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*
TREATISE
CONCERNING
BATTISM md the SUTTER:
SHEWING,
That the One Baptifm of the Spirit, and Spiritual Supper of the Lord, are Only, Eflential , and NecefTary to Salvation.
WHEREIN
The Strongefl: Arguments for the Ufe of Outward Baptifm and the Supper are Confidered, the People, called J^ A KJi ^ ^, are Vindicated ; and the Objeftions againft them, for their difufe of thefe Signs, are Anfwered. /
By % T.
Eph. 4.. 5, 6fi One Lord, one faithf one baptifm*
I Cor. 1. 14. 16, 17. I think God that I baptised, none of youy but Crifjiits and GaiuS) &c. For ChriSi fent me not to baptise, &c.
Rev. 3. 20. Behold, I ft and at the door, and knock ; Jj any man hear my voice, and open the door^ J mil come in to him, and fup with him, and he with me,
Galat. 3. 5. He therefore' that minijireth to you the Spi- rit, and toorketh miracles among you, &c.
LONDON:
Printed by % &Otole, inWhite-Hart-Court, in Gracious-Street, MDCCX.
^i
il
«*— '■•'^*
i^mmmmttSmm
THE
PREFACE.
A
Friendly Reader^
S I fee no Occafion that
may require it, fo I fhall
not be very Large in (hewing what Extraordinary Power and Influence, Cujiom and Education heretofore had , as well as now have, upon the Minds of the Ge- nerality of Mankind ; but more efpecially in Matters of Religion : And as it wants but few Jirgu^ ments to Evince the Truth of it ; fo I think an Inllance or two for Proof thereof may fuffice.
A a Firjiy
The TREFACE]
Firfi ^ If we look no farther back than the l^jimitive Times of Chriftianity^ (not to men- tierr the 'llnbelieving ^e^s j
\*i& Reyiledf arid ilbntemned. Chrift, as a Breaker of the Law of Mofes) we fliall find but too Evident Proofs of it, even among thc-Cbrifiims ^themfelves ; who ' Eptwithftanding they believed in QujbLord JsjusChrift^ as the true
J^fJI^^h y^^^ fi^^^ to fulfill the Juct/w^ and to jput an End to the "Ty-j^es^ Shadows^ Figures ^XidCe-- remonial Tart thereof; yet fuch ^ was thp ftrange Power of K.eli- gious Education, that Thoufands of thofe Believers ftuck in the Outward Jewifh performances^ and Ceremonies : From which it proved very difficult to wean them; nay, (qm^ of th^ Apojlles
-■ ' found
The TREFJCE.
found themfelves under a Necef- fity/for the Sakes of fuch, to coiidefcend to, and Comply with feveral things that were ceafed iii point of Obligation ; as Circumci^ fion^ Legal Turifications ^ 'Offer ^ ings^ Vows^ Shavings^ &c. If any want proofs of what I fay, the Scriptures do abundantly give it^ to which I refer them. See j4(Ss 15. 5. Chap. 16, 3. Ch. II. ^o to a6* Galatr'2. 11, i7y 15, with other places.
Secondly^ Not to Infift upon the dreadful Bloodfhed and Per- fecutions, which have arifen fince that time^ and been exercis'd by the Governing or 'Ruling Party^ upon fuch as have diflentsd from them ; If we defcend to our timesj we need not go far for Proofs of this Affertion ; ("for
A 5 omit*
'.■:!.'.T?,..'^
The 9REFACE.
<f^~ ' ■ ■ ■ .I..M .1 - ' I I II —
omitting the Gentile) the Chri- ftian World does it ready to our hands , while it's but too Common , where any diflent from the Publick, or National- way of Worlhip, is'r. they are prefently Cenfured, Judged and Condemned, as Schifmaticks He- reticks^ and what not ; and that often, becaufe they can't Comply wuth, and Conform to the Pra- dice and Cuftom of others, with- out Convi61:ion, and this the Tro^ tejiants themfelves Experience in Topi/b Countries.
Now this 1 t^ke to be the pre- fent Cafe of the People , calFd ^.akersy in relation to thefe two Heads, treated on in the follow^ ing Difcourfe, namely, JVater- Baptifm and the Outward Supper ; which becaufe they Difufe,tho' at
the
The TRE¥ACE.~^
the fame time earneftly Prefe for^ and Urge the abfolute Neceffity of the Suhjiance^{\gm^tA. by them^ they are not with ftanding by their Opponents, greatly vilifyed, re- proachedj and abufed with op- probrious Names, and very often by a fort of Men too, that Judge and Condemn thembyWholefale, even without taking the Pains to be informed,what they have to fay for themfelves, afluming a Liber- ty to give Judgment upon them, that they muft be in the wrong, almoft in all things ; becaufe they don't joyn in Praftice with what they have received by Cuftom and Tradition ; not confidering, nay fome of them perhaps not knowing, that at the fame time they do this, their own Pra^Sice wants not only a5Prfc^j>r,but alfo
A 4 Ex-am-
The TRET ACE.
Example from. Holy Scripture ; which they pretend for their only Rule of Faith and TraStice.
Another Sort of Men^ there are -who notwithftanding^ they have in part heard the Reafons for their Diflent ; yet are fo prejudiced^ partly by Cuftom and Education^ partly by their miftaking Scrip- tures^ and looking too much at Outward and Shadowy things , inftead of minding the Subftance^ (as the jTfwj- of old did) thefe alfo Center in the like Judgment a- gainft that People. ^
But a Third Sort^ are more Tender an^ Moderate, and have lb much Charity for^ them, as to believe , they are generally an Honeft and Well-meaning Peo- ple, and that they are in the Right in manyThings : Yet being
Influ-
Jl^t^TREFjiCE.
Influenced by Cuftom and Edu- cation, and perhaps for want of hearing what they have to fay in their own Defence; together withthofe high Epithets given by fome to thefe Signs^ which are not to be found in Scripture ; as the Sacraments^ Seals^ and Badges ofChriJlianity^ Means oiGrace^Scc. I fay, being influenced by thefe, and fuch-like Terms, do Efteem them Mifl:aken,and in an Error for their difufe of thefe two Signs. For the Sakes of thefe lafl: more Chiefly, I confefs, I have had it for a long time upon my ^ind, to write fomething upon thefe Two Heads, according to that fmall meafure of Light and Un; derfl:anding wiiich God hath gi- ven me ; not becaufe otherS; of our Friends have not already
writ
The T REV ACE.
Writ at large and foil upon them ; but rather^ becaufe fochTreatifes are generally mixt with Contro^ v^erfy, or Bound up, with Larger Volumes, and that we have but few Books extant in this Nation 6f Ireland^ which Singly treat upon thefe two Points.
But indeed my great Averfion to appear in Print, hath to this time detained me ; and perhaps had longer done fo , had I not been quickn'd thereto by the repeated Abufes, and Clamours, of fome Uncharitable Oppo- nents, for our difufe of thefe Outward Signs, tho' at the fame time, they are very (hort of, ( Nay, fome of them Silent, as to ) proving their own Practice, agreeable to Scripture; all which I could fhew at Large, by Quota- tions
The TREFACE.
tions out of their own Books, but my Defign in the Method and Profecution of the follow- ing Difcourfe, was not with in- tent to meddle with Contro- verfy , nor fo much as to Name our Opponents Books, but where I could not well avoid it : But to (hew by plain Scripture, That the Baptjm of Cbrifi^ is the Bdjptijm of the Holy Ghoji ; and not that of Elementary JVater : And that the Effential Supper of the Lordj is that which is par- taken of by Communion with Cbrtji in Spirit. In doing which, I have Anfwer'd dUth^Objei^ions^ that I thought Material, which I have hitherto met withall a- gainft the fakers upon thefe two Heads; wherein I hope it will plainly appear to the Im- partial
The TREFACE.
partial Reader, that we have not deferved thofe ill Names, and frightful Epithets, which our Ad- verfaries have fo Liberally be- ftow'd upon us.
But fome may Objefl:, that what I have faid concerning Cu- ftom and Education, doth not af- fed: the matter in Hand, inaf- much as befides them, they have Scripture Precept, as well as Example for their Pradice : To this I anfwer firft, that TraBice without Trecep , in this Cafe is not Obligatory ; If it were, then it might behove us to follow the Example of Circumcifion^ and the other Legal T'hings before obfer- ved. Next, as to Trecept or Injlitutiony This I confefs ftates theQueftion, and is that where- in the main Difpute betwixt us
and
The "PREFACE.
and our Opponents doth Lie, which I have Confidered In the following Treatife ; ^ wherein , I^ hope, I have made it appear to the Unbyafled Reader, That thefe two Outward Signs are cealed , in Point of Obligation^ and that only the Subftance fignified by them, is to Re- main and Continue. And yet at the fame time , we are Ten-* der of Judging thofe, who fee no farther, and are truly Con- fcientious in the ufe of thefe Signs, defiring the Lord m^y give them farther Light, and Underftanding , to difcern be- tween Shadows and Suhfiances ; Signs^ and Things fignified^ and that they may not, by relying upon the Shadow , negled the ^ubjiance ; which it's to he fear-f
ed
The TREFj4C£.
ed is the Cafe of many in our Day y who fatisfie themfelves with being called Chriftians, in partaking of what they call Sacraments^ Seals ^ and Bad" ges of Chrtfiianity ; while too much Barrennefs of Soul, and an Unchriftian Nature remains within, which we have but too many evident Proofs of, even Outwardly. Whereas if they came but to Witnefs the Suhfiance , they w^ould then fee the Emptinefs of Outward Signs- : And that as nothing Short ^of the Suhflance would do, to the Salvation of their Souls ; So the Subftance with-* out thefe &gns^ were fufficient for that End ; to wit, the Sp^ ritual Baftijm ^ and Suffer of the Lord. The firft Fitting
?tnd
"^^.0
The T REM ACE.
and Preparing the Soul^ by its Gleanfing Purifying Operation ; to Participate of^ and Enjoy the Latter : Namely, the /w- ward^ and Spiritual Supper^ with our Lord Jefm ChriB in their Souls^ and is that Supper Spo- ken of in the Revelations ; Be^ hold I ( Jefus ) fiand at the Door ( to wit the Heart ) and hiocky If any man hear my Voice ^ and open the T)oor^ I "will come in to him^ and Sup isuith him^ and he 'with me^ Rev. 3. ^o.
I (hall . now Conclude this Preface, with a Requeft to thee, Friendly Reader, That Cuftom , and Tradition , may not Byas thy Judgment : But Read without Prejudice, Search,
and
TheTREFACE.
arid Try, ( as the Noble Bcere^ ^ns did) without Partiality : And that the Lord by his Spi- rit, may Open thy llnderftand- ing in Judgment, is the Hearty' Defire of,
T^hy well-'wifhing Friend^
Cork, the \ft of the Sth Month, 1709.
JOSEPH PIKE.
THE
mmA.
THE
CONTENTS
Of BjiTTJSM.
CHAP. L
S Hewing by the Several Teftimonies. ( i ft,) Of John the Baptift, Repeated by aU the Four Evangelifts. (2ly,) Of our Lord JefusChrift. (gly,) Of the Jpoji/e ?eter^ that all of them do afcribe Water to the Baptifm of John, ani plainly dijlingmjh hps^ from the Baptifm of Chrift, with the Holy Ghoft and with Fire^ fartherjhew- ing by /everal Sculptures ^ that the one Baptifm of Chrift , with the Spirit , is the alone Neceffary^ and Ejfential Bap- tifm to Salvation^ with Anfwers tofeveral ObjeUions. Page 5,
CHAP. IL
Shewing (ift,) That Commiffion, Matt. 28. 19,
Did not Command Water-Baptifm , but a
Baptizing in, or [intol^ the Name (i.e.
Vomr oj Father, Son and Holy Ghoft,
b (2ly,)\
The Contents.
(2ly,) Shewing the Word Baptize, ^r Bap- tifm, ii ufed in Scrim ure to Jignifie other things^ i^y?J^jBaptifmw//JWater. (^ly,) Baptifm ^/rfe Spirit, withoHt Inftrumen- tal means Confiierei^ firft^ at it Related to the gradual work thereof upon the Soul\ and Secondly^ in a Large ^ full and Extend- ed Senfe ^ as is related to the EffeUudl Work of the Spirit ^ to the VerfeUion of 'True Believers, (4I7,) Shewing that the Apo files did Inftrumentally , by the Power ofChri/f, and by the Authority and Vertue of that CommiJJiony Baptize Believers^ (in a Reftriffed Senfe) with the Spirit , as by the fame Power they Raifed the Dead, Cured the Sick , and did other Miracles. ('yly,) Several Obje^ions An/wered, p. 36.
CHAP. III.
Anjwering the mofi material Obje[iions that have been made againfl the Quakers, in relation to W3.tex-'^'a.^ii(m, (ift,) Fro7n fuch Scriptures as feem the mofi Obligato- xyfor the Pra&ice t hereof ( 2 ly ,) From the Praffice of fome of the Apoftles, and Pri* mitive Chriftians therein, (?ly,) Some fJ?ort Obfervations upon Infant-Sprink- ling ^ fhewing , that there is neither Ex- ample, nor Precept for it ^ in all the Scripture \ and therefore it is a humane Invention. P« ^7«
Of
The Contents,
Of the SUTTER.
CHAP. I.
Shewing^ (ift,) That the Veople called fa- kers do believe^ the ahfolute neceffity of the participation of the Flefti, and Biood ^Chrift, or Spiritual Supper of the Lord, C2I7,) "That this is a Myftery , hid from fucbj as are unacquainted with the Inward work of the Spirit ^ who^ for want of the true experience thereof have run into ma- ny contradiOory and confufed Notions a- bout it, (sly 5) Our Opponents^ as well Oi our Own belief concerning the Supper, briefly Stated. (4ly,) That we do not be- lieve the Ceremony ^ Bread and Wine, is cf greater Obligation upon Chriftians now^ than Wafhing one another 5 Feet, Abfiaining from Blood, things Strangled, and A' minting the Sick with Oyl, in the Name of the Lord \ all which things^ are no lefs commanded in Scripture , than the ufe of Bread and Wine, life. p, no,
CHAP. II.
Shewing^ (ift>) T^^^t a* Natural Bodies and
things in the Outward Creation^ are fup-
ported by proper and agreeing Mediums:
§0 likewife the Soul of Man, biding a Spin
b 2 rifi^al \
The Contents.
ritual Subflance , is to be fed^ and nouri* fhed by Spiritual Vood. (2ly,) A great ObjeHion againjl the ^a^erSy concerning the Light within, Stated and Anjwered-^ /hewing^ That by this Divine Principle, zvhich in Scripture hath variom Denomi- nations, the Work of Salvation is carried on and perfe^ed in. the Soul, (^[ly,) That the indwelling ^/Chrifl: in true Believers Souls, or a higher Manifefiation ofhi$ Spi- rit, is the true Spiritual Food, the Sup- per of the Lord , or Flefh and Blood of Chrift to them : And not Outward and Ea* table things, (4I7,) Several ObjeSions Anjfwcred in the Series of this Difcourfe.
p. I2I«
CHAP. IIL
Shewing^ (fft?) the fever al accounts, which the Evangelifts^ and the Apojile Paul do^ giveoftheSu\^l)QTorVsLffover, ^c, (2ly,) That theufing Bread and Wine at theVstfC- over, wa^ a cujiom a^mngthe Jews, (^ly,) Several obfervations upon . the Ufe, and what was f aid by Chrift, and the Apoftle Paul, concerning the Bread and Wine 5 fhewing the End fropofed therein-, waj the Remembrance of Chrift , ^c. And not that the Vartakers thereof^ fbould therein receive the Flefh , and Blood of Chrift, either Really, or oifome call it, Sacramen- t^lly, (4ly,) Tto the Scriptures do no
■«•-
Th^ Contents.
where place fuch Vertue^ or Efficacy in the ufe thereof^ nor give it fuch high Names ^ and Epithets , a^ do our Opponents. (5I7,) Shewing^ that i Cor. 10. 16. Does not mean Outward Bread and Wine, but the Inward Communion of Saints. (6ly,) That the Death of Chrift, 7nay be rightly and truly remembred, vnithout the ufe of Bread ^/z^ Wine. P» 15^
CHAP. IV.
Shewing^ (ift,) That according to Scripture^ and right Reqfon^ we are to underjland^ The Words^ ^/Chrift, This do, &c. And ^/Paul, till he come, with reffeU to the Second Coming of Chrift in Spirit. (2I7,) That when Chrift did come in Spirit , ac- cording to hii Vromife^ that then the Obli- gation of the Ceremony ^/ Bread and Wine, did ceafe ^ tho^ the Prallice might be con^ tinned^ after he fo came •, cu were many other thingSy which were undeniably ceafed in Point of 0\A\^2lX.\ox\, (^ly,) The f eve- ral Texts in i Cor. 11. chap. Upon which our Opponents do lay fo great Strefs^ for the Continuance of the Fratlice of Bread and Wine, are Confideredy and their AUe* gations^ and Ob jettons arifing from thofe Texts fuUy Anfwered, (4ly,) Shewing y, 'fhat there remains oi fuU a Preceptive
Qbligatioiip
The Contents.
Obligation, for the Prague of wajhing the Feet, anointing the Sick with Oyl, 4nd abftaining from Blood, and things Strangled , as there doth for the Ufe of Bread andWinQ-^ which being all Tempo- rary things, are alike ceafed as to their Obligation. p. i82.
A
TREATISE
C0NCER1;IING
BAPTISM and the SUPPER; 0/BAPTlSM.
BY way of Introdudlion to the Fol- lowing difcourfe, I think fit, brief- ly to ftate the Controverfy, be- tween our Opponents, and Us, by Produ» cingwhat They, on their Parts, and We, on ours, fay, concerning our Belief in relation to Water-Bapujm,
And Firft , As to our Opponents, they fay, that Water-Bapt'ifm i^ a Handing and Perpetual Ordinance, in the Church of Chrift y and is to Remain and Continue therein, to the End of the world, for which (fay they) we have not only the Command of our Lordjefus OarAMatt, 28, 19. Go Teach all Nations Baptizing^ &c. But we have alfo the Practice of the ApoftleS) in Obedience to that Command,
A We,
0. Of Bdptifm.
■ ^^■, . .: , . ... ■ ■ ■ ■ . — r
We, on the other hand fay, and believe, that Water-Baptifm^ did truly and Proper- ly belong to the difpenfation of John the Baptift, and did with him Ceafe in point of Obligation , and that the Baptifm of Chrift is the Baptifm of the Holy Ghoft, which we ftedfaftly believe to be the One Baptifm mentioned by the Apoftle Paul. Eph. 4. 5. That as there was one Lord^ and one Faith, So there was one Baptifm^ agreeable to what the fame Anoftle faith. I Co7'. 12. 19. By one Spirit (lays he) are we all Baptized into one Body^ whether we be Jews or Gentiles, whether we be Bond or Free J and have been all made to drink into one Spirit. This Baptifm of the Spirit, we fay, is that by which, all true Chriftians, have been Baptized into Chrift, and have put on Chrift, and by which they have been enabled to walk in Newnefs of Life, Rom, 6. 5. 4. Gal, 9. 27. which Baptifm alone, we believe is ftanding, and Perpetual, and is to remain and continue in the Church of Chrift, to the End of the World. Then as to that Command Matt, 28. 19. As it lays nothing of Water, fo neither do we be- lieve that Water was there intended , as I hope I fhall make plainly to appear, in my following Difcourfe. Again, as to the Pra- ftice of fome of the Apoftles, We don't in this Cafe look upon it to be Obligatory^ without a Precept, no more thao the Apo- ftles,
TUll ' ill I I II" II
Of Baptifm. ^
ftles, and Primitive Chriftians, having things in Common^ Vrmg Circumc'ifion^ Pu' rificationsy Shavings^ Vows^ &c. Which we find, they alfo Pradifed.
Having thus briefly Stated, both their, and our Belief upon the Point in Contro- verfy, the method I defign to proceed up- on in the following Difcourfe, ihall be-,
Firft^ to diftinguifti, and prove from plain Scripturey by feveral Undoubted Teftimo- nies. That Water-Baptj/m, did Properly be- long, and was afcribed to John the Baptift^ and that the Baptifm of Chrift^ is Only the Baptifm of the Holy Ghoft.
Secondly y to Conlider that Text, Matt. 28. 19. Upon which our Opponents Chief- ly ground their Authority, and Commifli- on, for Water 'Baptifm^ tp fhew that Water was not Commanded there , but that as our Lord Jefus Chrijl h^d all Power in Hea- ven, and Earth given to him , fo he gave Power to his Apoftles by Vertue of that Com- miffion, as well to Baptize Inftrumentally with his Spirit, (in fuch a Reftrided fence, as I fliall hereafter fpeak of ) as he did to raife the Dead^ Heal the Sick^ Cure the D/- feafed and to do other Miracles.
Thirdly y to anfwer the greateft Objedtions raifed by onr Opponents againft us, as well from fuch Scripture Texts, that feem moft favourable for the Practice of Water-Bap-
A 2 tifm^
4. Of Baptifm.
ti/my as the Pradice of fome of the Apoftles themfelves therein.
Fourthly^ fome fhort Obfervations, upon the.Pradice of Infant-Sprinkling^ Ihewing that although the greateft part of Chri- Jiendom be in tlrk Practice thereof, yet they h^ve xitithet ' Scripture Precept^ nor Ex- ample for it i Confequently it mufl: be an Humane Invention.
Having now Stated the Heads , upon which, I intend to Treat, I ftiall bring them under feveral Chapters, and begin with the FirfL
CHAl
-Hi
Of Baptifm. '5
CHAP. I.
Shewing By the Several Te^imo- nies^ (l) of John the B^ptiHj Repeated by all the Four Evan- gelifts, {'^) of our Lord Jefus Chrift, (^) of the Apoflle Pe- ter, that all of them do afcrihe Water to the Baptifm of John, and plainly dijlingui/h his^ from the Baptifm of Chrift, with the Holy Ghoft and with Fire, far- ther fbewing by feveral Scrip- tures, that the one Baptifm of Chrift, with the Spirit, is the alone ^ Mecef[ary^ and EJfential Baptifm to Salvation^ with /hr fwers to feveral Objeditons.
FIR ST, from John the Baptift, Matt. :?. 11./ indeed (Faith he) Baptize you with Water unto Repentance, but He (i. e. ChriOi) that' Cometh after me, is mightier than /, i^hofe Shoes lam not worthy to bear^ HeJhaU
A3 Bap^
6 Of Baptifm.
> ' ■ .III i.i— M»mi^ii I I I I m ' ' ,'
Baptize yoUyWith the Holy Ghoji, and with Fire. Mark i. 8. I indeed have Baptized you with Water ^ But he (Chrift) JhaU Baptize you^ with the Holy Ghofi. Luke 3. 16. I indeed Baptize you with Water ^ but one Mightiert than I cometh, the Latchet oj vohofe Shoes^ I am not worthy to Unloofe^ He fhall Baptize you^ with the Holy Ghofi, and with Fire, Jolin i. 93. And J knew him not^ (faith John of Chrift) hut he that Jent me to Baptize with Water^ the fame /aid unto me. Upon whom thou Jhaltjee the Spirit de- fcending, and remaining on him, the fame is He which Baptizeth with the Holy Ghoft, A- gain faith John Chap, 3, 30. tie (Chrift) muji Increafe, but 1 muji decreafe. Here John the Baptiji the Fore-runner of Chriji , and the Proper adminiftrator of PT^/^r-^j/;- tifm^ as having a plain Commiftion to Bap-^ tize with that Element, fpeaks of two Bap- tifms, and very plainly diftinguifties his 0wn, fxom Chrifi^'s Baptlfm, afcribing ZTjrf /• to his, and the Holy GboJi,cLnd Fire to Chriji\ faying (in the prefent Tenfe) / Baptize with Water, He (in the Future) JhaU Baptize with the Holy Ghoft, and with Fire, Then I am to Deere afe -, He to Increafe : Which muft be underftood of their Miniftrations, • and Difpenfations, (Particularly refpedting their difFerept Baptifm^)^ and not their Perfons. How very plain is it then, from thefe Teftimpnies of the Four EvangeUfts, that
Bap-
Of Baptifm. J
— ^— — »— « I I II i«i, » u ■ - I . ' ■ 1
Baptifm with Outward Water ^ was Johns D'lfpenfation^ which was to Decreafe , and that the Baptifm of the Holy Gbojt, which was Chrifls Baptifm , was in it's Room, to Succeed, Increafe, and Continue to the Worlds End.
Secondly, I come to the Teftimony , of our Lord Jefus Chrift himfelf, wherein he afcribes the Element of Water to the Bap- tifm of John, and very plainly diftingui- fhes between that Baptifm, and the Baptifm of the Holy Ghoft, which was his own Bap- tifm, and to Succeed Water-Baptifm, as Pro- phefied by John, Thus AS, i. 4. 5. Depart not (faith he to his Apoftles) from Jerufa- lem, hut wait for the Fromife of the Father^ which (faith he) ye have heard of Me, for John truly Baptized with Water, but ye JhaU be Baptized with the Holy Ghoji, not many Bays hence. Chrifl doth neither in this Place, nor in any other fay, that my Baptifm is with Water, as well as John's, or that Water-Bap- tifm, and the Baptifm of the Holy Ghofi to- gether, do go to make up my Baptifm, (as fome of our Opponents fay they do) but he pofitively , and plainly diftingnifties , between the Baptifm of John, with Water, and the Baptifm of the Holy Ghofi , which was his Own, with which they were Sudden- ly to he Baptized, in order to qualifie them, Inftrumentally to Baptise with the Spirit, of which in it's place.
A 4 Viirdlj^
8 Of Baptifm.
Thirdly, the Apoftle P^/^r,who had fpoken as much, for Jf^nter-Baptifm^ as any of the Reft of the Jpoftles, nay, who commanded fome to be Baptized, as well asXlonftrained, ( which is more .than Commanding ) fome of the Gentiles to Live as the- Jews did, in which is included Circumcifion, and other X^^^/ Rites, gives us two Extraordinary Inftances, by way of diftinguifliment, as well as the great difference between Water- Baptifm^ and the Baptifm of the Spirit. And in the Firft, he comes to afcribe Water to JohrCs Baptifm, as Chrift had done before, and plainly to diftinguiih Water -Baptifm^ from the Baptifm of the Holy Ghojf^ which W2is Chri ft s Baptifm, viz. A^s ir. 15. 16. Jtnd as I began to fpeak (fays he) the Holy Ghoji feUon them^ as on ifs at the beginning ^ then remembredlthe Jfordofthe Lord, How that he f aid, John indeed Baptized with Wa- ter^ but ye Jhall be Baptized with the Holy Ghoji. In this Text, the Apoftle Feter gives in hivS diftinguilhing Teftimony, to his Bre- thren, concerning the two Baptifms, and as his Words Import, brought to his Remem- brance, by the falling of the Holy Ghoji on the Gentiles, inftrumen tally, by the pow- erful Preaching of the Word by himfelf.
In the fecond Inftance, he feems to be fo far from Recommending^ and fo fenfible of the Invalidity of Water -Baptifm, that he wholly Excludes that Bnptifm^ which only
- ' put^
■ f > ' ' ' ■ '
Of Baptifm. 9
puts away the Fi/rh of the F/eJh , which implyes ff^ater^ and attributes Salvation to another Baptifm^ which gave the Anfwer of a good Confcience, for fpeaking of the Ark^ and Water^ by wjlich Isloah and his Family were faved, he fays, i Vet. ^. 21. The like Figure^ wbereunto Even Baptifm doth alfo nowfave tfs \ not the Butting away of the Filth of the Flefh^ (which is the natural Proper- ty of Water to do) but the Anfwer of a good Confcience towards God^ by the Refurre&ion ofjefus Chrilf^ who is gone into Heaven 8cc» By the Refurredion of Jefus Chriji^ I take the Apoftle here, toSuppofe, theFirft, and Meritorious Caufe of Man's Salvation, or putting him into a State and Condition, ca- pable of Salvation, and we Stedfaftly be- lieve the fame concerning Chrift^ But ftill, Obedience to God^ was Likewife Requifite; and, as a means to fit and prepare Man to anfwer his part : the Spiritual arid Inward Baptifm^ was abfolutely necefTary-, which having had it's perfedt Work in Man's Soul, wrought his Salvation, and the fame Spi- rit gave the Anfwer or "Witnefs of a good Confcience, agreeable to Rom. 8. 16. The Spirit it felf beareth Witnefs with our Spu rit, that we are the Children of God, and r John 5;. 6. It is the Spirit that beareth Wit- nefs, 8cc.
This Text, of the Apoftle Peter is fo ve- ry plain againft the necelfity of Water-Bap-
lo Of Bafttfm.
