is to be continued in his Church untill the end of the world Mat. 28 19 20. We see a necessitie of maintaining it and withall have ground of hope and confidence that Christ who when he had given this in commission to his disciples to teach all nations baptizeing them in the name of the Father and of the Son and of the holy Ghost promised to be with them alway even unto the end of the world will owne this Ordinance by his power and presence and rub shame on these professed enemies to the very name of Christianity and defate all their desperate Counsels and Machinations Amen 4. It is time now we see what this man would say Towards the end of his harrangue which we have nothing to do with with which he ushereth-in his discourse upon this subject he tels us Pag. 165. That there have been moe contests and disputs about the Sacraments than about any other Christian doctrine And good man so tender is he of the peace of Christianity that to prevent any further disput to end all these many controversies he hath found out a medium that is to take them away altogether as if a man would deny all Christianity to the end all controversies in Christianity might cease and we might live all together in peace and beleeve no more of Christianity than Pagans such a short cut hath this man found out to bring us all to an agreement among ourselves by becoming all Pagans And yet this peacable man is a wilde man for Ismael-like his hand is against every man and every mans hand is against him for all those who upon each side maintaine these controversies do owne their being would defend the same against him many of their controversies thereabout speak out their care to maintaine this Ordinance 5. He taketh in the first place exceptions at the name Sacrament as not being a terme found in Scripture So tender would he seem to be of all things But I pray him tell me where in all the Scripture readeth he of his Introversion a very great matter with him Where readeth he of fermentation of the vehicle of God and I know not how many moe He is beholden to the Socinians for this exception and they will tell him also he must except against the Trinity upon the same ground It is a poor thing to move debates about a word especially for him who denieth the thing Knoweth he not what we mean by that word Knoweth he not that we are not masters of words but that use ruleth that But sayes he if this name be laid aside the controversie about the number of Sacraments is at an end for there will be no Scripture terme found that will give occasion to that debate No He is mistaken the same debate will remaine if instead of Sacrament we use signes and seals of the Covenant and these are Scripture termes Gen. 17 7 10. Rom. 4 12. Knoweth he not that in that debate the question is not about the name but about the thing imported by the name This he is not sensible of for sayes he if we define a Sacrament to be an outward signe whereby an inward grace is either conferred or only signified that will agree to many other things No sure if we define a Sacrament to be an outward visible signe whereby inward grace is not only signified but really exhibited and conferred to the worthy partakers far less if we define a Sacrament thus An holy signe and seal of the Covenant of grace representing Christ and his benefites and confirming to the right receivers their interest in him Can this definition thinks he agree to any other thing to Prayer Preaching or any good work But sayes he the Spirit only is called the earnest of our inheritance Ephes. 1 14. 4 30. 2 Cor. 1 22. And profane men may partake of the Sacraments Ans. That the holy Spirit is the earnest of our inheritance and doth seal believers unto the day of redemption inwardly by his grace in the soul and by his abideing there as a sure and real pawn of the future inheritance is most true but yet the Sacraments may be and are outward seals and pledges unto the true believer hence 1 Cor. 10 16. the cup of blessing is called the communion of the bloud of Christ and the bread the communion of the body of Christ as not only representing it but as sealing to the beleever his real interest in the body and blood of Christ. So also it is called the New Testament in Christs blood 1 Cor. 11 25. As Circumcision was a signe and a seal of the righteousness of faith Rom. 4 11. So believers are buried with Christ in Baptisme and risen with him through the faith of the operation of Goâ— Col. 2 12. Rom. 6 4 5. Thouâ—h wicked persons may partake of the outward elements yet they become no seal unto them because the Sacraments seal only unto them who have the righteousness of faith and exhibite the benefites only to the worthy receivers that is to such as beleeve in Christ and are united to him by faith 5. To the end he may quite destroy and abolish this Ordinance of Baptisme he layeth down three Propositions § 3. the proving of which he supposeth will evince that there is no such ordinance as Baptisme The first is That there is only one Baptisme Ephes. 4 5. Ans. But the Scripture no where saith that there is but one Baptisme Yet what would he make of this Not to mention the Baptisme of affliction Mat. 20 22. nor that extraordinary Baptisme whereby the extraordinary gifts of the holy Ghost were conferred Act. 1 5 as not being here understood because the consideration of either or both of these hath no interest in the argument which the Apostle is here adduceing to press an endeavouring to keep the unity of the Spirit in the bond of peace vers 3. The Baptisme here meaned is the Baptisme which we contend for the outward signe and seal of the new Covenant whereby all visible professours are solemnely admitted into the Church and Kingdom of Christ And this Baptisme is one not only because it is not to be reiterated but because it is the same way administred and hath the samâ— ends and uses to all visible Professâ—urs unto whom Paul is here speaking Yet we must not consider hereby the bare outward element abstracted from what is thereby signified or from its ends and uses according to the Institution but the whole Institution including both the outward element and the thing represented and sealed thereby or the Ordinance with its ends and uses But our Quaker thinketh that this will make two Baptismes while as there is but one as there is one faith c. And here lyeth the whole ground of his mistake And upon this same ground he might say there were two circumcisions under the Law because sometimes the inward grace signified and represented by the outward act and really
are other wayes such as a Promise which is different from a precept and divine Institution virtually including a promise And because he taketh no notice of these wayes his whole discourse is to no purpose for we grant there is no Relation here flowing from the nature of the thing And we see not what way a precept hath any efficacy to the making of such a Relation It is not because God hath commanded us to be holy that therefore such as are holy shall see God's face but because of a promise What will he now do his light hath confounded him so as he knoweth not what he saith But howbeit a precept hath no interest here while speaking of his Relation Yet least he boast as supposing we could not maintaine that there was a command for the use of this ordinance we must see What he saith here If there were any such precept saith he it should be found there where the institution is Which is very true for the very Institution hath the force of a command though there were no more Matthew and Mark saith he mentione no command and Luk only saith this do in remembrance of me Answ. Here is an express command mentioned by Luk and what needeth more The Institution say I hath the force of a command and that the Apostles after practice declared and the practice of the primitive Church and beside all this we have Paul's large commentary upon this 1 Cor. 10. 