1. 5. Prov. 6. 6. Jer. 8. 6 7. Eccles. 5. 1. 5. k That the Ministers administring the Sacrament to an ignorant scandalous or unworthy Communicant who eats and drinks judgement or damnation to himself thereby doth no wayes make him guilty of his sin or unworthy receiving for then Christ and the Ministers of Corinth should have been guilty of Judas and the Corinthians unworthy receiving The reasons are apparent 1. Because the administration of it is the l Ministers bounden duty and the receiving the receivers but the unworthy receiving his own Sin alone and personal crime to which the Minister is no party or accessory no more than the rider guilty of his horses halting stumbling or the Musician of his instruments jarring or Schoolmaster of his Scholars blots or misframing of his Letters or the Physician or Chirurgian of their Patients distempers or disorders which hinder the good operation of his wholesom medicines Or the Minister guilty of the peoples unprofitable hearing when m the word becomes unto them the savour of death unto death and a means of their obduration by their own defaults 2ly Because the good successe of the Sacrament and all other means of Salvation n depends not on the Minister but Gods blessing on them and the peoples due receiving of them 3ly Because the Ministers are unto God a sweet savour of Christ in them that are saved and in them that perish as well in administring the Sacraments as preaching the Gospel 2 Cor. 2. 14 15 16. they being both ordained by God and Christ himself as well to be o savours of death unto death in a secondary and accidental respect to magnify his justice towards those who unworthily receive abuse or contemn them as to be a savoar of life unto life to them who receive them worthily to the magnifying of his free grace towards them Wherefore there can be no real ground or scruple of conscience left for Ministers not to administer it freely unto all Church members but only meer design to erect a new Iurisdiction and Presbytery to seclude men from this Sacrament only under a pretext of conscience 5ly That p no scandalous sin whatsoever doth directly and properly of it self debarre Christians from the Sacrament or any other publike Ordinances or private duties the best ordinary means prescribed by God to cure and heal their sins convert and reclame them from them but only consequentially when they are actually and judicially excommunicated or cut off from the Church and publick Assemblies for them q for the terror of others the prevention of infection by their Society the shaming punishing of themselves for their scandalous sins and bringing them to repentance for them That excommunication it self doth not formally specially and intentionally seclude men from this Sacrament as most ignorantly fancy no more than from any other publick Ordinance but only consequentially and indirectly by secluding them for a time from the * Church it self and Communion Society of all the faithfull where the publick Ordinances and Sacraments

the Father through the Son his passion and death The custom of the Popes Church is that the people receive the Sacrament usually but once a year that is to say at Easter By which ●eans the Commandement of Christ is broken the Sacrament neglected the death of Christ not so earnestly remembred the people become unthankfull Dissolution of life breaketh in Vice increaseth Virtue decreaseth From these with sundry other like Passages of Bishop Iewel and Thomas Beacon incomparably eminent both for their Learning and Piety it is irrefragable 1. That in the Apostles days as some from Acts 2. 46 47. c. 20. 7. 11. 1 Cor. 10. 16 17 21. c. 11. 17. to 34. resolve and in the l Primitive Church for many hundreds of years next after the Apostles and among the Greeks and Christians under Precious Iohn at this day all Christians and visible Members of the Church of years of discretion to examine themselves constantly received the Communion all together every day or Lords day at the least when ever they met to pray hear the Word or perform any other publike Duties of Religious Worship unto God and that out of meer duty piety devotion zeal and love to Christ m Bishop Iewel in his Defence of the Apology of the Church of England proves this more fully by the confession and testimonies of sundry Popish Authors Thomas Aquine saith In Primitiva Ecclesia quando magna vigebat devotio Fidei Christianae Statutum suit ut fideles quotidie communicarent In the Primitive Church when great Devotion of the Christian Faith was in strength it was ordained that the faithfull should receive the Communion every day n Durandus saith In the Primitive Church all the faithfull daily received the Communion o Hugo Cardinalis saith In the Primitive Church All as many as were present at the Canon of the Masse did daily communicate and if they would not they departed out of the Offertory If ye think these Authorities are not sufficient p Iohannes Cochlaeus saith Omnes olim c. In old time both all the Priests and all the say people received the Communion with the Minister that had made the Oblation as is plainly perceived by the Canons of the Apostles and by the Books of the antient Doctors of the Church c. Likewise saith q Iodocus Clichthovius In