the Church and to be by Her observed till Christs coming again at the day of general Judgment and that for shewing forth his Death until then which notwithstanding is not a Gospel-Ordinance Instituted by Christ it's a horrid contradiction to say so Is this the Spirit of Revelation I should say of occaecation and fascination that the Quakers boast of Oh miserable Guide and grand Cheat who instead of a plain Path as he pretends doth thus conduct them continually into the dark mists of Cimmerian Clouds or rather into the Chimerical Desarts of Utopia where all their Principles seems to concenter in the common place of Contradiction But say the Quakers here Is that a standing Command or is left to People seeing it 's said As oft as ye eat this Bread and drink this Cup do it in Remembrance of his Death and for shewing forth his Death till he come again Was this Coming to the end of the World Or was it till his coming to dwell in his Apostles c. See their Heretical Confession of Faith where they harp the same string page 26 27 77 78 79 80. Ans O miseri Quae tanta Insania cives Quis furor here is a whole heap of Romantick Fictious and Phantastick Dreams For first here they alledge that Christ did not dwell in his Apostles when the first Gospel-Supper was Celebrated and the same they also largely insinuate in their Confession pages 72 74 75. and so they behoove to be all at that time unregenerated Men meerly in Nature seeing Christ by his Spirit dwells in all Regenerated Persons and Believers as these Scriptures witness Rom. 8.9 10. 2 Cor. 13.5 Galat. 4.6 1 Joh. 3.24 But it is most false that Christ did not dwell in his Apostles when the first Gospel-Supper was Celebrated and that they were then unregenerated Men seeing Christ plainly declares that they were clean though not all Joh. 13.10 by this meaning of Judas the Traitor And again he affirms that they were clean through the Word that he had spoken unto them Joh. 15.3 and again he says that they had received the Word of God and kept it and knew surely that he came out from God and that the Father had sent him Joh. 17.6 7 8. and these are things which Flesh and Blood never revealed unto them and the natural Man cannot discern Matth. 16.17 1 Cor. 2.14 It is indeed true God had not at that time when the first Gospel-Supper was Celebrated furnisht the Apostles with the extraordinary gifts of the Spirit to accomplish them for their extraordinary work that ensued but that was done at the Pentecost but that Christ did not Spiritually dwell in them before the Pentecost the Scriptures cited declares to be false And as for that which Christ says to Peter Luk. 22.32 When thou art Converted strengthen thy Brethren it is not meant of the Conversion of his state as if he had been at that time unregenerated but it is meant of his Conversion from a particular Fact or his Rising after a Fall as beside what is already said is clear in the Text it self for Christ there tells him that he had prayed for him that his Faith might not fail which intimates that he then had Faith and that it should not be totally extinguisht by the temptation he was to meet with seeing Christs prayers were always heard Joh. 11.42 Secondly They thereby insinuate That the Gospel-Supper should be allowed to none but unregenerated Persons in whom Christ dwells not who will surely take it unworthily and eat and drink their own Damnation therein 1 Cor. 11.29 for they do not here deny but acknowledge that the Apostles were by Christ admitted to the Gospel-Supper before he came as they would have it to dwell in them but they will not have them partaking of it after Christ is once come to dwell in them alledging that to be its period and term day but Christ dwells in all Regenerated Persons as is proved Therefore they allow the gospel-Gospel-Supper to none but Unregenerated Persons who cannot discern the Lords Body nor shew forth his Death which is not a bare Historical Remembrance of a thing past but consists in our Spiritual feeding by Faith upon Christ Crucified and the application by Faith of him and all the benefits of his Redemption to our selves in our thankfulness to him for so great benefits and in our love towards him and each other which things Unregenerated Men meerly Carnal cannot do Rom. 8.7 8. 