Holy 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;: in some Christian reproofe and pitie expressed towards Mr Prynn's book; intituled, The Lord's supper briefly vindicated, (or rather indeed by him therein exposed, vilified, and profaned: and the conscientious ministry therein abused, injured, and affronted. By S.S. minister of the gospel.

Holy things FOR HOLY MEN: OR, The Lawyers Plea Non-suited, his Evi∣dence proved insufficient, his foul mouth ci∣villy wiped, and his arrogant railings admo∣nished, 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 reme∣dium, Pyxides venenum; for there is indeed Vindication

in 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 imperti∣nent 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 ca∣veamus, 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 an∣swer, 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 a∣gainst 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 o∣pinion, 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 profa∣nation and nullity, then God himself, pag. 13. Hard-hearted,

uncharitable, obstinate, domineering Ministers, domineering Tyrants, renouncing the chief part of their Ministerial fun∣ction, 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 poli∣cie; 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 oppo∣seth 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 o∣dious manner. This is the colour of Mr. Pryns tongue, dy∣ed 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 reputa∣tion 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

book 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 onely tell him (as Austin Petilian) Whilst he willing∣ly withdraws from our reputation, he unwillingly adds to our reward: and as learned Beza answered, That Cyclops He∣shusius, & Illyricus (Haec vero cujus culpâ eveniant, vide•• Dominus & judicabit. At ••e neque Deus, neque homines (nisi serio resipueris) à tot calumniis, & foedissimis menda∣tiis absolverit: God will see and judge where the fault lieth, and truly neither God nor men will ever forgive such calum∣nies 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 con∣scientious men, (see his Perpetuity, in Epist. and his Histrio∣mastix) yet you see now, this Demosthenes hath the Squi∣nacy; (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

and 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 dan∣gerous 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: Think∣ing 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, Law∣yer 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 law∣fully: but yet the Gospel is better, and the faithful Mini∣sters 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

to 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 de∣ceitfully, and daubing with untempered mortar, had been self-seeking: to say to the wicked (by inviting or admit∣ting 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 faith∣fulnesse in our Stewardship both before God and men.

But I shall follow the game no further upon this stink∣ing sent, that his Rancorous breath hath left, but do hearti∣ly 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 & rude∣ness, 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 bring∣eth 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 Pam∣phlet: 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

with quotations, as full as the Turks their ditches and tren∣ches 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 In∣fants 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 quo∣libet.

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-be∣getting Ordinance; and that all baptized Christians ought to receive the Sacramentall seal of the Lords Supper: with∣out 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 unrigh∣teousnesse! 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 onely most Popish writers wholly, but all Protestant writers, equally ap∣ply 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 Domi∣num hoc loco de Sacrament ali carnis suae esu, &c.) it is mani∣fest,

that 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 wri∣ters 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 ad∣ministred, 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 Te∣nent. 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 af∣firm with him, Therefore, this Sacrament and the Word are both alike regenerating, converting Ordinances? and see

pag. 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 sa∣vorly 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 Ordi∣nance, and proper to the unregenerate? And yet he grant∣eth, that the approach unto it is a hunger, thirst, asking, seeking, knocking, watching at the gates of wisdome, and re∣membring 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 un∣regenerate persons? if to seek, knock, watch, thirst, hunger, drink in the rain of Gods grace bee the Propertie of an un∣regenerate person, we may all wish to be unregenerate: but I am sure Mr. Pryns expressions, and all the like, are unre∣generate, 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

which 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 na∣ming of the Scripture whereby) pag. 56, he doth perswade us, (after a most outragious, long, ungracious and most un∣civill 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 bran∣ding the cheeks of worthfull men! (for which thing•• ven∣geance overtook many:) And shall we not think & alio•• manet ultor, That God is highly aispleased with those ig∣norant, and (as to gospel knowledge) unlearned ones, that will even dare to wrest, mangle, tear, and abuse the Scrip∣tures, 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 produ∣ceth 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

the 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 ex∣pounded) that if the Lords Supper be a seal, it must be a re∣generating, 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 nou∣rishment, 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, Ana∣baptists, 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 mat∣ters, can find strength and validity in his quotations, I have named, I will hereafter lay my hand on my mouth & be si∣lent for ever; & shal from henceforth perswade my self, that

the 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 con∣ceits. Scaliger tells us (In homine docto, tria omnino excel∣lere debent, morum integritas at que civilitas, eruditio varia ac multa, ingenium summum cum accerrimo judicio conjun∣ctum,) 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 Scrip∣tures 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 up∣on 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 lit¦tle folly him that is in reputation for wisdom and honour▪

Pag. 9. M. Prynne saith, this position of some (That to deliver the Lords Supper, to such as have no pre-existent sa∣ving 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 al∣most blasphemous assertions; except he will justifie the madness (as Irenaeus calls it) of Marcion and his follow∣ers, 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 af∣firmer (of, alas, he knows not what (for I am angry at such palpable stuffe) takes upon him to adjure us to acqui∣esce in his conceits, and follow his advise and fancy, in no lesse matters then (in tremendis mysteriis) in the ma∣naging 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

work, 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 no∣thing.

