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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

the Lords Table only then not to receive the Brethren and to cast them out of the Church is meerly to debarre them from the Lords Supper onely which the words will no wayes beare The twelfth is the 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha Admit this Text to containe the highest degree of excommunication in the Church as many m Master Rutherfords divine right of Church-government p. 372. with others dogmatize yet to interpret Anathema Maranatha to be no more but let him he suspended from the Lords Table is to contradict all Expositors and to speak little better then pure nonsense These severall Texts of Scripture produced by our Antagonists for proof of Excommunication by divine institution doe utterly subvert the maine thing they now contend for to wit a divine Authority vested in Ministers Presbyteries not to excommunicate scandalous impenitent sinners from all Ordinances and Christian society but barely to suspend those they repute scandalous from the Lordr Supper onely though they desire to receive it without sequestring them from any other publick Ordinances to whom n Doctor Drake in his sixteen Anti-queries in the Preface and p. 6. some of them are likewise so indulgent as to assert in print that a scandalous person yea Heathen may be present at the Lords Supper and all the Sacramentall actions and that with a great deale of profit onely they must not actually receive the outward Elements But when we demand a proofe from Scripture for justificarion of this new Paradox they c●n produce none at all My third reason is because it is directly contrary to the very end of Christs pretended giving excommunication to the Church which in o Divine right of church-government cap 4. sect 4. qu. 5 p. 76. Master Rutherfurds owne words is thus expressed The power of Excommunication is given by Christ to a Congregation not upon a positive ground because it is a visible institute Church or as it is a Congregation but this power is given to it upon this formall ground and reason Because a Congregation is a number of sinfull men who may be scandalized and infected with the company of a scandalous person this is so cleere that if a Congregation were a company of Angels which cannot be infected no such power should be given to them even as there was no need that Christ as a member of the Church either of Jewes or Christians should have a morrall power of avoiding the company of Publicans and sinners because he might possibly convert them but they could no wayes pervert or infect him with their scandals and wicked conversation therefore is this power given to a Congregation as they are men who through frailty of n●●●re mey be levened with the bad conversation of the scandalous who are to be excommunicated as is cleere If a little body of a Congregation in a remote Isle have power from Christ to cut off a rotten member least it infect the whole body shal● we doubt but our wise Law-giver hath given the same power to a greater body of many visible Congregations which is under the danger of the same contagious infection 1 Cor. 5. 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Therefore are we to withdraw our selves from Drunkards Fornicators Exportioners Idolaters and are not to eat and drink with them verse 10. and from those who walk inordinately and are disobedient 2 Thes 3. 12 13 14. And from Hereticks after they be admonished least we be infected with their company just as nature hath given hands to a man to defend himselfe from injuries and violence and hornes to Oxen to hold off violence so hath Christ given the power of Excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Now this reduplication of fraile men which may be levened agreeth to all men of many consociated Congregations who are in danger to be infected with the scandalous behaviour of one member of a single Congregation and agreeth not to a Congregation as such therefore this power of Excommunication must be given to many consociated Congregations for the Lord Jesus his Salve must be as large as the Wound and his meane must be proportionable to his end Since then by Mr Rutherfurds owne assertion o Master Walkers Modell c. p. 18. and others concurrent suffrages who write in defence of Excommunication the very ground and end of instituting Excommunication in the Church is to prevent infection contagion by the company bad conversation