Manichees were Condemned for denying that Grace is universally given by Baptism and Julian the Pelagian by Augustine for denying Exorcism and Insufflation in the use of Baptism All which things Protestants deny also So that Protestants do but foolishly to upbraid us as if we could not shew any among the Ancients that denied Water-baptism seeing they cannot shew any whom they acknowledge not to have been Heretical in several things to have used it nor yet who using it did not use also the Sign of the Cross and other things with it which they deny There were some nevertheless in the darkest Times of Popery who testified against Water-baptism For one Alanus page 103 104 107. speaks of some in his Time that were burnt for the denying of it For they said that Baptism had no Efficacy either in Children or Adult Persons and therefore Men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that Crime by the Order of King Robert of France as P. Pithaeus tells in his Fragments of the History of Guienne Which is also confirmed by one Johannes Floracensis a Monk who was famous at that Time in his Epistle to Oliva Abbot of the Ausonian Church I will saith he give you to understand concerning the Heresie that was in the City of Orleans on Childer-mass-day For it was true if ye have heard any thing that King Robert caused to be burnt alive nigh Fourteen of that City of the Chief of their Clergy and the more Noble of their Laicks who were hateful to God and abominable to Heaven and Earth for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The Time of this Deed is noted in these Words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert Actum Aureliae publice Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha Complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Manichees we have nothing but the Testimony of their Accusers which will no more invalidate their Testimony for this Truth against the use of Water-baptism or give more ground to charge us as being one with Manichees than because some called by them Manichees do agree with Protestants in some things that therefore Protestants are Manichees or Hereticks which Protestants can no ways shun For the Question is Whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scriptures So that the Controversie is brought back again to the Scriptures according to which I suppose I have formerly discussed it As for the latter part of the Thesis denying the Use of Infant-baptism it necessarily follows from what is above-said For if Water-baptism be Ceased then surely Baptizing of Infants is not warrantable But those that take upon them to Oppose us in this matter will have more to do as to this latter part For after they have done what they can to prove Water-baptism it remains for them to prove that Infants ought to be Baptized For he that proves Water-baptism Ceased proves that Infant-baptism is Vain But he that should prove that Water-baptism continues has not thence proved that Infant-baptism is necessary That needs something further And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this to say That the denying of Infant-baptism belonged to the Gangrene of Anabaptists without adding any further Probation Concerning the Communion or Participation of the Body and Blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the Participation of his Flesh and Blood by which the Inward Man is daily nourished in the Hearts of those in whom Christ dwells Of which things the Breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the sake of the Weak Even as Abstaining from things strangled and from Blood the Washing one anothers Feet and the Anointing of the Sick with Oil All which are commanded with no less Authority and Solemnity than the former yet seeing they are but the Shadows of better things they Cease in such as have obtained the Substance § I. THE Communion of the Body and Blood of Christ is a Mystery hid from all natural men in their first fall'n and degenerate State which they cannot understand reach to nor comprehend as they there abide neither as they there are can they be Partakers of it nor yet are they able to Discern the Lord's Body And forasmuch as the Christian World so called for the most part hath been still labouring working conceiving and imagining in their own natural and unrenewed Understandings about the things of God and Religion therefore hath this Mystery much been hid and sealed up from them while they have been contending quarrelling and fighting one with another about the meer Shadow Outside and Form but strangers to the Substance Life and Vertue § II. The Body then of Christ which Believers partake of is Spiritual and not Carnal and his Blood which they drink of is pure and Heavenly and not humane or Elementary as Augustin also affirms of the Body of Christ which is Eaten in his Tractat Psal. 98. Except a Man eat my Flesh he hath not in him Life Eternal And he saith The Words which I speak unto you are Spirit and Life understand spiritually what I have spoken Ye shall not eat of this Body which ye see and drink this Blood which they shall spill that Crucifie me I am the Living Bread which have descended from Heaven he called himself the Bread who descended from Heaven exhorting that we might believe in him c. Quest. If it be asked then What that Body What that Flesh and Blood is Answ. I Answer It is that Heavenly Seed that Divine Spiritual Coelestial Substance of which we spake before in the 5th and 6th Propositions This is that Vehiculum Dei or Spiritual Body of Christ whereby and where-through he communicateth Life to Men and Salvation to as many as believe in him and receive him and whereby also Man comes to have Fellowship and Communion with God This is proved from the 6th of John from verse 32. to the end where Christ speaks more at large of this matter than in any other place And indeed this Evangelist and beloved Disciple who lay in the Bosom of our Lord gives us a more full account of the Spiritual Sayings and Doctrine of Christ And it 's observable that though he speaks nothing of the Ceremony used by Christ of Breaking Bread with his Disciples neither in his Evangelical Account of Christ's Life and Sufferings nor in his Epistles yet he is more large in this account of the Participation of the Body Flesh and Blood of
Blood here spoken of Yet it will not follow that that Well or Water had any necessary relation to the Living Water or the Living Water to it c. So Christ takes occasion from the Jews following him for the Loaves to tell them of this Spiritual Bread and Flesh of his Body which was more necessary for them to feed upon it will not therefore follow that their following him for the Loaves had any necessary relation thereunto So also Christ here being at Supper with his Disoiples takes occasion from the Bread and Wine which was before them to signifie unto them that as That Bread which he brake unto them and That Wine which he blessed and gave unto them did contribute to the preserving and nourishing of their Bodies so was he also to give his Body and shed his Blood for the Salvation of their Souls And therefore the very End proposed in this Ceremony to those that observe it is to be a Memorial of his Death But if it be said that the Apostle 1 Cor. 10. 16. Calls the Bread which he brake the Communion of the Body of Christ and the Cup the Communion of his Blood I do most willingly subscribe unto it but do deny that this is understood of the outward Bread neither can it be evinced but the Contrary is manifest from the Context For the Apostle in this Chapter speaks not one Word of that Ceremony For having in the beginning of it shewn them how the Jews of Old were made partakers of the Spiritual Food and Water which was Christ and how several of them through Disobedience and Idolatry fell from that good Condition he exhorts them by the Example of those Jews whom God destroyed of Old to flee those Evils shewing them that they to wit the Corinthians are likewise partakers of the body and blood of Christ of which Communion they would rob themselves if they did Evil because they could not drink of the Cup of the Lord and the Cup of Devils and partake of the Lord's Table and of the Table of Devils ver 21. Which shews that he understands not here the using of outward Bread and Wine because those that do Drink the Cup of Devils and Eat of the Table of Devils yea the Wickedest of Men may partake of the outward Bread and outward Wine For there the Apostle calls the bread One ver 17. and he saith We being many are One bread and one body for we are all partakers of that One bread Now if the bread be One it cannot be the Outward or the Inward would be excluded whereas it cannot be denied but that it 's the partaking of the Inward bread and not the Outward that makes the Saints truly One body and One bread And whereas they say that the One bread here comprehendeth both the Outward and Inward by vertue of the Sacramental Union that indeed is to affirm but not to prove As for that Figment of a Sacramental Union I find not such a thing in all the Scripture especially in the New Testament Nor is there any thing can give a rise for such a thing in this Chapter where the Apostle as is above observed is not at all treating of that Ceremony but only from the Excellency of that Priviledge which the Corinthians had as believing Christians To partake of the flesh and blood of Christ dehorts them from Idolatry and partaking of the Sacrifices offered to Idols so as thereby to offend or hurt their weak Brethren Object But that which they most of all Cry out for in this matter and