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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	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

of God and as God is laid hold on in the Word upon our beliefe so likewise is he apprehended in the Sacrament when we beleeve Wherefore as the Word is an instrument by which the holy Ghost is effectuall as Paul saith The Gospell is the power of God to every one that beleeveth Also Faith is by hearing c. So BY THE SACRAMENTS the holy Ghost IS EFFECTUALL namely when they are received by faith FOR THEY ADMONISH AND MOVE US TO BELEEVE AS THE WORD DOTH Therefore by his resolution the Sacraments are converting Ordinances and meanes of begetting grace as well and in like manner as the Word and not confirming Ordinances onely of grace begun Yea he b Ibid loc de Sacramentorum numero positively affirmes and so did our English Apostle c Dialogorum l. 4. c. 1. f. 101. ●imiliter praedicatio verbi Apostolici Videtur esse Sacramentum ●o quod est ●ignum sanctitatis auditorii ita significanter in ●ide Scripturae in jung 〈…〉 exerc●ium alte●ius Sacraments c John Wickliffe long before him That the very preaching of the Word is a Sacrament instituted in the G●spell Maximè autem placet mihi Ordinem ut vocant inter Sacramenta numerari mod● ut intelligatur ipsum ministerium Evangelii voca●io ad hoe ministerium docendi Evangelium administrandi Sacramenta c Hoc modo numerare Ondinem inter Sacr●menta● fuerit utilissimum scilicet ad illustrandam dignitatem ministeri● verbi● And he addes That Prayer likewise may be called a Sacrament because it hath great promises anne●ed to it If then Sacraments doe onely confirme grace where it is begun before not confirme and beget grace where it is wanting then by this new Divinity neither the Ministry of the Word nor Prayer shall be converting and regenerating but onely confirming Ordinances Since in Melanchtons and Wickliffes opinions to omit● others they are and may be called Sacraments as well as the Lords Supper or Baptisme which Wickliffe d Dialogorum l. 4. ● 1. termes primum Sacramentum CONFERENS GRATIA PRIMAM SPIRITUALITER GENERANTEM Asserting likewise in the same Chapter Etsi diffinitio Sacramenti sit sacrae rei signum videt●r quod omne signabile sit e●iam Sacramentum Quià omnis creatura signat suam creationem etiam creatorem sic rem sacram signat Deus multas sacras creaturas signat seipsum Quod si Sacramentum sit invisibilis gratiae visibilis forma ut fimilitudinem gerat causa existat Cum visibilis forma in proposito signat quamcunque formam vel quidditatem sensibilem videtur quod quaelibet sensibilis creatura SIT ETIAM SACRAMENTUM quia est visibili● sorma invisibilis gratiae creatoris geret similitudinem Idaearum causa existit similitudinis suae intelligentiae creaturis Quomodo sunt ergo solum septem Sacramenta distincta specivocè Which I wish my Opposites to consider who advance the Sacraments so much above the Word which makes them Sacramēts and appropriate the tilet of a Sacrament onely to Baptisme and the Lords Supper from which they exclude and suspend all scandalous persons their children too from e Apology of the Churches in New-England against the exceptions of Richard Bernard ch 8. See Mr. Rutherfurds due right of Presbyteries c. 4. sect 5 p. 221 c. Baptisme in New-England upon pretence they are onely confirming Ordinances Sacraments and Seales of grace upon which pretext they may as well suspend them from the Ministry of the Word and prayer and from the use of any of Gods Creatures which may be termed Sacraments as well as these if these two eminent Divines mistake not I shall close up this point with the resolution of the whole Church of England both in the Articles of Religion compiled and published in King Edward the VI his Reigne Anno 1553. Artic. 26. refined and confirmed by Act of Parliament Anno 1562. in Queen Elizabeths Reigne Art 25. of Sacraments which determines thus Sacraments ordained of Christ are not onely badges and tokens of Christian mens profession but rather they be certaine sure witnesses and EFFECTUALL SIGNES of Grace and Gods good will towards us by the which he doth WORKE INVISIBLY IN US and doth NOT f ONELY QUICKEN The holy Spirit doth seale Christians Eph. 1. 13 c. 4. 30. Rom. 8 10 11. Yet it regenerats and converts them tos John 3. 6. to 9. Rom. 8. 10 11. 2 Cor. 3. 18. So doe the Sacraments by its concurrence with them but ALSO STRENGTHEN AND CONFIRME OUR FAITH IN HIM Therefore by our own Churches resolution which all our Ministers have actually subscribed to the Sacrament of Baptisme and the Lords Supper too is both a converting and regenerating Ordinance to quicken and beget as well as a confirming Ordinance to strengthen and confirme grace and so it is no New Paradox of mine but an ancient resolved truth yea the very received Doctrine of our Church and of the Churches of Christ in former Ages and the contrary opinion a meere upstart errour maintained purposely by some Divines against their owne subscriptions if not their consciences too to justifie and support the sole suspention of scandalous persons from the Lords Supper as a Divine institution by the will and appointment of Jesus Christ which else would necessarily fall unto the ground if this maine pillar of