Holy things FOR HOLY MEN: OR, The Lawyer's Plea Nonsuited, his Evidence proved insufficient, his foul mouth civilly wiped, and his arrogant rail admonished, and bridled;  
IN Some Christian Reproof and Pity expressed towards Mr PRYNN'S Book; Entitled, 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.  Titus 1. 13. Rebuke them sharply, that they may be sound in the faith. ● Tim. 3. 14. But continue thou in the things which tho● hast learned, and hast been assured of: knowing of whom thou hast learned them. Mr. W. Pryn. Perpetuity, pag. 344. The Sacraments do never convey any inward and spiritual grace, which may truly regenerate and engraft men into Christ: but where there is a hand of Faith to receive them, and the grace conveyed by them. Cupio propitiis auribus quid sentiam dicere, sin minus, dicam & iratis, Sen. Epist. 59 
London, Printed for Tho. Parkhurst, at the three Crowns, at the lower end of Cheapside, over-against the great Conduit, 1658.   

TO THE CHRISTIAN READER, And more especially to Mr Will. Prynne Esquire.  
A While since I met an absurd ignorant Pamphlet, under the name of one Dr Swadlin, pleading for a Promiscuous receiving the Lords Supper, by promiscuous sinners: (a Term as new, as unsound and silly.) I meant to have said somewhat to his madness; But perceiving by a later Pamphlet of his own, that he is Fame, & infamia periturus: and that 'tis likely he writeth such trifles to get a miserable living, I waved him; not thinking it strange to read what I found there, because they were his. Neither hath it cost me any great expense of patience, to hear such a Spittler as Joh. Spittlehouse (in name and deed) call us Judasses', and all the ill-names that his worse heart hath invented, and his loathsome throat spit forth against us. Neither have I regarded the ignorant blaring of so base and silly an Almanac-maker as Will. Lilly (not worth his worthless profession.) I can as easily slight the rave of Papists, Anabaptists, and pitiful Jesuited Quakers, as the Lion the bawl and yapping of a little Cur,  
But to see a petty-martyr, an old Professor, and a learned one, even a Mr. Prynne to fall from his own steadfastness, to behold him watching over us like a Leopard, and helping the Sons of Lot; and hear him, even him, using (as Mr. John Goodwin called it) the very language of Dragons against us, this grieus once for all! and sick as I am, I cannot but say to him, as dying Caesar to his Brutus, Etiam & tu Prynne! What is our Saul amongst such Prophets? even such Prophets as the old Prophet was, 1 Kings 13. will he bring us into a praemunire against God, and our high trust and calling; whilst he tells us a fair tale of what is our duty to do and endure, when we find not one word for it in our Commission  
When I first saw Mr. prynn's book of the Lords Supper vindicated (in the Title), (which came to my hand some few days since) I beheld it with such a spirit as Paul the Athenians Altar to the Unknown God; for I perceive Mr. Prynne doth adore a conceit of he knows not what, whilst under the Inscription of Vindication, he defameth, profaneth, and prostituteth the blessed Sacrament. Therefore whilst he gives the empty name of a Vindication to his book: let him give me leave to do the thing, to vindicate the Lords Supper indeed, from all wicked, unholy, bold intruders and usurpers: and wherein he ignorantly mistakes himself I will declare unto him: (if he Please to trust me as willingly in mine, as I would him in his Profession.)  
In his Book I am very sensible of his change of Spirit, since he wrote his useful Book of the Perpetuity of the regenerate: had some man than shown him such a Book as this of his, and foretold him; You shall one day write thus, he would have cried out, What, am I a Dog, that I should do such a thing! Then he would have plucked out his eyes, for the godly Ministers zealous of Reformation: but now they are become his enemies, because we tell him the Truth.  
And hereunto I cannot but note his fury, railing, impertinencies, and false principles in his book; and have laid down better: not from my own judgement, but from former and later judicious sound Divines, at home, and abroad.  
I have also observed his pomp and confidence the matter and form of his whole book: and to satisfy myself, I have dared gently to prick his rattling full blown bladder, to consider the paint of this Butterfly, the feather of this Ostrich, or rather the squalid wings of this flittermouse: whereby I can easily judge (according to the old rule) Qui se habet pro sapiente, hunc Deus & homines habent pro ignaro.  
For the professed refutation of the Book, I do not look upon it as my work. I know the Lawyer hath learned and pious Antagonists, with whom I number not myself in point of ability, (yet a small measure might be sufficient to answer 100 such Pamphlets; or any other that I have had the trouble to see upon their subject.)  