and wicked fellowship of scandalous persons and to cut off a rotten member least it infect the whole body It must necessarily follow that contagious scandalous Church-members continuing obstinate and impenitent in their sins ought not to be suspended barely from the Lords Supper but likewise from all other publick Ordinances and Christian society as well as it nay rather from any other Ordinance then from the Lords Supper upon these ensuing grounds First because the Lords Supper is now more rare and infrequent then any other publick Ordinance administred in few Churches above once a moneth in many not once a quarter nay scarce once in a yeer or two in these late unhappy times an● then but once in a day whereas we have prayers preaching reading of the Word Baptisme singing of Psalmes exposition of Scriptures Catechizing in many Crurches every day of the week at leastwise morning and evening in all or most of our Churches every Lords day if not on week dayes too besides publick monethly Fasts and frequent Thanksgivings Now there is farre greater danger of infection contagion by scandalous sinners in conversing with them in these common publick Ordinances every week or day almost morning and evening in keeping company w th them in private of which few or none make conscience then there is in eating and drinking with them at the Lords Table once a month a quarter or happily scarce once a yeer as common reason will informe us therefore we should rather exclude them from those publick Ordinances wherein they daily or weekly at least converse with us then from the Lords Supper whereat we more rarely meet or communicate with them it being a strange kind of madnesse or folly to shun the company of a Leper or one infected with the pestilence one half houre onely in a moneth or yeere at a Supper and yet to fit with him at Breakfast and Dinner two or three hours every day or week Secondly because few or no scandalous persons are so desperately wicked or cauterized as experience informes us but when they come to receive the Lords Supper they will promise a great deale of repentance of reformation and behave themselves very piously devoutly in outward shew laying aside all their scandalous courses on the whole day at least whereon they receive it and come with some preparation thereunto

of Jesus Christ being not satisfied in their consciences that Christ had given them any such divine power in his Word but as an authority derived to them by Ordinance of Parliament and humane institution without declaring it to be of divine right The Ministers of London Westminster and within the Lines of Communication not satisfied with this New indulged Jurisdiction meeting at Syon Colledge June 9. 1646. agreed upon certaine Considerations and Cautions which they soon after published in print wherein contrary to the Parliaments intention and Ordinances they professedly claime this new authority and the exercise thereof by a Divine institution and from Jesus Christ himselfe not from the Parliaments grant witnesse this passage p. 5. We conceive the power of Church-censures and in particular the keeping of ignorant and scandalous persons from the Sacrament of the Lords Supper to be in Church Officers BY THE WILL AND APPOINTMENT OF JESUS CHRIST AND FROM HIM THEY RECEIVE THEIR OFFICE AND AUTHORITY Upon which ground they further Remonstrate That the Ordinances touching Presbyterial government do not hold forth a compleat rule nor are in all points satisfactory to their consciences and thereupon conclude thus Resolving by Gods grace to walke IN ALL THINGS ACCORDING TO THE RULE OF THE WORD not Ordinances and according to the Ordinances SO FARRE AS WE CONCIVE IT CORRESPONDENT TO IT so as they thrust the Ordinances and directions of Parliament quite out of doore and in so doing we trust we shall not grieve the spirits of the truly godly either at home or abroad nor give any just occasion to them that are contrary minded to blame our proceedings let the Parliament take it how they please For my owne opinion I really professe the Presbyteriall Government to be most agreeable to Gods Word and the Independent way to be a Seminary of Scisme Libertinisme Heresie Errors and a Babell of confusion And for the Ministers assembled at Syon Colledge who agreed upon these Considerations and Cautions though I cordially love and reverence their persons yet as others much blame their Discretions in publishing them so I cannot subscribe to this their New Paradox