are always Noising is from 1 Cor. 11. where the Apostle is particularly treating of this matter and therefore from some Words here they have the greatest Appearance of Truth for their Assertion As ver 27. where he calls the Cup the Cup of the Lord and saith That they who eat of it and drink it unworthily are guilty of the body and blood of the Lord and ver 26. Eat and drink their own Damnation intimating hence that this hath an immediate or necessary relation to the body flesh and blood of Christ. Answ. Though this at first View may catch the Unwary Reader yet being well considered it doth no ways Evince the matter in Controversie As for the Corinthians being in the Use of this Ceremony why they were so and how that obliges not Christians now to the same shall be spoken of hereafter it suffices at this time to consider that they were in the Use of it Secondly That in the Use of it they were guilty of and committed divers Abuses Thirdly That the Apostle here is giving them Directions how they may do it aright in shewing them the right and proper Use and End of it These things being premised let it be observed that the very express and particular Use of it according to the Apostle is To shew forth the Lord's Death c. But to shew forth the Lord's Death and partake of the flesh and blood of Christ are different things He saith not As often as ye eat this Bread and drink this Cup ye partake of the Body and Blood of Christ but Ye shew forth the Lord's Death So I acknowledge that this Ceremony by those that practise it hath an Immediate Relation to the outward Body and Death of Christ upon the Cross as being properly a Memorial of it but it doth not thence follow that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ or that Spiritual Supper spoken of Rev. 3. 20. For though in a general way as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God so we shall not deny but this hath a relation to others Now for his calling the Cup the Cup of the Lord and saying They are guilty of the Body and Blood of Christ and eat their own Damnation in not discerning the Lord's Body c. I answer that this infers no more Necessary Relation than any other Religious Act and amounts to no more than this that since the Corinthians were in the Use of this Ceremony and so performed it as a Religious Act they ought to do it Worthily else they should bring Condemnation upon themselves Now this will not more infer the thing so practised by them to be a necessary Religious Act obligatory upon others than when Rom. 14. 6. the Apostle saith He that regardeth the Day regardeth it unto the Lord it can be thence inferred that the Days that some esteemed and observed did lay an obligation upon others to do the same But yet as he that Esteemed a Day and placed Conscience in keeping it was to regard it to the Lord and so it was to him in so far as he dedicated it unto the Lord the Lord's Day he was to do it Worthily and if he did it Unworthily he would be guilty of the Lord's Day and so keep
BAPTISM AND THE Lord ' s Supper Substantially Asserted BEING AN APOLOGY In Behalf of the People called QUAKERS Concerning those Two Heads By ROBERT BARCLAY LONDON Printed and Sold by T. Sowle in White-Hart-Court in Gracious-Street 1696. TO THE READER Friendly Reader HAving often observed upon serious Discourse with divers Persons concerning our Principles their having received general satisfaction excepting in these Two Heads viz. Baptism and the Lord's Supper and not knowing but that thou may be at a stand concerning the same I do here present thee for thy further information and satisfaction these following Sheets written and published several Years ago upon the same Subjects by my Father Robert Barclay in his Apology Dedicated to King Charles the Second The second and more particular reason of their being thus published by themselves is that being Bound up in a pretty large Book they may not be of such general Service in regard that some dissatisfied only concerning these Two Points may not much care to Buy the whole Being fully satisfied his aim in Penning them was for thy satisfaction I shall commend them no otherways than by recommending them to thy serious perusal not doubting if they be by thee received in the same Spirit of Love they were for thy sake designed they may prove advantageous I do likewise advise thee seriously to consider what woful consequence have been procured in the Titular Christian World since the first Apostacy after the Apostles Days about these things and the setting up of Forms and Ceremonies in the Church in Matters purely Religious and relying thereupon as there are too many in these Days do who by grasping at the shadow do lose the substance I pray God open the Eyes and enlighten the Understandings of such that seeing the emptiness and insufficiency as well as folly thereof they may with their whole Hearts and Souls lay hold upon him who is able to save and that to the uttermost I would have none offended that I call those Ceremomonies which they may think Essential Duties without their being first assured they are such Although I refer thee to the following Sheets for thy more particular Information yet it may not seem impertinent to put thee in mind of that saying of John the Baptist concerning himself I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I he shall baptize you with the Holy Ghost and with Fire Mat. 3. 11. also HE must Increase but I must Decrease John 3. 30. likewise that of Paul to the Ephesians where he notably argues as there is but one Lord one Faith so there is but one Baptism Eph. 4. 5. which the Apostle Peter positively asserts is not the washing away of the filth of the flesh but the answer of a good Conscience towards God 1 Pet. 3. 21. These I leave without Commentary to thy impartial perusal It were greatly to be wished for that we who covet to be called by that Honourable Name of Christian were more inward less in show more in Substance that our Christianity were more in our Hearts and less in our Heads then would our Religion be pure and undefiled carrying along with it that Characteristick mark of visiting the Widow and the Fatherless and keeping our selves unspotted from the World this is the Description the Apostle James in his Day gave of True Religion James 1. 27. this is likewise the Path the True Christian ought now to walk in it being only as we here abide that we can stand approved in the sight of our Great Creator in which Reader as thou art found a Walker with a single Heart and Eye unto God thou wilt know an eating of the Flesh and drinking of the Blood of the Son of God by which thou vvilt knovv Life unto thy Soul according to that saying of our Lord and Saviour Jesus Christ Except ye eat the Flesh and drink the Blood of the Son of Man there is no Life in you for saith he my Flesh is Meat indeed and my Blood is Drink indeed John 6. 53. 55. This Food is Inward it is Spiritual to the Nourishment of the inner Man not perceptible to the outvvard Notions of Carnal-minded Men this is the true Supper of vvhich the Saints do feed vvhereby they are refreshed to the comforting of their Immortal Souls being the same vvhich the Saints in all Ages vvere partakers of Which that thou may come to knovv and be made partaker of by Waiting for and being Obedient unto the Appearance of his Grace Light Spirit or Word of Life in thy ovvn Soul that being the only Way is the Desire of thy Sincere Friend Robert Barclay London the 12th of the 8th Month 1695. CONCERNING BAPTISM As there is one Lord and one Faith so there is one Baptism which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our Sins we may walk in newness of Life Of which the Baptism of John was a Figure which was Commanded for a time and not to continue for ever As to the Baptism of Infants it is a meer Humane Tradition for which neither Precept nor Practice is to be found in all the Scripture WHen God in Condescension to his chosen people the Jews did prescribe to them by his Servant Moses many Ceremonies and Observations as Types and Shadows of the Substance which in due time was to be Revealed which consisted for the most part in Washings outward Purifications and Cleansings which were to continue until the Time of the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing should lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable to him though less agreeable to the Carnal and Outward Senses Yet notwithstanding God's Condescension to the Jews in such things we see that that part in man which delights to follow its own Inventions could not be restrained nor yet satisfied with all these Observations but that often-times they would be either declining to the other Superstitions of the Gentiles or adding some New Observations and Ceremonies of their own To which they were so devoted that they were still apt to prefer them before the Command of God and that under the Notion of Zeal and Piety This we see abundantly in the Example of the Pharisees the Chiefest Sect among the Jews whom Christ so frequently reproves for making void the Commandments of God by their Traditions Matth. 15. 6 9 c. This Complaint may at this day be no less justly made as to many bearing the Name of Christians who have introduced many things of this