I ■ J ' 1. 1 I. I 11 ' " ' I ■ ■ ij
tifm^ that it hath forely Piiicht our publick Opponents, making them twift and turn it feveral ways, but all to no Purpofe, and tho' none that I have read , do ' deny that the Baptifm of the Spirit w, included in the Tejt, Yet becaufe of the word Figure ^ (tho' put for the thing Figured) they would therefore lay hold of that word, to make the Apojile mean Jf^ater-Baptifm alfo, while at the fame time, not only the Senfe, but even the Reft of the Words in the Text, are as plain as the Sun at noon Day , that he only intended the Baptifm of the Spirit, as the alone necelTary Baptifm to Salvation, but in regard they Build upon the word Figure^ I fliall therefore produce fome Scrip- ture Texts, fhewing that 'tis frequent in Scripture to denominate the EfFedt for the Caufe, and a thing that hath Relation to ♦it, for the thing it felf , and after that I Ihall proceed to the other : Thus,G^/. 9.8. and The Scripture f or efeeing, that God would Ju* fiifie the Heathen through the Faith , &c. Jojhua 10. 32. took Lachich, and /mote it with the Edge of the Sword^ and all the Souls that were therein, Levit. 22. it. But if the Friejl buy any Soul with his Mpney, he Jball Eat of it, &c, Dan, 4. 26. After that thou Jhalt have known, that the Heavens do Rule. I believe an hundred fuch like Texts, might be Cited, but thefe may fuffice to fhew how Unreafonablq it would be, to ftick Litte-
rally
Of Baptifm. 1 1
X'^
rally to thefe or the like Texts, and difre- gard the plain Se/jfe^ and the like may be faid, in relation to this Text of the Apo- ftle Peters^ which I here Qte again, i Pet. g. 21. The like Figure , where unto Even Baptijm^ doth alfo now fave ^, not the put- ting away the Filth of the Flejhy but the An- fwer of a good Confcience^ See.
Tis plain the word Baptifm in this Text, includes two forts of Baptifms. The one Saving^ the other not Saving, thefe are the Baptifms of the Spirit, and of Water, nei- ther have J ever heard , that any one fo much as pretended, it Included any other Baptifms, then thefe two. Then,
As this Text by the word Baptifm, in- cludes only the Baptifm of the Spirit and ofWater^ and Water- Baptifm of it ielf, can- not give the Anfwer of a good Confcience, fo therefore the Baptifm, here affirmed by^ the Apoftle to be faving , muft be the Bap- tifm of the Spirit, and not the Baptifm of Water, which I again confirm by the Text it felf, thus :
The Baptifm^ which the Apoftle Peter, in this Text affirms to be faving, is , that which gives the Anfwer of a good Confci- ence , and can be no other than the Baptifm 0, the Spirit, Becaufe the Apoftle here denies that Baptifm to be faving, which imtsaway the Fi/th of theFlefh^ which Confequently muft be Water ; lince there are only two
lorts
11 Of Bapifm.
fojfts of Baptifms included in the Text, tlierefore It muft be the Baptifm of the Spi- rit^ in Opposition to that of Water ^ which the Apoftle affirms to be Saving.
And indeed, it Looks as if the Apoftle Teter had here a fpecial Regard, to ward againft any, that fliould Call Water-Bap- tifm the Baptifm of Chrifl^ and make it neceffanr to Salvation^ or againft thofe who after t, that Outward Baptifm with Water ^ and the Inward Baptifm or the Spi- rity make up the one Baptifm oiChriJi : Be- caufe he wholy attributes Salvation to that Baptifm alone^ which gives the Anfwer of 7i good. Confcie nee ^ &c. Which Water nei- ther did, nor can do ^ this Text is of it felf fo full to our Point, for Proof that the Bap- tifm of Chrifi with the B.oly Ghoft^ is the a- lone Eftential Baptifm to Salvation ^ that ' if we had no other, (as we have many) it were fufficient : and is indeed fo ftrong on our fide, that 'tis paft the Power and will of all our Opponents, by all their ftrainings, and pervertions, to invalidate the Force and Strength thereof. This Baptifm then of the Holy Ghoft, we firmly, and with good Grounds believe, to be the one Baptifm y %ientioned by the Apoftle Vaul^ Epk 4. 5. One Lord, One Faith ^ One Baptifm. Agre- able to I Cor. 12. ig. By One Spirit (fays he) are we all Baptized into one Body, whe» ther Vie be Jev^s or Gentiles^ whether we he
Bond
Of Baptifm. 1 ^
Eond or Free ^ ani have been all made to drink into one Spirit, Here by the Words, One Body^ Is meant the Church of Chriji^ as appears by the Context , and particularly Ver, 27. Now ye are the Body ojChrifl^ and Members in particular. So then 'twas the Baptifm of the Spirit , and drinking into the Spirit^ by which the Churchy and Peo- ple of God^ became true Members of the one Body, to wit the Vifible Church of Chrijh whether they were Jews or Gentiles, Bond^ ox Free, and not by Oxxtw^xdi Water. . Thus having plainly fhown from John the Baptifi, from our Lord Jefus Chnji ; and from the Apoftle Peter, that all of them do Politively 3,(cnhe I^ater-Bapti/m, to the difpenfation of jfohn the Fore-runner, and the Baptifm of the Spirit to our Lord Jefr^ Chriji, clearly diftmguilhing between the one , and the other, I proceed farther to what the Apoftle Paul faith, as to the One Baptifm.
Since that Apoftle faith, as above, Bap- tifm is One, It cannot be that of Water, For Water-Baptifm, neither did heretofore, nor doth at this time, as a neceflary Confe- quence, make true Members of the one bo- dy, or Church of Chriji ^ that beirlg peculi- arly the Office of the Spirit, nor gave the Anfwer of a good Confcience, as from Pe- ter -. or produce thofe faving, and Extra- ordinary EfiSK^s, which are attributed by
the
14- Of Bapijm.
the Apoftle Faul to the Spiritual Bdptifm of Chrift alone, for which take thefe fol- lowing Texts. Know ye not , (faith He to the Romans) that fa many of m^ as xmerd 'Baptized into^ (Mark into) Jejtfs Chriji^ were Baptized into }m Deaths therefore we are buried with him, by Baptifm into Deaths that Like as Chrift was raifed up from the dead^ by the glory of the Father, Evenfo, we alfoflwuld walk in newnefs of Life, Rom* 6. 25. 4. Again to the Galatians, For oi many of you a^ have been Baptized into Chrift^ have put on Chrift^ GaL 3. 27. A- gain to the Coloffians (fays he) buried with him in Baptifm^ wherein alfo you are rifen with him through the Faith of the Ope- ration ofGod^ who hath raifed him from the dead. Col, 2.12. Here then are the wonder- ful EfFedts of the Spirits Baptifm^ by which thofe that had been buried therein, that is regenerated, and born again by the Bapti- zing Power 5 and Spirit of Chrift, had put on Chrift, «were enabled to walk in Newnefs of Life, and as our Lord Jeft^s Chrift was raifed from the dead, fo they who were dead in Sins, and Trefpa^es, were to be rai- fed there from through the Faith of the Operation of God. Thefe faving EfFedts then by Baptifm, as Teftified unto by the Apoftle Faul, will agree with, and Con- firm the Teftimony of Feter, who attribu- ted Salvation, only to that ^ptifm'vfhioh^
gives
I - ■ - .
Of Baptifm. 1 5
gives the Anfwer of a good Confcience^ &c, which can be no other, than the One Bap- t'ljm of Cbrift^ with the Holy Ghojf, and with Fire.
ObjeS, But if notwithflanding , what has been faid, any fliould, contrary to the plain fenfe of Scripture, Objed that fome or all the Foregoing Scriptures, relate to Water-Baptifm , and that by putting on Chrift, is giving up their Names to Chriji in Water-Baptifm.
Anjw. Firft, the Fruits and Effects ar« fuch, that Water-Baptifm did never pro- duce, as a neceflary Confequence, either ia the Primitive times, or fince : But (as pro- ved) the Baptifm of the Spirit did, and can do it, therefore Water cannot be intended \>y any of them.
Secondly, altho' none have any Real Ground thus to Objeft , Yet , to be fur e, thofe who only Sprinkle Water in the Face, can have no pretence to make this Obje6H- on, of Burying in Baptifin, fince if Water was meant. It implies a neceffity, to be plun- ged, or buried therein. 3ut indeed , nei- ther they who thus Baptize, nor they who only Sprinkle, can have any Ground for rhis Obje61:ion. For the Text doth not fay, baptized into Water, but into Chriji, nor bu- ried into Water ^ but into the death of Qirift, which Death is fully explained, by the Context, in the fame Chapter, viz. Rom^
6. 2. 5, 6,
1 6 Of Bapifm.
6, 2. 7, 6, -jy 8, i 1, 1 2, 1 ^. To be a i^^r^ un- to Si/i^ and a Crucifying the eld Man, with his Beeds^ Sec. And being raifed from the death of <SV/7, to walk in Newnefs of Lrfe, See. ...
' I?)/W/h as to what they fay, that P^///>^ en Chrijlj is giving up their Names to him in Water-Baptifm. This alfo is to Suppofe, without the ieaft ground, for the Text doth not fay, as many of you, as have been bap- tized into Water^ or into Chrifi by Water ^ have put on Cbriji^ but as many of you, as have been baptized into Chrift^ (that is as Explained above by the fame Apoftle) were baptized into his death. Thefe indeed have put on Chrifi , through the EfFedual working of the Spirits Baptifm^ by which they were regenerated, and born again, be- came Nevo Creatures , Children of God^ and enabled to walk in Newnefs of Life : Now if after what has been faid, the Objedion Ihould remain with any, I will yet add a Parallel Inftance from the fame Apoftle to Ihew, what this putting on Chrifi means 5 Thus Rom, 13. 14. Put ye on (fays Paul) the Lord Jefus Chrifi ^ and make not Provifion for the Flefh^ to fulfil the Lufis thereof which putting on, is Explained in the Context, ver. 12. to be caftingofFthe works of Darknefs^ 2X1^ putting on the Armour of L/^^/^/jagreeable to Co lofiians, 9. 9. 10. or putt i?2g off the old Man with hh deeds, and putting on the New- Man,
Of Baptifm. 1 7
Mi/T, More might be added to the fame Puq)ofe, but it's needlefs to go on, to prove what is largely proved already, and it is, I think, Co very plain, that he that Runs may Read, and readily fee , that no other but the Spiritual Baptifm of our Lord Je/z/f ChriJ}^ is meant by the foregoing Texts, and therefore I lliall proceed to Anfwer another Objedion :
Objeff. " That the Baptifm with the Holy " Ghoft, and with Fire, fpoken of by Joh^,,^ " Matt. 9. II. was a fpecial Prerogative of " ChriJI only Predided of him , and ful- *' filled only by him, Jlfs 2. To wit on the " Day of Pentecoft, and not by any Man e- *' ver Living. Thus fays the Reply to JFil- " Ham P<?;7/7's Defence P. 17.
ui/i/w. Tis freely acknowledged, that the Baptifm of the Holy Ghoft ^ is the fpecial Pre- rogative of Chrift, and alfo it was not in the Power of any Man ever Living, of himfelf as Man, or by his own Power and Strength , tcf baptize with the Ho/y Ghoft , no more than to Raife the Dead: Yet the Apoftles by the Power of C^/^//? , did In- ftrumentally Baptize with the Spirit , by the fame Power, by which they raifed the Dead^ cured the Sicky healed the Difeafed^ and did other Miracles^ as lliall be plainly Proved hereafter.
As to the Next, That the Baptifm zvith the Holy Ghoft ^ and with Fire^ was only fulfilled
B on
#* ■ 1 ..>>■■ n^ III ■ M - ■ . ■— ^^^ _ I
1 8 0/ Bdptifm.
on the Da) of Pentecoji-^ is a very great Miftake, for let it be obferved oji the one hand, to whom John fpake. Matt. 3. 1 1. And on the other , who they were on whom the Ho/y Ghoft fell, at the Day of Fentecoft^ and they will not appear to be the fame Perfons •, and befides this, I fhall plainly (hew, that Baptizing with the Holy Ghoft^ continued in the Church afterward, and therefore was not then only fulfilled^ as that Author hath affirmed.
jF/Vy?, John diredled his Speech in parti- cular, to many of the Pbarijees, and Saddw ces , which came with a vaft Multitude to his Baptifm^ and whom at the fame time, becaufe of their Wicked nefs, he called a ge- neration of Vipers \ . faying Matt. 5. 1 1. 1 in- deed baptize you with Water unto Repen- tance ^ But he (Chrifh) Jhall baptize you with the Holy Ghoft and with Fire, Which words Import to me , as much as if he had faid , you Wicked Phari/ees , and Sadduces , or whofoever elfe are Baptized with the Bap- tifm of Chrift , muft be baptized with the Baptifmoi Fire^ and the Holy Ghoft -^ that is to fay, the Fire of the Word^ which burns up, and Confumes, the Lulls, and Corrup- tions of the Fkfh,
Secondly^ Confider, that thefe on whom the Holy Ghoft fell, on the Day of Pentecofty ABs I. 15:. Were about one Hundred and Twenty Perfons, Men and Women, the J-
poftlcs
Of Baptifm. 1 9
poftles 5 and Difcii^les of cur Lord Jeji^ Chrifl'^ Therefore I hope , none will be fo abfurd, as to fay, they were the f^me Per- fons to whom John fpake Matt. 3. But
Tfnrd/y^ I prove that the Baptifm of the Holy Ghoft , continued in the Church , after the Day of Pentecofly which might be Hone by many Inftances, but at prefent, for bre- vitie fake, I Ihall Name but one. The Apo- file Feter^ to Juftifie himfelf , for Preach- ing to the Gentiles, and to Convince his Bre- thren , that God had extended Salvation to them, as well as to the "Jews ^ tells them, ^ how God had attended his Minijtry, with the pouring forth the gift of the Holy Ghoft ^ or Baptifm of the Spirit : Thus A^s 1 1 . i ^. 1 6, And oi I began to /peak , ( faith Peter ) the Holy Ghoft fell on them , of on us at the be- gining , then Re mem bred I the word of the Lord, how that he f aid, John indeed bapti- zed with Water^ but ye Jhall be baptized, with the Holy Ghoft. Here the Apoftle referrs, to the pouring forth of the Holy Ghoji , at the time of Pentecoft, and alfo the Margi- nal Note in the Bible, referrs to the fame, which demonftrates that Baptizing with the Holy Ghoft, was not only fulfilled A^s 2. But that it continued in the Church, and was difpenfed by Chriji, through the Apo- ftles Miniftry afterward : Nor doth he take any notice of the Cloven Tongues , like as of Fire^ (that being only a Particular, Ex-
B 2 traordir
ao Of Baptifm.
traordinary and Miraculous Outward Sign) But compares and likens the then prefent Baptifm of the Holy Ghoji, to that on the Day of Fenrecoft, Thus having Obviated this Objection , I fhall now proceed to another , which is,
Obje[f. " It may be faid I have ta- " ken Pains, to prove a Point , which is " not denied ♦, for we grant the Baptifm of "the Holy Ghoft, to be the Baptifm of " Chriii : But withal we fay, that Baptifm " with Water is alfo his, and both the Out- ** ward and the Inward go together^ to the " making up i]\Q one Baptifm of Chrift : " Epb,^. 5. b]ir a Sacramental Union ^ other- '^ wife why is it faid, Job;! 4. i. That Je- *'y>^ made and Baptized more Difciples ^ " than Joh/iy and why did the Jpoflles , as ** we Read , Baptize with Water after Chrift " had fuffered > ♦ .
Anfw. The latter, viz. the Pradlice of fome of the Apoftles, fhall be fully fpoken to hereafter: But astojefus Baptizing with Water, I Anfwer :
F/>/?,The Ceremonial part of the Law was not abolifhed, until Chriji wa<f Offered upy and therefore he not only complied with, but alfo commanded feveral things, belong- ing to that Difpenfation, which ceafed in point of Obligation , after his Afcenfion: Thushe wasC/rr//f;;?q/"^(i,&c. Luke 2. 21. 27. He CommaiKied the Pradice of Offerings^
ac-
Of Baptifm. 21
' according to the Law of Mo/es , Matt. 8. 4. -And for the fulfilling all Righteouf- Jiefi, as himfelf faid, he came and was Bcip- tized of John in Jordan^ Matt. 7,. '^^ 14. And Chrift, having thus fubmitted him- lelf tothe Elementary difpenfation oi Joh/i the Saptijl'^ permitted his Difciples to Bap- t'lze with Water-, for 'tis pofitively faid, 'John 4. 2. That Jefm himjelf baptized not^ hut hk Difciples. For at that time the Baptifm of the Holy Ghoft^ had not fully taken place, as appears from John 7. :?8, 99. He that believeth on. Me (faith Chrift) Out of his Belly fhall flow Rivers of Living Water., butthisfpake He of the Spirit^ which they that believe on him fhould receive: For the Holy Ghoji wets not yet given ^ becnufe that Jefus woi not yet Glorified. Now the End oi Johns Miniftry, and coming to Bap- tize, was, that Chrift might be made ma- nifeftto Ifrael, John i. 30, gr, 53, 34. This is he J of whom I faid, After me cometh a Man^ which is preferred before me: for he wof before me, and I knew him not (faith John) but that he fhould be made mamfefito Ifrael. Therefore am I come baptizJng with Water, And I knew him not : But he that fcrit me to baptize with Water ^ the fame faid unto me ^ upon whom thou fhalt fee the Spirit defcending, ani remaining on him, the fame is He which bap- iizeth with the Holy Ghojl -, and If aw , and bare Record^ thut this is the Son of God. Thus
B 3 John
a a 0/ Bapijm.
- — -«. ■ ■■'
John concerning Chrijt, with much more in the fame Chapter,as well as in feveral other Places of the Four Evangelifts. But fome ObjeS\ "that John made Bifciples to him" "/^//^ and Chrift made diftind Difciples to " himfelf. I Anfvoer^ . There is nothing in this Objection, for John came before hand, to prepare the Way for Chrift , fee Man, 1 1 . And his coming was to continue it's Seafon, and fo Termi- nate, and accordingly it did fo : In which time, he made and had his Difciples, un- til Chrift was made known to IJrad^ which was the very End of his Aliniftry^ as John himfelf declareth-, for in baptizing he Cry- eJy Prcc/ain^ed, and Teftified of Chrift^ and preffingly direded, both his Difciples and others, to our Lord Je/m Chriji, as the Spi- ritual Baptizer^ adding John g. ^o.He mufi Increaje^ J mufl Decreafe ^ and in thus d<|- ing,(I think) he may properly be faid, to Difciple People to Chrik : Now as the know- ledge of Chrifi Increafed,. fo the Miniftrati- on of John Decreafed, whereof even foir^fi of Johns own Difciples area Confirmation-, who upon Hearing Johns bearing Teftimo- ny of C^r/y/jthat he was the Son oiGod ^ Two of them went after Chrifi^ and believed in him, and not only fo, but one of them. Namely Andrew^ (y/ho afterwards became m Apoftle of Chrift) did immediatly de- clare CAWtf to be the Meffiah, John I. 37.41. V ^ Thus
Of Baptifm. a:j-
Thus then as Johns Commiffion, was to baptize with T^ater^ to the End that Chrift might be Outwardly made known , and Publickly manifefted to Ifrael^ fo alfo the Difciples of Chnft ^ being then under the fame Outward, and Watr) Difpenfation , (mark that) did likewife Baptize^ with the fame Elem.ent, and no doubt for xhQfaf?2e End too. But,
Secondly^ tho' the Difciples, did Baptize with Water^ yet we read of no CommiiHon they had for fo doing, as tis plain John had^ and as we find it thus^ fo neither are we o- bliged in this Cafe, to follow their £xam- pie therein , but more efpecially , fince at that time, the Ceremonial part of the Law was not abolilhed, as Circumc'ifion^ Purifi- cations^ Feafts^ Offerings^ Vows., &c. Which we find Chrift himfelf complied with , and which they alfo Pradifed , even after Chrift^s aflention, tho' without his Com- mand ^ fo that if we are to follow Example, without a Precept, it will alfo oblige us to Perform thofe other LegaU things, which jhey alfo Praclifed.
Thirdly .^ to put the matter yet farther out of difpute, as we do not any where find, that Chrift^ Difciples had a CommiJJton to bdp- tize with Water ^ fo I have already proved from John the Baptift, from our Lord Jefi^ Chrift^ and from the Apoftle Veter., that all of them, do afcribe Watcr-Baptifm to John^
3 4 and
^4 Of Baptifm.
and plainly diftinguifh Water -Baptifm , which was Johns^ from the Baptifm of the Holy Ghojf, which was ChrijVs Baptifm : and therefore the Pradtice of the Difciples in that of Water , is neither a Precept , nor Obligatory upon us.
fourthly ^ the Reader may alfo Particu- larly obferve, that what Chrifi, and Peter fpoke, by way of diftindion upon the two Baptifns^ was long after the Pradtice of the Difciples in that of Jfater , under the dif- penfation of John^ as John 4. 2. Yet neither of them take the leaft Notice thereof, nor yet give the leaft Hint, that Water-Baptifm had any fhare in, or belonged to the Bap- tifm of Chrift^ which furely they would have done, had it been fo, more efpecially while there feem'd a Neceffity for fo doing, inafmuch as they were upon diflinguiihing Baptifmsy and did fo plainly Aflert , John to be the true Adminiftrator of Water-Bap- tfmi} and therefore as neither of them fo did, it is ftill the fuller Confirmation on our fide^ that Water-Baptifmy was not the Baptifm of Chrifi, Now to the remaining Part of the Objection, viz,
Objea, '" That Water- Baptifm , and the " Baptifm of the Holy Ghoft, the Firft be- '' ing the Sign, the Laft the Thing Signified, " do by a Sacramental Union go together, t and make up the pne Baptifm of Chrift, I- mentipned, Jiph, 4. 5.
Anfw.
Of Baptifm. 15
M/w. This Objedion, as it hath no foun- dation from Scripture , might therefore juflly be rejeded, inafmuch as we find no fudi Word, as Sacramental Union, nor jet thst OutwsLrdBapti/m with Water, and the Iiward Baptifm of the Spirit, make up the Oie Bapt 1/771 of Chrift ♦, However, for the f^ke of fome , who may be too eafily im- pfed on by fuch glofly yet groundleft pre- tmtions , I fliall a little Conlider the moft Material Arguments I have found to Sup- prt this Allegation. Firft, let us Con- Jder the Scripture it felf : Tis evident from iph» 4. 4. 5, 6. That as there is One Lord^ ^ne Faith, One Spirit, One God, and Father «f all ', fo there is hut One Baptifm, there are ihan no more tiw Baptifms (by thisScrip- ure) to wit one of the Water ^ the other of lie Spirit, than there are Two Lords, Two ^aiths. Two Gods, and Two Spirits, whereof he One is Outward, and Ele7nentary, the bther Spiritual and Holy, to make up the O/te Lord, One Faith, One God, and One Spirit : The Latter I fuppofe, none will adventure to fay , the Former is then proved in Courfe, there being no diftinftion in the Text, made in the one, more than in the other. Thus the Scriptures are plain on our fide, that as there is but One Lord, hut One Faith, but One Spirit, but One God, and Father of all : So likewife, there is but Onf Baptifm, which is that of the Spirit y (as I have proved be- fore)
a 6 Of Baptifm.
fore) which only and alone , is neceffary, and Effential to Salvation.
Next let us Confider the Arguments, which by way of Comparifon, are brought by fome to Anfwer the Text , Eph, 4. 5 to fupport the pra<3:ice of Water-Baptifm,
Say they , ^^ We allow there is but One " Baptifm , no more than there is but Oie '' Faith -, but as this One Faith , may aid " doth confift of feveral Parts , fo doth tie " One Baptifm , confift of an Outward aid '^ Inward Part, to make up the One Baptifn. ** Thus there is a Faith in God , of whia " fome Heathens do partake •, there is a Faiti ** in Chrift, which denominates Men Chr> " ftians, and who confequently alfobelie^^ '' in God ^ there is alfo a Faith in the prom> *' fes of the Go/pel-^ there is the Faith of Mi- *' racles , with many more , yea there ar " degrees of Faith, of which, fome Men par- ** take more than others : Yet all thefe ar *' not fo many Faiths^ but feveral parts o' " the One Faith, Thus the Outward Bap ^' tifm^ and Inward Baptifm are two Parts, " which make up the One Baptifm. To which I Anfwer.
When they can prove from Scripture, that Outward Baptifm with Water ^ and the Ijiiward Baptifm with the Holy Ghoji^do make up the One Baptifm. of Chrift ^ or hold the fame Analogy, and Proportion, as doth the One Faith, with the feveral Degrees or Farts
of
^^ - ■ ■ — — -
Of Baptifm. ay
of it, they do fomething: But till then , this Comparifon is nothing to the Purpofe, nor does it in the leaft anfwer their End. For the One Faith agrees with it felf in it's Parts, and does not difter in it's Ellence, and proceeds from the fame Fountain, and Giver of it, who is God^ Eph, 2. 8. And who gives fuch Degrees and Proportions of it to a True Believer, as it bell pleafeth him , ne- ceflary both for a Man's own Salvation , and the Benefit of others, Rom, 12. 6. And thefe feveral Parts, or Degrees (as our Op- ponents confefs ) are not fo many Faith's^ but feveral Parts of the O/je Faith , and fo far we agree : But on the contrary, Water- Bapti/m^ and the Baptijm of the Holy Ghoft, are two fuch very different things in Na- ture, and Kind to one another, that nothing can well be greater, the one being Perform- ed with Outward and Elementary Water ^ which is a Creature, the other Inward and Spiritually Performed, by the Operation of thet Hc?/y Ghofi \ which is of or from the Eflence oiGod^ the Creator. And yet this may be Performed Inftrumentally too, by the fame Power, by which the Dead were l^aifed , as hath been obferved already, and fliall be more fully proved hereafter.
Thus Outward Baptifm with Water ^ and the Inward Baptifm with the Spirit , can (I think) in no fenfe be called One Baptifm^ as the feveral ^art^ or Degrees of Faith^
may
a 8 Of Baptifm.
may be called One Faith, And therefore as no Scripture can be brought to prove, that Outward, and Inward Baptifm do both go to make up the One Baptifm^ Eph.^, 5:. So neither will the Coin pari fon here brought, hold or prove it fo , which I could ihew by many other Arguments, befides this, which for brevity I omit ^ thinking what I have faid , may fuffice for Anfwer to this Gomparifon, or any other of the fame kind, wherein the feveral Parts proceed from one and the fame EJfence , and all agree with , and center in one SubjeS, But I have more Comparifons yet to Anfwer, made by the fame Perfons, (no Mean advocates for Water- Baptifm) wherein the Subjed:s,do more wide- ly differ in fome fenfe , than the One Paith^ from the feveral Parts of it, as thus.
" Body and Soul (fay they) are two ve- *"' ry difrerent things , as any well can be, *"' yet they hinder not the Unity of Man , '** for it is the Compofition of both , that *' makes up the Man. Thus Outward and " Inward Baptifm, are two Parts of Bap- f^ tifm , and both may go to make up the ^* One Baptifm , as well as the other , nor *' need the Inward and Outward Baptifm, " be ftridly called two Baptifms , more " than England^ and a Map of England^ ^ are called two Eng/ands.
^>7/io. I readily grant , th^t Soul y and Body are two very different things, yet do
make
Of Baptifm. 29
make and conftitute O/ie Man •, and as our Opponents farther fay, when thefe two are feparated, the Man is no more: But to make this a Parallel, with the One Baptifm^ thej muft prove from Scripture, that out- ward Bapti/m with Water ^ and Inward Bap- t'tfm whh the Spirit^ are as neceffary , and have fuch a Relation to one another, to *make up the One Baptifm ^ Eph. 4. 5;. As Bo- dy and Soul are neceflary , and have fuch Relation one to another , to conftitute and make up One Man : In doing this, they will do fomething to the Purpofe \ and then there will be no need of thefe Lame Comparifbns ; but till then , if they brought a Thoufand fuch like, twill avail them nothing to fup- port their Notion. And indeed, till that be done , it will be a fufficient Anfwer to this , and all other the like groundlefs Aflertions. However, for the fake of fome, I will Ihew the Inequality of the Compari- fon, between the One Baptifm^ and the One Man 'y the Anfwer to which, will alfo ferve to any other fuch like Comparifon they make, wherein the Conjundion of the Parts, are neceflary to denominate the SubjeS , and by the feparation of the Parts it cea- fes to be :
Thus then as a Man cannot be a Man, or fo called, before the Conjundion of Soul and Body, or ceafes to be fuch , when they are feparated one from another by Death 5
fo
^o Of Baptifm.
lb alfo by this Comparifon, if^ater-Baptifm is not, nor can be called B apt if my but when accompanied with the Inward Baptifm of the Spirit,
I then alk, will they fay that all People
Sn the World, who have been baptized with
Jf ate r -Baptifm y have been therefore B^/7//-
zed with the Spirit : Sure I believe they will
not, and if they fhould , the Wicked and'
Abominable Lives and Converfations of
Thoufands, nay what if I fay Millions of
thole who have been either Baptized or
Sprinkled with Water ^ do loudly befpake
the contrar)^. Well then, in fuch there is
Outward Baptifm without the Inward^ which
Compared with Soul and Body^ that confti-
tutes a Man, will not hold Parallel ^ for as
z Soul never joined to a Body, (if proper fo
to fpeak) is no Man, nor can be fo called,
or being joined , if Separated by Death , it
thereby ceafes to be a Man : So by this Rule,
Outward Baptifm with Water ^ without the
Inward Baptifm of the Spirit ^c^nnot be called
Baptifm at all , much lefs the One Baptifm
cfChrift,
Thus I think, tis as plain as can be, that this Comparifon will not hold, which I could alfo lliew by feveral other Inftances befide this, which for brevity I omit : And as on the one hand it doth not hold, fo on the other hand, it contradids the very Pra^ dice of thofe who make tbefe Comparifons ^
who
Of Baptifm. 5 I
who not only call Water-Baptifm alone, true Baptifm^ but affirm, that who is Bap- tized (or Sprinkled) with Water^ is thereby regenerated , and grafted into the Churchy and made a Member of Chrifi , a Ci/7i of G^^ by Adoption , and an H^/> of the King- dom of Heaven. Nay, Ibme of the very fame Churchy with thofe who AfTert, that the Outward and Inward Baptifm^ make up the One Baptifm \ do , in point blank Contra- didtion to their Brethren, pofitively Aflert, that Water-Baptifm alone , is the One Bap- tifm \ Eph, 4. 5. Thus a late Author, P. Hew- ety following a greater Man than himfelf, in a Book called a Plain Anfwer to William Tenny &c. P. (46) " Tis one Solemn admiffi- "on, {i.e. One Baptifm Eph.^. $.) into " the Chriftian Church, and the Priviledges *' thereunto belonging, by being wailied ** with Water, in the Name of Father, Son '' and Holy Spirit, accompanying his own " Ordinance : This is called the One Bap- " tifm •, becaufe altho' the Ordinances of " the Gofpel, are frequently adminiftred " to Believers , this alone is never to be " Repeated, nor received a fecond time , as *' the Biftiop truly Explained it.