My present writing (and further I never intent) is only to enter my dissent and protest, (and not without good evidence to the truth) against Mr. pryn's erroneous conceit: for which I am grieved, and for the reproaches he casts upon conscientious Ministers, (for the reproaches of those that reproached them are fallen upon me) whilst our enemies rejoice that they have found our friend and Brother to be an Executioner, (rather to grieve then torment us,) that they have gotten our Demosthenes to write angry Philippics against us; even our own Prynne to implead us, and open his mouth against us, with a tongue of falsehood, and compass us about with words of hatred, and fight against us without a cause: for our love he is our adversary, but we give ourselves unto prayer! (vide Psal. 109.) and our prayers return into our own bosom; our hearts are fortified, his spittings upon us are wiped off: and soul-establishing consolations and promises are applied, to the condition, calling, and person of every godly Minister. They shall fight against thee, but they shall not prevail against the; for I am with thee, saith the Lord, to deliver thee, Jer. 1. 19 In nothing terrified by your adversaries, which to them is an evident token of perdition, but to you of salvation, and that of God, Phillip 1. 28 (vide Genev. & Bezae not as) I know thy works, behold, I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and not denied my name. Behold I will make them of the Synagogue of Satan; which say they are Jews, and are not, but do lie: Behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold I come quickly, hold that fast which thou hast, that no man take thy Crown, Rev. 3. 8, 9, 10, 11.  
I have no more to add, but Beza 's short Epistle to his Diallacton, which I shall apply to myself in this work.  
Pacem aliorum quaerere pulchrum est, & habet certam promissionem; Beati Pacifici. Sed vereor, hoc dum cupide sector, ne quoth eyes qui pugnas diruunt evenire solet, idem mihi quoque accidat, Illi dum aliorum saluti consulunt, ipsi reportant vulnera: & ego dum id operam ut dissidentes redeaent in gratiam, ab i●sdem fortasse nullam inibo gratiam. Id si fit, illius exemplo me levabo, qui dixit: si hominibus placuissem, Christi servus non essem. Vale, ac stude Christo placere.  
S. S.   

Holy things FOR HOLY MEN: OR, The Lawyer's Plea Nonsuited, his Evidence proved insufficient, his foul mouth civilly wiped, and his arrogant rail admonished, and bridled, etc.  
I Cannot give a better censure of M r pryn's late Pamphlet, than 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 styleth his Book, The Lord's Supper Vindicated; which makes me remember the old saying, Tituli remedium, 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 chief observed Three things; his shameless railing; his weak impertinent and failing proof that he brings to confirm his opinion, and his groundless assertions; all which I could not let pass, 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, lest the unhappy Author should in all this, be wise in his own conceit.  
First, (I say) I have observed (insulsa & jejuna convicia) his outrageous, gross, and insolent reproaches against conscientious Ministers, their persons and doctrine. Many besides him have taken that irreverend licence, as Arminians, Papists, Anabaptists, Quakers, etc. 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 loath to foul my Pen) transcribed some of them.  
The Ministers of the Gospel, that are contrary to his opinion, he termeth Novelists, Politic charmers, pag. 2. New Doctors, pag. 6. Audacious, a generation of Novellers, p. 32. Liars, 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, careful of their profanation and nullity, than God himself, pag. 13. Hardhearted, uncharitable, obstinate, domineering Ministers, domineering Tyrants, renouncing the chief part of their Ministerial function, and professed Apostates from the Doctrine and practice of Christ's 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 ourselves as if he had been a friend or a brother, and went heavily as one that mourneth for his mother. This is a practic part of Machievills' policy; this is some of the deadly some that works out of Mr. pryn's mouth, in this fit of his falling sickness.  
Neither speeds the Doctrine of conscientious Ministers, better than their persons. He calls their doctrine that opposeth his conceit, Falso, 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 Cuckoos song, p. 13. pure nonsense 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 glean of that Harvest of his, that replenishes his book in a most odious manner. This is the colour of Mr. pryn's tongue, died 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 show of so many Spiders, to boast the greatness of his City) to show the greatness of his reading by the badness 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 grieus 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, etc. For Mr. Prynne himself I shall only 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 judgement 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 Liars, Impostors, etc. 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 Trophy 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) he'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 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 knowledge 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 steadfast, to hold the truth in love; and let him that thinketh he standeth, take heed lest 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; he's made of glass, and yet throws stones at others: A man clad in Bird-lime, crieth out against self-interest! Shall I say, Lawyer cure thyself? Shall I cry out in a passion, as Scaliger once did? Hodie Proh! dolour! juris Prudentia ex matrona facta est meretrix, ex regina tyranna, ex matre noverca! No, verily! good manners, and better experience of some honourable persons of Mr. pryn's 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. pryn's 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 Devil, 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 selfseeking to procure adversaries? To rebuke, reprove, and reject; Daring and confident spirits, that are thereby provoked against us? Is it selfseeking to put on the spirit of an Elias, a Jeremy, or a chrysostom?  