11. for if there had been no command for this why was the Apostle at all that paines to rectifie abuses among the Corinthians about this mater why spoke he of a cup which he blessed and of bread which he brake 1 Cor. 10 16 Why did he deliver this unto them and tell them that he had received it of the Lord 1 Cor. 11 23 Why doth he not discharge this altogether as he doth the Love feasts why saith he not There is no such ordinance of Christ There is no command for it Is there no precept presupposed nor included in all this wonderful The end which paul expresseth saith he 1 Cor. 11 26. is to declare the Lord's death but this hath no necessary â—elation to or connexion with partaking of Christ's body and blood for though such as partake of this cannot but commemorat his death yet his death can be commemorated without this participation Ans. 1. That declaration of Christ's death is a comprehensive end and includeth a Christian improvement and application of Christ's death to all the ends for which he is held forth in this Sacrament which appeareth by the whole context for where this is not there is an eating of the bread and drinking of the cup unworthily and an incurring the guilt of the body and blood of the Lord vers 27. and to which is required self examination as a necessary preparation and an eating of the bread and drinking of the cup so And such as includeth a discerning of the Lord's body the want of which maketh persons eat and drink judgment to themselves and was the cause why many were weak and sickly among them and many were asleep vers 29 30. And such as requireth self judging to this end that we may prevent God's judging vers 31. Thus we see that such a Commemoration of the death of Christ as is here understood cannot be without this partaking 2 This same end includeth a command to use this Sacrament until Christ's second coming 3. What thinks he of the ends mentioned 1 Cor. 10 16 17 4. How such as partake of Christ's body and bloud in his sense cannot but declare his death is a mystery to me Let him clear to me how a Pagan that never heard of Christ or of his death can by introverting unto the light within him declare Christ's death 5. Though Christ's death could be commemorated without partaking of his body and blood in this Ordinance Yet it will not hence follow that it must not be commemorated by this Ordinance He might as well argue that because Christ's death can be declared in this Ordinance therefore it must not be declared in the Word but the truth is this man would have all declaration of it laid aside that it might be quite forgotten or no otherwise declared than as may be by a Pagan introverting to his Light 12. What saith he to these words This is my body and this cup is the New Testament in my blood As Christ saith he used by the use of natural things to lead the mind of his disciples up unto spiritual things so here Christ took occasion from the bread and the wine which was before them while supping to tell them that as bread and wine served to nourish their bodies so his body and blood should be for their souls Answ. Are not these excellent Commentators Is it any wonder that they will not take this word for their Rule Who ever heard even mens words so abused and perverted O the patience of God! Though I think the very reciting of his words were enough to shame him if he could be ashamed and them both yet let me soberly ask him a few things 1. Why doth he not give us a like instance That which he mentioneth of Christ's speaking to the woman of Samaria Ioh. 4. is nothing to the purpose for Christ sayes not there This well is my body Or this well is the New Testament in my blood 2. What signified Christ's blessing of the bread and blessing of the cup if this was all 3. To what end did he break the bread and give it to his disciples and said take eat c. when they had been eating and drinking already 4. Why said he of the cup drink ye all of it if there was no more imported 5. Why said he this do in remembrance of me 6. Was this all that Paul delivered to the Corinthians 7. Was this all that he received of the Lord 8. How cometh it that the Spirit of the Lord in Paul giveth us not that commentary of the words But enough of this piece of profane blasphemous boldness 13 What sayes he to 1 Cor. 10 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ He answereth Pag. 298. That in all this Chapter Paul is not speaking a word of this ceremonie he should say Ordinance Answ. For as bold as he is we will not beleeve him Let us yet hear his reason He saith vers 21. Ye cannot drink the cup of the Lord and the cup of Devils c. but they could drink of the cup of Devils and of the outward cup. Answ. Not morally and lawfully because the Apostle here disswades them from having communion with idols upon this very account though they might physically as Robert Parclay may steal and murther But sayes he Paul speaks of one bread vers 17. and this cannot be outward bread
at this rate of heathenish opposition and profane paganish contradiction to the wayes of grace 6. He goeth on notwithstanding Pag. 289. and will needs have this to be all that which Christ there speaketh of because all these things cannot agree to that body which was borne of the virgine Mary which came not downe from heaven As if their corrupt light of Nature could be said to come down from heaven and as if Christ were not there speaking of himself as God-man Jehovah's servant and the Mediatour betwixt God and man And as if we were with these carnal Capernaites dreaming of eating the flesh of Christ with our bodily teeth Or as if there were no other way of feeding upon Christ but this Paganish way of living by the light of nature But if this be all to what end is faith in Christ called for vers 35 And what necessity is there of God's divine teaching and drawing unto this vers 44 45 65 Yet the man tels us that all these great things do agree to this light and seed of which Iohn testifieth Chap. 1. that it is the light of men and life of the world Imagining that this is nothing else but what is in every Pagan as he cometh into the world a Paganish fancy and dream yea a devilish delusion as we have shown above Chap. X. And according to his former doctrine he tels us how all this salvation is brought about This spiritual light and seed sayes he as it getteth roome to rise up in mans heart it is bread to the hungry soul which was dead and buried in the lusts of the world and is now revived as it tasteth this heavenly bread and such as are partakers of this are said to come to Christ nor can any enjoy this bread but by coming to Christ and beleeving in the manifestation of his lighâ— in the heart by receiving and believing in which communion of the body and bread is known That is The Pagan hath the light of nature within him and if he will not with his wickedness smother it but give way to it it is heavenly bread that came down from heaven and giveth life to him And if he but taste of this by hearkening to it he is a beleever in Christ and by believing the dark dictats and manifestations of this glimmering light of nature he hath communion with God with Christ with Christ's body and bread And what should more He is a saved mâ—n a brave Christian though he knoweth not so much of Christ as the Devil doth He is feasted at this banquet of love Christ is in him and he is in Christ though he never heard of the Name of Christ let be of his Death and Sufferings Resurrection Ascension and Sitting at the Fathers right hand and living for ever Nay nor never knew or heard of a Covenant of works let be of a Covenant of grace or any thing belonging to the grace of God Are not our Quakers now brave Pagan-preachers