retaining all the Essentials both for matter and manner waving only some occasional and accidental Circumstances therefore Administers it in Bread and Wine 2 He Reflects on us by charging us with Popish Consecrations but in this and many things else he cannot be so Ignorant as Malicious for he knows we abhor all Popish Consecration And all we do is only to Pray to God for a Blessing on the Elements that God would be pleased to vouchsafe his Gracious Presence and Sanctify the Elements of Bread and Wine making his own Ordinance Effectual for the Spiritual Nourishment of Believers and as we Eat Bread and Drink Wine so we may Feed by Faith and Spiritually upon Jesus Christ and what Popery is here let the World judge All this K has seen in our Directory for Publick Worship Lastly In his Book he Quarrels our Eating in this Ordinance so Sparingly and would seem to approve of a Plentiful Meal and a full Stomach and commend the Quantity but I am sure this is not Spiritual but Carnal Arguing to the Pampering of our Flesh and Flatly contrary to the Apprehension Paul gives to the carnal Corinthians even Eating at the Lords Table to the Nourishment of their Bodies which was a great and Sinful abuse of that Holy Ordinance 1 Cor. 11.22 What have ye not Houses to Eat and Drink in or despise ye the Church of God showing that Eating the Lords Supper is another thing then Eating at home only to the Nourishment of our Bodys for which the Holy Ordinance of the Lords Supper was never instituted FINIS A Brief Narrative of a Late Difference among Quakers begun at Philadelphia HAving in August 1692. Satisfied my Longing Desire in visiting Pensilvania I no sooner Arrived in that Government but perceived a Remarkable Difference between the Gestures Behaviour of Quakers there all others I have been acquainted with elsewhere Males and Females using that Masculine way of Bowing the Body and Alarmed with a Rent and Division between the Quakers in Philadelphia who are divided into two Factions and Partys and soon meeting with two Pamphlets Pulished to acquaint the World therewith and that by G. Keith who is the Head and Ringleader or Publick Mouth of one Party And Thomas Lloyd President and Deputy Governour head of the other Party the matter in Difference was occasioned by G. Keith his urging them to Publish their Fundamental Truths and Principles as a Confession of their Faith and Unanimously agreed upon which he saith has never been yet done and from what rent and seperation has already arisen upon the first motion of such a design is no difficulty to determine what shall Unquestionably happen before its accomplishment the points already mentioned where in the Difference Lies are weighty Fundamental and Saving absolutely necessary to Salvation As 1. Concerning the only Object of Saving Faith even Christ Jesus God-man Saviour and Mediator 2. Concerning the Sufficiency of the Light in all men to Salvation which Light they Call Christ our Saviour and that I may give a Narrative to the Word I shall give a Relation from their own VVritings also from their own Testimonies and the open and publick Discourses of both Parties I Converst with while at Philadelphia 1. I shall give an Account of what G. K. has Published in a Book called The Plea of the Innocent being a Vindication of G. K. and his Followers from the false Informations Judgments and Defamations of Thomas Lloyd Samuel Ginnings John Simcock and others to the number of Twenty Eight It happened many Months ago that Thomas Lloyd and his Party had signed an Epistle to the Monthly and Quarterly Meetings in Pensilvania East and VVest Jarsey Informing them of the tedious Exercise and vexatious Perplexity they met with in their Late Friend G K for several months past from whence the Reader may warrantably conclude two things 1 That there hath been much Division Contention Jangling and Difference among themselves ere it broke forth to publick view and no private measures of Inspired Judges could prove effectual for reconciling those divided Parties who used to take away either justly or unjustly all those Differences aâ—mong themselves about Civil and VVorldly Matters which gives to believe it was a Matter in Debate among them of another Nature of greater weight of a considerable continuance some say for fifteen Months e're that Fire of contenton broke forth into a Flame 2 That these Twenty Eight pretended Preachers at this time look on George Keith and consequently all his Party none of their present but late Friend and consequently now their Enemy and so the name Friend must no longer be a general Epithite or universal title peculiar to that Party or George Keith must be only a Late Quaker The Occasion of all this Clamour Heat is given by K. pag 2. To be an Accusation of K by W. Stockdale