work," to suppress all kinds of sins, schisms, to reform and purge the churches. If this be "the speediest, best, and only way to suppress all kinds of sins, schisms, to reform and purge our churches from all scandalous offences," as he there saith, and if the word and the magistrate are only able to effect this work, how is it that the Lord's supper doth change men's hearts and lives, and that more effectually than any other ordinance? Again, p. 37, he saith, he hath in other treatises of his proved "God's presence and Spirit to be as much, as really present in other ordinances, as in this" of the Lord's supper. How then makes he this sacrament to be the most powerful and effectual ordinance of all others, to humble, regenerate, convert ?

7. Vindic., p. 40, he makes the sacrament to be a seal to the senses of unworthy persons, but not to their souls. In this latter sense he saith it is a seal "only to worthy, penitent, believing receivers."

Yet, p. 44, 45, the strength of his tenth argument lies in this, that the sacrament sealeth unto the communicants' souls, yea, to the flintiest heart and obduratest spirit, the promises, an union with Christ, assurance of everlasting life, and therefore, in regard of the sealing of all these particulars unto men's souls, must needs convert an obdurate unregenerate sinner: which argument were nonsense if it did not suppose the sacrament to seal all these particulars even to the souls of unregenerate sinners. Mark but these words of his own: "Since that which doth seal all these particulars to men's souls, and represent them to their saddest thoughts, must needs more powerfully persuade, pierce, melt, relent, convert an obdurate heart and unregenerate sinner," &c.

8. Vindic., p. 28, he admitted that a minister ought in duty and conscience to give warning to unworthy persons of the danger of unworthy approaching to the Lord's table, "and seriously dehort them from coming to it unless they repent, reform, and come prepared."

Vindic., p. 46, He tells us of an old error in forbidding drink to those who were inflamed with burning fevers, which physicians of late have corrected, by suffering such to drink freely. He desires that this old error of physicians may not enter among divines; for as drink doth extinguish the unnatural heat, which else would kill the

diseased, so "feverish Christians, burning in the flames of sins and lusts" ought to be permitted freely to come to the Lord's table, because they "need it most to quench their flames." Do these now repent, reform, and come prepared? Yet here he makes it a sin to forbid them to come to the Lord's table. Though he applieth it against suspension, yet the ground he goeth upon makes it a soul-murdering sin so much as to dehort them from that which they need most to quench the flames of their lusts.

9. Vindic., p. 37, "I answer, First, That the minister doth not administer the sacra ment to any known impenitent sinners under that notion, but only as penitent sinners, truly repenting of their sins past." The meaning of which words cannot be that the minister gives the sacrament to known impenitent sinners, while known to be impenitent, and yet he gives the sacrament to those known impenitent sinners, not as impenitent, but as penitent,-which were a mighty strong bull. But the meaning must needs be, that the minister gives the sacrament to such as have been indeed formerly looked upon as impenitent sinners, and known to be such, but are now, when they come to the sacrament, looked upon under the notion of penitent sinners, and that the minister gives the sacrament to none except only under the notion and supposition that they are truly penitent.

This, as it casts down what himself hath built, in point of the converting ordinance (for if the sacrament be not administered to any known impenitent sinners, under that notion, but "only as penitent," then it doth not work, but suppose, repentance and conversion in the receivers, and so is not a converting ordinance to any receiver), so also it is inconsistent with what himself addeth in the very same place. Secondly, saith Mr Prynne, Prynne, "He (the minister) useth these words, The body of Christ which was broken, and the blood of Christ shed for you,' &c., not absolutely, but conditionally only, in case they receive the sacrament worthily, and become penitent and believing receivers, as they all profess themselves to be, just so as they preach repentance and remission to their auditors; therefore the case is just the same in both (the word preached and the sacrament) without any difference." Here Christ is offered in the sacrament as well as in the word, and accordingly the sacrament administered to known impeni

tent sinners under that notion, and as still known to be impenitent, upon condition that they become penitent.

10. Vindic. p. 52, "It being only the total exclusion from the church and all Christian society (not any bare suspension from the sacrament) which works both shame and remorse in excommunicate persons, as Paul resolves, 2 Thess. iii. 14; 1 Cor. v. 13, compared with 1 Cor. V. 1-11." Yet, p. 4 and 10, he denieth that either 1 Cor. v. 9, 11; or 2 Thess. iii. 14, can amount to any excommunication or exclusion from the church, and expounds both these places of a private withdrawing of civil fellowship, without any public judicial act or church censure.

11. In his "Epistle to the reader," before his Vindication, he disclaimeth that which some conceived to be his opinion, viz., that the ministers and elders of Christ's church "ought not to be trusted with the power of church censures, or that all of them are to be abridged of this power;" and professeth that these debates of his tend only to a regular orderly settlement of the power of presbyteries, "not to take from them all ecclesiastical jurisdiction due by divine right to them, but to confine it within certain definite limits."