it be subverted As for Master Rutherfurds Objection 5. Doctor Drak●s and others maine reason to the contrary That no man can receive the Lords Supper worthily unlesse he come unto it with a true lively faith and sincere repentance which graces he cannot enjoy without he be first really converted else he eats and drinks dam●●ation not conversion to himselfe Ergo This Sacrament is no first converting but onely a confirming Ordinance I answer Answer First that the argument is but a meere fallacy which will either nullifie all Ordinances or prove no Ordinance no not the preaching of the Word or Prayer to be converting but meerly confirming for the very preaching of the Word will neither profit nor externally nor really convert any that heare it unlesse they heare it with faith as is resolved by Heb. 4. 2. But the Word preached did not profit them not being mixed with faith in them that heard it Rom. 1. 16 17. Heb. 11 4. 6. Mar. 16. 15 16. 1 Pet. 2. 1 to 9. So Prayer without Faith is vain ineffectuall receiveth nothing from the Lord Jam. 1. 5 6. ch 5. 15. Ergo by this reason if allowed a man must have saith and spirituall life wrought in him before he can either heare or pray with profit as he ought and so must be first converted ere he can heare the Word or Pray What then shall we conclude hence that men neither may nor ought to pray heare or receive the Lords Supper untill they be actually regenerated and inspired with saving faith God forbid for then

children of Israel In respect of which command the Jewes accused Paul Acts 21. 28 29. for bringing Greekes into the Temple and polluting that holy place Which Text if it make any thing for excommunication as some pretend though others upon good reason deeme the contrary it speaking onely of excluding uncircumcised Heathens not any uncleane or scandalous circumcised Israelites out of the Temple at Jerusalem not the Jewish Sinagogues nor of secluding or excommunicating any baptized Christians under the Gospel from the Church though uncircumcised either in the flesh or heart yet certainly it proves nothing for any sole suspention from the Passeover or Lords Supper since such strangers were totally secluded both from the Temple and all Ordinances therein used not suspended from one Ordinance alone but admitted to all others The sixt Text is Matth. 18. 17. If he neglect to heare the Church let him be to thee as a Heathen and a Publican that is as our l Master Rutherfurds Divine right of Church-Government cap. 8. and Due right of Presbyt●ries c. 4. sect 5. p. 187. Opposites expound it a person cut off and secluded from the visible Church and people of God and all communion in holy Ordinances as Ezek. 44. 7 8 9. Acts 21. 28 29. Ephes 2. 11 12. insinuate Which if objected for proofe of suspention from the Lords Supper onely not from other Ordinances then the meaning and sense of the place must be no more but this Let him be to thee as a Heathen and a Publican that is let him be suspended onely from communicating at the Lords Table once a moneth a quarter a yeer but let him constantly resort unto and communicate in all other Ordinances and duties of Gods worship every Lords day and Lecture day without the least suspention or impediment which Heathens never used to doe and very few Publicans A very pretty exposition of this much controverted Text. The seventh Scripture is John 9. 22 34 35. chap. 12. 42. chap. 16. 2. Where we read that those who professed Christ were put or cast out of the Synagogue by the Jewes Ergo they were debarred from preaching reading of the Word prayer and all other publjck Offices of Gods worship used in the Jewish Sinagogues not from the Passeover or Lords Supper onely never administred in any Sinagogue that we read of in Scripture And to intepret putting out of the Sinagogue to be nothing else but a bare suspention from the Lords Supper without any exclusion from other Ordinances is a meer Bull and miserable perverting of these Texts it being an unlawfull act done by the unbeleeving Jewes not against scandalous offenders but faithfull beleevers and professors of Jesus Christ The eighth is the 1 Cor. 5. where the Apostle writes to the Church at Corinth To take away from among them the incestuous person to deliver him to Satan To purge out the old Leven that they might be a new lump not to keep company with a Brother that is a fornicator c. with such a one no not to eat and to put away from among themselves that wicked person From which place our m Master Rutherfurds Divine right of Church-Government c. 4. qu. 1. p. 238. to 240. Opposites instruct us That to deliver to Satan is to cast out of the Church and to declare such an offender to be of the number of the wicked world of which Satan is Prince and to be purged out of the Church least he should infect the Sheep and Christians are not to beare company with him nor to eat with him and he was judged to be cast out as a heathen and Publican and deprived of the comfortable communion of the Saints and of the prayers of the Church and meanes of Grace Ergo by their owne argumentation confession exposition this Text enjoynes a totall excommunication from all publick Ordinances meanes of grace and communion of the faithfull not a naked suspention onely from the Lords Supper with free admission to all other Ordinances But if this Text be meant of a Suspention onely from the Lords Supper then the delivering of that incestuous person to Satan the purging out of the old leaven the not keeping company the not eating with him the taking and putting away of him from among them must be all reduced to this one negative act not to admit him to the Lords Table once a moneth a quarter a yeere yet to communicate with him in all other Ordinances every day and week in the yeer without scruple or scandall an interpretation as point blank against the very words and meaning of the Text as may be The ninth is Rom. 16. 