And is their Religion any thing but pure Paganisme Kâ—ow they any other Gospel O how Paganish and Hellish is this light that is within them Iâ— is not sure the light of nature but it is hellish darkness that hath exstinguished even that 7. He rageth aâ— the same rate of madness Pag. 290. telling us that as Christ had an outward and visible body or temple which had its original from the virgine Mary so he had a spiritual body by which he revealed himself to the sones of Men in all ages and by which they were made partakers of eternal life and had communion with God and with Christ. Then by this spiritual body he revealed himself to the worshipers of Baal Zebub Baal Peor Bel Dagon Astaroth Adrammelech Chemosh Nisroch to the Phenicians that sacrificed yeerly young infants to Saturne or to the Devil rather and practised Sodomy in the temple of Venus and to all Paganish Idolaters who worshiped Sun Moon Serpents Trees Fire Earth Water Windes Iupiter Apollo Venus Mars Hercules c. even to such as did prostitute their Daughters in honour of Venus and their Wives and Sisters and did many other unnatural brutalities and by this body spiritual of Christ which was within them they were made partakers of Eternal life and had communion with God and with Christ is not this excellent Christianity And he thinks that by this Adam Seth Enoch and all the Patriarchs and Prophets were nourished and that this was all that which was shadowed forth by the types under the law And thus all Religion through all the ages of the Church was but Nature And consequently was more pure among the heathen Idolaters than among the people of Israel where it was so hid and obscured with so may types and covered with so many dark vails that as he saith the Jewes even some of Christs owne disciples did not understand Christ speaking of it What a perversion is here of all the doctrine of grace from the beginning and an overturning of the Faith and Religion of all the ancient and renouned Patriarchs Prophets and People of God But as concerning this Spiritual body and blood of Christ what meaneth he thereby Had Christ two bodies One Carnal and another Spiritual and if we have two such bodies too what difference betwixt Him and us where is that body of his today which they call Carnal Hath he both these bodies now in heaven or only the Spiritual body if only this what shall then become of his Resurrection and Ascension was this Spiritual body of the seed of Abraham and of David Thus at one blow they deny the Christ of God and overturne all Christianity 8. And as if he had not yet given us a clear enough discovery of his paganish Religion he Pag. 292. § 3. in answere to this question How is man made a partaker of this and nourished by it He saith Know this light manifesting thine iniquities opening up thy barrenness nakedness and emptiness is that body whereof thou must partake and by which thou must be nourished and as this small seed of righteousness ariseth in thee and is suffered to come to the birth that new substantial birth is naturally fed and nourished with this Spiritual body That is this dim light of Nature which is in all Pagans is the body of Christ the Spiritual body by which we must all be nourished unto eternal life for it is a seed of righteousness and if we will but give way to it it will become a new substantial birth and be naturally nourished of it self and so Nature is the seed of the new birth and is the new birth it self and is all the Spiritual nourishment whereupon it liveth Is it any wonder that these say much of this light which is all their grace and all their Christianity We pity such as sacrificed their children to the Devil And what shall we think of them who thus sacrifice their souls unto this Goddess blinde Nature This is
Religion for the Devils indeed And this man may go to hell and preach this Gospel And say to â—eelzebub the Prince and to all his associats O poor Devils know ye not that light within you manifesting your iniquites and opening up to you your nakedness barrenness and emptiness is the Spiritual body of Christ and is a seed of righteousness a measure of that divine light and seed with which Christ is cloathed and whereby he is testifying unto you that you may be quiet and suffer it to come to the birth the new substantial birth that you may eat his body and drink his blood and so have communion with the Father and with his Son Can the Quakers Religion bring us no greater length then to the state of Devils And yet he goeth on Pag. 292. blasphemouâ—y applying what is said Ioh. 6. of Christ to this Light whereof even Devils are shaâ—ers and tels us that by our common participation of this we have communion one with another according to that 1 Cor. 10 17. And shall our fellowshipe be with the Devils and with all â—hat partake of this Light O miserable fellowshipe What more He hath the confidence to tell us that this is the true and spiritual supper of the Lord whereof we are made partakers by hearing Christs voice and opening to him Revel 3 20. But this Christ that speaketh Revel 3 20. standeth without and is not yet within But the Christ he talks of is within already and was within since our very birth know these men no shame Have they no faith of a God How cometh it then that they dar thus mock But as if we had not yet enough we must hear more The Supper of the Lord is really truely possessed saith he whensoever the sâ—ul introverts to this Light and partaketh of this celestial life whereby the inner man is nourished and this believers enjoy at all times but especially when they meet together to waite upon God Thus is all Christianity and the most profitable and solemne exercises of our Religion turned over to Paganisme If a man but reflect and take notice of the dictats of something which is within every man he is introverted and he is supping with the Lord and feasting on celestial cheare But can no man tell me Whether the Devil can introvert or not He hath a Light and an Understanding and I suppose knoweth more even as to what is right and what is wrong than Pagans do can he not reflect upon this light If he can he is a guest at the Quakers supper and tasteth and eateth of their dainties But it is like the Devil cannot introvert because he cannot abstract from all cogitations and imaginations and therefore it is peculiar to man And can men when they please cast themselves into such trances and ecstasies if they may be so called where not only the outward senses are still but even the understanding ceaseth from work without the help of Satan and a strong imagination 9. After he hath explained as well as he could his meaning he would faine make us beleeve § 4. Pag. 292. that all the controversies that have been and are this day about this Sacrament in relateing of which he is pleased to spend many words little worth the noticeing have arisen from the mant of this spiritual knowledge And indeed I must confess if the Quakers opinion be imbraced all our controversies about this mater shall cease nay I think we shall then have no more controversie with Pagans not only about this but about no point of Christianity but shall give all up â—o Pagans and at once condemne all that the worthies of old wrote in defence of Christianity against the Pagans yea and admit of no glosses or senses of the Scripture but what Pagans can give If this be the way of ending controversies among Christians it shall not be very displeasing unto the Devil for thereby he shall come into full possession of all But our Lord Jesus shall reigne whether Quakers and Devils will or not If our Quakers shall think it of their advantage to write Comments on any of Pauls Epistles or on the New Testament it will sure beare the title of Paulâ—â— Paganizans Mattheus Marcus Lucas Ioannes Iacobus