an ancient Quaker Teacher For Preaching two Christs because he Preached Faith in Christ within them Faith in Christ without and if this was a new thing from K. his frequent Teaching before must have been void of Christ and so Christless Sermons or if he did it was so obscurely delivered that he was never plainly understood till now But K having dealt privately with the said Stockdale but unsuccessfully laid his complaint before twelve of their Ministry in a meeting at Rt. Ewers house who rather defended and excused Stockdale then Condemned him whereby ten of these able Doctors two only diffenting became as Guilty of Ignorance Errors as Stockdale himself And next the Yearly Meeting at Philadelphia and so at length six several Meetings had this matter in debate and under their determination who gave so slender a determination at last that they all appeared rather at a stand and demurr about it K. Justly accuses them of partiality Ignorance Unbelief pag. 4. Reader all may easily perceive from the unchristian Labyrinth in which these men have involved themselves about so weighty and so plain a Fundamental how great Strangers they are to the True knowledge of the Gospel Mystery of Christ Jesus that of six several Meetings of their greatest Dons in the three forementioned Governments they are in confusion about the Christ to be Believed in for our Salvation and understand not Christ as he is Revealed in the Scriptures God Man Suffering and Dying for us whence it is evident what Christ the generality of Quakers have been hitherto believing in which is clear from the Prayer of Thomas Fittz-Watter at a Meeting saying O God that Dyed in us and Laid down thy Life in us and took it up again c. Which G. K. justly called Blasphemy if this Spiritual Man suppose Christ as God Mortal is most inconsistant with Scripture which affairms that to him belongs Immortatity and absolute Eternity both a parte ante post and by this prayer directs it to something within himself and not according to Divine Pattern to Our Father
Accomack compared it to a Letter wrote from an absent Husband to his Wife which as soon as he Return is to be laid aside any may easily apprehend whâ— this Gentleman would be at who also in his Boâ—… though he would make fools believe he commenâ— the Scriptures yet immediately he accuses it of 〈◊〉 sufficiency and imperfection and affirms there aâ— several things which the Scriptures Teaches not 〈◊〉 which we must have immediate Revelations anâ— Daniel Acres a Teacher in North Carolina declaâ—… to me it bordered with Blasphemy to call the Scriptures the Word of God But he further affirms 〈◊〉 should have joyned the Spirit of God and Christ with the Scriptures and that I should not only havâ— done it but that it is really done every Reader 〈◊〉 find page 10 where it is taught That Christ Reveâ— his Will by his Word and Spirit neither dare any 〈◊〉 sert I have said it was only the Scriptures excludâ—… Christ or the Holy Spirit of God and yet we havâ— ground from the Scriptures themselves to affirm 〈◊〉 the Scriptures are a rule to which we are directed 〈◊〉 the Spirit of God our Saviour too and the fulâ—e and sufficiency of the Scriptures for our direction 〈◊〉 asserted from the Spirit of God though we are uâ—nimous in depending on the Blessing of God presence of Christ and concurrence of his Holy Spirit to make the Scriptures effectual to our Salvation with all other Means and Ordinances yet the Scriptures are the Rule for our Instruction and Direction though Christ and the Holy Spirit of God the Opener up and sole Interpreter of the Scriptures to us as all of us Teach Believe and Own which is evident from our Praying before and after all our publick and private Administrations which many Quakers are absolute strangers to as John Porter of Elizabeth River who never was heard to Pray either before or after Teaching this Savours of Opus Operatum I say the Holy Spirit of God endues us with skill to understand apply and obey the Scriptures so that Quakers confound the Rule with the skill in making use of that Rule but our judgment is fully delivered in answer to that Question in the Assemblies Catechism How is the Word made effectual to Salvation and that all that read these Sheets may see how pernicious it is to quarrel our Doctrine concerning the Scriptures let them peruse those following Scriptures 1. Tim. 3.16 All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness and in the foregoing verse The Holy Scriptures which is able to make thee wise unto Salvation through Faith which is in Jesus 17 That the man of God may be perfect throughly furnished unto every good work and are we not directed to the Law and to the Testimony but no where directed to the Light in all men and consequently in the Heathen and Reprobate to