In his seventh page he gives a very mean answer to ano∣ther position, that he cavils at, (viz. That Sacramental Seals serve onely 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 secon∣dary 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 pro∣perly 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 par∣ties, 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 Gy∣ant

that still liveth. At least he shews you the ropes of sand where with they bound him, thus. Saith Mr. Prynne, Be∣cause preaching and hearing may sometimes work damnati∣on, 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 Scri∣ptures, 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 fail∣ing 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 char∣ges it upon our consciences (from a single instance, far fetcht

from 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 pro∣mise 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 act∣ing 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) cal∣led, Histriomastix.

Hath not Mr. Prynne heard of that famous Cook (in the Church-history) that was converted by beholding the ve∣ry 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 Con∣verts? If not, I could tell of rich and plentiful experience that way. And if the worthy Mr. Prynne (as once I

thought 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 re∣ceiv 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 a∣ction 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 hou∣ses, 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 onely under some other consideration? if the latter, what was the considera∣tion? if the former, why should not that which was com∣mon 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 onely should

confirm, 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 An∣gells 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 re∣ceiving 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 feed∣ing 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 improper∣ness 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 him∣self know, a seal is not a seal otherwise then affixed? and yet he hath the audacity to call this a false, improper, un∣scriptural 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.

Pryn. Pag. 25. M. Prynne confesses a competent know∣ledg, 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 there∣unto, & 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 doubt∣lesse 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 ordi∣nance, 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 there∣fore 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,

but 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 Ordi∣nance.

Pryn. Page 39. He saith, in the Apostles times, all visible Church-members professing Christ, made but one mysti∣cal bodie of Christ. And by and by subjoyns, whether re∣generate or unregenerate, ignorant or knowing, scandalous or unblameable, &c. and 56 'tis saith he a converting ordi∣nance to the unregenerate, instructing to the ignorant, refor∣ming 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

expressions; 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 onely 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 di∣stinction, 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 A∣postles Doctrine, and embrace what Mr. Prynne saith, and onely 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 se∣conded with his own exposition. Let him retract that, be∣fore 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 nip∣ped 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

as sufficient as Mr. Prynns first born:) Beza I say answers him, Dico hanc conclusionem non esse crocodilinam, sed pro∣sus 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 un∣to 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 abundant∣ly) 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 onely modestly ask him (as learned Whita∣ker 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 wick∣ed and unregenerate? For a learned Divine (Beza) gives us this for a conclusion, and we have all received it accord∣ing 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 unwor∣thily, 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 pe∣rish,

and 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 ordi∣nary 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 al∣most as cruel as his hard speeches; he would eject and sus∣pend, 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 commu∣nicate, 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 onely 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

the 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 ungod∣linesse. '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 onely some appear∣ance of truth on their parts, willing rather to hide their shame, then to forsake it. But he that is of the truth com∣eth 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 Scri∣pture, and the forme of wholesome words, in the tenents of the Church of God; and the standing doctrine of the ever∣lasting Gospel, will devour all upstart falshoods and conceits whatsoever.

2. It was the praise of the Angel of the Church of E∣phesus, 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 Mini∣sters of the Gospel do the like in their stations? no, not where we see the Leprosie in their foreheads? Mr. Prynne

saith 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 dog∣matistas, 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 ob∣durate and profane person like, and allow, and approve better of him, (and take Mr. Prynnes counsel to be con∣fident 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 imagina∣tion is bruitish, and the mind axd conscience corrupted and defiled? Is not a young and sanctified child, better and

fitter 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 super∣abundant 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 Mini∣ster, may be too gentle, facile, and indulgent; loath to discourage, and forward to admit: but set a man be se∣vere, 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 exami∣ning 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 unprofita∣ble for you. Yet let the Saints of God know in all the Church and Churches of England, that this rule and gui∣dance, (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 re∣pentance, 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

manner 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 them∣selves, as now they do; to come to the Lords Table at such or such a solemnity, onely 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 Chry∣sostoms words, which if Mr. Prynne had well considered, he would not (perhaps) so far have indulged wicked per∣sons; 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 conscienti∣ous Ministers for their examinate care and love. I wish se∣cond 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 Ministe∣rial 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 distur∣bers of others) our Lords meat, drink, and wages? No, we have learned Mat. 24. 45, & Luk▪ 12. 42. that the faith∣ful and wise servant must give every one in the houshold his