Primitiva Ecclesia c. In the Primitive Church the faithful received the Communion every day Likewise it is noted in the Margin upon the Apostles Canons Omnes olim qui intererant communicabant In old time all that were present did communicate In the Council of Antioch Can. 2. Concil. Aquisgran cap 70. Omnes c. All that come into the Church of God and hear the Holy Scriptures and refuse the receiving of the Lords Sacrament let them be put from the Church These Decrees reach not only to the Ministers of the Church but to the whole People r St. Ambrose saith Munus obla●um totius populi fit c. The oblation offered is made the whole peoples For that in me bread all are signified For in that we are all one we must all receive of one bread In imitation hereof the Protestant Churches in forein parts did frequently receive the Lords Supper all together witness the ſ Former Confession of Helvetia Artic. 22. Of the Lords Supper We do therefore use the holy meat oftentimes because that being admonished hereby we do by the eys of faith behold the death and bloud of Christ crucified and meditating upon our salvation not without a tast of heavenly life and a true sense of life eternal we are refreshed with this spiritual lively and inward food with an unspeakable sweetnesse and we do rejoyce with a joy that cannot be expressed with words for that life which we have found and we do wholly and with all our strength pour out our thankssgivings for so wonderfull a benefit of Christ bestowed upon us And this t Confession of Sweveland of their practise Our men do often times with as great reverence as they may receive the Sacrament to be the lively food of their souls and to stir up in them a gratefull remembrance of so great a benefit The which thing also useth now to be done among us much more often and reverently than heretofore was used to wit in times of Popery With the u Confession of Auspurg in these words Therefore the Masse to wit the celebration of the Lords Supper must be used to this end that there the Sacrament may be reached unto them that have need of comfort As Ambrose saith Because I do alwayes sin therefore I ought alwayes to receive a medicin And seeing the Masse is such a Communion of the Sacrament we do observe one common masse every Holy-day and on other dayes if any will use the Sacrament when it is offered to them which desired it Neither is this custom newly brought into the Church With what * hearts of adamant browes of brasse searedness not tenderness of Conscience then can or dare any Protestant Ministers Parsons or Vicars now who have Cure of Souls obstinately deny peremptorily refuse to deliver the Lords Supper to themselves or any or all of their Parishioners and Church members when they earnestly desire it at their hands not only for sundry dayes weeks months but years together and that under a new monstrous x pretext of extraordinary Zeal Piety Devotion Sanctity tendernesse of conscience transcendent Love to Christ his Sacraments their own and their peoples souls Or with what colour will such Pastors be able to justifie or excuse themselves before any Tribunals of God or men when legally accused convicted for this notorious detestable Sacrilege and Apostacy from the custom of the Primitive and Protestant Churches if they presently repent not of it with confusion of face and redemption of their former wilfull neglect herein by constant frequent publike Communions henceforth delivered to all their people in Common without future seclusions of any unexcommunicate persons from it who unfeignedly desire it 2. That the Apostles Primitive Christians Fathers Authors with these two most judicious Divines believed asserted both by their preaching writing practise y That the Sacrament belonged to and ought to be administred to every visible Christian and Church-member alike to all the whole Congregation in common and that none ought to be secluded suspended from it but persons actually z excommunicated from Church-communion and all other publike Ordinances for notorious scandalous offences That upon this ground and its frequent common reception by all it was stiled The Communion both by the Fathers Primitive and Modern Christian Church-writers of all sorts This is the express doctrine of the whole Church of England confirmed by a Parliament and subscribed assented to by all true Ministers Pastors of the Church of England admitted to any Pastoral Charge Article 30. The Cup of the Lord is not