be our Guide to Glory Our Saviours advice favours and confirms our Judgment Search the Scriptures for in them you think ye have Eternal Life and they are they that testifie of me And we find our Lord in dealing with the Capcious Jews appealing to the Scriptures as the Rule of Faith and Judge of Controverties saying It is written and Cites the Prophets oft for their Conviction and charges them with ignorance of the Scripture as the cause and ground of their Error saying Ye Err not knowing the Scriptures nor the power of God And though dim Natures Light the Rellicks of one fallen from perfection and the works of Creation render all inexcusable for their Ignorance of their Creator yet are very lame and insufficient fully to teach their Duty or to discoveâ— all their sins or teach them the knowledge of God and his Son Jesus Christ our Redeemer whom Quakers say is in all men but can this Jesus of their be the true Christ and savingly in all men seeing there are Nations and Kingdoms who have not the least remote or dim notions of Christ the Son of God as Saviour or Mediator between Sinners and God who was in Christ Reconciling the World to himself and if so as Quakers affirm then blinded Pagaâ— Nations are in as brave a case as the Churches oâ— Christ to whom the Oracles of God are committed who are pronounced blessed beyond all others 〈◊〉 Gods Chosen Inheritance and particularly from the great and transcending priviledge of enjoying 〈◊〉 Revealed Will of God to whom the Divine Oracles were committed and blinded Nations were ouâ— Predecessors within some few Centuries past And what Keith understands by silent waiting 〈◊〉 God which he calls a silence of mind and thoughts 〈◊〉 I fear neither he noâ— any Quaker for him can ever demonstrate from plain Scripture Testimony and 〈◊〉 is not the first time they have been puzled to tell 〈◊〉 what it is though some have preferred it to the Reâ—ding of the Scriptures and a Mean appointed 〈◊〉 God for right understanding of the Scripture 〈◊〉 this new notion of theirs is warranted no where in the Scripture some of them have taken upon them to call it a silent posture of the heart without thinking good or evil but this is so strange a conceit that it is inconsistent with the nature of the heart and spirit of man which is in the judgment of most and solid experience of all so stirring and active a thing that it is never at quiet or rest but always employed about either good or evil and this so many as call a Spirit Res Gegitandi say is while man is asleep but further it is inconsistent with Scripture waiting for herein there must be an exercise of the Graces of Faith Patience Hope c. Psal 4.1 I waited patiently for the Lord and he enclined unto me and heard my Cry here is both the exercise of Patience and the use of Prayer in the Psalmists successful waiting and how this can be without exercising the heart about good or evil this is much like the Commentary and vulgar glâ—ss of Quakers on that Text Mat. 6. â—6 When thou prayest enter into thy Closet and when thou hast shut the door or according to these able Commentators shut thy heart which is an unfit frame for God to whom we must open and before whom we must pour out our hearts Another Instance of Scripture waiting very unlike Quakers waiting you may find in Lam. 3 26. It is goâ—d that a man should both hope and quietly wait for the Salvation of the Lord and let every one be â—umpire in this case whether there can be the exercise of those Graces where the heart thinks neither good nor evil and they are often puzled to satisfie us whether their silent waiting be publick or private Worship for if it is not done in Faith it must be sin and consequently no acceptable Service to God if private or secret it ought to be gone about with as great secrecy and to go too
matter in hand concerning the Nature Efficacy and Extent of Christ's Redemption we have to do with many Adversaries whose various Sentiments are not to be reconciled either among themselves or with the Holy Scriptures for some say Christ Died absolutely for all and every individual sinner and in Laying down his Life did equally intend the Salvation of all others say he Died for all conditionally from a foreseen condition of Faith so it was only a conditional Salvation or Redemption wherein not one was absolutely Redeemed this by some is called a possible Salvation whereby they explain Universal Redemption to be nothing else then Christ's Pacifying an Angry God for all and leaving all in a possibility of Salvation if they will others of a middle sort say he Died absolutely for the Elect of God but conditionally for the Reprobate But the most unanimous and received Doctrine of the Reformed Churches is That whom Christ Died for he absolutely and compleatly Redeemed and that was some Select and Chosen Number given him of God the Father to Lay down his Life for them as our Lord himself hints plainly to us in John 17. at large of which says he Noâ—… was Lest That I may discover the absurdities of the former Opinion consider first Christ's absolute Redemption for all and every individual Sinner For 1. So Christ should have intended to have saved those that were actually in Hell and condemned to Eternal Flames before his Death under an Irrevocable Sentence of Wrath. 