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his proportion of meat; (not feed∣ing 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 fol∣loweth 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 par∣takers 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 re∣pented 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 misti∣call 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 e∣vidently 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 Com∣munion:) & 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,

Evangelical, 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 com∣municants we reject not (consenting to learned M. Cart∣wright therein) Lest we admit Popish Communicants, whom we ought not to admit in any wise, till their Gospell-like be∣hiviour 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 accor∣ding 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 disobedi∣ence, is debarred from the use of the Sacraments, is un∣doubtedly 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 iuris∣diction. To teach, reprove, govern, and yield sacramentall assurance of Gods mercy, and grace, by dispensing the Sacra∣ments 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

we 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 num∣ber but weight of proofs unto what I do affirm (Mr. Bax∣ter (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 Com∣municants; Perform your duty, so far as is antecedent to mine, and I must offer you the Sacraments: but if you will re∣fuse 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 Sacra∣ment 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 mini∣stratis 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 mad∣ness 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

Mr. 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 up∣on conceit doth lean: we will consider of his ostenta∣tions.

And though we cannot in so small a work (intended onely for admonition, and to expresse our just dislike of his insolencies, and groundless and dangerous assertions) ex∣patiate our selves to the Fathers, and Councils, and primi∣tive Church-histories; for I must consider my strength and intention. And though as for Alexander Hales, Bo∣naventure, 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 (ve∣rily but the light of Gloworms, and rotten chips: yet to ad∣miration of all) to Mr. Prynne their light hath unhappi∣ly proved (Objectum nimium sensibile, destruens sensum) an occasion of conferring, or confirming him under inex∣tricable 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 Good∣win 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 be∣fore 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

without 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 re∣straint 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, re∣ferred, 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 noto∣rious evill liver, so that the Congregation by him is offended &c. the Curate shall call him, and advertise him, not to pre∣sume to come to the Lords Table, untill &c (and further) the Curate shall not suffer those, betwixt whom he obser∣veth malice and hatred to reign, to be partakers of the Lords Table. And (in the conclusion) he shall admit the peni∣tent person, & not him that is obstinate. In the exhor∣tation 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 ab∣solute, that no notorious offender, Schismatick, or stran∣gers, 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

Christi, &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 creda∣tis.

The same Peter Martyr in Tract. de Euchar. makes use of a comparison out of Cyril, (that believing Communi∣cants 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 resurre∣ction, 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 unregene∣rate 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 dis∣pute with Doctor Cheadzey May 29.)

But if Mr. Prynns argument might stand, (that the wic∣ked 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

then 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 there∣fore will Peter Martyr grant M. Prynn's assertion pag. 39 that all visible Church members (regenerate or unrege∣nerate &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 re∣ceive 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,

which if they be compared with the Word, are not so power∣ful 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; be∣cause howsoever wickedly they live, and rush unto all wic∣kednesse, yet they shall be promised mercy from God, see cap. 35, 38, 39.

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

Chemnitius (in his Exam. of the Trent Council, de effica∣cia & usu Sacramenti). 'Tis (saith he) Luthers propo∣sition, in his book De captiv. Babylon; Omnia Sacramenta ad sidem alendam instituta esse. And Luther (saith he) ac∣cording 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 pur∣pose, he goeth on in these words:

Neither is the effi∣cacy 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 sal∣vation, 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

Seals 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 onely Believers have the mouth of faith, therefore they one∣ly take the very thing (or substance) it self, and thence∣forth eternal life. But unbelievers eat and drink judg∣ment 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 condem∣nation comes, by reason, not of the body and blood of Christ unworthily taken; (for whereas they are onely 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 onely at pre∣sent Thes. 27. (In hoc tantum differunt Verbum & Sacra∣mentum, &c.) The Word and the Sacrament have this dif∣ference; 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; a∣mongst which, impenitent, unbelievers, and scandalous, se∣ditious,

rebellious to Superiors, covetous, Brawlers, adulte∣rers, 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 Sa∣crament, whom confession, and life, and the divine in∣stitution 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 con∣ferred. Thes. 42. They injure the divine truth, which would communicate the things signified (in the Sacra∣ment) to wicked men, which God doth plainly affirm, in all the Scripture, he doth bestow them onely upon believers. Thes. 48. See also his Exercitations (1 Cor. 10. from 1. to 15.) To those that want Faith and Repen∣tance the Sacraments are no Seals of grace, but aggrava∣tions 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

the 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; there∣fore no man ought to use them, but such as find them∣selves 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 pro∣phaned, &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 com∣municate 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 Te∣stimonies of repentance, and change of life. (This is not like Mr. Prynns Doctrine.)

