Iniquity to thee that shews thee thy Barrenness thy Nakedness thy Emptiness is that Body that thou must partake of and feed upon but that till by forsaking Iniquity thou turn'st to it com'st unto it receiv'st it thô thou may'st hunger after it thou canst not be Satisfied with it for it hath no Communion with Darkness 2 Cor. 6.14 Nor canst thou drink of the Cup of the Lord and the Cup of Devils and be Partaker of the Lord's Table and the Table of Devils 1 Cor. 10.21 But as thou suffer'st that small Seed of Righteousness to arise in thee and to be formed into a Birth How the Inward Man is nourisht that New Substantial Birth that 's brought forth in the Soul naturally feeds upon and is nourished by this Spiritual Body yea as this Outward Birth lives not but as it sucks-in Breath by the Outward Elementary Air so this New Birth lives not in the Soul but as it draws-in and breathes by that Spiritual Air or Vehicle and as the Outward Birth cannot subsist without some Outward Body to feed upon some Outward Flesh and some Outward Drink so neither can this Inward Birth without it be fed by this Inward Body by this Inward Flesh and Blood of Christ which answers to it after the same manner by way of Analogy And this is most agreeable to the Doctrine of Christ concerning this matter For as without Outward Food the Natural Body hath not Life so also saith Christ John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you And as the Outward Body eating Outward Food lives thereby so Christ saith That he that eateth him shall live by him John 6.57 So it is this Inward Participation of this Inward Man of this Inward and Spiritual Body by which Man is united to God and has Fellowship and Communion with him He that eateth my Flesh and drinketh my Blood saith Christ dwelleth in me and I in him John 6.56 This cannot be understood of Outward Eating of Outward Bread And as by this the Soul must have Fellowship with God so also in so far as all the Saints are Partakers of this One Body and this One Blood they come also to have a Joint-Communion Hence the Apostle 1 Cor. 10.17 in this respect saith That they being many are One Bread and One Body And to the Wise among the Corinthians he saith The Bread which we break is the Communion of the Body of Christ. Ver. 16. This is the True and Spiritual Supper of the Lord which Men come to partake of by hearing the Voice of Christ and opening the Door of their Hearts The True Spiritual Supper of the Lord. and so letting him in in the manner above-said according to the plain words of the Scripture Rev. 3.20 Behold I stand at the Door and knock if any man hear my Voice and open the Door I will come in to him and will sup with him and he with me So that the Supper of the Lord and the Supping with the Lord and partaking of his Flesh and Blood is no ways limited to the Ceremony of Breaking Bread and Drinking Wine at particular times but is truly and really Enjoyed as often as the Soul retires into the Light of the Lord and feels and partakes of that Heavenly Life by which the Inward Man is nourished which may be and is often witnessed by the Faithful at all times tho more particularly when they are Assembled together to Wait upon the Lord. § IV. But what Confusion the Professors of Christianity have run into concerning this matter is more than obvious who as in most other things they have done for want of a true Spiritual Vnderstanding have sought to Tie this Supper of the Lord to that Ceremony * Man is not tied to the Ceremony of Breaking Bread and Drinking Wine which Christ did use with his Disciples This only was a Shadow used by Christ before his Death of Breaking Bread and Drinking Wine with his Disciples And tho they for most part agree in this general yet how do they Contend and Debate one against another How strangely are they pinched pained and straitned to make this Spiritual Mystery agree to that Ceremony And what monstrous and wild Opinions and Conceivings have they invented to inclose or affix the Body of Christ to their Bread and Wine From which Opinion not only the greatest and fiercest and most hurtful Contests both among the Professors of Christianity in general and among Protestants in particular have arisen but also such Absurdities irrational and blasphemous Consequences have ensued What makes the Christian Religion hateful to Jews Turks and Heathens The Papists Faith of Christ his Flesh and Blood as make the Christian Religion odious and hateful to Jews Turks and Heathens The Professors of Christianity do chiefly divide in this matter into Three Opinions The first is of those that say The Substance of the Bread is Transubstantiated into the very Substance of that same Body Flesh and Blood of Christ which was born of the Virgin Mary and crucified by the Jews so that after the Words of Consecration as they call them it is no more Bread but the Body of Christ. The Second is of such as say The Substance of the Bread remains but that also that Body is in The Lutherans Faith and with and under the Bread so that both the Substance of the Bread and the Body Flesh and Blood of Christ is there also The Calvinists Faith The Third is of those that denying both these do affirm That the Body of Christ is not there Corporally or Substantially but yet that it is Really and Sacramentally received by the Faithful in the use of Bread and Wine but how or what way it 's there they know not nor can they tell only we must believe it is there yet so that it is only properly in Heaven It is not my Design to enter into a Refutation of these Several Opinions for each of their Authors and Assertors have sufficiently Refuted one another and are all of them no less Strong both from Scripture and Reason in Refuting each their contrary Party's Opinion than they are Weak in Establishing their own For I often have seriously observed in reading their respective Writings and so it may be have others that all of them do notably in so far as they Refute the contrary Opinions but that they are mightily pained when they come to Confirm and Plead for their own Hence I necessarily must conclude that none of them had attained to the Truth and Substance of this Mystery Let us see if Calvin * Inst. lib 4. cap. 17. after he hath Refuted the two former Opinions be more successful in what he affirms and asserts for the Truth of his Opinion who after he hath much laboured in overturning and Refuting the two former Opinions plainly confesseth that he knows not what
regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God Thanks Q. But is it not convenient and necessary that there be a Day set a part to Meet and Worship God in Did not the Apostles and Primitive Christians use to meet upon the First Day of the Week to make their Collections and to Worship A. Now concerning the Collection for the Saints as I have given Order to the Churches of Galatia 1 Cor. 16.1 even so do ye upon the First Day of the Week Let every one of you lay by him in store as God hath prosper'd him that there be no Gatherings when I come CHAP. XI Concerning Baptism and Bread and Wine Question HOw many BAPTISMS are there Answer One Lord One Faith One Baptism Q. What is this Baptism A. The like Figure whereunto even Baptism doth now save us Ephes. 4.5 not the putting away the Filth of the Flesh but The Answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3.21 22. who is gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him Q. What saith John the Baptist of Christ's Baptism how distinguisheth he it from his A. I indeed baptize you with Water unto Repentance but he that cometh after me is Mightier than I whose Shoes I am not worthy to bear Matth. 3.11 he shall baptize you with the Holy Ghost and with Fire Q. Doth not Christ so distinguish it also A. And being assembled together with them commanded them that they should not depart from Jerusalem Acts 1.4 5. but wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Q. Doth not the Apostle Peter observe this A. And as I began to speak the Holy Ghost fell on them Acts 11.15 16. as on us at the Beginning Then remembred I the Word of the Lord how that he said John indeed Baptized with Water but ye shall be Baptized with the Holy Ghost Q. Then it seems John's Baptism must pass away John's Baptism that Christ's may take place because John must decrease that Christ may increase A. He must increase but I must decrease John 30.30 Q. I perceive then many may be sprinkled with and dipped and baptized in Water Christ's Baptism and yet not truly baptized with the Baptism of Christ What are the real Effects in such as are truly baptized with the Baptism of Christ A. Know ye not that so many of us Rom. 6.3 4. as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in Newness of Life For as many of you as have been baptized into Christ Gal. 2.27 have put on Christ. Buried with him in Baptism wherein also ye are risen with him Col. 2.12 through the Faith of the Operation of God who hath raised him from the Dead Q. I perceive there was a Baptism of Water which was John's Baptism and is therefore by John himself contra-distinguished from Christ's was there not likewise something of the like nature appointed by Christ to his Disciples Bread and Wine of eating Bread and drinking Wine in Remembrance of him 1 Cor. 11.23 24 25. A. For I have received of the Lord that which also I have delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood This do ye as oft as ye drink it in Remembrance of me discontinued Q. How long was this to continue 1 Cor. 11 26. A. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come Christ's coming John 14.18 23. Q Did Christ promise to come again to his Disciples A. I will not leave you Comfortless I will come to you Jesus answered and said unto him If a man love me he will keep my Words and my Father will love him and We will come unto him and make our Abode with him Inward Q. Was this an Inward Coming John 14.20 A. At that Day ye shall know that I am in my Father and ye in me and I in you Q. But it would seem this was even practised by the Church of Corinth after Christ was come inwardly was it so that there were certain Appointments positively commanded yea and Zealously and Conscientiously practised by the Saints of Old As Certain Appointments not perpetual which were not of perpetual Continuance nor yet now needful to be practised in the Church John 13.14 15. A. If I then your Lord and Master have washed your Feet ye also ought to wash one another's Feet For I have given you an Example that ye should do as I have done to you Acts 15.28 91. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these necessary things That ye abstain from Meats offered to Idols and from Blood and from things strangled and from Fornication from which if ye keep your selves ye shall do well Fare-wel Jam. 5.14 Is any man sick among you let him call for the Elders of the Church and let them pray over him Anointing him with Oil in the Name of the Lord. Q. These Commands are no less positive than the other yea some of them are asserted as the very Sense of the Holy Ghost as no less necessary so Bread and Wine than abstaining from Fornication and yet the generality of Protestants have laid them aside as not of perpetual Continuance But what other Scriptures are there to shew that it is not Necessary that of Bread and Wine to Continue Rom. 14.17 A. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Let no man therefore judge you in Meat or in Drink or in respect of an Holy Day Col. 2.16 20 21 22. or of the New-Moon or of the Sabbath-Days Wherefore if ye be dead with Christ from the Rudiments of the World why as though living in the World are ye subject to Ordinances touch not taste not handle not which all are to perish with the Using after the Commandments and Doctrines of Man Q. These Scriptures are very plain The Spiritual Bread and say as much for the Abolishing of this as to any Necessity
preparing War against all such as put not in their Mouths teaching for Hire and divining for Money p Mich. 3.5 11. Nor yet of those which teach things which they ought not for filthy Lucre's sake q Tit. 1.11 That run greedily after the Error of Balaam for Reward loving the Wages of Vnrighteousness r 2 Pet. 2.15 And through Covetousness with feigned Words making Merchandise of Souls s 2 Pet. 2.3 Men of corrupt Minds destitute of the Truth supposing that Gain is Godliness t 1 Tim. 6.5 but they know that Godliness with Contentment is great Gain u 1 Tim 6 6. and having Food and Raiment they are therewith content x 1 Tim. 6.8 ARTICLE XVII Concerning Worship THe Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him y John 4.23 God is a Spirit and they which worship must worship him in Spirit and in Truth z John 4 24. For the Lord is nigh to all them that call upon him to all that call upon him in Truth a Psal. 145.18 He is far from the wicked but he heareth the Prayer of the Righteous b Prov. 15.29 And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us c 1 John 5.14 What is it then We must pray with the Spirit and with the Vnderstanding also d 1 Cor. 14.15 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered And he that searcheth the Heart knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God e Rom. 8.26 27. ARTICLE XVIII Concerning Baptism AS there is One Lord One Faith so there is One Baptism f Ephes. 4.5 which doth also now save us not the putting away of the Filth of the Flesh but the Answer of a Good Conscience towards God by the Resurrection of Jesus Christ g 1 Pet. 3.21 22. For John indeed baptized with Water but Christ with the Holy Ghost and with Fire h Matth. 3.1 Therefore as many as are baptized into Jesus Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so they also should walk in Newness of Life i Rom. 6.34 having put on Christ k Gal. 3.27 ARTICLE XIX Concerning Eating of Bread and Wine Washing of one anothers Feet Abstaining from things Strangled and from Blood and Anointing of the Sick with Oil. THe Lord Jesus the same Night in which he was betrayed took Bread and when he had given Thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood this do ye as oft as ye drink it in Remembrance of me For as oft as ye do eat this Bread and drink this Cup ye do shew forth the Lord's Death till he come l Cor. 11.23 24 25. Jesus knowing that the Father had given all things into his Hands and that he was come from God and went to God he raiseth from Supper and laid aside his Garments and took a Towel and girded himself after that he poured Water into a Bason and began to wash the Disciples Feet and to wipe them with the Towel wherewith he was girded So after he had washed their Feet and had taken his Garments and set down again he said unto them Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example that ye should do as I have done unto you m John 13 2 3 4 12 13 14 15. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these Necessary Things That ye abstain from Meats offered to Idols from Blood and from things Strangled and from Fornication from which if ye keep your selves ye do well n Acts 15.28 29. Is any man sick among you let him call for the Elders of the Church and let them Pray over him Anointing him with Oil o James 5.14 ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance as to the Vsing or not Vsing of these Rites and of the Observation of Days THe Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost p Rom. 14 17. Let no man therefore judge us in Meat or Drink or in Respect of an Holy-Day or of the New-Moon or the Sabbath-Days q Col. 2.16 For if we be dead with Christ from the Rudiments of the World why as though living in the World are We subject to Ordinances Let us not touch or taste or handle which all are to perish with the Using after the Commandments and Doctrines of Men r Col. 2.20 21 22. For now after we have known God or rather are known of him why should we turn again unto the Weak and Beggarly Elements or desire again to be in Bondage to observe Dayes and Months and Times and Years lest Labour have been bestowed on us in vain s Gal. 4.9 10 11. If one man esteem a Day above another another esteemeth every day alike let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not regard it t Rom. 14.5 6. ARTICLE XXI Concerning Swearing Fighting and Persecution IT hath been said by them of Old Thou shalt not Forswear thy self but shalt perform unto the Lord thine Oaths But Christ says unto us Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil u Mat. 5 33 34 35 36 37. And James chargeth us Above all things not to swear neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation x Jam. 5.12 Though we walk in the Flesh we are not to War after the Flesh for the Weapons of our Warfare are not to be