do make up the One Baptism but plainly that there is One Baptism as there is One Faith and One God Now there goeth not Two Faiths nor Two Gods nor Two Spirits nor Two Bodies whereof the one is Outward and Elementary and the other Spiritual and Pure to the making up of the One Faith the One God the One Body and the One Spirit so neither ought there to go Two Baptisms to make up the One Baptism Obj. 2 But Secondly If it be said The Baptism is but One whereof Water is the one part to wit the Sign and the Spirit the thing signified the other Answ. I Answer This yet more confirmeth our Doctrine For if Water be only the Sign it is not the Matter of the One Baptism as shall further hereafter by its Definition in Scripture appear and we are to take the One Baptism for the Matter of it not for the Sign or Figure and Type that went before Even as where Christ is called the One Offering in Scripture though he was Typified by many Sacrifices and Offerings under the Law we understand only by the One Offering his Offering himself upon the Cross whereof though those many Offerings were Signs and Types yet we say not that they go together with that Offering of Christ to make up the One Offering So neither though Water-Baptism was a Sign of Christ's Baptism will it follow that it goeth now to make up the Baptism of Christ. If any should be so Absurd as to affirm That this One Baptism here were the Baptism of Water and not of the Spirit That were foolishly to contradict the positive Testimony of the Scripture which saith the contrary as by what followeth will more amply appear Prop. II Proof I Secondly That this One Baptism which is the Baptism of Christ is not a Washing with Water appears first from the Testimony of John the proper and peculiar Administrator of Water-Baptism Matt. 3. 11. I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I whose shooes I am not worthy to bear he shall baptize you with the Holy Ghost and with Fire Here John mentions two manners of Baptisings and two different Baptisms the one with Water and the other with the Spirit the one whereof he was the Minister of the other whereof Christ was the Minister of and such as were baptized with the first were not therefore baptized with the second I indeed baptize you but he shall baptize you Though in the present time they were baptized with the Baptism of Water yet they were not as yet but were to be baptized with the Baptism of Christ. From all which I thus Argue Arg. I If those that were baptized with the Baptism of Water were not therefore baptized with the Baptism of Christ then the Baptism of Water is not the Baptism of Christ. But the first is true Therefore also the last And again Arg. II If he that truly and really administred the Baptism of Water did notwithstanding declare That he neither could nor did baptize with the Baptism of Christ Then the Baptism of Water is not the Baptism of Christ. But the first is true Therefore c. And indeed to understand it otherwise would make John's Words void of good sense For if their Baptisms had been all one why should he have so precisely Contradistinguished them Why should he have said that those whom he had already baptized should yet be baptized by another Baptism Object If it be urged That Baptism with Water was the one part and that with the Spirit the other part or Effect only of the former Answ. I Answer This Exposition contradicts the plain words of the Text. For he saith not I baptize you with Water and he that cometh after shall produce the Effects of this my Baptism in you by the Spirit c. or he shall accomplish this Baptism in you but he shall Baptize you So then if we understand the Word truly and properly when he saith I Baptize you as consenting that thereby is really signified that he did baptize with the Baptism of Water we must needs unless we offer Violence to the Text understand the other part of the sentence the same way that where he adds presently But he shall baptize you c. that he understood it of their being truly to be baptized with another Baptism than what he did baptize with Else it had been Non-sense for him thus to have Contradistinguished them Proof II Secondly This is further confirmed by the Saying of Christ himself Acts 1. 4 5. But wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with th Holy Ghost not many days hence There can scarce Two places of Scripture run more parallel than this doth with the former a little before mentioned and therefore concludeth the same way as did the other For Christ there grants fully that John compleated his Baptism as to the matter and substance of it John saith he truly baptized with Water which is as much as if he had said John did truly and fully Administer the Baptism of Water But ye shall be Baptized with c. This sheweth that they were to be Baptized with some other Baptism than the Baptism of Water and that although they were formerly Baptized with the Baptism of Water yet not with that of Christ which they were to be Baptized with Proof III Thirdly Peter observes the same distinction Acts 11. 16. Then remembred I the word of the Lord how that he said John indeed Baptized with Water but ye shall be Baptized with the Holy Ghost The Apostle makes this Application upon the Holy Ghost's falling upon them whence he infers that they were then Baptized with the Baptism of the Spirit As to what is urged from his Calling afterwards for Water to it shall be hereafter spoken From all which Three Sentences relative one to another First of John Secondly of Christ and Thirdly of Peter it doth evidently follow that such as were truly and really Baptized with the Baptism of Water were notwithstanding not Baptized with the Baptism of the Spirit which is that of Christ and such as truly and really did administer the Baptism of Water did in so doing not administer the Baptism of Christ. So that if there be now but One Baptism as we have already proved we may safely conclude that it is that of the Spirit and not of Water else it would follow that the One Baptism which now continues were the Baptism of Water i. e. John's Baptism and not the Baptism of the Spirit i. e. Christ's which were most Absurd Object If it be said further That though the Baptism of John before Christ's was administred was different from it as being the Figure only yet now that both it as the Figure and that of the Spirit as the Substance is necessary to
Therefore c. Allegat I But First They alledge That Christ's Baptism though a Baptism with Water did differ from John 's because John only baptized with Water unto Repentance but Christ commands his Disciples to baptize in the Name of the Father Son and Holy Ghost reckoning that in this Form there lieth a great difference betwixt the Baptism of John and that of Christ. Answ. I Answer as to that John's Baptism was unto Repentance the Difference lieth not there because so is Christ's also For our Adversaries will not deny but that Adult Persons that are baptized ought ere they be admitted to it to Repent and Confess their Sins yea and that Infants with a respect to and Consideration of their Baptism ought to Repent and Confess So that the difference lieth not here since this of Repentance and Confession agrees as well to Christ's as to John's Baptism But in this our Adversaries are divided for Calvin will have Christ's and John's to be all one Inst. lib. 4. cap. 15. Sect. 7 8. Yet they do differ and the difference is in that the one is by Water the other not c. Secondly As to what Christ saith in commanding them to baptize in the Name of the Father Son and Spirit I confess that states the Difference and it is great but that lies not only in admitting Water-baptism in this different Form by a bare expressing of these Words For as the Text saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Name now the Name of the Lord is often taken in Scripture for something else than a bare sound of Words or literal Expression even for his Vertue and Power as may appear from Psalm 54. 3. Cant. 1. 3. Prov. 18. 10. and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue and Power and that they did so is evident by these Testimonies of Paul above mentioned where he saith That as many of them as were baptized into Christ have put on Christ This must have been a baptizing into the Name i. e. Power and Vertue and not a meer formal Expression of Words adjoined with Water-baptism because as hath been above observed it doth not follow as a natural or necessary Consequence of it I would have those who desire to have their Faith built upon no other foundation than the Testimony of God's Spirit and Scriptures of Truth throughly to Consider whether there can be any thing further alledged for this Interpretation than what the prejudice of Education and influence of Tradition hath imposed Perhaps it may stumble the unwary and inconsiderate Reader as if the very Character of Christianity were abolished to tell him plainly that this Scripture is not to be understood of baptizing with Water and that this form of baptizing in the Name of Father Son and Spirit hath no warrant from Matth. 28. c. For which besides the Reason taken from the Signification of the Name as being the Vertue and Power above expressed let it be considered that if that had been a Form prescribed by Christ to his Apostles then surely they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water but though particular mention be made in divers places of the Acts Who were baptized and how and though it be particularly expressed that they baptized such and such as Acts 2. 41 8. 12 13 38 9. 18 10. 48 16. 15 18. 8. yet there is not a Word of this Form And in two places Acts 8. 16 19. 5. it is said of some that they were baptized in the Name of the Lord Jesus by which it yet more appears that either the Author of this History hath been very defective who having so often occasion to mention this yet omitteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostles did no ways understand that Christ by his Commission Matth. 