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
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
kind partly borrowed from the Jews which they more tenaciously stick to and more earnestly contend for than for the weightier Points of Christianity because that Self yet alive and ruling in them loves their own Inventions better than God's Commands But if they can by any means stretch any Scripture-practice or Conditional precept or permission fitted to the Weakness or Capacity of some or appropriate to some particular Dispensation to give some Colour for any of these their Inventions they do then so tenaciously stick to them and so obstinately and obstreperously plead for them that they will not patiently hear the most-solid Christian Reasons against them Which Zeal if they would but seriously Examine it they would find to be but the prejudice of Education and the Love of Self more than of God or his Pure Worship This is verified concerning those things which are called Sacraments about which they are very ignorant in Religious Controversies who understand not how much Debate Contention Jangling and Quarrelling there has been among those called Christians So that I may safely say the Controversie about them to wit about their Number Nature Vertue Efficacy Administration and other things hath been more than about any other Doctrine of Christ whether as betwixt Papists and Protestants or among Protestants betwixt themselves And how great prejudice these Controversies have brought to Christians is very obvious whereas the things contended for among them are for the most part but Empty Shadows and meer Out-side things as I hope hereafter to make appear to the patient and unprejudicate Reader § II. That which comes first under Observation is the Name Sacrament which is strange that Christians should stick to and Contend so much for since it is not to be found in all the Scripture but was borrowed from the Military Oaths among the Heathens from whom the Christians when they began to Apostatize did borrow many superstitious Terms and Observations that they might thereby Ingratiate themselves and the more easily gain the Heathens to their Religion which practice though perhaps intended by them for good yet as being the fruit of Humane Policy and not according to God's Wisdom has had very pernicious Consequences I see not how any whether Papists or Protestants especially the latter can in reason quarrel with us for denying this Term which it seems the Spirit of God saw not meet to inspire the Pen-men of the Scriptures to leave unto us Obj. 1 But if it be said That it is not the Name but the Thing they contend for Answ. I Answer Let the Name then as not being Scriptural be laid aside and we shall see at first Entrance how much Benefit will redound by laying aside this Traditional Term and betaking us to plainness of Scripture-Language For presently the great Contest about the Number of them will evanish seeing there is no Term used in Scripture that can be made use of whether we call them Institutions Ordinances Precepts Commandments Appointments or Laws c. that would afford ground for such a Debate since neither Papists will affirm that there are only Seven or Protestants only Two of any of these forementioned Obj. 2 If it be said That this Controversie arises from the Definition of the Thing as well as from the Name Obj. 1 It will be found otherwise For whatever way we take their Definition of a Sacrament whether as an outward visible Sign whereby inward Grace is conferred or only signified This Definition will agree to many things which neither Papists nor Protestants will acknowledge to be Sacraments If they be expressed under the Name of Sealing Ordinances as some do I could never see neither by Reason nor Scripture how this Title could be appropriate to them more than to any other Christian Religious Performance for that must needs properly be a Sealing Ordinance which makes the Persons receiving it infallibly certain of the Promise or Thing sealed to them Obj. 3 If it be said It is so to them that are faithful Answ. I Answer So is Praying and Preaching and doing of every good Work Seeing the Partaking or Performing of the one gives not to any a more certain Title to Heaven yea in some respect not so much there is no Reason to call them so more than the other Besides we find not any thing called the Seal and Pledge of our Inheritance but the Spirit of God it is by that we are said to be sealed Eph. 1. 14. 4. 30. which is also termed the Earnest of our Inheritance 2 Cor. 1. 22. and not by outward Water or Eating and Drinking which as the Wickedest of Men may partake of so many that do do notwitstanding it go to Perdition For it is not outward Washing with Water that maketh the Heart clean by which Men are fitted for Heaven And as that which goeth into the mouth doth not defile a Man because it is put forth again and so goeth to the Dung-hill neither doth any thing which Man eateth purifie him or fit him for Heaven What is said here in general may serve for an Introduction not only to this Proposition but also to the other concerning the Supper Of these Sacraments so called Baptism is always first numbered which is the Subject of the present Proposition in whose Explanation I shall first demonstrate and prove Our Judgment and then Answer the Objections and Refute the Sentiments of our Opposers Part I As to the first part these things following which are briefly comprehended in the Proposition come to be proposed and proved Prop. I § III. First That there is but One Baptism as well as but One Lord One Faith c. Secondly That this one Baptism which is the Baptism of Christ is not a washing with or dipping in Water but a being baptized by the Spirit Thirdly That the Baptism of John was but a Figure of this and therefore as the Figure to give place to the Substance which though it be to continue yet the other is ceased Prop. I As for the first viz. That there is but one Baptism there needs no other Proof than the Words of the Text Eph. 4. 5. One Lord one Faith one Baptism where the Apostle positively and plainly affirms that as there is but One Body One Spirit One Faith One God c. so there is but One Baptism Obj. 1 As to what is commonly alledged by way of Explanation upon the Text That the Baptism of Water and of the Spirit make up this One Baptism by vertue of this Sacramental Union Answ. I Answer This Exposition hath taken place not because grounded upon the Testimony of the Scripture but because it wrests the Scripture to make it suit to their Principle of Water-Baptism and so there needs no other Reply but to deny it as being repugnant to the plain words of the Text which saith not That there are Two Baptisms to wit one of Water the other of the Spirit which