I have always feared that flattery and selfseeking had rather been whelps (Mr. Pryn's expression) of the same Litter: I thought that to cry peace, peace, and to heal deceitfully, and daubing with untempered mortar, had been selfseeking: to say to the wicked (by inviting or admitting him in his profaneness to the Lords Supper) it shall go well with him, had been selfseeking: If this be to be vile and self seeking, we will be more vile and selfseeking: It is our zeal, and honour, and duty; 'tis our evidence of faithfulness in our Stewardship both before God and men.  
But I shall follow the game no further upon this stinking scent, that his Rancorous breath hath left, but do hearty wish him a better tongue, & a milder spirit! and if he be indeed better, & learneder than 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 applied, are like apples of Gold in pictures of Silver: But as the wring 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 vapour he maketh of what some good men have granted; that 'tis possible that Conversion may be wrought (upon some persons) at the Lord's 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 trenches with their slaves and captive Soldiers) 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 distorting and misapplications, and yet by him conceited to be the most pat, pressed, 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 Lord's Supper to be a converting, grace-begetting Ordinance; and that all baptised Christians ought to receive the Sacramental seal of the Lords Supper: without secluding any, for ignorance, scandal, unregeneracy, or want of saving grace; the universality of all Christians have right to, and actual duty in, Communicating together at the Lords Supper. Thus doth he imprison the truth in unrighteousness! who ever hath been so confident as Mr. Prin? to assert, that none baptised, 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 only 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 contrary (Must. ad Loc. manifestum est, non loqui Dominum hoc loco de Sacrament all carnis suae esu, etc.) it is manifest, 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 writers that have the clear mind of all the rest. But surely M. Pryn conceius us unacquainted with Protestant writers, or too lazy to follow him and convince his impertinent quotations. Let any that understandeth, judge whether those words, Whosoever eateth my flesh, and drinketh my blood, hath everlasting life, be properly applied to the Vnregenrates 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. pryn's invincible evidence (and that all Protestant divines apply it so;) That Christ doth ordinarily work true conversion in men's souls, in a proper ordinary way, by his Supper duly administered, 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 Signal 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 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 show of proof at all, to the matter in hand) in such great and high concernment of the Gospel? how savourly 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, ask, seeking, knocking, watching at the gates of wisdom, and remembering the ways, and drinking in the rain of God's grace. If this be sense in divinity, or honest dealing with Scripture, Mr. Pryn hath no nonsense 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 God's grace be the Property of an unregenerate person, we may all wish to be unregenerate: but I am sure Mr. pryn's expressions, and all the like, are unregenerate, and illegitimate both, and not to be endured; and yet 'tis pity 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, etc. 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 voice, 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 profaning 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 persuade us, (after a most outrageous, long, ungracious and most uncivil railing, in the former page) nay would enforce us, to give the Lords Supper to ignorant, vicious, unregenerate ones: he quoteth Matt. 25. 41, 42, 45. I was hungry, and ye 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, dismembered, 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, than the wicked and merciless slitting of noses, and cropping of ears, and branding the cheeks of worthful men! (for which things 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 subpoena'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 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 renewed mind, and yet believe (whilst I pray for them) that I have (thorough 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 shown a few of the Scriptures, that are put upon the Tally on M. prynn's part; to prove the Lords Supper a converting Ordinance. Yet pag. 7. he intreateth us to confine our selus to Scripture language. (I would this old Crab would go right himself, that fairly teacheth us (like the shellfish in the fable) to go so strait,) This of his I think is the guise of all our opposites; Arrians, Papists, Anabaptists, Anti-Trinitarians, to entreat and adjure us, to keep close to Scripture (a piece of counsel 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 well grounded judgement 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; & shall from henceforth persuade myself, that the foolish shaveling had a good proof from Gen. 1. 16. to evidence that the Pope is above the Emperor.  
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 absurdities 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 entire good manners, and civility, various, and much learning, and a high wit, joined wit a piercing judgement.  
You have had Mr. prynn's integrity, good manners, and civility expressed freely, against the conscientious Ministers before his multiplicity & abundance of reading (if his Scriptures had been right applied) in the quotations of places cited, of which we have had a taste (an unsavoury one.) Now to his (Ingenium summun, cum accerrimo judicio cujunctum) high and huge wit and judgement. Where I wish I could justify 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 hearty (for I loved him as a great Puritan, a strict and regular professor) he may outlive this discracie, that is at present fallen upon him, and be more useful to the Church of God then thus Yet to see and pity 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 Fly's cause the oyntmen of the Apothecary to send forth a stinking savour, so doth a little 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 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 sense 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 justify the madness (as Irenaeus calls it) of Martion 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 be truer, than 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 falsehood; 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 stuff) takes upon him to adjure us to acquiesce in his conceits, and follow his advice and fancy, in no less matters then (in tremendis mysteriis) in the managing and administering the Lords Supper. Let Mr. Prynne give counsel in the Law with an honest mind, and good success, (wherein they say he hath good skill:) but God forbidden 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 nothing.  