28. did injoin them such a Form of Water-baptism seeing they did not use it And therefore it is safer to conclude that what they did in administring Water-baptism they did not by vertue of that Commission else they would have so used it For our Adversaries I suppose would judge it a great Heresie to Administer Water-baptism without that or only in the Name of Jesus without mention of Father or Spirit as it is expresly said they did in the two places above cited Allegat II Secondly They say If this were not understood of Water-baptism it would be a Tautology and all one with Teaching I say Nay Baptizing with the Spirit is somewhat further than Teaching or Informing the Understanding for it imports a Reaching to and melting the Heart whereby it is turned as well as the Understanding informed Besides we find often in the Scripture that Teaching and Instructing are put together without any Absurdity or needless Tautology and yet these two have a greater Affinity than teaching and baptizing with the Spirit Allegat III Thirdly They say Baptism in this Place must be understood with Water because it is the Action of the Apostles and so cannot be the Baptism of the Spirit which is the Work of Christ and his Grace not of Man c. Answ. I Answer Baptism with the Spirit though not wrought without Christ and his Grace is Instrumentally done by Men fitted of God for that purpose and therefore no Absurdity follows that Baptism with the Spirit should be expressed as the Action of the Apostles For though it be Christ by his Grace that gives Spiritual Gifts yet the Apostle Rom. 1. 11. speaks of his Imparting to them Spiritual Gifts and he tells the Corinthians that he had begotten them through the Gospel 1 Cor. 4. 15. And yet to beget People unto the Faith is the work of Christ and his Grace not of Men. To Convert the Heart is properly the Work of Christ and yet the Scripture often-times ascribes it to Men as being the Instruments And since Paul's Commission was to turn People from Darkness to Light though that be not done without Christ co-operating by his Grace so may also baptizing with the Spirit be expressed as performable by Man as the Instrument tho' the Work of Christ's Grace be needful to concur thereunto So that it is no Absurdity to say that the Apostles did Administer the Baptism of the Spirit Allegat IV Lastly They say That since Christ saith here that he will be with his Disciples to the end of the World therefore Water-baptism must continue so long Answ. If he had been speaking here of Water-baptism then that might have been urged but seeing that is denied and proved to be false nothing from thence can be gathered He speaking of the Baptism of the Spirit which we freely confess doth remain
Christ than any of them all For Christ in this Chapter perceiving that the Jews did follow him for Love of the Loaves desires them ver 27. to labour not for the Meat which perisheth but for that Meat which endureth for ever But forasmuch as they being Carnal in their Apprehensions and not understanding the Spiritual Language and Doctrine of Christ did judge the Manna which Moses gave their Fathers to be the most Excellent Bread as coming from Heaven Christ to rectifie that mistake and better inform them affirmeth First That it is not Moses but his Father that giveth the true Bread from Heaven ver 32. and 48. Secondly This Bread he calls himself ver 35. I am the Bread of Life And ver 51. I am the living Bread which came down from Heaven Thirdly He declares that this Bread is his Flesh ver 51. The Bread that I will give is my Flesh And ver 55. For my Flesh is Meat indeed and my Blood is drink indeed Fourthly The Necessity of Partaking thereof ver 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you And lastly ver 33. the blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ This Bread giveth Life to the World ver 50. He that eateth thereof dyeth not ver 58. He that eateth of this Bread shall live for ever ver 51. Whose eateth this Flesh and drinketh this Blood shall live for ever ver 54. And he dwelleth in Christ and Christ in him ver 56. And shall live by Christ ver 57. From this large Description of the Origine Nature and Effects of this Body Flesh and Blood of Christ it is apparent that it is Spiritual and to be understood of a Spiritual Body and not of that Body or Temple of Jesus Christ which was born of the Virgin Mary and in which he walked lived and suffered in the Land of Judea because that it is said both that it came down from Heaven yea that it is He that came down from Heaven Now all Christians at present generally acknowledge that the outward Body of Christ came not down from Heaven neither was it that part of Christ which came down from Heaven And to put the matter out of doubt when the Carnal Jews would have been so understanding it he tells them plainly ver 63. It is the Spirit that quickeneth but the Flesh profiteth nothing This is also founded upon most sound and solid Reason because that it is the Soul not the Body that is to be nourished by this Flesh and Blood Now outward Flesh cannot nourish nor feed the Soul there is no proportion nor Analogy betwixt them neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh but of the Spirit He that is joined to the Lord is One Spirit not one Flesh. For the Flesh I mean outward Flesh even such as was that wherein Christ lived and walked when upon Earth and not Flesh when transposed by a Metaphor to be understood Spiritually can only partake of Flesh as Spirit of Spirit As the Body cannot feed upon Spirit neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually understood appears further in that that which feedeth upon it shall never dye But the Bodies of all Men once dye yea it behoved the Body of Christ himself to dye That this Body and Spiritual Flesh and Blood of Christ is to be understood of that Divine and Heavenly Seed before spoken of by us appears both by the Nature and Fruits of it First It 's said It is that which cometh down from Heaven and giveth Life unto the World Now this answers to that Light and Seed which is testified of John 1. to be the Light of the World and the Life of Men. For that Spiritual Light and Seed as it receives place in mens Hearts and room to spring up there is as Bread to the hungry and fainting Soul that is as it were buried and dead in the lusts of the World which receives Life again and revives as it tasteth and partaketh of this heavenly Bread And they that partake of it are said to come to Christ neither can any have it but by coming to him and believing in the appearance of his Light in their Hearts by receiving which and believing in it the Participation of this Body and Bread is known And that Christ understands the same thing here by his Body Flesh and Blood which is understood John 1. by the Light inlightening every Man and the Life c. appears for the Light and Life spoken of John 1. is said to be Christ He is the true Light and the Bread and Flesh c. spoken of in this 6th of John is called Christ I am the Bread of Life saith he Again They that received that Light and Life John 1. 12. Obtained Power to become the Sons of God by believing in his Name So also here John 6. 35. He that cometh unto this Bread of Life shall not Hunger and he that believes in him who is this Bread shall never thirst So then as there was the outward visible Body and Temple of Jesus Christ which took its Original from the Virgin Mary so there is also the Spiritual Body of Christ by and through which He that was the Word in the beginning with God and was and is GOD did Reveal himself to the Sons of Men in all Ages and whereby Men in all Ages come to be made partakers of Eternal Life and to have Communion and Fellowship with God and Christ. Of which Body of Christ and Flesh and Blood if both Adam and Seth and Enoch and Abraham and Moses and David and all the Prophets and Holy Men of God had not eaten they had not had Life in them nor could their inward Man have been nourished Now as the outward Body and Temple was called Christ so was also this Spiritual Body no less properly and that long before that outward Body was in Being Hence the Apostle saith 1 Cor. 10. 3 4. That the Fathers did all eat the same spiritual Meat and did all drink the same spiritual Drink for they drank of that Spiritual Rock that followed them and that Rock was Christ. This cannot be understood otherwise than of this Spiritual Body of Christ Which Spiritual Body of Christ though it was the saving Food of the Righteous both before the Law and under the Law yet under the Law it was vailed and shadowed and covered under divers Types Ceremonies and Observations yea and not only so but it was vailed and hid in some respect under the outward Temple and Body of Christ or during the continuance of it so that the Jews could not understand Christ's Preaching about it while on Earth And not the Jews only but many of his Disciples judged it an hard saying murmured at it and