neglectful of due preparation when they repair to the Lords Table but to stirr all up to a like conscientious holy preparation in all their publike or private approaches to God in other duties to rectifie this common superstitious epidemical errour that most think they are unworthy unprepared for the Lords Supper only even then when they deem themselves not so for all or any other sacred publike duties and thereupon approach not to it when it invited or so frequently as they ought and that henceforth none may deem themselves only worthy to receive the Lords Supper once or twice a year but unworthy at all other seasons they being not worthy to receive it once a year if they be not worthy every day according to St. Ambrose doctrine Who writeth thus of the custom of the Latine Church in his time as d Bishop Jewel records his words e Every week we must celebrate the oblation although not every day unto strangers yet for the Inhabitants yea sometimes twice in the week who then as frequently received the Communion as they heard the Word or prayed and deemed the self-same preparation sufficient for all three Ordinances then conjoyned as unseparable in point of usual practice The reason why Christ instituted the Sacrament of this Supper in the most common daily Elements of Bread and Wine was that so they might be commonly and frequently received by all at his Table for the spiritual nourishment of their Souls as well as daily and frequently received for the nutriment of their bodies at their private Tables 4ly That Christ himself his Apostles the Primitive Fathers Christians with all others who thus pressed practised the daily administring and receiving of the Lords Supper reputed it a converting as well as confirming Ordinance f begetting quickning grace in unregenerate as well as confirming inoreasing Grace in regenerate Christians as the Word read and preached doth This g St. Augustines forecited words For Christs Supper is a Sermon and the Priest therein preacheth and uttereth the death of the Lord with sundry others who stile it a visible Word a means of quickning and begetting Grace c. sufficiently manifest and I have h elsewhere proved at large How dare then any Novellers Ministers or others deny it to any unconverted unregenerated Christians as a meer deadly poyson only to them being the most probable effectual lively means of their humiliation compunction regeneration conversion unto God prescribed as the chiefest balsom cordial to heal their wounded sin-sick Souls and support their despairing languishing Spirits Or how dare any such Souls Spirits Christians though laden heavy laden with the greatest Crimes abstain from this most Soveraign Medicin to effect and perfect their Spiritual cure upon pretence of their own unfitness unworthiness unpreparedness when as the more dangerous more desperate mortal their Wounds Maladies are the more more speedily they need the fitter they are for this Spiritual Basilicon this heavenly Electuary which they i then most deferre neglect when they need it most and would first be healed cured by some other means before they resort to this most precious healing Physick which most effectually applies Christs passion bloud merits to their despairing dying Souls of all other Ordinances whatsoever If all in desperate corporal wounds diseases resort presently to the most effectual healing Medicaments why not then in Spiritual likewise but be enjoyned perswaded enforced under pain of damnation to defer and forbear them 5ly That it k was the constant practice duty of the Primitive Fathers Bishops Pastors and of the Protestant Churches Ministers in the beginning of Reformation to invite excite and stirre up all their people when backward negligent undevout to the frequent constant rec●ption of the Lords Supper reputing all such who neglected this duty to be malapert impudent unworthy of Christian Communion and rebuking censuring excommunicating them as such till they repented of this sinne as the premises largely manifest together with that pathetical Exhortation in our Book of Common Prayer prescribed by the whole Church Parliament of England to be used by all Ministers * and read in Churches when they shall see the people negligent to come to the Holy Communion which I shall desire all our Ministers and Negligent Communicants oft to read ponder at their leisures for their better information and conviction With what consciences reason equity Piety then can any who professe themselves the only true faithful orthodox Ministers of Jesus Christ yea the holiest and devoutest Zealots of all others now make it their chiefest busines their greatest glory praise the argument of their ferventest zeal and devotion by preaching writing disputing not to exhort provoke encourage invite compel their people to but to dehort deter s●quester debar their Parishioners others from the Lords Table and their holy Communion with Christ and one another in this Ordinance for whole moneths yea years together l advising them to abstain fly from it as a most certain deadly poison damnation to their souls and instead of discharging their Pastoral duties in excommunicating all such who prophanely neglect to repair to it seclude excommunicate themselves and all their Parishioners from it though they earnestly importune them to be admitted to it month after month year after year against all Lawes of God and Man and by most absurd unchristian unreasonable whimsical conceits and pervertions of Scriptures endeavour to justifie in Presse and Pulpit this their most sacrilegious unchristian impious Papal Antichristian practi●e before all the world m censuring all others as professed Enemies to Reformation Christs Covenant and Kingdom Prophane Licentious Libertius Erastian Hereticks Men of loose Principles void of piety devotion holinesse c. who either concurre not with or publikely oppose them in these their irreligious Innovations and tyrannous usurpations diametrically contrary to the Doctrine Practice of all former Christian Bishops