In his seventh page he gives a very mean answer to another position, that he cavils at, (viz. That Sacramental Seals serve only to confirm pre-existent, not convey non-existent grace.)  
This he quarrels at, and miscalleth it a gross Solecism 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, etc. and their secondary end to confirm, corroborate, & enlarge estates formerly conveyed. How shall 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 than 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, killed the Giant that still liveth. At least he shows you the ropes of sand where with they bond him, thus. Saith Mr. Prynne, Because preaching and hearing may sometimes work damnation, yet doth sometimes work and convey (by the concurrence of God's Spirit) faith, grace, and repentance: so doth the Lord's 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, etc. and by such means, (and by walking like lights, etc.) to endeavour 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. prynn's 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 Lord's Supper to them (viz. the Unconverted) because some of them may possibly, may probably be converted, really reclaimed from their sins, renewed, saved by it. And pag. 18, and 19, he 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 Lord's 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 less (nor more) pertinent. And (he after all) from the weight of his bare word charges it upon our consciences (from a single instance, far fetched 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 mere 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 Cross, may we therefore admit of Thieus to the Lord's Table? Mr. Prynne tells us, (in his sounder times and Writings) of two Mimics, or Stageplayers converted, whilst they were blasphemously dishonouring Christ in their ridiculous and Mimical acting and administering the Sacrament of Baptism: (I mean Porphyrius and Arddion;) Would therefore Mr. Prynne, if he were a Minister himself (that can lay such a heavy burden upon us) admit him to the Lord's Table, that had lately committed but a Mimical rape, or acted the Devil upon a Stage? If nay; then Mr. Prynne is ours. If yea; What meant Mr. Prynne to make (or myself 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 receipt of an alms, (why will he not then be as bountiful of his own, as he would have us be of God's Table? Hath no Mr. Prynne heard, that just Suspension hath had its numbers of Converts? 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 rejoice not that he were made sorry, but that he might be sorrowful 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 sinful, (the Rubric itself being judge;) and for my so doing I should not be afraid to refer the action to GOD, and the judgement of a national Synod.  
Pryn. Pag. 3. he objecteth, the Lords Supper is not where called a seal in Scripture.  
Answ. What if it be not called a seal in express 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  was a seal of the promised safety & protection of the Israelites houses, being sprinkled 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 only 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 shameful 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 Lord's Supper doth also confirm, and therefore (Mr. Pryn being judge) 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 only 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 immaterial and invisible seal, set on the soul or forehead, by the Spirit of God or his Angels. pag. 5. I hope then to say Sacraments, or Seals. may be as tolerable, as to say soul or forehead; for where doth M. Prynne find them put one for the other, or Angels for the Spirit of God.  
6. What absurdity will follow, if we say, that in the Communion God doth anoint 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 Lord's Supper to be a seal, but not affixed. As the Jews sometimes said to Pilate, writ 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 shepherd's Calendar) will perhaps refer you to this again.  
Pryn. Pag. 25. M. Prynne confesses a competent knowledge, and historical 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 external profession of the Gospel. And then he gravely concludeth, it must therefore now be duly administered to all unregenerate Christians, as a converting Ordinance, and pag. 39 Whether regenerate, or unregenerate, ignorant or knowing, scandalous or unblameable. Is this good sense in divinity sweet M. Prynne?  
