Holy Things for Holy Men, Text

Holy Things for Holy Men · Text

p. 1Holy things FOR HOLY MEN: OR, The Lawyers Plea Non-ſuited, his Evidence proved inſufficient, his foul mouth civilly wiped, and his arrogant railings admoniſhed, and bridled, &c.

I Cannot give a better cenſure of M_r Pryns late Pamphlet, then this; That 'tis a little Book, and a great miſchief: the ſhame of the Author, the grief of the Godly, the ſtrengthening of the Wicked, and the wonderment of all; and this I ſpeak from what I have beheld and read therein.

He ſtileth his Book, The Lords Supper Vindicated; which makes me remember the old ſaying, Tituli remedium, Pyxides venenum; for there is indeed Vindication p. 2in the Title, but Profanation in the drift and event. That kind of noble folly is fallen upon him, that a Philoſopher ſpeaks of (Non eſt Ignobilis gradus ſtultitiae, vel ſi neſcias quiddicas, tamen velle de rebus propoſitis, hanc vel illam partem ſtabilire:) To undertake ſomething in things on foot, though to little purpoſe.

In the peruſal of his book, I have chiefly obſerved Three things; his ſhameleſs railing; his weak impertinent and failing proof that he brings to confirm his opinion, and his groundleſſe aſſertions; all which I could not let paſſe, without ſuch an Item as Auſtin gives Petilian, Mira dicitis, nova dicitis, falſa dicitis: Mira ſtupemus, nova caveamus, falſa convincimus. You ſpeak ſtrange things, new things, falſe things: The ſtrange things we admire, the new we beware, and the falſe we confute. And upon all we anſwer, reprove, and adviſe, leaſt the unhappy Author ſhould in all this, be wiſe in his own conceit.

Firſt, (I ſay) I have obſerved (inſulſa & jejuna convicia) his outragious, groſſe, and inſolent reproaches againſt conſcientious Miniſters, their perſons and doctrine. Many beſides him have taken that irreverend licence, as Arminians, Papiſts, Anabaptiſts, Quakers, &c. but (as to barbarous baſe procacious ſcurrility) Mr. Prynne hath ſurpaſſed them all.

And that you may ſee and hate ſuch ſordid vomits, I have (though loth to foul my Pen) tranſcribed ſome of them.

The Miniſters of the Goſpel, that are contrary to his opinion, he termeth Noveliſts, Politick charmers, pag. 2. New Doctors, pag. 6. Audacious, a generation of Novellers, p. 32. Liers, Impoſtors, new Dogmatiſts, Lord Keepers of the great Seal of heaven, who refuſe to ſet thoſe Seals where God hath preſcribed them; as more wiſe, holy, carefull of their profanation and nullity, then God himſelf, pag. 13. Hard-hearted, p. 3uncharitable, obſtinate, domineering Miniſters, domineering Tyrants, renouncing the chief part of their Miniſterial function, and profest Apoſtates from the Doctrine and practice of Chriſts Apoſtles, primitive Fathers, Churches, Chriſtians, Miniſters of Chriſt throughout the world in former ages, p. 57 and p. 88. we find almoſt a whole page loaden with ſuch fruit of curſing and ſlander; Theſe are but a few of the wounds that we receive from our friend, in whoſe calamity we put on ſackcloth, and behaved our ſelves as if he had been a friend or a brother, and went heavily as one that mourneth for his mother. This is a practick part of Machievills policie; this is ſome of the deadly ſome that works out of Mr. Pryns mouth, in this fit of his falling ſickneſs.

Neither ſpeeds the Doctrine of conſcientious Miniſters, better then their perſons. He calls their doctrine that oppoſeth his conceit, Falſ, vain, abſurd, dangerous ſpreading error, a ſelf-intereſt againſt the inſtitution of our Lord Jeſus Chriſt: (Epiſt. to Reader) an Anti-ſacramental, abſurd, impious Paradox, Pharaſaïcal ſpreading leaven and Gangreen, p. 1. A Cuckows ſong, p. 13. pure non-ſenſe in Divinity, p. 14. Soul-ſtarving cruelty, p. 20. Soul-murthering crime, p. 18. A moſt abſurd, unchriſtian, untheological, erroneous, if not blaſphemous aſſertion. Theſe are but a few gleanings of that Harveſt of his, that repleniſhes his book in a moſt odious manner. This is the colour of Mr. Pryns tongue, dyed red in the reputation of the Saints. Behold here the growth of ill weeds in a good ſoil! Is it not pity to ſee Jordane fall into ſuch a ſea of Sodom, to ſee a man in reputation for wiſdom (with the fooliſh Emperor to make ſhew of ſo many Spiders, to boaſt the greatneſs of his City) to ſhew the greatneſs of his reading by the badneſſe of his choice.

Truly, I never believed Mr. Prynne had had ſo foul a ſtomach, till I beheld and loathed the filthy vomit of that p. 4book of his. Far be it from us, to ſtudy ſo baſe a language, as to return railing for railing: good breeding, civility, and piety hath taught us better. Better it is (and yet it grievs us to do it) to ſpread his book before the Lord, with the perplexed words of David, Pſal. 10. This thou hast ſeen, O Lord; for thou beholdeſt miſchief and ſpite, to requite it with thy hand, &c. For Mr. Prynne himſelf I ſhall onelyonly tell him (as Auſtin Petilian) Whilſt he willingly withdraws from our reputation, he unwillingly adds to our reward: and as learned Beza anſwered, That Cyclops Heſhuſius, & Illyricus (Haec vero cujus culpâ eveniant, vide… Dominus & judicabit. At …e neque Deus, neque homines (niſi ſerio reſipueris) à tot calumniis, & foediſſimis mendatiis abſolverit: God will ſee and judge where the fault lieth, and truly neither God nor men will ever forgive ſuch calumnies and ſtinking ſlanders, except you repent. And let Mr P…ynne remember, that hard ſpeeches have judgment following them: And if to call a brother Raca, and fool, be in danger of hell fire, to call Fathers and Paſtors of the Church of Chriſt Liers, Impoſtors, &c. bringeth the Railer into danger of ſomething.

The praiſe that the Biſhop of Lincoln worthily gave King James, (Funeral Sermon May 7. 1625. pag. 51.) may be the inglorious Trophey of Mr. Prynne: (However he lived awongſt Puritans, and was kept as a Ward under them, yet he deſpiſed their opinion; ſo) what ever Mr. Prynne hath pleaded for Puritans, and Non-conformiſts, and conſcientious men, (ſee his Perpetuity, in Epiſt. and his Hiſtriomaſtix) yet you ſee now, this Demoſthenes hath the Squinacy; (Let me not ſay, an evil heart hath deceived him, but) hee's retained on the other ſide, (whilſt he makes a wide mouth at us) he bears the beſt affection to the worſt caſe, and doth now but deſpiſe what formerly he printed p. 5and profeſſed. I ſee it, and am ſorry that ſuch great wits, and great parts, often fall into great madneſs, (magna ingenia, magnas dementias) and the greater age and height a man attaineth unto, the greater and more dangerous is his fall, when he lets go his hold. Let no man therefore think himſelf ſafe, but ſtrengthen himſelf in the Lord, and the knowledg and obedience of the Goſpel: Thinking ſtill that he reads upon Mr. Pryn's books, that which ſome found upon the Statue of Zenacherib, Look to me, and learn to be godly: to be ſtedfaſt, to hold the truth in love; and let him that thinketh he ſtandeth, take heed leaſt he fall.

And why (amongſt many reproaches) are we ſo often and again in his book branded for ſelf-ſeekers? The man goes barefoot himſelf, and yet planteth thorns; hee's made of glaſſe, and yet throws ſtones at others: A man clad in Birdlime, crieth out againſt ſelf-interest! Shall I ſay, Lawyer cure thy ſelf? Shall I cry out in a paſſion, as Scaliger once did? Hodie Proh! dolor! juris Prudentia ex matrona facta est meretrix, ex regina tyranna, ex matre noverca! No, verily! good manners, and better experience of ſome honorable perſons of Mr. Pryns ſociety, and of many of his Profeſſion have told me, that worth, and deſert, and nobleneſs, deſervs and commands reſpect in all.

The profeſſion of the Law is good, if a man uſe it lawfully: but yet the Goſpel is better, and the faithful Miniſters of it (as low as we are) are too high for the reach of Mr. Pryns ſcurrility and procacity.

Truly the Slander that Mr. Pryn is pleaſed to deform us with, in the day of his ſin, and our reproach, is ſuch, as neither would be alleged by the Divel, nor wicked men for the very incredibleneſs of it. For if we be ſelf-ſeekers, 'tis we, and not our office, and zeal, and Miniſtry. Is it ſelf-ſeeking p. 6to procure adverſaries? To rebuke, reprove, and reject; Daring and confident ſpirits, that are thereby provoked againſt us? Is it ſelf-ſeeking to put on the ſpirit of an Elias, a Jeremy, or a Chryſoſtome?

I have alwaies feared that flattery and ſelf-ſeeking had rather been whelps (Mr. Pryn's expreſſion) of the ſame Litter: I thought that to crie peace, peace, and to heal deceitfully, and daubing with untempered mortar, had been ſelf-ſeeking: to ſay to the wicked (by inviting or admitting him in his prophaneneſs to the Lords Supper) it ſhall go well with him, had been ſelf-ſeeking: If this be to bee vile and ſelf ſeeking, we will be more vile and ſelf-ſeeking: It is our zeal, and honor, and duty; 'tis our evidence of faithfulneſſe in our Stewardſhip both before God and men.

But I ſhall follow the game no further upon this ſtinking ſent, that his Rancorous breath hath left, but do heartily wiſh him a better tongue, & a milder ſpirit! and if he be indeed better, & learneder then other men; he ought to be the more modeſt, & inoffenſive: not full of ferocity & rudeneſs, giving ſuch great, & juſt offence to the Church of Chriſt.