Anfw. To fay nothing of waging with Water y how it difagrees with his Pradlice of Sprinkling, I need not comment upon the Contradiction , it being fo very plain. One fort arguing, (and who are by fome
efteemed
5 a Of Baftifm.
efteemed no mean Advocates for Water Baptifm) that Outward Bapt'tfm with Wa- ter^ and Inward of the Spirit^ do make up the One Baptifm. But this Author, after the Bifliop fays, tis wajhing with Water ^ 8cc. yet both forts learned Men in one Church ^ I truly defire with all my Heart, they may all conlider , whether the very Reafon , why they thus contradict each other , and both mifs the Mark , be not, becaufe they are unacquainted with the Spiritual Bap* tifm of our Lord JeftfsChriji^ by which they would have experimentally witnefTed, that as heretofore twas not the Outward but In* ward Circumcifion , that made a true Jew^ Rom, 2, 28* 29. So now tis not Outward ^ but Inward Baptifm^ that makes a true Chri* flian ^ and fo I proceed to take a little no- tice of the Comparifon.
" That there is no need Strictly to call '* the Outward and Inward Baptifm, Two *'Baptifms^ more than England^ and a " Map of England, Two Eng/ands,
Anfw, This Comparifon I confefs , will hold much better than the other, but yet it is fo far from anfwering the Authors End, that it makes quite againft what He would have it to prove. I allow England^ and a Map of England, need not,nor can pro- perly be called Two Englands, but real En- gland^ and a Map or Sign oi England^ each having it's own proper denomination j nor
is
Of Baptifm. ^
is there any fuch necefTary relation between them,that the One cannot be without the O- ther^ asthcLt E/7g/and cannot be England.^ and io very truly denominated without the Map^ or the Map cannot be a Map^ and fo denominated without being joined to En- glani\ to make One England, Again, as on the one hand , He that has only a Map of England, has not the leaft Pretence, nor is thereby Intituled to one Foot of Land in England: So on the other , He that has fome Land, or Real Intereft in England^ is not under any Obligation to have a Map^ or Sign of England^ in order to make good his Title thereto. And in thefe refpedls (I confefs) I do not fee, but they may be bet- ter compared , and hold a Parallel , with Outtxiardy and Inward Baptifm , the one be- ing only the Sign^ the other the Subflance , and are two diftindt things, very widely differing, as having no needful, or necefTa- ry relation one to the other, as that they ought to be joined to make up one True Bap- tijm^ as is before proved j and fo I conclude upon thefe Comparifbns.
I have, I confefs, willingly omitted na- ming any of the Authors, except P. H. who makes. the foregoing Objections for thefe Reafons ;
Firfl^ feeing no need for it, the Obje(^ions being mcrft of them, fuch as have been made Publick by feveral in Print; againfl: us, and
C ^eccndhy
34 Of Baptifm.
Secondly, becaufe my Intentions at fir ft, in the Method and Profecution of this Dif- courfe, were. not to meddle with Contro- verfy, or but as little as I could ^ chiefly defigning to clear up thofe Points in difpute, and make Anfw'er to fuch Objections , as are generally made againft us: nor indeed did I defire to mention that Book it felf, but that, that Author, and the Biihops Opinion contradicted many of their Brethren about the 0/]e Baptifm \ and therefore if I had not Named , and Cited the Page of that Book, perhaps fome might have thought,! was put- ting a Iham Contradiction upon my Reader. I have one Objection more to Anfwer, be- fore I end this Chapter , which hath been made by fev^ral Opponents, viz,
Obje^. " The Apoftle to the Hebrews ** fpeaks of the DoCtrine of Baptifms, about *^ which he intended to treat in a conveni- " ent Seafon : Here is (fay they) Baptifms *' in the Plural Number-, now if Water-Bap- " tifm be Excluded , as you fay it ought , "^ we defire to be informed in what fenfe we *' fhall underftand the Apoftle >
Anfw. Tho' the Apoftle, does mention Baptifms in the Plural Number, yet it dont therefore follow at all^ that in his fo Treat- ing, He would Recommend or Eftabliih Water-Baptifm. For (i) there are other Bdpti/ms mentioned in Scripture^ befides Water-Baptifm^ and the Baptifm of the Holy
Ghojf,
Of Baptifm. :} 5
Ghofly fee Mark 10. 38. 39. Luke 12. ^o. i Cor, 10. 2. Thus then he might treat of all, or fome of thefe, as well as about the other Two. But (2) Let us Suppofe in this to the Hebrews^ he intended only the Baptifm of Watery and that of the Holy Ghoji-^ it doth not therefore infer the necelFitj of Water- Baptifm^ or that he would have them Pra- dlice it, for as the Text is filent to any fuch thing, fo we may rather believe, .when he came to fpeak to thefe Points , he would then fhew the Invalidity of Water-Baptifm^ and that there was no ftrefs to be laid upon the Outward^ but only on the Inward Bap- tifm , and this indeed appears a more rea- fonable Suppofition , even from Scripture than the other : becaufe, (3) We do not find in any of his Epijiles , that he prefles , or indeed fo much as commends to them, the Practice of Water -Baptifm ^ but on the con- trary, he thanks God he Baptized no more of the Corinthians^ and tells them plainly^ that Chrift. fent him not to baptize , but to preach the Go/pel^ 1 Cor. r. 14. 17. And tho' he thus doth concerning Water Baptifm , yet we find he writes in feveral of his Epi- jiles about the Spiritual Baptifm^ and fpeaks highly of the faving EfFeds thereof, fee Rom, 6. ^,^.Gal. 3. 2-], Col. 2. 12. Thus then both from Scripture and Reafon^ that Text, Heb, 6, 2. makes more for us than againft us ^ and thus I end this Chapter, and proceed to the Next; C 2 CHAP
36 Of Baptifm.
CHAR IL
She'wing ( i ) that Commifflon^ Matt. 18.19. did not Command Water- Baptifm^ hut a Baptzifigin^ or \into'\ the Mame (i. e. Tower) of Father,Son md Holy Ghoft; (i) fbewing the JVord Baptize, or Baptifm, is ufed in Scripture tofignifie other things^ he fides Baptifm with Water; (5) Bap- tifm of the Spirit, without In^ (irumental means Confidered : Firftyas it Related to the gradu- al work thereof upon the Soul ; and Secondly^ in a Large^ Full and Extended Senfe^ as it Re^ lated to the Effedual Work of the Spirit , to the 'perfeBion of True Believers, (4.) Shewing that the jjpofiles did Infirumen-^ jally^ hy the Tower of Chrifiy
and
Of Baptifm. 57
and by the Authority and Vir- tue of that Commijpon^ Baptize Believers ^ (in a Rejirided Senfe) "with the Spirit, as by the fame Power they Raifed the Dead , Cured the Sick , f^ and did other N[ir^c\es. {'^) Se- veral OhjeBions Anfwered.
FIRST, Having In the former Chapter, plainly fhewn from Scripture , that Baptifm with Water did truly and proper- ly belong to the difpenfation of "John the Baptift, and that the Baptifm of the Spirit only, is the Baptifm ofChrifi', and (2) that the EfFedts of the Spiritual B apt fm alone, are fuch as are faving, and not producible by Water '^ (3) Anfwered fuch Objections, as make the Outward and Inimrd together, the One Baptifm of Chrift 5 I now come to that Text, Matt. 28. 19. upon which our Opponents ground their Gommiifion, foi: Water-Baptifm , the Text is. And Jefifs came, ana f pake unto them, (i. e. his Difci- ples) faying , all Fovoer k ^iven unto me in Heaven and in Earthy Go ye therefore, 'and teach all Nations^ baptizing them in the Name
C 9 of
5 8 Of Bapifm.
of the Father^ and of the Son^ and of the Ho- ly Ghoji, Matt. 28. 18. 19.
The Baptifm here Commanded by our Lord Jefus Chrift , we firmly believe, was a Baptizing fuch of all Kations, as recei- ved their Teaching, into the iVj;z||and Povo» er of the Father ^Son^ and Holy dWoJ}-^ I fay ^ \^into~] for fo the Greek Word Ihould be Ren^ ^ dredjCas Scholars fay) But tho' I have known fome Objed. that the fame Greek Word in another Cafe, jfignifies \Jn^ yetif this were fo, it will avail them nothing-, for the Words [/.'; the Name'] do alfo in feveral pla- ces of Scripture lignifie, into the Power ^ or hy the Vomer ofChrifi. Not to multiply In- ftances, fee A&^s 3. 6. where the Apoftle Fe* ter^ pronounced the Lame Man Whole, faying, In the Name of Jefus Chriji of Na- ^arethy rife up^ andwalk^ and C^^zp. 4. 7. i o. On the fame Occafion farther explains the Name to be the Fovoer of Chrift, This nota- ble Miracle was not done by the bare na- ming the Name oi Jefus Chriji, or by the jfpoftles Power as Man ^ but by the Power and Virtue of Chriji, fignified by the Name oi Chrift, and which alfo accompanied the jipojiles in their Preaching , to the Bapti- zing of Believers, with, or by the Spirit ^ as fhall be Ihewn hereafter. Thus then take it [jn~\ or [into] the Name, as it Re- lates to the Fower of Chrift-, and either will fcrve , that Chrift thus intended , and
not,
Of Baptifm. 59
not , in , or with Water , appears plainly from what follows :
Firft^ that in this Commiffion, Matt,2S. 1 9. which was to continue to the Worlds End , there is not a word of Water mention- ed^ whereas in 7^^;7's,- which lafted but a few Yeart't Water is plainly named, as "John himfelf declared , John i. 3?. and al- tho' neither is the Holy Ghojl mentioned , yet tis plainly implied, in as much as Wa- ter-Bapti/nr, was not the Baptifm of Chr'ift^ but the Baptifm of the Holy Ghoft , which was to fucceed that of Water , as I have plainly ftiewnin the foregoing Chapter, (i) from John theBaptiJi himfelf, (2) from our Lord Jefus Chrift^ (:?).from the dpojlle R?- ter J who do all of them affign Water-Biip- t'lfm to John^ and very plainly diftinguilh that fort of Baptifm , from the Baptifm of
Secondly^ becaufe Chrifl^ who had all Pow- er in Heaven , and in Earth , and Com- manded his Difc'iples to wait at JerufaleWy till they were Indowed with Power from on Highy in order to qualifie and fit them to execute that Commiffion ^ did enable them Inftrumentally by his Power ^ as well to Baptize with, and by the Spirit^ (infucha Reftrided fenfe, as I fliall Ihew) as to Raife the Dead^ Heal the Sic/i ^ and Cure the Difeafedy which fhall be proved in it's Place.
C 4 Thirdly^
40 Of Baptifm.
Thirdly, that eminent and great Apoftle Paul tells the Ephejians pofitively, that as there was but One Lord^ and One Faith, fo there was One Baptifm^ which One Bap- tif?n^ is the Baptifm of the Spirit^ and which alone is the Neceffary and Eflential Bdptifm to Salvation^ as I have already pro- ved at large. And therefore as this One Baptif?n, is the Spiritual Baptifm^ and the Spirits Baptifm^ is the Baptifm of Chrift: So to be fure the Baptifm Commanded in that CommiiTion, muft be the fame, and not Ifdter-^ which plainly appears from Chriji's own Words ^ (even at, or about the very time, he gave that CommiiTion) where- in he plainly tells them, John was the true Adminiftrator of Water -Baptifm^ but they Ihould faddenly be baptized wii\\ the Spirit^ hj whicli they fhould receive Power , and be qualified to perform that Commiffion. In all which,ashe fays not one word oi Wa- ter to be his Baptifm , but on the Contrary tliredtly applies it to John, and that his Baptifm was the Baptifm of the Spirit, (as is alio proved at large :) fo Confequently 'twas not Water -Baptifm, but his own Bap- tifm of the Spirit, that he here Command- ed : fee alfo Luke 24. 49. AB:s i. 5, 6, 7, 8.
Fourthly^ if IF at er -Baptifm had been in- tended, by that Commilfion (as fome would have it) and the Apojilcs had underftood it foj and that it had been of fuch Confequence,
as
Of Baptifm. 41
as now it is by fome accounted, (who call it a Sacrament J Means of Grace, a Seal, and Badge oiChriftianity, Sec. Which are Un- fcriptural terms:) Surely fome one, or other of the Apoples would in their Epiftles have mentioned Water-Baptifm , by way of Re- commendation to the Churches , (which I never read they did •,) more efpecially con- lidering, that we find many things of lefs Moment (now accounted) earneftly preft upon Believers. If it fhould be faid, there woi lefs need for fo doing, in regard the Chri- Jlian Churches were fo conflantly in the Pra- &ice of it : I Anfwer, as to their Pradice therein, it (hall be fully fpoken to hereaf- ter i but we find that ApoUos, a Man fervent in Spirit , teaching diligently the things of the Lord, knew only the Baptifm of John \ . Adls 18. 25. Likewife certain Difciples , whom Paul found at Ephefm, that had been baptized only with Johns Baptifm •, Atls 19. 7,, And as we have thefe two plain In- ftances , fo very probable it is there v/ere many more, who had not been baptized with Water by the Apojiles; all which might have occafioned ( fome at leaft of) the Apoftles , to have put them in mind ^ and preft them to their duty, in being Bap- tized with Water, if they had underftood that Commiffion fo to mean, or had it teen fo material to the Chriftian Religion, as now it is Efleemed : But above all the Reft,
it
4^ Of Bafttjm.
It highly concerned the Apoftle Vaul in particular, who met the above Bifciples at Ephefus^ and who was fo very Eminent an Apoflle to the Gentiles , and writ fo many Epiftles to them (and who as himfelf de- clares, came not a whit behind the very Chiefeft of the Apoftle s^ 2 Cor, 11. ^.) to have preifingly wrote , and put them upon con- ftantJy doing fo neceffary a part of their Duty, if he had fo believed it ^ but contra- ry thereunto , he is fo far from writing by way of recommendation of it, or believing that Commiiiion , Matt, 28. 19. to Com- mand Water-Baptifm^ or that it was the neceffary Duty of Chrijiians , to be baptized therewith^ or farther, that it was any part of his CommiJJton, (tho' his was as large as a- ny of the reft) that upon occafion of fome Contention, which arofe among the Corin- thians^ as may be fuppofed, about the Per- fons by whom they were Baptized^ he fpeaks after this manner, I thank God^ that I baptized none of you (i. e. with Water,) but Crijpus,^ and Gaius , leafl any fhouldjay I had baptized in my own Name, And I bap- tized alfo^ the Houfhold of Stephanus *, beftdes I know not , whether I baptized any other , for Chriftfent me not to Baptize (i. e. with Water) but to Breach the Go/pel : i Cor. k 14. to 17. Now in that Commiiiion Matt, 28. 19. If it meant Water-Baptifm^ Water was equally enjoined with Teaching^ and
both
Of Bdftifm. W
both alike, and Faul following that Com-^ miffion^ could no more difpence with the one than the other. Therefore neither the Con- tentions among the Corinthians ^ nor the fear of their faying, he had baptized in his Dvon Name^ ought not, nay no doubt would not, have deterred Paul from executing that part of his Commiffion^ had he thereby underftood Water-Baptifms for otherwife, for the fame Reafon, he might have for born Preachings becaufe we alfo find the Scrip- ture is fu] i and as plain, that the fame Corin- thians^ did as much contend and divide in Names , about thofe by whom they were turned to the Faith^ as they did about thole by whom they were Baptized with Water '^ fee I Cor, 3. 4. 5, 6. The confequence then is plain, that Water- Baptifmwzs an indiffer- ent thing, and fince Contentions arofe about it, he thanked Gody he Baptized no more of them-^ and then pofitively afferts, that Chnft fent him not to baptize (i.e. with Water ) but to Preach-^ as appears plainly^ from his own Words, to be his abfolute, and indifpenfable Duty. And therefore, al- tho' Contentions did no lefs arife therefrom, than from Baptizing^ yet he is fo far from thanking God^ he had Preached to no more of them, or that he was not fent to Preachy that he tells the Corinthians in the very fame Epifile , a Neceffity (fays he) is laid upon m^ y(a Wo n unto me ^ if I Preach not the
Gofpeiy
44- . Of Baptifm.
Go/pel^ I Cor. 9. 16. Thus then I think 'tis very plain, that as this great Jpoftle in par- ticular fpeaks fo very indifferently, or rather in disfavour of Water-Bapufm^ and that he, nor any of the reft of the Apo- ftles^ in their Epiflles , do recommend the Pradtice of it, or declare it to be any part of their Miffion, fo confequently , we may fafely conclude , they did not underftand that Comrmffion^ to mean Water , but that their Practice in that of Water-Baptifm^ was upon the fame ground, viz, (J^ermif' fion) on which they did thofe other things, for which it is by all granted they had no CommiJJion. As to the groundlefs Aflertion, by fome made upon 'Paul's Words, viz. That he was not fent 'Principally , or Chiefly to baptize , that (hall be fpoken to hereafter. But farther,
Notwithftanding none of the Apqftles do fay any thing in their Eptftles by way of Recommendation of Water-Baptifm^ jret we find it quite otherwife , in relation to the One Ejjential and NeceJJary Baptifm of the Spirit J for they are not only not Silent, but fome of them do verjr highly Recommend it, and attribute favmg Effeds unto it, as that by which they were baptized into One Body, and made to drink into One Spirit^ that which gave the Anfwer of a good Confciencey and by which they were made able to walk in J^sewnefs of Life, with many more fuch
like
Of Baptifm. 45
like blelTed EfFeds, which we fay, were never producible by Water-Baptlftn as a ne- eefTary confequent, either now, or hereto- fore, I Fet, 3.21. CoL 2. 1 2. 1 Cor. 12.19.
This Baptifm of the Spirit^ they fo high- ly Ipeak of, is what we fo earnefily plead for, and is that Baptifm alone, which is ab- folutely neceffary to Salvation : and farther fay, unlefs Men and WomSn^ come to wit- nefs the powerful Operation thereof in their Souls, we believe they cannot be Sa- ved. I defire with my whole Soul, that all may lay it to heart, who fo much depend, and build upon Outward A^^/yj and Shadows, and even thereby negled the Subftance-^ fa- tisfying themfelves with being called Cbri* Jiiansj from their being outwardly Wafhed^ or Sprinkled with Water ^ while the Unchri' y?f^;z Nature remains within "which outward Water czxmot reach ^ but the Spirit can 5 nay will both reach and alfo deftroy it, as Obedience is yielded thereunto. The Lord, if it be his will, open the Eyes and Underftandings of all fuch , by his divine Lights Grace and Spirit in their Souls^ by which they will come to fee, the emptinefs of Shadows and that nothing fhort of the Subftance, will avail them to Salvation,
Fifthly^ altho' what I have faid before, (I think) might be enough to evince, that Water-Baptifm , was not intended by that CommiJJiony yet I will add one reafon more,
which
46 Of Baptijm.
which of it felf, I Ihould think is very Con- vincing, to prove that the Apoftles did not underftand their CommiJJion to extend to bap" t'lze with Water ^ in the Name of the Father^ Son and Holy Gboft^ (without which form, no doubt Baptizers now would not think it rightly Adminiftred) becaufe we never Read they followed the Terms^ which bore the very force of that CommiJJion^ by doing it in that Form ^ which no doubt as they ought, fo they would have done, had they underftood it Jfater •, but contrary thereun- to, when they pradifed Water-Baptifmy they ufed only the form of Lord, Lord Je- Jus, or Jejm Chriji •, which Pradice both of Form, and Fa^f, no doubt they had kept up from the very firft time they baptized under Johns Difpenfation , as they did o- ther legal things without Commiffionj which Practice, and the occafion of it, ha- ving been pretty fully fpoken to , in the former Chapter, I need not again repeat here : Now from what hath been faid, un- der thefe feveral foregoing Heads, let the Impartial judge, whether we have not good ground to believe , that our Lord Je/u£ . Chriji y did not intend Water-Bapti/mhy that Commiflion, Matt, 28. 19. But bapti- zing with his Spirit, and that they did In- ftrumentally by his Power fo baptize, I ihall prove by Scripture, after I have firft Spoken to fome Objeffions,
Thus
Of Baptifm. 4.7
Thus, fome have been fo inconsiderate , or for want of better Argument, not know- ing what to fay to the Apoflles not uflng the form of Father Son and Holy Ghoft^ as to Argue, that the Apoflles might ufe it, tho' not mentioned in Scripture-^ for fay they, an Argument grounded only on the fi- le nee of the Scriptures ii not always of Vali- dity i, to which add what the Author of the plain Anfwer to r. P. faith (P. 46) '^Wc " have (fays he) fome Texts, which import " as much in fenfe, Atls. i o. 48. where we " read of Baptizing in the Name of the '' Lord, and who is this Lord, but Father^ " Son and Holy Ohofl , thefe three are one " Lord^ &c.
Anfw. Thefe Objedlions, will not in the leaft help fuch, for firft, the Scriptures are not Silent as to the Form ufed in Baf" tizing'j for in fome of the very chiefefl: pla- ces, and fuch as our Opponents frequently urge againft us, and that feem to carry the greateft Ihew of Authority for Wat er- Bap- tifm •, even in thefe very places, the Form ufed is very plainly expreft, as Ails 2. ^. 8. In the Name of Jefus Chrifl ^ Acts 8. 16. In the Name of the Lord Jefus ^ Ads 10. 48. J/z the Name of the Lord^ which is the fame as Lord Jefrfs , and fo appears to be by the Context, as alfo by many other places of Scripture ^ particularly A^s 11. 16. and a- gain, A^s 19,5. which our Opponents,
think
4-8 Of Baftifm.
think is a ftrong Argument on their fide ^ as if fome who had been baptized with Johns Bapti/my were notwithftanding afterw^ards iaptized with Water ^ even there alfo 'tis faid. In the Name of the Lord Jefus. The Anfwer to all thefe, fliall be given in the next Chapter^ in the mean time, as the Scriptures are not filent as to the Form u- fed in baptizing with Water^ in the chief- eft places , as appears by thefe Inftances ^ and that we have not One Inftance in all the Scriptures, that they ever ufed the Form Father y Son and Holy Ghoji ^ fo I think the Confequence is very plain, Water-Baptifm Was not commanded by that Commiffion , Matt, 28. 19. nor did the Apojiles under- ftand it lb, but 3, baptizing [i/z] or [_into~\ the Name (i.e) Power, o^ Father ^ Son and Holy Ghojiy aslfaidin the beginning of this Chapter.
Secondly, That baptizing in the Name of the Lord, imports a^ much in Senfe , 8cc, to this I Anfwer, in fliort, by way of Re- tortion '5 that when upon occafion, we have Scripturally acknowledged, the Holy Three, of Father, Son znd Holy GhoJi , and that thefe Three are One , according to i John $, 7. yet becaufe we could not join with them Traditionally, in calling them Three Per/onsy the Scriptures being filent therein, how have fome of our Adverfaries vilified andabufed us, even to that degree,. as to
make
Of Bctftijm. ^9^
make us deniers of the (Trinit)^ or) Holy Three, but when it ferves their turn, as in this Cafe, the Name of the Lord, mnft im- port Father^ Son and Holy Ghojf,^ while at the fame time, the Name of tjie Lord^ in that Text, Aiis lo. 48. fignifies Lord Je- fus, as I have (hewn above^ and I Ihall pro- ceed to another Objedion which our Op- ponents think is a ftrong Argument ^'gainfi: us.
Oi^/V^. " The Word Baptize, fay they, " Literally in the Greek, from whence we *' have it , fignifieth to wafh with Watcr^ " or dip into Water-, and this fort of Bap- '' tifm was in the Apoftles Power to per- " form i but not baptizing with the Holy " Ghoft, or giving the Spirit , that being *' peculiarly the Office of Chrift alone* • " Therefore the Text, Matt. 28. 19. muft " confequently intend Water , tho' Water *' be not mentioned.
Anfvo, There are alfo others, wh» fay, the Word in the Greek, fignifieth to Vlunge, as well as to Dip into, or wafh with Water, but they who onl)^ Sprinkle^ inftead of doing ei- ther,! think Ihould be more fparing than they have been, to urge the Literal fignification oftheWord,if itonly imported the two lat- ter ^ for if it were as they alledge, how then do they Anfwer, that Commiltion, or who impowred them only to Sprinkle 2l little Wa- ter in the Face ^ or Forehead^ (and that of
D Infants
^ ■ . . .
50 Of Bdptifm,
Infants too, not capable of Inftruction) in- ftead oi Dipping into , or lfaff?ing with Wa- ter^ thofe who are capable of being Taught. But waving this Difcourfe at prefent, as to the literal fignification of the Word bap- tize •, from the Greek , I confefs I do not cnderftand it, being very little of a Scho- lar, and no Grecian -, 'tis enough in this Cafe, tliat I underftand the Englilh Bibky where I find the Word Baptize^ or Baptifm^ *^gnifieth other things, befides either Plung- ing or Dipping into, or Wajloing with Water ^ and whether Lite rail)'-, or Metaphorically, it matters . not, for I deny the Word Bapti- zing in that Text and CommiiTion, Matt, 28. 19. doth Literally mean Waflnng*, Sec. with Water, and for any to afTert it, is but begging the Queftion in difpute-, now to the Proof of my aflertion, and (they, /. e. the Ifralites) zvere all baptiz^ed unto Mofes, in the Cloud, and in the Sea, 8ccl i Cor, 10. 2. Here is a Baptifm mentioned , wherein the Word i>^;?//-2:^i, doth not Literally fig- nifie, Wajhing with, ox Dipping into jf^ater, nor do even their own Expojitors expound or affirm it fo ; and therefore I ihall not dwell upon the Expofition of the Text, on- ly in a Word, I take the Apoftle to mean, that the Ifralites, were Exerci/ed ^nd Plung- ed into deep Trials and JffliHwns^ and theref- hj made fenfible,and experimental Witneiles' of the Admirable Dealings, and Miraculous
Deli.
^
Of Baptifm. 5 I
Deliverances of God unto them , hy the hand, and under the Condud of Mofes. A- gain, Luke 12. <)0. But I have a Baptifm to be baptized with, (faith Chrift) and hazv am Iftraitned^ till it be accomplifhed ^ than Matt. 20. 22. and Mark 10. ^9. Chrift iiPfeks to the Sons of Zebedee , of a Baptifyn^ he was to h^ baptized with, with which alfo he tells them , they fliall be baptized. The Baptifm^ and being baptized ^ in thefe laft Texts do fignifie,the Sufferings and Affli^iions which he was to pafs through : Then as to the words baptize^ Baptifm^ or being baptized^ as it fignified the Baptifm oi the HolyGhofty we have numerous Inftances thereof in Scrip- ture, as Matt, 3. II. Mark i. 8. Luke 3. 16. John I. 3^ Atis i. ^. 11, 16. i Cor, 12. u, with many more places , fo that here are many plain and undeniable Inftances, that the wovds baptize^ baptized OT Bapti/m, have feveral other fignincations , befides being wajhed with, or dipped into jf^ater^ and finc:e it is fo , for them to Argue the word Li- terally fo fignifieth, and therefore they will Conftrue that Commiilion, in Matt, 280 1 9. So, while Water is not th«re mention- ed , is but a meer begging the Queftion j and taking that for granted, which they cannot prove, nor v/e allow them.
Before I anfwer the other part of the Ob- jedion, 2Lgd.ixAthQ Apojiles having Power to baptize with the%>/>, i think fit to fay
D 2 fome-
5^ Of Baptifm.
fomething, concerning Spiritual Baptifm without Inftrumental Means.
Firji^ as it related to the falling of the Holy Ghojl , and the gradual work of the Spirit npon the Soul.