Pryn. Pag. 37. You have more to as good sense and purpose, at large, that because the Lord's Supper is part of the Ministers office, as well as preaching, therefore it is doubtless 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 Gospel preached, which is not included in the Lord's 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 he's down, he hath so pittfully foiled himself, that 'tis no glory at all to confute that that is all confusion (but no nonsense I pray in its 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 eyes 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 than 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 carnal man either discern, or receive the things of God; because they are foolishness to him, and because they are spiritually discerned. The eye indeed is a good witness, but first it must be taught by the ear, the difference of things, before it can judge 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 sense (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 he 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 body of Christ. And by and by subjoins, whether regenerate or unregenerate, ignorant or knowing, scandalous or unblameable, etc. 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 Gospel's sense of this, and the like groundless expressions; Let him show out of Scripture, and good writers, his evidence for what he affirms; and he shall boar me thorough 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. pryn's ancienter and sound Doctrine, of the perpetuity only of a regenerate man's 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 ancient 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 only saith, it was practised in the Apostles time? Let Mr. Prynne show us the practice, we will show 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 vicious. I would entreat him in so weighty a matter, and so unheard of, we might have more than 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 pitiful argument for it, (yet as sufficient as Mr. prynn's 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 applied to Mr. Prynne, (not for esteem that I have to Mr. prynn's late arguing, but) for respect that I have unto his former excellent good deserts. Sorry I am for our selus, 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 only 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: (Indign sumere sacra symbola, et rem ipsam per incredulitatem repellere, necessario coherent: Sicut è contrario haec duo, rite sumere symbola, & rem ipsam fide percipere.) To take the holy elements unworthily, and to refuse the thing itself, (in the Sacrament,) must needs go together: so on the contrary do these two, to take the elements rightly, and to receive the thing itself (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 confession 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, 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 (he's the best in England at the worst work:) he's transformed not into a whelp of some ordinary Litter (as he phrases it) of some snarling mongrel, but rampeth like a terrible old African Lion roaring and tormented; whose eyes 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 show 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 pass 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 show 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 only 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 study for the good. But the other two carry the Text quite away from our Adversaries, and apply it otherwise (charitas omnia sperat quae promittuntur, etc.) Charity belieus 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 babble, wrangling, controverting, for they increase to more ungodliness. 'Tis a general mischief that falls upon all the vain Disputers of this world, that they yoke not themselves to the Truth; but seek all over to have only some appearance of truth on their parts, willing rather to hid 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 ancient decisions of the Church those old Landmarks; and fears not the plea nor objection of any: for they resist to no more purpose, than Jannes and Jambres resisted Moses: Aaron's rod eat up all the rods of the Enchanters, so the clear Word of Scripture, and the form of wholesome words, in the tenants of the Church of God; and the standing doctrine of the everlasting Gospel, will devour all upstart falsehoods 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 liars; 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 small matter for us to be judged by them, that have tongues longer than their arms, that can judge falsely, 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 Leprosy in their foreheads? Mr. Prynne saith not; Who shall control his bare word? He tells us the Sacrament is a reforming Ordinance to the vicious, etc. (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 refers that to the profane and vicious themselves; and therefore he often drops that Scripture, 1 Cor. 11. 28. into the margin, and presseth it as none of our duty to examine. But how if it be, and we neglect it? will 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 judgement.  
You may see how those that have a mind to cavil at the Truth, will snatch at any thing to support them! The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once in all the Scripture translated to examine, 1 Cor. 11. 28, Let a man examine himself, etc. 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. etc.) 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) than the most tenderhearted 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 brutish, and the mind axd conscience corrupted and defiled? Is not a young and sanctified child, better and fit for the Communion, than 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 man's 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 thoroughly; and not rest wholly upon a foreign 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 oversight, Heb. 13. 17. Obey them that have the rule (or guide) over you, and submit yourselves; 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 ourselves, for we profess 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 ourselves, and to the flock over which the Holy Ghost hath made us overseers: (A Scripture that Mr. Pryn doth preposterously apply, to the mollifying us, towards the administering to unregenerate persons, p. 18. 57) what manner of duty and care than is incumbent upon us? here (if ever) we may say, Abundans cautela non nocet, 'tis good to be sure, to inquire 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 men's examination of themselves: (Non quem ad modum nunc facimus, etc.) Communicants should not satisfy themselves, as now they do; to come to the Lords Table at such or such a solemnity, only 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 than 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 vicious: nor have snibbed, nay almost anathematised 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 persuade us of our duty, not to be careless and remiss 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 bvilders, 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 Lord's 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 household his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proportion of meat; (not feeding all alike,) and it must be done in season; he must know when to give, and what to give.) The Lord give us that wisdom 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 men's 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, etc. at our own Table, and to receive them at the Lords Table, and there to give them fellowship, and carve them of the royal 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 repent of their uncleanness 2 Cor. 12. 21. God's word saith, 1 Cor. 6. 9 such shall not inherit the kingdom of God. Shall my words and action witness unto him (in Mr. prynn's language) that he is a member of Christ's mystical body, and shall I (so far as in me lies) give him the seal of the inheritance? when as if he were to be baptised I should not dare to baptise him, God forbidden.  
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 profane the Lords Table at his brutish pleasure, to his own destruction.  
8. I shall show what herein hath been received as true, Evangelical, Sacramental doctrine, by those that have had a name and a pillar in the house of GOD. M. Hooker in his Ecclesiastical policy 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 suspicion of Popery from them. And saith, (in Cartwrights very words) he that giveth such the Sacrament, giveth the bread provided for Chilidrens unto dogs: and bringeth into the pasture provided for the sheep, Swine and unclean beasts; which is contrary to the faith, and trust, that aught to be in a steward of the Lords House. For, the administration of the Sacraments unto them, is a declaration of God's favour and reconciliation with them, and a plain preaching; Partly, that they are washed already from their sin, Partly, that they are of the Household of God, and such as the Lord will feed to eternal life. Which is not to be done unto those, which are not of the household 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 etc. and saith, that he, that for his contempt and disobedience, is debarred from the use of the Sacraments, is undoubtedly excluded from all access to the Throne of grace. He saith further (ibid.) and last the power of Ministers is twofold, they have the key of science and jurisdiction. To teach, reprove, govern, and yield sacramental assurance of God's 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) lays a great charge upon us, to be choice 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 palace 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 honour (not for his Aphorisms, 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 profess 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 chrysostom upon Matth. at these words, Ad vos qui ministratis dicta volo, etc. I speak to you that administer; Let no cruel, unmerciful, impure wretch be admitted; nay, though a Captain, a Consul, nay an Emperor should come, etc. 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 Devil there with us. Omnes igitur, etc. 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 honour thee. And if thou darest not do this, tell me, and I will do it: and part with my life rather, etc. And such was the zeal and steadfastness of the golden-tongued and steel-hearted chrysostom.  