Iudas or Petrus Paganizans And so also as to the Old Testament but their undâ—rvalueing of them will prevent this And yet out of their writings some such thing might be made 10. He must now come to destroy this Ordinance if he can and therefore he first speaketh something of a Relation Pag. 295 § 5. c. because he knoweth we maintaine a spiritual Relation and sacramental Union between the signe and the thing signified so as the names and effects of the one are attributed to the other as we finde Circumcision called the Covenant Gen. 1â— v. 10. Christ the Passeover 1 Cor. 5 7. so the bread in this Sacrament is said to be Christs body and the cup his blood of the new Covenant Mat. 26 27 28. or the New Testament in his bloud 1 Cor. 11 25. And for this end he telleth us that a special and necessary relation is where two things are so connected and united either of their owne nature or by a divine command that the one cannot be possessed at least I think he would have said ordinarily because of what followeth though it may be extraordinarily without the other And among other instances to clear this he giveth this as sensation of the presence of God hath a necessary respect unto meeting together by vertue of a divine command because of his promise As if a promise and a divine command were all one and as if Gods presence and the sensation of his presence were one and the same But to the thing in hand We grant there is such a Relation betwixt the eating and drinking in this Sacrament after the manner appointed by Christ and tâ—e participation of Christ and his benefites that who ever doth the one shall enjoy the other but I dar not say that none shall enjoy the thing signified but such as partake of the elements which is the thing he would hinte and that because of the very instance he hath brought for I dar not say and it may be he will be of my minde here that none shall enjoy the sensation let me use his words of the presence of God but such as meet together And that other instance which he adduceth of God's giving according to his promise to such as ask confirmeth me in this for God many times preventeth our seeking other instances might be adduced but these two which himself hath adduced are enough to clear the matter 11. How proveth he that the participation of the body and blood of Christ hath no such Relation to the breaking and eating of bread and drinking of wine in this Ordinance This relation saith he Pag. 296 either would come from the nature of the thing or from some divine precept Answ. There
them he would have them while they were eating look to him that by commemoration of that occasion by his passions and death they should be stirred up to follow him more diligently Ans. Need we cite Scriptures against these men who have such a dexterity to elude all with non sense Whether should we believe this mans fiction or the commentary of the Spirit of God by Paul 1 Cor. 11 24 25. where we have these words twice repeated and an application unto them beside vers 26. shewing that word of commanâ— did not concerne the Apostles only but the Church in all ages If thâ—y had never been to do that againe how could they obey that command Doth not common sense and common language confute this vanity And why would Christ have mentioned this Command both wâ—en he gave the bread and when he gave the cup as Paul showeth us if this had been all What is that to say by commemoration of that occasion by his passions and death c. Nothing but non-sense 16. He mentioneth next that passage of Christ's washing his disciples feet Ioh. 13 3 4 8 13 14 15. And because that is not looked upon as binding which yet was done sayes he with greater solemnity and more precisely prescribed then this of the Supper he inferreth that neither should this be accounted obligeing and upon this one instance he expatiateth Pag. 302. 30â— But we Answere 1. Though it were true as it is not that Christ had instituted this ceremony to be observed as he did the Supper the Churches neglect of the one will not warrand him and his followers to despise both But. 2. The difference betwixt the two is clear and manifest This of washing was an usual practice in those â—ote Countreyes where men walked bare footed using only sandals and a common piece of humanity and service whereby love to strangers was declared Luk. 7 44. 1 Tim. 5 10. And Christ being Master and Lord would condescend unto the performing of this inferiour piece of service usually practised by servants and the inferiour sort of persons that he might both testifie his great love to his disciples and also impress deeply on their soul the moral duty of Humility Condescension Mutual service and by his own example root out more effectually that Pride and Emulation that was working in their hearts and so this practice in the very nature of the thing did preach-out this moral duty But the mater of the Supper was a new Institution having a mystical signification depending meerly upon the Institution and was chiefly to be a Signe and Seal of and a Meane to exhibite to the followers of the Institution and conscientious observers of Christ's Appointments Spiritual benefites even Christ all his blessings Hence Christ said of the Bread in the sacramental Institution this is my body which is broken for you and of the Cup this is my blood of the new Testament which is shed for many But in this action of washing there is no such thing apparent And further Christ presseth here no formal repetition or reiteration of this practice as a mystical Institution for then he would have urged a full conformity in all points and so have told that one among them the highest representâ—ng their Lord and Master should do as he had done wash the feet of the rest but instead of this and to shew that this was but a natural expressive signification of a moral duty incumbent on all to each other he saith vers 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet And for this end to enforce this moral command on all he set before them his owne example vers 15. and his owne example with this mightily influenceing ingredient and circumstance that he who was their Lord and Master had done so and therefore they â—hould much more do so vers 16. the servant is not greater than his Lord c. I might adde that there is nothing apparent in the practice of the Apostles and of the primitive Church giving any ground to think that this was looked upon as a significant rite or symbol having a mystical representation and signification but the moral duty pressed hereby was both frequently urged by the Apostles and practised by the primitive Christians but as to the Supper we finde matters far otherwise an Institution punctually followed and frequently reiterated Act. 2 42. 20 7 And the abuses that had creeped-in in the observation rectified and the right manner of celebrating it largely pressed and enforced with strong arguments and all this founded on an Institution 1 Cor. 11 23. c. And hence our Quaker if he will may see what difference there is betwixt the two and cleare grounds why the perpetuity of the one is asserted and not of the other 17. He urgeth § 7. Pag. 304. our not observing of all the circumstances as not celebrating it at night while supping Which can make nothing for his rejecting of the whole Institution Suppose this were an errour in us will that justifie his profane pleading against the whole Ordinance But he must know that every occasional circumstance of an Institution haâ—h not a fixed place and use in the Institution though other circumstances which are parts of the Institution have a fixed place and use therein and of these not of those must that command do this in remembrance of me take place Hence we finde the alteration and change both as to the place and as to the number and as to the supping at that time which were all but occasional circumstances practised and urged Christ did celebrate this first supper in an upper room with his few disciples but the Apostle speaketh of the meeting of the whole Church Act. 20 vers 7. 