2. What a Dishonour were it to God to say he intended and at so dear a rate as the Death of his own Son to go about the Redeeming of those whom he knew from all Eternity should be infallibly Damned can it be imagined Christ intended to Save sue 3. If all men and women were absolutely Redeemed all should be infallibly Saved for Salvation supposes Redemption and Redemption secures Salvation but it is evident to all the smallest number shall Enter in at the Strait Gate 4. If God should purpose and intend the Salvation of all absolutely and yet the smallest number escape Eternal Wrath what should the purposes and intentions of God be more then the purposes and intentions of his Creatures that can be frustrated disappointed and come to nought Let us view the absurdities and inconsistencies that flow naturally from the universal cnuditional Redemption whereby all are left under a possibility of Salvation if they will and 1. If so then it would have been possible for all to have been Damned and not one Saved for if man had but resisted as it was in his Power because not absolutely Redeemed then Christ might have Died really for nothing and have seen no Fruit of the Travait of his Soul And let serious Souls consider what an insignificant Death and fruitless inefficacious Redemption should he have Paid 2. If a conditional Redemption and a possibility of Salvation was all that Christ Died for I would Enquire Who it is that performs the Condition God or man if men can believe or repent of themselves then the Conditional Salvation might avail them something but he cannot believe it is Gods special Gift Ephes 2. And man cannot repent for it is his grant 2 Tim 1 What will a Possibility of Salvation for all men avail and a conditional Redemption signifie if all men are not left also in a Possibility of believing and Repenting also if and when they would 3. If a conditional Universal Redemption be all the Redemption accomplished by Christ then it is as impossible for man to be saved as if he had not bee Redeemed at all seeing it is as impossible for maâ— to perform the Conditions as it is for him to redeeâ— himself and all may see if this be Quakers unâ— versal Redemption what a poor lame ineffectuaâ— and half Redemption they believe in and build upon for their Salvation as Barclay has declared in Publishing his Vniversal Redemption sufficiently confuted by Mr. Brown not answered 〈◊〉 he was Removed off the Stage by Death And such as tread the middle path holding anâ— absolute Redemption of Gods Elect and only 〈◊〉 a Conditional Salvation of the Reprobate They hold 1. A Twofold manner of Redemption which we have no ground for in the Scriptures all that are Redeemed being Redeemed alike 2 If so the greatest part of Mankind are left in as bad a state as if they were not Redeemed at all If we consider the Merit of Christs Crucifixion and Death materially in regard of its Sufficiency Dignity Worth and Merit by Reflecting on the Person who Suffered and Died and of the manner how he Accomplished it with Faithfulness and that most Willingly and Chearfully that it was no less Price then the Death of him who was God Equal with God the Father The Ransome must be owned and believed of Infinite Value and Worth Merit and Dignity and so not only a compleat and sufficient Satisfaction for the sins of the whole World but was in it self a compleat Ransome for the Offences of a Thousand Worlds And so if we consider the Sufficiency of his Price and Ransome he Died for all he Offered a Sacrifice and gave an Atonement that was enough for all he gave himself a Ransome for all and Tasted Death for every man further we assert and believe that all Nations Kingdoms Tongues and People were Redeemed by Jesus Christ so according to the School distinction He Dyed for Generibus Singulorum for All kinds of men not for Singulis Generum not for Every Individual Man and Woman according to Johns Vision Rev. 5.9 For thou wast stain and hast Redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation so that all and every one that is or shall be Redeemed are Redeemed by Jesus Christ who is the only Saviour and no Name given under Heaven whereby we can be Saved but by the Name Jesus so he is the Saviour of all And this we dare most boldly and Warrantably affirm that Christs