Pastors Ministers Churches from the Apostles dayes till this day The Lord now convince rebuke humble them for these their scandalous Practices Publications and reclame them for the future for their poor oppressed peoples spiritual welfare and our Churches future peace and settlement in these distracted times 6ly Bishop Jewel and Thomas Beacon in their forecited passages charge these particulars on the Church and Clergy of Rome as antichristian Papal Practices Innovations Errors Crimes contrary to the institution doctrine Practice of Christ his Apostles the Primitive Church Fathers Christians and of all reformed Protestant Churches Ministers in which most of our Anabaptistical and Independent Ministers yea many Presbyterians now imitate equal and farre exceed them 1. That the Custom of the Popes Church and Popish Clergy is usually to administer the Lords Supper to the People but once or twice a year by which means the commandement of Christ is broken the Sacrament of Christ neglected the death of Christ not so earnestly remembred the people become unthankefull dissolute in life vice

this Sacrament shall seal unto thy Soul that all thy sins and the judgements due unto them are fully pardoned and clean washed away by the bloud of Christ For this Sacrament was not ordained for them who were perfect or worthy but to help penitent sinners unto perfection Christ ſ came not to call the righteous but sinners to repentance And he saith The whole need not a Physician but they that are sick These hath Christ called and when they came them he ever helped witness the whole Gospel which testifieth that not one sinner who came to Christ for Mercy went ever away without his errand Bath thou likewise thy sick soul in this Fountain of Christs bloud and doubtlesse according to his promise Zech. 13. 1. thou shalt be healed of all thy sinnes and uncleannesse Not Sinners therefore but those who are unwilling to repent of their sinnes are debarred from this Sacrament c. t I am in a word a u carnal creature whose very soul is seal'd under sin a wretched man compassed about with a body of death Yet Lord seeing thou x callest here I come and seeing thou callest sinners I have thrust my self in among the rest and seeing thou callest All with their heaviest loades I see no reason why I should stay behind O Lord I am sick and whether should I go but unto thee the Physician of my Soul Thou hast cured many but never didst thou meet with a more miserable Patient c. And why should I doubt of thy Good will c With this further passage y But then thou wilt say It were safer to abstain from comming to the holy Communion than to resort unto it Not so For God hath * threatned to punish the wilfull neglect of his Sacraments with eternal damnation And it is the commandement of Christ z Take eat doe this in remembrance of me and he will have his Commandement under the penalty of his Curse obeyed And seeing this Sacrament was the a greatest token of Christs love which he left at his end to his Friends whom he loveth to the end therefore the neglect and contempt of this Sacrament must argue the b contempt and neglect of his Love Bloudshedding than which no sin in Gods account can seem more haynous Nathing hinders why thou maist not come freely to the Lords Table but because thou wouldest rather want the love of God then leave thy filthy sins O come then but come a Guest prepared for the Lords Table Seeing they are c blessed who are called to the Lambs Supper And when I further observe the several passages of like nature in others of our Writers touching this Sacrament with this Confession of our sinnes in our English Liturgy And this acknowledgement We do not presume to come unto this thy Table O Lord trusting in our own worthinesse but in thy great and manifold Mercies we are unworthy O Lord to gather up the crumbs under thy Table c even then when we approach unto this Supper With those passages prescribed in the Exhortation before this Sacrament to be used by all our Ministers to their People when they see them negligent to come to the Holy Communion When God calleth you be not you ashamed to say I will not come c I for my part am here present and according to mine Office I bid you in the Name of God I call you in Christs behalf I exhort you as you love your own salvation that ye will be partakers of this Holy Communion c. I can no wayes approve the forementioned Doctrin and Opinion of visible or real worthinesse pre-required by our c New Doctors as the only rule of their admitting men to this Sacrament as Orthodox or solid but reject it as erronious Popish and meer merit of Congruity Disclaim that General received opinion That there is another sublimer Fitnesse Holinesse Examination Preparation required of all men in their addresses to this Sacrament than to any other of Gods Ordinances And cannot but conclude it a most damnable impious dangerous unchristian practice for any Ministers to dehort debar prohibit any of their unexcommunicated Parishioners from it who desire to receive it whiles they freely admit them to all other Ordinances since God himself both thus calls and commands them under pain of the highest sinne contempt and damnation to repair constantly to this Sacrament as the chiefest medicine