dogmatically asserted in them That the power of suspending Ignorant scandalous persons only from the Lords Supper is in Church Officers by the will and appointment of Jesus Christ and that they have received this Authority from him because I read of no such will or appointment of Jesus Christ in his Word nor of any such Authority exercised by him who admitted b See a Vindication of four serious Questions pag. 17. to 28. Thomas Becons Catechisme vol. 1. fol. 481 482 484. Judas himselfe to his last Supper or expresly delegated to any of his Apostles or any other Church-Officers by what names so ever distinguished True it is that Ministers of the Gospell have power given them to Instruct Exhort rebuke the Ignorant and scandalous with all Authority Tit. 2. 15. To informe and warne them of the great danger of unworthy hearing the Word and receiving the Lords Supper to dehort them under the paine of their owne soules and incurring of Gods judgements not to come unpreparedly to them Luk. 8. 18. Jam. 1. 22 23 25. 1 Cor. 10. 21 22. c. 11. 20. to 34. And when they have thus done they have discharged their duties freed their owne soules and are guiltlesse of the sins of such who will not be kept backe from these Ordinances and prove unprofitable hearers or receivers as Ezek. 3. 17. to 22. c. 33. 7. to 17. Acts 20. 26 27 28. resolve and I have c A Vindication of four serious Questions p. 28. to 48. elsewhere proved at large But that they have any Ministeriall or Magisteriall Authority to keepe back any unexcommunicated person from the Lords Supper onely who earnestly desires to receive it and promiseth reformation without suspending him from all other Ordinances and that by the very will and appointment of Jesus Christ seemes a meere erronious paradox unto me contrary to Isay 55 1. Mat. 11. 28. John 7. 33. Revel 22. 17. and other Scriptures which without any Relation at all unto or opposition against the Ordinances of Parliament for the suspending of Ignorant or scandalous persons from the Lords Supper by vertue of a meere Parliamentary Sanction I shall here summarily discusse and refute with reference onely to that pretended divine Authority will and appointment of Jesus Christ by which our Divines now claime it for the present and resolve to execute it for the future I shall contract the whole Controversie into this one Question wherein the very marrow and substance of it consists not hitherto exactly debated by any to my knowledge Question 1. WHether Ministers or Presbyteries Jurisdictionall Suspention of scandalous Church-members from the Lords Supper onely who desire to receive it without excluding them from all other publick Ordinances as Prayer Preaching Reading Fasting Catechising singing of Psalmes Baptizing of Infants c. he a divine Institution vested in them by the Word of God and the very will and appointment of Jesus Christ For my part with submission to better judgements I hold the negative upon these ensuing Reasons My first Reason is because there is no direct precept or president in the Old or New Testament yet produced by those who assert the contrary to warrant any such suspension of scandalous persons from the Lords Supper onely without a concurrent suspension of them from all other publick Ordinances and that in case onely of obstinate impenitency If any such be to be found I shall desire them to informe me thereof since I could never hitherto upon my exactest enquiry find out any such and then I shall either cleerly answer on submit unto it My second Reason is Because all and every the Texts produced for probate of the contrary opinion of Excommunication to be a divine Institution directly militate against it arguing a totall suspension exclusion from all publick holy Ordinances and Church-assemblies for ceremoniall or morall uncleannesses not from the Passover or Lords Supper onely I shall give you a taste of some of the principle Texts whereon our a See Master Rutherfords divine right of Church government cap 3. to 15. Opposites rely that you may discerne how cleerly they make against them The first is Levit. 13. 3 4 21 26 31 46. cap. 14. 3 8 9 11. He that was infected with the plague of Leprosie among the Israelites was to be b See 2 Kings 7. 3 4. cap. 15. 5. 2 Chro. 26. 20 21 23. shut up by the Priest and during all the time of his Leprosie and uncleannesse he was to dwell ALONE WITHOUT THE CAMPE for feare of Infecting others Upon which ground Miriam when leprous was shut out of the Campe seven dayes and after that received in againe Numb 12. 10. to 16. Ergo he was secluded from all publick Ordinances and religious society not from the Passeover or Lords Supper only if putting out of