1 Cor. 2.11 14. So then the Quakers in this point do directly contradict the Holy Ghost who requires 1 Cor. 11.25 26 29. that none come to the gospel-Gospel-Supper that cannot discern the Lords Body and shew forth his Death Thirdly They thereby alledge That there is not a standing Command left to the Church for Celebrating the Lords Supper which I have shewed to be most false from Luk. 22.19 and 1 Cor. 11.23 24. in both which places we have a clear Command set down Do this in Remembrance of Me which Command seeing it was never to this day repealed or else let the Quakers shew where that is Recorded must be as yet standing still in force otherwise they may as well say that all the Commands are repealed together without any ground as that this is repealed and not standing when they can shew us no ground for it from the whole Word of God Fourthly They thereby alledge that the coming again of Christ mentioned 1 Cor. 11.26 and which is no where else in all the Scriptures mentioned upon this purpose is meant of Christs coming to dwell in his Apostles viz. at the pouring forth of the Spirit at the Pentecost after which time they will not deny that Christ dwelt in them as their Confession of Faith owns pages 72 73 74 75. albeit they plainly teach that he did not dwell in them before that time But it 's impossible that Christs Coming again mentioned there 1 Cor. 11.26 should be meant of Christs pouring forth of the Spirit or coming at the Pentecost seeing Christs coming at the Pentecost was already past long before the writing of that Epistle to the Corinths whereas his coming there mentioned is held forth as a thing meerly future and not past now it 's a flat contradiction to say a thing meerly future and not past is already past and so his coming again mentioned in the Text of the Corinths cannot be meant of his coming at the Pentecost Again The Eucharist was Celebrated by the Apostles and the Church after the Pentecost when Christ either dwelt in the Apostles or else never Act. 2.42 and 20.7 1 Cor. 10.16 and 11.28 Therefore the period of the Gospel Eucharist could not be at the pouring out of the Spirit at the Pentecost What Did not Christ dwell in these Corinthians whom Paul writes to seeing they were sanctified in Christ Jesus and justified in the Name of the Lord Jesus and by the Spirit of our God and they were Temples to the
I prove the Consequence because Singing of Psalms was no Jewish Ceremony and if the Adversaries will say so let them prove their Affirmative as they are obliged and until then I shall confirm the Negative viz. that Singing of Psalms is no Jewish Ceremony because first I cannot think that Christ joyned a Jewish Ceremony after the Gospel-Supper when he Sung a Hymn or Psalm as it is on the Margine of some of our Bibles Mat. 26.30 Mark 14.26 Nor that Paul and Silas used any Jewish Ceremony especially there not being any fear of Offence and stumbling of weak Brethren there when in Prison they Sung Praises unto God Act. 16.25 Again the Apostle does very plainly Exhort the Christians of the New Testament Ephes 5.19 and Colos 3.16 to speak unto themselves in Psalms Hymns and Spiritual Songs Singing and making Melody in their hearts unto the Lord and Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs Singing with Grace in their hearts unto the Lord In which Texts he shews that that piece of Worship is edifying both to our selves and also to others that joyn with us while he says speaking to our selves in Psalms and Admonishing one another in Psalms And Secondly that it is a comfortable and Heart-chearing Duty while he says making Melody in your hearts And Thirdly that it glorifies God while he says doing it unto the Lord Therefore Singing of Psalms can be no Jewish Ceremony having these Examples and Precepts for it to the Church of the New Testament Secondly In the first Epistle to the Corinthians Chap. 14.15.26 The Apostle in the one place of the Chapter and Verses Cited sharply reproves the Corinthians for their Disorder and Confusion in Singing in the publick Assemblies because every one of them had a Psalm by themselves and did not all joyn together and in the other place he directeth them how to Sing Psalms aright viz. with the Spirit and with the understanding also that is not only with the Breath or voice which there he calls the Spirit and the signification from the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifies the Breath or Wind but also in a known Tongue which the whole Context there declares he means when he says with the Understanding and so the Apostle does here Reform the abuse that was crept in into their publick Singing of Psalms and directs them how to do it aright But a Superstitious Will-worship such as Singing of Psalms must be if it be not of Divine