Infant-Baptism belonged to the Gangrene of Anabaptists without adding any further Probation PROPOSITION XIII Concerning the Communion or Participation of the Body and Blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the Participation of his Flesh and Blood 1 Cor. 10.16 17. Jo. 6.32 33 35. 1 Cor. 5.18 by which the Inward Man is daily nourished in the Hearts of those in whom Christ dwells Of which things the Breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the sake of the Weak Even as Abstaining from things strangled and from Blood Acts 15.20 John 13.14 Ja. 5.14 the Washing one anothers Feet and the Anointing of the Sick with Oil All which are commanded with no less Authority and Solemnity than the former yet seeing they are but the Shadows of better things they Cease in such as have obtained the Substance § I. THE Communion of the Body and Blood of Christ is a Mystery hid from all natural men in their first fall'n and degenerate State Prop. 13 which they cannot understand reach to nor comprehend as they there abide neither as they there are can they be Partakers of it nor yet are they able to Discern the Lord's Body And forasmuch as the Christian World so called for the most part hath been still labouring working conceiving and imagining in their own natural and unrenewed Vnderstandings about the things of God and Religion therefore hath this Mystery much been hid and sealed up from them while they have been contending quarrelling and fighting one with another about the meer Shadow Outside and Form but strangers to the Substance Life and Vertue § II. The Body then of Christ which Believers partake of is Spiritual and not Carnal The Body and Blood of Christ is Spiritual and his Blood which they drink of is pure and Heavenly and not humane or Elementary as Augustin also affirms of the Body of Christ which is Eaten in his Tractat. Psal. 98. Except a man eat my flesh he hath not in him Life Eternal And he saith The Words which I spaek unto you are Spirit and Life understand spiritually what I have spoken Ye shall not eat of this Body which ye see and drink this Blood which they shall spill that Crucify me I am the Living Bread which have descended from Heaven he called himself the Bread who descended from heaven exhorting that we might believe in him c. Quest. If it be asked then What that Body What that Flesh and Blood is Answ. I answer It is that Heavenly Seed that Divine Spiritual Celestial Substance of which we spake before in the 5 and 6 Propositions This is that Vehiculum Dei What the heavenly Seed is whereby formerly and also now Life and Salvation was and is Communicated or Spiritual Body of Christ whereby and where-through he communicateth Life to men and Salvation to as many as believe in him and receive him and whereby also man comes to have Fellowship and Communion with God This is proved from the 6 of John from verse 32. to the end where Christ speaks more at large of this matter than in any other place and indeed this Evangelist and beloved Disciple who lay in the Bosom of our Lord gives us a more full account of the Spiritual Sayings and Doctrine of Christ and it 's observable that though he speaks nothing of the Ceremony used by Christ of Breaking Bread with his Disciples neither in his Evangelical Account of Christ's life and sufferings nor in his Epistles yet he is more large in this account of the Participation of the Body Flesh and Blood of Christ than any of them all For Christ in this Chapter perceiving that the Jews did follow him for Love of the Loaves desires them ver 27. to labour not for the Meat which perisheth but for that Meat which endureth for ever but forasmuch as they being Carnal in their Apprehensions and not understanding the Spiritual language and Doctrine of Christ did judge the Manna which Moses gave their Fathers to be the most Excellent Bread as coming from heaven Christ to rectify that mistake and better inform them affirmeth First That it is not Moses but his Father that giveth the true Bread from heaven ver 32. 48. The Origine Nature and Effects of the Body Flesh and Blood of Christ. Secondly This Bread he calls himself ver 35. I am the bread of Life And ver 51. I am the living bread which came down from heaven Thirdly he declares that this Bread is his flesh ver 51. The bread that I will give is my flesh And ver 55. For my flesh is meat indeed and my blood is drink indeed Fourthly The Necessity of partaking thereof ver 53. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you And lastly ver 33. the blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ This Bread giveth Life to the World ver 50. He that eateth thereof dyeth not ver 58. He that eateth of this Bread shall live for ever ver 51. Whoso eateth this flesh and drinketh this blood shall live for ever ver 54. and he dwelleth in Christ and Christ in him ver 56. and shall live by Christ ver 57. From this large Description of the Origine Nature and Effects of this Body Flesh and Blood of Christ it is apparent that it is Spiritual and to be understood of a Spiritual Body and not of that Body or Temple of Jesus Christ which was born of the Virgin Mary and in which he walked lived and suffered in the land of Judea because that it is said both that it came down from Heaven yea that it is He that came down from heaven Now all Christians at present generally acknowledge that the outward Body of Christ came not down from heaven neither was it that part of Christ which came down from heaven And to put the matter out of doubt when the Carnal Jews would have been so understanding it he tells them plainly ver 63. It is the Spirit that quickeneth but the flesh profiteth nothing This is also founded upon most sound and solid Reason Solid Reasons that it is his Spiritual Body Christ speaks of because that it is the Soul not the Body that is to be nourished by this Flesh and Blood Now outward flesh cannot nourish nor feed the Soul there is no proportion nor Analogy betwixt them neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh but of the Spirit He that is joined to the Lord is One Spirit not one Flesh. 1 Cor. 6.17 For the Flesh I mean outward flesh even such as was that wherein Christ lived and walked when upon earth and not flesh when transposed by a Metaphor
to be understood Spiritually can only partake of Flesh as Spirit of Spirit As the Body cannot feed upon Spirit neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually understood appears further in that that which feedeth upon it shall never dye but the Bodies of all men once dye yea it behoved the Body of Christ himself to dye That this Body and Spiritual Flesh and Blood of Christ is to be understood of that Divine and Heavenly Seed before spoken of by us appears both by the Nature and Fruits of it First it 's said It is that which cometh down from Heaven and giveth life unto the World now this answers to that Light and Seed which is testified of Joh. 1. to be the Light of the world and the Life of men The Spiritual Light and Seed is as Bread to the Hungry Soul For that Spiritual Light and Seed as it receives place in mens hearts and room to spring up there is as Bread to the hungry and fainting Soul that is as it were buried and dead in the lusts of the World which receives life again and revives as it tasteth and partaketh of this heavenly Bread and they that partake of it are said to Come to Christ neither can any have it but by Coming to him and believing in the appearance of his Light in their hearts by receiving which and believing in it the Participation of this Body and Bread is known And that Christ understands the same thing here by his Body Flesh and Blood which is understood Joh. 1. by the Light inlightening every man and the Life c. appears for the Light and Life spoken of Joh. 1. is said to be Christ he is the true Light and the Bread and Flesh c. spoken of in this 6 of John is called Christ I am the bread of Life saith he Again They that received that Light and Life John 1.12 obtained power to become the Sons of God by believing in his Name so also here Joh. 6.35 He that cometh unto this Bread of Life shall not Hunger and he that believes in him who is this Bread shall never Thirst. So then Christ's Outward and Spiritual Body distinguished as there was the outward visible Body and Temple of Jesus Christ which took its Origin from the Virgin Mary so there is also the Spiritual Body of Christ by and through which he that was the Word in the beginning with God and was and is GOD did Reveal himself to the Sons of men in all Ages and whereby men in all Ages come to be made partakers of Eternal Life and to have Communion and Fellowship with God and Christ. Of which Body of Christ The Patriarchs did eat of the Body and Flesh and Blood of Christ. and Flesh and Blood if both Adam and Seth and Enoch and Noah and Abraham and Moses and David and all the Prophets and holy men of God had not eaten they had not had Life in them nor could their inward Man have been nourished Now as the outward Body and Temple was called Christ so was also this Spiritual Body no less properly and that long before that outward Body was in Being Hence the Apostle saith 1 Cor. 10.3 4 that the Fathers did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that Spiritual Rock that followed them and that Rock was Christ. This cannot be understood otherwise than of this Spiritual Body of Christ which Spiritual Body of Christ tho it was the saving Food of the Righteous both before the Law and under the Law yet under the Law it was vailed and shadowed and covered under divers Types Ceremonies and Observations yea and not only so but it was vailed and hid in some respect under the outward Temple and Body of Christ or during the continuance of it so that the Jews could not understand Christ's Preaching about it while on Earth And not the Jews only but many of his Disciples judged it an hard saying murmured at it and many from that time went back from him and walked no more with him Joh. 6.60 66. I doubt not but there are many also at this day professing to be Disciples of Christ that do as little understand this matter as those did and are as apt to be offended and stumble at it while they are gazing and following after the outward Body and look not to that by which the Saints are daily fed and nourished For as Jesus Christ in obedience to the Will of the Father did by the Eternal Spirit offer up that Body for a Propitiation for the Remission of Sins and finished his Testimony upon Earth thereby in a most perfect Example of Patience Resignation and Holiness that all might be made Partakers of the Fruit of that Sacrifice so hath he likewise poured forth into the Hearts of all men a measure of that Divine Light and Seed The Divine Light of Christ doth make the Saints Partakers of his Body wherewith he is Cloathed that thereby reaching unto the Consciences of all he may Raise them up out of Death and Darkness by his Life and Light and they thereby may be made Partakers of his Body and there-through come to have Fellowship with the Father and with the Son Quest. § III. If it be asked How and after what manner Man comes to partake of it and to be fed by it Answ. I Answer in the plain and express words of Christ I am the bread of Life saith he he that cometh to me shall never hunger he that believeth in me shall never thirst Joh. 6.35 55. And again For my flesh is meat indeed and my blood is drink indeed So whosoever thou art that askest this Question or read'st these lines whether thou account'st thy self a Believer or really feel'st by a certain and sad Experience that thou art yet in the Vnbelief and find'st that the outward Body and Flesh of Christ is so far from thee that thou canst not reach it nor feed upon it yea tho thou hast often swallowed down and taken-in that which the Papists have perswaded thee to be the Real Flesh and Blood of Christ The Lutherans and Calvinians Opinion of the Flesh and Blood of Christ in the Supper so called and hast believed it to be so tho all thy Senses told thee the Contrary Or being a Lutheran hast taken that Bread in and with and under which the Lutherans have assured thee that the Flesh and Blood of Christ is Or being a Calvinist hast partaken of that which the Calvinists say tho a Figure only of the Body gives them that take it a Real Participation of the Body Flesh and Blood of Christ though they neither know how nor what way I say if for all this thou find'st thy Soul yet barren yea hungry and ready to starve for want of something thou longest for Know that that Light that discovers thy
to affirm instead of them For after he has spoken much and at last Concluded That the Body of Christ is there and that the Saints must needs partake thereof at last he lands in these words Sect. 32. But if it be asked me J. Calvin's Faith of Christ his Flesh and Blood Uncertain how it is I shall not be ashamed to confess that it is a Secret too high for me to comprehend in my Spirit or explain in Words Here he deals very ingenuously and yet who would have thought that such a Man would have been brought to this Strait in the Confirming of his Opinion considering but a little before in the same Chapter Sect. 15. he accuseth the School-men among the Papists and I Confess truly In that they neither Vnderstand The like the Papists nor Explain to others how Christ is in the Eucharist which shortly after he Confesseth himself he cannot do If then the School-men among the Papists do neither Vnderstand nor yet can Explain to others their Doctrine in this matter nor Calvin can Comprehend it in his Spirit which I judge is as much as not to understand it nor Express it in Words and then surely he cannot Explain it to others then no Certainty is to be had from either of them There have been great Endeavours used for Reconcilement in this matter both betwixt Papists and Lutherans Lutherans and Calvinists yea and Calvinists and Papists but all to no purpose and many Forms and Manners of Expressions drawn up to which all might yield which in the end proved in vain seeing every one understood them and interpreted them their own way and so they did thereby but Equivocate and Deceive one another The Reason of all this Contention is because they all wanted a clear Vnderstanding of the Mystery and were doting about the Shadow and the Externals For both the Ground and Matter of their Contest lies in things extrinsick from and unnecessary to the main Matter Satan busies people in outward Signs Shadows and Forms whilst they neglect the Substance and this hath been often the Policy of Satan to busy people and amuse them with outward Signs Shadows and Forms making them Contend about that while in the mean time the Substance is neglected Yea and in Contending for these Shadows he stirs them up to the practice of Malice Heat Revenge and other Vices by which he establisheth his Kingdom of Darkness among them and ruins the Life of Christianity for there has been more Animosity and Heat about this one Particular and more Blood-shed and Contention than about any other And surely they are little acquainted with the State of Protestants Affairs What hath been hurtful to the Reformation who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries Now all these uncertain and absurd Opinions and the Contentions therefrom arising have proceeded from their all agreeing in Two General Errors concerning this thing Which being denied and receded from as they are by us there would be an Easie Way made for Reconciliation and we should all meet in the one Spiritual and true Vnderstanding of this Mystery and as the Contentions so would also the Absurdities which follow from all the Three forementioned Opinions Cease and fall to the ground The First of these Errors is Two Errors the ground of the Contentions about the Supper in making the Communion or Participation of the Body Flesh and Blood of Christ to relate to that outward Body Vessel or Temple that was born of the Virgin Mary and walked and suffered in Judea whereas it should relate to the Spiritual Body Flesh and Blood of Christ even that Heavenly and Celestial Light and Life which was the Food and Nourishment of the Regenerate in all Ages as we have already proved The Second Error is In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the breaking of bread c. as if it had only a Relation thereto or were only enjoyed in the use of that Ceremony which it neither hath nor is For this is that Bread which Christ in his Prayer teaches to call for terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the supersubstantial Bread as the Greek hath it and which the Soul partakes of without any relation or necessary respect to this Ceremony as shall be hereafter proved more at length These Two Errors being thus laid aside and the Contentions arising therefrom buried all are agreed in the main Positions viz. First That the body flesh and blood of Christ is necessary for the nourishing of the Soul Believers Souls do really feed upon the Flesh and Blood of Christ. Secondly That the Souls of believers do really and truly partake and feed upon the body flesh and blood of Christ. But while Men are not content with the Spirituality of this Mystery going in their own Wills and according to their own Inventions to strain and wrest the Scriptures for to Tie this Spiritual Communion of the flesh and blood of Christ to outward Bread and Wine and such like Carnal Ordinances no wonder if by their carnal Apprehensions they run into Heaps and Confusion But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special relation to the Ceremony of breaking Bread I shall first Refute that Opinion and then proceed to consider the Nature and Vse of that Ceremony and whether it be now necessary to Continue answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ. § V. First it must be understood that I speak of a Necessary and Peculiar Relation otherwise I. That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread neither by Nature nor Precept than in a general Respect for forasmuch as our Communion with Christ is and ought to be our greatest and chiefest work we ought to do all other things with a Respect to God and our Fellowship with him but a special and necessary Respect or Relation is such as where the two things are so tied and united together either of their own Nature or by the Command of God that the one cannot be enjoyed or at least is not except very extraordinarily without the other Thus Salvation hath a necessary respect to Holiness because without Holiness no Man shall see God And the Eating of the flesh and blood of Christ hath a necessary respect to our having Life because if we eat not his flesh and drink not his blood we cannot have Life and our Feeling of God's Presence hath a necessary respect to our being sound Meeting in his Name by Divine Precept because he has promised Where two or three are Met together in his Name he will be in the midst