Seemly ^ in a large and extended fenfe^ as having had it's perfed work in th^ Soul^ snd thereby wrought the perfection of the Saipts , which will open a way towards ihewing, in what fenfe it was in the Jpo- flies Power , by virtue of that Commiilion to baptize with the Spirit,
Fir/i , we have numerous In fiances in Scripture^ even of right fpirited Me/i, who altho' they had been baptized with the Ho- ly Ghoji, by the falling of the iSpin'r upon them, yet it plainly appears, they were not therefore prefently and throughly baptized^ in what I call a large and extended Senje , until (afterwards, and that) the Spiritual Baptifm^ had it's full and perfedt work up- on their Souls. Thus the great Apoftle Faul^ who to be fure, immediately upon his Con- verfion, received the Holy Ghoft^ or the Bap- tifm of the Spirit ^ as may appear from A&s 9. 17. and other places^ as alfo becaufe we find he ftraitway Preached Chrifl in the Synagogues^ Ver. Qo.had, notwithftanding this, great Conflidlrs of Spirit, by reafon of Sin, '■which was not mortified in him, in- fomuch that he fpeaks of a State, andGryes oat, 0 wretched Man that lam^ who Jhall de- liver
&:.
%
Of Baptijm. 5 ^
iiver me from the Body of this Death ^ Rom.
7. 24. not that I believe Faul was in this
ftate at the writing, of this Epiftle, but
fpeaks of a State and Condition he had been
in , which is apparent from Ver, 2. of the
next Chapter. However, plain it is, that
while the Apoftle was in this afflided State,
the Baptizing Power , and Spirit of Chrift ,
had not as yet had it's perfed work in P^///,
tho' he had been baptized with the Spirit
before : And yet farther in feveral of
hisEpiftles, to the fame Purpofe, to the
Fhi/ippians, fpeaking againft his own Righ-
teoufnefs, and for that of Chri/i's , and of
prefling thereunto. Not aM)o I had. already
attained^ either were already Verfe^^y but I
follow after^ if that I may apprehend^ that for
which alfo lam apprehended of Jefifs Chrifl,
But this one thing I do^ forgetting thofe things
whith are behindhand reaching forth unto thofe
things which are before^ I prefs toward the
Mark for the Prize of the high Calling of God
in Chrift Jef/^: Phil. 3. 12. to 16. and that
this gradual growth and increafing in the
knowledge of G^^, and Mortifying the deeds
of the Flefh , were performed hy the Spirit^
or Baptizing Power oi Chrift , appears from
thefe following Texts: But we all (fkys
Paul) with open Face, beholding a^ in aglafs,
the Glory of the Lord^ are changed into the
fame Image \from Glory to Glory ^ even. as by
the Spirit of the Lord^ 2 Cor. ^. 18. Again
D 3 if
fc Tf ♦ *
%•
54. 0/ Baptjm.
» ■■■ I ■■>^i— ^.i. ■■, — — ■ ■— — —I ■ ■■ ■■-- - ■ » I ■■■■—»■-■ ■ ■■■ mm
if ye live ajter the flejh , ye fhaU die , but if ye through the Spirit , do Mortijie the deeds of the Body, ye /ball Live ^ Rom. 8. 13. A multitude of Scriptures I could produce, (which for brevity fake I omit) in Confir- mation of my Aflertion, that it is by the Gift of the Spirit , or Baptising Power of ChriJf^RYid by the effectual immediate opera- tion of it in the 5^/^/, the work of Mor- tification gradually goes on, and this indeed is the gr^at Principle of the People called fakers \ Namely the IJght of Chrifi , or Grace and Spirit of God, 3. meafure of which, according to the Scriptures, they believe is given to every^Man through Jefz/s Chriji to profit withai^ to work out his own Sal- vation with, and to worfliip God by, and without Obedience to which, no Man can be Saved ; See i Cor, 1 2. 7. ^oh/i I. 4. 9. Chap, ^, io, 21. 2 Cor, 4. 6, Eph. 5. 13. Johu 4. 2^, 24. Ga/. 6. 8.
Having fpoken of the work of the Spirit or Spiritual Bapti/m, without Inftrumental Means, as it relates to the gradual working thereof upon the Soul : I now come.
Secondly ,^ to fpeak of Spiritual Baptifm , in a large, full and extended Senfe, as it re- Jates to the effedual operation thereof in the iSoul, to the perfeding of the Saints. The Apoftle l^aul^ who as I have fhewn be- fore, fpoke of a Wretched State, after he had been baptized with the Spirit, comes afr
terwards
.\»
:'lil ' # m
Of Baptifm. 55
terwardsby the thorough working, and con- tinued powerful operation of the Spirit, or Bapri/m of the Ho/yGhoJty to know, witnefs and fpeak of a Glorious, Heavenly and perfedt State 5 rhe Law the Spirit of Life (faith he) in Chrift Jefus^ hath ^nade me Free^ from the Law of Sin and Death, Rom. 8. 1,2. Again, I have fought a good Fight -^ I have finifhed my Cour/e^ I have kept the Faith^ henceforth there is laid up for me ^ a Crown of Right eoujnefs ^ which the Lordy the Righ- teous Judge, fhaUgive me at that Day , and not to me only, but unto all them that love hk Appearing: 2 Tim. 4. 7. 8. and if Children then Heirs^ Heirs of God, Joint Heirs with Chrift, &c. Rom. 8. j-j, till we all come in the Unity of the Faith y and of the know- ledge of the Son of God, unto a perfect Man^ unto the Meafure of the Stature of the Fulnefs ofChrifl, Eph. 4. i ^. Many more Inftances I could bring from Scripture , of fuch like high Attainments, but at prefent (hall on- ly add two more , wjierein the word Bap^ tifm is mentioned : Know ye not (faith Paul) that fo many of us, oi were baptized into Jc- ft^ Chrijl , were baptized into his Death , therefore we are Buried with him by Baptifm into Death, that like as Chrijl was raifed up from the Dead, by the Glory of the Father , even fo we alfo, fhould walk in newnefs of Life : Rom. 6.3.4. Again, the fame Apoftle to the ColoiGans j Buried with him, (Chrift)
P 4 in
4'
56 Of Baptifm.
f{0(Q t^ I in Baptifm^ wherein aljo ye are Rifen with
^U^^ ct^j iht?n , through the Faith of the operation of
^^^rr^^lGod^ who hath Rai/ed him from the Dead.
>rof the thorough and efFedual work of the
^lSi)irit , or Baptjfm of the Holy Ghoft , in
JiCciL 2. 12. Thefe are the blefTed efFedts,
v/hat I call a full, Icirge and extended. Senfe :
by which the Saints were made Free from
the Law oiSin and Death^Heirs of God, Joint
Heirs with Chrifl ^ and made perfe^i ^ and
able to walk in Nevi^nefs of Life.
Now my end in being thus particular upon thefe two Heads, concerning the Tf^ork^ or Baptifm of the Spirit , without Inftru- mental Mean?, is as well to prf^jye by plain Scripture^ the divine operation thereof in the Souly as to premife that the People cal- led fakers never believed, that the word Baptizing in tha,t Commiffion, Matt. 28. 19. comprehended Baptifm, in that large full and extended fenfelhave been fpeaking of 5 fo as that fucli who were by the Jpofles Miniftry turned to the Faith, were there* fore prefentiy fo baptized^ but in fuch a qualified fenfe as I Ihall prefently fpeak of ^ i^et, let none mi|iake me, I do not mean the Apoftles were able, by any Power ^ Strength or Ability of their own, as Jien^ to baptize with the Sfitit in any fenfe, I nothing lefs , or give' ^nd beftow the Ho/y
(jbojt-., as feveral of our Opponents would obtrude upon us, as our belief: We believe
indeed.
Of Baptifm. 57
- ■
iildeed, that the Baptifm of the Spirit , or Holy Ghoji ^ was given by Chrifl, through tie Miniftration of the Apoftles, as Inftru- iT!ents in God's Hand , and this laft, even ihme of our greatefl: Oppofers are ultimately fcrced to confefs-, becaufe the Scriptures ' ^re fo plain , that they can't deny it, as I <!ould Demonftrate from their Writings ^ lut at the fame time , they would unjuil- ly Charge us with believing^ that the Apo- ftles themfelves did, or could give and beftow the Holy Ghojl , or baptize with the spirit ', than which , nothing in the world can be more untrue : For we believe , fay and affirm, that without Chri-ft they could do nothing; but as by the Power of Cbriji^who had all Power in Heaven and Earth , and had Communicated the fame to them in Meafure ^ they Inftrumentally Cafl: out De- vils, Railed the Dead, Cured the Sick, Heal- ed the Di/ea/ed, and did pther Miracles-^ and for that reafon in Scripture, the Apo- ftles are Literally faid to do it : So alfo by the fame Vovoer^ they were made the Inftru- mental Means to baptize with the Spirit ^ fuch of all Nations as received their T^ch- ings-, and therefore may as truly be faid , to do the lattpr, as the former, which I now proceed tp prove.
Here again, I repeat the Text, Go ye there- fore and Teach all Nations y Baptizing the7n 1/7, [into] the Name of the Father , and of
the
58 Of Bafttfm.
the Son^ and of the Holy Ghoft : Matt. 28. 19* I have {hewn before, that the word Baptize^ or Baptif??!^ hath feveral flgnifications ^ 1- mong the reft, AffiiUlons and Sufferings y is in that of Chrift, Matt, 20. 22. Mark 10. 59, huke 12. 5:0. the Experiences of the wonder- ful and miraculous dealings of Goi^ in that of Mofesy and the Children of Ifrael •, i Cor. 10. 2. and in this Commiffion , the word Baptizing I take to mean , and I belieM^ i: wall plainly appear from Scripture^ that in an ordinary way, the Apoftles were to be the Inftrumental Means, by the Fower of him, who had CommiiTionated them, to Minifier and baptize with the Spirit^ fuch as received their Teaching ^ that is, to the Reaching and Melting their very Hearts ^ Convincing their Judgments^ Opening their Eyes and Underjlandings , turning them from Darknefs to Light ^ from Satan s Pow- er to the Power of God ^ begeting them to Chnfty and to the Faith in, and a Belief of the Father^ Son and Ho/y Ghoft 5 and fuch being thus Converted to the Faith , by the Apoftles Miniftry, might truly be faid, to be baptized thereinto by them , as Proper- ly, '^s where the word Baptized , is ufed to fignifie Sufferings, Experiences, &c. As above, and then to thofe who were begot- ten to the Faith, they were alfo by the fame Power, made able to impart Spiritual Gifts^ to Ed i fie J Confirm^ and EJiab/iJh in the Faiths
and
"^
Of Bdftijm. 59
and to be in fome refped a means,and furthe- rance through the Spirit, towards their Per- fedion, both which I Hiall prefently prove. Butthefe EfFeds above mentioned, in an ordinary way it felf, were not wrought nor produced, but when the Hearers were in fome meafure baptized with the Spirit, by the Power of the word , accompanying the Apoftles Miniftry, which reached their Hearts , and raifed a Meafure of the fame Life in the Hearers, which was in, and went along with the words of the Preacher ^ that as Face anfwered Face in a glafs, fo the meafure of the Life^ and Spirit^ raifed in the Hearers by the Power of the fford that went from the Preacher , anfwered in the other to the Truth of what was deliver- ed by him, to the Convincing their Judg^ merits^ and begetting them to t\\t Faith: For we find , that abundance of People , who heard the Apojlles Preach, were neither Taught^ nor would they receive the Apoftles Teachi/2g,hut inftead thereof. Reviled^ Mock- ed and Ahufed them ^ which I need not prove, there being fo many and plain in- ftances thereof in Scripture. So that 'twas not meerly the Apojlles words, or Preach- ing ( without a Reception in the Hearers) \^Y which they were Converted to the Faiths for if barely Preaching the Pov/erful Word of Life, would have done it , then had fol- iov/ed , that all who had heard fuch Teach- ing,
60 Of Baptifm.
•^^-^ - _- - _ ^ ^
ing , would have been Converted to* the Faith, which 'tis plain they were not: The Confequence then I think is very plain, the well difpofed in mind, who had hearts prepared to receive the Apoftles Teaching, did not refift the Baptizing Power of Chrijty which accompanied the word Preached, but gave way to it's Reaching , Melting , and Baptizing their Hearts , into the faith ofy and belief in the Father JSon and Holy Ghoft ^ while the other Sort, who believed not, be- ing wickedly inclin'd, and Evilly difpofed, Refifted , and Rebelled againft the Spirit , both in the Apoftles, and in them/elves^ and therefore were neither Taught, nor baptized.
I have hitherto fpoke only of the Apo- ftles Baptizing with, and by the Spirit^ in wa ordinary way^ but befides this, they were enabled by the Fowfr, given them by Chrijl, and by virtue of that Commiifion, InftrumentaUy to baptize, in a more Power- ful and extraordinary manner, as well by Preaching,as by the imposition of hands: And yet, the Baptifm by them thus performed, both in the ordinary and extraordinary man- ner, I ftill call Spiritual Baptifm, in a Low- er and more Reftrided Senfe, than the other ^ which I call Baptifm , in a Large and Ex- tended Senfe.
Having affirmed, it now remains for me to prove by Scripture, that the Apo files were made able by the Power oiChriJi, and
Virtue
• ♦
Of Baptifm. 6 1
Virtue of that Commiffion, to. baptize iii that ordinary , and extraordinary manner , and in order to the firft, I will begin with ChriJ^s Commiffion to the Apoftie Paul^ which runs thus : I fend thee to open their Eyes, (i. e. the Gentiles) and turn them from Darknefs to Light , and from the Power of Satan unto God, that they may receive forgive* Ttefs of Sins, and an Inheritance among them which are SanBiJied by Faith^ that is in me : Ads 26.17, i^- Now could their Spiritual Eyes'ht opened ? could they be turned from Spiritual Darknefs to Light ^ or from Sa- tan^ Power to God's ^ without the 'Bapti- zing Power oiChrift 5 which by the Apoftie s Miniftry, reached their Hearts^ furely they could not. Again, Received jq (faith he to the Galatians) the Spirit by the works of the Law, or by the Hearing of Faith \ He therefore that^Miniftreth to you the Spirit , and worketh Miracles among you ; doth he it by the works oftheLaw,or by the Hearing ofFaithy even oi Abraham believed God, and it woi accounted to*him for Right eoufnefs. Gal. g. 2. 5, 6. Here then *tis plain, the true Mini- fters of Chrift, did Mini ft er the Spirit, and Confequently , baptize with the Spirit: I knew one, and never but one, who not know- ing (I believe) what elfe to fay, this Text fo pincht him,that the [Hi?]. here mention- ed , he faid was Chrift, becaufe ( faid he) Paul fpoke in the prefent Tenfe , and being
then
62 Of Baptijm.
then at Rome , it could not be h'lmfelf^ nor woi it another Man, becaufe the Galatians vcere already Converted, Indeed the Obje^i- r^;? is not worth Anfwering, the r(fAT and Context being as plain , as the Sun at noon Day^ that it meant fome certain Man, or Men, the Minifters of C^r/^, that Preached and wrought Miracles among them , and therefore the Texts (which I defire the Rea- der to perufe) do anfwer the Obje&ion them- felves, and to go about to Prove, that the He compared to Abraham , was not Chrifty would be but time fpent in Vain , rather darken than explain the Text ♦, and it was as abfurd to aflert , that becaufe the Ga- latians were already Converted ^ that therefore, the Spirit was not to be Mini- ftred unto them for Edification •, fince one of the very Ends of the Miniftry , was the Edifying of the Body , and perfeUing the Saints: Eph. 4. 11. 12. and yet ftill it was by the Effectual work , and operation of the Spirit or Baptiffn of the Holy Ghoji^ in that {qW a,nd large fenfe, above obftrved, which throughly perfe6ted the work of Sandifi- cation, and Salvation, tho' the Lord was pleafed thus to work by his Spirit^ throiagh his Minifters, and by which they, as In- ftrumental means in his Hands , were con- ducing thereto j or a furthera^ice to that great End. But to proceed, are you not ?}iy work in the Lord, (laith the Apoftle Pan!)
for
Of Bapijm. 6^
for the Seal of my Apofllejhip^ are ye in ifje Lord: T Cor. 9. I. 2. I am Jealom over jou^ with a Godly Jealoufy , for I have Efpoufed you To one Husband^ that I may prefent you^ ai a Chaft Virgin to Chrift 5 2 Cor. 1 1. 2. For tho* you have Ten Thou/and InftruBers in Chrift^ yet have ye not many Fathers^ for in Chrift Jefus I have begotten you through the Go/pel, I Cor. 4. 15. Here the Apoliie tells them, they were the Seal of his Apoftle- fhip^ and he had begotten them through the Gofpel, (i. e. t\\Q Power of God) and there- fore was their Father in Chrift ; this furelr he could not do, but by the Baptizing Pew- ir of Chrift^ which reached and melted their Hearts ^ Convinced their Judgments ^ and finally begot them to the Faith, For other- wife , as I have Ihewn before , thofe who were not thus reached^ did not believe, but mocked, 6^r. And as they (the Apoftles) thus begot to the Faith , by the Baptizing Power of the Word^ fo we alfo find , the work of the Mini ft ry , was to Strengthen , Confirm^ and Edifie Believers therein. Thus as Paul wrote to the Galatians , about Mi- niftring the Spirit^ he wrote alfo to the Ro- mans , and Ephefians , to the fame Purpole, ^nd. He {Chn^) gave fome Apoftles^ and J 07ne Prophets J and fo7ne Evangelifts ^ and fome Paftorsy and Teachers, for the per fee- ing of the Saints^ for the work of the Miniftry, for the Edifying of the Body oj Chrift : Eph.
4. II. 12,
'■"^■^
■*:»,.
64. Of Baftifm.
4. II. 12. Again to the Romans, / /on£ to fee you , that I may impart unto you fome Spiritual Gifty to the end^ you may be Efia- bit [bed. Rom. i . 11 . furely thefe EfFeds q[l- fo, were not produced, but by the Bapti- zing Power and Spirit oiChrifl, Inftrumen- tally by the Jpoli/es,
Thus then , as the Jpofllds of themfelves as Men^ were not able to open Peoples Spi- ritual Eyesy to turn them from Darknejs to Light, from Satan s Power, to the Power of Gody to Minifter the Spirit^ to beget People unto Faith in Chrift , through the Go/pel, which is the Power of God, or to Confirm , Edifie , and Eflablifli Believers therein, as the foregoing Scriptures do abundantly prove they did ^ fo Confequently , thofe great Effeds were wrought by the Baptizing Power and Spirit of Chrift, in and through the Jpoftles, as Inftruments, which accom- panied the Word Preached , purfuant to that Commiffion which Chrift gave them , Matt, 28. 19. Having fpoke to their Bap- tizing, in a Common or Ordinary way ^ I now come.
Secondly, to prove, that the Apoftles were made the Inftrumental Means to baptize in a more Powerful and Extraordinary man- ner, as well by Preaching, as Impofition of Hands ^ for which, take thefe following Texts ; And as I began to /peak (faith Peter) the Holy Ghofi fell on them, (the Gentiles)
Of Baptifm. 6 ^
at on us at the beginning , then remeinbred I the ward of the Lord, how that he /aid, John indeed baptized with Water , but ye fh all be baptized with the Holy Ghoft : A6ts 1 1 . 1 5". 1 6, Here by means of the Powerful Preaching of the Word by Peter, the Holy Ghoft, or Bap- tifm of the Spirit , fell upon the Gentiles , whereby alfo he plainly diftinguifhes, be- tween the Baptifm of Water , which was Johns, and the Bapti/m of the Holy Ghoft ^ v/hichw^s Chrift\ as is before obferved. A- gain, Jnd when Paul had laid his hands upon them^ (the Ephefians) they received the Ho- ly Ghoft ^ Ads 19. 6. another Inftance, then laid they (the Apoftles) their hands on them^ (the Samaritans) and they received the Holy Ghoft'^ Acts 8. 17.
Now to Sum up this matter, (I think) 'tis undeniably plain from Scripture, that the Apoftles were made the Inftrumentai means, and did by Virtue of that Commif- fion, Matt. 28 19. through the Power of our "Lord Jeft/s Chrift, baptize thofe who receive- ed their Teaching in or [into'] the Name (/. e. Power) of Father, Son, and Holy Ghoft, in what I call an Ordinary , and Extraor- dinary manner 5 and alfo that the word Bap" iizing ufed by Chrift in that CommiiTion , was as truly, and rightly adapted*, to the Service , which the Apoftles did perform , in the work of the Miniftry, as where the words baptize , baptized , or Baptifm , are
E ufed
66 Of Bdftifm.
'' nfed to lignifie Jjfli&ions^ Sufferings^ and Experiences ^ Sec. Matt, 20. 22. Mark 10. 59. L/<fy^^ 12. 50. T Cor. 10. 2. and they may likewife as Prox:>erly be faid, to baptize by their Miniftry , as where they are faid , to Raife the Dead^ Cure the Sick^ Heal the Di- feafedy and to do other Miracles^ all which the)^did Inftrumentally, by the 'Power 2in^ Spirit of Chrift, tho' they are often adually Taid, (in Scripture) to do it:
But if notwith Handing all thefe Scripture- proofs , that the ApoftlevS did thus baptize , fome will not believe it, but will have the Commiffion, Matt, 2%, 19. to mean Water, inflead of Spiritual Baptifm , in the fenfe I have fliewn *, we cannot help it, the more ' is the Pitr)% while it's too much to be fear- ed , that the Cuftom and Influence of Edu- cation, in the pradice of Jf^ater-Baptifm, or Sprinkling, hath made them Lean, and de- pend too much upon Outward Water , to the negleding the Inward work , and Bap- tifm of the Spirit , and that they have lit- tle or no Preaching by the Spirit among them ^ otherwife they would certainly know, and witnefs, that the true Miniifters of Chrifl:,who Preach the Word oTLife,by the motion of the Spirit, are often made the In- ftrumental Means, to feafon and baptize with the Spirit, by raifing a Meafure of the fame Life, and Power in the Hearers, that goe^ along with, and accompanies the Word
iPreached,
%
Of Baptijm. 67
Preached, but this is hard to be believed by many : Tho' to the praife of Gody a poor defpifed People, can in fincerity (yet in great Humility, and without Boafting) fay, they have Experimentally witnefTed it> ia this Gofpel Day, which hath again broken forth, after a Long and Dark Night of A- poftacy.
CHAP. IIL
^nfwering the moji material Oh- jettons that have heen made a^ gainjl the Quakers^ in relution to Water-Baptifm ; ( i ) from fuch Scriptures^ asfeem the moJi Obligatory for the TratBice thereof; (a) from the Tra^ia; of fome of the Apoftles , and Trimitive Chriftians therein; (?>) fome fhort Ohfervations up^ on tnfant Sprinkling ; Jhtwing^ that there is neither Example^ nor Precept for it ^ in all the E ^ Scrip-
68 Of Baptifm.
' Scripture; and therefore it is a humane Invention.
IN the two former Chapters it hath been fliewn, (i) th^t Wat er-Baptifm^ was not Chrifi's^ but properly belonged to the dif- penfation of John •, and (2) That the Com- million. Matt. 28. 19. upon which our Op- ponents ground their Authority, and Com- miifion for Baptizing with Water , did not Command JFater- Baptifm ^ and as I have thus done, fo I think the Practice of fome of the Apoftles themfelves, iti Baptizing with Water ^ is no more a Rule and Precept to us, than their having things in Common., their Pradifing legal Furificationsy Circum- cijion. Shavings^ Vows^ &c. And therefore, as the foundation, from whence thofe Ob- jedions do arife, is removed, confequently the Objedtions fall in Courfe.
However , Chiefly for the fakes of fuch, that may lay too]much ftrefs upon this Out- ward Sign^ and the pradice of fome of the 4poftles therein , who otherwife may be pretty impartial in their thoughts concern- ing us ^ I Ihali confider the mofl material Objections I have met withal againfl: us , hoxh from Scripture and. the praSice of the Jpofiles'^ and Firji^ Ifhall begin with what our Lord Jefus Chrift /aid to Nicodemus : Jejus anjvosred (Nicodemus) VerMy verily
%
Of Bapifm. 69
I fay unto thee, except a Man, be born of Wa' ter, and of the Spirit^ he cannot enter into the Kingdom of God, John ?. 5. Here fay our Op- ponents, " Water as well as the Spirit, is " erprefly Named , and both go together, " and are made necejj'ary to our Salvation*
Anfw, Firft, but why fhould Protejfantf Object this againft us now, fince twas made an Objedion againft themfelves, for- merly by the Papiji's (a6 appears from Dr. Foulk) who, as I have Read, Anfwered the Rhemifts about this Text, that the r-pformed Proteftants denyed that Text to mean ma- terial Water, but rather the Purifying Grace pfChrifl, of which, wafiiing with Water was 2LSign, And fince this was their An- fwer to the Papijis in the beginning, and that they now argue agaihft 41s, as the Papifts did againft them 5 it were enough to return them back their own Arguments to Anfwer themfelves. But however,
Secondly, ii. this Text ^ were to be under- ftood of Outward Water, it imports an ab- folute neceffity to be baptized therewith, without which the Text is pofitive, a Man cannot be Saved, vAnch Proteftants do not allow, but fay, a Man may be faved in fome Cafes,, tho' not baptized with Water : And tho' they diftinguiih, between things ablb- lutely neceflary , and things neceffary and convenient in fome Refpedt -, and that the Jatter here is to be underftood : y,^t ^that's
E 3 but
:^V
#•;■
.^^-
70 Of Bapijm.
« ■ 111 ■ II ... I. I ...■ .m
but an Argument of their own making, for no fuch thing appears from the Text , but on the contrary , it holds good ( without ftraining ) to the One Spiritual Baptifm of Chrifl •, nay without farther Proof, the ve- ry next Verfe, doth fully explain the Text ^ for fays Chrifl: , That which is born of the Flejh^ n Flefh^ and that which is born of the Spirit y is Spirit y Ver. 6, Which I take to be as much, as if he had faid, no Outward, or Elementary thing, has any relation to the Birth I fpeak of ^ but 'tis the Spirit a- lone, which brings forth this New Birth, And which is farther confirmed by Ver. 8. TheJ^ind (faith he) bloweth where it lifteth^ and thou heareji the Sound thereof but canft not tell whence it cometh^ or whether it goeth \ So is Every one that is born of the Spirit : Here he diredtly applieth the Birth to the Spirit^ as doth alfo the Jpoft/e Peter -^ who fays, being born again ^ not of Corruptible Seed, duty Incorruptible by the wordofGod^ which iiveth and a bidet h for ever, t Pet. i. 2^. Sq that if we had no more to fay, it were e- nough to prove, t\mt the Water of the Spirit, or Water in a Spiritual Senfe •, is there meant. But
Thirdly^ we farther fay, that Outward Water, is no more to be underfl:ood by this Texty than Outward Fire ^ where 'tis faid, tie (Chrift) fhaU baptize you with the Holy Chofiy and with Fire, Matt. 3. ii. They ^- will
Of Baptifm. J I
will not fay material Fire is there meant, no more fay we, is material Water here, both words being ufed metaphorically , to fignifie the Cleanfing, Purifying Word^ or Spirit of Cbri ft. And thus we find in Scrip- ture, a multitude of Names given to this Divine Principle 5 it's called, Li^ht, Grace, the TTord, Seed, Anointings xi^j Water, with many other Names , as well as Spirit, ac- cording to the various operations, it hath upon the Soul of Man *, Li^ht, as it mani- fefts Evil, and reproves for it ; Grace, as be- ing the Gift of God '^ i$5p/>/>,becaufe it quick- ens to God ^ Water, becaufe of it's cleanfing ^ality : for Proof fee thefe Texts, John 7.^8. I Cor. 6.11. iCor.i'y.io. Eph. 2. S, John 6. 6'^. I John 2. 27. And fo by many other metaphorical Names , according to the diverfity of it's operation ^ and parti- cularly in that Text^ John-^.S* Water and the Spirit ^re joined together : The firft, as by it's Spiritual operation , it wa flies, and makes clean, the next, as it operates to the quicking the Sou/ to God, fo that a Man be- ing thus made C/ean^ and quickned to God^ is born again, and fitted to enter the King- dom of God: Farther, that the Water men- tioned in the above cited Text, was Spiritual and fuitable to the work of regeneration, I fhall add a few Parallel Texts,\vherem Water is mentioned for the fame Purpofe, which will yet more clearly prove, that Text not
E 4 . . tC3
#
7^ Of Baptifm.
to mean Material Water. Thus from Chrift himfelf, Jejm fiooi ani cryei ^ he that he- lieveth on me ^ as the Scripture hath faid^ out of hii Belly Jhall flow Rivers of living Water '^ but this /pake he of the Spirit^ John 7. 38, 39. Again he tells the Woman of 6'^- maria^ of living Water^ and of a well of Wa- ter Springing up into ever/aft ing Life, John 4.10./^ 15. The poor ignorant Woman, prefently apprehended , he meant outward Water , becaufe he fpake of Water ^ and flie was unacquainted with anj other, but ma- terial Water ^ but to undeceive and to open her Underftanding,and to turn her from out- ward, and vifible Objeds, wherein fhe thought the Worfhip of God confifted ^ He fomes fo near, as to tell her, that neither in that Mountain , nor at Jerufalem , the Father v)as to he Worjhipped ^ but that as God W3.sk Spirit *, fo the true Worfbippers were to Worfhip him in Spirit and in Truth : See John 4. at large. Here Chrift fpake of Water at fundry times, which was Spiritual, and fuitable to the work of Regeneration^ and of being born again , as was the Water mentioned in the above cited Text.