The Second thing I have obſerved in his book; is his weak, impertinent, and failing proof; which he bringeth for his grace begetting ſoul Converting way. we know the Scriptures are indeed the holy, and ſoul-eſtabliſhing Word of God, and proofs from thence ſitly applyed, are like apples of Gold in pictures of Silver: But as the wringing the noſe bringeth forth blood, ſo wreſting, and forcing the Scripture, extenuateth the Proof. Mr. Pryn hath brought above 500 quotations into view, about his opinion, in his little Pamphlet: but not ſo much as any one evidence given by any of them; but a ſlight vapor he maketh of what ſome good men have granted; that 'tis poſſible that Converſion may be wrought (upon ſome perſons) at the Lords Table, p. 25. How poor a ſhift is this (after he hath filled his book with p. 7with quotations, as full as the Turks their ditches and trenches with their ſlaves and captive Souldiers) to argue from what God in his Infinite mercy and prerogative may do; to our duty what we muſt do!

I ſhall give you ſome Inſtances, of his distortings and miſapplications, and yet by him conceited to be the moſt pat, preſt, and convincing Proofs in all his book.

He undertakes to prove, that the Apoſtles admitted Infants to the Lords Supper, pag. 11. from Acts 2. 44. 46. Is it not a convincing proof? and to the Purpoſe? yet ſuch kind of proofs are conſtantly produced (quidlibet ex quolibet.

Again, pag. 12. 38, 39. he ſaith, theſe Scriptures prove (viz. 1 Cor. 10. 1, 2, 3, 4, 5, and verſ. 16, 17. and 1 Cor. 12. 12. 13.) The Lords Supper to be a converting, grace-begetting Ordinance; and that all baptized Chriſtians ought to receive the Sacramentall ſeal of the Lords Supper: without ſecluding any, for ignorance, ſcandall, unregeneracy, or want of ſaving grace; the univerſality of all Chriſtians have right to, and actuall duty in, Communicating together at the Lords Supper. Thus doth he impriſon the truth in unrighteouſneſſe! who ever hath bin ſo confident as Mr. Prin? to aſſert, that none baptized, are to be excluded from the Lords Supper? at leaſt, who ever hath been ſo ſhameleſs, as to bring ſuch Scriptures to prove it, as never had any the leaſt acquaintance with his conceit?

He produceth pag. 38 another Proof, from Joh. 6. 27. to 53, (a good long Proof) and ſaith, that not onelyonly moſt Popiſh writers wholly, but all Protestant writers, equally apply it to the Lords Supper, and is not this his huge, bold, ignorant confidence? when as Proteſtant writers declare the contray (Muſt. ad Loc. manifeſtum eſt, non loqui Dominum hoc loco de Sacrament ali carnis ſuae eſu, &c.) it is manifeſt, p. 8that our Saviour in this place (ſaith Muſc.) ſpeaks not of the Sacramental eating of his fleſh. Of the ſame mind is Chemnitius, Rollock, and the later laborious Hutchinſon; The Engliſh Annotations, Diodat, Fulk, and Cartwright, in their anſwers to the Remiſh Teſtament. Proteſtant writers that have the clear mind of all the reſt. But ſurely M. Pryn conceivs us unacquainted with Protestant writers, or too lazy to follow him and convince his impertinent quotations. Let any that underſtandeth, judg whether thoſe words, Whoſoever eateth my fleſh, and drinketh my blood, hath everlaſting life, be properly applyed to the Ʋnregenrates eating; of whom (I tremble to ſpeak it) the Apoſtle ſaith, they eat and drink damnation to themſelves. Learned and copious Gerhard, de ſacra coena, cap. 21 num. 229 ſaith, Dictum Johannis Cap. 6. 53. non de ſacramentali, ſed ſpirituali corporis & ſangninis Chriſti manducatione, & bibitione tractat. And the like I might transſcribe for many others, yet this of John is the place, that is M. Pryns invincible evidence (and that all Proteſtant divines apply it ſo;) That Christ doth ordinarily work true converſion in mens ſouls, in a proper ordinary way, by his Supper duly adminiſtred, as he doth by the word Preached, or any other means of grace. I appeal to the learned to conſider of the diſ-ingenuity of the proof he pretendeth to; when he hath not a word (that I find) for the true evidence of his Tenent. Yet that you may ſee more of his trifling, (even in holy things.)

See p. 38. and 52. what Signall proof he brings us for the ſame; from Joh. 1. 12. To as many as received him, to them he gave power to become the ſons of God. Will M. Pryn call in Proteſtant writers to ſtand by him here alſo? to affirm with him, Therefore, this Sacrament and the Word are both alike regenerating, converting Ordinances? and ſee p. 9pag. 42, a like proof he fetches (at a venture) from Acts 26. 17. That the Sacrament hath power to turn them from ſin, & Satan, unto God; and muſt of neceſſity be granted by all, to be a ſoul-converting, faith-engendring Ordinance. Who can ever bear ſuch reaſonings and proofs, (diſſonant from all ſhew of proof at all, to the matter in hand) in ſuch great and high concernment of the Goſpell? how ſavorly doth he apply all theſe ſweet and heavenly promiſes of grace, (ſee his pag. 43, 44▪ 45) Eſay 53. 5. Luke 1. 74 75. 1 Theſ. 5. 9, 10, 11. Rom. 4. 25, and the reſt; to prove, that the Lords supper muſt needs be a grace-begetting Ordinance, and proper to the unregenerate? And yet he granteth, that the approach unto it is a hunger, thirſt, asking, ſeeking, knocking, watching at the gates of wiſdome, and remembring the ways, and drinking in the rain of Gods grace. If this be ſence in divinity, or honeſt dealing with Scripture, Mr. Pryn hath no non-ſence in his writings. Let me ask him, where he hath found ſuch ſanctified properties in unregenerate perſons? if to ſeek, knock, watch, thirſt, hunger, drink in the rain of Gods grace bee the Propertie of an unregenerate perſon, we may all wiſh to be unregenerate: but I am ſure Mr. Pryns expreſſions, and all the like, are unregenerate, and illegitimate both, and not to be indured; and yet 'tis pitty to ſpend ink, and paper, and precious time to refute him: but that, elſe we ſhall be accounted idle, and unable (as ſome have boaſted) to anſwer him.

What can ever be imagined more vain and frivolous, then almoſt all his quotations, which he bids us note, pag. 48, &c. about the ſight that an unregenerate man hath of the Ordinances of God, and of Chriſt in the Supper? Bleſſed are your eyes, for they ſee Mat. 5. 16. Let me ſee thy face, and hear thy voyce, Cant. 2. 14. with abundance of the like: all p. 10which he applies to the unregenerate in the Sacrament, and ſaith, by theſe premiſes it is moſt clearly demonſtrated, that the Lords Supper is a ſoul-converting, grace-begetting Ordinance. If this be not prophaning of holy thing's, ſurely there is no ſuch ſin amongſt men. It might be expected, that the naming of ſuch abſurdities, might be confutation ſufficient unto a wiſe man: (As for example, the very naming of the Scripture whereby) pag. 56, he doth perſwade us, (after a moſt outragious, long, ungracious and moſt uncivill railing, in the former page) nay would enforce us, to give the Lords Supper to ignorant, vitious, unregenerate ones: he quoteth Matt. 25. 41, 42, 45. I was hungry, and yee gave me no meat; I was thirſty, and ye gave me no drink; this his proof; (with many others, juſt as pertinent,) that he introduceth for the purpoſe.

O moſt Holy ſacred Scriptures! how am I pierced and afflicted, to ſee you thus wracked, diſtorted, diſmembred, by the paſſions and violent conceits of men! I cannot bear it, and yet I muſt behold it before my face! and M. Pryn the moſt unhappy, and to be lamented executioner! Ah Lord! This is far a more horrid ſight, then the wicked and mercileſs ſlitting of noſes, and cropping of ears, and branding the cheeks of worthfull men! (for which thing… vengeance overtook many:) And ſhall we not think & alio… manet ultor, That God is highly aiſpleaſed with thoſe ignorant, and (as to goſpel knowledge) unlearned ones, that will even dare to wreſt, mangle, tear, and abuſe the Scriptures, to their own deſtruction!

And that all may ſee, that I have not dealt too ſharply: Let them (that have the patience) read what he produceth pag. 9, 10. 32, 38. from Ezek. 11. 18. 19. 20. and cap. 36. 25, 26. and from Jer. 32. 39. (Gods promiſe of creating or giving a new heart. (Theſe are all ſubpaena'd, to prove p. 11the Lords Supper to be a faith-engendring, ſoul couverting Ordinance; where there is no pre-exiſtent grace, and from theſe Scriptures it muſt follow, (as he will have them expounded) that if the Lords Supper be a ſeal, it muſt be a regenerating, and ſoul converting Ordinance. Theſe are his fair and judicious plain proofs for his opinion. That 'tis a ſeal, and conveieth new and further grace, we all affirm; as to the meaſure, but not to the nature, and firſt principle of grace: as food bringeth new renewed life, by way of nouriſhment, not begetteth new life, where it was not at all in the firſt principle. I ſhall ever pray for a new heart, and a renued mind, and yet believe (whilſt I pray for them) that I have (thorow grace) in ſome meaſure received them: but I would yet have theſe ſweet and heavenly promiſes, more and more fulfilled to me, and fully evidenced in me.

Thus I have ſhewen a few of the Scriptures, that are put upon the Tally on M. Prynns part; to prove the Lords Supper a converting Ordinance. Yet pag. 7. he intreateth us to confine our ſelvs to Scripture language. (I would this old Crab would go right himſelfe, that fairly teacheth us (like the ſhell-fiſh in the fable) to go ſo ſtraight,) This of his I think is the guiſe of all our oppoſites; Arrians, Papiſts, Anabaptists, Anti-Trinitarians, to intreat and adjure us, to keep cloſe to Scripture (a piece of counſell for ever and from any to be embraced) whilſt they (as M. Prynne here gallopeth over five or ſix hundred places of Scripture, like a wild horſe over a field of corn,) range, and ſpoil all, no man knowing how they could break into ſuch quotations. If any man of a wel grounded judgment in Scripture matters, can find ſtrength and validity in his quotations, I have named, I will hereafter lay my hand on my mouth & be ſilent for ever; & ſhal from henceforth perſwade my ſelf, that p. 12the fooliſh ſhaveling had a good proof from Gen. 1. 16. to evidence that the Pope is above the Emperour.

I ſhall now (in the third place) proceed to his bold and groundleſs aſſertions. By which we may judge, that it was more his confidence then his diſcretion, that hath ruſhed him upon ſuch abſu…dities and wild conceits. Scaliger tells us (In homine docto, tria omnino excellere debent, morum integritas at que civilitas, eruditio varia ac multa, ingenium ſummum cum accerrimo judicio conjunctum,) a learned man ſhould have intire good manners, and civility, various, and much learning, and a high wit, joined wit a piercing judgment.

