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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	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

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

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

eyes as the Word preached doth unto our eares as this Author with all m Calvin Melanchton Peter Martyr Zerchius Aretius and others Orthodox Divines and n Due right of Presbyteries c. 4. sect 5. p. 121. Master Rutherfurd himselfe unanimously accord it must needs follow that the Sacraments especially the Lords Supper most lively representing Christs passion to us must be a converting Ordinance as well as the Word read or preached Upon which grou●d the Ancient Catholick Fathers as our owne o Concerning the Sacrament part 1. p. 189 190. Homilies resolve stiled the Lords Supper A comfortable medicine of the soule the salve of immortality and soveraigne preservation against death the Pledge of eternall Health the defence of faith the food of immortality the be●lthfull grace and the conservatory to everlasting life therefore they deemed it a converting as well as con●irming Ordinance Master Richard Ward in his Commentary upon Matthew pag. 399. in the written Copy writes Sacraments doe not conferre Grace upon all nor by a physicall power give grace unto any but sometimes GOD IN AND BY THE SACRAMENTS CONVEYES GRACE INTO HIS ELECT CHILDREN and sometimes by the Sacraments confirmes grace which he hath formerly conferred Not to multiply Authorities in so cleer a case the very Directory it selfe composed by the Assembly and ratified by both Houses of Parliament pag. 25. enumerates the Word and Sacraments among the speciall meanes of Grace and salvation in these words To give thanks to God for all his benefits and especially for ALL MEANES OF GRACE THE WORD AND SACRAMENTS And for this Sacrament in particular by which Christ and all his benefits are applied and sealed up unto us making them both equally in the selfe same manner meanes of grace and coupling them both together in the selfe same predication therefore if the Word be a meanes of begetting grace where it was wanting and of obtaining salvation the Sacraments must be so too In fine p Due right of Presbyteries c. 4. sect 5. p. 217. Master Rutherfurd himselfe writes thus You say Sacraments doe not make a thing that was not but confirme a thing that was before while you would seem to refute Papists who vainly ●each that Sacraments ex opere operato doe conferre grace yet doe you make the Sacrament but a naked signe and take part with Arminians and So●●nians whose very Arguments in expresse words you use for if a Sacrament make not a thing which was before and if God give not and really produce conferre exhibit grace and a stronger measure of faith and assurance of remission of sinnes at the due and right use of the Sacrament the Sacrament is a naked signe and not an exhibitive Seale but if Christ give and in the present exhibit as surely remission of sinnes as the Infant is washed with water as our Divines and the Palatinate Catechisme teacheth and the Confession thereof and the Synod of Dort teacheth then by the Sacrament of Baptisme and so by consequent of the Lords Supper a thing ●s made that which it was not before therefore by consequence it is a regenerating and converting Ordinance This he more plainly expresseth in q Master Rutherfurds divine right of Church-Government p. 523 524. another discourse in those tearmes Master Prynne might have spared his paines That the Lords Supper is a converting Ordinance because it applies Christ to us WE GRANT IT TO BE A CONVERTING QUICKNING AND LIVELY APPLICATORY ORDINANCE But how He may know that whatever Ordinance addeth a new degree of Faith OF CONVERSION of living Application of Christ and the Promises MUST BE A CONVERTING ORDINANCE but it is so converting that it is a confirming Ordinance and necessarily it presupposeth faith and conversion already wrought by the Word it is not a first converting Ordinance so as is the Word c. I say not this as if the Church could give the Supper of the Lord to none but such as are inwardly and really regenerated but to shew that the Church taketh such as are externally called to be internally called whence they dispence the Supper to them In which words we have a most cleer confession That the Lords Supper is both a converting and quickning Ordinance But yet this must be controlled with a distinction not found Scripture or Antiquity It is so a converting Ordinance that it is a confirming Ordinance I grant it So is the reading and preaching of the Word it converts yet so as it confirmes and edifieth us too in our most holy faith yet it is a converting Ordinance Yea but it is not the first ●●●●erting Ordinance it is not the meanes of our first ●●nversion from formall profession to inward embracing the Gospell For the Word must goe before and not simply the externall Letter of the Word but the Word first beleeved and received by the efficatio●s working of the holy Ghost c. This is onely affirmed but not substantially proved by this learned Divine who takes upon 〈◊〉 to limit God and his Spirit so as to deprive them of their absolute 〈◊〉 to work and beget grace by the Sacraments when and where they please as well as by the Word and confines the Spirits first inward conversion of men onely to the Word r John 3. 7 〈◊〉 Who breatheth where and in what Ordinance ●e listeth the breath of spirituall life into our soules True it is the Word preached i● the first ordinary and most usuall meanes both of externall and internall conversion but yet the Sacraments as well as the Word are very frequently made the instruments though not of externall conversion of m●n from Paganisme to Chrstianity not here in question yet of carnall Christians s See Ta●●●●● in Thomam Tom. 4. Disp 3. qu. 3. Du. 50 first inward and reall conversion from sin satan unto Christ and a m●st effectuall means both of begetting encreasing grace and spirituall life in their soules as I have elswhere largely evidenced Hence a Loci Communes printed 153● Lo●● de Sacramentis Phillip Melanchton in a Book Dedicated to our King Henry the VIII though he deny that the Sacraments ex opere operato conferre grace and justification yet he expresly resolves that they were principally instituted to be signes of Gods good will towards us incurring into our eyes that they may admonish us TO BELEEVE the promise proposed in the Gospell Thus we conjoyne the Sacrament and promise now as the promise is to be received by faith so also in the use of the Sacraments faith ought to be added which may assure us that those true things shall happen which are propounded in the promise Augustine aptly compares the Word with the Sacrament when be saith The Sacrament is a visible Word that is As the Word is a certaine note which is received with the eares so the Sacrament is a spectacle or Picture which runs into the eyes As therefore the Word is a note signifying something of the will