1 Cor. 11 vers 18 33. and that in a publick place of meeting 1 Cor. 11 vers 11 20. So Christ used his ordinary supper at this time And it is lâ—ke the Corinthians would do this also in imitation but we see the Apostle discharge this 1 Cor. 11 vers 21 22. and shame them from it but as to such circumstances if they may be so called which have a fixed place in this Ordinance and are parts thereof the Apostle is very tender and careful of these repeating and urging the whole of the Institution 1 Cor. 11 23 24 25. But he thinketh that the whole may be as well called occasionall and accidental being the practiseing of a Iewish ceremony In which he is mistaken as we have showne And he thinketh the wine being the native product of that countrey 〈◊〉 as but accidental But knowes he not that water was also the proâ—uct of that Countrey and yet Christ made choice of wine And what though other ordinary drink and bread were made use of where wine and wheat bread could not be had He enquireth againe how these word do this can import that officers should break blesse the breaâ— and
in their Worshipe 420 16. God is speaking in every man therefore they should be silent hear that the good seed may arise 422 17. In this silence they must lay aside all sense fear of sin thoughts of death of hell of judgment and of glory prayers all religious exercises 422 18. Thus they must be abstracted from all operations imaginations ejaculations of soul 422 19. And then the little seed planted in every man getteth room to arise becometh an holy birth that Divine aire is it with which mans spirit is fermented then they become fit to hear his voice 423 20. While they are thus Introverted they cannot be deceived 424 21. For the Devil cannot simulate this Introversion nor work there for he is excluded worketh only in Natural men 424 22. When they once introvert they are in a castle they feel themselves to be without the Devils reach 425 23. Hereby they keep communion with other when scattered asunder 425 24. Before they speak or preach they must Introvert consult the dim thing within 441 25. They must be acted moved by Immediat impulses extraordinary motions of a Spirit 443 444 450 452 37. Of Preaching 1. They are against our way of preaching from a text of Scripture 437 38. Of Prayer 1. They are against praying morning evening before after sermon before and after meat 450 451 2. Their inward prayer is an Introversion of the soul 453 454 3. They speak of praying outwardly under a degustation which is neither publick nor private prayer 455 4. They speak of ejaculatory prayers made to mans self 455 5. No publick prayer without Introversion 455 6. Beside Introversion there must be an immediat inspiration calling prompting to prayer or else we must not pray 455 7. They say that praying to God without the feeling of the Influences of the Spirit is a tempting of God 456 8. Men say they must introvert to that place where they may feel that whereby they may be led to prayer 457 462 9. Watching is only the souls attending on the Spirit that it may feel him leading to pray 457 10. To command men to pray without the Spirit is to command them to see without eyes 459 11. They say we pray without the Spirit because we have our limited times 460 12. They say the wicked sometime have the influences of the Spirit to pray and then they may pray acceptably 462 463 39. Of Singing Psalmes 1. They are against our way of singing of Psalmes 463 2. Alledging that thereby ofttimes abominable lies are uttered to God 464 3. And that we Immediatly thereafter in prayer confesse ourselves guilty of the same sins for redemption from which we have given praise 464 40. Of the Sacraments 1. They think if the word Sacrament were laid aside all controversie about the Sacraments would cease 468 2. They think the definition of a Sacrament can agree to many other things 468 41. Of Baptisme 1. They are against baptisme 465 2. They say there is but one sort of baptisme 469 3. They make the outward Element and the inward Grace two baptismes 469 4. Washing of water is not Christ's baptisme with them 471 5. They owne no baptisme but the baptisme of the Spirit 471 6. They deny all baptisme but what is with the H. Ghost with fire 545 7. They would have the ordinance of baptisme wholly laid aside 473 475 8. They say the ark was a type of Baptisme 473 9. And that Johns baptisme was a figure of Christ's baptisme 474 10. Baptisme with water is with them a figure of baptisme with the Spirit 474 11. Washing with water in baptisme is contrary to Christian Religion 475 12. Christ did not warrand his Disciples to baptize 475 13. Washing under the Law and our baptisme are the same 476 14. They reckon baptisme among Jewish ceremonies rites 477 15. They condemne our baptizing in the Name of the Father Son H. Ghost 479 16. They say the Apostles baptised by permission not by Commission 480 17. They say the Apostles mistook Christ's spiritual baptisme took it for Johns water baptisme 480 18. Baptisme with water say they was in use among the Jewes before Johns dayes 481 19. Water baptisme say they is but formal imitation the invention of man and a meer delusion 545 20. In contempt hereof they say outward water cannot wash the soul 550 42. Of the Lords Supper 1. They deny the Lord's Supper to be an Institution of Christ 482 c. 2. Instead of this Ordinance they profanely substitute their ordinary repasts 486 3. To their ordinary repasts they profanely apply the ends of this Ordinance 486 4. The body which they eat blood which they drink is the celestial seed the Divine substance the Vehicle or spiritual body of Christ 486 5. To this spiritual imaginary body of Christ they apply all that is said of Christ's body Iohn 6. 487 6. They say this spiritual seed as it getteth room to rise up in the heart is bread to the hungry and thereby the soul is revived 487 7. They enjoy this breed by beleeving in the manifestation of this light 487 8. They say the Supper of the Lord is truely possessed when the soul introverts c. 489 9. They say beleevers enjoy this at all times especially when they meet together to waite on God 489 10. They say Christ only took occasion from the bread wine to tell his disciples that as these nourished their bodies so His body and blood should nourish their souls And so did institute no Sacrament and this is the only meaning of these words This is my body c. 492 11. They call it a bare ceremonie 492 12. They will have Paul 1 Cor. 11 27. only to say that if they would needs performe this ceremonie they should do it worthily 493 13. With them do this in remembrance of me saith no more but that seing this was to be the last occasion of his eating with them they should look to him that by commemoration of that occasion by his passions death they should be stirred up to follow him 495 14. They call the practising of it a Jewish ceremonie 496 15. They think the wine was meerly accidental 496 16. They reckon the bread wine in the Lords Supper among the things of the earth Col. 3. 499 17. They say we have this Ordinance from the Pope 545 18. They say He whose death we are to remember till he come is the word prayer 545 43. Of Ministers Maintenance 1. They are against the fixed maintenance of Ministers and will only have their necessities supplied if need be 401 2. They will have no limited maintenance 401 3. They will not have people compelled to give any maintenance 407 4. Ministers say they must seek nothing by Law 407 408 4. They say it is a carnal Ministrie that must have maintenance 410 44. Of Magistrats 1.
