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A82286 Sixteen antiquæries propounded to the catechiser of Diotrephes. R. D. 1646 (1646) Wing D85A; Thomason E510_6; ESTC R205605 8,408 8

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SIXTEEN ANTIQVAERIES PROPOUNDED To the Catechiser of DIOTREPHES The PREFACE LEst the Reader should be in a maze about the intent of these Antiquaeries he may please to take notice that the Author conceived it the fittest way of answer to Mr. Prynns Sixteen Questions Partly because the chiefe of them are already propounded by the Honourable House of Commons to the Reverend Assembly for their resolution whom to anticipate by his shallow indeavours might be counted little better than a presumption Partly because divers of Mr. Prynns Quaeries seem to be little better then captious as requiring that to make a thing of Divine right namely a cleare proof from Scripture in expresse termes which no rationall man not ingaged will demand or expect Now a captious Question cannot wel be answered better than by a Question for which the Author wants not a good president Mat. 21.23 to the 27. Yet he hath not so bound himselfe up to Quaeries but in some matters of difference hee takes liberty of dispute especially about that great question of suspension from the Lords Supper and that new Paradox of Mr. Prynns that the Lords Supper is a converting Ordinance which mistake arises frrm confounding those things that should be distinguished and attributing that to one Ordinance which is the proper effect of another For example in the Lords Supper four Ordinances usually meet namely Prayer Preaching at least in opening and applying the words of Institution singing of Psalmes and the administration of the Sacramentall elements Now wee deny not but Prayer and Preaching are converting ordinances But the great question is whether the actuall receiving of the Sacramentall elements be a converting Ordinance This we deny and unlesse Mr. Prynn can make this good he speaks nothing to the purpose but may as well prove Marriage Ordination or Buriall of the dead to be converting Ordinances as the Lords Supper since at all these the Prayers and Sermons that have been in use no doubt have been effectuall meanes to convert divers and in particular Marriage teaches us admirable things about the love of Christ to his Church c. Yet I thinke never any was so mad as to call any of these three converting Ordinances The same reason is thereof the Lords Supper Therefore wee deny not but a scandalous person yea an heathen may be present at the Lords Supper and hear the Prayers and exhortations see the Elements consecrated and all the Sacramentall actions and this with a great deal of profit if the Lord please to sanctifie all these unto him which is further apparent in the other Sacrament of Baptisme the present benefit whereof usually redounds more to the standers by than to the party Baptized But that the actuall receiving of the outward elements by a gracelesse scandalous person doth never convert him I conceive may be clearly proved by this argument He that eates and drinks damnation that discernes not the Lords body that murders Christ certainly at that instant and in that particular act is not converted but so doth every unworthy receiver Therfore a Father sayes well that wicked men in the Lords Supper do receive panem Domini but not panem Dominum but certainly at what instant a man is converted he receives panem Dominum nor can any possibly be converted but at that instant he must of necessity receive Christ If Mr. Prynn answer he may be converted by Prayer preceding and the words of institution opened and applyed I answer 1. Then although he have the worthiness of person yet he wants the worthiness of actuall preparation and so is still unworthy in that respect at least 2. Though upon the former supposition he be really worthy as having truth of grace yet he is visibly unworthy till he have given satisfaction to the Church for the particular scandall whereby he hath offended them and dishonoured the name of God and if he be truly humbled as no doubt every true convert is he will leave his gift at the Altar and first go and be reconciled to his brother and then come and offer his gift Mat. 5.23 24. If he be not so fit to eat the Passeover the first God wil accept him in the second month And for my part I can apprehend no way like suspension to prevent the double danger of an unworthy receiver for if he neglect to come to the Lords Supper he slights it If he come unworthily he eates and drinks his own damnation or judgment But being kept from the Sacrament hee is preserved from both these guilts And further by this penalty may bee brought to athrough sight of his error and so be sitted better for the Sacrament against the next opportunity But enough and too much by way of Preface I fear I have made too great a Porch for so little an house Yet I see not how it could well be spared as being a necessary explication of my insuing design I leave it to thy judgment and both thee and it to Gods bl●ssing R. D. Sixteen Anti-quaeries Propounded to the Catechiser Of DIOTREPHES I. WHether no scandalous Sin belong to Ecclesiasticall cognizance If so why then did the Apostle and Church of Corinth presume to judge the incestuous Corinthian 1 Cor. 5. 1 Cor. 2. Or why hath God given his Ministers the greatest abilities to judge of all sins if they must onely see with other mens eyes and judge nothing scandalous but what the Magistrate judges so If they may judge of any scandalous sin why not of all and that this is more then a judgement of dislike or reproof see 1 Cor. 5.12 13. for so I may judge him that is without who yet falls not under the sentence of excommunication nor is capable of it II. Whether they who were the fittest and ablest judges of cases dubious and too hard for inferiour Magistrates Deut. 17.8 9. according to Mr. Pryns own grant might not lawfully judge of ordinary cases also Surely Jethro Exod. 17.17 18. did not think Moses sinned simply in judging lesser matters but counsel'd him rather for his owne the peoples ease to refer pety matters to inferiour Judges Further if the High Priest might judge of civill matters why not also yea much more of spirituall being more within his spheare as a spirituall person Else the Magistrate being a meer civill power might judge both of civil and spirituall cases but the High Priest being a spirituall power might judge onely of civill cases We deny not the judging of scandalous sins to the Magistrate and rest consident he wil never be so far catechised by Mr. Prynn as to deny the judging of scandals to the Ministry c. III. Whether the cases of Leprosie and Jealousie were the onely cases wherein the Priests were appointed to be as Judges in the Old Testament see the contrary Deut. 17.8 9. which is also confest by Mr. Prynn himself in his second question immediately foregoing IV. Whether any deny the Parliament and their Lay-Commissioners power