Death is Efficacious for the Salvation of all whom he died for and not one of these Predestinated to Eternal Life shall Perish but be brought Infallibly to Glory Rom. 8.30 Whom he did Predestinate them he also Called and whom he Called them he also Justified and whom he Justified them he also Glorified From which Scripture none can be Ignorant unless they wilfully stop and Blind the Eyes of their understandings what an inseperable connection is between the Means and the End and all flowing from the Everlasting Purpose and immutable Predestination of God and as many as Christ Died for shall be infallibly Saved and to whomsoever he has purchased Salvation to as many he has Purchased all the Means and Conditions of Salvation as Faith Repentance and all the Holy Graces of the Spirit of God for saith the Spirit of God as many as were ordained to Eternal Life Believed neither dare we believe such an ineffectual Redemption as Quakers hand
it is not unknown how little Ministers have had of Mentainance in Maryland either voluntary or compelled And Quakers themselves own they have Stock Purses out of which they Supply their Teachers and others and what call you this but a Maintainance and it is most easy when they come abroad to conceal their Plenty at home that the Stock Purses may be the more Liberal unto them as I doubt not but those of Maryland Virginia too were in his Late Travels which was the least he could have for he gained but few Proselytes And let all Judge how inconsistent their present practices are with their former unreasonable pratling against every thing that looked like a Maintenance urging as K. still does that Text Freely ye have Received Freely Give which was the Advice of Our Saviour to his Apostles when he enabled them to go forth and work Miracles Heal the Sick Gâ—eaâ—nse the Leperâ— Raise the Dead Cast out Devi's of which they should make no Merchandize tho' they were Commanded to Preach the Gospel as they go along telling them that the Time of the Promised Messiah was now come who was setting up his Kingdom in the World and to whose Laws ther were to be obedienâ— This Doctrine they were to confirm by Miâ—acles which he gives them a Charge they should work freely without receiving any Reward for them that the Miracles being used to their private use and profiâ— might not lose their End which was the confirmation of their Doctrine now it hereby was understood they should reciâ—ve no necessary Maintenance the Apostles might Rationally Judge they had need then to provide well for their journey no as if Our Lord had said Provide neither Gold nor Silvâ—r nor Brass in your Purses nor Scrip for your Journer neither two Coats neither shoâ—s nor staves and the reason added for the workman is worthy of his Meat and else where is worthy of his Hire and pray what is Meat and Hire but the best of Maintenance and it is observable the Command for going abroad so bare in the 10 of Matthew was only a Temporary Command for that short Journey for in Luke they were commanded to take both Purse and Scrip ch 22 If they were commanded to take none of these things and yet to go abroad and Preach the Gospel confirming the same with Miracles they must have received maintenance or they must have perished if their Journey had been long but Our Lord designed thereby 1 To give his Apostles an experience of depending on his Good Providence and 2 Also teach people That the Labourer is worthy of his Hire and lâ—t Keith consider that in respect of God all things is free therefore his School-keeping should be free also And it is not to be doubted that our Saviour took Mentainance himself sometimes asking sometimes taking without asking what he stood in need of as Water from the Samaritan Woman and the Ears of Corn on the Sabbath And it is to be admited with what Impudence Quakers plead against the Apostle Paul in denying the lawfulness of Ministerial Receiving a Maintainance seeing he gives so particular a Precept Gal. 6.6 Let him that is Taught in the Word Communicate unto him that Teacheth in all good things and if this be the Command of God it must be Sin in the people to omit it But the same Apostle pleads for and reasons the case fully 1 Cor. 9. wherein he has many convincing Arguments against all Quakers in the world proving first That the Maintaining of Ministers and Families is warrantable from 4 5 6 verses 2. In the following Verse he declares the Law says as much both the Law of God and the Law of Nature built upon Equity pleads for it 8 9 10 verse 3. Common Equity and Justice pleads for it verse 11. If we have sown to you Spiritual Things is it a great thing if we shall Reap your Carnal Things yet all Pauls forbearing at several times to partake of Peoples Carnal Things did not at all demonstrate the unlawfulness