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 authority, whereupon his conceit upon conceit doth lean: we will consider of his ostentations.  
And though we cannot in so small a work (intended only for admonition, and to express our just dislike of his insolences, and groundless and dangerous assertions) expatiate ourselves 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 fourfooted, 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 than the light (verily but the light of Glowworms, 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 hearty 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 threadbare 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 deal elsewhere, may see without my spectacles, how like a Hanun he hath used his miserable quotations.  
The few evidences therefore that I produce shall be 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 Latin, 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 Liturgy 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 evil liver, so that the Congregation by him is offended etc. the Curate shall call him, and advertise him, not to presume to come to the Lords Table, until &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, etc. see the order for administration of the Lords Supper at large.  
3. The Ecclesiastical Canons were express and absolute, that no notorious offender, Schismatic, 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 civet. lib. 21. cap. 25. (Nec isti ergo dicendi sunt manducare corput Christi, etc.) 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, etc. 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 faithful (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 unworthily by any. (in dispute with Doctor Cheadzey May 29.)  
But if Mr. prynn's argument might stand, (that the wicked or unregenerate are properly, and ordinarily converted by the Lord's 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 falsehood 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 confess 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 mystical body of Christ.) and upon cap. 11. See saith he, how Austin shows, 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 Heretics, Schismatics, and wicked Catholics do not, etc. 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 dogs, he may drive them away; but if they be pious, and fearing God, he may invite them, and compel them.  
Upon 1 Cor. 11. 29. Furthermore in the Sacraments there are two things, the Word, and the Signs; when as the Word of itself cannot move the hearers destitute of faith, and of the Spirit of God; much less can these signs do it, which 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 ancient custom 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 wickedness, 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) Luther's 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. the civet. 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 Seals of the promises. See the rest as it follows in the whole paragraph.  
Beza is very copious against Mr. prynn's 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, etc. Because only Believers have the mouth of faith, therefore they only take the very thing (or substance) itself, and thenceforth eternal life. But unbelievers eat and drink judgement 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 only taken by faith, they are never taken unworthily, but are quickening:) but of the Body and Blood of Christ rejected, and contemned. For the Bread and the Wine must not be considered as mere Bread and Wine in this action, but as Symbols of the body and blood of our Lord; hence therefore it is, etc. See the whole, and what he fully answers to some like Propositions, made by a Student in Divinity, in his 20 Epistle.  
junius (de Sacramentis in genere, & de Coena) hath much that might be transcribed; but read only at present Thes. 27. (In hoc tantum differunt Verbum & Sacramentum, etc.) 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 lays down many sorts of persons not fit to be admitted; amongst which, impenitent, unbelievers, and scandalous, seditious, rebellious to Superiors, covetous, Brawlers, adulterers, unclean persons, thieus, 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 profess the true doctrine of Faith, etc. 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 profess with Paul, and the whole ancient 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 only 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 the Sacrament (foederis divini Sigillum, etc. 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, etc. 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, etc. '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 eye, 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 Catechism 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 profaned, etc. (and by and by in the Explic. saith he) if they provoke the wrath of God, who without examining themselves do come to the holy Supper, how much more shall God be provoked to wrath, if the Church itself do wink at such gross sins, in those that receive. Which (saith he) being so; if they do offer themselves 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. prynn's Doctrine.)  
GERHARD (In Loc. Com. de coena, cap. 20. numb. 215) enters a  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 express words, that impenitent ones, and such as continue in their sins against conscience, eat and drink judgement to themselves.  
And in cap. 21 Numb. 223. he's larger yet, (but 'tis worth the reading even of Mr. Prynne himself) Notorii peccatores etc. 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 dogs, 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 another's 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 men's 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 . Numb. 9 6. How much more are they that abide in the defilement 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, etc. with such a one no not to eat, how much less are they to be admitted to this heavenly Banquet. And so he goes on (as Mr. Prynne may read more than heart can wish, unto which he may add the perusal of 22 and 23 chap.) and in cap. 23. num. 251. There was saith he in the ancient Church a public confession of Public scandals: 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 acknowledge 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. prynn's way) the impenitent were reform, 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 than 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 only, not beget grace, but doth make fearful shipwreck 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 physical but moral instruments of salvation: duties of service and worship; which unless 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, etc.  