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

In which regard there is the lesse danger of deriving infection from them in and by this Ordinance of any other whereas they come usually to all other Ordinances without any examination preparation promise of repentance or future reformation making no such conscie●ce of abstaining from their sinfull courses on Lecture dayes or Lords dayes as they doe on Sacrament dayes comming unto them with and in their scandalous fin● therefore they ought rather to be suspended from all other Ordinances then from the Lords Supper onely at which they are least contagious and seeme to be most Penitent most Reformed both in heart and Life Thirdly those who are truly pious or at least not scandalous are lesse capable of receiving infection contagion from scandalous sinners at the Lords Supper then at other publick Ordinances because as those scandalous persons are then least scandalous and most reclaimed in their carriage so these holy Communicants in regard of their solemne preparations to the Sacrament their previous examinations of their own hearts lives their serious Vowes Covenants to watch and warre more against all sins al occasion of sin for the future and of those heavenly meditations which take up their thoughts spirits are lesse capable to be infected or polluted by them then at other common Ordinances to which they come not with such solemne preparations watchfulnesse seriousnesse and Antidotes against sins contagion as to the Lords Supper Fourthly scandalous persons converse with fewer Christians at the Lords Table to which but few resort and those well antidoted against their contagion then they doe at any other Ordinances to which all promiscuously rush without distinction or much solemn preparation therfore there is more danger of contagion in admitting them to and greater reason to sequester them from all other common Ordinances then the Lords Supper onely Fiftly it is every way as scandalous and contagious to others as dangerous to scandalous sinners themselves to admit them to other sacred ordinances as to the Lords Supper First because the same Texts which suspend them from one Ordinance suspend thē equally from all others as the premises Psal 50. 16 17. Mat. 7. 6. chap. 15. 26 37. evidence therefore it is as scandalous as unlawfull to admit them to any other as to the Lords Supper Secondly because the same sins scandals equally disable unsit them for the holy performance of one Ordinance as another Psal 50. 16 17. Psal 66. 18. Prov. 1. 28. chap. 28. 9. chap 15. 8. chap. 21. 17. Isa 1. 10. to 21. chap. 58. 1. to 8. chap. 66. 3. Jer. 7. 7 8 9. chap. 14. 12. chap. 11. 11. Ezek. 8. 18. Micah 3. 4. Job 27. 9. John 9. 31. 1 Pet. 2. 1 2. For example drunkennesse whoredome covetousnesse murther malice pride and the like as much disable unfit Christians to pray read heare meditate sing Psalmes Fast as to receive the Lords Supper and such mens praying hearing fasting is as unacceptable to God as unprofitable as sinfull as dangerous as damnable to themselves as their ūworthy receiving Thirdly because the defect or want of saving faith and Gods spirit makes all Ordinances alike ineffectuall to us and unacceptable to God we can no more pray sing fast heare or read the Word of God with profit or acceptance without faith and the assistance of the spirit then we can receive the Lords Supper as is cleer by James 1. 5 6 7. chap. 5. 15. Rom. 8. 26 27. John 6. 65. 1 Cor. 14. 15. Ephes 6. 18. Heb. 4. 2. chap. 10. 38. chap. 11. 1. to 40. But especially by Heb. 11. 6. Without Faith it is impossible to please God and Rom. 14. 13. He that doubteth is damned if he eat because he eateth not of Faith FOR WHATSOEVER IS NOT OF FAITH IS SINNE Fourthly because all Gods Ordinances are holy if not of equall holinesse the Word Prayer Preaching Fasting c. are all holy as well as the Sacraments and to be kept from prophanation as well as they Mat. 7. 6. Therefore impenitent scandalous persons ought to be excluded from the one as much as from the other Fiftly because they have the selfe same right to one Ordinance of God as to another and the selfe same command to communicate in or abstaine from the one as from the other as they are visible actuall members of the visible Church to which all Christs Ordinances are bequeathed and wherein they are to be dispenced to all that doe unfainedly desire them He that commands us to p Heb. 3 7 12 13. c. 4. 