many from that time went back from him and walked no more with him I doubt not but there are many also at this day professing to be Disciples of Christ that do as little understand this matter as those did and are as apt to be offended and stumble at it while they are gazing and following after the outward Body and look not to that by which the Saints are daily fed and nourished For as Jesus Christ in obedience to the Will of the Father did by the Eternal Spirit offer up that Body for a Propitiation for the Remission of Sins and finished his Testimony upon Earth thereby in a most perfect Example of Patience Resignation and Holiness that all might be made Partakers of the Fruit of that Sacricrifice so hath he likewise poured forth into the Hearts of all Men a measure of that Divine Light and Seed wherewith he is Cloathed that thereby reaching unto the Consciences of all he may Raise them up out of Death and Darkness by his Life and Light and they thereby may be made Partakers of his Body and therethrough come to have Fellowship with the Father and with the Son Quest. § III. If it be asked How and after what manner Man comes to partake of it and to be fed by it Answ. I Answer in the plain and express words of Christ I am the Bread of Life saith he he that cometh to me shall never hungeh he that believeth in me shall never thirst And again For my Flesh is Meat indeed and my Blood is drink indeed So whosoever thou art that askest this Question or read'st these Lines whether thou account'st thy self a Believer or really feelest by a certain and sad Experience that thou art yet in the Unbelief and find'st that the outward Body and Flesh of Christ is so far from thee that thou canst not reach it nor feed-upon it Yea though thou hast often swallowed down and taken in that which the Papists have perswaded thee to be the Real Flesh and Blood of Christ and hast believed it to be so though all thy Senses told thee the Contrary Or being a Lutheran hast taken that Bread in and with and under which the Lutherans have assured thee that the Flesh and Blood of Christ is Or being a Calvinist hast partaken of that which the Calvinists say though a Figure only of the Body gives them that take it a Real Participation of the Body Flesh and Blood of Christ though they neither know how nor what way I say if for all this thou find'st thy Soul yet barren yea hungry and ready to starve for want of something thou longest for know that that Light that discovers thy Iniquity to thee that shews thee thy Barrenness thy Nakedness thy Emptiness is that Body that thou must partake of and feed upon But that till by forsaking Iniquity thou turn'st to it com'st unto it receiv'st it though thou may'st hunger after it thou canst not be Satisfied with it for it hath no Communion with Darkness Nor canst thou drink of the Cup of the Lord and the Cup of Devils and be Partaker of the Lord's Table and the Table of Devils 1 Cor. 10. 21 But as thou suffer'st that small Seed of Righteousness to arise in thee and to be formed into a Birth that New Substantial Birth that 's brought forth in the Soul naturally feeds upon and is nourished by this Spiritual Body Yea as this outward Birth lives not but as it sucks in Breath by the Outward Elementary Air so this New Birth lives not in the Soul but as it draws in and breathes by that Spiritual Air or Vehicle And as the Outward Birth cannot subsist without some Outward Body to feed upon some Outward Flesh and some outward Drink so neither can this Inward Birth without it be fed by this Inward Body by this Inward Flesh and Blood of Christ which answers to it after the same manner by way of Analogy And this is most agreeable to the Doctrine of Christ concerning this matter For as without Outward Food the Natural Body hath not Life so also saith Christ Except ye eat the flesh of the Son of man and drink his blood ye have no life in you And as the Outward body eating Outward food lives thereby so Christ saith That he that eateth him shall live by him So it is this Inward Participation of this Inward Man of this Inward and Spiritual Body by which Man is united to God and has Fellowship and Communion with him He that eateth my Flesh and drinketh my Blood saith Christ dwelleth in me and I in him this cannot be understood of Outward Eating of Outward Bread And as by this the Soul must have Fellowship with God so also in so far as all the Saints are Partakers of this One Body and this One Blood they come also to have a Joint-Communion Hence the Apostle 1 Cor. 10. 17. in this respect saith That they being many are One Bread and One Body And to the Wise among the Corinthians he saith The Bread which we break is the Communion of the Body of Christ. This is the True and Spiritual Supper of the Lord which Men come to partake of by hearing the Voice of Christ and opening the Door of their Hearts and so letting him in in the manner above-said according to the plain words of the Scripture Rev. 3. 20. Behold I stand at the Door and Knock if any Man hear my Voice and open the Door I will come in to him and will sup with him and he with me So that the Supper of the Lord and the Supping with the Lord and partaking of his Flesh and Blood is no ways limited to the Ceremony of breaking Bread and drinking Wine at particular times but is truly and really Enjoyed as often as the Soul retires into the Light of the Lord and feels and partakes of that Heavenly Life by which the Inward Man is nourished Which may be and is often witnessed by the Faithful at all times though more particularly when they are Assembled together to Wait upon the Lord. § IV. But what Confusion the Professors of Christianity have run into concerning this matter is more than obvious who as in most other things they have done for want of a true Spiritual Understanding have sought to Tie this Supper of the Lord to that Ceremony used by Christ before his Death of breaking Bread and drinking Wine with his Disciples And though they for the most part agree in this general yet how do they Contend and Debate one against another How strangely are they pinched pained and straitned to make this Spiritual Mystery agree to that Ceremony And what monstrous and wild Opinions and Conceivings have they invented to inclose or affix the Body of Christ to their Bread and Wine From which Opinion not only the greatest and fiercest and most hurtful Contests both among the Professors of Christianity in general
wrest the Scriptures for to tie this Spiritual Communion of the flesh and blood of Christ to outward Bread and Wine and such like Carnal Ordinances no wonder if by their carnal Apprehensions they run into Heaps and Confusion But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special relation to the Ceremony of breaking Bread I shall first Refute that Opinion and then proceed to consider the Nature and Use of that Ceremony and whether it be now necessary to Continue answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ. § V. First It must be understood that I speak of a Necessary and Peculiar Relation otherwise than in a general Respect For forasmuch as our Communion with Christ is and ought to be our greatest and chiefest Work we ought to do all other things with a Respect to God and our Fellowship with him but a special and necessary Respect or Relation is such as where the two things are tied and united together either of their own Nature or by the Command of God that the one cannot be enjoyed or at least is not except very extraordinarily without the other Thus Salvation hath a necessary respect to Holiness because without Holiness no Man shall see God And the Eating of the flesh and blood of Christ hath a necessary respect to our having Life because if we eat not his flesh and drink not his blood we cannot have Life And our Feeling of God's Presence hath a necessary respect to our being found Meeting in his Name by Divine Precept because he has promised Where two or three are Met together in his Name he will be in the midst of them In like manner our receiving benefits and blessings from God has a necessary respect to our Praying because if we Ask he hath promised we shall Receive Now the Communion or Participation of the flesh and blood of Christ hath no such necessary relation to the breaking of Bread and drinking of Wine for if it had any such necessary relation it would either be from the Nature of the Thing or from some Divine Precept But we shall shew it is from neither Therefore c. First It is not from the Nature of it because to partake of the flesh and blood of Christ is a Spiritual Exercise and all confess that it is by the Soul and Spirit that we become real Partakers of it as it is the Soul and not the Body that is nourished by it but to eat Bread and drink Wine is a natural Act which in it self adds nothing to the Soul neither has any thing that is Spiritual in it because the most carnal Man that is can as fully as perfectly and as wholly eat Bread and drink Wine as the most Spiritual Secondly Their relation is not by Nature else they would infer one another but all acknowledge that many eat of the Bread and drink of the Wine even that which they say is Consecrate and Transubstantiate into the very Body of Christ who notwithstanding have not Life Eternal have not Christ dwelling in them nor do live by him as all do who truly partake of the Flesh and Blood of Christ without the Use of this Ceremony as all the Patriarchs and Prophets did before this Ordinance as they account it was Instituted Neither was there any thing under the Law that had any direct or necessary Relation hereunto though to partake of the Flesh and Blood of Christ in all Ages was indispensibly necessary to Salvation For as for the Paschal Lamb the whole End of it is signified particularly Exod. 13. 