You have had Mr. Prynns integrity, good manners, and civility expreſſed freely, againſt the conſcientious Miniſters before his multiplicity & abundance of reading (if his Scriptures had been right applyed) in the quotations of places cited, of which we have had a taſt (an unſavory one.) Now to his (Ingenium ſummun, cum accerrimo judicio cujunctum) high and huge wit and judgment. Where I wiſh I could juſtifie the latter, as I can affirm the former. But I hope this is but his diſeaſe of his fancy, and ſome diſtemper, and heat (and not a perfect calenture) of his conceit; that may prove curable; and that 'tis not the very conſtitution of his ſerious and more conſiderate ſoul. I do wiſh heartily (for I loved him as a great Puritan, a ſtrict and regular profeſſor) he may out-live this diſcracie, that is at preſent fallen upon him, and be more uſeful to the Church of God then thus Yet to ſee and pitty the diſcompoſure of Spirit that he is under; hear the man talk a little, and obſerve his ſtrange kind of unreaſonable reaſonings; and remember what the Spirit of God ſaith, Eccl. 10. 1. Dead Flyes cauſe the oyntmen of the Apothecarie to ſend forth a ſtinking ſavor, ſo doth a little folly him that is in reputation for wiſdom and honour▪

p. 13Pag. 9. M. Prynne ſaith, this poſition of ſome (That to deliver the Lords Supper, to ſuch as have no pre-exiſtent ſaving grace and faith within them, is but to ſet a ſeal to a which cannot work any ſaving grace, and converſion in them.) This poſition he ſaith is as falſe, as God is true.

Doth Mr. Prynne underſtand no more of the Truth of GOD then thus? where is non ſence in Divinity, and what is an impious Paradox (Mr. Prynnes words) if this be not? Let him no more talk of untheological, and almoſt blaſphemous aſſertions; except he will juſtifie the madneſs (as Irenaeus calls it) of Marcion and his followers, that affirmed there were two Principles at firſt, or two beginning▪ of good and evil, that were equally poiſed: Elſe I hope Mr. Prynne will (as the diſtemper wears off) return to his former right mind. And that he will live to affirm the great and glorious Truth of GOD, to bee truer, then the miſtake of any weak and ſinful man can be falſe.

2. But that which aggravateth the matter is this, That what Mr. Prynne ſaith, is as falſe as God is true. Is indeed a very truth, according to God, an undeniable, ſerious, holy truth. Yet this muſt bear Mr. Prynnes brand, for an infinite, unſpeakable, incomprehenſible falſhood; as falſe (he ſaith) as God is true! This I ſuppoſe is ignorant, bold, and falſe enough! And yet, brethren, this bold affirmer (of, alas, he knows not what (for I am angry at ſuch palpable ſtuffe) takes upon him to adjure us to acquieſce in his conceits, and follow his adviſe and fancy, in no leſſe matters then (in tremendis myſteriis) in the managing and adminiſtring the Lords Supper. Let Mr. Prynne give counſel in the Law with an honeſt mind, and good ſucceſſe, (wherein they ſay he hath good skill:) but God forbid we ſhould no better underſtand our Theological p. 14work, then to take our Inſtitutions and precepts anew from him, that (though never ſo learned in his own) is but very jejune and empty, as to theſe great and holy things of our Calling and Miniſtry; and is therein but like him that Prov. 13. 7. maketh himſelf rich, and hath nothing.

In his ſeventh page he gives a very mean anſwer to another poſition, that he cavils at, (viz. That Sacramental Seals ſerve onelyonly to confirm pre-exiſtent, not convey non-exiſtent grace.)

This he quarrels at, and miſcalleth it a groſſe Soleciſme in Divinity and Law:

Corrigit, magnificat, & neſcit quid ſignificat.

To confute the Poſition, he tells us the primary, p. 8. original, moſt uſual end of Seals, and ſealed writings, is to convey and transfer new rights, titles, &c. and their ſecondary end to confirm, corroborate, & enlarge eſtates formerly conveyed. How ſhal Mr. Prynne teach us in our Profeſſion, that falls ſhort in his own? For doth not experience teach us, (and do not as wiſe Counſellors affirm) that the Seal and Writings are matters of Record, that of themſelves properly convey nothing, but are a laſting memorial of what was bargained, demiſed, purpoſed, and conveyed (and on what terms) before. 'Tis the act and deed of the parties, concerned and agreed before, that is the conveyance. And if it cannot be proved that there was no perſonal actual conveyance, (as well as a Seal and a Writing) Mr. Prynne himſelf (for a ſmall fee) will give it for Law, that ſuch a Writing and Seal is little better then a blank, and ſignifies nothing.

It makes me ſmile to hear him Romance it ſo gallantly, in p. 14. and 15. where he relates how the three Knights, Mr. Maurice, Mr. Humphrey, and himſelf, kill'd the Gyant p. 15that ſtill liveth. At leaſt he ſhews you the ropes of ſand where with they bound him, thus. Saith Mr. Prynne, Becauſe preaching and hearing may ſometimes work damnation, yet doth ſometimes work and convey (by the concurrence of Gods Spirit) faith, grace, and repentance: ſo doth the Lords Supper likewiſe; as he ſaith he ſhall prove anon, or to morrow, or never.

Mr. Prynne retains and conſtrains thirty or forty Scriptures, to bear up the bedabbled train of this vaporing conceit; but to prove it indeed, I find not a word in his Book, nor is there a word for it in the Bible. But we are commanded to preach, and teach, to rebuke, exhort, &c. and by ſuch means, (and by walking like lights, &c.) to indeavour the converſion of the Unregenerate. And for this we have evidence of the Word, and abundant witneſs in the conſcience of many, bleſſed be the Lord. But for Mr. Prynns conceit, (and his fellows) of a proper work of Converſion by the Sacrament, (for all the rich flouriſhing applauſe that their own mouths give it) it is but but a failing bankrupt conceit. And pag. 17. he offers to compound at half a crown in the pound, with a Why ſhould they not conſtantly, and frequently adminiſter the Lords Supper to them (viz. the Unconverted) becauſe ſome of them may poſſibly, may probably be converted, really reclaimed from their ſins, renued, ſaved by it. And pag. 18, and 19, hee followeth the ſame importunity, Poſſibly (ſaith he) ſome may be converted by it: and pag. 24 he ſaith, 'Tis uſually and properly wrought by the Lords Supper. And (if he hath not proper proof for it, there is none in all …he Bible, for he) proves it from the Queen of Sheba, 1 King. 10. 6. and ſome like inſtances, and no leſſe (nor more) pertinent. And (he after all) from the weight of his bare word charges it upon our conſciences (from a ſingle inſtance, far fetcht p. 16from the Weſt of England, with a confident aſſumption thereupon, that ſome, nay many have been converted by the Sacrament.

Anſw We anſwer, What God hath done of his meer grace of prerogative, is not the matter in queſtion: but we are to regard what is in our Charge and Commiſſion: where we have no command nor leave, that I know, to adminiſter the Lords Supper, according to Mr. Prynnes Inſtitution. What if the Lord Chriſt were pleaſed to promiſe a Thief mercy upon the Croſſe, may we therefore admit of Thievs to the Lord's Table? Mr. Prynne tells us, (in his ſounder times and Writings) of two Mimicks, or Stage-plaiers converted, whilſt they were blaſphemouſly diſhonouring Chriſt in their ridiculous and Mimical acting and adminiſtring the Sacrament of Baptiſme: (I mean Porphyrius and Arddion;) Would therefore Mr. Prynne, if he were a Miniſter himſelf (that can lay ſuch a heavy burthen upon us) admit him to the Lord's Table, that had lately committed but a Mimical rape, or acted the Divel upon a Stage? If nay; then Mr. Prynne is ours. If yea; What meant Mr. Prynne to make (or my ſelf and others to buy at ſo dear a rate,) that ſeven ſtringed whip (a book of great reading, and then, of as great zeal) called, Hiſtriomaſtix.

Hath not Mr. Prynne heard of that famous Cook (in the Church-hiſtory) that was converted by beholding the very flame, and feeling the heat of his fire: hath he not heard of ſome, that were converted by the receit of an alms, (why will he not then be as bountifull of his own, as hee would have us be of Gods Table? Hath no Mr. Prynne heard, that juſt Suſpenſion hath had it's numbers of Converts? If not, I could tell of rich and plentiful experience that way. And if the worthy Mr. Prynne (as once I p. 17thought him) were under my Miniſtry; I ſhould try the experiment (if he ſhould obtrude) upon himſelf, (for all his Law-tricks) (as I have ſucceſsfully and moſt happily done upon others.) And rejoyce not that he were made ſorry, but that he might be ſorrowfull to repentance; that he might be made ſorry after a Godly manner, that he might not receiv damage in any thing. For the ſin of the man is very great; and his book very ſinfull, (the Rubrick it ſelf being judg;) and for my ſo doing I ſhould not be afraid to refer the action to GOD, and the judgment of a nationall Synod.

Pryn. Pag. 3. he objecteth, the Lords Supper is no where called a ſeal in Scripture.

Anſw. What if it be not called a ſeal in expreſſe words of Scripture: is it therefore no ſeal? what we find a ſeal and a ſealing Ordinance in the effect, is ſo in truth, though we find it not named (nor our own names) in Scripture. That which hath a power of witneſs to evidence & confirm is a ſeal, without exception; ſo the blood of the paſſeover was a ſeal of the promiſed ſafety & protection of the Iſraelites houſes, being ſprinckled on the ſide poſts and lintel of their doors.

2. Mr. Prynne confeſſeth pag. 4. that circumciſion was a ſeal, if ſo; was it a ſeal as a Sacrament, or onelyonly under ſome other conſideration? if the latter, what was the conſideration? if the former, why ſhould not that which was common to one Sacrament be common to the other?

3. Is an impreſſion upon the ſhamefull part of the body a ſeal, and is not an impreſſion upon the ſanctified heart, and ſoul of a believer a Seal? nay doth not the very face of a holy Communicant, bear a ſeal of a holy refreſhing cheerfulneſs?