2 3. Luke 8. 18. hear and to take heed how we hear to q James 1. 6 7. c. 5. 15. pray and to pray in faith nothing doubting commands us likewise Take eat this is my body c. Drink ye all of this c. Doe this as oft as ye doe it in remembrance of me c. But let a man examine himselfe and so let him eat of that Bread and drink of that Cup c. 1 Cor. 11. 23. to 34. therefore all visible members of the visible Church indued with competent knowledge to examine themselves must be admitted to all Ordinances alike or suspended from all alike since the Scripture makes no difference herein and allowes us no more liberty to abstaine from or neglect one Ordinance then another nor gives Ministers Presbyters any more power to suspend men from one then from another as is evident by the forecited Texts compared with Psal 119. 6. 1 Thes 5. 21 22. James 2. 10 11. From all which reasons I conclude that a judiciall suspension of scandalous obstinate sinners from the Lords Supper onely without excluding them from all other sacred Ordinances as well as it is no divine censure nor institution sufficiently warranted by the Word of God though our Divines now eagerly contend for it as a such the execution whereof they plead to be vested by divine authority in Presbyters and Presbyteries but by what Scripture charter I am yet to seek The cheifest argument and reason I can meet with to justifie this sole suspention of scandalous persons from the Lords Supper onely Objection 1. but not from other publick Ordinances is this r Doct. Drakes sixteen Antiquaeries p. 6. Master Walker Master Palmer others Suspention from the Eucharist is a step and degree to Excommunication and they who have power to doe the greater may doe the lesse he who hath power to hang hath also power to mulct or scourge and why should nor they have power to suspend from one Ordinance that have power to cast out of the Church and so to keep back from all Ordinances I answer Answer 1. First that the Scripture no where prescribes any such suspention from the Lords Supper onely much lesse doth it make it a step or prodromus to a totall Excommunication as I have formerly evidenced therefore Presbyters or Presbyteries have no divine authority to prescribe or make it such if they will keep to their owne principles

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

increaseth vertue decreaseth which he condemnes as contrary both the Scripture and Antiquity informing us That among the Greeks even at this day if any man absent himselfe from the Lords Table by the space of fourteen dayes except be 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 Kingdomes under that most puissant King Prceious John the holy communion of the Body and Blood of the Lord hath from the beginning been DAILY ADMINISTRED TO THE PEOPLE and yet is at this present day as Histories make mention All which as it justly refutes and censures the late unwarrantable that I say not impious popish tyrannicall practice of sundry of our Ministers who I know not out of what new whimseys pretended scruples of conscience contrary to Antiquity Scripture Law the constant practice of the Church in all Ages refuse to administer the Sacrament to their Parishoners for whole yeers together or more denying this heavenly Ordinance of Christ as well to the religious among them who desire it as to the ignorant scandalous prophane prostituting this Institution of Christ himselfe to their owne ambitious designes to encroach a jurisdiction over it and their peoples consciences by this irreligious stratagem no wayes justifiable before God or men so it yeelds me an unanswerable argument to prove these two conclusions necessarily slowing from the premises First that the Lords Supper by the judgement of Antiquity and the practice of the Church in all Ages belongs to all visible members of the visible Church able to examine themselves not actually excommunicated though they be not truly regenerated because all of them are thus equally enjoyned frequently to receive it as well as to heare the Word Secondly that the Lords Supper by the resolution of all these Fathers Authors and the Christian Church in all Ages is a converting regenerating as well as a confirming or sealing Ordinance for since every parishoner and member of each Congregation being of yeers of discretion was thus exhorted