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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

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

world therefore not to be administred to any but such who actually embrace and professe the faith of Christ and are admitted members of his visible Church whereas the bare externall hearing of the Word preached wherein the hearers are only passive but no wayes active or stipulative unlesse they embrace it is no such badge or emblem of Christianity nor such an externall Oath of Alleagiance to tye us to the obedience of Christ as Baptisme and the Lords Supper are which belong to none but such who professe themselves Christians and are members of the visible Church of Christ Thirdly It is generally agreed by all orthodox Divines that Baptisme and the Lords Supper are by the will and appointment of Jesus Christ given not simply and solely to the elect and invisible Church of Christ certainly knowne to God alone not to any Ministers or Presbyteries upon earth but to all the visible members of the visible Church not cut off from it by a legall Excommunication or hindred by some naturall disabilities who have a true right to and interest in them though not actually regenerated and endued with saving faith Upon which grounds Master d Due right of Presbyteries cap. 4. sect 6. throughout Rutherfurd and Master e A defence of Infants Baptism● part 3. p. 106. to 130. Marshall expresly maintain the lawfulnesse of baptizing the children of excommunicate persons Hereticks Schismaticks and Christians unregenerate even for the externall profession of the Christian faith by their ancesters though their immediate Parents be Hereticks or persons excommunicated from the visible Church Which being granted resolved as an undoubted truth in the Sacrament of Baptisme must likewise thus farre hold in case of the Lords Supper That a visible member of the visible Church endued with competent knowledge and not actually excommunicated ought not to be suspended from it for any pretended scandalous crime in case he desire to receive it since his very membership in the visible Church intitles him thereunto as well as himselfe or his children to Baptisme and gives him a right to receive it Objection 3. yea makes him guilty of sinne in case he neglect to participate thereof when publickly invited to receive it as our ow●e Homilies concerning the receiving the Lords Supper resolve which fully answers this fallacious Objection Thirdly it is objected f Master Rutherfurds div●ne r●ght of Church-Government c. 5. Due right of Presby ●ries c. 4. sect 5 That the Sacrament of the Lords Supper is a Seale of Grace and of the Covenant of Grace as it is a Sacrament which the preaching of the Word is not therefore scandalous persons ought to be suspended from it though they be admitted to the preaching of the Word and other publick Ordinances else we should put a sezle unto a blank I answer Answer First that the Lords Supper is by no Text in Scripture stiled a Seale or Seale of Grace or of the Covenant of Grace though many Divines without any Scripture authority stile it so Secondly it is true that Circumcision is once onely in the Now Testament to wit Rom. 4. 