I truly defire, that thofe who fo much depend upon Outward, and Material Wa- ter, and do miftake , and take Outward for Inward Water; and are fatisfying them- felves with fuch Outward Performances, while they negledt the Inyvard work of the
Spirit:,
jjte.
Of Baptifm. 7^
Spirit ^ may rightly confider thefe fayings ofCbrifti and turn the Eye of their Minds,- Inwai'd, where the Living Water is to be found , and the Baptizing Power of Chrift is to be witnefled 5 which will fit and pre- pare them, to worfhip G^iZ in 5^/>/V , and in Truth. One Text more from the Apo- ftle Faul , and then I have done with this Objedtion , who writing to the Ephejians , concerning the Sandlification of the Church, That he (Chrift) might (fays he) SanUifie and Cleanfp it^ with the Wajhing of Water by the Word.^ that he might prejent to himfelf, a Glorious Churchy not having Spot or Wrinkle ^ or any fuch thing -^ hut that itjhould be Holy^ and without BlemlJI) ^ Eph. 5. 26, 27. This Text is indeed , not only a full and plain Parallel, and Anfwers to the Water mention- ed, John 3. 5. But it alfo Comprehends Baptifm y in that large, full and extended fenfe, of which I have treated before ^ and while the Word of it felf, by it's Wajhing , 'Purifying ^ality^ is able to Cleanfe and San- difie the Church , to that degree, as to ren- der it Holy, blamelefs^ and without Spot^ or Wrinkle^ or any fuch thing : Surely neither fhe, nor any of her Members, have need of Outward Water, . as a means to help them to that, which is the very Office of the' Word, and which it doth Perform of it felf, but this Text hath fo grievoufly Pincht our Adverfary's, and is fo plain on our Side,
that
74 Of Baptifm.
,t W. l_.ll ^^ . ._^^_______^_^^M^|— — ^— ^,^i^^— .^— ^__— ^.— ^— ^^
that they itrain hard, turn and pervert, to make it mean Outward fearer •, fome fay- ing this, and fome that ^ but all will not do 5 for unlefs they will invert the mean- ing of the words, the Text is as plain as the Sun , that the J^ater of the Word is here meant, while it faith, the waflnng is by the Word: P. Hevoet^ the Author of the Book called a Plain Anjwer to W. Penn , ^c* in particular , was fo fet and pincht with it, that he, without more ado, down right per- verts the Scripture •, and inftead of faying,
the txiaflbthg of (liUatet: 6p tlje txioiD, he faith (P. 48.) 6p toafltifng tof tfi mzXtx^
anDtljetoOjD. And having thus changed. Three words in Seven \ and thereby quite altered the very fenfe of the Text , which made very plain for us, and againft him- felf, he goes on to tell us^ Here are (ftys he) the Two ordinary means of San^ificationy viz. Water-Baptifniy and the GofpeL
Tho' I have (occafionally) here and there, in thisDifcourfe, toucht upon that Book, yet it's neither my bufinefs,nor defign, (accord- ing to my firft Intention) to meddle with Controverfy, or with as little as ever I could, and th'erefore I forbear to follow him through abundance of other Perverfions, Evafions^ and ufidue Confequences, as well as invedlive ^Scurrility , wherewith that Book is very* inuch filled, againft William Penn in parti- cular, and the fakers in general : I leave
that
m ■ II I ' ■ I in
Of Baftifm. 75
that to another hand ^ howeverjto the befl: of my Memory, I have in a general way An* fwered, not only all his, but all other Ob- jections (worth notice) which I have met withal, upon thefe Two Heads ; many of which, feem much more fignificant than any of that Authors. One might indeed have expeded that Man, to have been more fparing of his Vitulent Language, againft the fakers '^ in regard he was fo Ihort in proving his own practice, oi Irtf ant Sprink- lings to be agreeable to Scripture, that he waved giving us any Scripture Texts for proof thereof ^ by faying, we are Ready , at any time to produce our Texts of Scripture^ whenjoever W. P. fhall declare himfe/fan Ana- baptifiy &c. See (P. 57.) at large, forget- ting, perhaps, the Abfurdity he thereby run himfelf into, that while he ufed the Bap- tijrs Arguments himfelf, for proof of ^a- ter-Baptifm, he had not declared himfelf One : But tho' the put off was weak, and abfurd, yet the Reafon was ftrong, why One Scripture could not be got, becaufe none could be found: And to as little pur- pofe are many other of his Arguments, which I wave for the Reafons above. But to Conclude, I think enough hath been faid to the ^bove Objection, to Ihew, that it is by the Jf^ater of the Word^ and quickning of the Spirit alone , and not by material Jf^ater, that Men are Regenerated^ and Born again, and fo I proceed to another. Ga
76 Of Baptifm.
Go ye into all the World, faith Chrift to the Apoftles) and Preach the Go/pel to eve- ry Creature ^ He that believeth^ and is bap- tized JhaJl be Saved , but he that believeth not^ JhaU be Damned^ Mark 1 6. 1 5?. 1 6. Here fay our Opponents, ''"'Baptizing with Tf^a- " ier, is joyned to believing, and both are *' made necefTary to Salvation. To which I
Anfwer, this Text out of Mark , is the fame with that Commiifion, Matt, 28. i^. Tho' not in the fame words, yet one in fub^ ftance, and as Water is not mentioned there, fo neither is it here \ feeing that neither Water nor the Holy Ghoji, is exprefly men- tioned in either of thefe Commiillons *, let usfiippofe, (not allow) itadifputable point, what muft we do in that Cafe, but give the preference, to what is moft probably meant, rather than to what is leaft probable: If then, I fliew by plain Scripture^ that this Com million , will not hold good to Water- Baptifm, and on the Contrar3% that it doth to the Baptifm of the Spirit, it confequently follows, we are to underftand it of the Lat- ter^ and not of the Former.
Firft, the Text faith. He that believeth^ andn baptized, jhaU be Saved, If this meant Waier-Baptifm, it then would have followed,, that he that believed, and woi fo baptized, Jhould therefore be Saved, But that all who be- lieved the Jpoftles Preaching, and were bap- tized with Water^ were not Saved, or in a
State
■ ■ I I ■ . I I I .1 ■ I, ^.
Of Baptifm. 77
State of Salvation, is very plain from Scrip- ture-^ nor do I believe, our Opponents will fay, they were then, or now are ; Si- tnon Magus is the Firft, and plain Inftance I bring to the Contrary •, the Scripture po- fitively faith, He believed^ and woi bapti- zed^ A6ts8. n. And yet notwithftanding that, the Apoftle Peter telh him, his Heart wof not Right in the fight ofGodyth^it he had neither Part, nor Lot in the Matter^ viz. The Holy Ghoft , Sec, He was in the Gall of Bitterne/s, and Bond of Iniquity^ Ver. 21, 22, 2g. Surely then not in a State of Salvation.
A Second Inftance, appears from the Ca- rinthiansy and the Galathians^ who as they were Believers, fo our Opponents plead, were all of them baptized with JVater ^ yet of the firft, fome were guilty of fuch For- nications^ as were not fo much as named a- niong the Gentiles ^ and of other hnmotali- iiesy &c. For which the Apoftle Paul, iharp- ly reprehends them : i €or. 9. i, 2, 3. Chap, 5:. 1,2. 2C^r. 12. 20, 21. Likewife he aiked the Galathians'^ Who had bewitched them^ that they did not Obey the Truth, Gal. 3. i. A- bundance of other Inftances might be pro- duced; yea not only of particular Perfons, but of great defeats in fome of the Seven Churches of Jfia^ mentioned in the Revela- ions, all which prove, that altho' they did
^ = cve in our LordJefusChrift^ and manr
of
7 8 Of Baptijm.
of them might be baptized with H^ater^ yet w^ere far from being thereby in a State of Salvation : And yet a little farther , if ive defcend to our Times, we dhall find nu- merous Inftances of thofe , who call them^ {elves Chrijiians , and would think it un» fulFerable, to be called Unbelievers in Cbrift ^ and who alfo have been Sprinkled with ?/^4- /er, which they call Bapti/m^ yet their Lives and Converfations do loudly be- fpake their not being in a ftate of Salvati- on. Thus then, from all thefe Inftances, I think nothing can be plainer, than that the Text doth not hold forth, that a Man thus Believing^ and being baptized with Water^ fhall be Saved. But
Thirdly, tho' the Text, doth not hold to Water-Baptifm, yet on the contrary, it holds to a Man's ^^//>z;//7^, and being baptized with the Spirit : I have already laid in the laff Chapter, that we are to underftand Spiritual Bapti/m, (i) in a lower or more reftridted fenfe , (2) in a Larger , Fuller , and more Extended fenfe -, the word Be- lieving, I here take to be comprehended in the Firji , and Baptizing in the Second^ as Thus.
Such Hearers , as had well difpofed and prepared Minds to receive the Apoftles Preaching, and their Hearts fo far Reached, Convinced, or Baptized, as that they were truly begotten to the Faith of our Lord Je-
Of Baptifm. 79
fuf Chrijt, according to the Firfi^ and who thereupon continued in the Faith , and un- der the Purifying Cleanfing Tf^orJ^ Fower^ and Spirit ofChrift^ until they were through- ly baptized^- in a Full, Large, and Exten- , ded Senfe, according to the Second^ agree- able to Rom, 6. ^. /\£}Mp, 8. i j.Eph. 4, i ?. CoL 2. 1 2. Thofe I fay, who thus Believed^ and were thus baptized ^ were according to the word of our Lord Jefi^ Chrifl , affii redly Saved^ when thofe who believed not, were not Saved, Now from what hath been faid, let the Confiderate and Impartial Reader judge, whether it is not indifputably plain, that the word baptized in that Text, doth held good to the Spiritual Baptifm of our hord Je/r/s Chriji '^ and on the Contrary, that it doth not fo to Jfater-Bapti/m. To Conclude then, as this Text holds good to the Baptifm of the Spirit , and that this Text, is the very fame in Subftance with that, Matt. 28. 19. And both the Teftimo- nies, of the two Evangelifts, concerning a •Command which Chriji gave , at one and the fame time ^ fo likewife as a farther Con- firmation , to what hath already been faid upon that Text , it holds good to this Text, Mark 16. 15;, 16. alfo,
Having hitherto chiefly fpoken, concern- ing thofe Objedions which have been rai- fed out of the Four Evangelifl^ , I now come, to the practice of fomeof the Apojiles,
ill
8o Of Baftijm.
m that of Water-Baptifm , as appears from the A6is of the Apofiles:^ wherein I do al- lovr, there are feveral plain Inftances of their Baptizing with Water , as there are the like, for their ufing Circumcifton , Furifica^ tionsy and other Legal Ceremonies : And as I have already faid, their pradtice in the Firft^is no more obligatory upon us,than the Second^ without a Frecept •, which hitherto I think 'tis plain, hath not appeared. 'Tis needleft for me to take notice of all the places, where Baptizing with Tf^ater is men- tioned, however, I intend not to pafs over one place wittingly, which may feeni to carry a fliew of Authority for fo doings and Firft, I will begin with the Apoftle Peter: Then'Peter /aid unto them^ (the People) Re- pent and be baptized every one of you^ in the Name of Jeji^ Chrift , for the Remifjion of Sinsy and ye fh all receive the gift of the Ho- ly Ghoft, Aa:s2.38.
Obje^i, Here fay our Opponents," is a no- '' table Inftance,even at the very beginning " of the Preaching the Gofpel, where, pur-
fuant to C/;r//?'s CommilTion, Matt, 28. 19.
Water-Baptifm is propofed as a means to " obtain thefe two Ineftimable benefits , *' namely, RemiHion of Sins, and the gift of " the Holy Ghoft, orBaptifm of the Spirit.
Anfw» Altho' this Text^ at firft fight, may feem to carry more weight with it, than o- therJ^Jv/x, whcr«in only matter of fadt, in
relation
Of Baptifm. 8 1
relation to Water-Baptifm is mentioned ; Yet upon mature Gonfideration ^ the con- trary will appear. For (i,) neither Remi- ffion of Sins , nor yet the gift of the Holy Ghofl^ did follow Water^Baptifm^ as a ne- cefTary Confequent, as appears very plain, in the Cafe oi Simon Magus^ who, notwithftand- ing he had been baptized with Water , the Apoftle told him, his Heart was not Right ^ and that he was in the Gall of Bitter- nefsy and Bond of Iniquity. Then furely his Sins were not remitted : Likewife, in that memorable Inftance of the Samaritans^xr^on whom the HolyGhoflidl^ by the Impofition of the ^pofi/es Hands ^ it's thus faidof them, for oi yet He (the Holy Ghoft) voas fallen upon none ofthem^ only they were baptized^ in the Na^^ of the Lord Jefifs^ AftsS. i6. Numerous other Inftances might be given, but for brevity let thefe fuffice , to fliew that Remiflion of Sins^ and the gift of the Holy Ghoji , did not follow Water- Baptifm, as a neceflary Confequent ^ but tho' it did not, yet 'tis plain from Scripture , that Remiifion of Sins , followed true Repen- tance^ and that true Repentance alone, was always a Means to Salvation , which I fup- pofe will hardly be denyed ^ If it fliould , the following Scriptures^ with many more do prove it. A9s 3.19. Luke 24. 47. 2 Fet, 3t. 9.^(^^26.20. ReveL2.2ij22, Luke 11, i.
F Thu«
8a Of Bdfttjm. '
Thus then , as the above faying of Fe- ters^ did not hold good to others in Relati- on to Water-Bapti/mr and that his Speech in particular, by faying Every one of you y refpedjed only the prefent Hearers , and that he had no command as we find, for fo bidding them-, confequently what he faid to thofe particular Perfons , was no general Vrecept to others, nor yet his bare Example^ a rule fufficient to oblige others to follow him therein*, no more than his compelling the Jexxs to legal things , with- out a Precept. . \ :\
Secondly^ the time when the Apbftle Fe- ter thus fpake , was in the very lafancy of the Apoftolick Miniftry^ and at that time perhaps he might think there was more in Water-Baptifmi than h^^fterwards came to fee there was •, as 'tis piam he then, ^ and long after lay under ^ niiftake,: in re- lation to the Gentiles \ notwithftanding he had received the Ho/jf Ghoji '^.'{ottbo' the Commiffion, JLin, 28. 19. Was exprefs to Teach all Naiions,Scc. Yet he was not brought to believe his Minifterial Commiilion ex- tended to the Qenti/es'y until by an extra- ordinary Vijion^ he was convinced of the contrary, fee A^s 10^ 11 Chapters at large-, and as thus, it was in relation to tht Gen* tiles , fo I think Ith plain , from his own \vords after ward^ , he came to fee farther conctmm^Water'BaptiJ'm'^ and that inilead
of
Of Baptifm. 8 :^
oF believing Jrater-Baptif^y to be the Bap- tifm oiChnj}^ or that it was a means to. the RemiiHon of Sins-^ he applies Water-Bap- tifm to John the Baptiji , and plainly di- ftinguifhes it, from the Baptifm of the Ho- ly Ghofty which was Chriji's\ *and excludes that Baptifm , which puts away the Filth of the Flejhy (which Water doth) from being Saving^ and attributes it to th^t Baptifm ^ which gave the Anfwer of a good Confci- ence^ Sec. See Matt, 3. ii. J^s 11. 15:, 16. iP^/. 2t. 21. But,
Tljirdly, To put it out of doubt, that what the Apoflle here faid, upon this par- ticular Occafion about being baptized^ was no general Rule to others ^ as alfo, that it was not grounded upon, ox purfuant to the Commiflion, Matt. 28. 19. upon which our Opponents ground their Authority, for Water 'Baptifm : He faith in Exprefs wor^s,- Be baptized in the Name of Jefus Chriji •, whereas in that Commiflion , if it m^ant Watery as they would have it, it was to be done in the Name of the Father^ Son, and Holy Ghoft. And as our Oppo^^ents cannot pretend the Scripture is Silent in this place, as to the Form ufed ^ and that the Form ufed, is quite otherwife than what runs in the Coinmand : fo confequ.ently, Vetera op- ly bidding them be baptized^ in the Naa>e of Jefus Chrifty was not purfuant to that Command, and therefore our Opponents
F 2 ought
vi'.
84. Of Baptifm.
ought not to brge this Text againft us •, and I think, upon mature Confideration, it car- ries as little weight (nay, what if I fay lefs) than other places of Scripture^ where only bare Ma.tter of Faily in being baptized is mentioned ^ and fo I proceed.
When they of the Gircumcifion, who ac- companied Peter ,>. were aftoniihed becaufe . the Ho/y Ghoft fellon the Gentiles. " Then " Feter anfwerffy Can any Man forbid Wa- " ter that thefe fhould not be baptized , ** which have received the Holy Ghoft ^ as weU ^ as we ^ And he Commanded them to be ^''baptized in the Name of the Lord, Ad:s *^ 10. 46, 47, 48.
*' Here ( fay our Opponents ) is a full " Confirmation of the abfolute Neceflity of ** Water-Baptifm, in an Inftance of fome *^ who were baptized with the Holy Ghoft j " Yet notwithftanding that, the Apoftle Pe* " ter Commands them to be baptized with "Water.
Anfw. Firfty I allow, here is plain mat- ter of Fad, that Peter Commanded thofe to be baptized 5 but what then, unlefs we can find he had a Com?mJ}ion for fo doing; 'tis ftill upon the fame Ground , ( viz, Per- miilion) on which he pradlic'd other Legal things : And his Commanding here, is not fo much as Compelling the Gentiles to Live, as the Jews did. Gal, 2. 14. which iaduded drcHincifion^ as well as other Legal Rites :
And
Of Baptifm. 85
And as we Read of no CommifFion the Jpch files had, for praftifing the Laft ; fo neitner will it appear from Matt, 28. 19. the Apo- Rh.Peter from thence commanded the Firjt. And therefore their barePradice in the One, is no more of Obligation upon us, than in the Other, without a Precept. Nor is any of the Apoftlef baptizing with Water ^ pro- ved of General Obligation , becanfe they pradis'd it after the Pouring forth of the Holy Ghofl, any more than Circumcifwn^ Purifications^ Vows, Shavings, &c. which we find they alfo pradlis'd after the Holy Ghoji was fallen upon them. See Jffs 21. where all the Elders of Jerujalem , advifed the Apoftle Paul to perform feveral Legal Qe- re monies:, by which the Jews might be Con- vinced he was not againfl: Circumcijion^ but kept the Law 5 and this was after the De- cree againfl: Circumcifion, which the Elders fent to the Gentiles, Ads 1 5;.
Secondly, Tho' the Apoftle Peter might by this time fee no Occafion there was for Jrater-Baptifm^ as he now faw his Miftake about the Gentiles ^ yet perhaps he might be under a Neceffity to Comply therewith, as was the Cafe of the Apoftle Paul ^ who, tho' he was fent by the Church at Jerufa- lenij with Decrees to Antioch, againft Cir- cumcifion and other Legal things, A^s i j, 25:. Yet in the next Chapter it appears, he was under a Neceflity, becaufe of the Jews^
F ^ to
^
" • *f-.M,i' •, la-i Tf ' rrm
S6 Of Bapifni.
■« — " . z — 1 — : i'; I \-*
to^ comply with it himfelf, \yj Circumci*
ftng^ Timothy, Cha'p, i6. 5. as he was at aitolhertime to Vurifie^ Shave ^ &b. Atls 2f. 24, And this might i)robably be the Cafe of 'Peter^ in relation to his Commanding the Gentiles to ho JBapTjzed, * For fts himfelf was not brougHt to' believe his 'Commiffion extended to the Gentiles^ until convinced 6f the contrary, b^ an Exf rjtoi*dinary V'i- Ji'on. So no qneflion he knew his Brethren of theCircnmcifidn to be of the- fame Mind as he had been before, and* which fo ap- peared afterwards. And therefore it great- ly behov'd him to make as flfeight Steps as he could, before them who accompanied him, that were fo aftonifli'd with Admira- tion, to find the HolyGhoft fUl on XhQGert- ules. He therefore ask'd the Qpeftion, Can cny Man forbid Water ^ Sec, ? As much as to fay^ Since it has been pradticed among us Jezios^ upon whom the Holy Ghojl has fal- len •, why may it not alfo be extended to the Bent lies? for fince thofe of the Circum- ci/ion, were (b nice about Ceremonies ^ per- haps they would have taken the greater Occalion againfthim, had he not then com- plied with ihisPra£lice, fince we find upon his return, they called him to an Account for going to, or even fo much as Eating with Perfons Unarcimcifed ^ upon which, he was coriflraincd to defend himfelf, by ^hc ]^(:\ 1 of bis own Es^traordinary
Vifion\
V
Of Bapttfm. 87
Vijio/i •, and by which he was convinced. That Salvation was extended to the Gen- tilesf as well as to the Jewt See J^s 1 1. at Large. But,
Thirdly^ Peter's commanding thofe to be baptized^ on this particular Occafion, as I faid before, fliews indeed Matter of Fafi^ as well as where he compelled the Gentiles to live as the Jetps did ^ but it doth not fhew Matter o{ Right ^tls that it fliould be Ob- ligatory upon us, or that he had a Com- miifion from Chrift, Matt, 28. 19. for f6 doing 5 for inftead of Commanding it td be done in the Form of Father^ Son and Holy Ghofi^ as the Terms 0/ the Commiflion run^ he only Commands them to he bap- tized in the Name of the Lord -^ which, as I have (hewn before, is the fame as Lord Jefuf^ ot Jefus Chriji ^ and is fo Expound- ed by Expofitors : Which plainly fliews, he did it not by Vertue of the Com mi f- fion. Matt, 28. 19. But I believe as a Cu- ftom retained among them ever fince they baptized under John's Difpenfation \ to wnich I have fully fpoken before. Nor are we to wonder this Cuftom was not laid down, while we find Qircumcifion and other '% legal things frequently pradifed among them , which had lefs Affinity with the Go/pel Difpenfation, than Water-Baptifm ^ becaufe the laft was a Special Commiliion to John^ as it were between the Law and
F 4 the
**»■
'^
88 Of Baptifm.
the Gofpel, and being a Thing fo lately in Honour and Efteem , was not eafily laid down. Enough,.! think, has been faid for the Clearing this Objedion. I proceed to Paufs Rehear fal of what Ananias faid to him, viz. Jnd now why tarriejl thou (Paul) arije and be baptized^ and wajh away thy Sins, calling on the Name of the Lordy A6ts 22, 1 6. This Text is frequently niade ufe of againfl: us.
*' Behold here (fay they) the Necefllty *' of Water-Baptifm 5 as being a Means to " wafli away and cleanfe us from Sin. *' Surely then it greatly behoves us to be " in the Pradice of it.
Jn/w» Firfty What is here faid by the Apoftle "Bauhy is only his Repetition of what Ananias faid to him , and not laid down, as his own Belief of Water-Baptifm j as may plainly appear from what follows, (ly?,) That notwithftanding Ananias bid him be Baptized^ and wafh away his Sins: Yet after this, he complained of a body of Death y which he groaned to be delivered of-, fee Rom. 7. 24. (2/^,) If he had belie- ved, that Water-Baptifm had been a Means of Grace , or had fo much as a Tendency to wafh ^way Sins ^ moft certainly we ftiould have found him frequently prefTing the fame in his Epiftles to the Believers. But as we never find he did, therefore we may vtxj fafely conclude, h^ had np
fuch
0/ Bdptifm. 89
filch Opinion of it : And as a Confirma- tion hereof, and that he accounted Water- Baptifm an Indifferent thing, he thanked Gad he had Baptized no more of the Con/i- thians. See i Cor, i. 14. to ij, as before obferved.
Secondly^ But tho' he no where , in an7 of his Epijiles^ prefles the Pradlice of iVa- ter-Baptifm , yet it is not fo, in refped of the Spiritual Baptifm of our Lord Jefus Chrifty which he earneflly Commends, and Recommends , as necejfary to Salvation^ as I likewife obferved before •, but that it was in the Name (/. e. Power) and by the Spirit of God, by which the Believers were to be toajhed^ clean fed^ and fanUijied from Sin^ See I Cor. 6. it.
Thirdly^ The former Tranflation, Printed Anno 1600. reads it otherwife than it is ren- dred in the laft •, Viz. Arife^ and be baptized^ and xjoajh away thy Sins j in calling on the Name of the Lord : And to give the Commen- tators their due, as to this Text^ particu- larly Fool'^ He confefles, that 'tis not the Water ^ ( for that only fignifies ) but it is ( fays he ) The Blood of Chriji, Jignified by the Water^ that cleanfeth i^ from our Sins : Neither have I found that any Proteflants do affirm, according to this lafl Tranfla- tion of the Text, That Water-Baptifm does wafl:> away Sifts -, and as to any one's fay- ing> it is a Means conducing thereunto, is
to
"%
90 0/ Ba^tifm.
I I II 11 II mil I II II jiiiii I — — Bi^iM^— — i— »
to afBrm , but not to prove •, to which I have fpoken at large before, and therefore fliall not repeat it again here. . Fourthly^ Since it plainly appears, That this Text is not to be underftood literal- I7, that Water-Baptijm did wafh away either the Apoftle Paul's , or any Man's Sins i but that the wafliing away Sins^ is frequentljT and truly attributed in Scrips lure to the B/opd and Spirit of Chriji : The tnoQij^ I think > that can be inferred from the Text^ is, that as Water-Baptifm was then in Practice, and had been retained under the Difpenfation of John the Bap^ tifti as were many other Legal things; So ^^/7/tfx advifed Paul to be baptized therewith ; But what then , unlefs there Were a Precept for it , it is not of General Obligation, no more than the Apoftle Fe- ter y (tho' an Extraordinary Minifter oi God) his Compelling (which is more than ddv'ifing or bidding) the Jews to thofe things^ which were not of Chriftian Ob- ligation : And thus I end as to this Text, and Ihall proceed to another Objedion.
I promifed in the laft Chapter to An- fwer fome Objedions, made againfl: Faul\ thanking God he baptized no more, and that he was not fent to baptize^ but to Preach the Gofpel-^ which 1 now come to.
" The Reafon (fay they) why the Apo- ^ ftle Paul faid thus to the Corinthians^ ap-
" pears
,/^^^i
Of Bmifm) 9 f
"pears plain in- Scripture, '/p^y? anyjhoidi *^ fay^ he baptize A in his own Na^e^ which he *' had Canfe to fifear from t\\t\t Contentions'^ " not that it U'-as not in his Cominifllon to " Baptise/ fop^tve find he baptized fbinc*, "^ which had he done without a Commif- *' fion, he had Sinned ^ but tho' he bapti*- " zed but a few himfelf , yet 'tis plain, '^ many of the Corinthians! were baptized, " A^s r8. 8. and therefore to be fuja he *' imployed others under him to do if. '*•■ And fince his great eft Work was to Preach, *♦ he therefore tells them, he was not fent "to Baptize, but to Preach the Gofpel^ '' not (fay they) that he was not fent tb ^* Baptize at all , but that he Was not fent *' Chiefly, and Principally to Baptize, but ** to Preach the Gofpel.
Anfw. As to their contending, about the Names of thofe by whom they were bapth- zed, that was no more than hapned, about the Names of thofe by whom they were turned to the Faith -^ to which I have al- ready fpoken in the laft Chapter, and Ihewn, if that were a Motive fufKcient to forbear Baptizing, it would equally have Operated againft Preaching, but I have pro- ved the contrary ^ and that Preaching was his indifpenfable Duty , but no fuch thing appeared concerning Baptifm,^
As to their faying, u Paul baptized with- oyt a Commiifion, he Sinned in fo doing,
as
91 Of Baptifm.
as faith the Author of the P/j/'/z Anfwer , &c. (P. 42.) of his Book. I look upon it very prefumptuous, thus to Charge the A- pojile with Sin^ the better to put a glofs up- on his own Suggeftions , efpecially , fince 'tis very apparent, that not only tauly but the Apoftles , and Elders in general , did comply with , and a6l things that were ceafed in point of obligation ; and if the Apoftle R7///, Sinned in Baptizing^ fuppo- iing he had no Commiffion ^ then fufely he and the reft did in Circumcifing, and per- forming other Legal things, for which they had none. Thus Vaiil Qrcumctfed Timothy^ becaufe of the Jexios^ A£ts 16.^. Thus -all the Elders, with the Apoftle James^ upon PauPn return to Jerufalem^ tell him, that many Thoufand Jevas believed, yet were Zealous for Circumcifion, and the Law of Mojes \ and being met together, advifed him to be at Charges to Furifie^ and Shave y &c. With thefe four Men that had a Vow, that the People who had heard he was againft Circumci' Jlon^ and the Lato^ 8cc, ' Might fee he walk- ed orderly, and kept the Law, adding, that in relation to the Gentiles , V^e have (fay they) Written and concluded^ that they ohferve nofuch thing : And according to the advice given by the Elders, he Vurified^ &c. With*lhofeMen, by which it plainly appears, the Apoflies and Elders condefcend- ed to the believing Jews in Circumdfion ,
and
Of
9?