of them In like manner our receiving benefits and blessings from God has a necessary respect to our Praying because if we Ask he hath promised we shall Receive Now the Communion or Participation of the flesh and blood of Christ hath no such necessary relation to the breaking of Bread and drinking of Wine For if it had any such necessary relation it would either be from the Nature of the Thing or from some Divine Precept But we shall shew it is from neither Therefore c. First It is not from the Nature of it because to partake of the flesh and blood of Christ is a Spiritual Exercise and all confess that it is by the Soul and Spirit that we become real Partakers of it as it is the Soul and not the Body that is nourished by it but to eat Bread and drink Wine is a natural Act which in it self adds nothing to the Soul neither has any thing that is Spiritual in it because the most carnal Man that is can as fully as perfectly and as wholly eat Bread and drink Wine as the most Spiritual Secondly Their relation is not by Nature else they would infer one another but all acknowledge that many eat of the Bread and drink of the Wine even that which they say is Consecrate Transubstantiate into the very Body of Christ who notwithstanding have not Life Eternal have not Christ dwelling in them nor do live by him The Patriarchs and Prophets without this Ceremony's Use were true Partakers of Christ's Flesh and Blood as all do who truly partake of the Flesh and Blood of Christ without the Vse of this Ceremony as all the Patriarchs and Prophets did before this Ordinance as they account it was Instituted Neither was there any thing under the Law that had any direct or necessary Relation hereunto thô to partake of the Flesh and Blood of Christ in all Ages was indispensibly necessary to Salvation For as for the Paschal * The Paschal Lamb 〈◊〉 End· Lamb the whole End of it is signified particularly Exod 13.8 9. to wit that the Jews might thereby be kept in remembrance of their deliverance out of Egypt Secondly It has no relation by Divine Precept for if it had it would be mentioned in that which our Adversaries account the Institution of it or else in the Practice of it by the Saints recorded in Scripture but so it is not For as to the Institution or rather Narration of Christ's Practice in this matter we have it recorded by the Evangelists Matthew Mark and Luke In the first two there is only an Account of the matter of Fact to wit That Christ brake Bread and gave it his Disciples to eat saying This is my Body Matth. 26 26. Mark 14.22 Luke 22.19 and blessing the Cup he gave it them to drink saying This is my Blood but nothing of any desire to them to do it In the last The Institution of the Supper or Narration of Christ's Practice therein after the Bread but before the blessing or giving them the Wine he bids them do it in Remembrance of him what we are to think of this Practice of Christ shall be spoken of hereafter But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ The End of this for which they were to do it if at all is to Remember Christ which the Apostle yet more particularly expresses 1 Cor. 11.26 To shew forth the Lord's Death But to Remember the Lord or Declare his Death which are the special and particular Ends annexed to the Use of this Ceremony is not at all to partake of the Flesh and Blood of Christ neither have they any more necessary Relation to it than any other two different Spiritual Duties For thô they that partake of the Flesh and Blood of Christ cannot but Remember him yet the Lord and his Death may be Remembred as none can deny where his Flesh and Blood is not truly partaken of So that since the very particular and express End of this Ceremony may be witnessed to wit the Remembrance of the Lord's Death and yet the Flesh and Blood of Christ not partaken of it cannot have had any necessary Relation to it else the partaking thereof would have been the End of it and could not have been attained without this Participation But on the contrary we may well infer hence that since the positive End of this Ceremony is not the partaking of the Flesh and Blood of Christ and that whoever partakes of the Flesh and Blood of Christ cannot but Remember him that therefore such need not this Ceremony to put them in Remembrance of him But if it be said That Jesus Christ calls the Bread here his Body Object and the Wine his Blood therefore he seems to have had a special relation to his Disciples partaking of his Flesh and Blood in the use of this thing I Answer His calling the Bread his Body and the Wine his Blood Answ. would yet infer no such thing tho it is not denied but that Jesus Christ in all things he did yea and from the use of all Natural things took occasion to raise the Minds of his Disciples and Hearers to Spirituals Hence from the Woman of Samaria her drawing Water The Woman of Samaria John 4.14 he took occasion to tell her of that Living Water which whoso drinketh of shall never Thirst which indeed is all one with his Blood here spoken of Yet it will not follow that that Well or Water had any necessary relation to the Living Water The Well the Loaves the Bread and Wine Christ takes occasion from to shew the Inward Feeding or the Living Water to it c. So Christ takes occasion from the Jews following him for the Loaves to tell them of this Spiritual Bread and Flesh of his Body which was more necessary for them to feed upon It will not therefore follow that their following him for the Loaves had any necessary relation thereunto So also Christ here being at Supper with his Disciples takes occasion from the Bread and Wine which was before them to signify unto them that as That Bread which he brake unto them and That Wine which he blessed and gave unto them did contribute to the preserving and nourishing of their Bodies so was he also to give his Body and shed his Blood for the Salvation of their Souls And therefore the very End proposed in this Ceremony to those that observe it is to be a Memorial of his Death But if it be said that the Apostle 1 Cor. 10.16 Calls the Bread which he brake the Communion of the Body of Christ and the Cup the Communion of his Blood I do most willingly subscribe unto it but do deny that this is understood of the outward Bread neither can it be evinced but the Contrary is manifest from the Context for the Apostle in this Chapter speaks not one word of
that Ceremony For having in the beginning of it shewen them how the Jews of Old were made partakers of the Spiritual Food and Water which was Christ and how several of them through Disobedience and Idolatry fell from that good Condition he exhorts them by the Example of those Jews whom God destroyed of Old to flee those Evils shewing them that they to wit the Corinthians are likewise partakers of the body and blood of Christ of which Communion they would Rob themselves if they did Evil because they could not drink of the Cup of the Lord and the Cup of Devils and partake of the Lord's Table and of the Table of Devils ver 21. Which shews that he understands not here the using of outward Bread and Wine because those that do Drink the Cup of Devils and Eat of the Table of Devils yea The Wickedest may take the outward Bread and Wine the Wickedest of Men may partake of the outward Bread and outward Wine For there the Apostle calls the bread One ver 17. and he saith We being many are One bread and one body for we are all partakers of that One bread Now if the bread be One it cannot be the Outward or the Inward would be excluded whereas it cannot be denied but that it 's the partaking of the Inward bread and not the Outward that makes the Saints truly One body and One bread And whereas they say that the One bread here comprehendeth both the Outward and Inward by vertue of the Sacramental Vnion The Sacramental Vnion pretended is a Figment that indeed is to affirm but not to prove As for that Figment of a Sacramental Vnion I find not such a thing in all the Scripture especially in the New Testament nor is there any thing can give a rise for such a thing in this Chapter where the Apostle as is above observed is not at all treating of that Ceremony but only from the Excellency of that Priviledge which the Corinthians had as believing Christians To partake of the flesh and blood of Christ dehorts them from Idolatry partaking of the Sacrifices offered to Idols so as thereby to offend or hurt their weak brethren Object But that which they most of all Cry out for in this matter and are always Noising is from 1 Cor. 11. where the Apostle is particularly treating of this matter and therefore from some words here they have the greatest Appearance of Truth for their Assertion As ver 27. where he calls the Cup the Cup of the Lord and saith That they who eat of it and drink it unworthily are guilty of the body and blood of the Lord and ver 26. Eat and drink their own Damnation intimating hence that this hath an immediate or necessary relation to the body flesh and blood of Christ. Answ. Thô this at first View may catch the Vnwary Reader yet being well considered it doth no ways Evince the matter in Controversy As for the Corinthians being in the Vse of this Ceremony why they were so and how that obliges not Christians now to the same shall be spoken of hereafter it suffices at this time to consider that they were in the Vse of it Secondly That in the Vse of it they were guilty of and committed divers Abuses Thirdly That the Apostle here is giving them Directions how they may do it aright in shewing them the right and proper Vse and End of it These things being premised let it be observed that the very express and particular Vse of it according to the Apostle is To shew forth the Lord's Death c. But to shew forth the Lord's Death and partake of the flesh and blood of Christ are different things He saith not As often as ye eat this Bread and drink this Cup ye partake of the Body and Blood of Christ but Ye shew forth the Lord's Death So I acknowledge that this Ceremony by those that practise it hath an Immediate Relation to the outward Body Death of Christ upon the Cross as being properly a Memorial of it but it doth not thence follow that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ or that Spiritual Supper spoken of Rev. 3.20 For though in a general way as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God so we shall not deny but this hath a relation to others Now for his calling the Cup the Cup of the Lord and saying They are guilty of the Body and Blood of Christ and eat their own Damnation in not discerning the Lord's Body c. I answer that this infers no more Necessary Relation than any other Religious Act and amounts to no more than this that since the Corinthians were in the Vse of this Ceremony Christ's Act of Bread and Wine is not Obliging others and so performed it as a Religious Act they ought to do it Worthily else they should bring Condemnation upon themselves Now this will not more infer the thing so practised by them to be a necessary Religious Act obligatory upon others than when Rom. 14.6 the Apostle saith He that regardeth the Day regardeth it unto the Lord it can be thence inferred that the Days that some esteemed and observed did lay an obligation upon others to do the same But yet as he that Esteemed a Day and placed Conscience in keeping it was to Regard it to the Lord and so it was to him in so far as he dedicated it unto the Lord the Lord's Day he was to do it Worthily and if he did it Vnworthily he would be guilty of the Lord's Day and so keep it to his own Damnation so also such as observe this Ceremony of Bread and Wine it is to them the Bread of the Lord and the Cup of the Lord because they Vse it as a Religious Act and forasmuch as their End therein is To shew forth the Lord's Death and to Remember his Body that was Crucified for them and his Blood that was shed for them If notwithstanding they believe it is their Duty to do it and make it a matter of Conscience to forbear if hey do it without that due Preparation and Examination which every Religious Act ought to be performed in then instead of truly Remembring the Lord's Death and his Body and his Blood they render themselves Guilty of it as being in one Spirit with those that Crucified him and shed his Blood The Pharisees Guilt of the Blood of the Prophets though pretending with Thanksgiving and Joy to Remember it Thus the Scribes and Pharisees of Old though in Memory of the Prophets they garnished their Sepulchres yet are said by Christ to be Guilty of their Blood And that no more can be hence inferred appears from another saying of the same Apostle Rom. 14.23 He that doubteth is damned if he eat c. where he speaking of those that
even Jesus Christ who is the Way the Truth and the Life And so as to those Examples thou givest which were witnessed thou say'st some twenty years ago We deny not but that the Lord did appear and was near the simple-hearted in that day and some who are now among the Quakers remember that day Former Feelings and Enjoyments and have a share in those feelings and enjoyments which are now and in the experience and enjoyment of them can bear a true Testimony that the feelings and enjoyments of this day unto those who follow the Lord in his leadings do far exceed what was in that day And now the Sun is set upon that day for the Lord is calling his People further and those among us who had those former feelings can witness that while they would have been tasting of that sweetness and remained still with you the Lord would not but suffered driness and barrenness to come over them and that which some time had been as a fruitful Field to become a barren Wilderness till they saw that they were not to limit him to Invented Forms but were to forsake those things in his Will in which through his Indulgence and Compassion he had sometimes appeared unto them and to be found following the footsteps of the Flock whom he is leading on to a further state in which they find the Lord appearing more gloriously than ever to their refreshment Glory to him for evermore But with you it is otherwise for who among you witness these things at this day Yea some of you are so ingenuous as to confess That ye find not these things now and that this is a cloudy and gloomy day and it shall certainly so continue unto you until ye come and walk with us in the Light of the Lord. But because ye will not but will confine the Lord in these forms whereunto ye have devoted your selves therefore is darkness over you and your Prayers are become dry and barren and full of Complaints of an Absent God And what Inward joy from God any have felt among you we cannot impute it to your Way more than what some have felt of refreshment in some other Professions and Forms can be imputed to their Way Page 30. Thou say'st It is known that we are Enemies to singing of Psalms Baptism and the Lord's Supper And because we say Baptism and the Lord's Supper that we are not against these things therefore thou callest us dis-ingenuous or such as seek to delude People Which Challenge is false and a Calumny For we do indeed own these things in the true acceptation and meaning of them and in the substance and reality and if we do so are we dis-ingenuous and deceitful because we deny them in your Acceptation which only comprehends the shadow that passeth away The Shadow for the Substance comprehended by Professors If Baptism which is really and truly the Baptism of Christ we own and participation of the Body and Blood of Christ which is really so I say if these things be really owned by us as they are indeed can we be said to deny them because we use not the shadow as ye do while ye are ignorant of and strangers to the substance Nay it may be retorted much more properly and without deceipt upon your selves that ye do but pretendly in Words own these things while indeed ye deny them So that herein ye are found to be the Equivocators who are contending for the