to cure comfort refresh their sin sick drooping despairing Souls And up●n unpassionate serious second thoughts of what is here premised I doubt not they will all subscribe to my Opinion herin though they may deem it a strange Novelty at first reading and admit all freely to this Sacrament as well as to other Ordinances 12ly Our Reverend f Bishop Jewil the Harmony of Confessions sect. 14. with all Protestant Churches and Divines justly chargeth the Church of Rome and Romish Priests with Grand Sacrilege Church-robbery wickedness injury impiety in the highest degree for denying prohibiting the Cup of the Lord to the Lay people in the administration of this Sacrament contrary to Christs own institution and practice the practice of the Primitive Church Fathers Christians in former ages all other Christian Churches in the world for certain reasons best known to themselves and more especially for this very reason as g Iohn Gerson a principle member of the Council of Constance privy to its secrets records That if Lay-men should communicate under both kinds as Priests Dignitas Sacerdotis non esset super dignitatem Laicorum The Dignity of Priests should not be above the dignity of Lay-men Whence Gabriel Biel extolleth the dignity of the Priest above our Lady and all other Saints because he may communicate under both kinds and they cannot And so have they altered the Sacrament of aequality and unity and made it a Sacrament of difference and dissention as h Bishop Iewel truely observeth Now I appeal to the Judgements Consciences of all judicious Protestants and i Pope Gelasius himself who justly condemned this practice as most wicked injurious impious Sacrilege in the Popes and Priests of Rome whether it be not a farre greater worser execrabler Sacrilege for any of our Protestaut English Ministers contrary to our Saviours precept president the custom doctrine practice of the Apostles Primitive Churches Fathers Christians and all other Churches in the world yea to the Councils Canons Injunctions Articles Liturgies Homilies Writers of our English Church and k Statutes of our Realm obstinately wilfully to detain not only the Sacred Cup but Bread and whole Lords Supper from all their Parishioners for sundry Moneths Years together as no wayes due or belonging to them And that onely upon no other real Ground but this alone l to erect a new Ecclesiastical Jurisdiction in themselves and their intended Presbyteries over the Lords Sacrament it self and all their people and to advance their own Sacerdotal or Presbyterial

are administred whence it is stiled and defined A casting or putting a scandalous Sinner out of the Church A cutting him off from the Congregation and a delivering him over unto r Satan but never a Suspension from the Lords Supper or other publike Ordinances being only the consequence nor form or essence of Excommunication so much of late contested for and so little understood by those who are most eager to introduce it 6ly I humbly conceive that no greater measure or degree of knowledge faith profession of Christ Confession of sinne and repentance is necessarily required by God or to be exacted by Ministers to enable men now to receive the Sacrament of the Lords Supper than in the Primitive Church was exacted by Christs own Apostles and Ministers in persons of ripe years newly converted to Christianity upon their admission to Baptism they being both Sacraments and Seals of the Covenant of Grace alike and requiring the self-same qualifications Hence our learned ſ Bishop Iewel writes It appeareth by St. Cyprian St. Hierom t St. Augustine and other old Writers That they that were baptized as well Children as others immediately received the holy Mysteries in both kinds St. u Hierom speaking of one Hilarion saith thus He cannot administer Baptism without the Sacrament of Thanksgiving x St. Cyprians words touching this matter be these Ubi solennibus adimpletis c. After the solemnity of the Consecration was done and the Deacon began to administer the Cup unto them that were present and among others there received the childs turn being come by the power of the divine Majesty she turned away her face c. Here by the way we may well gather That like as the Priest the Deacons and the people received even so the child received too without any manner of innovation or difference This Custome of administring the Lords Supper as well to infants as others immediately after their Baptism in the Primitive times proceeded as I conceive from the very practice of the Apostles Acts 2. 38. to 42. where the 3000. Converts so soon as they believed and were baptized were immediately admitted into the Apostles fellowship and to the breaking of bread which most interpret of the Sacrament of the Lords Supper comparing it with Acts 20. 7. 1 Cor. 10. 2 3. 16 17. Now a very * small measure of instruction knowledge faith repentaece confession of sin and acknowledgement of Christ was reputed sufficient in the Primitive Church by the Apostles and Ministers of Christ to qualifie and admit converts of ripe years to the Sacrament of Baptism as is clear by Mat. 3. 5 6. Acts 2. 38 41 42 46 47. c. 8. 12 13 16. 36 37 38. c. 9. 17 18. c. 10. 47 48. c. 11. 16 17. c. 16. 15. 30. to 35. c. 18. 8. c. 22. 