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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

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

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

the Camp imply so much The second is Numb 5. 1 2 3 4. And the Lord spake into Moses saying Command the CHILDREN OF ISRAEL THAT THEY PUT OU● OF THE CAMPE every Leper and every one that hath an Issue and who soever is defiled by the dead both male and female shall be put out without the CAMPE shall ye put them that they defile not their Campe in the midst whereof I dwell And the children of Israel did so and put them out without the Campe. Ergo they equally secluded them from all publick Ordinances Sacrifices and their common society not from the Lords Supper or Passeover alone if this putting out of the Campe were an Ecclesiasticall censure and exclusion from Gods Ordinances and society of the faithfull as is pretended The third is Levit. 16. 26 27 28. Numb 19. 3 7. cap. 31. 19. 24. Deut. 23. 10. to 15. where we read of others who for other ceremoniall uncleannesses and nocturnall pollutions were to goe out of the Campe and not to come within it till they had washed themselves and then when they were cleansed and the Sunne was downe they might come into the Campe againe Ergo during the time of their exclusion they were equally debarred from all publick Ordinances whatsoever and not admitted unto any other Ordinance more then to the Passeover Numb 2. 6. to 13. From these Texts much c Master Rutherfords divine right of Church-government cap. 5 and elsewhere urged for proofe of an Ecclesiasticall Jurisdiction vested by divine institution and the will of Jesus Christ in Priests under the Law and Ministers and Presbyteries under the Gospel to excommunicate and suspend from the Lords Supper scandalous and unclean persons I shall onely propound four Questions to the Objectors of them wherein I desire satisfaction First Whether the Camp of the children of Israel was not rather a Type of their Religious Civill State and Republick then of their Church and the exclusion of Lepers and those that had Issues with others out of the Campe for these naturall infirmities and ceremoniall uncleannesses were not rather a temporary civill sequestration to prevent infection and diseases in the Camp then an Ecclesiasticall censure of Excommunication orsuspention from the Tabernacle and publique Ordinances used in it to prevent spirituall infections of the soule or prophanation of the publick Ordinances of Gods worship The reason why I propound this Quere is because Exod. 37. 7. to 12. expresly resolves that the Tabernacle of the Congregation representing the Church of the Jewes wherein God himselfe manifested his speciall presence in the Cloud and Pillar where all publicke Sacrifices and duties of Gods worship were performed by the Priests and people and where God met with Moses and answered him and the people face to face was not placed within the Camp of the Israelites but a farre off without it witnesse the expresse words of the Text And Moses took the Tabernacle and pitched it WITHOUT THE CAMPE A FARRE OFF FROM THE CAMPE and called it the Tabernacle of the Congregation And it came to passe that EVERY ONE THAT SOUGHT THE LORD went OUT unto the Tabernacle of the Congregation which WAS WITHOUT THE CAMPE c. Which is likewise fully seconded confirmed by Numb 11. 24 to 30. And Moses gathered the seventy men of the Elders of the people and set them round about the Tabernacle and the Lord came downe in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy Elders And it came to passe that when the spirit rested upon them they prophesied and did not cease But there remained two of the men in the Camp and the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written but went not out to wit of the Camp unto the Tabernable and they Prophes●ed in the Camp And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the Camp and Joshua the Son of Nun the servant of Moses one of his young men answered and said My Lord Moses forbid them And Moses said unto him Enviest thou for my sake would God all the Lords people were Prophets and that the Lord would put his spirit upon them And Moses gat him into the Camp he and the Elders of Israel compared with Levit. 17. 3. to 7. By which it is most cleere that the Tabernacle stood without the Camp where they used both to sacrifice and prophesie not within it Hence it is in regard the Tabernacle was placed and all the Ceremoniall Sacrifices under the Law killed and sacrificed to God without the Camp that Christ himselfe of whose passion they were Types suffered without the gates of Jerusalem typified by the Camp that his death might the more exactly answer to these Types as the Author to the Hebrewes thus resolves chap. 13. 10. to 15. We have an Altar whereof they have no right to eat which serve the Tabernacle for the bodies of those Beasts whose blood is brought into the Sanctuary by the high Priest for sinne ARE BURNT d Numb 19. 3 11. Exod. 23. 13 14 Levit. 4. 11 12 21. c. 8 17. c. 16. 26 27. WITHOUT THE CAMP wherefore Jesus that he might sanctifie the people SUFFERED WITHOUT THE GATE Let us GOE FORTH THEREFORE TO HIM WITHOUT THE CAMP bearing his reproach For we have here no continuing City but we seek one to come If then to be put out of the Camp were to be secluded from the publick ordinances and excommunicated from the society of the faithfull as our Opposites most e Mr. Rutherfurds Divine right c. p. 179. confid●ntly affirme Then the Apostle by this exhortation Let us goe forth therefore unto him WITHOUT THE CAMP bearing his reproach should excite Christians to excommunicate and suspend themselves from all publick Ordinances and Christian society with Gods people which were a madnesse to affirme Wherefore this Champion argument for proofe of the divine institution of excommunication among the Jewes under the Law and of suspention from the Lords Supper among Christians under the Gospell must be quite casheered thrust of our Opposites Camp as Leprous and excommunicated out of all their Presbyteries for an Ienoramus If then the Tabernacle of the Congregation the place of Gods speciall presence and publick worship whether all the Priests and people resorted to adore him with their Oblations sacrifices Prayers was thus set up quite without the Israelites Camp some good ●stian●e from it and no part thereof nor placed within it I may probably if not infallibly conclude from thence That their Camp was rather an Emblem of their Religious state and Republick then of their Church and the exclusion of these ceremonially uncleane persons from it rather a temporary disfranchisement or banishment to prevent corporall infection and diseases then any Ecclesiasticall censure of Excōmunication or