8 9. to wit that the Jews might thereby be kept in remembrance of their deliverance out of Egypt Secondly It has no relation by Divine Precept for if it had it would be mentioned in that which our Adversaries account the Institution of it or else in the Practice of it by the Saints recorded in Scripture But so it is not For as to the Institution or rather Narration of Christ's Practice in this matter we have it recorded by the Evangelists Matthew Mark and Luke In the first two there is only an Account of the matter of Fact to wit That Christ brake Bread and gave it his Disciples to eat saying This is my Body and blessing the Cup he gave it them to drink saying This is my Blood but nothing of any desire to them to do it In the last after the Bread but before the Blessing or giving them the Wine he bids them do it in Remembrance of him What we are to think of this Practice of Christ shall be spoken of hereafter But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ The End of this for which they were to do it if at all is to Remember Christ which the Apostle yet more particularly expresses 1 Cor. 11. 26. To shew forth the Lord's Death But to Remember the Lord or Declare his Death which are the special and particular Ends annexed to the Use of this Ceremony is not at all to partake of the Flesh and Blood of Christ neither have they any more necessary Relation to it than any other two different Spiritual Duties For though they that partake of the Flesh and Blood of Christ cannot but Remember him yet the Lord and his Death may be Remembred as none Gan deny where his Flesh and Blood is not truly partaken of So that since the very particular and express End of this Ceremony may be witnessed to wit the Remembrance of the Lord's Death and yet the Flesh and Blood of Christ not partaken of it cannot have had any necessary Relation to it else the partaking thereof would have been the End of it and could not have been attained without this Participation But on the contrary we may well infer hence that since the positive End of this Ceremony is not the partaking of the Flesh and Blood of Christ and that whoever partakes of the Flesh and Blood of Christ cannot but Remember him that therefore such need not this Ceremony to put them in Remembrance of him Object But if it be said That Jesus Christ calls the Bread here his Body and the Wine his Blood therefore he seems to have had a special relation to his Disciples partaking of his Flesh and Blood in the use of this thing Answ. I Answer His calling the Bread his Body and the Wine his Blood would yet infer no such thing Though it is not denied but that Jesus Christ in all things he did yea and from the use of all Natural things took occasion to raise the Minds of his Disciples and Hearers to Spirituals Hence from the Woman of Samaria her drawing Water he took occasion to tell her of that Living Water which whoso drinketh thereof shall never thirst which indeed is all one with his
it to his own Damnation So also such as observe this Ceremony of Bread and Wine it is to them the Bread of the Lord and the Cup of the Lord because they Use it as a Religious Act And forasmuch as their End therein is To shew forth the Lord's Death and to Remember his Body that was Crucified for them and his Blood that was shed for them If notwithstanding they believe it is their Duty to do it and make it a matter of Conscience to forbear if they do it without that due Preparation and Examination which every Religious Act ought to be performed in then instead of truly Remembring the Lord's Death and his Body and his Blood they render themselves Guilty of it as being in one Spirit with those that Crucified him and shed his Blood though pretending with Thanksgiving and Joy to Remember it Thus the Scribes and Pharisees of Old though in Memory of the Prophets they garnished their Sepulchres yet are said by Christ to be Guilty of their Blood And that no more can be hence inferred appears from another saying of the same Apostle Rom. 14. 23. He that doubteth is damned if he eat c. where he speaking of those that judged it unlawful to Eat flesh c. saith If they eat doubting they eat their own Damnation Now it is manifest for all this that either the doing or forbearing of this was to another that placed no Conscience in it of no moment so I say he that Eateth that which in his Conscience he is perswaded is not lawful for him to Eat doth Eat his own Damnation So he also that placeth Conscience in Eating bread and wine as a Religious Act if he do it Unprepared and without that due respect wherein such Acts should be gone about he Eateth and Drinketh his own Damnation not discerning the Lord's Body i. e. not minding what he doth to wit with a special Respect to the Lord and by way of a special Commemoration of the Death of Christ. § VI. I having now sufficiently shewn what the True Communion of the Body and Blood of Christ is how it is partaken of and how it has no necessary Relation to that Ceremony of bread and Wine used by Christ with his Disciples it is sit now to consider the Nature and Constitution of that Ceremony for as to the proper Use of it we have had occasion to speak before Whether it be a standing Ordinance in the Church of Christ obligatory upon all or indeed whether it be any necessary part of the Worship of the New Covenant-Dispensation or hath any better or more binding Foundation than several other Ceremonies appointed and practised about the same time which the most of our Opposers acknowledge to be ceased and now no ways binding upon Christians We find this Ceremony only mentioned in Scripture in four places to wit Matthew Mark and Luke and by Paul to the Corinthians If any would infer any thing from the frequency of the mentioning of it that will add nothing for it being a matter of Fact is therefore mentioned by the Evangelists And there are other things less Memorable as often yea oftner mentioned Matthew and Mark give only an Account of the Matter of Fact without any Precept to do so afterwards simply declaring that Jesus at that time did desire them to Eat of the Bread and Drink of the Cup To which Luke adds these Words This do in Remembrance of me If we consider this Action of Christ with his Apostles there will appear nothing singular in it for a Foundation to such a strange Superstructure as many in their Airy Imaginations have fought to build upon it for both Matthew and Mark press it as an Act done by him as he was Eating Matthew saith And as they were Eating and Mark And as they did Eat Jesus took bread c. Now this Act was no singular thing neither any solemn Institution of a Gospel Ordinance because it was a Constant Custom among the Jews as Paulus Riccius observes at length in his Celestial Agriculture That when they did Eat the Passover the Master of the Family did take Bread and bless it and breaking gave of it to the rest and likewise taking Wine did the same So that there can nothing further appear in this than that Jesus Christ who fulfilled all Righteousness and also observed the Jewish Feasts and Customs used this also among his Disciples only that as in most other things he laboured to draw their Minds to a further thing so in the use of this he takes occasion to put them in mind of his Death and Sufferings which were shortly to be Which he did the oftner Inculcate unto them for that they were Averse from believing it And as for that Expression of Luke Do this in Remembrance of me it will amount to no more than being the last time that Christ did Eat with his Disciples he desired them that in their Eating and Drinking they might have regard to him and by the Remembring of that opportunity be the more stirred up to follow him diligently through Sufferings and Death c. But what man of Reason laying aside the Prejudice of Education and the Influence of Tradition will say that this Account of the Matter of Fact given by Matthew and Mark or this Expression of Luke to do that in Remembrance of him will amount to these Consequences which the generality of Christians have sought to draw from it as calling it Augustissimum Eucharistiae Sacramentum Venerabile Altaris Sacramentum The Principal Seal of the Covenant of Grace by which all the Benefits of Christ's Death are sealed to Believers and such like things But to give a further Evidence how these Consequences have not any bottom from the Practice of that Ceremony nor from the words following Do this c. let us consider another of the like Nature as it is at length expressed by John c. 13. v. 3 4 8 13 14 15. Jesus riseth from Supper and laid aside his Garments and took a Towel and girded himself After that he poured Water into a Bason and began to Wash the Disciples Feet and to wipe them with the Towel wherewith he was girded Peter saith unto him Thou shalt never Wash my Feet Jesus answered him If I Wash thee not thou hast no part with me So after he had Washed their Feet he said Know ye what I have done to you If I then your Lord and Master have Washed your Feet ye also ought to Wash one anothers Feet For I have given you an Example that ye should do as I have done to you As to which let it be observed that John relates this Passage to have been done at the same time with the other of breaking Bread both being done the Night of the Pass-over after Supper If we regard the Narration of this and the Circumstances attending it it was done with far more Solemnity and prescribed far