4. The Lords Supper doth alſo confirm, and therefore (Mr. Pryn being judg) it is a ſeal: (if but ſecondarily, pag. 8.) and ſo are all the inſtances by him mentioned, in a ſort. But there is no need that every thing that ſealeth onelyonly ſhould p. 18confirm, nor every thing that confirmeth be a ſeal properly; but the Sacrament doth both ſeal, and confirm the believer that receiveth in faith, and therefore is a ſeal.

5. M. Prynne confeſſeth an immateriall and inviſible ſeal, ſet on the ſoul or fore-head, by the Spirit of God or his Angels. pag. 5. I hope then to ſay Sacraments, or Seals. may be as tollerable, as to ſay ſoul or fore-head; for where doth M. Prynne find them put one for the other, or Angells for the Spirit of God.

6. What abſurdity will follow, if we ſay, that in the Communion God doth annoint us, and ſeal us, and give us the earneſt of his ſpirit? I hope ſome of us have found it ſo. And though M. Pryn knows not (…or the preſent, for his neutralizing in this lamentable faſhion,) whoſe image and ſuperſcription is ſealed upon the believing ſoul, in the receiving the Lords Supper, (in a ſtrict and moſt examinate manner:) yet there are many humble poor Saints of God, that do know, and can ſay and affirm, that their feeding at the Lords Table leavs a ſeal indelible upon their hearts.

7. After all M. Prynn's cavilling at the word Seal, and the materiality, & immateriality, properneſs and improperneſs of it, he granteth the Lords Supper to be a ſeal, but not affixed. As the Jews ſometimes ſaid to Pilate, write not the King of the Jews, but that he ſaid, I am the King of the Jews: ſo M. Prynne to extenuate, what may be, and diminiſh from the glory of the ordinance, (though he muſt call it a ſeal, yet) will not have it called a ſeal affixed. Doth not himſelf know, a ſeal is not a ſeal otherwiſe then affixed? and yet he hath the audacity to call this a falſe, improper, unſcriptural paradox, pag 7. & for proof refers you to another pretty piece of his, that (like the ſhepherds Calender) will perhaps refer you to this again.

p. 19Pryn. Pag. 25. M. Prynne confeſſes a competent knowledg, and hiſtoricall belief at leaſt, of the death, paſſion, and merits of Chriſt, and of the matter, and ends of the Lords Supper, are pre-required of all ſuch who are admitted thereunto, & pag 34. the Communicants must be worthy, & pag 26. there muſt be an externall profeſſion of the Goſpel. And then he gravely concludeth, it muſt therefore now be duly adminiſtred to all unregenerate Chriſtians, as a converting Ordinance, and pag. 39 Whether regenerate, or unregenerate, ignorant or knowing, ſcandalous or unblameable. Is this good ſence in divinity ſweet M. Prynne?

Pryn. Pag. 37. You have more to as good ſence and purpoſe, at large, that becauſe the Lords Supper is part of the Ministers office, as well as preaching, therefore it is doubtleſſe a faith-begetting ſoul-converting ordinance. and pag. 42. in proſecution, he tells us in brief, there is not any means or motive to faith or converſion, in the Goſpell preached, which is not included in the Lords Supper. Therefore ſaith he (is't not a good inference? our oppoſites must either grant the Lords ſupper a ſoul-converting, grace-begetting ordinance, as well as Preaching, or elſe diſclaim preaching to be ſuch.

Anſw. We will not ſtrike him when hee's down, hee hath ſo pittfully foyled himſelfe, that 'tis no glory at all to confute that that is all confuſion (but no non-ſence I pray in it's parts & principles. 'Tis enough that he ſees what his deep reaſoning amounteth to in all.

Pryn. Pag. 35 and 38 M. Prynne ſaith, in the Sacrament all is moſt lovely held forth to eyes and ears, and therefore it muſt be a ſoul-converting Ordinance.

Anſw. Is not this ſound reaſoning? alas how blindly doth M. Pryn ſpeak of eys and ears; doth he not know that unregenerate perſons have neither eyes, nor ears, nor taſte, p. 20but their very minds and conſciences are defiled? Though he pleaſeth to ſpend ſome waſte leavs, pag. 45 to tell us that ſight is better then hearing, yet to his and our buſineſs in hand 'tis to no purpoſe; for he knows every thing is received (ad modum recipientis) according to the capacity of the receiver. The Cock in the fable might have taught him ſo, and we ſee bruit beaſts are not affected, with what they ſee out of their proper element; neither is the Brutiſh man affected, nor doth the the carnall man either diſcern, or receive the things of God; becauſe they are fooliſhneſſe to him, and becauſe they are ſpiritually diſcerned. The eye indeed is a good witneſſe, but firſt it muſt be taught by the ear, the difference of things, before it can judg of their excellency. Therefore the wiſe man Prov. 20. 12. affirmeth, that knowledge comes in by hearing, and is after (and not firſt) demonſtrated by ſight: the hearing ear, and the ſeeing eye is of the Lord. What needs therefore M. Prynne to bring heaps upon heaps, to prove ſeeing ſuch a glorious ſence (as indeed it is to thoſe that have it.) It had been more pertinent for him to have brought one page, or ſome one line, or one clear Scripture, (as he promiſed hee would anon) for proof and evidence to his propoſition; that the Sacrament is a ſoul-converting, grace begetting Ordinance.

Pryn. Page 39. He ſaith, in the Apoſtles times, all viſible Church-members profeſſing Chriſt, made but one myſtical bodie of Chriſt. And by and by ſubjoyns, whether regenerate or unregenerate, ignorant or knowing, ſcandalous or unblameable, &c. and 56 'tis ſaith he a converting ordinance to the unregenerate, inſtructing to the ignorant, reforming to the vicious, comforting to the gracious.

Anſw. I wiſh that M. Prynne (or any of his gang) would give us but a Goſpell ſence of this, and the like groundleſſe p. 21expreſſions; Let him ſhew out of Scripture, and good writers, his evidence for what he affirms; and he ſhall bore me thorow the ear, and I will be his ſervant for ever.

If all viſible Church-members make one mystical body of Chriſt; and unregenerate, ſcandalous and ignorant, are all of that number; What then ſhall become of Mr. Pryns antienter and ſound Doctrine, of the perpetuity onelyonly of a regenerate mans eſtate, and his memberſhip in Chriſt? (a book of his own, that I wiſh Mr. Prynne would read over, that his then better mind, might cure his now later errors). What ſhall we ſay to the antient received diſtinction, Many are in the Church, that are not of the Church. Nay, what ſhall we ſay to the Apoſtle, Rom. 9. 6. All are not Iſrael, that are of Iſrael? Is it fit we ſhould leave the Word of God, and ſerve Tables; Shall we renounce the Apoſtles Doctrine, and embrace what Mr. Prynne ſaith, and onelyonly ſaith, it was practiſed in the Apoſtles time? Let Mr. Prynne ſhew us the practice, we will ſhew him the precept of the Apoſtles, not ſtrengthened, but honeſtly ſeconded with his own expoſition. Let him retract that, before he doth impoſe and peſter us with his new jingles and conceits.

2. And whereas Mr. Prynne ſaith, The Sacraments are a converting Ordinance to the unregenerats, inſtructing to the ignorant, reforming to the vitious. I would intreat him in ſo weighty a matter, and ſo unheard of, wee might have more then his bare word: we will not retort too bitterly upon him, that lame Giles his haltings (that he pretended to cure) are fallen upon himſelf; and as Beza wittily nipped his Cyclops Heſhuſius, arguing much at Mr. Prynnes rate, about the very queſtion in hand, (quid impii in coena recipiant?) what benefit the wicked receiv in the Supper of the Lord? who producing a pitifull argument for it, (yet p. 22as ſufficient as Mr. Prynns firſt born:) Beza I ſay anſwers him, Dico hanc concluſionem non eſſe crocodilinam, ſed proſus aſininam. Such language were too broad to be Engliſhed, or applyed to Mr. Prynne, (not for eſteem that I have to Mr. Prynns late arguing, but) for reſpect that I have unto his former excellent good deſerts. Sorry I am for our ſelvs, that he ſhould give us a good Pail of Milk, and kick it down when he hath done! ſorry I am (more abundantly) for him, that his works ſhould be burnt up, and he loſe what he hath wrought for, and he himſelf ſaved as by fire▪ I will therefore onelyonly modeſtly ask him (as learned Whitaker inquired of Dureus:) Quomodo hanc ad alios gratiam derivari intelligimus? how (good Sir) ſhall we underſtand the Grace of God to be conveyed by the Sacrament to the wicked and unregenerate? For a learned Divine (Beza) gives us this for a concluſion, and we have all received it according to the word of God for truth: (Indigne ſumere ſacra ſymbola, et rem ipſam per incredulitatem repellere, neceſſario cohaerent: Sicut è contrario haec duo, rite ſumere ſymbola, & rem ipſam fide percipere.) To take the holy elements unworthily, and to refuſe the thing it ſelf, (in the Sacrament,) must needs go together: ſo on the contrary do theſe two, to take the elements rightly, and to receive the thing it ſelf (in the Sacrament) by faith.

Pryn. Pag. 55, Mr. Prynne compares our preparatory work of pre-examination (of ſo great uſe, neceſſity and continuance in the Church of God) unto the conſeſſion unto a popiſh Prieſt; and makes them (in a canine cenſure), whelps of the ſame Litter.

Anſw. 1. To his rage ſhall I ſay (as Jacob Gen. 49. 7. to his ſons) Curſed be his anger for it was fierce, and his wrath for it was cruel. Shall I ſay, his fury be upon his, own head, and his rage periſh with him? No, no, no; let his ſin periſh, p. 23and let him be reſtored, and be as a brand plucked out of the burning. For if ever it might be ſaid, that Anger is a ſhort madneſs, it appears in this 55 page of his, it words at length. Indeed (hee's the beſt in England at the worſt work:) hee's tranſformed not into a whelp of ſome ordinary Litter (as he phraſes it) of ſome ſnarling mungrel, but rampeth like a terrible old African Lion roaring and tormented; whoſe eies are troubled with little flies, and digged out with his own claws. And his heart I fear is almoſt as cruel as his hard ſpeeches; he would eject and ſuſpend, and play the Haman with us. He cannot heat the furnace of his indignation hot enough, to ſhew his rage againſt poor ſhelterleſſe Miniſters, that will not bow down to the Idol of his imagination. But bleſſed be the Lord that hath not delivered us as a prey to his, and the teeth of all his furious ones! I will paſſe by therefore his monſtrous railing, large and long, falſe and vehement, as David the curſe of Shimei; and ſhake it off, as Paul the Viper into the fire: And if he can recover his mind, and ſweeten it a little with the love of Truth and peace, I will ſhew him the reaſon and neceſſity of our pre-examination and trial of the grace and fitneſs of thoſe with whom we communicate, and to whom we diſpenſe the Lord's Supper.

