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death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

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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

s See Master Rutherfurds divine right of Church government sect 1 2 3 4. cap. 1. qu. 1. c. That the Scripture ought to be the onely rule of all Church Discipline for whatsoever is not of faith is sinne Rom. 14. 13. Secondly that where the Scripture commands a totall Excommunication from the Church and all publick Ordinances in it there Ministers and Presbyters have no more authority to suspend from one alone and give free admtitance to all the rest then t Sam. 15. 2. to 34. Saul had to spare Agage and the best of the Sheep and Cattle or v Josh 7. i. to 16. Achan to save the Babilonish Wedge and Garment x Numb 31. i. to 20. or the Israelites to spare the Moabitish women when God commanded them to be all destroyed for which sinfull partiallity they were severely checked punished Now the Scripture commands a totall excommunication of obstinate scandalous sinners from all publick Ordinances whatsoever if from any as the Texts forecited manifest and our Opposites in their discourses concerning excommunication confesse therefore they cannot without sin and contempt of Gods command exclude them onely from the Lords Supper and yet freely admit them to and communicate with them in all others Thirdly to answer Master Doctors mistaken Law Where a Judge by the Law as in cases of Treason Murder Burglary c. hath power and is prescribed to hang the party offending there he cannot exchange or extenuate the penance at his pleasure by inflicting a mulct or whipping which punishments must be inflicted only when and where the Law inflicts them not for capitall offences as all our common Law-books Lawyers will informe him our Judges being bound by Oath to judge onely according to Law not arbitrarily at their pleasure If then Judges may not alter the penalties prescribed by the Lawes of men much lesse may Ministers or Presbyteries change or mitigate the censures prescribed as they now contend by the Law of God himselfe Fourthly suspention from the Lords Supper onely without sequestration from all other Ordinances together with it is but a meer groundlesse Invention io justle out the censure of excommunication so much contended for and strip it naked of all its terror and Majesty for if excommunicate persons may resort freely to heare the Word and to all other publick Ordinances but the Sacrament yea be present at all the actions of the Sacrament it selfe and be secluded onely from the actuall participation of the Elements it will make Excommunication nothing formidable yea quite subvert the very end use and substance thereof to make scandalous persons ashamed Reply But our y Master Rutherfurds Divine right of Presbyteries p. 227 273 274 280 281 Antagonists reply That an excommunicate person may freely bee admitted to heare the Word and ought not to be excluded from it z Sixteen Antiquaeries p. 6. Where writes the Doctor is it said that an excommunicate person shall not have so much as the priviledge of one that is without 1 Cor. 14. 24 25. Might an Infidell heare the Word for his conversion and shall an excommunicate person be denied the benefit of that Ordinance I grant by excommunication he is as an heathen but why he may not have the priviledge of one that is without I desire Master Prynne to instruct me and I shall thank him for it We deny not but the meditation of Christs death the words of institution and the Sacramentall Elements and actions may doe much towards conversion and let Master Prynne shew me in Scripture why either an excommunicate person or an Infidell may not be present at all these yet neither of them may be admitted to partake of the Ordinance c. Rejoinder To this I rejoyne First that Master Rutherfurd cites many Canonists and others in the same place to prove That excommunicate persons ought not to be present at Prayers Preaching or any other publick Ordinance the generall opinion of Antiquity and the Schooles nay he proves from Ezek. 44. 7 8 9. Acts 21. 28 29. That unconverted Heathens were prohibited to come into Gods Sanctuary or enter into the Temple at Jerusalem and that those who are thus excōmunicated as Heathens are in this sense persons quite excluded the Church and Common-weale of Israel as Heathens were Ephes 2. 11 12. else no excommunication could be evinced from Matth. 18. 17. Let him be to thee as an heathe therefore Heathens whiles such were excluded from the preaching of the word de jure in Christian Churches and Congregations of which they were no members True it is the Apostles were commanded to preach the Gospell to all Nations and Infidels to convert them Matth. 28. 19. Mark 16. 15. But whether Ministers at this day have the like Commission or are to admit meere Infidels ordinarily to heare the Word in their Congregations is not yet resolved neithr will the 1 Cor. 14. 24 25. evince it which speaks of such Ministers onely who were endued with the supernaturall gift of miracles and tongues for the conversion of Infidels which are long since ceased Secondly admit that Heathens and Infidels if they casually come into Christian Churches to heare the Word ought not to be excluded but admitted to heare it yet it followes not that excommunicate persons should therefore be admitted into the Church to heare the Word preached whiles actually excommunicated for their obstinacy and incorrigibility in scandalous sins First because they are judicially by way of publick censure and punishment actually cut off from and excluded out of the visible Church and sequestred from all publick Ordinances all Christian society for scandalous offences till their repentance and readmission as is cleere by the premised Texts and most Canonists Casuists School men who write of Excommunication which meere Heathens who desire to heare the Word that they may be converted are not therefore during this censure and their impenitency they ought not to be admitted entrance into the Church or to be present at any other Ordinances in it till their readmission though Heathens may who are not judicially excluded To illustrate this by an instance of like nature If a native English man be by lawfull sentence banished the Kingdome for any crime or a Free-man of London expelled the lines of Cōmunication for his Delinquency till his conformity it is not lawfull for the one of them to return into the Kingdome or the other to come within the City till their sentences be revoked yet Aliens and Forreigners may freely enter the one and other without restraint because there is no such sentence of banishment or exclusion passed against them So a scandalous impenitent Christian cast out of the Church banished the society of Christians and excluded all publick Ordinances by a legall sentence ought not to be admitted till repentance though a meere Heathen may Secondly because an impenitent obstinate scandalous Christian by Paul's owne resolution is more to be avoyded then