Diotrephes Catechised, p. 7, "It is the safest, readiest way to unity and reformation, to remit the punishment of all scandalous offences to the civil magistrate, rather than to the pretended, disputable, questioned authority of presbyteries, classes, or congregations."

12. Vindic., p. 2, He agreeth with his opposites, that scandalous obstinate sinners, after proof and conviction, "may be justly excommunicated from the church, &c.; and that 1 Cor. v. 13, warrants thus much, &c. So that thus far there is no dissent on either part." Remember the present controversy which he speaks to is concerning excommunication in England, and so under a Christian magistracy.

Diotrephes Catechised, p. 9, 10, He plainly intimateth that 1 Cor. v. 13, is no satisfactory argument "for the continuance and exercise of excommunication" in all churches, and where "the magistrates be Christian." And that those who press this text, may as well conclude from the very next words, 1 Cor. vi. 1—9, “ that it is unlawful for Christians to go to law before any Christian judges now," &c. Where by the way

it is also to be noted, that he should have said "before any heathen judges." Otherwise the argument cannot be parallel.

I shall now close with four counter queries to Mr Prynne.

1. Since diu deliberandum quod semel statuendum, which is a received maxim approved by prudent men, and God himself, as his epistle to the reader saith, whether was it well done to publish his subitane lucubrations (as himself in that preface calls them), and upon so short deliberation to engage, in this public and litigious manner, against the desires of the reverend and learned Assembly, especially in a business wherein it is well known the hearts of godly people do generally go along with

them?

2. Whether Mr Prynne's language be not very much changed from what it was in the Prelate's times, seeing, Vindic. p. 7, he hath these words: "Our opposites generally grant," &c., citing only Cartwright? And are the old nonconformists, of blessed memory, now opposites? Where are we? I confess, as he now stands affected, he is opposite to the old nonconformists, and they to him. For instance, Mr Hildersham, lect. 5 on Psal. li., holdeth, that all open and scandalous sinners should do open and public repentance, and acknowledge their scandalous sins in the congregation, otherwise to be kept back from the holy communion. And while Mr Prynne pleadeth that Matt. xviii. 15-17 is not meant of a presbytery or of any church censure, he manifestly dissenteth from the nonconformist, and joineth issue with Bishop Bilson, de Gubern. Eccl. c. 4, and Sutlivius, de Presbyterio, cap. 9, pleading for prelacy against presbytery.

3. Seeing the business of excommunication and sequestration from the sacrament, now in public agitation, is a matter of great moment, much difficulty, and very circumspectly to be handled, established, to prevent profanation and scandal on the one hand, and arbitrary, tyrannical, papal, domineering power over the consciences, the spiritual privileges of Christians, on the other (these are his own words in the preface of his queries), whether hath he gone in an even path to avoid both these evils? Or whether hath he not declined to the left hand, while he shunned the error of the right hand? Whether hath he not so gone about to cure the heat of the liver, as to leave a cold and phlegmatic stomach uncured?

is of those whose minds the wealth of this world, and high advancement of dignity do so lift up, that they are ashamed to submit the neck to the obedience of Christ. What (say these)! Shall that poor fellow lay a yoke on me? What! Should I be subject to this naughty and rude pastor? But let go, good Sir, your vain, swelling, empty words; how rude soever he be, yet, if he be your pastor, you must needs be a sheep of the flock, whom, if he doth rightly instruct, so much the more dutifully you must submit. But if otherwise, it is the fault of the man, not of the ministry. To those, at least, yield thyself to be ruled, whom thou knowest to be more learned. But go to, thou which canst not suffer a man to be thy pastor; to whom then wilt thou submit thyself? Unto Christ himself, thou sayest! Very well, forsooth. This, then, is of such importance, that Christ, for thy cause, must again leave the heavens, or, by his angels or archangels, feed and govern thee, whom these mean men, the pastors, do not satisfy. But what if it so pleased the Lord by these mean pastors, as thou callest them, to cast down and confound all the highest stateliness and pride of this world, even, as of old, by a few and contemptible fishers, he subdued not only the high and conceited opinion of philosophers, but even the sceptres of kings also? Now, what will thy boasting magnificence say? But hear what Christ himself saith of them, whom thou, from thy high loftiness, lookest down upon as unworthy: "He that despiseth you, despiseth me," saith he. And, moreover, whoso despiseth Christ despiseth Him from whom he is sent, and who said unto him, "Thou art my Son, this day have I begotten thee: Ask of me, and I will give thee the heathen for thine inheritance, and the utmost ends of the earth for thy possession: Thou shalt rule them with a rod of iron, and break them in pieces, like a potter's vessel." Wherefore, seeing thou dost acknowledge so great a Lord, so many ways above all majesty whatsoever can be named, let it not be grievous to thee (my brother whosoever thou art, or with how great power soever thou art highly advanced), laying aside thy high looks and pride, to be humbled under his mighty hand; and do not think it a light matter (whereas thou entertainest, with so great applause and honourable respect, an earthly king's ambassadors), that thou shouldest disdain the ambassadors of him, who alone hath power over all kings