Institution can never be performed aright it involves a plain Contradiction to say so What did Paul direct men how to Worship God aright by a Superstitious Will-worship Nay surely not Singing of Psalms then must undeniably be an Ordinance of Divine Institution under the Gospel Thirdly the Apostle James says Jam. 5.13 Is any man afflicted let him pray is any man merry let him Sing Psalms Therefore Singing of Psalms hath a Divine Warrant under the New Testament The Quakers answer that he bids us Sing Psalms only when we are merry But it seems then that the Quakers are never never Merry but are a number of Sullen Dull and Melancholick Hypocondriack Drones who cannot at all Sing Psalms Secondly there is no such exclusion in the Text as is pretended otherwise the Apostle bids us pray only when we are afflicted also seeing both these are pronounced with one Breath and the manner of the Expression and extent of the Terms are the same in both and the Quakers can shew no ground for exclusion in the one more than the other notwithstanding they may see how frequently and continually we are commanded to pray Ephes 6.18 Phil. 4.6 1 Thes 5.17 They may also see Christ and his Disciples Singing when by all Circumstances it appears they were Sorrowful seeing they were so both presently before and after as appears from Mat. 26.22 Mark 14.26 compared with Mat. 26.30.38 Mark 14.19.34 Joh. 13.21 The Apostle therefore by Merriness and Affliction points at the frame and case unto which these Duties are most especially suited no ways excluding the excercise of them in other frames and cases But let us give them for once not granting that the Apostle does there appoint us to Sing Psalms only when we are Merry yet Singing of Psalms shall by this Text even in the Adversaries own Sence be of Divine Institution under the New Testament or else in their Principles we may in our Merry and Joyful frames offer a Superstitious Will-worship unto God which I have not yet learnt to believe The Quakers applying this Text of James in the 130 page of their Confession of Faith answer us that there is none Merry but the Ransomed of the Lord and therefore they mean to infer for that is their Scope in the place that none should Sing Psalms but these But First then certainly the Quakers are Convict that they themselves are none of the Ransomed of the Lord seeing they here allow the Ransomed of the Lord to Sing Psalms which yet they cannot be persuaded to do Secondly all the Members of the visible Church professing Faith in Christ and subjecting to his Ordinances are by visible Profession and in some degree of the judgment of Charity the Ransomed of the Lord Therefore the Quakers by their own principles ought to allow them to Sing Psalms Thirdly others also beside the Ransomed of the Lord are bound to Worship God except some special piece of Worship by some special Conditions which it requires doth exclude them as the Lords Supper excludes all that do not or cannot Examine themselves discern the Lords Body and shew forth his Death albeit the Church in admitting persons must walk by probabilities and can reach no further and both it and Baptism excludes all that want a visible Interest into the Covenant But Singing of Psalms is a piece of Gods appointed Worship as is shewed and there is no special condition Recorded in all the Scripture that debars any man from Singing and joyning therein or else let the Quakers shew it if they can If they shall say as we see they do say that the Unransomed by this Text are excluded from Singing Psalms they shall speak falsly for beside our former reasons given already to this exception the Text exhorts any man Whatsoever he be unto that duty but especially when he is in a joyful frame And giving without granting the Ransomed only to be meant yet Psalms-singing will still be of Divine Institution if these be allowed and in the judgment of Charity these will be all the professing Members of the Church subjecting to Divine Ordinances And whereas they here alledge that the Ransomed only are Merry or joyful that is also false for others beside these are sometimes joyful Mat. 13.20 Luk. 8.13 and so the exception is to no purpose But the Quakers insinuate here an Argument against Psalms-singing viz. that its very unsuitable to make Songs of Davids sad Cases of Mourning Weeping Lamenting