Mr. George Gelespie, did with his Aaron's Rod point to more learned, and better principles, than Mr. Prynn had the happiness to receive. I shall note him nothing in particular, but refer him to the book itself, and the earnest perusal 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 small tract contain them.  
Only I crave leave that I may produce one material witness more, whilst I must affront Mr. Prynne, Gentleman, (the Author of that Book, called, the perpetuity of the regenerate man's estate, Printed 1626.) To Mr. Prynne Esquire, the Author of the Scandalous pamphlet, now under censure. O that ever any man's vast abilities should be so blasted, and dwindled into such a pitiful piece of nothing, & upon such an unworthy (if not ungracious) subject, and in such a scambling pamphlet.  
See whether he hath not done by us▪ what he then complained of in others. Then he pitied the Puritan Ministers; now with Caligula he wishes surely we had all but one neck, and at his mercy. He saith there in his Preface, There always hath been, are, and shall be a generation of men upon the earth, which shall 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 only for their new, gracious, godly, holy lives, and for their detest and hatred of all kind of Sin; (and amongst other the sin of profaning 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 spiritual grace, which may truly regenerate, and engraft 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 Lord's 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 receiving the Lords Supper, should of itself 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 usu, etc. out of Ames) The Sacraments consist properly in the use of them, so that a Sacrament is not a Sacrament, but in its Sacramental 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 only to a nihil significat.  
We willingly confess, and embrace what he saith out of Dr. Ames, (that was (the world knows) far from Mr. Prynn's opinion as light from darkness in this his tenant:) Our sentence is, that the Sacraments have all efficacy in respect of grace, which a practical soul can have, by any relation, but cannot effect grace immediately, but by the mediation of the Spirit of God, and of Faith. Let Mr. Prynn show 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 Capital quotation out of Jewel (to which true believers only have a title) to the unregenerate also (By the partakink whereof, we be revived, strengthened, and fed unto immortality; and whereby we are joined and incorporated into Christ, that we may abide in him, and he in us, etc.) 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 less than two pages) to so little purpose.  
'Tis true Jewel 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. prynn's book but a Tree without fruit, and himself but like a raging Sea, foaming out of his own shame, and his partners, whom I recommend to the perusal of the last Paragraph in his own Epistle, to those who falsely, 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 profess it and defend it they are but mere impostures, and pretences whereby the devil, and your own deceitful hearts do labour for to blind your eyes, and to keep you still in darkness, to stupefy 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 Devil himself, the very spirit of Antichrist, and the enemy 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 whisper 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 selus, (the want of which knowledge is the cause of all your errors) so now I do beseech you by the mercies of God, and by the death of Jesus Christ your Saviour. And these words I say of Mr. Prynne (in diebus illis,) I do hearty 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 Apology unto them all; what I shall only add, (as they may copiously find in the Conclusions of Peter Martyr's 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 Lord's 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 lest we should reform; the Devil, the grievious enemy of all peace, and truth, hath sown so many opinions, contentions, differences, heresies, and contests, (only not bloody) that humane reason can scarce hope for a consent worthy Christians. But this alas is not only our grief, for we lay a double reproach upon this Sacrament, for some of us rear an Idol out of this excellent and singular gift of Christ: and others that have little sincere faith, and a conscience defiled with grievious sins; without lawful examination of our selus, 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 quis 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 entreat those that shall look upon this Apology, even I indeed the lowest of you all, that we may consider, not who kindled these flames, but by what manner of way we may thoroughly quench them: there is too much strife and railing, too many criminations and Apologies. neither whilst I writ these things have I any thought, that such an inconsiderable person as myself, may take upon me to be an Arbiter or Judge amongst men of such learning and Authority, for who am I to have such a thought? Yet because the occasion hath thus happened, I have thought fit to testify to the Church of God, what my mind is, and what my daily prayers are.  
FINIS.   

Books Printed for Thomas Parkhurst, at the Sign of the three Crowns, etc.  

A Learned Commentary, or Exposition upon the first Chapter of he second Epistle to the Corinthians, by Dr. Richard Sibbs, published for the public good by Thomas Manton, Folio.  
The Journal or Diary of a thankful Christian: a Day-book of National and public, personal and private passages of God's providence, to help Christians to thankfulness, and experience. By John Beudle, Minister of the Gospel at Barnstone in Essex, large 8.  
Mr. robinson's Christian Armour in large 8.  
Book of Emblems, with Latin and English verses made upon (Lights) by Robert Farly, small 8.  