Jbkekil
C
T
— »
^ KM. W. t^
J^tl^
F
XL
^i;^ Ir
^ Irk Mt 2
94. Of Bdptijm.
but that many of the Corinthians were 3^p- tized, I deny not ^ what then ? if many Belie-^ vers were baptized with Water \ fp likewif^ many were Circumcifedv :B$[re matter of Fad in the one or the other , dpth not ar-i gue the thing to be of Eighty without a Pre* cept or Commiffion \ and foy ^ Commiffion to baptize the Corinthians^ Paul declared he had none, Iikios not (fays h^) fent^hy, Cbrift to baptize^ (i. e. with Water) which leads me to the latter part of the Objedion., ^' That Paul had ?l Commiffion to baptize^ ^^but was not fent Principally y or Chiefly to ^ baptize^ but to Preach the Gofpel,
Anfw, They greatly vilifie and abufe u%. becaufe we cannot believe that Water-Bap^ tifm was meant in the Commiffion, Matt. 28. 1 9. Iho^ Water be not mentioned, and we have fufficient ground to believe 'twas not intended*, and here they flick not to add words to the ^p^/?/^x, quite contrary to what appears to be his plain meanings becaufe it contradids their Pradice, but Mnlefs all words may be made arbitrary^ and to mean what every b«>dy pleafe$ , we cannot underftand the Apofile to mean any other than his plain words do import^ nay, if hehadftudiedforwords, I think he could hardly be more Exprefs. on this point than be hath been-, for Firft, He thanks God, he baptized no more of them ^^ which he ought jiot, nay would not , if it had been a part
of
Of Baptifm. 95
"^^^■•i!P~"»»"
of his CommiJJlc/2 i, znd then tells them Ne- gative/y^ what he was not Jent to do, viz. to baptize (i.e. with Water) and then Jffir- matively^ what he was Jent to do^ viz. To Preaeh the Gofpei-^ and for them to add the words, Chiefly , or Principally to the Apo- ftles, while no fuch thing doth in the leafl: appear from them : I think they may with equal Juftice add to or diminifli from any other pofitive Precepts, or EiprefEons that are in Scripture 5 to vindicate which^ they pretend to bring parallel Scriptures , where the words, FrincipaUy^ or Chiefly are to be Underftood, tho' not Expreft ; which I fhall fir ft Cite, then Anfwer.
/ deflred Mercy ^ and not Sacriflce^ (faith God by the Prophet) and the knowledge of God^ more than Burnt-Offerings^ Ho(ea6.6. Again, I /pake not unto your Fathers^ nor commanded them^ concerning Burnt-Offerr ings , and Sacrifices 5 but this thing I com- manded them , faying , Obey my Voice , ^fcr. Jer. 7. 22, 23. Again, let us not Love in Word^ neither in Tongue^ but in Deed^ and in Truths 1 John 3* i8. Again, for not the Hearers of the Law are juft before God^ &c, Rom. 2. 13. Again, I am not ({kithChrifl) fent^ but unto the Lojl Sheep of the Houfe x>flfrael^ Matt. 15. 24* " Thefe Scriptures *' (fay they) with more like unto them, do " Ihew , we are not to interpret them Lit- i_* terally, without adding the Words, Qa'-
1*-. ' — —
96 Of Baftifin.
I H - ■■ Ml ' ■ '
" /j>, more Chiefly , or Principally , the like *' may be faid in relation to the above "Words of Paul^ for otherwife he would ** flatly contradidt the command of Chrift, ^^ Matt, 2d* 19. Which faith, go baptize, " and here P^/^/ faith, I am notfent to bap- *' tize,
Anfw, If thefe Texts , which are indeed the Chiefeft, that have been urged on this Occafion, or more fuch like places of Scrip- ture could be brought, they would little avail to Anfwer their end : For admit that in every one of thefe Texts^ the words Chiefly^ or Principally were implied , it would not therefore prove P^z^/'s words to do the fame ^ our Opponents Ihould have produced pa- rallel Texts ^ that had relation to Water* Baptifm ^ but as to thefe,fome of them do evi- dently explain themfelves-, and fuch of them as do, Iconfefs are near the Cafe oi Paul's words, which are plain and pofitive, that he was not fent to baptize ^ and confequent- ly make againft our Opponents •, the reft are no lefs explained, by feveral other Scrip- tures, that are diredly to the matter con- tained in them : Now to the Texts, that of Hojea 6, 6. explains it felf , by the word /piore, as that God defired Mercy , and the knowledge of himfelf , more than Sacrifice^ and Burnt-Offerings -, which as it is true , and demonftrative in it felf, fo it needs no farther Explanation h^re, (2,) As to that of
Jeremiah
Of Baptifm. 97
jferemiah 7. 22. All, or the moft of the People that do read the Bible , and are come to the Years of Undei (landing, may, or do know, that G^i commanded\B//;77r Ojfer- ings^ and Sacrifices^ &c. But what he like* wife Required , as the greateft Duty , was Obedience to his Commands •, which as they were found in the practice of, they came in Courfe to perform the former. To confirn# which,numerous Inflances oiScripture might be produced, but thefe words oi Paul hava no fuch Texts of Scr'iptu?'e to explain fuch a Meaning as they would put upon them; and therefore this Text is not a Parallel to thatofPtf/z/'s; iftheyurgeJWjrr. 28. 19. that Ihall prefently be Anfwered. (?/v,) That Text, I John 3. 18. is true in Fad, for Love is really in the Heart^znd. in D^^^j,and doth. not confift in Words and in Tongue : For if it did. Hypocrites, who mean nothing lefs, yet pretend in Tongue and Words to Love, would love as well as thofe did, that' loved in Reality, and in Truth ^ and there- fore this Text alfo piakes nothing for their Purpofe. (4/^5) To that Text Rom. 2. ig. they have left out the Explanatory part of the words ^ the whole Text runs thus, For not the Hearers of the Law are Juji beforf Gody but the Doers of the Law Jh all be juji i* fied. The whole Text together, doth fo ful? ly and plainly explain it felf, that it needs noCommentj and fo inftead of making for^
G it
9 8 Of Bdftifm.
it rather makes againfl them \ but the Ob- jedlion was made in Print, and the latter JSpplanatory part thereof left oat. (7/7,) To Chrift's Saying , i^f J//. 15. 24. He was not fent, but To the h ft .Sheep of the Uouje of Ifraeh^ 'tis undeniable ( fay they) " that "' Chrift was not fent for Salvation to the '' Jews only, but for the Saivation of th« *llwhole World, I anfwer,
Firft^ Suppofe this Ti?;>srr^ and many more have a double Signification, and that the word Only^ ought to be underftood, (as I have faid before ) how doth that Prove Paul's words to have the like } for after that rate of Interpreting Scriptures, we Ihould' havenothing certain left us, but what fom# or other would wrfeft and turn, and make cbnformable to their Opinions*
Secondly , Tho' 'tis moft certainly true, that Chrijl was a VrophUiion for the Sins of the whole World : Yet in this place to the Wbman of Canaan , he fpeaks tliredly in jrelatian to his teing imt as a Mimjlcr peculiarly to ifrael,^x\d, not to the Gentiles^ (which was true in Fa6t,) to* confirm the Vvomifes ma^e to the Fathir^ s ^« faith ^^ Apoftle RoW;. 17^ 8. and thus faal called him the Jpoftle, arfd High Priefi ^four Prch feffio^y Heb. .^. I. And as- John faith, tt^ €a:me. mnto his oWn ( viz. to Ifrael ) but bk Viion received him mt^ John 1 . 1 1 . and as he was jthus fel^t to Tfrael\, according to the
<- Promiie
Of Baptifm. 99
.^ -...,. . : ==^— ^ 77~; 1-
Promife of the Father ^ fb likevviie in fend- ing out his' Difci pies to Preach before he was Offered up, he commanded them not to go in the Way of the Ge/iti/es, but unto the loft Sheep of the Houfe of J/rael ^ for to 1/raeI pertained the Promife of the frjt Offers of God's Salvation, See Atfs i^. 46. Rom, 9^4. So then it-appears true. That Chrijl was (according to his own Words) fent in that peculiar manner only to the Houfe of Ifrael^ as above ^ tho' poifible fome of the G^/?/f/^j here and there might believe'^ as Was the Gafe of this Woman. But,
Thirdly^ Let us fuppofe this Saying of Chri\\ might not only have Relation to his being fent as above to Jfraeh^ but as a Pro^ pitiation alfo , for the Sins of the whole World. If we fliould allow it tlius, it will not in the leaii Iielp oUr Opponents », for 'tis not only ^n Indifputable Point betwa^n us and them, that Chrift was fo^ but we have befide$ numerous, plain and undeni- able Texts of Scripture to prove him fh^ but this is not the Cafe of their Ei||jana- tion, by the words they would add to the Apoftk Vaul\. For, (i^,) We fay they are plain of diemfelves, without their Addition. And (2/j?,) That they have no fuch Texts of Scripture, (nor indeed any at all) to prove thd^tFaul meant he was not fent Chiefly and Frincipally to Baptize ^ as thofe are, that
G 2 , prove
lOO ' Of Baptifm.
# prove Chriji was fent as a Propitiation for the jSz/zx of the wW^ WorU^ and therefore they hold not a Parallel together-, and as they do not, fo this, as well as the reft of fuch like Arguments fall to the Ground, Well, but what they call a Flat Contra^ didion, is not 3''et anfwered^ Chrift faid, Go^ Baptize^ Matt. 28. 1 9. And Faul faid, / a 771 not fent to baptize.
Anfzso, This is a meer begging the Qjie- flion, in taking that Commilfion to mean I^ater-Bapti/m., which we deny ^ and the contrary I have fhewn in the laft Chapter. For we fay, The baptizing there Command- ed, was a Baptizing into the Power and Belief of the Fatber,Son and Hofy Ghoji : But the Baptifm here, which Paul fays he was not fent to perform, was Water-Baptifm \ and therefore no Contradiction.
Objea. " Well, But (fay they) you take *' Leave as you pleafe, and put your own " Conftructions upon places of Scripture, ** according as they fuit your Turn 5 You *' fay , Chrift did not Command Water- *^ Baptifm, Matt, 28. 19. becaijfe Water is " not named ^ and here, as to the Apoftle " Pauij^yoM fay Water is meant, tho' it be *' no more named than in the other.
Anfw. As to our putting Conftrufflions upon Script uresy to fuit our Turn, we ab- folutely deny it : But . it is our Opponents own Caie, when they would add Words to
th«
Of Baptifm. I o I
the Apoftle Paul's, which is plain he never intended. But we confefs, we put Conftru- dlions upon fuch Texts, where words may bear a double meaning, that we believe bejft agrees with the Meaning of the Deliverer ^ the Scope of the whole, and are according to the Senfe and Underftanding which God has given us in the Matter, as we do upon that Text, Matt. 28. 19. but their Quibble concerning that Text of Paul's, is nothing to the Purpofe. For as the Text, by the Co/i- text is plain, that Paul meant JTater-Bap- tifm\ So Hkewife 'tis an Indifputable Point h^tvfttxi us, and our Opponents, that he fo intended : For as we fay, he meant Water ^ fo thev allow the fame, in which we agree •, and ir we did fo as to the other Text^ the Controverfie would be at an End ^ and there- fore this Quibbling Objedtion (tho' made by many) is of no Validity, unlefs it be to expofe their Weaknefs or Prejudice againft the fakers 5 nay, fome have been fo void of Charit}^, as to infinuate, that we denied thofe Texts in the dth, where Baptifm is mentioned, to mean Water, vA\tXQ Water is not literally named ^ which is really a great Untruth. Enough I think hath been faid to this Objedtion, ( which alio may ferve to anfwer their Quibble,th3t we jnight alfo Except againft Outward Teaching in that Commiifion.J I proceed to another, which they think is a very flrong Argu-
G 3 ment
101 Of Bctftifm.
xnent far Water- Bapt i/m ^ and againft the Quakers,
ObjeCf. "TheiApoftle Faul (fay they) " met certain Difciples at Ephefits^ who, *' as they told him, had been Baptized unto " Johns Baptifm : But this would not "do, they muft notwithftanding that, be *' baptized again with Chrift's Water-Bap- " tifm, in order to Prepare them to receive ** the Holy Ghoil, which accordingly fell ** upon them, after they were baptized with ** AVater ; nor do we find Faut queftioned *' their being baptized, A^s^ 19. \,to 6,
JnfzQ. This Objedlion at firfl: appearance may Teem to carry more Shew of Autho- rity for Water-Baptifm ^ than fome other Places i But upon due Confideration, it will apj>ear the fame with the reft , where only Matter of Faft in baptizing with TFater is mentioned. As,
Fir ft ^ Water-^jp///)» is not mentioned in that Text, but they are faid to be baptized in ihe Name of the Lord Jefus^ v, 5. And thetc ate thofe who deny it to be Water- Bapttfm^ and ^-xj "'twas th^' Baptifm of the Holy Gho/fy which fell upon them, by the Impoftion of the Apoftles Hands ^ parti- cularly Dr. DelU in his Do&rine of Baptifm s^ Page 11.
But let us fuppofe they were baptized with Water ^ how does the Mentioning of be- ing.only baptized to John before, and there- ^ upon
Of Baptifm. lo;^
tmowaimmLM » t j_i-
upon being baptized again in the Name of the Lord Jefm , prove JVater-Bapt'ifm to be Chrift's Baptifm^ any more than the other placeSjWhere Johns Bapt'tfm is not mentioned at all \ furely no more. For the Jews were ahnoft generally, except fome Scribes and Pharifees, baptized by John, See Mait. 3. 5r, 6. and if we Ihould allow what our Op- ponents plead , that all who received thfe Chriftian Faiths were baptized by the Jpo- jiles ^ or by fome ordained under tliem: Confequently, fuch Believers, as had been before baptized by ^ohn^ (as to be fure many had been) were baptized again by the Apo- files ^ So that mentioning or not mention- ing John\ Baptifm:; is all alike in Relation to the Pradice of Water-Baptifm by the Apoftles y Neither doth the Queftion put by Faul^ viz. Unto what were ye baptiz^ed, prove JTater-Baptifm to be Chrift's Baptifm^ and that it was Purfuant to Matt, 28. 19. All that it proves is, that he fuppofes them to have been baptized^ as we do not deny many Believers were. In fhort then, for Arguments fake, allowing this place to be Ifater-Baptifm-^ It fliews only Matter of Fad, that they were baptized as other pla- ces do, and therefore is no move Obligatory, than where Johns Baptifm is not mention- ed ^ and if the Apoftles or Elders co(r}- plyed with Tf^ater- Baptifm to thi$.tim§^js it any more than their Comply ance to Cir-
G 4 cumcifion^
I04 Of Baptifm.
cumcifion\ and other Legal Ceremonies af- ter this time ? See ABs 21. 17. /o 26. So that bare Praftice in the one, is no more Obligatory than in the other, without a Precept , which hitherto has not appeared for either.
Secofidlyy *' That Water-Baptifm was a ** Means preparatory to the Reception of *! the Holy Ghoft, as fome alledge, is only an Aflertion of their own , to give the bet- ter Countenance to their Opinion oiWater- Bapttjm, On the contrary, it plainly ap- pears, that when they had heard Rz/^/ preach, and he had laid his Hands on them, the Holy Ghoft came on the Difciples, ABs 19. 6. We alfo read AUs 8. <5/ of the Samaritans^ \rho had been baptized in the Name of the Lori J ejus : Yet they had not, ner did not leceive the HolyGhoji until afterwards, that the Apoftles came down to Samaria^ and prayed for them , that they might receive it i and here alfo the Laying on of the Apoftles Hands, with their Prayers, was an Inftrumental means of their reception of it, z\ 17. tho' the Power was of God, Again, Acis 10. 44. we read of fome Gentiles^ on whom the Holy Ghoft fell, before thej;. were baptized with Water , and this was bj^ the inftrumental Means of the Apoftles Breach- ing ', Surely Water-Baptifm was HQ Prep^- latory Means here neither.
Jhirdly^
Of Baptifm. 105
Thirdly, If the Baptifm mentioned in that Text, were Water-Bapttf^n, it cannot be un- derftood to be in Obedience to that Com- mand, Matt, 28. 19. Korean our Oppo- nents pretend the Scriptures are Silent in this Text ^ as to the Form ufed, which is exprefly (aid to be done in the Name of the Lord Jeji^ ^ and therefore was not purfu- ant to the Co7nmiJ]ion which commanded Baptizing in the Name of the Father^ Son and Holy Ghojl, Now upon what hath been faid to this great Objection, let the Impar- tial Reader judge, whether there be any more in it than in any of the reft, i^/here the bare Pradice oiWifter-Baptifm is only mentioned.
Hitherto I have treated upon Baptifm at Large ^ in doing which, I have not omit- ted Anfwering all the Objedions I ever met with , which feemed to me to carry any Weight for the Pradice of Water-Bap- tifm ^ wherein I hope, I have made it plainly appear to the Unbiaffed Reader, that Wa* ter-Baptifm had its proper Difpenfation un- der John the Baptijl ^ and with him ceas'd in Point of Obligation, Notwithftanding the Pradice thereof continued longer , as did many Ceremonies of the Old Law ^ namely, Circumcifion^ Purification, Ofi[erings^ Vows, Shavings, Sec. which we find were alfo pradifed in the ApofiUs tim^.
It
'«
^ — - ■ — — ■ '■
lo6 Of Baftijm.
I im I I II I I ■ I I I 1 I III I
It now remains for me to fay fomething concerning InfantSprmkling^which the grea- teftPart (X Chnjiendom (fo called) is in the Pradice of. But in regard I have been fo Large upon Baptifm in General^ I Ihall there- fore be very fliort upon this Point \ nor do I fee any Occafion to be Large thereon ^ for if Water-Baptifm ^ as pradifed in the Primitive Times, be ceafed in point of Ob- ligation^ much more to be fure this Pradice, which was fo far from being pradtifed, that it was not known in the Primitive Times. But if that were not ceafed, it would not therefore follow, that Infant Sprinkling was to Continue .^ becaufe we find neither Pre- cept nor Example for it in all the Scrip- tures : I have, I confefs, upon this Occafion, yead with Attention what fome Noted and ingenious Men have faid in Defence of this Practice : and I do fincerely declare, that according to the beft of my Underftanding and Memory , I do not remember ever to have met with more ftrained Inferences and undue Confequences than upon this Subjed: ^ and all to make Sprinkling conform to^ and 9gree with Baptifm ^ and that Infants are the Subjeds of If^ater 'Baptifm, neither of which can ever be proved from Scripture : Both which Heads I ihall very briefly con- fider apart, viz. 4 , Firff:^ That Infants were not the Subjeds of Water 'Baptifm,
Secondly^
Of Baftifm. 107
■■III' ■ "^ ' ' ■ '"1
Secondly , -That Sprinkling was not thc^ Method of Baptizing in Primitive Times.
As to the Firfl, the Qualifications which rendred any fit Subjeds of Water-Baptifm^ either under "john^ or where the Apoftles and Difciples baptized , as appears by plain Scripture, were their being Capable of be- ing Taught y believing^ Conj effing , and Re- penting^ agreeable to thefe following Text^, Matt, 3. 6. Mark I. 4, ^T. A^s 2. ?8. 41. Chap. 8. 12. 37. 38. Chap. 18. 8. But In- fants were not Capable of either 6f thefe Qualifications \ confequently were not the Subjeds of ff^ater-Baptifm. And again, as by this Argument they were not Capa- ble, fo neither do we read in all the Scrip- tures, that ever any one Infant was bap- tized with Water, I am not unfenfible of an Objedion made to this. ■■<■ *' That tho' it is not in Scripture decla- im red fo in^Terminis y yet it does appear, ^^ they were by Confequence ^ inafmuch as " we find whole Houftiolds were baptized. ^* In which , fay they , is no Exclufion of *' Infants ^ and therefore it is very reafo- " nable to fuppofe they were baptized with ^* the Reft. To which I anfwer.
The word Houjhcldy is to be underftood of, and Reftrided only to fueh as were capable (as I faid before) of being Taught^ of Believing , Repenting , and Conf effing j that is to fay, luch as were come to the
Years
lo8 Of Baptifm.
Years of Underftanding. The like Expref- iidn we have in feveral places, as where Sa- lutation was Recommended to Houfholds. Thus, 2 Tm, 4. 19, Salute the Houfholi of OneJfphoruSy Salute them ofjriflobulms Hou" Jhold, Rom. 16. 10. and v. ii. Greet the Hoiijhold of Narcijfus. Now I fuppofe none will be fo Abfurd, as to fay, the Apoftle in- tended any fhould go to an Infant or Babe in the Cradle^ and Salute him in Faul\ Name.^ Id no other Senfe are we to un- derftaiid the Baptizing of Houfholds ^ but of fuch only as were capable of Under- ftanding.
To the Second^ of the Jiethod of Bapti^ zing s we read not in all the New Teftament of Sprinkling : On the Contrary, we have feveral Plain Inftances of going into the Water^ and of being baptized in Water ^ as Mark i. 7. And there went out unto him (viz, John) aU the Land of Judea, and they ef Jerufalem^ and were all baptized of bim in the River of Jordan confejfing their Sins. V. 9. ^nd it came to pafs in thofe daysy that Jefifs came from Nazareth to Galilee^ and was baptized of John in Jordan. Then A^s 8. V. 96. to 99. Philips and the Eunuch went down into the Water, Thefe few Inftances may fuffice, to Ihew the Method of Bapti- zing in the Primitive Times^ and that we Jiave not fo much as one Inftance that Infant Sprinkling w^s ever ufpd inftead there- of;
Of Baptifm. 109
of ^ Confequently the Pradice thereof is an Human Invention.
To Conclude, I have only touched very briefly upon thefe two Heads, in relation to Sprinkling ^ and what I have offered, is far fhort of what I could have faid on them ^ and the Reafon is, becaufe I fee no manner of need of it^ For, as I faid before, if Baptizingy as Primitively ufed were in force , it would after that remain for In- fant or Face Sprinkling to be proved : But if that Baptifm be ceafed in Point of Obli" gation^ as I hope I have plainly Ihewn it is y much more therefore is Infant Sprinkling. And fo I End this Subjed of Saptlfin, and proceed to that of the ^uppTt^
OF
no
Kiiir.-ijiia— — — «» II ■ ■ III J- » .
OF THE
SUPPER
CHAP. L
Shewmg. ( I ) That the 'People called fakers dp believe the ahjolute necejftty of the partici- pation af the Flefh and Blood of Chrift^ or Spiritual Supper of the hold, (a) That this is a Myftery , hid from fuch as are unacquainted isoith the in^ward work of the Spirit y who for "want of the true experience thereof^ have run into many contradi(Hory and confufed Motions about it. {^) our Opponents^ as well as our
\ j^wn Beliefs concerning the Sup- per^ briefly Stated. (4) T'hat
'iJ>JC
Of the Supper. iii
"we do not believe the Ceremony of Bread and Wine^ is of greats er Obligation upon Cbrijiians now^ than JVafbing one anathers Feet, Abfiaining from Blood, things Strangled , and jlnoint- ing the Sick "with Oyl , in the Name of the Lord; all ^ "which things are no lefs com- manded in Scripture, than the ufe of Bread and Wine, l?'r.
As the People cailed Qiiakers do be- lieve the abfolute necelEty of the One Spiritual Baptifm of our Lord jefus Chrifi, in order to Purifie and Cleaiile Mankind from their fins ^ fo likewife,they be- lieve it is abfblutely necefTary fonthein to participate of the F/e/h and Blood of Chrijl ^ which is Inwardly , and Spiritualljr to be partaken of by all true Believers , m order to give Life to their Souls ^ by and through which, Chrift comes Spiritually to Sup with Meriy and they with Himy according to R€v, 3. 20. And this is the Ci^ppf Bleiiingand Cbmmunioiu fpoken of by tlie Apoftle BaiiU I Cor, 10, iL
But
112 Of the Supper.
But fo it is, that this Supper is a Jlyjfery hid from fuch who are unacquainted with the work of the Spirit •, and on whom, the Spiritual Baptifm of our Lord Jefus Chrift has not had it's Operation, becaufe of their Withftanding and Rebelling againft the didates of the Grace and good Spirit of God in their own Hearts 5 a nieajure, of which, as faith the Holy Scripture^ is gi- ven to every Man to Profit withal , i Cor, 1 2. 7. And by which, the Myjleries of God are revealed, and made known, Eph.T,,^, 1 Co". 2. 10, II, T 2. Thefe Men, tho' they Ihould have ever fo great Arts, Parts, Wit or Learning, cannot comprehend, or have fo much as a right Notion or Senfe what this Spiritual Flejh and Blood of Chrift is , as fpoken of at Large by Chrift himfelf, in the 6th Chapter of John ^ no more than the Outward Eye can perceive Invifible things ^ nofwithftanding fuch, may often have -par- taken of the Outward Bre<jd and Wine ^ called the Lords Supper,
Now for want of the true knowlege and participation of this F/efl) and Blood of thrijl^ or Spiritual Supper of the Lordly and experimentally witnelfing the Vertue and Efficacy of it in their Souls^ many of the profellbrs of Chriftianity, of feveral Per- fwafions, have run into many different and contrardi5iory liotions about it i, and have made ufe of, and depended lippn Outward
Si^nSf
Of the Supper. 1 1 ^
Si^;2s, 3.nd Shadows J eipeding to find it there , as JIary , &c. did at the Sepul- chre^ See^ the Livings among the Dcad^ Luke 24. 'y.
Thus they have made ufe of Outward f Bread, and JVlne^ which periih with the u- fing 5 In which practice, they pretend to Imi- tate the Lord's Supper, which he eat with his Difciples, the fame Night in which he . was betrayed ^ and have placed more in and upon the practice of it, than doth ap- pear by Scripture, was ever intended hy OyriJiJefuSy or his Jpojiles: Whereby the}^ have not only ran into thofe Variom and Confufed Opinions concerning the very Nature and Efficacy ^ as well as the Manner of receiving it , But have divided and ran into great Bitternefs and Envy ^ and which is worfe, to great Bloodftied, and Deftrudi- on one of another , and all for want of 3 right underftanding of the true Myftery.
It's not my defign to enter into a par- ticular difquifition or confutation of the feveral different Opinions which Men have gone into concerning the Out- ^ ward Supper-^ Each fort having fuffici- ently done it themfelves, againft one ano- ther J while on the other hand , thej have been (at the fame time) no leis weak, and fliort, in proving their own Notions and Practice to be agreeable to Scripture,
114 Of the JSupper.
/However, as I did under the Head oiBap- tifm, (b like wife I fhall under this of the Sup- -per ^ briefly fete the Cont rover fy between Us, and our Opponents , what they on their Ularts, and we on ours , have to fay, in re- lation to the Outward Supper,
The ProfefTors of Chriftianity of feve- ral 0erfwafion«, who agree in the ufe of this Ceremony, do, as I have read, chiefly and more generally divide themfelves into , three Opinions concerning the Nature and }^cacy of the Outward Supper 5 wherein each doaiiert as follows.
The Virji fay, the fpbftance of the Bread,, (after what they call the words of Confe- oration are fpoken) is Changed, or Tran - fubflantiated into the very Flejh oiChrifi Jefus^ that was Crucified by the Jezvs ^ and is thenceforth no xnoxQ Material Breads but the very Carnal Body of Chriji. Thus the Papifis.