2. Firſt for pre-examination therefore though charity hopeth all things (1 Cor. 13. 5.) and believeth all things; yet (take Chryſoſtoms, and Aquinas, and Lyra's expoſition as very good) Charity hopeth onelyonly all that can be hoped (omnia bona) Sit malus licet, adeſt corrigens, proſpiciens, ſtudium impendens, Chryſoſt. in loc.) Charity corrects and takes pains with the bad, as well as care and ſtudie for the good. But the other two carry the Text quite away from our Adverſaries, and apply it otherwiſe (charitas omnia ſperat quae promittuntur, &c.) Charity believs all p. 24the promiſes, ſuffers all that God inflicteth, and expects with patience, Aquin & Lyr. in loc. The Apoſtle bids us ſhun 2 Tim. 2. 16. (nice acuteneſs) profane and vain babblings, wrangling, controverting, for they increaſe to more ungodlineſſe. 'Tis a general miſchief that falls upon all the vain Diſputers of this world, that they yoak not themſelvs to the Truth; but ſeek all over to have onelyonly ſome appearance of truth on their parts, willing rather to hide their ſhame, then to forſake it. But he that is of the truth cometh to the light, and is ſound in the Word, and in the Faith, and ſhifteth not to corners, and ſnatches not at quiddities for defence, He holds the antient deciſions of the Church thoſe old Land-marks; and fears not the plea nor objection of any: for they reſiſt to no more purpoſe, then Jannes and Jambres reſiſted Moſes: Arons rod eat up all the rods of the Inchanters, ſo the clear Word of Scripture, and the forme of wholeſome words, in the tenents of the Church of God; and the ſtanding doctrine of the everlaſting Goſpel, will devour all upſtart falſhoods and conceits whatſoever.

2. It was the praiſe of the Angel of the Church of Epheſus, Rev. 2. 2. That he was careful to examine, and he did examine, and found ſome liers; was it a glory to him, and is it (as Mr. Prynne calls it) a ſoul-murthering cruelty in us? Shall Mr. Prynne (and his Legion) tell us, You take too much upon you, you ſons of Levi. 'Tis but a ſmal matter for us to be judged by them, that have tongues longer then their arms, that can judge falſly, but through divine reſtraint cannot execute.

3. Might (nay muſt) the Prieſt in the Law ſeparate between the clean and the unclean, and may not the Miniſters of the Goſpel do the like in their ſtations? no, not where we ſee the Leproſie in their foreheads? Mr. Prynne p. 25ſaith no; Who ſhall controul his bare word? He tells us the Sacrament is a reforming Ordinance to the vicious, &c. (as you have heard before): and he would have us jurare in verba, for he doth adjure us to his conceit. And for the duty of Examination, he referrs that to the profane and vicious themſelvs; and therefore he often drops that Scripture, 1 Cor. 11. 28. into the margent, and preſſeth it as none of our duty to examine. But how if it be, and we neglect it? wil Mr. Prynne be retained on our part to plead for us; will he anſwer to God for our neglect? I doubt his face will not be hard enough, nor his caſe good enough to ſtand in the judgment.

You may ſee how thoſe that have a mind to cavil at the Truth, will ſnatch at any thing to ſupport them! The word foreign is but once in all the Scripture tranſlated to examine, 1 Cor. 11. 28, Let a man examine himſelf, &c. and yet here they all lay hold (concluſum est contra dogmatistas, O they have enough againſt them, for whom they have no names bad enough.) But ſuppoſe the word had here been tranſlated (as often 'tis) to like, to allow, to approve (Rom. 4. 22. 1. 28. 2. 18. 1 Theſ. 2. 4. 1 Cor. 16. 3. Phil. 1. 10. &c.) how would theſe crackers have done for an argument, would they have inferred, that they that can allow, and like, and approve themſelves, the Ministry and Church of God, muſt do ſo too? Will not the moſt obdurate and profane perſon like, and allow, and approve better of him, (and take Mr. Prynnes counſel to be confident enough) then the moſt tender-hearted repentant, and fit Communicant? But if perſonal examination were ſufficient; can a Drunkard, or Unregenerate perſon of the like ſort, examine himſelf; where the very imagination is bruitiſh, and the mind axd conſcience corrupted and defiled? Is not a young and ſanctified child, better and p. 26fitter for the Communion, then an old and fooliſh beaſt.

Theſe words (therefore) Let a man examine himſelf, are not to be underſtood excluſively; but of the ſuperabundant care that is to be had, and examination and proof of every mans conſcience to himſelf in the ſight of God. For it often may happen, that a loving, willing, flexible Miniſter, may be too gentle, facile, and indulgent; loath to diſcourage, and forward to admit: but ſet a man be ſevere, and examine himſelf yet more thorowly; and not reſt wholly upon a forreign favourable approbation.

4. If all Ordinances be granted to be converting (as M. Prynne aſſerts amongſt heaps of other the like notions) where then doth the Scripture deny it, unto the examining care of a conſcientious Paſtor, who is commanded to know the ſtate of his flock; and Chriſtians to ſubmit unto his over-ſight, Heb. 13. 17. Obey them that have the rule (or guide) over you, and ſubmit your ſelves; for they watch for your ſouls, as they that muſt give an account, that they may do it with joy, and not with grief, for that is unprofitable for you. Yet let the Saints of God know in all the Church and Churches of England, that this rule and guidance, (is not as Mr. Prynne ſuggeſteth) to arrogate power to our ſelves, for we profeſſe with the Apoſtle, 2 Cor. 1. 24. We have not dominion over your faith, but are helpers of your joy. Examining Communicants is ſervice and help, and not a dominion: We help the joy, and ſettle the ſpirit of a believer; and we help on the ſorrow, and repentance, and converſion of unbelievers by it.

5. Doth not the Apoſtle charge us, Act. 20. 28. To take heed to our ſelves, and to the flock over which the Holy Ghoſt hath made us over-ſeers: (A Scripture that Mr. Pryn doth prepoſterouſly apply, to the mollifying us, towards the adminiſtring to unregenerate perſons, p. 18. 57.) what p. 27manner of duty and care then is incumbent upon us? here (if ever) we may ſay, Abundans cautela non nocet, 'tis good to be ſure, to enquire into the fitneſs of all is ſafe; and to do it with an affectionate, tender, and inoffenſive reſpect is civil. I wiſh Mr. Prynne, and his abettors, had read Chryſoſtom upon that 1 Cor. 11. 28. who blameth mens examination of themſelves: (Non quem ad modum nunc facimus, &c.) Communicants ſhould not ſatisfie themſelves, as now they do; to come to the Lords Table at ſuch or ſuch a ſolemnity, onelyonly as others do; A man must forbear in a Fever from his own table, becauſe of the abundance of his ill-humors (Longè magis hanc tangere nefas eſt) much more it is dangerous to come to the Lords Table when abſurd luſts hinder us, that are worſe then a Fever. Theſe are Chryſoſtoms words, which if Mr. Prynne had well conſidered, he would not (perhaps) ſo far have indulged wicked perſons; as to tell them, that the Lords Supper is converting to the unregenerate, and reforming to the vitious: nor have ſnibb'd, nay almoſt anathematized ſerviceable conſcientious Miniſters for their examinate care and love. I wiſh ſecond thoughts might convince Mr. Prynne of his unhappy error! but if not, they muſt yet more fully perſwade us of our duty, not to be careleſs and remiſſe in the rule and overſight that God hath betruſted unto us. I wonder where M. Prynne (and his) would ſet the limits of our Miniſterial vigilancy. Are we Gods builders, and may we lay any rubbiſh upon his foundation, that is hurried or tumbled thither by the impulſe of Satan for damnation? Are we Gods Stewards, 1 Cor. 4. and give no better account of our truſt, but to give Loiterers, (nay hinderers and diſturbers of others) our Lords meat, drink, and wages? No, we have learned Mat. 24. 45, & Luk▪ 12. 42. that the faithful and wiſe ſervant must give every one in the houſhold his p. 28foreign his proportion of meat; (not feeding all alike,) and it muſt bee done in ſeaſon; he muſt know when to give, and what to give.) The Lord give us that wiſdome and faithfulneſs, and the bleſſing that followeth in the next verſe,) Bleſſed is that ſervant whom his maſter when he cometh ſhall find ſo doing.

6. The Apoſtle forewarns us, 1 Tim. 5. 22. Not to be partakers of other mens ſins. What can be a greater partaking, (if qui patitur facit, if connivance be a ſin) then for any of us to inveigh against ſin in the Pulpit, & ſullenly refuſe unregenerate wretches, ſwearers, drunkards, &c. at our own Table, and to receive them at the Lords Table, and there to give them fellowſhip, and carve them of the royall dainties? Is not this to indulge, and abſolve him in the Sacrament, whom I have condemned in the Word (and diſclaimed in private converſation?) ſuch as have not repented of their uncleanneſs 2 Cor. 12. 21. Gods word ſaith, 1 Cor. 6. 9. ſuch ſhall not inherit the kingdom of God. Shall my words and action witneſs unto him (in Mr. Prynns language) that he is a member of Chriſts miſticall body, and ſhall I (ſo far as in me lies) give him the ſeal of the inheritance? when as if he were to be baptized I ſhould not dare to baptize him, God forbid.

7. If Miniſters have indeed a power to admit, it muſt evidently follow they have a power to exclude, or elſe (Infelix ò patrum, Gen. 9) unhappy are thoſe fathers, that have not the power of the Rod, as well as proviſion of bread, and a ſpirit of meekneſs. But 'tis objected that 'tis too much to be truſted to one man alone (to ſuſpend from the Communion:) & I anſwer, 'tis too much to be truſted to one beaſt alone, to prophane the Lords Table at his bruitiſh pleaſure, to his own deſtruction.