17. Now I beseech you Brethren marke them that cause divisions and offences contrary to the Doctrine ye have received and avoid them To which I shall annex n Master Rutherfurds Divine right of Church-Government p. 249 269 c. 12. qu. 8. Mr. Walkers Modell of the Government of the Church p. 17. 2 Thes 3. 14. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed And 2 John 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Which if meant of publick communion conversation in Ordinances of Gods worship with Schismaticall Hereticall scandalous Christians as well as in private prohibit communion with them in all other publick Ordinances as well as in the Lords Supper but if appropriated to a single suspention onely from the Lords Table then they must run into this absurdity that to avoid such persons not to keep company with them not to receive them into our houses or bid them God speed is onely not to eat the Lords Supper with them and to suspend them from it alone which neither the words nor meaning of these Texts will beare The tenth is Tit. 3. 10. A man that is an Heretick after the first and second admonition reject That is as our o Mr. Rutherfurd and Mr. Walker ibid. Opposites interpret it excommunicate and cast him out of the Church But if objected to prove a bare suspention from the Eucharist then reject must signifie suspend him from the Lords Table onely not from any other Ordinance he may preach and broach his heresies still to poyson and canker others To which I shall subjoyne Rev. 2. 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezabel to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Which if it proves ought for excommunication yet certainly makes nothing for a sole suspention from the Sacrament but against it The eleventh is the 3 John 9 10. Neither doth Diotrephes himselfe receive the Brethren and forbiddeth them that would and casteth them out of the Church that is excommunicates them as all accord Which if objected for proof of suspention of scandalous persons from

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

clean things prescribed by the ceremoniall Law not a judiciall power or Ecclesiasticall jurisdiction to excommunicate unholy and uncleane persons from the publick Ordinances or society of the holy and cleane much lesse a power to suspend them onely from the Passeover or Lord Supper as is pretended by the Objectors This I shall further cleer by Haggai ● 11 12 13. the place objected Thus saith the Lord of Hosts Aske now the Priests concerning the Law saying If one beare holy flesh in the skirt of his garment and with his skirt doe touch bread or pottage or wine or any meat shall it be holy and the Priests ●nswered No Then said Haggai if one that is uncleane by a dead body touch any of these shall it be UNCLEANE And the Priest answered and said It shall be UNCLEANE And by Levit. 20. 25 26. Ye shall therefore PUT DIFFERENCE between CLEAN AND UNCLEAN BEASTS and between UNCLEANE FOWLES AND CLEANE c. And ye shall be holy unto me for I the Lord am holy and Levit. 11. 46 47. where after God had made a large description what flesh Birds and Beasts were ceremonially uncleane and not to be eaten by the Israelites and what cleane and to be ea●en by them he concludes thus This is the Law of Beasts and of Fowles and of every living thing that moveth in the waters and of every thing that creepeth upon the earth THAT YE MAY PUT A DIFFERENCE not the Priests between the uncleane and cleane and between the Beasts that may be eaten and the Beasts that ought not to be eaten If then this be the genuine meaning of these Texts as is cleer in my apprehension by paralelling them together then all the argument that can be thence deduced is but this inconsequent The Aaronicall Priests were to teach the people to put a difference between Beasts Fowles Meats that were cleane and uncleane and between things holy and unholy by the Leviticall Law Ergo Presbyters and Presbyteries under the Gospell have a judiciall Ecclesiasticall authority vested in them by the will and appointment of Jesus Christ to suspend ignorant and scandalous persons from the Lords Supper and excommunicate obstinate sinners from the Church and publick Ordinances What ill logick sense and coherence is in this argument I referre to the meanest capacity to determine Yet this is all these Scriptures yeeld our Opposites for proofe of excommunication or suspention though they much insist upon them they might as well or rather better argue hence that the people themselves not the Priests ought to excommunicate or suspend scandalous persons from the Lords Supper because the people were