The fecond Opinion is, that the fub- ftance of the Bread remains^ But that the Bodily Flefh oj Chriji^ is ifi,. with and 0 under the material Bread;, and this they cdiW Confubjiatitialion. Thus ih^ Luthe- rans,
The J7;/W, Differing from both the For- mer, do Jjfirm^ that the Body and Blood of Chnjiy is not Corporally^ or Carnally , yet is Sacrament ally and Spiritually Received by the faithful and worthy Receivers in the
Sacra-
" ' I
Of the Supper. 115
Sacramental ufe of the Outward Bread a.nd Wine : In this Laft belief, fo far as I have underftood,inofl: Froteflants agree,that plead for the pradice, whether Conforming, or Nonconforming, except the Lutherans,
Now, tho' the two firft Opinions are juftl/ rejected , by the AfTertors of the laft , as* grojly Erronous \ And I confefs , this laft is the moft moderate of the three ; Yet we miifl: take leave to diflent from them alfo, in that Opinion of theirs. That this Qere* mony hath fiiich a neceflary relation, or is tyed iinto the participation of the FlefJj and Blooi of Chrijl-^ as they believe and Af- fert^ and t ho' they fay, they believe worthy receivers do fo receive it in the ufe of Bread and Jf^ine •, Yet how, or which way they re- ceive it, they feem to be at a lofs to compre- hend or denionftrate. Thus Calvin, (as cited hy Robert Barclay^ Apol. P. 45 5.) A ftickler againfl: the two former Opinion s^ and afler- torof the latter-, accufeth or blameth the Schoolmen, among the Fapifts-^ that they neither underftand , nor explain to others, how Chrifi is in the Eucharift^ (as he terms it) tho' he affirms that the Body of Chriji is there, and that the Saints muft needs par^ take thereof. Yet in conclufion, he ends in an uncertainty thus: But if (fa.ys he) / am asked how it is , I J?jaU not be afha- med to confefs^ that ifs afecret too high for me to comprehend in my Spirit , or explain
H 2 in
0
Il6 Of the Suffer.
in Words. Surely then, if this were the Cafe with Calvin^ that great Reformer, as he faith it was , If the pradifers of this Out- ward Ceremony now ^ would fpeak truly, and be fo ingenous as to confefs their Expe- rience ^ as Calvin did^ I really believe they tnufl: and would confefs the like. Where- as thofe, who truly partake of the Spiritual FleJJ? and Blood of Chrift in their Souls ^ it is as felf Evident to them , as the bright fhining of the Sun is to their Natural Eyes ; And yet a little farther, to lUuftrate this matter by natural Comparifons •, I believe ino& Men who make Reflexions upon the Senfations of the Mind^ will allow, that the Outward Senfes ma}^ fooner be deceived in vifible ObjeUs , than the Mind or Spirit of a Man ( in his right underftanding) may be deceived in the Inward Senfe of Joy or Sorrow of Mind. Not to multiply many Inftances, nothing in my Opinion, is more certain to usy than the great Trouble and Sorrow- we feel in our Minds for the Death v)f a Tender Loving and Vertuous Wife , or Lofs of good Children , or Friends. And on the other hand^ what's more certain to us, th^Yi the great Comfort and Satisfa^ion^ we feel in our Minds in tlie obtaining what we greatly Love and Efteem as the beft and moll valuable Objeds, And as thus it is in Natural things, fo alfo, and much more Certain , to the truly Enlight-
ned
Of the Suffer. 1 1 7
ned and Spiritual minded Men, is the Joy and comfort unfpeakable which they feel in their Souls in the enjoymfint and participation of the Flejh and Blood of Chrijf^ or Spiritual Supper of the Lord:, which they, as fenfibly, and certainly, Inwardly and Spi- ritually feel, as they find themfelves to Live and Alove Outwardly. Nor is this a bare af- fertion of mine, but what is alfo plainly pro- vable from Scripture, that it is in and by the Spirit of Chrift, that true Partakers come to have the certain and infalliable E- vide nee thereof in their Souls-, for which, take thefe following Texts: i John'^. 24. Hereby voe know that he [Ghrift] Abideth in us^ and we in him^ by the Spirit which he hathgivenus. Again, John 1^^,16^1^,1^,26. Chap, 15. 26. Eph. :?. $, Rom. 8. 16. i Cor. 2. 9, 10, 1 1, 1 2. Thefe, with a multitude more of other Scriptures that might be Named, do abundantly prove, my Aflertion. But to return,
Tho' the feveral p radii fers of this Cere- mony of Bread and Wine do very widely differ and difagree in Opinion, ^c. As I have Ihewn •, Yet all of them agree as to the ufe of it, tho' in different Methods •, for which practice they plead an Inftitution , Chiefly from the words of Chrift to his Di- fciples, Luke 22. 19. Thii do in temem- brjunce of me. And upon the Apoftle BauVs adding , i Cor. 11, 26, As, often:,ax\y£ ^at
H q ih^
A
1 1 8 Of the Supper.
this Bread, and drink this Cup , 2> do Jhew the Lord's Deaths till he come. Which Texts, with others to the Corinthiansj which our Opponents lay fome Strefs on, I ihall give at Large in my following Difcourfe.
But from thefe words^ Thk Do:^ &c. and //// he Come J 8cc. they Infer the life and Pra- ctice of Eating and Drinking Bread and Wine^ Sacramentaliy (as they call it) is to Continues the Church, till C/jri/? Ihall come at the End of the ^/?r/(f to Judgment.
The People called ^takers ^ on the other Hand, cannot join in the Belief of either of the aforefaid three Opinions •, yet truly be* iieve what the Holy Scriptures do relate concerning the Lord's Supper^ for fo I call the Pajjbver ^ with the Bread which Chriji brake, and the Wine he gave his Difciples the fame Night in which he was betrayed.
Now our Lord before this Supper had of- ten told them of his Sufferings, and to make his Departure the more Eaiie, had given them many Cweet and precious Promi/esy as, that he would not leave them Comfort lefs ^ would fend them theComforter ^ would Q?^?^ 4igain to them ^ be in them , teach them all things:, and that it was expedient heihould go away •, aiid that if they loved him , they would rejoice at it, with much more to the fame Purpofe ^ See John 14. 16. to 28 v. and Chap, t6. 7. to 13. Ver/e^ Yet notwithftand- in^ all thefe gracious Promijei to them of
'•■y his
Of the Suffer. 1 1 9
his glorious coming again in Spirit^ they were fo loth to part with his outward and bodily Pre fence, and fo averfe to the belie- ving It, that Peter prefumM to rebuke him for Speaking of it, Atait, 16. 22, 2 ^ And as he knew their great Averfion to the Hear- ing of his Deaths and that their Heart snow were filled with Sorrow ^ Joh. 16. 6. So in order ^ Yet farther to Comfort and bear up their Spirits, in his Abfence, he takes a frefli Occafion at that Supper to inform them , That his Body was given , and his Blood was to be ihed for them. Thus taking the Bread, he break and gave it them, call- ing it figuratively his Body ^ which, fays he, is given for you. This do in Remembrance of me : Likewife theCup, r^jing^ Th^ Cup ii the New Teji:antent in my Blood zvhich is fhedforyou.
Now this Remembrance of Chrifl: by that Sign, to the prefent Difciples, we verily be- lieve was to lafl no longer in Obligation^ than till his glorious Coming again in Spi- rit^ or the plentiful Effufion or Pouriijg forth of the Holy Ghojf, according to his Pro- mi fe 5 at which time they could no more forget Chrifiy and the Benefits which they and all Mankind reaped by his DeathXy/vhkh ought always to be duly and reverently Remembred) than they could forget that the Holy Ghoft was with them -, befides which, Chrifl: told them, that one of the very Of-
H 4 ficcs.
lao Of the Supper.
fices of the Ho/yGhofi^wa.s to bri/jg all things totheir Rewembrance, whatfoever he had f aid unto them J John. 14. 26.
As to the words of the Apoftle Faul^ till he come^ Sec, with what is farther alledge^ about the words, This do, &c. fhall be fully Spoken to hereafter •, and notwithftanding the breiiki?7g oiBread^Scc.un^-\t be continued in the Churchy after the Pouring forth of the Holy Ghoft : Yet that was no more' ob- ligatory (refpefting Pradice) than the Be- lievers frequently ufingniany Legal things, for which, our Opponents will grant they had no Commiiiion.
Nor do we believe the Pradice of this Ceremony is now of greater Obligation upon Chriftians, than Ch rift's 7^^77;/;;^ his Di/ci- fles feet^ the fame Night 5 or the refrain- ing from Blood , and things fir angled^ or the anointing the Sick with Oyl^ in the Name of the Lord ^ all which are no lefs folemnly commanded in Scripture, than the Practice df the Outward Supper ; and the two laft, even after the defcending.of the HolyGhofi i]pon theChurch'^ yet we find therein noex- prefs repeal for them , more than for the other : All which, we believe were Tempo- rary^ and Shaddowy things -, not properly belonging to the Go/pel Difpenfatton^ and are all alike ceafed in Point oi Obligation : Of v/hich more fully hereafter.
Of the Suffer. i a i
■^ But tho' we cannot Join in the Belief of either of the three aforefaid Opinions, con- cern ing the Outward Sign^ or Ceremony^ yet we ftedfaftly and firmly believe (as I have faid in the beginning) the abfolute necef- fity of the Subftance, namely, the/piritual Supper^ or F/e/h^ and Blood of Chrift ^ by par- taking of which the Soul is fed and nourifh- ed up unto Eternal Life, and without which, the Soul cannot live to God. This, with the Outward Supper, will be the Subjedt of my following Difcourfe.
CHAP. 11.
Shewing ^ {i.) T'hat as Natural Bodies and things in the Out-^ ^uuard Creation^ are fupported by p'oper and agreeing Mediums :
. Sq Itkewife the Soul of Man^ heing a Spiritual Suhfiance^ is to he fed^ and nourifbed by Spiri- tual R?^^. (2.) A great Obje^ Bion againfl the ^akers^ con^ cerning the Light within^ flated
and
12 2 Of the Supper.
md anfwered ; Jhewing^ That hy this Divine Principle^ njohich in Scripture bath variom T)eno^ minationsy the Work of Salva- tion is carried on and perfected inthe^oxxX. (:^.) "that the in- dwelling of Chrift in true Be- lievers Souls^ or a higher Ma- nifepation of his Spirit^ is the true Spiritual Food^ the Sup- per of the Lord , or Flelli and Blood of Chrift to them : and not Outward and Eatable things. (4..) Several OhjeSlions anfwer^ ed in the Series of this ^if" courfe.
T*s a received Maxim among Men, in Natural Things , That all Bei/igs do depend upon, and/ubfiji hjy their Pro- per Mediuj^s ^ and by fuch things which hold feme Agreement^ and Proportion^ one with another. Thus the Body oi Manfuh- iiits by Outward Food. Thus Animal and ^^pniufl? Creature: , ar€ fuftained by proper i Food ,
0/ the Suffer. ii ^
tood^ the Frodu^s of the Earthy fuitableto their feveral Natures •, and thus Vegetables are nourifhed hy the Ecirth it felf.
And as Natural and Materia,! Bodies^ and Things^ fubfift by fuitable and agreeing Ale^ diums^ without which they die, or ceafe to be : So likewife the Sou/ of Man being a Spi- ritual Subjiance^ is to be fed and Nourifhed by Spiritual Food, without which it cannot live to God > according to the Saying of Chrift, Jvbn 6. 53, Except ye ea the Flejh of the Son of Man^ ( i. e. Spiritual Fleih ) and drink his Bloody ye have no Life in you. Now all Mankind, being Concluded under Sin, and in an Eftate of Death, by the Fall of Adam •, The Lord God, in his everlafting Infinite Qoodnefs and Mercy ^ provided a Means iov his Reftoration, in our Lord Je- fus Chrift, the Vromifed Seed ^ who when he outwardly came in the Flefh^ did by his Sufferings a.nd Deaths in that prepared Body^ make the Attonement to his Father, all which w^e fully and ftedfaftly believe -, but withal fay, that altho' we hold it abfolutely neceilary for us, and all who have had the Knowledge of the Hiftory, to believe in the Outward and Bodily appearance of Chrift^ his Sufferings, Death, RefurreBion, Afcen- fion, &c, as recorded in Holy Scripture. Yet we alft) hold, that at bare Hiftorical Belief thereof, will not do, uiilefs a Man alfo lay hold of, believe in, and follow the Di-
(^ates
1^4 Of the Supper.
(ftates and Gm^'^nce of the Baptizing Fower, Grace.znd. Spirit of God, a. Meafijre of which is given to every Man , by Je/us ChriJ}^ in order to mortifie the Deeds of the Flejh^ and to cleanje ^ fan^iify and fet free from the Power of Sin, i Cor, 12. 7. Chap. 6. ir. Rom. 8. T.2, i^, 14. Gai. 6. 8.
And when the Soul comes thus to be fit- ted and prepared, by the baptizing Power and Spirit of our Lord Jefus Chrift\ and made a fit Temple for Chrifi by his Spirit to dwell in, i Cor, ?. 16. Chap, 6. 19. Then it is, that the Soul comes to be quickned to God., which was once Dead in Sins and Tref- pafTes, Eph. 2. 1.5:. John 6. 6^ Then it is, that God and Chrift take up their Abode in Men. John 14, 2^. Then it is that Jefus Chrift comes into the Temple, viz. th^ pre- pared Heart., and Sups with Men, and they with him. Rev, 9. 20. And then it is that the thus enlivened and quickned Soul comes %o feed and live upon the fpiritual Foody which God has appointed for itsSujftenance: Namely , the Spiritual Flefh and Blood of our Lord Jeft^ Chrift, or Supper of the Lord, John 6. 5^, 56 In the Participation of whichy the Soul, (as I faid before) does as certainly and evidently feel unutterable Joy^ Com- fort,, and Satisfatlion^ as any Certainty Man can have, in vifible Objeds, or natuial/^/?- f at ion of Joy or Sorrow of Mind,
But
Krib>
Of the Supper. i^$
But as I faid in the beginning, this Spi- ritual Myilery of the Kingdom, with others, is hid from the Natural, or Garnal-minded i^^V and it cannot, nay 'tis impofible to be otherwife, becaufe it's by the Spirit they are difcerned^ according to i Cor. 2. 14. But the Natural Man receiveth not the things of the Spirit of God, for they are Foolifhnefs unto him. Neither can he know them, be- caufe they ar^ Spiritually difcerned. How- ever, the Natural Mind will be Striving and Labouring by Outward and Natural P^r//, Arts and Learnings to comprehend this My- ftery with the reft, making ufe of the Out- ward Signs, expeding to find it there, fome faying this, and fome that of it^ but all of them end in Uncertainty, for want oiturnwg in their Minis to the Spirit of God, which would Manifeft, and make known to them the Myftery, according to iCor. 2, 9. /(? z;. 1 5. and Eph. 9. $. Shewing, that 'tis the Spirit y which fearches , reveals, makes knotxm, and manifefteth the deep things d Gol See thofe Verfes at large, being full to this Point ^ befides numerous other Texts of Scripture, which at prefent for Brevi- ty fake I omit; For want of thus Recur- ring to the Spirit, the Pradifers of the Ce- remony of Bread and Wine, have (asl faid before) divided themfelves into Various lY^?- tions and Opinions, which have produced great Strife and Contention-, and fome of
^^tmmifmtfmm
ja6 Of the Supper.
-thefe have terminated in the Deftrudtion of inany Chrlftians. Neverthelefs, before I proceed more fully to prove by Scripture, w^at the real F/eJh^ and B/ood oiChrift is, which is the Spiritual Food^ the Souls oftrue Believers are to be fed and Nourifhed by. I think it Proper in this place, to anfwer a very great Objedion , made by many of our Opponents againft us, which has' a di- red: Relation to the prefent Subject -, the An- fwer to it, will in the End lead me to the Proof of this Point: The Objedion is this.
Objcd. "■ That the Quakers caft off the ■ ' pofitive Commands and Injiitutions of our *' LoriJeJ/^Chrifl^ Water-Baptifm^ and the *' Lord's Supper •, and in the Room of them, " fubftitute a Light within them, which " they fay is Chriji, and is given to all *' Men in the World, both Believers and ^^Unbelievers, And this.L/^/;A within^ "they fay alfo, is the Flejh, and Blood ^' of Chriji , and the Supper qi the Lordy '' which all People are to feed upon, and '' by it their Souls are to be fed , and *"' nourifhed , therefore they do not need the ' Outward Sign^ ox Supper ^ while they have ^ the Subjiance or thing fignified: So that ' hereby they make all forts of Unbelie- '.vers alike, and Equal to Chrifl:ian-J5^//V- vets , and all Partakers of the Flejh and Blood of Chrift : In that they fay, all *^ have it within them , while at the fairjc
[[ time,
€C
ec
Of the Supper. i a j
X'-U.---
*' time, the ti^ht within them, they lb *' highly Value, and Speak of, is nothing *' but the Dictates or Li^ht of Nature^ Na- *^ tura/ Confcience^ or the Innate Notions of ** the Mind, ^c.
This is the Subftance of what many of our Opponents have ohjeded againft us ^ wherein 'tis obvious, they neither rightly didinguifli our Belief, nor yet rightly Un- derftand the Scriptures^ as I Ihall plainly Ihew •, and in regard they reprefent us, as under a very ftrong Delufwn^ and in a Fun- damental Error ^ becaufe of our Belief con- cerning the Light of Jefus Chrift within Men, and which hath been the loud Out- cry and Clamour againft us , lince we were a Peo- ple ^ I ihall therefore be neceflarily led to Enlarge pretty much upon this Objedion^ in order to the Clearing our Selves from that Charge^ as well as proving our Real Belief, (in oppofition to all thefe Charges) agree- able to Scripture. And for the better Eafe of the Reader's Mind, as well as the more clear and diftindl: anfwering this ObjeSion^ I will reduce it under Three feveral Heads : to each of which, I (hall make a particu- lar Anfwer. ,
iv>y?, That we caft off the pofitive Com- mands and Injlitutions of our Lord Jefus^ viz. Water-Baptijtn^ and the Lord's Supper, .. Secondly ^ That we Subftitute in their Jloom, a Light within , which we fay is
^ ■ . Chnji,
♦
Ii8 Of the Suffer.
Chrift ^ and is given to all Men in the Tf^orld , which they ailed ge to be the Di- lates of AW/^r^, Natural G7;7/2"/V;7<r^, or the Innate Notw?7s of the Mind.
Thirdly^ That this Light given to all, is the Spiritual i^^^iof the Souly the flejfy and Blood of Chrift ^ or Supper of the Lord^ which Unbelievers as well as Believers En- joy, and Partake of, &c, Anfwer, • *^As to the Fir ft ^ of our Cafting off the Po- Jitive Commands , and hjftitut'tons of Chrifl^ VIZ, JTater-BaptiJ'm and the Lord's Supper : This Head requires but a Ihort Reply, in regard I have already treated at Large upon that of iVater-Baptifm , and I hope have plainly and evidently fhewn. It had its proper Dif]:>enration under J^?/;;? the ^^/>- ///?, and with him ceafed in Point of Obli- gation, And next as to the Supper^ It*s now what I am upon, wherein I hope to Ihew, in the Series of this Difcourfd% that the practice thereof is not of Obligation upon us : Both which fhall be left to the Confi- deration of the Unbiafled Reader •, and fo I .proceed to the Second Head.
Secondly^ As to the Light within Mankind given to all, &c. Inafmuch as the Light of Chrift, is fo frequently and pofifively af- ferted in Scripture, fome of our Opponents will own it in Words , as there declared ^ but at the fame time would obtrude upon us, as if the Light we fpeak of, is another
thing i
Of the Supper. ii^
thing ^ I think fit therefore to Premife and Declare , That when we fpeak of this Di- vine Prwcipky we mean no other thereby, than what is often and repeatedly fpoken of and Teliified to in the Holy Scriptures ; wherein it goes under feveral other Deno- tninations, as well tls Light ^ according to its various Operations and Manifejiaiions it hath upon the Soul of Man \ As Lights be- caufe itManifefts and Reproves for Sin, Spi- rit ^zs it quickens toGodfifc, Gr^r^, as being the free Gift oiGod ^ Seed^ as it grows in the Heart ^ Leaven^ as it works into the Nature of it f elf i, with many other Appellations which may be found in Scripture. Farther, we fay and believe that this Holy Divine Principle is not of Man, or of the Nature of Man , tho'it be in Man-^ but is Super natu- ral, and is a Gift ox Meafure of God's Spi- rit, and is given, as faith the Holy Scrips ture, to all Men, yea, to the Wicked^ and firives with them as long as the Day of their Vifitation lafteth •, and until for their dif- obedience God gives them over to the hari^ nefs of their Hearts, and to a Reprobate Mind, 2 Cor, i^. 5. Gen. 6, ^. Ro7rh i. 28. But to them, while he fo ftrives 'tis 3. Judge and Condemner, as it is a Jujhfier of thole who follow the Dilates of it : For it never confented to Evil in any^ either inThought, Jf^ord^ OT Deed ^ but Condemns for it, and therefore not of the Nature of Fallen Man,
I which
i^^o Of the Supper.
which is Corrupt, and never incites us to Good, According to Prov* 20. 24. Jer. 51* 17. jfoh/7 15. V- Rom, 8. 7.
Having premifed thus much upon our Belief of this Frinciple^ I fliall now defcend particularly to the Proof thereof, accord- ding to plain Scriptures 5 wherein I have not obferved any one thing more repeat- edly afferted, and more prefllngly recom- mended^ than the Vertue and Efficacy of this Holy Divine and Univer/al Principle^ in or- der to the Salvation of Mankind, through,, Jefr/sChrift ; And as theOperations and Ma'\ /lifejlations thexeoi are Manifold , fo there-* fore I Ihall Comprife fome of them under the feveral following Heads , and in order thereto, begin with Ihewing,
Firft, The Divinity and Umverfality of this Principle, John i . i . In the Beginning (faith John the Evangelift) was the Word^ md the Word was with God^ and the Word isoas God , V. ^ . All things m^re made by him^ 8cc, v. 4. In him (the word Chrift) woi Life, and the Life was the Light of Alen^ V. 9. That was the true Lights which Lights eth every Man that comet h into the World. Here the very Life of Chrifi ^ the Word oi God, is faidto be the Light oi Men-y theu furely 'tis Divine ^i^d Supernatural ^ there- fore, methinks, none Ihould ever be fo,. abfurd, as once, to think the Life oi God and Chriji is any part of the Light rf our
fallen-^
Of the Supper. 1 5 1
fdl/en Nature ^ the Contrary of which doth appear by it& quality^ in reproving the Evil in our Nature : And as it appears by x\\^{^ Texts, that this Light is Divine ^ like- wife fo it's Univerfal, that it Enlightens all Men^^every Man that cometh into theWorld\ and confequently , fuch of all Nations as never fo much as heard of the Ferfonal Appearance of Chrift. This is Confirmed, by what the Apoftle Faul faith to the Ro- mans^ Chap. 2. that Go A is no Refpeder of Verfons \ not the Hearers but the Doers of the LawJhaU be jujiified-^ And v, 14. For when (fays he) the Gentiles^ which have not the Law^ do by Nature the things contained in the Law^ thefe having not the Law^ are a Law unto themf elves ^ v.i 5. which (hews the Work of the Law was zoritten in their Hearts^ 8cc. Let none flumble at the words, do by Nature, For, (ift^) Neither Gentiles nor Chriftians could do sLny thing by their own Nature acceptable to God , for all by Nature are the Children of Wrath, Eph. 2. 3 . {2ly,) The plain Senfe or the Text, as well as Context, is, that the word Nature^ is put only as the Natural EfFedt of this Divine Principle, or the Law written in the Heart ^ and to this agrees the Promife of God by the Prophets Jeremiah and Joel ^ That he would make a new Covenant ^ &c. and Four out his Spirit upon all Flefh ; That he would put his Law in their Inward Parts^ and write it in thdr
I 2 Hearts:,
1
t^i Of the Suffer.
Hearts , See at large, Jer, 7,1, 7,1^ to 54. Joel 2; 28. J^s 2. 17. That this Divine Light manifefts Evil^ Condemns^ and ILeprovesfor jt'j Ish'^tcdhy EvilDoers^ loved by ^i7 that do J^ell, whofe Works are Approved by it. Sec John ?. 1 9, 20. Eph. 5;. i ^. Again , Eph,^. 7. Unto every one is given grace ^ according to the meajure^ of the gift of God. I Cor. 1 2. 7. The manifeftation of the Spirit^ is given To every Man^ to profit withaL And as this Divine Principle brings Salvation to the Obedient , fo it's given and appears to all Men fcr that End^ Sec. See Tuus 2. 1 1, 12. Even to the Pharifees, the worft of Chrift's Enemies, the flothful Servant, and to other wicked Men , tho' they Rebell againft it , dont improve by it, or let it operate in them. Gen, 6. 9. Job 24. 1:^. Nehem. 9.20. Matt. 25. 15. Lukeij. 21. Nay, the Scriptures are positive, that they who have not this Divine Principle or Spirit of God^ are none of his, thus Rom. 8. 9. If any Man have not the Spi- rit of ChriJI , he is none of his, Thefe few- Scripture proofs are enough to Ibew the Divinity^ and Univerfal Appearance of thii^ "Div'im Principle to all Men, Then,
Secondly.^ '['his Divine Principle is mani- feftcd within Men\ and indeed, it's neceffa- ry it ftiould be ^Oj for tho' our Lord Jefm Chrift^ hy his Sufferings and Death,' put Man into a Condition oi Salvation^ yet the Seed of ^in remaiiiing in h'yn^ by the fall of
Adam ,
Of the Supper. i ^ 5
Adam , God has appointed a means /Z?^/-^ for his SanSificatton '^ and indeed, accord- ing to right Reafon , in Natural things , where, ihould a Remedy be applyed , but where it may reach the Wound ^ or Difeafe, Our Lord Chrift fays, Out of the Heart pro- ceeds Evil; filch as Alurders^ Adultery^ Blaf- phemy^ Theft ^ &c. Matt. 1$, i^, jiarkj, 21,22. And therefore he has gracioufly appointed the Remedy of his Ho/y Spirit there : Thu^ 2 Cor. 4. 6. G*?^ who comma /id- ed Light toflime out ofDarknefs^ hath fhi- ned in our Hearts ^ to give the Light of the' knowledge of the glory of God ^ in the Face of Je///f Chrijh Rom. i. 19. That which may be known ofGod^ is manifefled in them, (viz. Men) for God hath fhewed tt unto them. Col, 1.27, Chrifi in you, the Hope of Glory, Eph. 4. 6, One God, and Father of all, who is a- bove all, and through aJl^ andin you all. Phil, 2. i^, It is God that worketh in you, both to will and to do of his good pie afure. Even to the wicked Pharifees Chrift faid, LuAe 17. 21. Behold the Kingdom of God is within you: Matt. 25. t8. The flothful Servant had a TaUent, Again , fee Jer, 31.33, 34. Joel. 2. 18. I John :^. 24. i John 2. 27. Rom. 8. 10. I Cor. 2. 10, 12. Chap, 3. 16. To the fame purpofe, with many more which might be added , to Ihew that this Divine Principle of Chrift is within Men. > Then,
J 9 Thirdly,
1^4 Of the Supper.
Thirdly y This Divine Principle makes known^ teaches and reveals the very mifte- ries of the Kingdom of Heaven to Men. Thus the Apoftle Paul, fpeaking to the Co- rtnthians^ of the things of God, fays, i Cor. $. 10. God hath revealed them unto us by bis Spirit y for the Spirit fe arches all things , yea the deep things oJGod^ Ver. 1 2. Nozv we have received^ not the Spirit of the worlds but the Spirit which u of God ^ that we might know the things that are freely given to us of God, That this divine Principle, is the very Touchftone of Spiritual knowledge : i John 5. 24. Hereby we know that he abideth in m^ andweinhim^ by the Spirit which he hath given us. Chap. 5. lo, he that believeth on the Son of God ^ hath the witnefs in bimfelf That no Man knows the things of God, but the Spirit of God, See i Cor. 2. 11. Many more Texts to the fame purpofe, I could Cite for proof of this Head, which for brevity I pafs by.
Fourthly^ That we are to worfhip God by and in this Holy Divine Gift, take thefe following Texts, John 0^,7"^. Woman, (faith Chrift to the San^aritan) the Hour cometh, and now is ^ when the true worjhippers JhaU ifo7fnip the Father in. Spirit and in Truth 5 for the Father feekethjuch to Worfhip him, Ver. 24. God is (faith he) a Spirit, and they that Worfhip him, muji Worf])ip him in Spirit and in Truth, Here Chrifi^ the Truth hiiri'
felf.
Of the Supper. 1^5
felf, tells us plainly how God is to be war- fljtppedhy the true woi^ippers^ and that it mufl be in the Spirit^ which Spirit is In- warily to be waited for, in order to enable all truly to worfliip him aright : And oh ! that all who depend fo much i^pon outward and bodily Worjhip^ by Signs and Figures^ would rightly Confider this laying of our Lord Jejm Chrift. Again, Phil.^. 5. For we are the Circumcijion which worjhip God in Spirit^ and rejoice in Chriji Jeff*s^ and have no confidence in the Flejh,
Fifthly, We cannot pray to God accept ably j but in and by the Spirit^ viz. Rom, 8. 26, the Spirit alfo helpeih our Infirmities^ J or we know not what toe fhould pray for as we ought , but the Spirit it felj maketh inter- ceffionfor us^ with groanings that cannot he Uttered, i Cor. 14. 15, I will pray with the Spirit^ See. IwiUfing with the Spirit, Eph. 6.18. Praying always ^ with aU prayer and fupplication in the Spirit, And again , fee Jude Ver. 20. Fraying in the Holy Ghoft.
Sixthly^ As I have ihewn by plain Scrip- ture, that this Principle is Divine , is Uni- ver/al, and within Men , and does reprove and condemn for Sin^ reveals the Miperies of God y and teaches to Worjhip and Pray unto him aright, ^c. And that thofe who have it not, are none of Chrift's \ So like- wife I (hall farther fliew, that it Wafhes and ^an^ifies from Sin^ and }e<vds into all Truth,
I 4 and
I j6 Of the Suffer^.) _^
and finally, makes the Obedieni:, Children of God^ and Heirs with Chriji: For propf of which, take thefe following Texts, Rom. 8.1?. iiO'^ //i;<? ^?/?^/' the F/eJh yejhall Die^ bup if through the Spirit-, ye do mortifie the deeds pf the Body^ yeJiMU Live, Mark here the Efficacy of thi^ Divine Princii?le , in de- ftroying the very root of Sin, and that Be- Jie vers are Wafhed and SanUified ivom the grofleft Sins, ^nd jujrijied in the Nam^ (i, e. Power) and by the%V/>of Gc^J. See Rom. 6. T r. Again, Rom- 8. 2. -77)^ Law of the Spirit of Life in Chriji Jejj^^ hath made me free from the. Law of Sin and Death', And that there is no Condemnatjon^ to thofe xvho walk after the Spirit, S^e the foregoing Verfe, John i6. n, T^hen the Spirit of Truth is come , he will guide yoi( into all Truth. Rom. 8. 14. As m.any as are led by the Sp{' rit of God,^ are the Sons of God, Ver/i6. the Spirit it felf bearetk Witnefs with our Spirits, that we are the Children of God. Ver. 17. and if Children^ then Heir s^ Heirs of God, and Joint Heirs with Chriji, Thefe few Texts (of the multitude I cquld bring) may fuffice to prove the above aflertioq , and tho'I have, Iconfefs, been pretty large in citation of Scripture^, upon the feveral foregoing Heads ^ and the more in re- gard we have heen greatly reproached for our Belief in this Divine Principle. T^t yeryQiort, in adding numerpus text^more
I . .