8. I ſhall ſhew what herein hath been received as true, p. 29Evangelical, Sacramentall doctrine, by thoſe that have had a name and a pillar in the houſe of GOD. M. Hooker in his Eccleſiaſticall pollicy lib. 5 ſect. 68. The examination of communicants we reject not (conſenting to learned M. Cartwright therein) Leſt we admit Popiſh Communicants, whom we ought not to admit in any wiſe, till their Goſpell-like behiviour hath removed all ſuſpition of Popery from them. And ſaith, (in Cartwrights very words) he that giveth ſuch the Sacrament, giveth the bread provided for Chilidren unto doggs: and bringeth into the paſture provided for the ſheep, Swine and unclean beaſts; which is contrary to the faith, and truſt, that ought to be in a ſteward of the Lords Houſe. For, the adminiſtration of the Sacraments unto them, is a declaration of Gods favour and reconciliation with them, and a plain preaching; Partly, that they are waſhed already from their ſin, Partly, that they are of the Houſhold of God, and ſuch as the Lord wil feed to eternall life. Which is not to be done unto thoſe, which are not of the houſhold of faith. Thus far ſaith the learned man according to the received doctrine.

Doctor Field lib. 5. cap. 22 ſaith, the guides of the Church have power to puniſh ſin, with ſuſpenſion, excommunication &c. and ſaith, that he, that for his contempt and diſobedience, is debarred from the uſe of the Sacraments, is undoubtedly excluded from all acceſſe to the Throne of grace. He ſaith further (ibid) and laſtly the power of Miniſters is twofold, they have the key of ſcience and iuriſdiction. To teach, reprove, govern, and yield ſacramentall aſſurance of Gods mercy, and grace, by diſpenſing the Sacraments Chriſt hath inſtituted. So far affirmeth that worthy man all in one chap.

Mr. Randall (in his Tract, upon the Sacrament) layes a great charge upon us, to be choiſe and wary, whom p. 30we admit to the Lords Table. Biſhop Bilſon (pag. 222) uſeth an apt ſimilitude, If the Guard keep out an noble man from the pallace upon command, are they therefore above the nobles? and if a paſtor turns one from the Communion, he is not therefore above him? Laſtly (for I am not for number but weight of proofs unto what I do affirm (Mr. Baxter (now flouriſhing, whom I love and honor (not for his Aphoriſmes, but) for his zeal, activity, and skill in our work,) makes a fair overture to them that will be Communicants; Perform your duty, ſo far as is antecedent to mine, and I muſt offer you the Sacraments: but if you will refuſe to repent, and believ, and profeſſe ſo, in a credible ſort; or in will, or life, profeſs you do not ſo, and yet demand the Sacrament you do not your duty, and ſo I am not obliged. So far M. Baxter, Diſputation fourth.

Theſe evidences are enough, yet if Mr. Prynne and the reſt be not ſatisfied, let them read the 83 Homily of Chryſoſtome upon Matth. at theſe words, Ad vos qui miniſtratis dicta volo, &c. I ſpeak to you that adminiſter; Let no cruel, unmerciful, impure wretch be admitted; nay, though a Captain, a Conſul, nay an Emperour ſhould come, &c. And a little nearer the end (dico horribile) I tell you (ſaith he) a very dreadful thing, it is not ſo bad to have thoſe that are poſſeſſed by the Divel there with us. Omnes igitur, &c. Let us therefore in ſimplicity drive away all, whom we ſee to come unworthily; and if any ſuch of boldneſs, or madneſs will indeed come to the Table; fear him not, reject him, fear not man but God: for if thou fear man, they will deride thee; but if God, they will honor thee. And if thou darest not do this, tell me, and I will do it: and part with my life rather, &c. And ſuch was the zeal and ſtedfaſtneſs of the golden-tongued and ſteel-hearted Chryſoſtome.

Laſtly for the concluſion of this little work; becauſe p. 31Mr. Prynne talketh ſo high of the Apoſtles times, Councils, Fathers, Church-Liturgies, and Proteſtant-writers: and yet we ſee no good authoritie, whereupon his conceit upon conceit doth lean: we will conſider of his oſtentations.

And though we cannot in ſo ſmall a work (intended onelyonly for admonition, and to expreſſe our juſt diſlike of his inſolencies, and groundleſs and dangerous aſſertions) expatiate our ſelves to the Fathers, and Councils, and primitive Church-hiſtories; for I muſt conſider my ſtrength and intention. And though as for Alexander Hales, Bonaventure, Bellarmine and the Schoolmen, (which are all four-footed, and full cry after Mr. Prynn's game) I count them not worth the pains upon this queſtion; neither is their Authority deſerving ſo high a commendation as Mr. Prynne gives them, pag. 28. more clear then the light (verily but the light of Gloworms, and rotten chips: yet to admiration of all) to Mr. Prynne their light hath unhappily proved (Objectum nimium ſenſibile, deſtruens ſenſum) an occaſion of conferring, or confirming him under inextricable darkneſs, for which I heartily lament and pity him!

Yet as to our Church-Liturgies, Canons, and Proteſtant Writers, I ſhall ſpeak ſomewhat that will exceedingly diſcountenance and rebuke Mr. Prynn's conceit.

1. I know well that Mr. Prynne (next to Mr. John Goodwin of Coleman ſtreet) is old excellent at ſnipping a piece out of ſome new cloth (ſome excellent Author) to patch an old ragged ſrippery, that was worn quite thred-bare before he was born: And I could give ſome inſtances for the purpoſe, but I have not leiſure; and beſides, any learned men, that conſult his dealings elſwhere, may ſee p. 32without my ſpectacles, how like a Hanun he hath uſed his miſerable quotations.

The few evidences therefore that I produce ſhall bee plain, and full, and clear to the purpoſe; without any reſtraint or conſtraint any way, but ſhall take them in their native proper intention. And for brevity, and to ſpare tranſcriptions in Latine, and into Engliſh both, you ſhall have them (a few of many hundreds) truly quoted, referred, and tranſlated where need is.

2. For the Church Liturgie it was ſevere enough, if Miniſters would have uſed it (as ſome in the worſt times did) in the right and full power of it. If any of thoſe (who have ſignified the names to their Curate) be an open and notorious evill liver, ſo that the Congregation by him is offended &c. the Curate ſhall call him, and advertiſe him, not to preſume to come to the Lords Table, untill &c (and further) the Curate ſhall not ſuffer thoſe, betwixt whom he obſerveth malice and hatred to reign, to be partakers of the Lords Table. And (in the concluſion) he ſhall admit the penitent perſon, & not him that is obſtinate. In the exhortation the Curate ſhall ſay, If any of you be a blaſphemer of God a hinderer or ſlanderer of his Word, an adulterer, or be in malice, or any other grievious crime; bewail your ſin, and come not to his holy Table, &c. ſee the order for adminiſtration of the Lords Supper at large.

3. The Eccleſiaſticall Canons were expreſſe and abſolute, that no notorious offender, Schiſmatick, or ſtrangers, ſhould be admitted to the Lords Supper. See Canon. 26, 27, and 28.

4. For Proteſtant writers, Peter Martyr, and many others do frequently quote that place in Aug. de civit. lib. 21. cap. 25. (Nec iſti ergo dicendi ſunt manducare corput p. 33Christi, &c.) they are not to be ſaid to eat the body of Chriſt, for they are not to be counted for members of Chriſt, that I may ſay no more, they cannot at once be the members of Chriſt, and members of a harlot, &c. Yet M. Prynne ſaith pag. 39. they are one myſtical body of Chriſt. If Auſtin were now in conteſt with him, as once with Petilian; he muſt ſay it over again, Prinnus ait, ego nego, cui voltis credatis.

The ſame Peter Martyr in Tract. de Euchar. makes uſe of a compariſon out of Cyril, (that believing Communicants are the members of Chriſt) from wax, that is melted and mixed with other wax: and ſtrengthens it, with that of Paul to the Epheſians 5. 30. we are members of his body, of his fleſh, and of his bones: where Paul underſtands not ſimple fleſh, but cleanſed from ſin, and capable of the reſurrection, and immortality, which the faithfull (though they have it not of their own, nor extracted from Adam) yetclaim of Chriſt, in as much as they are incorporated with him, by the Sacraments, and faith: for there is a coming of Christ upon, & a ſpiritual touch, which Paul well conſidered; when he ſaid to the Galatians, I live, but now not I, but Chriſt liveth in me. This in his tractate upon the Euchar. towards the end written 1549.

This Peter Martyr further proveth, that the unregenerate receiveth not (that which Mr. Prynne affirmeth from John 6.) the body of Chriſt, or fleſh of Chriſt. Nemo enim indigne manducat corpus Chriſti, for (ſaith he) the body, or fleſh of Chriſt cannot be received vnworthily by any. (in diſpute with Doctor Cheadzey May 29.)

But if Mr. Prynns argument might ſtand, (that the wicked or unregenerate are properly, and ordinarily converted by the Lords Supper: then Peter Martyr's argument againſt Popiſh Tranſubſtantiation muſt fall to the ground. And p. 34then Mr. Prynne hath at leaſt gratified ſome body.

I know (ſaith this ſame learned Proteſtant upon 1 Cor. 1.) that ſuch a falſhood goes for currant, that wicked men are the members of Chriſt, but dead, which may be made alive: 'tis as true as thou ſhouldeſt ſay, a dead man is a man. We confeſſe Chriſt can reſtore them to life, by his holy ſpirit, but whilſt that is not done, we cannot grant them to be the members of Chriſt; (neither therefore will Peter Martyr grant M. Prynn's aſſertion pag. 39 that all viſible Church members (regenerate or unregenerate &c.) make but one myſticall body of Chriſt.) and upon cap. 11. See ſaith he, how Austin ſhewes, that they that live wickedly are not of the body of Chriſt and have no ſalvation by him, but thoſe eat the Lord that abide in him, which Hereticks, Schiſmaticks, and wicked Catholicks do not, &c. and upon cap. 12. 12. after many expreſſions to the purpoſe, it is evident, that wicked men are truly not of the Church, for they receive not life from Chriſt, they may indeed converſe in the Church, but they are not of the Church.

Upon 1 Cor. Chap. 4. 1. The Miniſter (the ſteward) ſhould take care, thoſe that live wickedly, he ſhould ſhut them out of the family: and when they be penitent, receive them again. And (a little after) Let him not withdraw from looking into thoſe, to whom he ought to distribute the Sacraments; that if he ſee they be doggs, he may drive them away; but if they be pious, and fearing God, he may invite them, and compell them.