Husk and will needs have it accounted the Kernel and there can be no errour more dangerous than to place the shadow for the substance for such as so do are those that trample upon the precious Ordinances of Jesus Christ in which the work of grace is begun and increased Page 32. To prove thy Assertions particularly Singing of Psalms as used by the Saints allowed thou beginnest saying That singing of Psalms is an Ordinance of Jesus Christ Whereby if thou understandest that singing of Psalms was used by the Saints that it is a part of God's Worship when performed in his Will and by his Spirit and that yet it may be and is warrantably performed among the Saints it is a thing denied by no Quaker so called and it is not unusual among them whereof I have my self been a witness and have felt of the sweetness and quickning vertue of the Spirit therein and at such occasions ministred And that at times David's Words may also be used as the Spirit leads thereunto and as they sute the condition of the party is acknowledged without dispute but that without the Spirit in Self-will not regarding how the thing sutes their Condition for a mixt multitude to use and sing the Expressions of blessed David we deny For that was not the Method the Apostle spoke of 1 Cor. 14.15 when he said I will sing with the Spirit and I will sing with the Vnderstanding also Therefore though singing of Psalms in the true use of them be allowable yet as used by you it is abominable and is a Mock-worship because ye cannot deny but that the Persons using it are a mixed Multitude known to be Drunkards Swearers Whoremongers c. Now such cannot praise God The Dead cannot praise God for they are dead in their sins and it is the living that praise him and not the dead Next All Lying is abomination but many times it falls out that by singing of Psalms the People come to lye in the presence of God instead of worshipping him by saying I am not puft up in mind I have no deceitful heart I water my Couch with tears and much more of this nature which were the particular Experiences of David and may be safely said by those that witness the same thing but as to you that use them are false and untrue I say as thou dost That though every Psalm does not sute our Condition yet in every Psalm there may be Meditation for Edification But this no ways meets the case for there is a great difference betwixt Meditating upon a Psalm and Singing one whereby we apply our selves to the Lord in the words of David which unless they sute our Condition cannot be done without a lye Page 33 and 34. Thou comest to prove That Baptism with water is an Ordinance of Jesus Christ for which thou givest as a Reason First Because John baptized with water and was really sent of God Which thing is not denied because John's Baptism was a Baptism with Water But that that was the Baptism which was to Continue is the matter in question To prove which thou bringest in thy Second Reason That the baptism of Christ and the baptism of John differed only in Circumstance and not in Substance because they agree in the Author in the Matter and in the End To which I Answer That though they agreed in the Author that will not conclude them to be one because by the same reason it might be said that the Old
Bread Is it the Outward or is it the Inward and Spiritual The one Bread not many If it be the Outward then there is no Inward and Spiritual Bread Or if it be the Inward and Spiritual which is that one Bread then that Outward Bread as being but a Figure is ceased from being of use as to any necessity And this he spoke unto the Wise who saw beyond the Shadow and Figure unto the Substance the end of it which was that Heavenly Bread and Refreshment which Christ himself giveth unto those Souls to feed upon who know the Mystery of his Indwelling in them which Bread is indeed his Body So that now the Bread being one which is the Body of Christ the Outward Bread hath no place in the Supper of the Lord for then there should be not one Bread but two for the Outward Bread and the Inward are two and not one Bread And if any say The outward Bread though it be not properly the Body of Christ and thing signified yet it may be said to be one with it because of that Agreement betwixt the sign and the thing signified I Answer That is not sufficient why the outward Bread should be called the one Bread or one with the thing signified otherwise by the same evasion one might plead for the Continuance of all the Sacrifices and Offerings of Rams and Bulls and Goats and say they are one with that one Offering of Christ mentioned Hebr. 10.14 because they signified that one Offering Now were not this an abominable wresting of the Apostle's words to say All these outward Offerings were the one Offering because they did signify it For indeed he does contra-distinguish them from this one Offering that because of its being come he infers they were to pass away And so it is as plain that the Apostle contra-distinguished betwixt that one Bread and the outward Bread together with the other Figures and Shadows according to which writing to the Colossians he saith Coloss. 2.16 17. Let no man condemn you in Meat or Drink or Holy Day or New Moon or Sabbath-days which are a Shadow of things to come but the Body is of Christ. And he bids them seek the things above and not the things which the Apostle said did perish in the using saying Touch not taste not handle not Coloss. 2.10 21 22. compared with Coloss. 3.1 2. which he spoke because they began to lay too great a weight upon these things and to hold them up as perpetual which were to pass away For a Sixth Reason thou say'st The Apostles and Primitive Christians who did partake of the Spirit in a large measure did use it Answ. That they used it for some time is granted but that they used it as of Necessity or Command is denied nor did they use it for themselves but for the sake of the weak who could not be suddenly weaned from it Thy Seventh Reason is That it is the Mind and Will of God that this Ordinance should be continued in his Church until the Second Coming of Christ to Judgment Christ's Second Coming is spiritual By which Second Coming thou and you understand his Outward Coming for which you have no ground to say that he bid them Observe it till his outward Coming so many hundred years after for the Scripture speaks nothing so but thus Ye shew forth my Death till I come Now we say he did Come according to his Promise in a Spiritual and Inward way of Appearance in their Hearts feeding them with the heavenly Food and Refreshment of his own Life and Spirit which is the Substance And concerning this Coming he spake unto them in many places particularly John 14.18 I will not leave you Fatherless I will come unto you Yet a little while and the World seeth me not but ye shall see me And Verse 23. If any Man love me he will keep my Word and my Father will love him and we will come unto him and make our Abode with him Which Coming was inward according to Verse 20. You in me and I in you And those that witnessed him thus Come needed not outward Bread and Wine to remember them of him for his own Spirit would bring all things to their remembrance they need not look upon the Figure and Shadow who have the Substance Paul said We look not upon things which are visible neither will God's Condescendence to their Weakness God's Condescension to the Weak who were but newly Redeemed from out of a mass of Heathenish Superstitions prove a Command or a Rule to the whole Church or a Warrant for any now to be found in the Administration thereof and to hold up the outward Figure do cloak themselves by shutting out and denying the Spiritual Appearance of Christ as he doth immediately Reveal himself in his Children in whom he has made manifest the Substance which ends the Shadow For an Eighth Reason thou say'st That Persons who cast off this Ordinance are their Soul 's great Enemies for they stand in the way of their Soul 's Spiritual good in that this is a Spiritual Nourishing strengthening Ordinance where Spiritual Food is offered and delicate Meat and Drink for strengthening Believers in their Journey to Heaven To which I Answer That those who neglect and despise having Fellowship and Communion with God and laugh and scoff at the useful and necessary Duty of Waiting upon the Lord in silence wherein his Children feel their Souls nourished with the Body and Blood of Christ The â—â—ue Nourishment of the Soul and with Spiritual Manna which descends from Heaven and is distilled into their Souls not only once or twice a year which are the Seasons wherein that which thou termest Spiritual Food is ministred among you but daily and hourly by the fresh Incoms of Life such indeed are to their Souls great Enemies though they be sticking to the performance of some External Ceremonies wherein in former times God in Condescendence to some because of the simplicity of their hearts appeared and yet even then frequently and as much and more at other times But now the Sun is set upon those who will needs be upholding the Shadow in opposition to the Substance therefore their Table is become polluted The polluted Table and may more truly be termed the Table of Devils than the Communion of the Body of Christ where a mixt Multitude of all sorts of Wicked Persons living out of God's fear sit down together being seemingly in words Excommunicated from Approaching by the Preacher and yet presently Admitted to it by the same And to turn away from such an Ordinance so called is no sin nor hurt but all who become obedient to the Light of Christ in them will find in their place to forsake it as being such an Ordinance which the Apostle said Touch not taste not handle not which is all to perish with the using In the fourth place Page 41. thou wilt prove That the Ministry of the
visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him God hath in these last Days spoken unto us by his Son whom he hath appointed Heir of all things Hebr. 1.2 by whom also he made the Worlds Q. These are very clear that even the World was Created by Christ But what Scriptures prove the Divinity of Christ against such as falsly deny the same A. And the Word was God John 1 1. Rom. 9.5 Whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen Who being in the Form of God thought it no Robbery to be Equal with God Phil 2.6 And we know that the Son of God is come and hath given us an Understanding 1 John 5.20 that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and Eternal Life Q. What are the Glorious Names the Scripture gives unto Jesus Christ the Eternal Son of God A And his Name shall be called Wonderful Counsellor The Mighty God Isai. 9.5 The Everlasting Father The Prince of Peace Who is the Image of the Invisible God the First-born of every Creature Col. 1.15 Who being the Brightness of his Glory and the Express Image of his Person or more properly Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Greek of his Substance Rev. 19.13 And he was cloathed with a Vesture dipt in Blood and his Name is called The Word of God Q. After what manner was the Birth of Christ Matth. 1.18 A. Now the Birth of Jesus Christ was on this wise When as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost And the Angel said unto her Fear not Mary for thou hast found Favour with God And behold thou shalt conceive in thy Womb and bring forth a Son and shalt call his Name Jesus He shall be Great and shall be called The Son of the Highest The Birth of Christ. and the Lord God shall give unto him the Throne of his Father David Then said Mary unto the Angel How shall this be seeing I know not a Man Luke 1.30 31 32 34 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Therefore also that Holy Thing that shall be born of thee shall be called the Son of God Q. Was Jesus Christ who was born of the Virgin Mary and supposed to be the Son of Joseph a True and Real Man A. Forasmuch as the Children are Partakers of Flesh and Blood Hebr. 2.14 he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil For verily he took not on him the Nature of Angels Hebr. 2.16 17. but He took on him the Seed of Abraham wherefore in all things it behoved him To be made like unto his Brethren that he might be a Merciful and Faithful High-Priest c. For we have not an High-Priest Hebr. 4.15 which cannot be Touched with the feeling of our Infirmities but was in all Points tempted as we are yet without Sin And the Gift by Grace which is by one Man Jesus Christ Hebr. 5.15 hath abounded unto many But now is Christ risen from the Dead 1 Cor. 15.20 21. and become the First-Fruits of them that slept for since by Man came Death by Man came also the Resurrection of the Dead Q. After what manner doth the Scripture assert the Conjunction and Unity of the Eternal Son of God in and with the Man Christ Jesus A. And the Word was made Flesh John 1.14 and dwelt among us and we beheld his Glory the Glory as of the Only Begotten of the Father full of Grace and Truth For he whom God hath sent speaketh the Words of God John 3.34 for God giveth not the Spirit by Measure unto him Now God Anointed Jesus of Nazareth with the Holy Ghost Acts 10 38. and with Power who went about doing good and healing all that were oppressed of the Devil for God was with him For it pleased the Father that in him should all fulness dwell Col. 1.19 For in him dwelleth all the Fulness of the God-head bodily Col. 2.9 In him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 Q. For what End did Christ appear in the World A. For what the Law could not do Rom. 8.3 in that it was weak through the Flesh God sending his Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. For this Purpose the Son of God was manifested 1 John 3.8 9. That he might destroy the Works of the Devil And ye know that he was manifested To take away our Sins Q. Was Jesus Christ really Crucified and Raised again A. For I delivered unto you first of all that which I also received 1 Cor. 15.3 4. how that Christ died for our Sins according to the Scriptures And that he was buried and that he rose again the third day according to the Scriptures Q. What End do the Scriptures ascribe unto the Coming Death and Sufferings of Christ. Luke 2.30 31 32. A. For mine Eyes have seen thy Salvation which thou hast prepared before the Face of all People A Light to lighten the Gentiles and the Glory of thy People Israel Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God And walk in Love as Christ also hath loved us and hath given himself for us an Offering Ephes. 5.2 and a Sacrifice to God for a sweet-smelling Savour And having made Peace through the Blood of his Cross by him To Reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And you that were sometimes alienated and Enemies in your minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death Col. 1.20 21 22. to present you Holy Vnblamable and Vnreprovable in his Sight Hebr. 9.12 14. Neither by the Blood of Goats and Calves but by his own Blood he entered-in once into the Holy Place having obtained Eternal Redemption for us How much more shall the Blood of Christ who through the Eternal Spirit offer'd himself without Spot to God purge your Consciences from dead Works to serve the Living God 1 Pet. 3.18 For Christ also hath once suffered for Sins the Just for the Unjust that he might bring us to God being put to Death in the Flesh but quickned by the Spirit 1 John 3 16. Hereby perceive we