thereof but only his prudential declining of that he had really a Right unto as expressed verse 12. If others be Partakers of this power over you are not we rather Nevertheless we have not used this power but suffer all things lest we should hinder the Gospel of Christ and this was the reason why he wrought with his own Hands and Lastly the Apostle concludes with the Necessity of Ministers living by the Gospel they Preach from the Ordination of God 14. Even so hath the Lord Ordained that they that Preach the Gospel should Live of the Gospel But if Quakers all this while are only against Superfluous Maintenances they have lost their Labour for we pleaded not for such not for any other accidental Abuses that through Corruption of time hath been introduced but any that know their Quibbling and Tenacious Temper are satisfied they will never yield the Cause until they are the sole Judges of that Superfluity Another thing in this Charge which needs an Answer And that is concerning the Call and Ordination of Ministers which I did not intend to Treat of at all in my Catechism Published for the instruction of Young Ones and if this Point be one of the Quakers First Principles they should be more distinct and clear in proving the Call and Ordination of their Masculine and Feminine Teachers which they are Pleased to Call Immediate Extraordinary and Apostolick of which K in a vain manner Publickly and Privately has Boasted and Affirmed the same at my House And in his Paper charges all others That they Run to the Church or Pope of Rome for their Call and Mission and this he would seem to the Ignorant to Reason so Profoundly as if it would confound all gainsayers but I shall First Examine Quakers Immediate Mission the Call so much talked of but never yet proved by any demonstration but their own words which shall never be wanting to False Teachers who go about to Decieve and I am perswaded Quakers must have no small conceit of themselves who expect their bare words should have more Credit with Men then Christ or his Apostles expected theirs should have received in the World in their Day for they brought in no such slender but more Convincing Testimonies able to perswade all as Nicodemus confesseth of Christ No man can do the works that thou doest or Miracles except God be with him And this we Believe and that with Warrant from the Word of God that we are to believe no Immediate or Extraordinary Mission or can even from the Highest Pretenders without Extraordinary and Answerable Demonstrations as Our Saviour when John sent His Disciples to be informed Whether he was the Promised Messiah and our Lord who might have easily dispatched them with words bids them Go and tell him The Lame Waâ—k the Sick are healed and the Blind receive their sight and Let him not trust Words Lest Seducers should take an Opportunity and Advantage
will take Gods place by working without Means and contrary to Means or they imagine to work Effects by unsuitable causes and attain an end by improper means as if a man intended to Merchandize by Labouring in the Ground intend for Europe from America and yet Steer to the South or by Planting Tobacco to imagine to Reap Corn for I am perswaded that such as in Faith Administers the outward Ordinance of Baptism and that purely according to the Divine Institution Praying and Depending on God for his Blessing and Christ for his Vertue and Presence are in the most probable way of being Instruments of the Grace of Baptism so that this Baptism is a standing and perpetual Ordinance to the End of the World which is clearly inferred from the Promise annexed which is perpetual and Lo I am with you to the End of the World as durable as Teaching it self which the after practice of the Apostles and Servants of Christ to this day Confirm should be continued until Christ's Second Coming notwithstanding of all Gainsayers He further would insinuate That we Learned and Received Sprinkling of Children from the Church of Rome but it is easy to make appear they go hand in hand with Rome in more things than we do who are known to all the Followers of Antichrist to walk more opposite to and in abhorrence of their Principles and Practices then any others for their Universal Redemption their Free-will their denying Perseverance their possible Perfection in this Life their Vilipending the Scriptures and denying it to be the Rule and their holding the Pope of Rome not to be Antichrist and their Denying the Morality of the Fourth Command they have raked and picked these with many more out of that filthy Sink and stinking puddle of Romish Corruption and as for our Sprinkling in Baptism it is not so repugnant to Scripture as perverse Quakers do imagine For Water in Baptism Represents the Blood of Jesus Christ and why not sprinkling the