Upon 1 Cor. 11. 29. Furthermore in the Sacraments there are two things, the Word, and the Signs; when as the Word of it ſelf cannot move the hearers deſtitute of faith, and of the Spirit of God; much leſſe can theſe ſigns do it, p. 35which if they be compared with the Word, are not ſo powerful as it.

Buoer (in his ſecond book to Latomus blames thoſe Miſſificks and Shavelins, that they would, contrary to the antient cuſtome of the Church, and duty of the Goſpel, proſtitute the Sacrament even to any, though they had no faith, nor were no lively members of Chriſt. And this (ſaith that worthy man) (in cauſa eſt cur ita placent, &c) is the reaſon that falſe worſhip doth ſo pleaſe men; becauſe howſoever wickedly they live, and ruſh unto all wickedneſſe, yet they ſhall be promiſed mercy from God, ſee cap. 35, 38, 39.

Saith Luther upon Gen. 9. Doctor in Eccleſia libere reprehendat quae cum ſcandalo fiant, & impenitentes arceat à communione: Let the Teacher in the Church freely repreprehend ſcandals, and drive away impenitent perſons from the Communion.

Chemnitius (in his Exam. of the Trent Council, de efficacia & uſu Sacramenti). 'Tis (ſaith he) Luthers propoſition, in his book De captiv. Babylon; Omnia Sacramenta ad ſidem alendam inſtituta eſſe. And Luther (ſaith he) according to the Word of God, required Faith altogether to the uſe of the Sacrament. And further in the Examination of the ſeventh Canon (after a large ſpeech to this ſame purpoſe, he goeth on in theſe words: Neither is the efficacy of the Sacraments ſuch, as if God did infuſe and imprint grace by them to ſalvation, even to them that neither believe, nor accept; as ſome think, and did in former times, as Aug. tells, lib. 21. de civit. cap. 25. and as Paul ſaith, The Goſpel is the power of God to ſalvation, to every one that believeth, and Heb. 4. the word profited them not, not being mixed with faith; So it may be ſaid of the Sacraments, thoſe viſible words …d p. 36Seals of the promiſes. See the reſt as it follows in the whole paragraph.

Beza is very copious againſt Mr. Prynns conceit, all over his Writings, (De re Sacramentaria, ſub titulo 13) Quid ſumunt infideles? all may there read at large. Os autem fidei quoniam ſoli fideles afferunt, &c. Becauſe onelyonly Believers have the mouth of faith, therefore they onelyonly take the very thing (or ſubſtance) it ſelf, and thenceforth eternal life. But unbelievers eat and drink judgment to themſelves, becauſe they diſcern not, that is, deſpiſe and reject the body of the Lord offered, and have no underſtanding of it. Therefore their condemnation comes, by reaſon, not of the body and blood of Chriſt unworthily taken; (for whereas they are onelyonly taken by faith, they are never taken unworthily, but are quickning:) but of the Body and Blood of Chriſt rejected, and contemned. For the Bread and the Wine muſt not be conſidered as meer Bread and Wine in this action, but as Symbols of the body and blood of our Lord; hence therefore it is, &c. See the whole, and what he fully anſwers to ſome like Propoſitions, made by a Student in Divinity, in his 20 Epiſtle.

Iunius (de Sacramentis in genere, & de Coena) hath much that might be tranſcribed; but read onelyonly at preſent Theſ. 27. (In hoc tantum differunt Verbum & Sacramentum, &c.) The Word and the Sacrament have this difference; That kindles faith. this nouriſheth; that is like the Charter, this the Seal; that is offered to all, (and is needful to the Sacrament) this not ſo.

POLANUS (de ſubjectis Coenae Dominicae, lib. 6. cap. 56.) after a large diſcourſe worth the peruſal, he laies down many ſorts of perſons not fit to be admitted; amongſt which, impenitent, unbelievers, and ſcandalous, ſeditious, p. 37rebellious to Superiors, covetous, Brawlers, adulterers, unclean perſons, thievs, uſurers, drunkards, have their number: ſuch are not to be reputed members of the Church.

Neither are any to be admitted, except firſt the Paſtor of the Church hath tried them, that they hold and profeſſe the true doctrine of Faith, &c. read the reſt at leiſure, 'tis all of the ſame ſtamp, I ſnip no patches here and there.

Zach. Vrſine aboundeth in teſtimony on our part, againſt Mr. Prynne and his Adherents. De Sacramentis cum Paulo ac totâ veteri Eccleſiâ: We profeſſe with Paul, and the whole antient Church, that thoſe that are not the living members of Chriſt, do not eat Chriſt. Theſ. 10. & 11. The Miniſters ought to admit all to the Sacrament, whom confeſſion, and life, and the divine inſtitution doth not exclude: but on the other ſide they profane the Sacraments, if knowingly they give to thoſe, by whoſe confeſſion, or manners, it is not manifeſt that they are lively members of the Church, or cannot keep the form of the Inſtitution. Theſ. 20. The Sacraments are Seals of grace, they are Seals to the Word, Theſ. 37. Seals of mutual obligation between God and us. They do not confer grace & its gifts, but they ſeal what is conferred. Theſ. 42. They injure the divine truth, which would communicate the things ſignified (in the Sacrament) to wicked men, which God doth plainly affirm, in all the Scripture, he doth beſtow them onelyonly upon believers. Theſ. 48. See alſo his Exercitations (1 Cor. 10. from 1. to 15.) To thoſe that want Faith and Repentance the Sacraments are no Seals of grace, but aggravations of puniſhment▪ By theſe, and many the like, Mr. Prynne (and his drifters) may ſee how far they differ from this excellent Divine.

Forbeſius, (Inſtit. Hiſt. Theol. lib. 9. cap. 1.) calls p. 38the Sacrament (foederis divini Sigillum, &c. The ſeal of God's Covenant, and the ſeal of Grace purchaſed by Chriſt. And (Lib. 11. 7. 9.) Non per uſum, ſed in uſu, &c. The true Sacrament doth not exiſt by the uſe, but in the uſe; not by the uſe, as an efficient cauſe; but in the uſe, as in an action neceſſary, by reaſon of the divine Inſtitution.

Antonius Praetorius expreſſeth himſelf (In Homiliis de Coena, pag. 248.) Vana eſt queſtio, &c. 'Tis but a vain queſtion, whether the wicked and unbelieving eat the Lords body, when the very Symbols of it belong not to them: and 'tis as impoſſible that they ſhould eat the fleſh of Chriſt, as for a monſter without eie, hand, or mouth, to ſee, take, or eat. And there further, The Sacraments are ſeals of the promiſes and Covenant of God; therefore no man ought to uſe them, but ſuch as find themſelves in Covenant, and believe the promiſes of God, pag. 246.

Baſtinguis (in his Catachiſme queſt. 82,) puts the queſtion, May they be admitted to the Supper, that declare by their life, that they are unbelievers or ungodly? No, in no wiſe: for by that means the Covenant of God is prophaned, &c. (and by and by in the Explic. ſaith he) if they provoke the wrath of God, who without examining themſelvs do come to the holy Supper, how much more ſhall God be provoked to wrath, if the Church it ſelfe do wink at ſuch groſſe ſins, in thoſe that receive. Which (ſaith he) being ſo; if they do offer themſelvs to communicate with the reſt of the members of the Church, it ſhall be the duty of the Paſtors to uſe the keys, given by Chriſt too that end, and by the Authority of them to bar ſuch men from the Supper, till there appear in them Teſtimonies of repentance, and change of life. (This is not like Mr. Prynns Doctrine.)

p. 39GERHARD (In Loc. Com. de coena, cap. 20. numb. 215) enters a vaſte and learned diſſent from Mr. Prynne. Num noſtra ſententia eſt? What (ſaith he) do we ſay, that in the Euchariſt thoſe that continue in ſins, and perſevere in them againſt conſcience, and retain a purpoſe of ſin, nor bring the fear of God, nor repentance, do receive remiſſion of ſins? No verily: but we teach in expreſſe words, that impenitent ones, and ſuch as continue in their ſins againſt conſcience, eat and drink judgment to themſelvs.

And in cap. 21 Numb. 223. hee's larger yet, (but 'tis worth the reading even of Mr. Prynne himſelf) Notorii peccatores &c. Notorious ſinners, which obſtinately continue in their ſins and wickedneſs, againſt their conſciences, nor give any evidence of repentance, ſuch are not to be admitted to the holy Supper. As well for the dignity of the Sacrament. Matth. 7. Give not that which is holy to doggs, nor caſt your pearls before ſwine, for ſuch are impenitent perſons that continue in the filth of their ſin. As alſo for the danger that redoundeth unto them for unworthy receiving, 1 Cor. 11. 27. Who eateth and drinketh unworthily, eateth and drinketh damnation.

As alſo laſtly for the Communication of anothers ſin: of which a Miniſter makes himſelf partaker, that admitteth notorious impenitent ſinners to this holy Banquet. 1 Tim. 5. 22. Be not partakers of other mens ſins. Theſe are the words of Gerhard, unto which he adds the expreſſion of Chryſostme in his 83 Homily on Matth. before mentioned, that that zealous Father would rather loſe blood and life, then to the wounding of his conſcience admit unworthy perſons to the holy Supper, yea (ſaith he further) if the unclean were kept from the paſſeover. Numb. 9. 6. How much more are they that abide in the defilement p. 40of great ſins; without true repentance, to be kept from the holy Supper. If one that is called a brother 1 Cor. 5. 11. be a fornicator, &c. with ſuch a one no not to eat, how much leſſe are they to be admitted to this heavenly Banquet. And ſo he goes on (as Mr. Prynne may read more then heart can wiſh, unto which he may add the peruſall of 22 and 23 chap.) and in cap. 23. num. 251. There was ſaith he in the antient Church a publick confeſſion of Publick ſcandalls: and a private confeſſion made to the Miniſter of the Church, that he might try the examination a man had made of himſelf, whether he did acknowledg his ſin with ſerious remorſe, and embraced Chriſt with faith, and had a ſerious purpoſe to mend his life: for by this means (not by M. Prynns way) the impenitent were reformed, the negligent excited, the the rude inſtructed, the dejected were comforted with evangelical conſolation, and the unworthy uſe of the holy Supper was prevented. This is the large and faithful teſtimony of Gerhard.