day of general judgment pag. 99. Conditions of the two Covenants described and distinguished pag. 187. A Confession requisite in a Church and why pag. 123. Our Confession of Westminster materially Scripture-sentence p. 128. Consequential fundamental errors do not Physically and Entitatively unchurch pag. 200. Consequential Scripture is Infallible Scripture-rule p. 63. Consequential Scripture necessary to prove Jesus the true Messias pag. 64. Consequential Scripture necessary against Idolatry pag. 65. Consequential Scripture not founded upon Principles of meer humane reason pag. 66. Consequential Scripture no addition to the Scripture ibid. Conversion wherein it essentially consists pag. 157. The Disciples converted before the first Gospel Supper pag. 97. The Covenant the same in substance under both Testaments p. 85. Courtesie and Capping lawful among Christians pag. 205. D ONe day of seven a Sabbath-day Moral and perpetual pag. 104. Every day not a Christian Holy-day proved pag. 111. The Lords day mentioned Revel 1.10 not meant of any indeterminate day pag. 108. The Lords day meant determinately of the first day of the week ibid. Death described pag. 100. The Decrees of God are eternal pag. 141. Conditional Decrees in God depending upon conditions not by him determined vain and repugnant pag. 143. The Dictate in all men not the principal Rule pag. 33. The Dictate in all men not Essentially right ibid. The Dictate in all men subjected to the Scriptures pag. 35. A Dictate of the Spirit Immediate and Objective in no man p. 49. A Dictate within Immediate and Objective not needful pag. 32. Christ died not for all men but only for the Elect proved p. 138. A Directory of a Church distinguisht into two Notions pag. 120. A Directory warrantable in a Church pag. 122. Church Directories not Infallible pag. 123. A Directory formed rightly of a mixed nature depending partly upon Scripture general Precepts and partly flowing from Christian prudence pag. 128. E EFfective enlightning of the Spirit distinct from Objective p. 32. Effective enlightning of the Spirit sufficient without Immediate Objective ibid. Efficacy of grace not dependent on mans free will pag. 159. Efficacy of grace from whence pag. 161. The Quakers alternative Efficacy of grace confuted pag. 160. Christs enlightning of every man that comes into the world how to be understood pag. 154. F FAith the only condition of the new Covenant pag. 181. Faith not considered as a work in justification pag. 183. Fighting lawful for Christians against unjust Invaders pag. 204. Free will to Convert not in any unrenewed man pag. 159. Free will in unrenewed men to gracious actions inconsistent with the Efficacy of grace pag. 160. G EXtraordinary Gifts not an Infallible evidence of saving grace pag. 74. The Gospel not Properly but only Synecdochically called the power of God pag. 130. Grace without light proportionable can do nothing p. 156. Grammar described and explained pag. 3. Grammar lawful among Christians and necessary for some men pag. 4. How the Spirit Guides us into all truth pag. 42. H INward habits nourished and maintained by external means p. 41. Supernatural habits simply necessary for supernatural actions pag. 157. Holiness of Believers Children 1 Cor. 7.14 what it does import pag. 85. I SInning by meer Imitation confuted pag. 133. Infants have interest into the Kingdom of Heaven pag. 88. Immediate Inspiration of the Doctrine of grace ceased in the Church and not now upon any ground of promise to be lookt for p. 55. Interpretation of Scripture is needful in the Church pag. 52. Interpretation of Scripture is of Divine Institution and explained what it is pag. 55. Scriptures may be Interpreted by men whose gifts are fallible p. 59. Scriptures are the rule of Interpreting Scriptures pag. 58. The meaning of Scripture Interpreted by Scripture is Scripture-rule pag. 61. Interpreting of Scriptures is no adding to the Scriptures ibid. Justification how it is held by Protestants pag. 174. Justification how it is held by the Quakers pag. 175. Justification by inherent or inward Righteousness either as a cause or condition refuted pag. 181. K KIlling in just defence against the unjust Invaders of a Kingdom lawful vid. fighting lawful for Christians How the kingdom of God is said to be within us Luk. 17.2 p. 40. Knowledge in Divine things how it differs in renewed and unrenewed men pag. 37. L LAnguages how necessary to be learnt and why pag. 4. Christ as God was never under the Law pag. 212. How the Law is said to be written upon our hearts Jer. 30.33 pag. 38. Learning how necessary for a Minister pag. 5. Sufficient light in all men to Salvation confuted pag. 151. Light within all men not the