GERHARD (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 ad∣mitted 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 im∣penitent persons that continue in the filth of their sin. As also for the danger that redoundeth unto them for un∣worthy receiving, 1 Cor. 11. 27. Who eateth and drink∣eth unworthily, eateth and drinketh damnation.

As also lastly for the Communication of anothers sin: of which a Minister makes himself partaker, that admit∣teth 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 expressi∣on of Chrysostme in his 83 Homily on Matth. before men∣tioned, 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 fur∣ther) if the unclean were kept from the passeover. Numb. 9. 6. How much more are they that abide in the defile∣ment

of 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 hea∣venly 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 con∣fession 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 em∣braced 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 e∣vangelical consolation, and the unworthy use of the holy Supper was prevented. This is the large and faithful testi∣mony of Gerhard.

Our own excellent Whitaker is larger then to be tran∣scribed. 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 lit∣tle further he addeth, He that comes without faith to the Sacraments, doth not onely, 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

all 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 earn∣est perusall of it once more.

Dr. Feild lib. 5. cap. 22. M. Perkins, Dr. Preston, Calvin, Musculus, Zanchie, Amesius, Scharpius, Willet, Bishop An∣drews, 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.

Onely 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 re∣generate 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 com∣plained of in others. Then he pitied the Puritan Mini∣sters; 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, reproa∣ched, 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 onely for their new, gratious, godly,

holy lives, and for their detest and hatred of all kind of Sin; (and amongst other the sin of prophaning the Lords Ta∣ble) 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 re∣generate, 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 con∣vey grace to all that come unto them, so far Mr. pryn against himself.

Nay in this very Book (Lords Supper vind. pag. 58. Sa∣cramenta consistunt in eorum vsu, &c. out of Ames) The Sacraments consist properly in the use of them, so that a Sa∣crament is not a Sacrament, but in it's Sacramentall re∣ceiving 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 con∣cludes his long assertion of it, pag. 39. for else if the unre∣generate receive not worthily, They receive not the body and blood of Christ at all, and so Mr. Prynn's great talk amounts onely to a nihil significat.

Wee willingly confesse, and imbrace what he saith out of Dr. Ames, (that was (the world knowes) far from Mr.

Prynn'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 un∣regenerate 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 onely have a title) to the unregenerate also (By the partak∣ink 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 Pro∣testant 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, fo∣ming out of his own shame, and his partners, whom I recommend to the perusall of the last Paragraph

in his own Epistle, to those who falsly, and malici∣ously 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 op∣pose 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 good∣ness: 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 him∣self, 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 Je∣sus 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.

Finally 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 Sa∣crament! Which I wish, because the Lords Supper hath been so injured, buried, and deformed, with lies, impostures, and superstitions, that one would in∣deed rather think it any thing then that which the Lord instituted in his Supper: which least we should reform; the Devill, the grievious ene∣my of all peace, and truth, hath sown so many opinions, contentions, differences, heresies, and contests, (onely not bloudy) that humane rea∣son can scarce hope for a consent worthy Christians. But this alas is not onely our grief, for we lay a dou∣ble 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; with∣out lawfull examination of our selvs, do even u∣surp 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 in∣specturi, ego omnium infimus, serio tandem, non

quis ista incendia excitarit, sed quâ tandem ratione, peni∣tus extingui possint consideremus. Plus satis est litium, plus satis convitiorum, plus satis criminationum, & A∣pologiarum. (& infra) neque vero quam haec scri∣bo, mihi in mentem venit, ut ego homuntio, in∣ter tantae doctrinae, & Authoritatis homines, arbitri & disceptatoris partes agam. quis sum enim ego, ut hanc cogitationem suscipiam? Sed ta∣men quando ita tulit occasio, QUIS MEUS SITANIMUS, & Quae QUOTIDIANA SUS∣PIRIA volui ecclesiae Dei Testari. I do in∣treat 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 Au∣thority, 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.