to be circumcised when he did this to Cornelius the common opinion was that the Gentiles should be circumcised Ans. Where readeth he that Peter compelled the Gentiles to be circumcised That failing of his Gal. 2 12. will not prove this much and this was also after the unanimous resolution of the Apostles and Elders at Ierusalem Act. 15. â—not to put the burden of circumcision other Jewish ceremonies beside the few excepted for avoiding of Scandal upon the neck of the Gentiles And though this calumny of the Quakers had some ground Yet the difference betwixt the one practice the other is great Christ by his death did break down the middle wall of partition so put an end to the Jewish ceremonies but he did not so with his owne Gospel Institutions but rather confirmed them Where readeth he that at that time when Cornelius was baptized it was the common opinion that the Gentiles should be circumcised And how came it that Peter did not circumcise Cornelius if that was the common opinion But we must take dreames for reasons from Quakers For it is much that they will give any thing like a reason though it be but a reason with a rag and sometimes worse 18. Against the native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wash with water he giveth in his exceptions Pag. 283. § 10. saith That baptisme with water was in use among the Iewes before Iohn's dayes as Paulus Riccius witnesseth and so that ceremony gote the name from the nature of the thing Ans. Though all this were true it will be but a confirmation of this native signification of the word And he and his Paulus Riccius both will have enough to do to make it but probable that baptisme was in use among the Jewes before Iohn Baptist's dayes for as for the Jewish writings the eldest whereof come not near to Iohn's dayes we owe them no faith their designe being the same with the Quakers designe to wit to destroy Christianity the foundation of which was laid by Rabbi Iehuda Hakkadosh about the year 190. or 200. when he wrote the Misnaioth or Iewish Alcoran He addeth Christ and his Apostles give these terms a more spiritual signification Ans. That the word is sometimes taken figuratively as when we read of baptizeing with the holy Ghost and with fire we know as we read also of circumcision of the heart will he therefore interpret the Law concerning Circumcision of the heart excluding the outward circumcision of the foreskin of the flesh Why hath he forgoten his owne axiome granted by all mentioned Pag 278. that the propriety of the word should not be forsaken nor a figurative sense admitted unless necessity compel May not this serve to convince him that we must hold by the proper signification of the word and reject his figurative till he demonstrate the necessity He addeth if we hold to the etymology of the word we must dip in baptisme Ans. Whether we baptize by dipping or sprinkling it is all alike to him for neither will please him and either will prove that baptisme is with water Neither doth the word alwayes signify washing by dipping in the N. T. see Mark 7 4. Heb. 9 10. 1 Cor. 10 2. Act. 9 11 18. As for Iohn 3 5. I shall not urge it and so passe what he saith to it And what followeth is either little or nothing to the purpose or is answered already And as to the baptizing of Infants we need not be at paines to prove this to him who denieth all baptisme whether of Infants or of old Persons And so we come to hear what he saith of the Lords Supper against which he also fighteth CHAP. XXVII Of the Lords Supper 1. WE have seen this Mans weak reasons and strong rage against the Institution of Baptisme And must have a little more patience and hear the like against the Lord's Supper Such is their malice against all the Ordinances of Jesus Christ that nothing will satisfie them but a total extirpation of them all without exception of any and such is their enmity against Christ that they will have every memorial of him quite taken away that there might nothing remaine to discriminate us from Pagans And indeed if their Principles prevaile all Christianity is overturned and manifest Paganisme is introduced Christ did institute a Supper to be religiously observed in remembrance of himself and these men will not be satisfied to take away Baptisme the engadging and honourable badge of Christians but they must have the ordinance of the Supper of our Lord also quite Cashiered that by time when this lasting memorial is removed people may be more easily enduced to renunce all Christianity and perswaded to embrace Paganisme And thus they have sucked-in the venome of some of old who were against all Sacraments such as the Ascothyptoe Messalians Acephali Henry Nicolas the Father of the family of love Swenckfeldus and Almaricus the first broacher of the Seculum Spiritus S. wherein there was to be no use of Sacraments And they are in this worse then the Antichristian Socinians who though they destroy the principal end of these Sacraments viz. to be sealing and confirming ordinances owneing them only for outward professions of faith and thanksgiving yet keep up something of the practice but these our Quakers would take away both name and thing and the thing it self with all its uses and ends that so nothing might stand in their way while posting towards Paganisme 2. But whatever these Desperadoes say we must hold for a sure truth That our Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his body and blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetual remembrance of the Sacrifice of himself in his death the sealing all benefites thereof unto true believers their spiritual nourishment and grouth in him their engadgment in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each other as members of his mystical body 1 Cor. 11 23 to 26. and 10 16 17 21. and 12 13. For therein by giving and receiving bread and wine according to the appointment of Jesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spiritual nourishment and grouth in grace Mat. 26 26 27 28. 1 Cor. 11 23 24 25 26. have their Union and Communion with him Confirmed 1 Cor. 10 15. Testifie and Renew their Thankfulness 1 Cor. 11 24 25 26. and Engagement to God 1 Cor. 10 v. 14 15 16 21. and their Mutual Love Fellowshipe each with other as members of the same mystical body 1 Cor. 10 17. And though the body and blood of Christ be not Corporally or Carnally present in with or under the outward Elements of bread and wine Act. 3 21. yet they are spiritually present
to the Faith of the Receiver no less truely and really then the elements themselves are to their outward senses Mat. 26 26 28. And they that worthily Communicate in this Ordinance do therein feed upon the body and blood of Christ not after a Corporal and Carnal but in a Spiritual manner yet truely and really 1 Cor. 11 24 29. while by faith they receive and apply unto themselves Christ crucified and all the benefites of his death 1 Cor. 10 16 Therefore as upon the one hand we must reject all Corruptions of corrupt opinions concerning this Ordinance such as the Popish sacrifice of the Masse a most abominable device injurious to Christs one only sacrifice the alone propitiation for all the sinnes of the elect Heb. 7 v. 23 24 27. 10 11 12 14 18. for in this Sacrament Christ is not offered up to his Father nor any real sacrifice made at all for the remission of the sinnes of quick or dead Heb. 9 22.25 26 28. but only a Commemoration of that one offering up of himself by himself upon the crosse once for all and a Spiritual Oblation of all spiritual praise unto God for the same 1 Cor. 11 24 25 26. Mat. 26 26 27. As also private masses or receiving this sacrament by a Priest or any other alone 1 Cor. 10 6 And the denyal of the Cup to the people Mark 14 23. 