Flesh is not the same Flesh but there is one kind of Flesh of Men another Flesh of Beasts another of Fishes and another of Birds there are also Celestial Bodies and Bodies Terrestrial but the Glory of the Celestial is one and the Glory of the Terrestrial is another There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars for one Star differs from another Star in Glory so also is the Resurrection of the Dead it is sown in Corruption it is raised in Incorruption it is sown in Dishonour it is raised in Glory it is sown in Weakness it is raised in Power it is sown a Natural Body it is raised a Spiritual Body There is a Natural Body and there is a Spiritual Body Q. The Apostle seems to be very positive that it is not that Natural Body which we now have that shall rise but a Spiritual Body A. * 1 Cor. 15.50 51 52 53 54 55. Now this I say Brethren That Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption Behold I shew you a Mystery We shall not all sleep but we shall all be changed in a Moment in the Twinkling of an Eye at the last Trump for the Trumpet shall sound and the Dead shall be raised incorruptible and we shall be changed For this Corruptible must put on Incorruption and this Mortal must put on Immortality So when this Corruptible shall have put on Incorruption and this Mortal shall have put on Immortality then shall be brought to pass the Saying that is written Death is swallowed up in Victory O Death where is thy Sting O Grave where is thy Victory CHAP. XV. A Short Introduction to the CONFESSION of FAITH HAving thus largely and evidently performed the chief Part of that which I promised in this Treatise in giving a full account of our Principles in plain Scripture-words and also answering by the Scriptures the chief and main Objections made against us I come to a Confession of Faith in which I shall not be so large for that I judge it not Convenient to make an Interpretation of all the Scriptures before-mentioned which if needful the Reader may easily observe were not very difficult to do But whereas a Confession of Faith called rather for an Affirmative Account of ones own Faith than for the Solution of Objections or any thing of Debate in a Discursive Way which is both more properly and pertinently performed in a Catechism therefore I have here only done so I am necessitated sometimes to intermix some words for Coherence of the Matter as sometimes And and sometimes Therefore and the like but not such as any Ingenuous Person can affirm do add to the Matter or that may any wise justly be reckoned a Comment or Meaning and therefore to avoid the Censure of the most Curious Carping Criticks these are marked with a different Character Likewise unless I should have ridiculously offered to publish incongruous Grammar there was a true need sometimes to change the Mood and Person of a Verb in all which places whosoever will look to the words shall find it is done upon no Design to alter any whit the naked Import of them As for Instance where Christ says I am the Light of the World were it proper for me to write thus I am the Light c. Or can it be reckoned any whit Contradicting of my Purpose and Promise to write Christ is the Light where the first Person is changed to the third Also sometimes I express things which are necessarily understood as when any of the Apostles say We there instead of We I write Apostles and where they say You speaking of the Saints there I mention Saints instead of it for the Connexion of the Sentence sometimes requires it As in the first Article in mentioning that of 1 John 1.5 concerning God's being Light and in such like Cases which I know no impartial Reader would have quarrelled though wanting this Apology which I judged meet to premise knowing there is a Generation who when they cannot find any real or substantial Ground against Truth and its Followers will be Cavilling at such little Niceties therefore such may see this Objection is obviated CHAP. XVI A CONFESSION of FAITH concerning Twenty Three Articles ARTICLE I. Concerning God and the True and Saving Knowledge of him THere is one God a Eph. 4.6 1 Cor. 8.4 6. who is a Spirit b John 4.24 And This is the Message which the Apostles heard of him and declared unto the Saints That he is Light and in him is no Darkness at all c 1 John 1.5 There are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One d 1 John 1.7 The Father is in the Son and the Son is in the Father e John 10.38 and 14.10 11. and 5.26 No Man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will Reveal him f Matth. 11.27 Luke 10.22 The Spirit searcheth all things yea the deep things of God g 1 Cor. 2.10 For the Things of God knoweth no man but the Spirit of God Now the Saints have received not the Spirit of the World but the Spirit which is of God that they might know the things which are freely given them of God h 1 Cor. 2.11 12. For the Comforter which is the Holy Ghost whom the Father sends in Christ's Name he teacheth them all things and bringeth all things to their Remembrance i John 14.26 ARTICLE II. Concerning the Guide and Rule of Christians CHrist prayed to the Father and he gave the Saints another Comforter that was to abide with them for ever even the Spirit of Truth whom the World cannot receive because it seeth him not nor knoweth him But the Saints know him for he dwelleth with them and is to be in them k John 14.16 17. Now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sons of God l Rom. 8.9 14. For this is the Covenant that God hath made with the House of Israel He hath put his Laws in their Mind and writ them in their Hearts and they are all taught of God m Hebr. 8.10 11. And the Anointing which they have received of him abideth in them and they need not that any man teach them but as the same Anointing teacheth them of all things and is Truth and is no Lie n 1 John 2.27 ARTICLE III. Concerning the Scriptures WHatsoever things were written aforetime were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope o Rom. 15.4 which are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture being given by Inspiration of God and
from it and turn it to wantonness making shipwrack of Faith and after having tasted of the Heavenly Gift and being made partakers of the Holy Ghost again fall away Yet such an increase and stability in the Truth may in this life be attained from which there cannot be any Apostacy The Tenth Proposition Concerning the Ministry As by this Gift or Light of God all true Knowledge in things Spiritual is Received and Revealed so by the same as it is manifested and received in the heart by the strength and power thereof every true Minister of the Gospel is Ordained prepared and supplied in the Work of the Ministry and by the leading moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel both as to the Place where as to the Person to whom and as to the Times when he is to Minister Moreover who have this Authority may and ought to Preach the Gospel though without humane Commission or Literature as on the other hand who want the Authority of this Divine Gift however Learned or Authorized by the Commissions of Men and Churches are to be esteemed but as Deceivers and not true Ministers of the Gospel Also who have received this holy and unspotted Gift as they have freely received so are they freely to give without Hire or Bargaining far less to use it as a Trade to get Money by it Matth. 10. Yet if God hath called any from their Imployments or Trades by which they acquire their Livelihood it may be lawful for such according to the Liberty which they feel given them in the Lord to receive such Temporals to wit what may be needful to them for Meat and Cloathing as are freely given them by those to whom they have Communicated Spirituals The Eleventh Proposition Concerning Worship All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to Places Times or Persons For though we be to Worship him always in that we are to fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it where and when we will but where and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judge All other Worship then both Praises Prayers and Preachings which man sets about in his own Will and at his own Appointment which he can both begin and end at his pleasure do or leave undone as himself sees meet whether they be a prescribed Form as a Liturgy or Prayers conceived Extemporarily by the natural strength and faculty of the mind they are all but Superstitions Will-worship and abominable Idolatry in the sight of God which are to be denied Ezek. 13. Matth. 10.20 Acts 2.4 18 5. rejected and separated from in this day of his Spiritual Arising however it might have pleased him who winked at the times of Ignorance with a respect to the simplicity and integrity of some John 3.6 4.21 and of his own Innocent Seed which lay as it were buried in the hearts of men under the Mass of Superstition To blow upon the dead and dry bones Jude 19. Acts 17.23 and to raise some Breathings and Answer them and that until the Day should more clearly dawn and break forth The Twelfth Proposition Concerning Baptism As there is one Lord and one Faith so there is one Baptism Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our sins we may walk in Newness of Life 1 Cor. 1.17 Of which the Baptism of John was a figure which was Commanded for a Time and not to Continue for ever As to the Baptism of Infants it is a meer human Tradition for which neither Precept nor Practice is to be found in all the Scripture The Thirteenth Proposition Concerning the Communion or Participation of the body and blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the participation of this flesh and Blood 1 Cor. 10.16 17. John 6.32 33 55. 1 Cor. 5.8 by which the Inward man is daily nourished in the hearts of those in whom Christ dwells Of which things the breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the Cause of the Weak even as Abstaining from things strangled and from blood Acts 15.20 the Washing one anothers feet and the Anointing of the Sick with Oil all which are Commanded with no less Authority and Solemnity than the former John 13.14 yet seeing they are but the shadows of better things James 5.14 they Cease in such as have obtained the Substance The Fourteenth Proposition Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whatsoever Luke 9.55 56. Matth. 7.12 29. Tit. 3.10 by virtue of any Authority or Principality they bear in the Government of this World To force the Consciences of others And therefore all Killing Banishing Fining Imprisoning and other such things which men are Afflicted with for the alone Exercise of their Conscience or difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without Respect of Persons The Fifteenth Proposition Concerning Salutations and Recreations c. Seeing the Chief End of all Religion is To Redeem Man from the Spirit and vain Conversation of this World and to lead into inward Communion with God before whom if we Fear always we are accounted Happy Eph. 5.11 1 Pet. 1.14 John 5.44 Jer. 10.3 Acts 10.26 Matth. 15.13 Col. 2.8 Therefore all the vain Customs and Habits thereof both in word and deed are to be rejected and forsaken by those who come to this Fear Such as the Taking off the Hat to a Man the Bowings and Cringings of the Body and other such Salutations of that kind with all the foolish and superstitious
strange ways seeing according to this most true Doctrine the Gospel reacheth all of whatsoever Condition Age or Nation Eleventhly It is Really and Effectively though not in so many words Cons. 11 yet by deeds established and confirmed by all the Preachers Promulgators and Doctors of the Christian Religion that ever were or now are even by those that otherways in their Judgment Oppose this Doctrine in that they all wherever they have been or are or whatsoever People Place or Country they come to do preach to the People and to every Individual among them That they may be saved Intreating and Desiring them to believe in Christ who hath died for them So that what they deny in the general they acknowledge of every particular there being no man to whom they do not preach in order to Salvation telling him Jesus Christ calls and wills him to believe and be saved and that if he refuse he shall therefore be Condemned and that his Condemnation is of himself Such is the Evidence and Vertue of Truth that it constrains its Adversaries even against their wills to plead for it Cons. 12 Lastly According to this Doctrine the former Argument used by the Arminians and Evited by the Calvinists concerning Every man's being bound to believe that Christ died for him is by altering the Assumption rendred Invincible thus That which every man is bound to believe is True But Every man is bound to believe that God is merciful unto him Therefore c. This Assumption no man can deny seeing his Mercies are said to be over all his Works And herein the Scripture every where declares the Mercy of God to be in that he Invites and Calls sinners to Repentance and hath opened a way of Salvation for them so that though those men be not bound to believe the History of Christ's Death and Passion who never came to know of it yet they are bound to believe that God will be Merciful to them if they follow his Ways and that he is Merciful unto them in that he Reproves them for Evil and Incourages them to good Neither ought any man to believe that God is unmerciful to him or that he hath from the beginning Ordained him to come into the World that he might be left to his own evil Inclinations Our Adversaries unmerciful Assertion of God and so do wickedly as a means appointed by God to bring him to Eternal Damnation which were it true as our Adversaries affirm it to be of many Thousands I see no reason why a man might not believe for certainly a man may believe the Truth As it manifestly appears from the thing it self that these good and excellent Consequences follow from the belief of this Doctrine so from the Probation of them it will yet more evidently appear To which before I come it is requisite to speak somewhat concerning the State of the Controversy which will bring great light to the matter For from the not right understanding of a matter under Debate sometimes both Arguments on the one hand and Objections on the other are brought which do no way hit the Case and hereby also our Sense and Judgment therein will be more fully understood and opened § XII First then by this Day and Time of Visitation which we say Quest. 1 God gives unto all during which they may be saved The Stating of the Question we do not understand the Whole Time of every man's Life though to some it may be extended even to the very hour of Death as we see in the Example of the Thief Converted upon the Cross but such a season at least as sufficiently exonerateth God of every man's Condemnation which to some may be sooner and to others later according as the Lord in his Wisdom sees meet So that many men may out-live this day after which there may be no possibility of Salvation to them That many may out-live the Day of God's Visitation and God justly suffers them to be hardned as a just punishment of their Vnbelief and even raises them up as Instruments of Wrath and makes them a Scourge one against another Whence to men in this Condition may be fitly applied those Scriptures which are abused to prove That God incites men necessarily to sin This is notably express'd by the Apostle Rom. 1. from v. 17. to the end but especially vers 28. And even as they did not like to retain God in their knowledge God gave them up to a Reprobate Mind to do those things which are not Convenient That many may out-live this Day of God's gracious Visitation unto them is shewn by the Example of Esau Hebr. 12.16 17. who sold his Birth-right so he had it once and was capable to have kept it but afterwards when he would have inherited the Blessing he was Rejected This appears also by Christ's weeping over Jerusalem Luke 19.42 saying If thou hadst known in this thy day the things that belong unto thy peace but now they are hid from thine Eyes Which plainly imports a Time when they might have known them which now was removed from them though they were yet alive But of this more shall be said hereafter § XIII Secondly By this Seed Grace and Word of God and Light Quest. 2 wherewith we say every man is Inlightned and hath a measure of it which strives with them in order to Save them and which may by the stubbornness and wickedness of man's Will be quenched bruised wounded pressed-down slain and crucified we understand not the proper Essence and Nature of God precisely taken which is not Divisible into parts and measures as being a must Pure Simple Being void of all Composition or Division and therefore can neither be resisted hurt wounded crucified or slain by all the Efforts and Strength of men The Light what it is and its Properties described But we understand a Spiritual Heavenly and Invisible Principle in which God as Father Son and Spirit dwells a measure of which Divine and Glorious Life is in all men as a Seed which of its own nature draws invites and inclines to God And this we call Vehiculum Dei or the Spiritual body of Christ Vehiculum DEI. the flesh and blood of Christ which came down from Heaven of which all the Saints do feed and are thereby nourished unto Eternal Life And as every unrighteous Action is witnessed against and reproved by this Light and Seed so by such Actions it is hurt wounded and slain and resiles or flees from them even as the flesh of men flees from that which is of a contrary nature to it Now because it is never separated from God nor Christ but wherever it is God and Christ are as wrapped up therein therefore and in that respect as it is Resisted God is said to be Resisted and where it is born down God is said to be pressed as a Cart under sheaves and Christ is said to be slain and crucified And on the contrary as