Our own excellent Whitaker is larger then to be tranſcribed. Tom. 1. fol. 94. We muſt not ſay that he ears the body of Chriſt which is not in the body of Chriſt; for they cannot be accounted members of Chriſt; and a little further he addeth, He that comes without faith to the Sacraments, doth not onelyonly, not beget grace, but doth make fearfull ſhipwrack of grace, and ſalvation: he that hath no faith receiveth damage by the Sacraments, but obtains not grace and ſalvation.

Mr▪ Hooker (Eccl. pol. lib. 5. Speaking largely of the Sacraments▪ as I noted before,) Saith, Sacraments are not phyſicall but moral inſtruments of ſalvation: duties of ſervice and worſhip; which unleſſe we perform as the Author of grace commandeth, they are unprofitable, for p. 41all receive not the grace of God that receive the Sacraments of his grace, &c.

Mr. George Geleſpie, did with his Arons Rod point to more learned, and better principles, then Mr. Prynn had the happineſs to receive. I ſhall note him nothing in particular, but refer him to the book it ſelf, and the earneſt peruſall of it once more.

Dr. Feild lib. 5. cap. 22. M. Perkins, Dr. Preſton, Calvin, Muſculus, Zanchie, Ameſius, Scharpius, Willet, Biſhop Andrews, Medit. Lord's Supper cap. 18. Reynalds. And lately the Reverend and moſt induſtrious Mr. Baxter; and a very great number of other witneſſes of the truth of God, whoſe names are in the book of Life, might be produced: If the caſe required it, or this ſmal tract contain them.

OnelyOnly I crave leave that I may produce one materiall witnes more, whilſt I muſt affront Mr. Prynne, Gentleman, (the Author of that Book, called, the perpetuity of the regenerate mans eſtate, Printed 1626.) To Mr. Prynne Eſquire, the Author of the Scandalous pamphlet, now under cenſure. O that ever any mans vaſt abilities ſhould be ſo blaſted, and dwindled into ſuch a pittifull piece of nothing, & upon ſuch an unworthy (if not ungratious) ſubject, and in ſuch a ſcambling pamphlet.

See whether he hath not don by us▪ what he then complained of in others. Then he pitied the Puritan Miniſters; now with Caligula he wiſhes ſurely wee had all but one neck, and at his mercy. He ſaith there in his Preface, There alwaies hath bin, are, and ſhall be a generation of men upon the earth, which ſhal be hated, ſcorned, perſecuted, reproached, reviled, accuſed, ſlandered, and condemned, even of all ſorts of men (& for Mr. Prinn's own worſhip) for no crime, no cauſe, o… ſin at all, but onelyonly for their new, gratious, godly, p. 42holy lives, and for their deteſt and hatred of all kind of Sin; (and amongſt other the ſin of prophaning the Lords Table) ſuch were once his words; therefore,

See I beſeech you the character that Mr. Prynne then gave of us, and the contempt that now he caſts upon us.

M. Prin (Perpetuity: p. 344) ſaith, The Sacraments do never convey any inward, and ſpirituall grace, which may truly regenerate, and ingraft man into Chriſt: But where there is a hand of faith to receive them, & the grace conveyed by them.

Again, Pag. 346. he ſaith, The Lords Supper is a cauſe of grace to none, but ſuch as receive in a worthy manner.

Mr. Prynn (in his Epiſtle and perpetuity pag. 348) calls this, an Arminian popiſh Doctrine; That the Sacraments do Ex opere operato convey grace to men, or that the bare act of Baptiſm, or receiveing the Lords Supper, ſhould of it ſelf without any reſpect of the perſons, and of the Sacraments convey grace to all that come unto them, ſo far Mr. pryn againſt himſelf.

Nay in this very Book (Lords Supper vind. pag. 58. Sacramenta conſiſtunt in eorum vſu, &c. out of Ames) The Sacraments conſiſt properly in the uſe of them, ſo that a Sacrament is not a Sacrament, but in it's Sacramentall receiving it. doth then an unregenerate perſon receive it as a Sacrament? Doth he indeed Communicate really? and worthily receive the Body, and blood of Chriſt, with all the benefits of his death and paſſion, as Mr. Prynn concludes his long aſſertion of it, pag. 39. for elſe if the unregenerate receive not worthily, They receive not the body and blood of Chriſt at all, and ſo Mr. Prynn's great talk amounts onelyonly to a nihil ſignificat.

Wee willingly confeſſe, and imbrace what he ſaith out of Dr. Ames, (that was (the world knowes) far from Mr. p. 43Prynn's opinion as light from darkneſſe in this his tenent:) Our ſentence is, that the Sacraments have all efficacy in reſpect of grace, which a practicall ſoul can have, by any relation, but cannot effect grace immediatly, but by the mediation of the Spirit of God, and of Faith. Let Mr. Prynn ſhew us the relation, and the Faith of an unregenerate perſon; if not, let him not write crafts-maſter, over his ſo impertinent quotations. Or will M. Prinn apply that his Capitall quotation out of Jewell (to which true believers onelyonly have a title) to the unregenerate alſo (By the partakink whereof, we be revived, ſtrengthened, and fed unto immortality; and whereby we are joyned and incorporated into Chriſt, that we may abide in him, and he in us, &c.) If Mr. Prynn affirmeth, yea; that the unregenerate are here intended: he expreſsly oppoſeth Scripture, Fathers, and all Proteſtant writers, that I have ſeen, and as in ſome part I have cited. If it be nay; Then what doth ſo long a quotation, (of no leſſe then two pages) to ſo little purpoſe.

'Tis true Jewell ſaith, the Sacraments do ſerve to aid and direct our faith. But where doth he (or any other Proteſtant) affirm, that they beget faith, where there was none at all before. Such a proof clear, and full, and backed with Scripture, would ſay ſomething: but all other affirmations (beneath that) are but clouds without water, and Mr. Prynns book but a Tree without fruit, and himſelf but like a raging Sea, foming out of his own ſhame, and his partners, whom I recommend to the peruſall of the laſt Paragraph p. 44in his own Epiſtle, to thoſe who falſly, and maliciouſly traduce, calumniate, and ſlander, (vid. Epiſt. to his Perpet.) you ſee now how ſcandalous, how ſlight, how falſe and forged, all theſe your accuſations are, you ſee they are but ſhifts to evade, and colours to oppoſe the truth, and ſuch as do profeſſe it and defend it they are but meer impoſtures, and pretences whereby the devil, and your own deceitfull hearts do labor for to blind your eyes, and to keep you still in darkneſs, to ſtupifie your hearts and conſciences, and ſo to ſet you in oppoſition againſt all grace and goodneſs: that ſo they may deprive you of your ſouls at laſt. Conſider who, and what it is that ſets you now on work to ſlander, and traduce the Saints of God, and to oppoſe his truth: and know, that it is not the God of peace and union, the God of grace and truth, but the very Devill himſelf, the very ſpirit of Antichrist, and the enemie of all grace and goodneſs, who out of ſome carnal wicked, ſiniſter, and by reſpests hath put you on this ſervice, ask but your own breaſts, and the ſecret whiſperings of your own conſciences, and they will tell you ſo. And therefore though I have ſpoken ſomewhat ſharply to you before, to make you know your ſelvs, (the want of which knowledg is the cauſe of all your errors) ſo now I do beſeech you by the mercyes of God, and by the death of Jeſus Chriſt your Saviour. And theſe words I ſay of Mr. Prynne (in diebus illis,) I do heartily commend to Mr. Prynne and his fellows now, in this day of their change, and hatred againſt what they are changed from.

p. 35Finally I ſhall deſire both them, and my Fathers, and Brethren, to take it as my Prayer to God, and Apologie unto them all; what I ſhall only add, (as they may copiouſly find in the Concluſions of Peter Martyrs Tractate of the Supper, and of Beza's againſt Weſtphalus.)

My prayer ſhall be Faxit autem Deus, The Lord grant of his goodneſs, that the Church of Chriſt may at the laſt obtain both peace and truth as to this Sacrament! Which I wiſh, becauſe the Lords Supper hath been ſo injured, buried, and deformed, with lies, impoſtures, and ſuperſtitions, that one would indeed rather think it any thing then that which the Lord inſtituted in his Supper: which leaſt we ſhould reform; the Devill, the grievious enemy of all peace, and truth, hath ſown ſo many opinions, contentions, differences, hereſies, and conteſts, (onelyonly not bloudy) that humane reaſon can ſcarce hope for a conſent worthy Chriſtians. But this alas is not onelyonly our grief, for we lay a double reproach upon this Sacrament, for ſome of us rear an Idoll out of this excellent and ſingular gift of Chriſt: and others that have little ſincere faith, and a conſcience defiled with grievious ſins; without lawfull examination of our ſelvs, do even uſurp the holy myſteries. The Lord pity this great calamity, and vouchſafe us at laſt the Eucharist reſtored to his Church, with the good uſe there of, even for our Lord Jeſus Chriſt's ſake, Amen. vid. Tract. de Euchar ad finem.

My Apology ſhall be in the words of Beza. Obteſtor vos omnes qui hanc Apologium eſtis inſpecturi, ego omnium infimus, ſerio tandem, non p. 46quis ista incendia excitarit, ſed quâ tandem ratione, penitus extingui poſſint conſideremus. Plus ſatis eſt litium, plus ſatis convitiorum, plus ſatis criminationum, & Apologiarum. (& infra) neque vero quam haec ſcribo, mihi in mentem venit, ut ego homuntio, inter tantae doctrinae, & Authoritatis homines, arbitri & diſceptatoris partes agam. quis ſum enim ego, ut hanc cogitationem ſuſcipiam? Sed tamen quando ita tulit occaſio, QUIS MEUS SITANIMUS, & Quae QUOTIDIANA SUSPIRIA volui eccleſiae Dei Testari. I do intreat thoſe that ſhall looke upon this Apologie, even I indeed the loweſt of you all, that wee may conſider, not who kindled theſe flames, but by what manner of way wee may thorowly quench them: there is too much ſtrife and railing, too many criminations and Apologies. neither whilſt I write theſe things have I any thought, that ſuch an inconſiderable perſon as my ſelfe, may take upon mee to be an Arbiter or Judg amongſt men of ſuch learning and Authority, for who am I to have ſuch a thought? Yet becauſe the occaſion hath thus hapned, I have thought fit to teſtifie to the Church of God, what my mind is, and what my dayly prayers are.

FINIS.