1 Cor. 11 25 26 27 28 29. Worshiping the Elements the Lifting them up or Carrying them about for Adoration and the Reserving them for any pretended religious use they being all contrary to the nature of this Sacrament and to the Institution of Christ Mat. 15 9. As also the doctrine which maintaineth a change of the Substance of bread and wine into the substance of Christs body and blood commonly called Transubstantiation by consecration of a Priest or by any other way as being repugnant not to Scripture alone but even to Common sense and Reason and overthrowing the Nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries Act. 3 21 with 1 Cor. 11 24.25 26. Luk. 24 6 39. for though the outward Elements here duely set apart to the uses ordained by Christ have such Relation to him crucified as that truely yet Sacramentally only they are sometimes called by the names of the things they represent to wit the body and blood of Christ Mat. 26 26 27 28. Yet in Substance and Nature they still remaine truely and only bread and wine as they were before 1 Cor. 11 26 27 28. Mat. 26 29. As I say we must reject these errours about this Ordinance So upon the other hand we must owne the right manner of its Administration according to Christs appointment which is that his Ministers Declare his word of Institution to the people Pray and Bless the element of bread and wine thereby set them apart from a common to a holy Use and Take and Break the bread take the Cup and they communicating also themselves give both to the communicants Mat. 26 26 27 28 Mark 14 22 23 24. Luk 22 19 20. with 1 Cor. 11 23 24 25 26 but to none who are not then present in the Congregation Act. 20 7. 1 Cor. 11 20. and the Communicants are by the same appointment to take and eat the Bread and to drink the Wine in thankful Remembrance that the body of Christ was broken and given and his blood shed for them 1 Cor. 11 v. 23 24. Mat 26 v. 26 27 28. Mark 14 22 23 24. Luk. 22 19 20 And minde the right way of approaching both as to Preparation before in the time of Administration and after all which is plainely set downe in the Larger Catechisme Quaest 171 174 175. And withall remember that although ignorant wicked men receive the outward Elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords table and cannot without great sin against Christ while they remaine such partake of these holy mysteries 1 Cor. 11 27 28 29. 2 Cor. 6 14 15 16. may and ought notwithstanding of their profession of the faith and desire to come to the Lords Supper be keeped from this sacrament by the power which Christ hath left in his Church 1 Cor. 11 27. to the end Mat. 7 9. 1 Cor. 5. Iud. v. 23. 1 Tim. 5 22. until they receive instruction and manifest their reformation 2 Cor. 1 7 Withall it would be remembered that this Sacrament and baptisme though they agree in these things that the Author of both is God Mat. 28 v. 19. 1 Cor. 11 23. the spiritual part of both is Christ and his benefites Rom. 6 3 4. 1 Cor. 10 v. 16. both are seals of the same Covenant Rom. 4 v. 11. with Col. 2 vers 11 12. Mat. 26 27 28. both are to be dispensed by Ministers of the Gospel by none other Iohn 1 33. Mat. 28 19. 1 Cor. 11 23. 4 1 2. Heb. 5 4. and to be continued in the Church of Christ until his second coming Mat. 28 19 20. 1 Cor. 11 26. Yet they differ in that Baptisme is to be administred but once with water to be a seal signe of our regeneration ingrafting into Christ Mat. 3 11. Tit. 3 v. 5 Gal. 3 27. and that even to infants Gen. 17 7 9 Act. 2 38 39. 2 Cor. 7 14. Whereas the Lords supper is to be administrated often in the Elements of bread and wine to represent and exhibite Christ as spiritual nourishment to the soul 1 Cor. 11 23 to 26 to confirme our continuance and grouth in him 1 Cor. â—0 16. and that only to such as are of years ability to examine themselves 1 Cor. 11 vers 28 29. 3. This short account out of our Confession of Faith and larger Catechisme of this mater I thought fit to premise that all may see what that doctrine is which we owne and these men oppose And all may see the desperat wickedness of these Sacrilegious Anti Christians who laboure thus desperately to deprive the Church and people of God of all the soul quickening and soul strengthening and comforting Ordinences which Christ out of great love to his redeemed people hath graciously instituted for establishing and building them up in their most holy faith What gracious soul that hath ever tasted of the sweet Refreshing and soul-rejoyceing Communications of grace and love from the God of all grace and love in this special Ordinance can endure to heare these Soul-murtherers thus bereaving the people of the Lord of the meanes of their sweetest feasts These deluded deceivers talk much of their Experiences which yet are but the delusory gratifications of their blinded imaginations and the
workings of the Prince of darkness tickling their fanciâ—s and complying with their blinded minds and corrupt humores and hereby draw strength and confirmation to their abominable errours and practices and are more deeply rooted and fixed in the same howbeit contrary to the divine light of the Word of God to the very light of Nature and pure Reason and to all the true experiences of the holy and upright walkers with God and are more fortified and animated in their rage and opposition to all the wayes of God And sure I am the Saints of God though they will not with such a pharisaical froathy ostentation talk of their enjoyments as these wicked deceivers do on all occasions to set forward the desperat designes of the Devil in them and by them yet know what rich incomes of Joy unspeakable and full of glory of Strength and Encouragment in the wayes of the Lord of Peace Serenity of soul of Light and Consolation satisfying all their desires and making their souls to run over and all this in compliance and harmony with the word for a verification and accomplisment of the rich promises of the New Covenant ordered in all things and sure and confirmation of the truth and reality of the workings of the grace of God in their soul whereâ—y they were to their owne feeling sealed with that holy Spirit of promise which is the earnest of their inheritance until the redemption of the purchased possession unto the praise of his glory they have had in this Ordinance Melting their hearts with true tenderness and godly sorrow and Kniting their souls more firmly in love to God in Christ and Engaging them to run the wayes of the Lord with all chearfulness enlargedness of heart and delectaâ—ion and to Strive against the enemies of the glory of God and of their salvation whether within or without with more courage alacrity and resolution of soul So that I am perswaded they will upon this very account detest and abominate tâ—ese co-workers with Satan and finde themselves called of God for his glory their owne security to remove far from their tents who drive such a desperate and hellish designe against heaven and against all the Interests of Jesus Christ their Lord and Saviour 4. These desperate Despisers of the goodness and condescensions of love malacious Opposers of all the wayes of God in manifest mockage substitute our ordinary repasts in the room of this soul-feeding Ordinance for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. as Mr Stalham citeth him in his book for the sake of such who are lost in this thing troubled in mind concerning it what I have received of the Lord that I shall declare unto you which all shall witness to which come to partake thereof as the truth is in Iesus Christ. If you intend to sup with the Lord or shew the Lord's death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. And Pag. 43. he said this was to be done at all seasons when they eat and drank and Pag. â—4 that the Lord commanded his disciples in eating and drinking to shew forth his death till he come to avoide excess and becomeing reprobats in the faith Is not tâ—is a sufficient discovery of the Spirit that acteth them 5 Let us now come to examine what this our Quaker saith in this matter and passing his intrade wherein after his manner he upbraideth all with their ignorance of this mystery as if they only were admitted to the secrets of God and acquanted with the mysteries hid from all the generations of the Christian Châ—rch we come to the answere he giveth to that question what is that body which we eat and that blood which we drink which is this Pag. 288. It is sayes he That celestial seed that divine and spiritual substance of which we spoke Thes. 5. 