principal Rule pag. 33. Christ how said to live in a true Christian explained pag. 213. Logick described and divided pag. 5. Logick a gift of God pag. 6. Logick lawful and necessary among Christians ibid. Lies reported in the Scripture not Scripture-sentence pag. 19. M MErit of good works pregnant with contradictions and confuted pag. 186. An External Ministery to continue to the worlds end in the Church pag. 60. N BY Nature all men are corrupt pag. 132. Natural men are not sufficiently enlightened to Conversion or Salvation pag. 151. Natural parts are necessary for a Minister pag. 202. O IT is not God that obeys God in us pag. 212. Ordination of our first Reformers in time of Popery was valid quoad substantiam pag. 199. Ordination in the time of Popery before the Reformation did not necessarily make these Ordained the Popes Emissaries p. 198. Ministerial Authority received by external Ordination pag. 202. P A Great difference betwixt Papists now and before the Council of Trent pag. 200. Perfection distinguished and described pag. 165. Perfection of degrees in this life confuted ibid. Perfection in a Moral sence not inferred upon the agent or action by Scripture writing pag. 171. Perfection not inferred from the acceptance of our good works ibid. Paul not perfect when be wrote to the Romans pag. 167. The persons in the God-head proved pag. 29. The persons in the God-head Eternal pag. 214. Philosophy described and explained pag. 8. Philosophy among Christians lawful pag. 9. Philosophy a gift of God ibid. Philosophy how rightly used and how not ibid. The Dictate within the principal rule of Faith according to the Quakers pag. 28. The principal rule the Scriptures not the Dictate within pag. 30. Psalms-metring requires not immediate Inspiration pag. 118. Psalms-singing of Divine Institution pag. 112. Psalms made upon sad lots may be Sung pag. 115. Psalms that are not our case may be Sung pag. 116. Psalms threatning Curses against notorious wicked men may be Sung pag. 117. What Psalms were sung in the Primitive Church pag. 118. Punishing of evil doers a duty incumbent to the Magistrates p. 205. Q QUakers Jesuitical and Popish in their Principles pag. 206. Quakers smell deeply of Supererogation pag. 208. Quakers great Slanderers pag. 206. A Quakers Minister described according to their own Principles pag.
must Rise with Christ Jesus And if they be Risen with him then seek these things that are above And is not Bread and Wine from below and if the Apostle puts them to seek these things that are above then he brought them off these things that are below for he says to the Corinthians The things that are seen are Temporal but the things that are not seen are Eternal This he Spoke when they were Jangling and in a Disorder about outward things Doth he not bring them off things that are Seen to things that are not seen and whether or not ye ever intend ye your selves called Ministers or your Hearers shall come any nearer to Christs Death and Die and be Buried with him but only to take Bread and Wine in Remembrance of Christs Death lest ye and they should come to forget Christs Death Answer us plainly these things Yea or Nay SVRVEY Their Doctrine here doth very well agree with George Keiths Quakerism no Popery page 100. where he flatly denies the Supper of the Lord to be any standing Ordinance of Christ and will have it forsooth a Popish Principle and Practice as also with their Heretical Confession of Faith wherein they deny all manner of External Ordinances pages 24 25 26 27 77 78 79 92 93 102 103 104 105 122 130 133 135. Before we come to a particular Disquisition upon this Query we must expunge that restrictive Clause After Supper out of the principal Question which is first in order as not being any part of the Sacrament Instituted having any mystical meaning neither being any where of Scripture commanded but being only an External Circumstance of that first Supper of our Lord meerly occasional because of the Passover taken before it which according to its Institution Exod. 12. was to be Celebrated at Even In the room whereof because Christ was to Institute the Gospel-Supper it behooved to be taken after it and not before it being thereby to abolish and Antiquat the Passover And if we were tied to every circumstance of that first Gospel-Supper then we behooved always to take it in an Upper Room and with Twelve only in Company yea and after a Paschal Lamb too And albeit a Quaker should answer that this last named Circumstance would be against Sciripture abrogating the Jewish Ceremonies yet it is hard to reply that all matters of Faith and parts of Religious Worship must be not only not against Scripture but according thereunto and having Divine Appointment therein see Isai 8.20 Jer. 7.31 32. and 19.5 6. Matth. 