16. where all were instructed converted believed baptized in one and the very self-same day and made profession of the faith of Christ upon the first Sermon they heard without any further delay or Suspension of them from Baptism Therefore they and all other baptized Christians of ripe years immediately upon their baptism and conversion ought now to be admitted to the Sacrament of the Lords Supper upon the self-same terms and qualifications and not secluded from it under a pretence of ignorance or unfitnesse to receive it 7ly Whereas some Ministers most insist upon the 1 Cor. 11. 27 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall ●e guilty of the body and bloud of the Lord For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not to the Minister or other Communicants not discerning the Lords body as the prime ground and reason to suspend ignorant and scandalous persons in their judgement from this Sacrament I beseech them to observe 1. What the Antient Fathers and y Bishop Iewel out of them concludes against the Papists who object it to prove a Transubstantiation in this Sacrament Even so z St. Augustine writeth of the water of Baptism Baptismus valet al●is ad Regnum aliis ad judicium Again he saith a Baptismum multi habent non ad vitam aeternam sed ad poenam aternam non bene utentes tanto b●ne Verily b Saint Augustine saith Reus erit non parvi pretii sed sanguinis Christi qui fornicatione et adulterio violat et commaculat animam Christi sanguine et Passione mundatam Againe he saith c Adultter reus erit aeternae mortis quia vilem in se habuit sanguinem Redemptoris d Athanasius saith Adorantes dominum neque ita ut dignum est ei viventes non sentiunt se reos fieri Dominicae mortis e And St. Cyprian saith Impiis in morte Christi nullus superest quaestus sed justissime eos beneficia neglecta condem●ant If then * Baptism be received by some unto judgement and everlasting pain as well as the Lords Supper If Fornicators and Adulterers by defiling their souls made clean by the Passion and bloud of Christ be guilty of the bloud of Christ though they receive not this Sacrament If those who worship the Lord in prayer or any other sacred Ordinance as well as this and yet live not so as is meet for the Lord are thereby made guilty of our Lords death If wicked mens despising of the benefits of Christ doth justly condemn and make Christ death ungainfull to them as well as unworthy receiving this Sacrament Then this Text can afford no Jurisdiction or ground at all to our Ministers or others to seclude any from the Lords Supper no more than from Baptism or any other sacred Ordinance upon this Account ● 2ly Observe what Exposition f Bishop Iewel in the same place gives of this Text This therefore is St. Pauls meaning that the wicked resorting unworthily to the Holy Mysteries and having no regard what is meant thereby DESPISE THE DEATH AND CROSSE OF CHRIST and therefore are guilty of the Lords Body and Bloud that are represented in the Sacrament To come nearer to the purpose St. Augustine saith Habeant foris Sacramentum corporis Christi sed rem ipsam amittunt intus cujus est illud Sacramentum ET IDEO SIBI JUDICIUM MANDUCANT ET BIBUNT Here Saint Augustine saith they are guilty NOT BECAUSE THEY RECEIVE BUT BECAVSE THEY RECEIVE NOT THE BODY OF CHRIST Mark well these words Mr. Harding and let others mark them now they are effectual The wicked by St. Augustines judgement are guilty NOT BECAVSE THEY RECEIVE but BECAVSE THEY RECEIVE NOT THE BODY OF CHRIST And if so then I hence inferre That those who willfully neglect to receive the Sacrament of the Lords Supper or keep off others from it who desire and presse to receive it are more guilty of the body and bloud of Christ than those who unworthily receive it because they h more neglect contemn despise

and undervalue Christs death and passion represented therein than those who in obedience to his Institution make conscience externally to receive it when administred and do neither externally nor internally Sacramentally nor spiritually receive the body of Christ when as the others who receive unworthily receive it externally and Sacramentally at least in the Elements Which Judas likewise did as Bishop Iewel there asserts out of two Quotations in i St. Augustines writings 3ly Consider that when our Saviour sent forth his Apostles and Ministers who succeed them to preach he gave them this Commission Mark 16. 15 16. Go ye into all the World and preach the Gospel to every creature He that believeth and is baptized shall be saved BVT HE THAT BELIEVETH NOT SHALL BE DAMNED Which is likewise seconded John 3. 18 36. 2 Cor. 2. 15 16. If then the damnation of those who believe not the Gospel preached authorizeth not Ministers or Presbyteries to seclude any unbelieving Christians or other unprofitable hearers from hearing the Word and Gospel read or preached in the Church or elsewhere then by the self-same reason this danger of eating and drinking damnation and being guilty of the Lords body and bloud can be no sufficient Authority Ground or Commission for any Classi● Presbytery or Minister whatsoever to seclude any visible unexcommunicated Church-member from the Lords Supper no more than from the Word preached read prayer or any other sacred Ordinance which * God commands them to frequent which no mortals●may or can without the highest presumption usurpation juridically enjoyn them to abstain from or neglect Seeing we ought herein to obey God rather than men as the Apostle themselves have twice resolved Acts 4. 