Dispensation which hath so much the more of the Wisdom and Glory of God in it as it 's contrary to the nature of man's Spirit Will and Wisdom The silent Waiting upon God obtained § VII As there can be nothing more opposite to the Natural Will and Wisdom of man than this silent-Waiting upon God so neither can it be obtained nor rightly comprehended by man but as he layeth down his own Wisdom and Will so as to be content to be throughly subject to God And therefore it was not preached nor can be so practised but by such as find no outward Ceremony no Observations no Words yea not the best and purest Words even the Words of Scripture able to satisfie their weary and afflicted Souls because where all these may be the life power and vertue which make such things effectual may be wanting Such I say were necessitate to cease from all outwards and to be silent before the Lord and being directed to that Inward Principle of Life and Light in themselves as the most-excellent Teacher which can never be removed into a Corner came thereby to be Learned to Wait upon God in the measure of Life and Grace received from him and to Cease from their own forward words and actings in the natural willing and comprehension and feel after this inward Seed of Life that as it moveth they may move with it and be acted by its Power and influenced whether to pray preach or sing And so from this Principle of man's being Silent and not acting in the things of God of himself until thus acted by God's Light and Grace in the heart did naturally spring that manner of Sitting silent together and Waiting together upon the Lord. For many thus principled Meeting together in the pure fear of the Lord did not apply themselves presently to speak pray or sing c. being afraid to be found acting forwardly in their own wills but each made it their work to Retire inwardly to the measure of Grace in themselves not only being silent as to Words but even abstaining from all their own Thoughts Imaginations and Desires So Watching in a holy dependence upon the Lord and meeting together not only outwardly in one place What it is to meet in Jesus Name but thus inwardly in One Spirit and in One Name of Jesus which is his Power and Vertue they came thereby to enjoy and feel the arisings of this Life which as it prevails in each particular becomes as a flood of Refreshment and over-spreads the whole Meeting For man and man's Part and Wisdom being denied and chained down in every Individual and God exalted and his Grace in dominion in the heart thus his Name comes to be One in all and his Glory breaks forth and covers all and there is such a holy Awe and Reverence upon every Soul that if the natural part should arise in any or the wise part or what is not one with the Life it would presently be Chained down and Judged out And when any are through the breaking forth of this Power constrained to utter a Sentence of Exhortation or Praise or to breath to the Lord in Prayer Prov. 27. ver 19. then all are sensible of it for the same Life in them answers to it as in water Face answereth to Face This is that Divine and Spiritual Worship which the World neither knoweth nor understandeth which the Vulture-Eye seeth not into Yet many and great are the Advantages Advantages of silent Meetings which my Soul with many others hath tasted of hereby and which would be found of all such as would seriously Apply themselves hereunto For when people are gathered thus together not meerly to hear men nor depend upon them but all are inwardly taught to stay their Minds upon the Lord Isa. 10.20.26.3 and wait for his appearance in their hearts thereby the forward working of the spirit of man is stayed and hindered from mixing it self with the Worship of God and the Form of this Worship is so naked and void of all outward and worldly splendor that all occasion for man's Wisdom to be exercised in that Superstition and Idolatry hath no lodging here and so there being also an inward Quietness and Retiredness of mind the Witness of God ariseth in the heart and the Light of Christ shineth whereby the Soul cometh to see its own Condition And there being many joined together in this same Work there is an inward Travel and Wrestling and also as the measure of Grace is abode in an Overcoming of the power and spirit of darkness And thus we are often greatly strengthned and renewed in the spirits of our minds without a word and we enjoy and possess the holy Fellowship and Communion of the Body and Blood of Christ Eph. 4. ver 23. by which our inward man is nourished and fed Which makes us not to dote upon outward Water and Bread and Wine in our Spiritual things Now as many thus gathered together grow up in the strength power and vertue of Truth and as Truth comes thus to have Victory and Dominion in their Souls then they receive an Vtterance Speaking to Edification and speak steadily to the Edification of their Brethren and the pure Life hath a free passage through them and what is thus spoken Edifieth the Body indeed Such is the evident Certainty of that Divine Strength that is communicated by thus Meeting together and Waiting in silence upon God that sometimes when one hath come in that hath been Vnwatchful and Wandering in his Mind or suddenly out of the Hurry of outward Business and so not inwardly gathered with the rest so soon as he retires himself inwardly this Power being in a good measure raised in the whole Meeting will suddenly lay hold upon his Spirit and wonderfully help to raise up the good in him and beget him into the sense of the same Power to the melting and warming of his heart even as the Warmth would take hold upon a man that is Cold coming into a Stove or as a Flame will lay hold upon some little Cumbustible Matter being near unto it Yea if it fall out that several Met together be straying in their minds though outwardly silent and so wandering from the measure of Grace in themselves which through the working of the Enemy and Negligence of some may fall out if either one come in or may be in who is Watchful and in whom the Life is raised in a great measure as that one keeps his place he will feel a secret Travel for the rest in a Sympathy with the Seed which is oppressed in the other and kept from arising by their Thoughts and Wandrings A secret Travel one for another in Silent Meetings And as such a Faithful one waits in the Light and keeps in this Divine Work God oftentimes answers the secret Travel and Breathings of his own Seed through such a one so that the rest will find themselves secretly
necessary which as Protestants we affirm and have proved is false else we must confess that Water is not here understood of outward Water For to say that when Water and the Spirit are placed here just together and in the same manner thô there be not any difference or ground for it visible in the Text or deduceable from it That the necessity of Water is here Praecepti but not Medii but the necessity of the Spirit is both Medii and Praecepti is indeed confidently to affirm but not to prove * Obj. VI. Sixthly and lastly they Object That the Baptism of Water is a visible Sign or Badge to distinguish Christians from Infidels even as Circumcision did the Jews †Answ. I Answer This saith nothing at all unless it be proved to be a necessary Precept or part of the New Covenant-Dispensation it not being lawful to us to impose outward Ceremonies and Rites and say they will distinguish us from Infidels Circumcision was positively commanded and said to be a Seal of the first Covenant Circumcision a Seal of the first Covenant Water-baptism falsly called a Badge of Christianity Which is the Badge of Christianity but as we have already proved that there is no such Command for Baptism so there is not any Word in all the New Testament calling it a Badge of Christianity or Seal of the New Covenant and therefore to conclude it is so because Circumcision was so unless some better Proof be alledged for it is miserably to beg the Question The professing of Faith in Christ and a holy Life answering thereunto is a far better Badge of Christianity than any outward Washing which yet answers not to that of Circumcision since that affixed a Character in the flesh which this doth not so that a Christian is not known to be a Christian by his being baptized especially when he was a Child unless he tell them so much And may not the Professing Faith in Christ signify that as well I know there are divers of those called Fathers that speak much of Water-baptism What the Fathers say of Water-baptism and of the Sign of the Cross. calling it Character Christianitatis But so did they also of the Sign of the Cross and other such things justly rejected by Protestants For the Mystery of Iniquity which began to work even in the Apostles days soon spoiled the Simplicity and Purity of the Christian Worship so that not only many Jewish Rites were retained but many Heathenish Customs and Ceremonies introduced into the Christian Worship Heathenish Ceremonies introduc'd into the Christian Worship as particularly that word Sacrament So that it is great folly especially for Protestants to plead any thing of this from Tradition or Antiquity for we find that neither Papists nor Protestants use these Rites exactly as the Ancients did who in such things not walking by the most certain Rule of God's Spirit but doting too much upon Outwards were very Vncertain For most of them all in the Primitive Time did wholly plunge and dip those they Baptized which neither Papists nor Protestants do yea several of the Fathers accused some as Hereticks in their Days for holding some Principles common with Protestants concerning it as particularly Augustin doth the Pelagians for saying That Infants dying Vnbaptized may be saved And the Manichees were Condemned for denying that Grace is universally given by Baptism and Julian the Pelagian by Augustin for denying Exorcism and Insufflation in the use of Baptism All which things Protestants deny also Exorcism or Adjuration So that Protestants do but foolishly to upbraid us as if we could not shew any among the Ancients that denied Water-baptism seeing they cannot shew any whom they acknowledge not to have been Heretical in several things to have used it nor yet who using it did not use also the Sign of the Cross and other things with it which they deny There were some nevertheless in the darkest Times of Popery The Sign of the Cross. who testified against Water-baptism For one Alanus pag. 103 104 107. speaks of some in his Time Many in former Ages testified against Water-baptism that were burnt for the denying of it for they said that Baptism had no Efficacy either in Children or Adult Persons and therefore Men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that Crime by the Order of King Robert of France as P. Pithaeus tells in his Fragments of the History of Guienne Which is also confirmed by one Johannes Floracensis a Monk who was famous at that Time in his Epistle to Oliva Abbot of the Ausonian Church I will saith he give you to understand concerning the Heresy that was in the City of Orleans on Childer-mass-day for it was true if ye have heard any thing that King Robert caused to be burnt alive nigh Fourteen of that City of the Chief of their Clergy and the more Noble of their Laicks who were hateful to God and abominable to Heaven and Earth Ten Canonicks burnt at Orleans and why for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The time of this Deed is noted in these words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert Actum Aureliae public◠Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha Complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Manichees we have nothing but the Testimony of their Accusers which will no more invalidate their Testimony for this Truth against the use of Water-baptism or give more ground to charge us as being one with Manichees than because some called by them Manichees do agree with Protestants in some things that therefore Protestants are Manichees or Hereticks which Protestants can no ways shun For the Question is Whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scriptures So that the Controversy is brought back again to the Scriptures according to which I suppose I have formerly discussed it As for the latter part of the Thesis The Baptism of Infants an Humane Tradition denying the Vse of Infant-Baptism it necessarily follows from what is above-said For if Water-Baptism be Ceased then surely Baptising of Infants is not warrantable But those that take upon them to Oppose us in this matter will have more to do as to this latter part for after they have done what they can to prove Water-Baptism it remains for them to prove that Infants ought to be Baptized For he that proves Water-Baptism Ceased proves that Infant-Baptism is vain But he that should prove that Water-Baptism continues has not thence proved that Infant-Baptism is necessary That needs something further And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this to say That the denying of
judged it unlawful to Eat flesh c saith If they eat doubting they eat their own Damnation Now it is manifest for all this that either the doing or forbearing of this was to another that placed no Conscience in it of no moment so I say he that Eateth that which in his Conscience he is perswaded is not lawful for him to Eat doth Eat his own Damnation so he also that placeth Conscience in Eating bread and wine as a Religious Act if he do it Vnprepared and without that due Respect wherein such Acts should be gone about he Eateth and Drinketh his own Damnation not discerning the Lord's Body i. e. not minding what he doth to wit with a special Respect to the Lord and by way of a special Commemoration of the Death of Christ. § VI. I having now sufficiently shewen what the True Communion of the Body and Blood of Christ is how it is partaken of and how it has no necessary Relation to that Ceremony of bread and wine used by Christ with his Disciples it is fit now to consider the Nature and Constitution of that Ceremony for as to the proper Vse of it we have had occasion to speak of before whether it be a standing Ordinance in the Church of Christ obligatory upon all II. Whether this Ceremony be a necessary Part of the New Covenant and Obligatory or indeed whether it be any necessary part of the Worship of the New Covenant-dispensation or hath any better or more binding Foundation than several other Ceremonies appointed and practised about the same time which the most of our Opposers acknowledge to be ceased and now no ways binding upon Christians We find this Ceremony only mentioned in Scripture in four places to wit Matthew Mark and Luke and by Paul to the Corinthians If any would infer any thing from the frequency of the mentioning of it that will add nothing for it being a matter of Fact is therefore mentioned by the Evangelists and there are other things lets Memorable as often yea oftner mentioned Matthew and Mark give only an Account of the matter of Fact Mat. 26.26 Mark 14.22 Luke 22.19 1 Cor. 11.23 without any Precept to do so afterwards simply declaring that Jesus at that time did desire them to Eat of the Bread and Drink of the Cup To which Luke adds these words This do in Remembrance of me If we consider this Action of Christ with his Apostles there will appear nothing singular in it for a Foundation to such a strange Superstructure as many in their Airy Imaginations have sought to build upon it for both Matthew and Mark press it as an Act done by him as he was Eating Matthew saith And as they were Eating The breaking of Bread was no singular thing but a Custom to Jews P. Riccius and Mark And as they did Eat Jesus took bread c. Now this Act was no singular thing neither any solemn Institution of a Gospel-Ordinance because it was a Constant Custom among the Jews as Paulus Riccius observes at length in his Celestial Agriculture That when they did Eat the Pass-over the Master of the Family did take Bread and bless it and breaking it gave of it to the rest and likewise taking Wine did the same so that there can nothing further appear in this than that Jesus Christ who fulfilled all Righteousness and also observed the Jewish Feasts and Customs used this also among his Disciples only that as in most other things he laboured to draw their Minds to a further thing so in the use of this he takes occasion to put them in mind of his Death and Sufferings which were shortly to be which he did the oftner Inculcate unto them for that they were Averse from believing it And as for that Expression of Luke What it is To do this in Remembrance of Christ Do this in Remembrance of me it will amount to no more than being the last time that Christ did Eat with his Disciples he desired them that in their Eating and Drinking they might have regard to him and by the Remembring of that opportunity be the more stirred up to follow him diligently through Sufferings and Death c. But what man of Reason laying aside the Prejudice of Education and the Influence of Tradition will say that this Account of the Matter of Fact given by Matthew and Mark or this Expression of Luke to do that in Remembrance of him will amount to these Consequences which the generality of Christians have sought to draw from it as calling it Augustissimum Eucharistiae Sacramentum Venerabile Altaris Sacramentum The Principal Seal of the Covenant of Grace by which all the Benefits of Christ's Death are sealed to Believers and such like things But to give a further Evidence how these Consequences have not any bottom from the Practice of that Ceremony nor from the words following Do this c. let us consider another of the like Nature as it is at length expressed by John c. 13. v. 3 4 8 13 14 15. Jesus riseth from Supper and laid aside his Garments and took a Towel and girded himself After that he poured Water into a Bason and began to Wash the Disciples Feet and to wipe them with the Towel wherewith he was girded Peter saith unto him Thou shalt never Wash my Feet Jesus answered him If I Wash thee not thou hast no part with me Christ's Washing of Feet and its Manner related So after he had Washed their Feet he said Know ye what I have done to you If I then your Lord and Master have Washed your Feet ye also ought to Wash one anothers Feet For I have given you an Example that ye should do as I have done to you As to which let it be observed that John relates this Passage to have been done at the same time with the other of breaking Bread both being done the Night of the Pass-over after Supper If we regard the Narration of this and the Circumstances attending it it was done with far more Solemnity and prescribed far more punctually and particularly than the former It is said only As he was Eating he took Bread Compar'd with the Breaking of Bread so that this would seem to be but an Occasional business But here he rose up he laid by his garments he girded himself he poured out the Water he Washed their Feet he wiped them with the Towel He did this to all of them which are Circumstances surely far more observable than those noted in the other The former was a Practice common among the Jews used by all Masters of Families upon that occasion but this as to the Manner and Person acting it to wit for the Master to rise up and Wash the Feet of his Servants and Disciples was more singular and observable In the breaking of Bread and giving of Wine it is not pleaded by our Adversaries nor yet mentioned in the Text that he particularly put