to put a difference between creatures cleane and uncleane and the Priests themselves were but to teach the people to put the difference between the holy and unholy cleane and uncleane as these Texts resolve the rather for that the Apostle Jude in his Epistle verse 1 22 writes to all Christians who are called and sanctified not to Ministers and Presbyteries to have compassion of some MAKING A DIFFERENCE and others to save with feare c. Fiftly admit the Priests had power to put a difference between holy and unholy cleane and uncleane persons as well as Beasts by vertue of these Texts as is pretended yet putting a differerence is no infallible proofe of a power vested in them much lesse in the Ministers of the Gospell or Presbyteries to excommunicate unholy or uncleane persons or suspend scandalous or ignorant ones from the Lords Supper onely since every private Christian is to put a difference between spiritually holy and uncleane persons and those that are morally unholy and uncleane yet it followes not thereupon that he may judicially excomm●icate or suspend them from the Sacrament the Ministers and private Christians must put a differente between such as these First in their affections and esteem of them they must g John 13. 34 35. Eph. 1 15 c. 5. 2. 1 John 3. 11 14. Psal 15. 2. love and honour the one but h 2 Chron. 19 2. Psal 15. 4 Psal 139 21 22. Prov 29. 27. 2 Kings 3 13 14. hate and disrespect the other Secondly in their carriage towards them they must i Titus 1. 13. c 2. 15. Luke 13 3 5. Levit 19 17. Eph 5. 11 admonish and sharply rebuke the one denou●cing Gods judgements against their sins but k Isa 41. 1 2. Col. 3. 16. Gal 6. 1 2. exhort encourage and comfort the other with Gods promises they must l Psal 16. 3. Psal 101. 6. Acts 2. 44 44 familiarly converse with and lovingly embrace and delight in the company of the one but avoid all m 1 Cor. 5. 9 10 11. 2 Thes 3. 14. 2 John 10 11. Tit. 3. Psal 101. 4 7 8. familiar conversation and intimacy with the other Such a putting of difference as this between holy and unholy we admit of but any other then this is no wayes warranted from these objected Texts I shall therefore conclude from all the Premises till convinced by better Scripture Authorities Arguments Reasons then ever I could yet meet with in any Forraigne or Domestick Writers That Suspention of scandalous persons from the Lords Supper onely who desire to receive it without excommunicating them from all other publick Ordinances and Christian society though it be somewhat ancient in the Church introduced prescribed at first by the Canous n See Concil Ancyranum can 5 6 7 8. Nicaenum 1. can 11 12 13. Eliberinum can 1 2 3. A relatense 2. can 11 12. apu● Laur. Suriam Concil Tom 1. of certaine Councils in speciall cases of Apostacy in times of persecution as a meere Ecclesiasticall punishment of humane institution as the Canons themselves demonstrate which seem very unreasonable or fictitious and o De Rebus Ecclesiast cap. 17. W●llafridus Strabo intimates who termes it A sanctis Patribus constitutum a constion of the Fathers not of Christ in which sense I oppugne it not nor as prescribed by the Parliament in a prudentiall way yet it is no Divine Censure or Institution and that there is no power to inflict any such suspention vested in Ministers Presbyteries or Church-Officers by the will and appointment of Jesus Christ revealed in the Scripture as many now most confidently averre both in Presse and Pulpit without any solid reason or authority to justifie their assertion Wherefore consider seriously what I have written and the Lord give us understanding in all things that we may no longer disturbe the peace both of Church and State with any groundlesse pretended divine Censures and Jurisdictions which Christ never exercised nor instituted in his Church nor deprive the people of those divine repasts at the Lords Table which should be frequently administred to them for their conversion edification and spirituall consolation upon meer new crochets and grounds of conscience never once insisted on heretofore till this new project of claiming an Ecclesiasticall power of suspention from the Lords Supper onely by the will and appointment of Jesus Christ was set on foot but rest satisfied with the Apostles resolution and councell with which I shall conclude Rom. 14. 16 17 18 19. Let not then your good be evill spoken of for the Kingdome of God is not meat and drink I may adde nor yet Excommunion nor suspention from the Lords Supper as some now make it but righteousnesse and peace and joy in the holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after the things which make for peace and things wherewith one may edifie another not domineer or tirannize one over another and the Lords Supper too Alensis Summa Theol. par 4. qu. 22. mem 1. Art 4. Pluribus conceditur clavis absolutionis quàm gladius excommunicationis quiâ pauci sunt qui sciunt hoc ense percutere undè propter periculum paucorum manibus tradi debet FINIS Errata Page 1. line 8. dele one p 4 l 20 for 2 read 9. l 36 for 37 r 33 p 5 l 40 thrust ou● p 7 l 3 for or p 11 l 31 Churches p 12 l 44 unfit p 13 l 44 dele a. p 23 l 27 Charters p 25 l 42 the to p 27 l 33 conferunt l 44 all many In the Margin p 5 l 2 23 r 29. l 10 179 r 278.