17 18 19 20 29 30 32. c. 5. 20 21 28 29. c. 42. and Daniel long before them Dan. 6. 5. to 18. All which particulars with what else I shall subjoyn in this Vindication duely considered together with that Commission which every Minister publikely received heretofore at his Ordination when he had this power conferred on him Be thou a faithfull Dispenser of the Word of God and OF HIS HOLY SACRAMENTS Take thou Authority to preach the Word of God AND TO MINISTER THE HOLY SACRAMENTS IN THIS CONGREGATION where thou shalt be so appointed And that solemn promise he then openly made k I will by the help of the Lord GIVE MY FAITHFVL DILIGENCE ALWAYS SO TO ADMINISTER THE DOCTRINE AND SACRAMENTS OF CHRIST AS THE LORD HATH COMMANDED AND THIS REALM HATH RECEIVED THE SAME according to the commandements of God will I hope through Gods blessing on them resolve and determine all those distracting needlesse Controversies touching Suspension of particular Persons or whole Parishes from the Lords Supper and remove all New-erected Bars and Rayles to keep the people from Free-admission and accesse to the Lords Table in all plaees where of late years they have been injuriously sequestred from it and restore the frequent Celebration thereof in remembrance of our Saviours Passion And so much the rather because the very Directory it self as well as our old Common Prayer Book in the Section Of the Celebration of the Communion or Sacrament of the Lords Supper resolves thus in the very first lines The Communion or Supper of the Lord is † frequently to be celebrated But how often may be considered and determined by the Ministers and other Church-Governours of each Congregation as they shall find most convenient for the comfort and edification of the people committed to their charge After which it directs When the day is come for administration the Minister shall make a short Exhortation expressing the inestimable benefits we have by the Sacrament together with the ends and use thereof setting forth the great necessity of having our Comfort and Strength renewed thereby in this our Pilgrimage and Warfare which being the things I plead for I cannot but hope all Ministers of the Church of England will henceforth cordially pursue notwithstanding all former Books Cavils Scruples to disswade them from their duties herein * If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded having the same love being of one accord of one mind herein * Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue if there be any praise think on these things Those things which ye have both learned received and heard seen in me do the God of Peace shall be with you The Grace of our Lord Iesus Christ be with you all Amen So prayes your unfe●gned Christian Friend and Brother in the Lord WILLIAM PRYNNE Swainswick Sept. 1. 1656. A Seasonable Vindication of the frequent Administration of the Holy Communion to all Visible Church-members Regenerate or Vnregenerate HAving heretofore in a several Publications from Divine and Humane Authorities of all sorts largely evinced That the holy Communion of the Lords-Supper belongs equally to all and every visible Member of every particular Church capable of self-examination not actually cut off from it by a legal Excommunication be he regenerate or unregenerate That it ought to be now frequently administred in publick to all congregations as it was in the Primitive Church That it is a powerfully Converting as well as a Confirming Ordinance That Christ himself admitted b Judas to it though a Devil Theef Traytor Covetous wretch selling Christ for money to his Crucifiers at its original institution as well as the holiest Apostles That all Ministers are bound by their Office Duty Christs command to administer and all their people of age of discretion often to receive it That none may or ought to be secluded from it but such as are for their Notorious sins actually excommunicated from Church-Communion and all other Ordinances That sole Suspension from this Sacrament by way of Church-censure with free admission to all other publick Ordinances and Examination by Ministers or Presbyters of other mens fitness by way of Jurisdiction before their admission to the Lords Supper are not warranted by any precept or president in Gods word That neither the Ministers who deliver this Sacrament to unworthy Receivers presenting themselves humbly and earnestly to receive it nor such who receive together with them are guilty of their unworthy receiving but themselves alone nor any wayes partakers with them in their sins Answering likewise all Objections to the contrary Which Mr. John Humfrey in his Sermons Vindications of Free-admission to the Lords Supper and Rejoynder to Dr. Drake hath acutely judiciously solidly backed vindicated since with John Timson in The Barre removed and Answer to Mr. Collings and Mr. Saunders And having newly in my Legal resolution of two Important Quaeres of General pres●nt concernment clearly demonstrated