6. that vehicle or spiritual body of Christ whereby he communicateth life and salvation to all that believe in and receive him by which also man obtaineth communion with God To which we need say nothâ—ng here having fully discovered above Chap. X. what this Seed Substance and Vehicle is in their judgment to wit nothing but what is in every Son of Adam as he comâ—th into the world the dimme light of a natural conscience and of a reasonable soul having some dark notions of a God and of some principles of morality without the least imagination or apprehension of any of the wayes of the grace of God revealed in the Gospel yea which hath a native and inbred enmity at and antipathy against the mysteries of love and grace manifested in the Gospel This this is the Quakers Christ the Food of their souls the Substance whereupon they feed this is all that true bread which they have to eat And while he calleth it a substance he joyneth with the old Heracleonites who said thâ—t man was composed of a Body of a Soul and of a third Substance And the hearkning unto and believing this Natural thing which is in all â—eathens and Pagans receiving its light is all their Feast and all the meanes of Communion which they have or expect to have with God so that it is sufficiently manifest that the hieght of their Religion is moralized Paganisme And yet he dar say that â—his is confirmed Iohn 6. from v. 32. to the end And thereby give us to understand that they acknowledge no other true bread which the Father giveth from heaven but this which all Turks and Pagans have This is their Jesus and their Bread of God that came down from heaven and this is the only thing that giveth them life so that they shall never hunger nor thirst They are given of the Father to this thing and by this will they be raised up at the last day when they hearken to this then they are taught of God and have learned of the Father according to the writings of the Prophets yea if they but believe this they have everlasting life for this is their Bread of life whereof if they eat they shall not die but live forever this is with them the flesh that was given for the life of the world this is all the flesh they eat and all the blood they drink and thus they dwell in Christ and Christ in them O what a desperate delusion is this What a wonder is it that men who believe they have immortal souls and have ever heard of the Gospel dar thus speak and metamorphose the whole Gospel into pure Paganisme This sure must be a more than ordinary judicial stroke of blindness delusion of a reprobat minde and of a perverse Spirit with which these men are manifestly plagued and the Devil must have an extraordinary power in them and over them acting and driveing them
otherwise the inward should be excluded Answ. Both may consist for by the inward they become all one body really and spiritually and by the outward they became one body in profession and open declaration And what inconsistency is here He next tels us that he can see no ground or occasion in the Scripture for this figment of Sacramental union And what remedie seing Institutions of Christ must be figments with him it is no wonder he cannot see what others see But some are so far master of their sight that what they desire not to see their eyes can not see But it may be it is worse with him He cannot but see and yet the light within will not let him see We have mentioned lately some passages to this purpose both in the Old and New Testament and that may satisfie such as will see 14. He findeth the Apostles discourse 1 Cor. 11. A great mountaine in his way therefore Pag. 299 he laboureth all he can to blow it away He must grant that the Corinthians were in use of celebrating this Sacrament and that Paul rectifieth the abuses that were committed in their manner of going about it Yet he saith that the express and special use hereof in the Apostles judgment was to declare Christs death but this is far different from partaking of Christ's flesh and blood Ans. One use doth not destroy another the Apostle had in the preceeding Chapter mentioned the other use and needed not here againe repeat it expresly and we have showne already that this was a comprehensive use and could not but take in their eating of Christs body and drinking of his blood and this is clear in that the Apostle saith that whosoever did eat and drink unworthily were guilty of the body and blood of the Lord and did not discerne the Lord's body Nay himself granteth in the following words that to such as use this it hath an immediat relation to the outward body and death of Christ. And so there is a Sacramental union But he addeth It hath not a necessary relation to the participation of the Spiritual body and blood of Christ. Answ. We grant it as to that which he taketh the spiritual body and blood of Christ to be For there is no relation of the world there But that true beleevers partaking of these elements by faith are really and spiritually made partakers also of Christ and his benefites we assert and he dar not disprove it He addeth That these words of Paul vers 27. say only That seing the Corinthians would needs performe this ceremony as an act of religion they should do it worthily otherwise bring condemnation on themselves Answ. 1. If the Corinthians performed this ceremony as an act of Religion without a divine warrant they were guilty of will worshipe And shall he make us beleeve that Paul or the Spirit of the Lord rather in Paul would not discharge this superstition Nay not only not so but denunce such judgments on them for doing of it but amisse 2. Shall he make us beleeve that Paul would have taught and delivered to them modes of will-worshipe and prescribed the exercise of Superstion Yet Paul sayes vers 23. that he delivered this unto them 3. Shall he make us believe that the Lord would give Paul commission to establish among the Corinthians will worshipe and Superstition Yet he sayes vers 23. For I have received of the Lord that which also I delivered unto you 4. What way can people go worthily about an act of will-worshipe 5. Would God have punished them with sickness weakness and death for an escape in the manner of will-worshipe and not for the will-worshipe it self What wilde and bold conceits are these He needeth not tell us that from their practice it will not follow that this was a religious act incumbent to others also for we lay not down their practice as our ground but what was their ground is ours the Institution of Christ which he delivered unto Paul and Paul received to deliver unto the Corinthians And therefore it is not a thing indifferent and so not to be compared with that Rom. 14 5. as he dreameth and the practice of things indifferent as such is no act of Religion or of worshipe such as this is And therefore what he addeth Paâ— 300. is but a laying of a further imputation of unfaithfulness on the Apostle for fomenting the Corinthians in their errour and mistake and never once rectifying or informing their erroneous consciences What wonder is it that these proud Quakers account our Ministers unfaithful and what not when this Man dar lay such a foule imputation in Print upon the Apostle Paul Nay blasphemously impute this to the Spirit of God that acted Paul 15. In the next place he thinks he will prove that this Ordinance is not a lasting ordinance § 6 Pag. 300. c. Passing what is but a repetition let us hear his arguments Matthew and Mark sayes he expresseth this as done while they were eating And this was usual among the Iewes as Paulus Riccius observeth for at their eating of the passeover the master of the family took bread and brake it and did distribute it and so did he with wine So Christ who would fulfil all righteousness and would observe the Iewish feasts used this ceremony for his disciples only and took occasion thereby to raise up their mindes to higher things Answ. 1. To this last we have spoken before and why did not Christ take occasion to give this Christian document before this time while they were eating 2. It is true Christ instituted this Supper before they rose from table and what then 3. As for what is reported of the Jewish practice not only by this Paulus Riccius but by several others I doubt if all that is said shall demonstrate that the Jewes had this custome before Christ's dayes seing the eldest of the Jewish writters out of whom they have it wrote not till a considerable time after the Temple was brunt And what credite is to be given to what they wrote when their purpose and designe was to deface and annull Christianity let sober men judge 4. Sure I am there was no divine command for this practice at the eating of the Paschal Lamb and how our Quaker can say that Christ would do this because he would fulfil all righteousness I know not seing righteousness stands in obeying the command of God 5. Though Christ did observe the feasts prescribed to the Jewes by the Lord Yet he would not observe their sinful additions and traditions No he condemned these Mat. 15. 6. That which we are to look to is Christ's practice and we are sure that that should oblige us more then the Jewish practice could oblige Christ. 7. We not only have Christ's practice but a command mentioned by Luk do this in remembrance of me This evinceth no more saith he but that seing that was to be the last occasion of his eaâ—ing with