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
and among Protestants in particular have arisen but also such Absurdities irrational and blasphemous Consequences have ensued as make the Christian Religion odious and hateful to Jews Turks and Heathens The Professors of Christianity do chiefly divide in this matter into three Opinions The first is of those that say The Substance of the Bread is Transubstantiated into the very Substance of that same Body Flesh and Blood of Christ which was born of the Virgin Mary and crucified by the Jews So that after the Words of Consecration as they call them it is no more Bread but the Body of Christ. The second is of such as say The Substance of the Bread remains but that also that Body is in and with and under the Bread So that both the Substance of the Bread and the Body Flesh and Blood of Christ is there also The third is of those that denying both these do affirm That the Body of Christ is not there Corporally or Substantially but yet that it is Really and Sacramentally received by the Faithful in the use of Bread and Wine But how or what way it 's there they know not nor can they tell only we must believe it is there yet so that it is only properly in Heaven It is not my Design to enter into a Refutation of these several Opinions for each of their Authors and Assertors have sufficiently Refuted one another and are all of them no less strong both from Scripture and Reason in Refuting each their contrary Party's Opinion than they are Weak in Establishing their own For I often have seriously observed in reading their respective Writings and so it may be have others that all of them do notably in so far as they Refute the contrary Opinions but that they are mightily pained when they come to Confirm and Plead for their own Hence I necessarily must conclude That none of them had attained to the Truth and Substance of this Mystery Let us see if Calvin after he hath Refuted the two former Opinions be more successful in what he affirms and asserts for the Truth of his Opinion who after he hath much laboured in overturning and Refuting the two former Opinions plainly confesseth that he knows not what to affirm instead of them For after he has spoken much and at last Concluded That the Body of Christ is there and that the Saints must needs partake thereof at last he lands in these Words Sect. 32. But if it be asked me how it is I shall not be ashamed to confess That it is a Secret too high for me to comprehend in my Spirit or explain in Words Here he deals very ingeniously and yet who would have thought that such a Man would have been brought to this Strait in the Confirming of his Opinion Considering but a little before in the same Chapter Sect. 15. he accuseth the Schoolmen among the Papists and I Confess truly In that they neither Understand nor Explain to others how Christ is in the Eucharist which shortly after he Confesseth himself he cannot do If then the School-men among the Papists do neither Understand nor yet can Explain to others their Doctrine in this matter nor Calvin can comprehend it in his Spirit which I judge is as much as not to understand it nor Express it in Words and then surely he cannot Explain it to others then no certainty is to be had from either of them There have been great Endeavours used for Reconcilement in this matter both betwixt Papists and Lutherans Lutherans and Calvinists yea and Calvinists and Papists but all to no purpose and many Forms and Manners of Expressions drawn up to which all might yield which in the end proved in vain seeing every one understood them and interpreted them their own way and so they did thereby but Equivocate and Deceive one another The Reason of all this Contention is because they all wanted a clear Understanding of the Mystery and were doting about the Shadow and the Externals For both the Ground and Matter of their Contest lies in things extrinsick from and unnecessary to the main Matter and this hath been often the Policy of Satan to busie People and amuse them with outward Signs Shadows and Forms making them Contend about that while in the mean time the Substance is neglected Yea and in Contending for these Shadows he stirs them up to the practice of Malice Heat Revenge and other Vices by which he establisheth his Kingdom of Darkness among them and ruines the Life of Christianity For there has been more Animosity and Heat about this one Particular and more Blood-shed and Contention than about any other And surely they are little acquainted with the State of Protestants Affairs who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries Now all these uncertain and absurd Opinions and the Contentions therefrom arising have proceeded from their all agreeing in Two General Errors concerning this thing Which being denied and receded from as they are by us there would be an Easie Way made for Reconciliation and we should all meet in the one Spiritual and true Understanding of this Mystery and as the Contentions so would also the Absurdities which follow from all the Three forementioned Opinions Cease and fall to the ground The First of these Errors is in making the Communion or Participation of the Body Flesh and Blood of Christ to relate to that outward Body Vessel or Temple that was born of the Virgin Mary and walked and suffered in Judea whereas it should relate to the Spiritual Body Flesh and Blood of Christ even that Heavenly and Celestial Light and Life which was the Food and Nourishment of the Regenerate in all Ages as we have already proved The Second Error is In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the breaking of bread c. as if it had only a Relation thereto or were only enjoyed in the use of that Ceremony which it neither hath nor is For this is that Bread which Christ in his Prayer teaches to call for terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the supersubstantial Bread as the Greek hath it and which the Soul partakes of without any relation or necessary respect to this Ceremony as shall be hereafter proved more at length These Two Errors being thus laid aside and the Contentions arising therefrom buried all are agreed in the main Positions viz. First That the body flesh and blood of Christ is necessary for the nourishing of the Soul Secondly That the Souls of Believers do really and truly partake and feed upon the body flesh and blood of Christ. But while Men are not content with the Spirituality of this Mystery going in their own Wills and according to their own Inventions to strain and
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
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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