this Coming is understood of Christ's last outward Coming and not of his Inward and Spiritual that remains to be proved whereas the Apostle might well understand it of his Inward Coming and Appearance which perhaps some of those Carnal Corinthians that used to come drunken together had not yet known And others being Weak among them and inclinable to dote upon Outwards this might have been Indulged to them for a season and even used by those who knew Christ's Appearance in Spirit as other things were of which we shall speak hereafter especially by the Apostle who became Weak to the Weak and All to All that he might save some Now those Weak and Carnal Corinthians might be permitted the Use of this to Shew forth or Remember Christ's Death till he come to Arise in them for though such need those outward things to put them in mind of Christ's Death yet such as are dead with Christ and not only dead with Christ but buried and also arisen with him need not such Signs to Remember him And to such therefore the Apostle saith Col. 3. 1. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God But Bread and Wine are not these things that are above but are things of the Earth But that this whole matter was a meer Act of Indulgence and Condescendence of the Apostle Paul to the Weak and Carnal Corinthians appears yet more by the Syriack Copy which ver 17. in his entring upon this matter hath it thus In that concerning which I am about to command you or instruct you I commend you not because ye have not gone forward but are descended unto that which is less or of less Consequence Clearly importing that the Apostle was grieved that such was their Condition that he was forc'd to give them Instructions concerning those Outward things and doting upon which they shew they were not gone forward in the Life of Christianity but rather sticking in beggarly Elements And therefore ver 20. the same Version hath it thus When then ye meet together ye do not do it as it is just ye should do in the day of the Lord ye eat and drink Thèreby shewing to them that To Meet together to eat and drink Outward Bread and Wine was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony because used by the Church of Corinth though with how little ground is already shewn how come they to pass over far more positive Commands of the Apostles as matters of no moment As First Acts 15. 26. where the Apostles peremptorily Command even the Gentiles as that which was the Mind of the Holy Ghost To abstain from things strangled and from Blood And Jam. 5. 14. where it is expresly Commanded That the Sick be Anointed with Oil in the Name of the Lord. Object If they say These were only Temporary things but not to Continue Answ. What have they more to shew for this there being no express Repeal of them Object If they say The Repeal is implied because the Apostle saith We ought not to be judged in Meats and Drinks Answ. I admit the Answer but how can it be evited to militate the same way against the other Practice Surely not at all nor can there be any thing urged for the one more than for the other but Custom and Tradition Object And for that of James they say There followed a Miracle upon it to wit the Recovery of the Sick But this being Ceased so should the Ceremony Answ. Though this might many ways be answered to wit That Prayer then might as well be forborn to which also the saving of the Sick is there ascribed Yet I shall accept of it because I judge indeed that Ceremony is Ceased only me thinks since our Adversaries and that rightly think a Ceremony ought to Cease where the Vertue fails they ought by the same Rule to sorbear the laying on of Hands in Imitation of the Apostles since the Gift of the Holy Ghost doth not follow upon it § IX But since we find that several Testimonies of Scripture do sufficiently shew that Such External Rites are no necessary part of the New Covenant-Dispensation therefore not needful now to Continue however they were for a season practised of old I shall instance some few of them whereby from the Nature of the thing as well as those Testimonies it may appear that the Ceremony of Bread and Wine is Ceased as well as those other things confessed by our Adversaries to be so The first is Rom. 14. 17. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Here the Apostle evidently shews that the Kingdom of God or Gospel of Christ stands not in Meats and Drinks and such like things but in Righteousness as by the Context doth appear where he is speaking of the Guilt and Hazzard of judging one another about Meats and Drinks So then if the Kingdom of God stand not in them nor the Gospel nor Work of Christ then the Eating of Outward Bread and Wine can be no necessary part of the Gospel-Worship nor any perpetual Ordinance of it Another is yet more plain of the same Apostle Col. 2. 16. The Apostle throughout this whole Second Chapter doth clearly plead for us and against the Formality and Superstition of our Opposers For in the beginning he holds forth the great Priviledges Christians have by Christ who are come indeed to the Life of Christianity and therefore he desires them ver 6. As they have received Christ so to walk in him and to beware lest they be spoiled through Philosophy and vain Deceit after the Rudiments or Elements of the World because that in Christ whom they have received is all Fulness And that they are Circumcised with the Circumcision made without Hands which he calls the Circumcision of Christ and being buried with him by Baptism are also arisen with him through the Faith of the Operation of God Here also they did partake of the True Baptism of Christ and being such as are Arisen with him let us see whether he thinks it needful they should make use of such Meat and Drink as Bread and Wine to put them in Remembrance of Christ's Death Or whether they ought to be judged that they did it not ver 16. Let no Man therefore judge you in Meat or Drink Is not Bread and Wine Meat and Drink But why Which are a Shadow of things to come But the Body is of Christ. Then since our Adversaries Confess that their Bread and Wine is a Sign or Shadow therefore according to the Apostle's Doctrine we ought not to be Judged in the Observation of it But is it not fit for those that are Dead with Christ to be subject to such Ordinances See what he saith ver 20.
or especially to relate to it he might have reached further unto the Knowledge of this Mystery than many that went before him § XI Lastly If any now at this Day from a true Tenderness of Spirit and with real Conscience towards God did practise this Ceremony in the same Way Method and Manner as did the Primitive Christians recorded in Scripture which yet none that I know now do I should not doubt to affirm but they might be indulged in it and the Lord might regard them and for a season Appear to them in the Use of these things as many of us have known him to do to us in the time of our Ignorance Provided always they did not seek to Obtrude them upon others nor Judge such as found themselves Delivered or that they do not pertinaciously adhere to them For we certainly know that the Day is Dawned in which God hath Arisen and hath Dismissed all those Ceremonies and Rites and is only to be Worshipped in Spirit and that he Appears to them who Wait upon him And that to Seek God in these things is with Mary at the Sepulcher To seek the Living among the Dead For we know that he is Arisen and Revealed in Spirit leading his Children out of these Rudiments that they may Walk with Him in his Light To whom be Glory for ever Amen THE END BOOKS Printed and Sold by T. 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The Tryal of Spirits both in Teachers and Hearers Wherein is held forth the clear Discovery and certain Downfal of the Carnal and Antichristian Clergy of these Nations Testified from the Word of God to the University Congregations in Cambrige Whereunto is added a plain and necessary Confutation of divers Gross Errors delivered by Mr. Sydrach Sympson in a Sermon preached to the same Congregation at the Commencement Anno MDCLIII Wherein among other things is declared that the Universities according to their present Statutes and Practices are not as he affirmed answerable to the Schools of the Prophets in the time of the Law but rather to the Idolatrous High Places And that Humane Learning is not a Preparation appointed by Christ either for the right Understanding or right Teaching the Gospel With a brief Testimony against Divinity-Degrees in the Universities As also Luther's Testimony at large upon the whole Matter And lastly The right Reformation of Learning Schools and Universities according to the State of the Gospel and the Light that shines therein All necessary for the Instruction and Direction of the Faithful in these last times By William Dell Minister of the Gospel and Master of Convil and Caius College in Cambrige price Bound 1 s. 6 d. The Defence of the People called Quakers Being a Reply to a Book lately Published by certain Priests of the County of Norfolk under the pretended Title of The Quakers Challenge And containing some brief and modest Animadversions upon the Book it self Several Certificates which Detect the Errors in those of West-Dereham and Clear the People called Quakers of the said Challenge The Letters that passed between Them and the Priests price Stitch'd 6 d. Truth and Innocency Vindicated and the People called Quakers Defended in Principle and Practice against Invidious Attempts and Calumnies Being a just Examination of two Books against the said People Entituled 1st A Brief Discovery c. by three Norfolk Priests 2d Some few of the Quakers many horrid Blasphemies c. being a Scandalous Libel Examined by George Whitehead a Servant of Christ. Containing also many of the repeated Abuses in John Meriton's Antidote and Francis Bugg's Pilgrims's Progress price 9 d. The Friendly Enquirer's Doubts and Objections answered Concerning The Light within the Word of God the Church of Christ Gospel Ministers Ordinances in General and in Particular Water-Baptism and the Lord's Supper Together with a brief Testimony against Oahs and Tithes First intended and written for the Satisfaction of some particular Acquaintance and now published for more General Serâ—â—ce By James Jackson price