of other Grain than that which Christ used And yet would not our Adversaries judge this an Abuse and not right performing of this Sacrament Yea have not Scruples of this kind occasioned no little Contention among the Professors of Christianity Contests between the Greek and Latine Churches concerning the Leaven'd and Vnleaven'd Bread in the Supper What great Contest and Strife hath been betwixt the Greek and Latine Churches concerning the Bread While the one will have it Vnleavened reckoning because the Jews made use of Vnleavened Bread in the Passover that it was such kind of Bread that Christ did break to his Disciples the other Leavened therefore the Lutherans make use of Vnleavened Bread the Calvinists of Leavened And this Contest was so hot when the Reformation was beginning at Geneva that Calvin and Farellus were forced to flee for it Farellus But do not Protestants by these Vncertainties open a Door to Papists for their excluding the People from the Cup Will not Do this infer positively that they should do In the same Manner and at the same Time which Christ did it as well as that they should use the Cup and not the Bread only Or what Reason have they to dispense with the one more than the Papists have to do with the other O! What strange Absurdities and Inconveniencies have Christians brought upon themselves by superstitiously adhereing to this Ceremony The Clergy Taking Bread do Bless and Give it The Laity must Take and Eat not Bless it Out of which Difficulties it is impossible for them to extricate themselves but by Laying it aside as they have done others of the like Nature For besides what is above-mentioned I would gladly know how from the words they can be certainly Resolved that these words Do this must be understood to the Clergy Take bless and break this Bread and give it to others but to the Laity only Take and eat but do not bless c If it be said That the Clergy was only present Object Then will not that open a Door for the Popish Argument against the Administration of the Cup to the People Answ. Or may not another from thence as easily infer That only the Clergy ought to partake of this Ceremony because they were only those present to whom it was said Do this But if this Do this be extended to all how comes it all have not liberty to obey it in both Blessing Breaking and Distributing as well as Taking and Eating Besides all these even the Calvinian Protestants of Great Britain could never yet accord among themselves about the Manner of Taking it Hot Contests about the Manner of Taking it and to whom to Give it whether sitting standing or kneeling whether it should be given to the Sick and those that are ready to Die or not Which Controversies thô they may be esteemed of small moment yet have greatly contributed with other things to be the occasion not only of much Contention but also of Blood-shed and Devastation so that in this last respect the Prelatick Calvinists have termed the Presbyterians Schismatical and Pertinacious and they them again Superstitious Idolatrous and Papistical Who then that will open their Eyes but may see that the Devil hath stirred up this Contention and Zeal to busy men about things of small Moment that greater Matters may be neglected while he keeps them in such a-do about this Ceremony while they lay aside others of the like Nature as positively Commanded and as punctually Practised and from the Observation of which half so many Difficulties will not follow § VIII How then Have we not Reason not finding the Nature of this Practice to be Obligatory upon us more than those other our Adversaries have laid aside to avoid all this Confusion since those that use it can never agree neither concerning the Nature Efficacy nor Manner of doing it And this proceeds because they take it not plainly as it lies in the Scripture but have so much mixed in their own Inventions For would they take it as it lies it would Import no more than that Jesus Christ at that time did thereby signify unto them that his Body and Blood was to be Offered for them and desired them that whensoever they did eat or drink they might do it in Remembrance of him or with a Regard to him whose Blood was shed for them Now that the Primitive Church gathered immediately after his Ascension did so understand it doth appear from their Vse and Practice if we admit those places of the Acts where Breaking of Bread is spoken of to have relation hereto which as our Adversaries do so we shall willingly agree to As first Acts 2.42 And they continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread c. This cannot be understood of any other than of their Ordinary Eating for as nothing else appears from the Text By Breaking of Bread they had all things in Common Remembring the Lord. so the Context makes it plain for they had all things in common and therefore it is said Ver. 46. And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their meat with gladness and singleness of heart Who will not wilfully close their Eyes may see here that their Breaking being joined with their Eating shews that nothing else is here expressed but that having all things in Common and so continuing together they also did Break their Bread and Eat their Meat together In doing whereof I shall not doubt but they Remembred the Lord to follow whom they had with so great Zeal and Resignation betaken themselves This is further manifest from Act. 6.26 For the Apostle having the Care and Distribution of that Money which the Believers having sold their Possessions gave unto them finding themselves over-charged with that Burthen appointed Deacons for that business that they might give themselves continually to Prayer and to the Ministry of the Word not leaving that to serve Tables This cannot be meant of any Sacramental Eating Deacons appointed for serving at Tables or Religious Act of Worship seeing our Adversaries make the distributing of that the proper Act of Ministers not of Deacons and yet there can be no Reason alledged that that Breaking of Bread which they are said to have Continued in and to have done from house to house was other than those Tables that the Apostles served but here gave over as finding themselves over-charged with it Now as the Increase of the Disciples did Incapacitate the Apostles anymore to manage this so it would seem their further Increase and Dispersing in divers places hindered the Continuance of that Practice of having things in common But notwithstanding so far at least to Remember or Continue that ancient Community they did at Certain Times Come together and Break Bread together Hence it is said Act. 20.7 that Paul coming to Troas And upon the first day
while they affirm it to be the only adequate Rule of their Faith and Manners That we deny the thing truly imported by the Trinity is false As for the word Vehiculum Dei The like of Vehiculum Dei a Chariot or Vehicle signified by the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having a respect to Christ's Body or Flesh and Blood from Heaven that it is a Scripture-word see Cant. 3.9 King Solomon made unto himself a Chariot of the Wood of Lebanon and v. 10. Vehiculum ejus purpureum the Hebrew words for Chariot and Vehiculum are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appirion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merkabh or Merkaba both which signify a Chariot and Vehicle and that by Solomon is mystically understood Christ of whom Solomon was a Figure or Type Solomon a figure of Christ. none who are spiritually minded can deny and consequently that this Chariot or Vehicle must be mystically and spiritually understood Nor can it be meant of Believers or the Church because it is said The midst of it being paved with love for the Daughters of Jerusalem i. e. for Believers so that they are received by Christ into this Chariot or Vehicle and therefore not it but distinct as the Contained is distinct from the Containing But for the further understanding of these Hebrew words see Buxtorff his Hebrew Lexicon and the Book called Apparatus in lib. Sohar part 1. p. 144. and 553. And however he might Cavil upon this Mystical Meaning yet the word is Scriptural which their Barbarism Sacrament is not And to his saying in answer to my shewing that by laying aside this Vnscriptural Term the Contest of the number of the Sacraments will evanish that it will Remain if instead of Sacrament they use Signs or Seals of the Covenant This is but his bare Assertion until he prove by clear Scripture that there are only Two Signs or Seals of the Covenant which he will find hard and yet harder that these two are they Pag. 469. n. 5. he denieth the Scripture saith There is one only Baptism instancing the Baptism of Affliction But I speak here of the Baptism of Christ in a true and proper sense and Eph. 4.5 will prove as much The One Baptism That there is one only Baptism as there is one only God which is in the next verse But before I proceed any further I must desire the Reader to observe What J. S. understands by Baptism of the holy Ghost which in his Account is Ceased how this Man speaking of the Baptism of the Holy Ghost understands it only to relate to the Extraordinary Gift of speaking with Tongues which the Apostles had and not as any thing Common to all true and really Regenerated Christians so that he concludes the Baptism with the Spirit and with Fire now to be Ceased And upon this his supposition he buildeth pag. 471-473 474-478 without so much as offering to prove it And to this he addeth a gross Lie upon me pag. 472. That I will have none to be Baptized in the Spirit but such as are endued with these Extraordinary Gifts which I never said nor believed and therefore this his false supposition I deny and consequently till next time that he take leisure to prove it all that he builds thereupon is meerly precarious and needs no further Answer John the Baptist speaking of the Baptism of Christ in general as Contradistinct from his saith He that cometh after me shall Baptize you with the Holy Ghost and with Fire which could not have been the mark of Distinction if this had only been Restricted to what the Apostles Received the day of Pentecost and not of the Baptism wherewith Christ baptizeth all his Children But to rectify the Mistake he supposeth I am in J. B.'s One Baptism not the True One. concerning the One Baptism he tells me The One Baptism comprehendeth both the outward Element and the thing Represented and Sealed thereby but the Reasons he gives for this are so weak that thereby I am Confirmed I am not in a Mistake I might say saith he there were two Circumcisions because Circumcision is called Circumcision of the heart And what then In that sense there were Two so long as the Outward continued to wit the Outward and the Inward that of the Flesh and that of the Heart and if he can Answer this no better than by smiling at it we must pity the levity of his Spirit but not be moved by the weight of such airy Arguments What he addeth of the Object of Faith being called Faith as also the profession albeit the Apostle say there is One Faith is not to the purpose since these are included in the One true Faith the Apostle speaketh of but for him to fay That the Baptism of Water is included in the One Baptism spoken of there by the Apostle is only to beg the question And yet all he doth is strongly to Affirm this without proof So that all that he saith in Answer to me being built upon this and such like Mistakes needed in strictness no more Reply as his Answer to my Argument pag. 471. sheweth where he supposeth Two Baptisms one administred by Men another administred by Christ himself by his Spirit and not by Men That Water-baptism cannot be the Baptism of Christ. But he should have proved this ere he had used it as a distinction and till he do so my Argument to wit That since such as were Baptized with Water were not therefore baptized with the baptism of Christ therefore Water-baptism cannot be the Baptism of Christ will stand for all his blowing I desire the Reader take notice here of his Insinuation as if I had borrowed this Argument from Socinus which he hath over and over again afterwards as to others speaking expresly pag. 433. of my Stealing Arguments from Socinus But to shew him how unhappy he is in being so apt to speak Vntruth he may understand that I never read three Lines of Socinus's Writings hitherto nor knew what Arguments he used till now he Informs me in case his Information be true Instead of Answer to what I urge from 1 Pet. 3.21 in my Apology he giveth a Preaching made up of meer Assertions built on the former Mistakes and Railing his Answer is built upon the supposing That Water-Baptism goes to the making up of Christ's Baptism which is now to Continue which yet remains for him to prove And on the other hand supposing That I affirm that by the Answer of a good Conscience there mentioned is to be understood the Extraordinary Gifts of the Spirit which is false And upon the same two Mistakes he grounds his Answer pag. 473. N. 8. to what I urge from Gal. 3.27 and Col. 2.12 as a supplement That the putting on of Christ there mentioned by the Apostle may be understood of putting on Christ by profession though not in Truth and reality which he also
no Body of Christ Carnal but believe That that Body which Christ took of the Virgin which was of the Seed of Abraham and David in which Christ walked upon the Earth and was Crucified did Arise the Third Day was glorified and remaineth in Heaven wherein the Centre of his most glorious Soul remaineth for Ever And let him shew if he can how this is a denying of the Christ of God or overturning of Christianity He proceedeth pag. 489. at a most violent strain of Railing upon the Supposition of his Old Calumny and here that it may be compleat J. B. makes a Preaching to the Devil he makes a preaching to the Devil For which Blasphemous Abuse I wish heartily the LORD forgive him that these Devils to whom he preacheth be not permitted to give him his Reward for his Sermon But seeing he blusheth not to do this in Print I shall not think the many gross Abuses I have heard to have been uttered by Presbyterian Preachers so Incredible as I have been apt to do especially that which I have been informed of of late of one A Presbyterian Preacher Praying to the Devil to take the Bishops and Curates to him that they might be quit of them who at a Conventicle in the South near Legerwood not far from Lauther made a Digression in his Prayer to the Devil saying O Devil thou hast troubled us much with the Bishops and Curates We beseech thee Devil take them to thee and make us quit of them This Prayer sutes with John Brown's preaching And indeed the Presbyterians will need a New Directory for the Old one by which they are instructed to preach to Men and pray to God will not serve for this New Ministry by which they begin to Preach and Pray to Devils And of the like Strain is his saying after much Railing pag. 490. That if the Quaker write Comments on Paul's Epistles it must be of Paulus Paganizans This sort of Stuff is enough to give all sober Christians a Disgust of this Man's Writings In this page after some Quibbles about Relation he comes pag. 491. N. 11. to affirm That there may be a Relation which is neither from the Nature of the thing nor from some Divine Precept such as a Promise and Divine Institution But is not a Divine Institution a Divine Precept And whereas he boasts here That my whole Discourse falleth as being built upon a Mistake the Reader may see the Mistake is his own and not mine and then judge of his Discourse that 's built thereon as also how Airy Vain and Ostentive he is in saying What will he now do The Declaring of the Lord's Death has no necessary relation with partaking of Christ's Body and Blood His Light has confounded him so as he knows not what he says Is this Language becoming a Gospel-Minister That what Luke saith doth not import a perpetual but temporary Command will after appear Of what Paul saith 1 Cor. 10. will be spoken hereafter To my shewing that 1 Cor. 11.26 Paul expreseth the End of this Ceremony to be a declaring of the Lord's Death which hath no necessary Relation with partaking of Christ's Body and Blood he answereth That a declaration of Christ's Death is a comprehensive End c. And what then That proves not the Necessary Relation nor yet what he adds in this Paragraph therefore I intreat him next time to speak to the purpose Pag. 492. n. 12. He Raileth at me as perverting the Apostle's words but giveth no Reason unless his own meer Affirmation and Queries be esteemed sufficient J. B.'s proofless Proofs for the Sacrament of the Lord's Supper so called He asketh What signified Christ's blessing of the Bread breaking giving it to his Disciples desiring them to eat Answ. Christ blessed the Bread brake it and gave it to his Disciples to eat and they to others where themselves confess no such Mystery or Sacrament as they would have here is deducible see Matth. 