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

Godshall have no worship and men no publick Ordinances we must therefor know that God hath appointed both the Word Sacraments and Prayer as the ordinary meanes or instruments whereby he begets true spirituall life faith and grace within us by the effectuall concurrence of the spirit in and with them whereupon he frequently s Isa 55. 1 2 3. Pro. 8 32 33 34. c. 9. 3 4 5. c. 7. 1 2 3 James 1. 56 7. 19 18 19 21. 2 Tim. 2. 25 26. commands us to resort unto the Ordinances with care and conscience to the end we may be convert●d and quickened by them when we want grace as well as strengthned or confirmed when we have grace begun within us Hence is that speech of our Saviour John 5. 21 24 25 26. For as the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will He that heareth my Word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation Verily verily I say uno you the hou●e is comming and now is THAT THE DEAD in sinne and naturall corruption SHALL HEARE THE VOYCE OF THE SONNE OF GOD AND THEY THAT HEARE IT SHALL LIVE Which is thus seconded Eph. 2. 1. to 8. And you hath he quickned to wit by the Word and other Ordinances accompanied with the Spirit WHO WERE DEAD IN TRESPASSES AND SINNES But God who is rich in mercy for his great love wherewith he loved us EVEN WHEN WEE WERE DEAD IN SINNES HATH QUICKNED US together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus c. For by grace ye are saved through Faith and that not of your selves it is the gift of God c. a pregnant Text As Christs speech to Lazarus lying dead and buried in his grave to wit Lazarus come forth was the instrumentall meanes both of his raising from the dead and comming forth of the grave accordingly John 11. 43 44. And as his words to the dead Rulers Daughter Mark 5. 4● 42. Damosell arise and Peters speech to dead Tabitha Acts 9. 40 41. Tabitha arise were the instrumentall meanes and cause both of their raising and reviving and as Gods command in the very first creation Let there be light c. was the instrumentall cause of creating light and all other creatures before they had a being Genesis 1. So the Word Sacraments and Prayer are Gods ordinary instruments whereby he quickens those who are dead in sinnes and begets saving faith with other graces in such who formerly never had them by his Spirit working in and by these meanes Hence is that notable speech of Christ to Paul Acts 26. 17 18. Now I send thee to the Gentiles to open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and inheritance among them that are sanctified by faith that is in me These Ordinances doe not find us living worthy or regenerate but make us such doe not presuppose faith and repentance already in us for what should work them but the contrary and therefore are ordained to beget faith and spirituall life even in those who are dead in sinnes Mark 16. 15 16. 2 Tim. 2. 25 26. Acts 16. 14 15. ch 2. 37 38. chap. 10. 44. Eph. 2. 1 c. and after that to confirme and strengthen all spirituall graces wrought within us by meanes whereof when wrought the Ordinances which first instrumentally begat them become more profitable and comfortable to us then before This is so cleer that Master t Due right of Presbyteries c. 4. sect 5. p. 285 c. Rutherfurd is forced to confesse That the Church may nay ought to give the Sacraments of Baptisme and the Lords Supper even to such as are not truly regenerated if they externally professe the Gospell as well as preach the Gospell to them though contradicting himselfe as I conceive he affirmes v Which Master Rutherfurd affirmes Divine right of Church-Government p. 280. elswhere That to come to the Lords Supper is not commanded to all not to Pagans not to children rot to the unregenerate BUT ONELY TO THE REGENERATED Of which no other reason can be given but that they are meanes of begetting as well as encreasing grace and converting as well as confirming Ordinances from which none who desire them if not actually excommunicated for obstinate impenitency and contempt against the Ordinances ought to be secluded unlesse naturall disabilities hinder them Hence w Concordia Lutherana p. 542. to 250. Martin Luther in his Greater Catechisme exciting men by many arguments to the frequent receiving of the Lords Supper the neglect whereof makes our devotion and love to Christ grow every day colder and colder causeth us at last-to grow bruitish yea extreamly to conte●●ne both the Sacrament and Word too as he there avers from his own experience which I wish those Divines who put off and deny the Sacrament to their people for moneths nay yeers together would now at last consider removes one maine Objection which deterred many from the Sacrament to wit their owne unworthinesse sinfulnesse and unpreparednesse to receive it with this encouraging argument That this Sacrament was not instituted for those that are worthy and purely cleansed from their sinnes but cloane contrary even for miserable and wretched sinners sensible of nothing but their owne unworthinesse Therefore let such a one say Lord I would very willingly be worthy of this Supper but yet I come unto it induced by no worthinesse of mine owne but trusting on thy Word alone because thou hast commanded me to come c. For the Sacrament is not to be looked upon as an hurtfull thing from which we should run with both our feet but as a saving and wholsome medicine which may heale thy diseases and give life both to thy soule and body Why then doe we so shun it as if it were a poyson as some x Master Rutherfurds Divine right of Church-Government pag 252 253 254 c. A brotherly friendly censure p. 6 7. An Antidote against foure dangerous Q●aeries with others Divines now tearme it to scarre people from it which being received would bring present death unto us Yea but some may say I am not so sensible of my sinnes and unworthinesse as I should be To such as are in this condition I can give no better advice then to looke into their owne hearts and to see whether they be not flesh and blood and may not say with Paul Rom. 7. I know that in me that as in my flesh dwelleth nothing that is good In summe by how much the lesse thou art throughly sensible of thy sinnes and defects the more reasons thou hast of comming and frequent seeking help and physick The substance whereof is but this That the frequent receiving of the Lords Supper is an effectuall meanes to