Sprinkling of the Blood of Christ which is so clearly expressed by the Apostle Paul to the Hebrews but neither Infant Baptism nor Sprinkling is 〈◊〉 Controversy between Quakers and us for 1 They are against the Baptism of Old as well as Young 2. They are against Washing or Dipping as well as Sprinâ—ing therefore I wave both And next I shall make appear That George Keith is guilty of a double falshood concerning Baptism in his Book 1. In opposition 〈◊〉 Scripture to say with his Brethren that Water â—aptism was only for Johns Dispensation and conseâ—ently Abolished or abrogated in Christ whereas 〈◊〉 was continued all the time of Christ's Life and 〈◊〉 he was Dead and Gone and still does without all interruption as any may read in the Acts of the Apostle 2 He contradicteth himself and his Brethren too in saying that only it stood in force in Johns time and abolished immediately yet some may be Sent of the Lord and Instructed to Baptise with Water and if they can prove they are Sent of the Lord should be gladly Received but Hiâ— Labor hâ—… Opus est for how they go about to prove this they have never yet told us Now let his Friends and Followers consider and examine what this man would be at for it is abolished and yet they may be called by the Spirit of God to Administer it can it be supposed that the Spirit of God will call any to Administer that Worship that is Removed and Abolished by God and His Holy Spirit were not this to make God and His Holy Spirit who are Essentially one to Clash with themselves which were Blasphemy to affirm He impugnes Water Baptism with all his might as not now warranted by Scripture and yet will Justifie a Call and Mission to Administer Abrogated Worship and from the same Argument why not Called and Sent to perform all the Abrogated Services Rites and Sacrifices under the Law as Circumcision the Passover and all Legal Sacrifices and so from a pretended Call to set up again the Mosaical Worship This would be a brave Spiritual Work indeed and to make this appear to be the Judgment of others of that Party as well aâ— his own he acknowledged at my House A Quakeâ— once Baptised with Water and was approved of for it Is Water Baptism not warranted by Scripture but Abolished since Johns Dayes and yet performed and approved of by those who are Enemies thereunto from an imaginary and unknown Call and Mission which would be to introduce the grossest Enthusiasâ— in the World and an open door to all wild fancies and imaginations Let Keiths Friends and Followers beware of this mans principles and Books And concerning the Lords Supper he asperses us all but I doubt not to make it convincingly appear that he both contradicteth Scripture and his Brethren too 1 He contradicteth Scripture in undervaluing this great Ordinance as no Special Divine Spiritual Gospel Ordinance but Jumbles it in with the common and dayly Eating and ordinary means of Believers an high indignity to this Ordinance and the Author of it repugnant to Scripture and inconsistent with the sure and certain experience of thousands of the Godly who have Eat at the Table of the Lord to their unspeakable comfort and transporting Consolation more then they reaped by their ordinary Meals so that Christian Experience witnesseth against them and confutes all their Quibling Arguments and Sophistical Quirks and my own experience of the Grace Blessings and Benefits of this Great Special and Solemn Ordinance shall be an unanswerable Argument to me against all Hereticks in the World And it is also strange with what impudent Spirit they can call the Supper of the Lord no Special Ordinance distinct from Ordinary Meals For 1 Our Lord oft Eat with Mixed Multitudes but in this Ordinance with a Select Number of his own even his Apostles 2 He never did Celebrate that Ordinance but once and that was in the very Night wherein he was Betrayed a great Argument of his Love and Faithfulness to his Church 3 He Instituted it immediately after the Passover and that Hymn that was usually Sung after the Passover was deferred till after the Administration of the Lords Supper to signify the Abrogation of the one and Institution of the other in its Room and Place 4 At what other Meals did ever Our Lord say This is my Body and as oft as you do it do it in Remembrance of me 5 Those that make their Ordinary Meals to be the Lords Supper which is a new notion of K's they alter the Elements at your Pleasure which are Signs instituted of God the Bread to signify his Flesh and Wine to signify his Blood and they Arrogantly Presumptuously appoint others Fish Flesh and what ever comes in the way far from the practice of the Apostle Paul in the Church of Corinth who delivered nothing to that Church in this great Ordinance but what he received of the Lord Jesus the Author of it