A most Excellent Treatise concerning the way to seek Heaven's Glory, to fly Earth's vanity, to fear Hell's horror, with godly prayers, and the Bell-mans' summons, 12.  
Jonson's Essays expressed in sundry Exquisite Fancies.  
The one thing necessary; By Mr. Thomas Watson, Minister of Stephens Walbrook, 8.  
Zion in the house of mourning, because of Sin & Suffering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Vpingham, in the County of Rutland.  
Groan of the Spirit, or a Trial of the truth of Prayer.  
A Handkerchief for Parent's Wet-eyes, upon the death of their Children or Friends.  
Four profitable Treatises very useful for Christian practice; viz. The Killing power of the Law: The Spiritual Watch; The New Birth: Of the Sabbath. By the Reverend William Fenner, late Minister of Rochfort in Essex.  
People's Need of a living Pastor, at the sunerall of Mr. John Frost, M. A. by Mr. Zach. Crofton.  
Catechising God's Ordinance, in sundry Sermons by Mr. Zachary Crofton. Minister at Buttolph's Aldgate London, the second Edition corrected and augmented.  
A Coppy-book methodised and engraven, by Thomas Cross, where in fair writing is expressed, by which one may learn to write of himself, that can but read.  
The godly man's Ark. in the day of his distress, discovered in Divers Sermons, the first of which was preached at the Funeral of Mrs. Elisabeth Moor. Whereunto is annexed Mrs. Elisabeth Moor's Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness, By Ed. Calamy, B. D. Pastor of the the Church at Aldermanburic.  
Enchiridion Judicum, or Jehosaphats Charge to his Judges.  
Together with Catastrophe Magnatum, or King David's Lamentation, at Prince Abners Incineration. By John Livesey Minister of the Gospel at Atherton.  
There are going to the Press some new pieces of Mr. William Fenners, late of Rochfort in Essex, never yet Printed, preserved by a special Providence, o●e of which is a Second part of his wilful impenitency; being five Sermons more that he preached upon the 18. of Ez●kiel, and the 32. ver.  
A theatre of flying Infects, wherein especially the manner of right ordering the Bee is excellently described, with discourses Historical and Physical concerning them, with a Second part of meditations and observations Theological and Moral in 3 Centuries upon the same subject, by Samuel Purchas M. A. in 40.  
The Gale of opportunity and the Beloveb Desciple by Thomas Froysell. in 80.  
Moses unvailed, with the Harmony of the Prophet's Reformation; in which is reconciliation with God and his peopl. By William Guild.  
Mr. John Cotton, his practical Exposition on the First Epistle of John, the second Edition corrected, and enlarged.  
The Wedding Ring fit for the Finger: in a Sermon at a Wedding in Edmonton, by William Secker.    

FInding my labours have found such kind acceptance, & such good entertainment amongst my honest Country men, it hath encouraged me this seventh time to write for their benefit, & although this book may prove fruitless to many because not understood, nor regarded; yet some few may be of that spirit, as to comprehend it & embrace it, if not openly profess it, yet secretly believe it, for upon my soul it is truth, written in love to those that are afflicted with these distempers, commonly called New Diseases: And I have taken up the Cudgils in defence of my Predecessor Dr. Culpepper, intending to amend his deficiency in point of Art, or better to finish where he left off: He besieged the Diseases, & I hope I shall storm them, & cause the Enemy to fly or yield to my medicines; which medicines the College if they please may use for the good health of poor Christians.  
Next I am to advertise you, that no books are printed without some faults: There is not a writer in the world, but if Critical fools will, he may find some fault or other with his writings to carp at. Every man may look into himself before he despises another; and whosoever he be, let him either allow or amend another's writing: I fear no man's rash censure, nor will I plead for the Corrector and Compositor, the ingenuous have not only judgement to discern, but courtesy to pass by smal● faults. The most remarkable are these following.  
IN the Apologue l in. 18. r. prove. l. 20. r. my l. 26. r. Azotus. In the book, ● 12. l. 7. r. Conarion. p. 37. l▪ 26. r. Aurum Potabile. p. 38. l. 1. r. D. Culpeppers Varlet, l. 15. add by Impostors and Quacks that know not any th●● in learning. p. 39 l. 18. r. which we have at will, p. 4●. l. 7. r. Veagle. p. 4●. ● p. 42. l. 26. r. these mischiefs I shall prescribe a cure. p. 44. l. 33. r. do not thi● by E. A. I mean not Elias Ashmolt. p. 46. l. 1. r. which taketh. p. 47. l. 30. r. ●●ming. P. 50. l. 29. for Booker, r. Cooper. p. 58. l. 9 r. this. l. 27. r. could t●● them to their faces. p. 56. l. 30. r. torment many. p. 62. l. 10. de. in. l. 21. ●●l● E. Theodidact is. l. 27. r. Castle.