11. stiled The SIGNE of Circum●ision A SEALE of the righteousnesse of faith which Abraham had yet being uncircumc●sed Whence g Calvin Peter Martyr Paraeus and Doctor Willet on Rom 4. Aretii Problem Locus 77. Amesii Bellarminus Enerva us Tom. 4. qu 4. and others Divines inferre That Baptisme and the Lords Supper are both Sacraments and Seales of Grace and of the Covenant of Grace But that it should hence necessarily follow that Baptisme and the Lords Supper are Sacraments are Seales of Grace and of the Covenant of Grace though never so called in Scripture nor yet the Passeover because Circumcision is called a Signe and a Seale of the righteousnesse of faith which Abraham had yet being uncircum●ised is expresly denied by h Stapletoni Antld. p. 225. Pererius Disput 4. num 〈◊〉 Bellarminus l. 2. c. 10. De Sacram. Remonstr in Apol. c. 23. Episcopius Disp 29. Thes 8. Smalci cont Franzium Disp 9. p. 199. Socin de offic Hom. Christ c. 4 and others some doubted by others and cannot infallibly be inferred thence for ought appeares to me Thirdly admit the Lords Supper be a Seale of Grace as Circumcsiion was of faith yet in what sense or in what respects it is or may be i See Willets six-fold Comentary on Rom. 4. qu. 7. stiled a Seale and what kind of Seale it is is questioned by many and very difficult to determine Origen thinks Circumcision was called a Seale of the righteousnesse of faith because in Circumcision was sealed and lay bid the righteousnesse of faith which should afterward be revealed and unfolded in Christ and a Seale to the unbeleeving Jewes shutting them up in unbeliefe untill they should be called in the end of the world Chrysostome Theodoret and others expound it to be a Seale that is a testimony onely of faith received Aquinas thinks it was called a Seale because it was an expresse Signe having a similitude of the thing received Others affirme it was tearmed a Seale because it distinguished the Israelites from other people as Seales distinguish one Merchants Goods and Letters from another But Calvin Paraeus Fayus Aretius Peter Martyr Marlorat Willet and the streame of moderne Divines tearme it a Seale because it is a visible confirmation of Gods promises to his people as Kings and other m●ns Seales confirme their Patents and Deeds being added to them for better assurance And in this last sense our Divines generally tearme Baptisme and the Lords Supper SEALES that is externall visible confirmations of Gods promises Indeed though I find not the Lords Supper or Baptisme called Seales in Scripture yet I read therein of a six-fold use of Seales The first is to conceale and close up things from publick view as Cant. 4. 12. Isa 29. 11. Job 41. 15. Dan. 9. 24. chap. 12. 9. Revel 10. 4. chap. 22. 10. chap. 5. 1. to 10. chap. 6. 1. In which sense the Greekes tearme Sacraments Mysteries or hidden things the phrase used by Paul Eph. 3. 9. chap. 5. 32. and k Decana Dom. Baptismo Se●m Bernard with others stiles a Sacrament Satrun secretum a sacred●secret The second to preserve shut up and keep things safe Deut. 32. 43. Dan. 6. 17. Job 34. 16. chap. 37. 7. Matth. 27. 66. Job 14. 17. The third to distinguish one thing from another 1 Tim. 2. 19. Revel 7. 3. to 9. chap. 9. 10. The fourth to appropriate things and mark them for our owne 2 Cor. 1 22. 2 Tim. 2. 19. chap. 7. 2. to 8. Ephes 1. 13. The fift to authorize and give commission John 6. 26. The sixt to confirme ratifie assure charters Dee● Promises Covenants Nehem. 9. 38. Ester 8. 8 10. chap. 3. 12. Cant. 8. 6. Jer. 32. 10 15 44. Dan. 6. 17. 2 Cor. 1. 22. Ephes 4. 3. 2 Tim. 2. 19. 1 Cor. 9. 2. In some of these senses the