obliged to receive it at least three times every yeer under paine of excommunication and not being reputed a christian the greatest part of whom as the Scripture and experience informe us were unregenerate persons not inwardly converted and void of saving faith the eating of this heavenly Banquet could not be prescribed unto such as a bare sealing or confirming Ordinance of saving grace already received much lesse as a meanes of their condemnation or aggravation of their sinnes but onely as an instrument of their inward conversion and regeneration to beget saving faith and spirituall life within their soules and unite them unto Christ Hence the c Bochellus de cret● Eccles Gal. l 3. Tit. 1. c 2. p 356. Synod of Lingon An. 1404. defines thus Sacramentum Sanctae E●charistiae est excellentissimum Sacramentum pro eo quod non solum IN EO GRATIA CONFERTUR sanctificat seu sanctitatem causat sicut alia Sacramenta sed etiam quia continet in se actorem totius gratiae sanctificationis Dominuin nostrum Jesum Christum Hence the Synod of d Bochellus de eret Eccles Gal. l 2. Tit. 1. c 34 p 152 153. Sennes An. 1521. refuting such who deny the power of conferring grace to the Sacraments not onely proves Baptismi Sacramentum sua virtute conferre Gratiam stiling it Lavacrum regenerationis quo denuo nastimur but likewise resolves thus of the Lords Supper Quis autem VIVIFIC UM neget Eucharistiae Sacramentum quod tam apertis Scripturae testimoniis comprobatur Calix enim benedictionis cui benedicimus nonne communio sanguinis Christi est panis quem frangimus nonne participatio corporis Domini est c. Quibus luce clarius constet hoc sacrosanctam Eucharistiae Sacramentum non solnm GRATIAM CONFERRE c. Which thus interpreted and seconded by the Synod of e Bochellus ibid. c. 32. p. 148 Paris Anno 1557. may passe for orthodox truth Sacramentum juxta nominis etymologiam id significat QUO QUID SACRATUR Sacramentum itaque ex more Catholicae Ecclesiae dicitur sacrae rei signum externum sensibile efficaci significatione insinuans internam invisibilem gratiam Dei aut effectum gratuitum ex divina institutione ad salutem mortalium destinatum Sacramenta duabus potissimum de causis a Deo esse instituta videntur Vna est ut sint invisibilis sanctificationis insignia externa signa Christiani ini illius quae magnae Congregationis quae est Ecclesia sigilla ne Domini familia aliarum gentium admixtione fiat incerta Altera causa est ut Sacramenta ipsa non tantum significent sed etiam sanctificent conferant invisibilem Dei Gratiam non propria aliqua rerum externorum vi aut merito ministri sed Domini secretius operantis quod instituit Itaque etsi decet bonum esse Sacramentorum ministrum tamen malus etiam potest utiliter dispensare Quum dicimus Sacramentum causam esse justificationis nostrae intellegimus non principalem sed instrumentalem sine qua res fieri non solet quamvis sine ea fieni possit nec enim virtus Domini potentia alligata est Sacramentis Ecclesiae Sacramenta sunt a Christo in morborum animi remedium curationem instituta quorum haec vis est ut sacros sanctosque faciant qui ea digne suscipitunt quando non signa quidem solum sunt gratiae sed ipsus causa his non modo signando sed efficiendo sanctitatem Christus nobis conferre voluit Sacramenta igitur non tantummodo signa sunt quae infusam gratiam contegant occultent sed quae efficiant reipsa prestant cujus notae sunt signa est autem Sacramentum divinae gratiae signum ●igura acinstrumentalis causa efficiens instrumētaliter quod sensibiliter figurat Henc● f Bochellus ibid. c. 5. p. 142. the Councill of Burdeaux Anno 1582. defines the like in these termes Cum Ecclesia nihil habet preciosius nihil ad aeternam salutem cons●quendam magis necessarium quàm â Christo instituta Sacramenta quibus omnis justitia vel INCIPIATUR vel caepta augeatur vel amissa reparatur ac Domini Dei gratia quam ipsa Sacramenta seu vasa quaedam divina continent eamque ritè suscipientibus CONFERUNT nobis abunde communicetur pastores omni studio diligentia commissum sibi Christianum populum exhortare debent ad frequentem Augustissimi Eucharistiae Sacramenti usum And Concilium g Bochellus ibid. c ● p. 14● Bitur Anno 1584. concludes thus Cum per primum parentem violata est originalis justitia in qua creatus fuerat peccato suo omnes p●st●r●s infecit c. Providus Deus singulls morbis singula adhibuit remedia Sacramenta scilicet quibus peccata remittuntur ●ominis vita reg●●vr ●ides

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