14 v. 19. Mark 6.41 He insinuates I speak falsly in saying there is no mention of this Ceremony 1 Cor. 10.16 but is not so Charitable as to point to me where if there be any such thing As for his meer Affirmations and Distinctions here about the Bread I will wait the next time to have them proved by Scripture then will judge them worth the Considering I have shewn in my Apology that the Corinthians being in the Vse of this Ceremony and the Apostles rectifying the Abuse they were in in the Vse of it nor yet its having been done upon a Religious Account or in a general respect to the participiation of the Body and Blood of Christ will not prove the Necessity of its being now to be performed and therefore what he saith pag. 493. n. 14. evanisheth And as for his adding here That then it was an Act of Will-Worship and Superstition and that I conclude the Apostle encouraged such a thing whence he taketh occasion to Rail at me as blasphemousty imputing Vnfaithfulness to the Apostle and to the Spirit of God that acted him I answer What is done by permission for a time is not Will-Worship and Superstition and he confesseth he argues not from the Corinthians practice and for his Railing the ground of it being false it needs no Answer As for his denying the Jews had such a Custom at the time of their Passover his meer Negation is not sufficient to Elide the Testimony of far more Credible Authors than he himself in this matter and as for the words of Luke Do this in Remembrance of me Do this in Remembrance is no perpetual Obligation It doth not infer perpetual Obligation upon the Church in all Ages He Raileth at this but without a reason pag. 495. instancing the Apostle's 1 Cor. 24 25. But I told him before that the Apostle gives here an account of matter of fact which infers not a Command and in this page the Man is miserably pinched to shew how the washing of one anothers Feet albeit commanded with as great Solemnity doth not oblige as much now but his Conjectures prove nothing What! albeit it was a Custom in the hot Countreys and that it was a sign of Christ's Humility how doth all that Abrogate the express Command to do it Let him shew an Exemption from this from plain Scripture The Washing of Feet commanded with as great Solemnity yet Ceased for his meer Assertions have but small weight and by which I am not like nor yet any Man of reason that is not resolved to set up John Brown as a Pope to believe all he saith from his bare words to conclude the differences He thinks pag. 496. That their not keeping exactly to the Method used by Christ in this thing signifieth nothing Professors not keeping to the Method Christ used in the Supper but he should prove by Scripture how they are safe in practising one part and not the other and by what Rule he accounts the
do as clearly perceive this Natural Idea of GOD as the most Holy Men or Angels If the Scripture then be true there is in Men a Supernatural Idea of GOD There is in all Men a Supernatural Idia of God which altogether differs from this Natural Idea I say in all Men because all Men are capable of Salvation and consequently of enjoying this Divine Vision Now this Capacity consisteth herein that they have such a Supernatural Idea in themselves For if there were no such Idea in them it were impossible they should so know God For whatsoever is clearly and distinctly known is known by its proper Idea neither can it other ways be clearly and distinctly known For the Idea's of all things are Divinely planted in our Souls for they are not begotten in us by outward Objects or outward Causes as the better Philosophy teacheth but only are by these outward things excited or stirred up And this is true not only in Supernatural Idea's of G0D and things Divine and in Natural Idea's of the Natural Principles of Humane Vnderstanding and Conclusions thence deduced by the strength of Human Reason but even in the Idea's of outward Objects which are perceived by the outward Senses As that Noble Christian Philosopher Boetius hath well observed Boetius a Christian Philosopher to which also the Cartesian Philophy agreeth For when I see any outward Object whether it be a Man or Horse or Bird the outward Object doâ— not treat in my Eye nor yet in my Mind the Idea of those things for the outward Object does nothing but Imprint in our sensible Organs a Corporal Motion Now there is nothing in a Corporal Motion that can form in us the Idea's of those things The Motions of the Body and Mind distinguisht for all Idea's are of a Spiritual Nature Now nothing that is Corporal can produce that which is Spiritual because The less Excellent cannot produce the more Excellent else the Effect would exceed its Cause which is against all sound Reason that it should bring forth what were of a higher and more Excellent kind Therefore all Idea's whether of Natural or Spiritual things are Divinely Implanted in our Minds Which nevertheless do not always appear but sometimes appear and sometimes are as it were hid in us and sometimes are stirred up in us by Causes outward or inward and again do as it were sleep and shun our observation and seem not to be otherways distinguished by our Minds but as Thoughts and Perceptions of the Mind from the Mind it self that is as the Mode from the Subject or as a Bodily Motion from the Body whereof it is the Motion For as is the Relation of a Bodily Motion to a Body so is the Relation of a Thought or Perception of the Mind to the Mind In this nevertheless they differ that the Mind can move it self and operate in it self which a Body cannot do but as a Body can be moved by another so also can the Mind after its manner be moved by another and that both by outward and inward Causes but Chiefly by GOD himself in whose Hand all Souls and Creatures are But of these things there is enough said at present and I hope I have not thus far Impertinently Philosophised To return again to the matter in Question It is already proved That there is in a Man a Supernatural Idea of GOD from whence it easily may be concluded There are other Supernatural Idea's in Man also to wit Concerning Divine and Supernatural Things Yea as the Saints Experience doth prove it neither doth sound Reason any ways Contradict it As there are then Natural Idea's concerning the things of the Natural World as for instance Idea's of Light and Colours Supernatural Idea's deducible from the Natural Idea's of Voice and Sounds Idea's of Savouring and Smelling Idea's of Tasting and Feeling as of Heat and Cold of Grief and Joy it follows also that there are Idea's of supernatural things concerning the Divine and Supernatural things of the Divine and Supernatural World as Idea's of those things above mentioned in the Spiritual World And as the Natural Idea's are stirred up in us by Outward and Natural Bodies so those Divine and Supernatural Idea's are stirred up in us by a certain Principle which is a Body in Naturals in Relation to the Spiritual World and therefore may be called a Divine Body Not as if it were a part of GOD who is a most pure Spirit but the Organ or Instrument of GOD The Flesh and Blood of Christ by which the Saints are nourished by which he worketh in us and stirreth up in us these Idea's of Divine things This is that Flesh and Blood of Christ by which the Saints are nourished which is a Mystery to all Vnregenerated and meer Natural Men never to be reached by them while they remain in that State Now if there be such Supernatural Idea's there are also Senses or Perceptive Faculties by which those Ideas are perceived for those are two Relatives that suppose and infer one another But in Wicked men those Senses or Faculties do as it were sleep as the Visive Faculty of a Blind man But in the Godly they are stirred up Now by these Divine and Spiritual Senses which are distinct and distinguishable from all the natural Faculties of the Soul whether of Imagination or natural Reason Spiritual-minded Men do behold the Glory and Beauty of GOD The Beauty of God makes the Glory of this World Despicable in respect whereof and for which all the Glory of this World is despicable to them yea even as dross and dung and tkey also hear GOD Inwardly speaking in their Souls words truly Divine and Heavenly full of Virtue and Divine Life and they savour and tast of Divine things and do as it were handle them with the hands of their Souls And those Heavenly Enjoiments do as really differ in their nature from all false Similitudes and fictitious Appearances of them which either the mind of Man by its own strength can Imitate or any evil Spirit to deceive Man can Counterfeit as a true Man differs from the dead Image of a Man or true Bread Honey Wine or Milk doth from the meer Picture of those things And albeit either the Imagination of Man or Subtilty of the Devil may Counterfeit false Likenesses of these Enjoiments by which Men may be deceived and no doubt many are deceived that doth not hinder but that those Divine Enjoiments are clearly perceived in such in whom the Divine and Spiritual Senses are truly opened The Cause of Mistakes by false Likenesses of Reason and the true Supernatural Idea's of those things truly raised up And if there be at any time a Mistake the Divine Illumination is not the cause of that Mistake but some evil disposition of the Mind as happeneth in those things relating to natural Reason For there are many false Appearances of Reason which differ as much from true
26. It is absurd to affirm Christ is in none but those with whom he is united 6 63. Christ's praying to save him from this Hour explained 783. what the Flesh and Blood of Christ is 861 901. Christian how he is a Christian and when he ceaseth so to be 269 270 273 281 282 283 285 394 410 412 418. the foundation of his Faith 294 295. his Priviledge ibid. when men are made Christians by Birth and not by conversion 405 406. they have borrowed many things from Jews and Gentiles 475 476. they recoil by little and little from their first Purity 486 509. the Primitive Christians for some ages said We are Christians we Swear not 555. and We are the Soldiers of Christ it is not lawful for us to Fight 562. Concerning the Life of a Christian what and how it ought to be 149 157. Every Christian ought to be concerned in the Work of the Lord 707 a Judgment of several sorts of Christians must be made from their respective Principles and not from the Practice of particular Persons 684. the Gathering of the Primitive Christians was an uniting of Hearts and not of Hands only 697 709. Christianity is made as an Art 273. It is not Christianity without the Spirit 281 283 296 297. It would be turned into Scepticism 423 424 484 491 492. It is placed chiefly in the renewing of the Heart 407. Wherein it consists not 450. what is and is not the mark thereof 484 486 492. why it is Odious to Jews Turks and Heathens 498. what would contribute to its Commendation 534. What the Cause is of all the Mischief in Christendom 711 713. the Essence or Being of Christianity placed in the true and real Conversion of the heart by vertue of the operation of the Light Seed and Grace of God 700. that there is nothing but the Name and nothing of the Nature of true Christianity among Christians is manifest in the Clergy 708 709 27. the Call of God to blinded Christendom 356. CHVRCH without which there is no Salvation what she is concerning her Members Visibility Profession Degeneration Succession 403 to 417. whatsoever is done in the Church without the instinct of the Holy Spirit is vain and impious 419. the same may be said of her that in the Schools is Disputed of Theseus's Boat 431. in her Corrections ought to be Exercised and against whom 508. she is more Corrupted by the Accession of Hypocrites 521. the Contentions of the Greek and Latine Churches about Leavened or Vnleavened Bread in the Supper 506. the Luke-warmness of the Church of Laodicea 411. there are Introduced into the Roman Church no less Superstitions and Ceremonies than among the Heathens and Jews 406. The Church of Rome's pretended Charity 688 689. the Church of Rome no Church 647. the Basis and Foundation of that Church stands in Confessing the Superiority and Precedency of Peter and his Successors and in believing that Infallibility is annexed thereunto 688. the True Church is distinguished from the False by its real Sanctification and true Holiness 203. what a Church is defined 208. the Notion and Definition of a Church which arises from the Universal Principle of Light and Grace doth Establish Universal Love 702. the Cause of the True Church's gathering to a Body was a Sense of their Want 697. such as are sanctified properly constitute the Church 226. who is the Head and who the Ministers thereof 139 144 167 168. God's Care over his Church and Heritage 191 192. Men may be said to be within the Church who want outward Preaching 805 807. the great property of the Church of Christ is pure Vnity in Spirit 217. The Ground of Division Separation and Schism in the Church 188. In the Primitive Church Condescension was practised in case of Weakness though those weak ones were not suffered to propagate their Scruples 223 224 In what Cases the Church of Christ may pronounce a positive Sentence and Judgment without the hazzard of Imposition upon either of the Parties Controverting 216 867. Circumcision a Seal of the Old Covenant 490 586. Clergy 428 430 433 436 437 507. The Clergy the greatest Promoters of Wars 708 709. they are so Impudent as to thank God for the Destruction of their Fellow-Creatures 709. upon the Charge of a Prince or State they will pray for those to whom before they wished Ruin and Destruction ibid. They cloud the Truth that the Common People might Maintain and Admire them 731. they acted the Mad Pranks of John of Leyden in the Civil Wars of England 668. See Protestants Clothes That it is not Lawful for Christians to use things superfluous in Cloaths 543 545 564 565. Comforter for what end he was sent 271 272. Commission The Commission of the Disciples of Christ before the Work was finished was more Legal than Evangelical 419. Communion the Communion of the Body and Blood of Christ is a Spiritual and inward thing 148 149. that Body that Blood is a Spiritual Thing and that it is that heavenly Seed whereby Life and Salvation was of old and is now Communicated 593 594. how any become partakers thereof 496 497 498. it is not tied to the Ceremony of breaking Bread and drinking Wine which Christ used with his Disciples this was only a Figure 494 497 to 503. whether that Ceremony be a necessary part of the New Covenant and whether it is to be continued 504 to 515. Spiritual Communion with God through Christ is obtained 311. they that Witness Christ come need not Bread and Wine to put them in Remembrance of him 35 see Supper Community of Goods is not brought in by the Quakers 516 533 534. Complements see Titles Conscience see Magistrate Its Definition what it is it is distinguished from the saving Light 366 337 338 515 516. the good Conscience and the hypocritical 400. he that acteth contrary to his Conscience sinneth and concerning an Erring Conscience 516. what things appertain to Conscience ibid what sort of Liberty of Conscience is defended 517. it is the Throne of God ibid. it is free from the Power of all Men 527. Conscience and Reason are distinguished from the Saving Light of Christ in all Men 603. Clem. Alex. his Testimony 579. God alone can Inform and Inlighten the Conscience 704. Conversion what is Man's therein is rather a Passion than an Action 331. Augustin's Saying ibid. this is Cleared by two Examples 339 340. Conversion presupposeth having Light and Grace 8. Controversy Solid Controversies may be entertained for Clearing and Maintaining the Truth 730. Correction how and against whom it ought to be exercised 517. Covenant The Difference betwixt the New and Old Covenant-Worship 286 287 441 442 456 458 484. See also Gospel Law Courts see Princes Cross the Sign of the Cross 492. D. Dancing see Plays Day whether any be Holy and concerning the Day commonly called the Lord's Day 442 503. Whether the First Day of the Week has any more Inherent Holiness than any other Days