a meere Heathen without the Church witnesse 1 Cor. 5. 10 11 12 13. I wrote to you in an Epistle not to keep company with fornicators yet not altogether with the fornicators of this world or with the covetous or with extortioners or with Idolaters for then ye must goe out of the world But now I have written unto you not to keep company if any man that is called a Brother be a fornicator or covetous or an Idolater or a Rayler or a Drunkard or an Extortioner with such a one NO NOT TO EATE of which few make any conscience that presse this place so much for what have I to doe to judge them that are without doe ye not judge them that are within But them that are without God judgeth Therefore put away from among you that wicked person In which words the Apostle informes us First That scandalous Christians are z Which Master Ruthe●furd affirmes Divine right of Church Government p. 357. worse then Heathens that are scandalous in the same kind Secondly That Christians in some cases may keep company a Soe 1 Cor. 10. 27 28. and eat with the one but not so much as keep company or eat with the other Thirdly That they ought to judge censure put away from among themselves the scandalous Christian but not the Heathen which had the Doctor well observed he would never have desired me to instruct his ignorance in this kind Fourthly had the Doctor considered Matth. 7. 6. Give not that which is holy unto the dogs neither cast ye your Pearles before swine least they trample them under their feet and turne againe and rent you spoken principally of the preaching of the Word not of the Lords Supper then not knowne nor instituted Or Matth. 10. 14 15. Mark 6. 11 12. And whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet for a testimony against them Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgement then for that City Or Acts 13. 45 46 50 51. But when the Jewes saw the multitudes they were filled with envy and spake against those things that were spoken by Paul contradicting and blaspheming Then Paul and Barnabas waxed s● bold and said It was necessary that the Word of God should first have been spoken to you but seeing you put it from you and judge your selves unworthy of everlasting life loe we turne to the Gentiles But the Jewes stirred up devout and honourable women and the chiefe men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts but they shook off the dust of their feet against them and came unto Iconium Or Luke 14 16 17 24. A certaine man made a great Supper and bade many and sent his servants at Supper time saying to them that were bidden Come for all things are now ready but they all with one consent began to make excuse c. So that servant came and shewed his Lord these things Then the Master of the house being angry said to his servant Goe out into the lanes and streets of the City and bring in hither the poore and the maimed and the halt and the blind c. and compell them to come in that my house may be full For I say unto you that none of those men that were bidden shall taste of my Supper Or Luke 19. 41. And when he came neere the City he wept over it saying if thou hadst knowne even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes with sundry other Texts of this kind He might have learned from them That such Christians who contemne and neglect the Gospel and word of Grace when offered to them may be justly deprived of and secluded from them when as others though Pagans may be admitted to enjoy them according to that expresse Text Mat. 21. 33. to 45. where the Lord of the Vineyard when his servants were beaten and his son slaine by the husband-men from whom he required fruits threatens he will miserably destroy those wicked men and will let out his Vineyard to other husband-men which shall render him their fruit in due season Christ himselfe thus closing up the Parable with reference to the obstinate Jewes Therefore I say unto you the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruits thereof which you may read fully executed and ratified Rom. 11. 7. to 26. 1 Thes 2. 15 16. Isa 5. 1. to 8. This Objection therefore will no wayes fortifie our Opposites weak Cause but confirme my tenets But it is secondly objected by our Antagouists Objection 2. b M●ster Ruthe●f●rds Divine right of Presbyter●e● p. 361 362 524 525. that the Word may and must be preached to meere Pagans and Infidels to convert and instruct them but the Lords Supper is not to be administred to such as all acknowledge Therefore there is a vast difference in this respect between the preaching of the Word and receiving of the Lords Supper and so by consequence scandalous persons which are as Heathens may and ought to be suspended from the one though they be admitted to the other I answer Answer First this Objection if examined is but a meere fallacy and inconsequent the controversie not being Whether Infidels Turks and Pagans ought to be admitted to the Lords Table before they publickly embrace and professe the Christian faith But Whether scandalous Christans externally embracing professing the faith of Christ endued with competent knowledge professing unfain●d repentance for their sinnes past promising reformation for the future and earnesily desiring to be admitted to the Lords Supper may by any institu●io●● or appointment of Jesus Christ be suspended from it when not secluded from but admitted free accesse to the Word and all other pulick Ordinances Therefore to argue thus the Lords Supper ought not to be administred to Turkes and Infidels Ergo not to scandalous Christians is a meere Nonsequitur and departing from the point in issue Secondly the reason why the Lords Supper and Baptisme ought not to be administred to Turks and Pagans before their externall conversion to the Christian faith though the Gospell may be preached to them is not because preaching of the Gospel is a converting Ordinance and the administration of the Sacraments onely a confirming but not converting Ordinance as is pretended but because the Sacraments as all c Calvin Peter Martyr Aretit● Jewel Beacon Paraeus Willet others and Master Rutherfurd himselfe Divine right of Presbyteries cap. 4. sect 5. p. 212. Divines accord are badges of our externall Christian profession yea solemne Covenants or Oaths to oblige us to yeeld all obedience and subjection unto Christ and distinguishing signes to difference Christians from all Infidels and Pagans in the

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

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

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