15.9 Mark 7.7 Colos 2.20 21 22. When therefore the Quakers shall be able to prove that that Circumstance of time when the first Gospel-Supper was Celebrated is any Constituent part of the Sacrament with mystical signification Instituted by Christ Jesus or that it is any where of Scripture Commanded then and not till then we shall acknowledge that we are in the wrong in taking it before Dinner and this they are obliged to do if they hold the Affirmative as here they pretend to do seeing all parts of Religious Worship must have positive Scripture-Warrant which if they want they will be plain contrary to Scripture general Precepts forbidding all Will-Worship after the commandments of Men. Having thrust out that limitating Clause After Supper from the state of the Question we find the state thereof to be yet Vitious for it may either be understood of common eating of Bread and drinking of Wine and so it is no Gospel Ordinance seeing Drunkards and Heathens can do that unto excess in a Tavern But Secondly It may be understood though with much ado as it is proposed of Sacramental eating and drinking of Bread and Wine Consecrated Sanctified and set apart for a sacred Symbol of Christs Death for signifying and sealing all the benefits thereof to the worthy Receivers their Spiritual nourishment in Christ and Communion with him and with each other In this sence I confidently assert the eating of Bread and drinking of Wine as the Quakers mockingly term it to be an excellent Gospel-Ordinance Instituted by Christ Jesus to be observed in his Church to the Worlds end This conclusion is so clear from Matth. 26. Chap. and Luk. 22. that nothing can be more clear For first We have in both places Christs Fact and Deed set down that he took Bread and Wine and blessed them that he brake the Bread and put the Wine into the Cup and that he distributed it to the Disciples and did eat and drink thereof with them Secondly We have Christs express Commandment albeit the blind Quakers cannot see it injoyning the whole action to be in like manner done by his Church and People afterwards This do c. Luk. 22.19 Thirdly We have his Word of Promise Sacramentally enunciating the thing signified or Internal matter of the External Signs and Symbols by a Metonimy attributing the name of the thing signified to the Sign expressing the Sacramental Union and Relation of the one to the other wherein consists the Internal form of the Sacrament This is my Body given for you This Cup is the New Testament in my Blood shed for you Luk. 22.19 20. Lastly We have the Explication of the end of this Sacred Ordinance which is that it should be for a memorial of Christ Death This do in Remembrance of Me Luk. 22.19 Now what blindness is happened to the Quakers that they cannot here read Christs Institution of the gospel-Gospel-Supper consisting of his own Fact and a Commandment to his Church to do the like thereafter with a rich Promise annexed and the End of the work declared Can any thing be devised more clear than this Or Can the Quakers number their own Fingers What shall we think of them when they can neither Read nor hear when it is Read by others this clear Institution of the Eucharist but that they are possessed with a blind and deaf Spirit that deprives them both of sight and hearing Secondly For a further assurance if need were that the Eucharist is a Gospel Ordinance of Divine Institution we have the Practice of the Apostles and the whole Church after the pouring forth of the Spirit Act. 20.7 1 Cor. 10.16 in which places there is not only the Example of the Churches Practice set down but also further we have their accustomed use thereof clearly imported as any Man by reading and considering the places may see Thirdly The Apostle in the first Epistle to the Corinthians eleventh Chapter while he is correcting several abuses that were crept in into the Worship there amongst the rest calls them to the first Institution of the Lords Supper where in the 23. Verse he affirms that it was an Ordinance he had received of the Lord and delivered unto them and in the 26. Verse he shews the duration of it to be until Christs coming again Now what an extream distraction shall it be to say That Christ delivered an Ordinance unto Paul to be by him delivered unto