Or Occasional Queries submitted to the Judgment of such as would enquire into the True State of Things in our Times The whole Work revised by the Author the Proofs englished and augmented with sundry Material Discourses concerning the Ministry Separation Inspiration Scriptures Humane Learning Oaths Tithes c. With a brief Apology for the Quakers that they are not Inconsistent with Magistracy The Third Edition Price Bound 15. 6 d. God's Protecting Providence Man's Surest Help and Defence in Times of the greatest Difficulty and most eminent Danger Evidenced in the Remarkable Deliverance of Robert Barrow with divers other Persons from the devouring Waves of the Sea amongst which they suffered Shipwrack And also From the cruel Devouring Jaws of the Inhumane Cannals of Florida Faithfully Related by one of the Persons concerned therein Jonathan Dickenson Price 8 d. A Collection of the Christian Writings Labours Travels and Sufferings of that Faithful and Approved Minister of Jesus Chrâ—â—t Roger Haydock To which is added an Account of his Deaâ—â— and Burial Price 2 s. The â—â—or Mechanicks Plea against the Rich Clergys Oppression Shewing Tithes are no Gospel-Ministers Maintenance 〈◊〉 a brief and plain Method how that Tithes as now paid are â—oth inconsistent with the Dispensation of the Law and Dispeâ—tion of the Gospel Also how they were brought into the Châ—â—ch many Hundred Years after Christ and testified againstly several Ancient Christians and Martyrs With several Sobeâ— Reasons against the Payment thereof By John Bockett 〈◊〉 3 d. The Univâ—â—sality of the Love of God asserted in a Testimony to the â—ree Grace in Jesus Christ. By William Rawbinson Price d. A Plain 〈◊〉 of certain Christian Experiences Labours Service and Sufferings of that Ancient Servant and Minister of 〈◊〉 Roger Hebden Containing both Warning Consolation and Instruction in Righteousness Eph. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12. John 3. 30. 1 Cor. 1. 17. From whence Idolatries and Heathen-Superstitions did spring The Pharisees the Chiefest Sect among the Jews Many things in Christendom are borrow'd from the Jews and Gentiles Of Sacraments so many Controversies The Name of Sacrament not found in Scripture is borrow'd from the Heathens The Definition of Sacraments agrees to many other things What Sealing Ordinance doth mean That outward Washing doth not cleanse the Heart One Baptism proved Whether Two Baptisms do make up the One If Water be the Type the Substance must remain They that had John's Baptism had not therefore Christ's One Baptism is no Part nor Effect of the other Who were baptized by John were still to wait for Christ's Baptism with the Spirit The Baptism with the Holy Ghost and that with Water differ Water Baptism is not the true Baptism of Christ. The Baptism of the Spirit needeth no Sprinkling or Dipping in Water The plainest Definition of the Baptism of Christ in all the Bible Water Baptism shut out from the Baptism of Christ. The Protestants deny Water-baptism its absolute necessity to mens Salvation Altho ' the Papists say none can be sav'd without it yet grant Exceptions The Effects and Fruits of the Baptism of Christ. Which Effects Water-Baptism wants Proved John's Baptism was of Christ's a Figure II. John's Baptism is Ceas'd our Opposers confess The Gospel puts an end to Carnal Ordinances Men are no more now than before by water baptism inwardly cleansed The Law distinguisht from the Gospel The Outward Baptism Worship Law distinguisht from the Inward That Water-baptism is no Badge of Christians like Circumcision of the Jews 1 Cor. 1. 14. Paul was not sent to baptize Matth. 9. 13. Hos. 6. 6. That Preaching is a standing Ordinance and not to be forhorn That which Converts to Christ is Baptism of the Spirit Why Christ was baptized by John What Baptism Christ doth mean in Matth. 28 Of the Name of the Lord how taken in Scripture The Baptism into the Name what it is Whether Christ did prescribe a Form of Baptism in Matth. 28. How Teaching and Baptising differ The Baptism with the Spirit â—â—scrib'd to Godly Men as Instruments How the Apostles Baptized The Apostles did scruples the Teaching the Gentils Whether Peter's Baptizing some with Water makes it a standing Ordinance to the Church Baptizing signifies Dipping or Washing with Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immergo Intigo to plunge and dip in Those that of old used Water-baptism were dipt and plunged and those that were only sprinkled were not admitted to any Office in the Church and why The Water that Regenerates is Mystioal and Inward In the 4th Book of his Instit. Chap. 15. Necessitas Praecepti and Medii urged Circumcision a Seal of the first Covenant Water-baptism falsly called a Badge of Christianity Which is the Badge of Christianity What the Fathers say of Water-baptism and of the Sign of the Cross. Heathenish Ceremonies introduc'd into the Christian Worship Exorcism or Adjuration The Sign of the Cross. Many in former Ages testified against Water-baptism Ten Canonicks burnt at Orleans and why The Baptism of Infants an Humane Tradition 1 Cor. 10. 16 17. Joh. 6. 2 33 35. 1 Cor. 5. 18. Acts 15. 20. John 13. 14. Jam. 5. 14. The Body and Blood of Christ is Spiritual What the heavenly Seed is whereby formerly and also now Life and Salvation was and is Communicated The Origine Nature and Effects of the Body Flesh and Blood of Christ. Solid Reasons that it is Ilis Spiritual Body Christ speaks of 1 Cor. 6. 17. The Spiritual Light and Seed is as Bread to the Hungry Soul Christ's Outward and Spiritual Body distinguished The Patriarchs did eat of the Body and Flesh and Blood of Christ. Joh. 6. 60. 66. The Divine Light of Christ doth make the Saints Partakers of his Body Joh. 6. 35. and 55. The Lutherans and Calvinians Opinion of the Flesh and Blood of Christ in the Supper so called 2 Cor. 6. 14. How the Inward Man is nourisht Joh. 6. 53. Joh. 6. 57. Joh. 6. 56. Ver. 16. The True Spiritual Supper of the Lord. Man is not tied to the Ceremony of breaking Bread and drinking Wine which Christ did use with his Disciples This only was a Shadow What makes the Christian Religion hateful to Jews Turks and Heathens The Papists Faith of Christ his Flesh and Blood The Lutherans Faith The Calvinists Faith Inst. lib. 4. cap 17. J. Calvin's Faith of Christ his Flesh and Blood Uncertain The like the Papists Satan busies people in outward Sign Shadows and Forms whilst they neglect the Substance What hath been hurtful to the Reformation Two Errors the ground of the Contentions about the Supper Believers Souls do really feed upon the Flesh and Blood of Christ. That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread neither by Nature nor Precept The Patriarchs and Prophets without this Ceremony's Use were true Partakers of Christ's Flesh and Blood The Paschal Lamb its End Matth. 26. 20. Mark 14. 22. Luke 22. 19. The Institution of the Supper or Narration of Christ's Practice therein The Woman of Samaria Joh. 4. 14. The Well the Loaves the Bread and Wine Christ takes occasion from to shew the Inward Feeding The Wickedest may take the outward Bread and Wine The Sacramental Union pretended is a Figment Christ's Act of Bread and Wine is not oâ—liging others The Pharisees guilt of the Blood of the Prophets Whether this Ceremony be a necessary Part of the New Covenant and Obligatory Mat. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. The breaking of Bread was no singular thing but a Custom to Jews P. Riccius What it is To do this in Remembrance of Christ. Christ's Washing of Feet and its Manner related Compar'd with the Breaking of Bread The Washing one anothers Feet was left as an Example The Protestants use not Washing of Feet The breaking of Bread not used now in the same manner as Christ did The breaking of Bread was a Jewish Ceremony Contests between the Greek and Latine Churches concerning the Leaven'd and Unleaven'd Bread in the Supper Farellus The Clergy Taking Bread do bless and give it the Laity must Take and Eat not Bless it Hot Contests about the Manner of Taking it and to whom to Give it By Breaking of Bread they had all things in comman Remembring the Lord. Deacons appointed for serving at Tables At Troas the Supper till Midnight deferred They only did Eat for refreshing the Body By some called a Love-Feast The Christians began by degrees to depart from the Primitive Purity 1 Cor. 11. 17. Concerning the Supper of the Lord so called Explained Why the Custom of Supping in Common was used among Christians The Rise of that Custom That as often imports no Command of this Supper Christ's Outward and Inward Coming To Remember Christ't Death till he come To Arise in the Heart And likewise the other Oriental Versions as the Arabick and Aethiopick have it the same way To abstain from things strangled The Anointing with Oil. A Ceremony ought to Cease its Vertue failing Thus Laying on of hands The Ceremony of Bread and Wine is Ceas'd Col. 2. 'T is but a Sign and Shadow they confess And which do perish with the Using The Law was Meats and Drinks not so the Gospel The Law has Shadow the Gospel brings the Substance Their Sacraments confer not Grace Opposers claim a Power to give their Sacraments from whence do they derive it Tradition no sufficient ground for Faith The Supper they gave to Young Boys and Children Daleus Calvin's ingenuous Confession commended Eph. 5. 15. In tenderness of Conscience at Ignorance God winketh The Day is Dawn'd that God is Risen and Worshipped in Spirit