and lords. If thou yieldest unto a mortal physician thy wounds to be handled, yea, to be cut also, and to be burned and seared (if need be), how cometh it that thou canst less endure the same thing also, in the curing of the diseases of the soul, from the spiritual Physician, especially seeing, in so many respects, better is the health of the soul than of the body? Nor do thou so account any whit, in this regard, to be impaired of thy honour, if, unto thy bishop or pastor, yea, rather herein to Christ, thou be subjected. Yea, contrariwise, so account as the thing is indeed, that there is no true glory but in Christ and in his sheepfolds, that none do more prosperously reign than they which every way do serve him, without whom, as there is no glory, so is there no safety and salvation. Neither let it seem disgraceful to thee, what, so many ages ago, the most high monarchs of the world, and most potent emperors, have done before thee, amongst whom Philip, as he was the first of all the emperors who was made a Christian, so I meet with no other more famous example, and more worthy of all men's imitation. He, willing to be present at the solemn assemblies of the church on Easter, and to communicate of the sacrament, when, as yet, he was judged not worthy of admission, it is reported that Fabian the bishop withstood him, neither did receive him before he confessed his sins and stood among the penitentiaries. What would those our proud giants, fighters against God, do here, if they had stood in the like condition and high place? But this no less mild than most mighty emperor, was nothing ashamed (forgetting in the meanwhile his imperial majesty), of his own accord, to submit himself to the obedience of his pastor, undergoing everything whatsoever in the name of Christ was imposed upon him. O, truly noble emperor, and no less worthy bishop! But these examples, in both, are too rare amongst us this day.

Another sort is of those which would be Christians but in name and title only. They promise an honest enough show of Christian profession; they dispute both learnedly and everywhere, with great endeavour, of Christ; they carry about in their hands the gospel; they frequent sacred sermons, have cast off all superstition; they feed with the perfect; they marry, eat, and are clothed, so as they hold no difference, either of times or places. Finally, Whatsoever is pleasing in Christ

they take and stiffly hold. But if ye look into their life, they are epicures, wasters, ravenous, covetous, sons of Belial; not Christ's servants, but slaves of their belly, who, according to the satirist, think virtue to be but words, as the wood to be but trees. And of these there is a great store everywhere, who, seeing only for their belly they follow Christ, they leave nothing undevised and unenterprised to hinder excommunication, that so they may the more freely satisfy and serve their own lusts. So the covetous man feareth that his covetousness be called in question, which he will not forsake. The adulterer, he that buyeth or selleth men into slavery, the dicer, the whoremonger, the drunkard, would rather his intemperance to be concealed. So the robber, the murderer, the incendiary, is afraid to be laid open or made known. So he that delighteth to be fatted and enriched with the damages of the commonwealth, is unwilling to have any bridle to curb and restrain him. The cheater, that with false wares beguileth the people; the seller, that with unjust gain outeth counterfeit wares; the deceiver, who cozeneth and circumventeth his neighbour. Last of all, whosoever are thus affected, that they savour or follow nothing but their belly, their ambition, and the purse, they do not willingly endure that their liberty of sinning should be stopped to them.

Moreover, after these, others not much unlike them, come into the same account, which, out of some places of Scripture perversely wrested, if they find out aught that may flatter their affections, hence forthwith do they promise a wicked liberty of sinning to themselves and others, whence follows a very great corruption of life, together with injury of the Scripture. While these men are not sufficiently shaken and stricken with the sense of their sin, and force the Scripture, violently wrested to defend and maintain their perverse affections, from which Scripture it hath been meet to seek all medicines of their vices. But little do these men, in the meanwhile, consider how dear it cost Christ, which they make so small account of. They do not mark and weigh how horrible a thing sin is before God, which no otherwise could be expiate and purged, but by the death of his only begotten Son, which hath utterly ruinated not whole cities, but kingdoms also, and monarchies.

Which things, if these and all other epicures did more diligently think of, it would come to pass, I suppose, that neither the custom of sin would so much like them, and, withal, the matter itself would so far draw them, that more willingly they would have recourse unto these so many ways wholesome remedies of the church, as unto the only medicine of man's life.