Of the Su/j^j^er. 1 5 y^
V^hich I could have brought for farther Proof of each Head : However, thofe cited dp abundantly and very plainly proire the Divimty^ Univerfnlity^ Vertue and Efficacy of this Holy Divine Principle in Men , in order to the Salvation of Mankind, through ye/us Chrijl, And tho' the Scriptures do fo often Call this Divine Principle C/?;-///, and we after them do the fame : Yet none are to Underftand, that they, or we do mean his Immenfe fulnefs ^ but 4 Meafure or Ma- fiifejlation of his Divine Spirit , according to I Cor, 12. 7. given to every Man to Profit withal ^ And Eph, 4. 7. But unto every one pf us is given Grace ^ according to the Mea- fure of the Gift of Chriji ^ I j[hall give a Text or two more, before I end this Head, ai)d then proceed to fome Objedions , and make fome fhort Obfervations thereon.
I prefume that none called Chriftians, will deny , that all Men ought to be Re- generated, born again, and become Neif Creatures^ in order to the Salvation of their Souls 5 agreeable totbe Apoftle Fau/, 2 Cor, J. 17. If any man be in Chri/ty he ii a New Creature , Old things are paji away ^ behold all {hings are becofne New, Gal. 6. i >. Nei- ther Circumcifwn^ nor IJncircumcifion avail- ed any thing, but a New Creature, Thus then, If he that is in Chrifi be a Nerp Crea^ turey Confequently fuch a New Creature \^ ip Chriji j ^nd if all Chriftians ought
tQ
r ' ■■ ■ -■ ^ — -
1^^ OftbeSupp^rl
to be A^ew Creatures, as all muft confefs, then all Chriftians ought to be in Chriji ^ confe- quentfy none can co/ne to, or be in Chrift^ or ie Sons of God, but fuch as are led by the Spirit of Cbriji, Rom. 8. 14. and as Pofitive? the fame Apolile is, None are Chrift's, but fuch as have his Spirit, Thus Rovf, 8. 9. Ifa^y Man have not the Spirit of Chriji, he is none of his. From whence I obferve, That if thefe Scriptures, with thofe before cited, be true, as to be fure they are ^ Then I con* ceive this Dilemma will naturally fall npon our Opponents, either to confefs they have this Spirit, or Divine Principle in them, and ought to be led and guided thereby, as the Scriptures direct, or Deny that they have it z, If they (hould do the fatter , the Con- fequence will be, that they muft therewith deny that they are the Children, and Sons of God, and None ofChrift\ This, I prefume, they will b^ no means aflert ^ If not, then the former is proved in Courfe, That it is by the Immediate Work and Operation of this Divine Principle within Men, by which they are made New Creatures, Children and Sons of God^ 8cc, as before is proved.
Now is it not very Admirable, that while the Scriptures are thus full and plain j and (as I faid before) no One thing in that Book ofGad is more repeatedly recommended, than the Dilates, Guidance and Revelation of this Divine Princifle of Light ^ Grace and
Spirit
Of the Suffer. 159
Spirit, That they who pretend the Scrip- tures are their Rule ^ (and we alfo fay. It is the beft Outward Rule in the World) fhould fo far over-look, or want to have it proved to them, what this good Rule doth lb often and preffingly recommend unto, as the only Means through Chrijf, for the Salvation of their Souls -^ I intreat them to Confider the reafon of it ^ and whether it is not becaufe jtheir Minds have been too muchOutwardy and too little Inward, where this Pearl of great Price is to. be found ; even the iSp/Wr of Truth, the Anointing with- in, which is able, and will lead and guide the Obedient into all Truth -, See i John 2. 27» John 16. 13. I could fay abundance more concerning this Unfpeakable Gift; For my Soul at this time, as at many o- thers, is Toucht with the Admiration of the Love of God, in bellowing this ineftimable Treafure upon Mankind, and in Humility I can fay , I have often blefl God for the fecret Reproofs , and other Operations of it upon my Soul 5 which for brevity's fake I {hall be filent in, and proceed to an Ob- jetiion j which tho' made by many of our Opponents, yet is (as I conceive) a weak and inconfiderate one 5 viz,
Objeth " That many who have pretended ** to be led by the Illuminations and Infpi- " rations of the Spirit, have taken the Sug- ^' geftions of their own Mind§ and Fancies,
''and
140 Of the Supper.
*' and others, even the Delufions of Satan, ** inftead thereof*, which is deinonftrable, ** by their running into wild, nay wicked " Notions and Pradices ; By which it ap- " pears, how Dangerous a Thing it is, for *' Men to depend upon the Principle you *' fpeak of •, but more efpecially while we "have the Revealed Will of God, in the ^' Holy Scriptures. ■ ^
Anfw. The Queftion is, not. What Mi- fiakes, 6?V. Men may, and have Run into, while they have pretended to the Spirit 5 But whether the Spirit is not the Thing to be minded, and followed ^ which I have very plainly proved fromScripture that it is. (2/^,) As to the Miftakes.Bcc of Men •, That's no more than what has hapned from the Beginnings as well under the Old Law, as under the New Covenant : Nor is there more reafon for this Obje£tion , Then that, Be- eaufefalfe Prophets^^nd falfe Minijiers^h^ve pretended to the Leadings and Revelations of the Spirit : Therefore, or for that rea- fon, the Spirit of God was not to be regard- ed or depended upon 5 which was, and is the Foundation of all the true Prophets and Minijiers of Chrifl, But, (5/^,). To bring it more Clofe home,even to the Objed:ors them- felves s Don't they,and the Proteftants of ma- ny Perfwafions fay, the Scriptures are the Rule of Faith and PraUice ^ Yet how widely, * »hd ^y^ii fundamentally have th^y differed in
many
Of the Supper. 14.1
many Points of Faith and Do^irine ^ and thereupon fome of them have held, and pradticed wrong things, as well as perverted the very Intention of the Scriptures *, while at the fame time each fort have pretended to the Scriptures for their Rule : and War* rant^ in fo believing , and fraUicing : ( a moft pregnant Inftance whereof, among the reft, we have in this very Subjedt of the Supper^ in which they fo widely differ.) Were therefore, or are the Scriptures in the Fault ^ or will they allow, or fay that from thence the Scriptures ought not to be de- pended upon, believed^ and the things there- in recommended, taken Notice of and Pra- Uiced ? I fuppofe they will not 5 no more then (fay we) ought the Spirit of God^ from whence the Scriptures proceeded , and the Holy Men of God fpake , and which the Scriptures themfelves fo abundantly direS unto) be negleded, or not minded, becaufe fome who have pretended to it were mifta- ken , were not good Men , or did wicked Actions. Having (as I think) obviated this Objedion, I Ihall proceed to another, in my Opinion, not unlike to it.
Objeli. '" If this Principle,- which you *• fay is given to all Men, be Holy and Z)/- *" vtne^ as you affirm. How comes it to pals '' that there are fo many JVicked and Un- # *' godly Men in the World : Since you fay, " 'lis given .to all , in order to make all >^Msn Good^ AnJ-iKi.
14a Of the Suffer^
Jrjfv), (i/,) By way of Retortion, as I did juft now in Cafe of the Scriptures : I fay, fince a great Part of Chriftendom do be- lieve,and affinn,that tliQ Scriptures are their Rule of Life^ and Manners 5 how comes it to pafs, that fo many Millions of them are fo abominably wicked in their PraSices ^ If they fay, 'tis becaufe they don't follow and pradice what the Scriptures direct un- to : We fay the fame, concerning this Di- vine Principle , 'Tis given to all for their good,and benefit ♦, but if they will not mind or follow it, the Fault is in themfelves, and not in the Principle. And as the Scriptures are not to be blamed, nor difregarded ; for the Evil Manners of fuch, who pretend to them as their only Rule : So neither is the Spirit^ Light or Grace within Men (which the Scriptures do fo preifingly recommend unto) to be neglected , or difregarded , be- caufe Evil Men do not believe in, and fol- low the Dilates of it. Again, (2/^,) To Confirm this from Scripture, we find a Ta- lent was given to the Evil and Slothful Ser- vant, as well as to the Diligent, Alatr. 2>. i$.to 30. And 'tis very plain,'twas given for Improvement, and the fault was not in the Talent^hut in him that did not improve it , for which he was juftly Condemned, and his Talent taken away and given to another that had been faithful. This Talent 01 Gijt^ is ftill the fame Prmcipky. tho' under a dit-
fetent
Of the Supper. 1 4. ^
ferent Name^ and as hath been already Ihewn, is given to Evil, as well as to Good Men : And that which i$ the Faulty and will be the Condemnation of Bad Men, is their not believing in , and refufing to be led or guided by it , in order to their Improvement, All which I could prove more largely, by feveral other Scriptuf€\ Texts, but forbear, as thinking, This ihort, tho' plain ^rooj may fuffice to ihew the Reafon, why all Men are not good, thd* they have this good Principle in them: thus I conclude upon the Second Head of the Firft great Objedion , and Ihall pro- ceed.
Thirdly , ** The Quakers fay, this Light ^ " or Principle is given to all Mankind, and ** is the Spiritual Food of the Soul, the Fiejh " ^x\i Blood of Chri ft, or Supper of the Lord^ " which the Unbelievers, as well as the Be- " lievers, have in them 5 confequently they ^'' have and do partake of, and enjoy this ^ ** Spiritual Supper of the Lord, i^c.
Anfw. Firjt, This Objedion doth (as I faid before) Ihew that the Objedtors don't rightly diftinguifli our Belief ^ neither in- deed, doth it appear thereby, that they rightly under ftand the plain jSm/?r/^r^x that have Relation to the Spiritual Supper of the Lord'^ otherwife they would not have thus Objeded. I have already ihewn the K/i- verfality of this Divine Principle, and that ^ it
*».
1 44. Of the Supper.
it appears to every Man^ even to Bud Men, while the Day of their Vifitation lafteth *. And as I have thus done, fo I need fay no more as to that ^ But I muft farther add, in Anfwer to this Obje&iorii That the Peo- ple, called ^akers^ never believed or faid, that this Divine Principle was, or ever will be the Spiritual Supper of the Lord to the Di/ohedient^ who continue in Rebellion a- gainft it : On the contrary, We fay, and' Believe, It is a Reprover and Condemner of fucb, let them be of what Religion or Frof feffjon they will, and particularly any of thofe called ^uakers^ who don't walk a- greeable to the Didlates of it, are not only Reproved^ and Condemned in their Confci- ences by it -, But the greater will be their Conde?nnation ^ becaufe they (Efpecially) pretend to believe in it. And that it is a Condemner to the Wicked and Difobedient, See Nehem, 9. 20.^26. Job 24-. i^» John ^. 20. But,
Secondly^ We believe that thofe who Love^ and follow the Guidance of this Holy Di- vine Principle , have it Operating in their Souls, to t\\e Clednfing ^ P^^ifying^ Prepa- ring , and making them Fit Temples for our Lord Jefits Chrifl by his Spirit to c6me into, whofe Prefence gives Life to the Soul, and is the true Food thereof, according to John 6.37,55? s:6,
ilaving
-■-'''•
Of the Supper. 14.5
Having Ended with that great Objedion, I fhall now prove at large by Scripture what the true Supper of the Lord, or Spi- ritual Flejh and Blood of Chrift is, which is abfolutely necefTary for all true Believers to Partake of. In order to it, I fhall iirft Cite fome Scripture Texts , to prove, the Incoming, and Indwelling of Chrift in the Souls of true Believers : And next, that his Vrefence there, in and with his Spiritual Flefh and Blood, is the true and living Food of their Souls 5 both which are infeperable the one from the other, i Cor, 6.19. Know ye not, (faith Paul to the Corinthians) That your Body, is the Temple of the Holy Ghojl which is in you, which ye have of God, Sec. Again, Chap. 3. 16. Te are the Temple of God, and the Spirit of God dwelleth in you. Our Lord Jefus Chrift calls himfelf the Com- forter, the Spirit of Truth, the Holy Ghoji 5 which, as he told his Difciples, he would fend them , So likewife he told thvn , He would be in them, and dwell in them, and abide with them for Ever, See John 14. 16, 17. and V, 20. At that day, ye fhall know (fays he) that I am in my Father, and you in me, and 1 in you, v. 23. If a man love me, he will keep my Words, and my Father will love him, and we will come unto him, and make our Abode with him. The A- poftle to Timothy, 2 Tim. 1. 14. The Holy Ghoft, who dwelleth in us •, Again Rom. 8. 9.
K Bat
1^6 Of the Supper.
But ye are not intheFIeJh^ but in the Spirit^ if Jo he that the Spirit of God. dwell in you : And left any fliould Objed, as fome have done in our Day, that the Gift of the Spi- rit was peeuliat to the Apoftles, or fome particular Perfons, and not to all ^ he adds, V* 9. Novo if any man have not the Spirit of Chrifl^ he is none of his. That is, if by fin- ning out their Day, 'twas taken from them, which David prayed againft, PfaL 5:1. 11. for fo we are to underftand it, fince it was Univerrall3r given to all Men \ and as an Infallible Token, by which- the People of God may know, that Chrift by his Holy Spirit dwelleth in them. The Apoftle John tells them thus, i John 3. 9, '24. Whojoever is born ofGod^doth not commit Sin for hii feed remaineth in him, and he cannot fin^ becaufe he is Born of Gocl^ and hereby voe know^ that he abide th in ifs^ by the Spirit which he hath given us. Again, feeQ^p. 4. i^. Chap, ^. 6, 10. with Rom. 8. i j. to the fame Purpofe, and that it is the Spirit, which beareth «?/>- /2efs with our Spirits^ 8cc,
Now as Men come to he regenerated, born again, and made Nezjo Creatures, 5 and Sin comes to be fo mortified in them, by vertue of this Holy Principle, or Seed of Life ^ as that their Bodies become his Temple , and he comes in, takes u]) his jibode, and dix)e lis in them \ then it is , that his Spiritual Flefh and Blood becomes their Spiritual Food,, or
Supper^
Of the Supper. 1 4. 7
Supper^ agreeable to what our Lord Jefus Chrifl faid, Rev. g. 20. Behold, I ft and at the Door {viz, the Heart) and knock, If any man hear my Voice , and open the Door , J will come in to him, and Sup with him, and he with me. This is the Condition, viz. Hearing him by his Spirit at the Door of their Hearts, where he knocks in order to be Heard and Let in ^ the opening it is done by their Obedience to the Requirings of his Spiritual Call 5 hj which they come to witnefs Chrift to Come in, z;/-s:.by a higher Manifeftation, or more plentiful Effufioii of his Life, 'Power and Spirit, and Sup with them, and they to Sup with him : Hence it appears undeniably Plain from Scripture, that the Incoming, and Indwelling of Chrift, in the Souls of the Regenerated and New Creatures, is the true Supper of the Lord^ the Kingdom of God, which conlifts in Righ- teoufnefsy Peace, and Joy unfpeakable in the Holy Ghoft, Here will be no need of Signs, or of outward Bread ^ndU^ine, to put fuch in Remembrance of him, whom they Livingly and Spiritually feel in their Souls. Then as to thofe who are gradually grow- ing in Grace, and have not attained to fo high a State in Chrift , I fhall fpeak hereafter.
And yet farther from the 6th of John^ I will fhew what this Fleft? and Blood of Chri/ff the Spiritual iv^i of th€ Souls of
K 2 trUjB
1 4- 8 Of the Suffer.
true Believers is -, we find in that Chapter, the Multitude followed Chrifl: (as he told them ) becaufe of the Loaves, and Fifhes 5 and therefore to put them in Mind, that they ought to feek more after Heavenly than Temporal Food , and to redify their Carnal Notions, concerning the outward Manna, which they efteemed the Bread from Heaven ^ he thereupon informs them who, and what this Bread is^ V. 2g. For the Bread of God is he, which cometh down from Heaven , and giveth Life unto the World:, V. 48. / am that Bread of Life^ v. 50. that a man may Eat thereof^ and not die^ v. 71. J am (fays he) the living Bread, which came down from Heaven : If any' man Eat of thi^ Bread, he fh all live for ever, v. 5; 25. Except ye Eat the Flejh of the Son of Man, and Drink hk Bloody ye have no life in you, v. 'y^.Whofo eateth my Flejh and drinkelh my Blood hath Eternal life, v. 5 5:. My Flejh is Meat indeed, and my Blood is Drink indeed, v. 56. He that eateth my Flejh, and drinketh my Blood, dwel- leth in me, and I in him, v. 5^7. He that Eateth me, even he JhallLive by me, I could Cite more Texts out of this Chapter to the fame purpofe, but thefe may fuflice to fhew JFhat the Flejh and Blood of Chriji is, as alfo the blefTed EfFedts thereof, or his In- dwelling by a . larger Manifeftation of his holy Spirit and L^e, in the Hearts of true Believers : Upon which I Ihall make a few Obfervations, Firjf^
Of the Supper. 149
Firft, That this F/e/b znd B/ood ofCbnJi here fpoken of by himfelf, is his Spiritual and not his Outward Body, appears moft plainly ^ (i/?,) From what he faid to his Followers, fome of whom were called his Difciples, who yet by reafon of the Carna- lity of their Minds, underftood thofe Sa}^- ings to mean his Outward F/eJh and B/oody as appears, v, 52. and were therefore fo of- fended , that after that , they walked no more with him, v. 66. But before their go- ing, in order to the better Informing their Judgments, he tells them, v, 6'^. It is the Spirit that ^ickneth ^ the flejh profiteth Nothing 5 The words that I /peak unto you^. they are Spirit^ and they are Life -^ as much as to fay, don't miftake me, It's my Spiri- tual Fiejh and Bloody I mean, which ye are to Eat and Drink of, and not my Outward Body of FieJh and Blood, which you fee ^ and this is Confirmed ^ O/)',) By his fay- ing Fdimfelf was the Bread of God , which came down from Heaven^ of which they were to Eat \ Confequently it muft be his Spi- ritual Body or Life , which was before he had that prepared Body of Flefh and Blood given him by his Father to do his Will in 5 according to i Qor. 10. 4. Heh. 10. %, (5^5) Becaufe his Outward Body of Flefh and Blood came not diredly down from Heaven, but partook of the Nature of Man from the Virgin Mary, Tho' we allow theOut-
K 3 ward
150 Of the Supper.
• -■ -■ I II I
ward Body it felf, had a Heavenly Origi- nal •, and in this, fo far as I have read, do all Proteftants agree : But to proceed.
Secondly^ The wonderful Vertue and Effi- cacy of this Spiritual Flejh and Blood of Cbrift , appears from what the Text fays, they who Eat and Drank it, had Eternal Life thereby.
Thirdly^ The abfolute NeceJ]ity thereof ap- pears, that except they did Eat this Flejh-^ and Drink this Blood of Chrijl they had no Life in them •, that is, they remained Dead in Sins and Trefpafles, confequently were in a State of Condemnation 5 whereas on the ' other hand, they who Eat^ and Drank there- of, Ihould live b}'' Chrijl here^ as well as Vive with him,, for Ever hereafter.
Fourthly^ By Eating and Drinking this Spiritual Flefb and Blood of Chriji^ the true Believers dwell in Chrijl, and Chrift in them 5 which indwelling of Chrijl in them, or larger Appearance and Manifeftation of Cbrift in Spirit^ is the Bread, and the Cup of Blejfng^ the true Communion of Saints ^ Spoken of by the Apoftle Eaul to the Wife, among the Corinthians^ i Cor. 10. 16. and that Supper of the Lord, Rev. 3.20. which Bread and Cup our Opponents would have to be the Outward Bread and Wine, But of this hereafter.
This Spiritual Flejh and Blood of Chrijl, ;s even the very Mark , which all who are
calle ^
Of the Suffer. 1 5 i
called Chriftians, fhould aim at, and prefs after,for it is the Ultimate Deiign of all true Religion. The Earneft of that Inheritance which is hereafter to be Enjoyed by the Saints in Light : In the Enjoyment of which, the Soul in this Life doth feel un- utterable Joy , Comfort and Satisfaction ; according to Rom, 14. 17. The Kingdom of God, is Right eoufnefs, and Feace , and Joy in the Holy Ghofi -^ and that this is attain- able hy Obedience to, and following of this Divine Principle of Light, Grace and Spi- rit within Men, I have already Ihewn at Large : which is neither tied unto, nor has it any neceflary dependance on the Out- ward Bread and Wine, called the Lord's Supper ^ of which more in its place.
If any Ihould ask me, whether none do partake of this Spiritual Flejh and Blood of Chrift, but thofe who have attained to this high Eftate and Condition in Chrift 5 I anfwer in a few Words ^ That as God gave the Children of Ifrael Manna from Heaven, to Support them in their Outward Travel through the Wildernefs, which was a Type of the Spiritual Travel of true Believers, under the Gojpel. So likewife God in his tender Mercy is pleafed many times to arife hj this Divine Principle , in the Hearts of fuch Spiritual Travellers, in a Refrelhing and Comfortable Manifeftation ^ in order to Strengthen and Encourage tjiem in their
K 4 Spiri-
15^ Of the Supper.
Spiritual Journey, when they are weary. Hungry and a Thirft, until they arrive to the more full fruition of this Heavenly Condition I have been fpeaking of, where- of the Outward Land oi Canaan was alfo a Type i But the Operation of this Divine Gift, after this manner, is a.Myftery to thofe who are unacquainted with the Work of the Spirit 5 which Myftery might be il- luftrated by many Comparifons , but at prefent I ftiall only particularize the Ifind^ the Rain , and the Sun ^ whereof tho' each be in it felf, always the fame, in Nature and Kind ^ yet fometimes (according to Di- vine Providence) the Jf^ind blow eth Jrejher^ the Rain falleth more f reefy, and the Sun fhineth more clear/y^ than at other times ; And thus the Mercifiil Lord Gad, as a Ten- der Father, arifes in the Hearts of true Be- lievers, in a lower or higher Manifeftation of his Spirit , as in his Dhine Wifdom he fees it fuitable to their States and Condi- tions. But I wave any farther Enlarge- ment upon this, well knowing, that all they, who have, and Ihall come to Travel in this Way, have and will find the Ex- perience of it in themfelves, while 'tis Im- poifible by all that can be faid, to make the Unexperienced , who believe not there- in, to have a Right Notion of it
Of the Supper. 153
Thus having ihewn what the True, and abfolutely NecefTary Supper of the Lord^ or Spiritual Flejh and B/ood of Chri/t is^ which all true Believers are to partake of, and without which thev cannot live unto God in Spirit ^ I fhall proceed to confider the Outward Supper,
CHAP. III.
Shewing^ (Firji the feveral ac^ * counts^ which the Evangelifts, and the j4poJile Paul do give of the Supper or Paflbver ^ he. (1.) That the ufing Bread and Wine at the Paflbver, was a cufiom among the ^eisus. (^.J| Several obfervations u^on the ufe^ and what wa^ faid by Chrift, and the jlpofile Paul, con- cerning the Bread and Wine] Shewing the End propofed there- in^ was the Remenabrance of Chrift, )Sc And not that the
Tarta-
154- Of the Supper.
partakers thereof^ Jhould therein receive the Flefh and Blood of Chrift^ either Really^ or as fome call it ^ Sacr amen tally. (4..) J hat the Scriptures do no "where place fuch J^ertue or Efficacy in the u[e thereof y nor give it fuch high Mames^ and Epithets y as do our Opponents. (5.) Sheisuing^ that i Cor, 10. 16. ^oes not mean Out wand Bread and Wine^ but the In- "ward Communion of Saints. (6.) That the T>eath of ChnHy may he rightly and truly remem^ hredj without the ufe of Bread and Wine.
Hitherto I have chiefly treated upon Ihewing what the true Flejh and Jblood of Chriji , or Supper of the Lord is , and the way and means by which true Believers do attain unto, witnefs and en- joys it, without any (nor indeed hath it a-
ny)
Of the Supper. 1 5 5
ny) neceffary relation to the Ceremonj of Bread and Jf^iTie. I now come to confider the latter ; Namely, the Outward Supper ; wherein I fhall firfl: Cite the Scripture Texts relating thereunto, which fome do account feem to carry weight for that practice^ And next I Ihall confider the Nature , lire and Limitation thereof.
The time drawing near, wherein our JLord and Saviour Jeft4s Chrifl was to be offered up, according to the will of his Fa- ther ^ was very defirous to eat the Pailover with his Difciples before he fufFered 5 ^^.j- ingj Luke 22. 15;. ^W? defire^ I have dejired to eat this Pajfover with you , before Ifuffer, Matthew gives the relation of the Supper thus, Matt. 26. 26, 27, 28, 29. And as they were Eatings viz. (the Paflbver) Jefm took Breads andbleffedit^ and brake it ^ and gave it to the Difciples y and faid^ take ^ Eat^ this is my Body^ and he took the Cup , and gave thanks , and gave it to them^ frying , Drink ye all of it, for this is my Blood of the New Tejiament, which is fhedfor many^ for the RemiJJion of Sins. But I fay untoyouy Iwill not Drink henceforth of this fruit of the Vine, until that Day , when I Drink it new with you in my Fathers Kingdom, Luke fays. Chap. 22. 18. Until the Kingdom of God fhall come, Mark gives the relation much af- ter the fame manner. Chap. 14. 22. And 09 they did Eat^ &c. John gives a fliort rela- tion
1^6 Of the Supper.
tion of Chrift's Eating the Pdfover^ which he calls the Supper, viz. Supper being end- ed^ he (Jefus) arifeth from Supper, See John 13. 1,^,4. But fays not a word of the Bread and Wine 5 all thofe three Evangelifts make no mention of any thing like a com- mand for the future, only that Chrift bid them Eat and Drink , which they did. Luke gives an account much after the fame manner as doth Matthew and Mark, with this addition: When he gave them the Bread, Luke 22. 19. This is my Body, which is given for youy this do in Remembrance of me. Paul fays, iCor, 11. 24. Broken for you. In which Chapter to the Corinthians^ the Apoftle Paul fpeaking to them, concern- ing the great abufe they committed ^ y/hile they pretended to imitate the Lord's Sup- per^ fome of them being Drunken , others Hungry^ he reprehended them. Ver.22, What (fays he) have ye not Houfes to Eat ^ and to Drink in ^ or defpife ye the Church of God^ and jhame them that have not ^ what fhaU I Jay to you ^ fhaJl I praife you in this ? / praije you not. Hence it appears , that they who had not Houfes to Eat and Drink in, being as we may fuppofe the Poor ^ did life to Eat at thefe Meals, as well as they who had Houfes \ which fliews that common Eating, was joyned with the ufe of Bread and Wine, But the Apoftle proceeds thus, Ver, 2:?. Eor I have received of the Lord,
that
Of the Suffer. 157
III. . . ..- , — — ■■— - ■- - ..I ^
that which alfo I delivered unto you, that the Lord Jefi^^ the fame Night in which he wot betrayed, took Bread^ Sec. And fo goes on relating matter of Fad, much after the fame manner, as before Cited ^ and in J^er. 26. Adds, for a^ oft of ye do Eat this Bread, and Drink this Cup^ ye do fie w the Lord's death, till he Come. I am thus large in Citation of Texts, becaufe our Opponents fhall have no reafon to fay I mifs any which feem to carry Authority for the pradice , as well as to fhew the Foundation upon which they ground their pradice of Bread and Wine •, and withall do giv e fuch Epithets to it, that are not to be found in Scripture, neither will the Scriptures bear , as I fliall Ihew anon. As to what the Apoftle Faul fays, of his receiving it of the Lord, as al- fo what he farther fays, concerning their Eating, and Drinking unworthily, I intend fully to Confider in the next Chapter , in the mean time, I fhall in this, make fome Obfervations upon the above Texts, ^c.
Firjl, we may obferve, that this Pajfo- ver which Chrift ordered to be prepared for him, and which he Eat with his Difci- pies in the Evening , as it was called. So it was a Real Supper, and was a Jewiih Rite, commanded to be obferved under the Old Law^ And as I have Read, Hiftorians do fo relate it, particularly Faului Riccim, in his Celeflial Agriculture : Godwin, in his Eccle-
fafiiciil
158 Of the Suffer.
fiaflical Rites: Light foot^ in lusTemp/e Ser- vice : Do all fay, that it was alfo a Cufloin among the Jews^ in the Eating thereof, for the Mafter of the Faniily to take Breads and i/e/s it, likewife taking a Gup of Wi/ie^ did the fame, diflributing it round to the Com- l^any ^ So that there was nothing new, or lingular in the bare Fad (of taking, blef- iing, breaking, and diftributing the Bread and Jf^ine, but what was ufual at the Pajfo- ver) and a complyance in Chrifi , with what was a Cujiom among the Jews before.
Now we find that our Lord Je/m Chrifl many times , and upon fundry occafions , very fliarply reprove and upbraids his Dif- ciples for the hardnefs of their Hearts, and Unbelief, particularly Matt, 8. 26. Chap. 14. 31. Mark 8. 17, 18. with other places. And tho' he had oftentimes before endeavoured to inculcate into them the neceffity as well as benefit of his going a- way^ They were notwithftanding, as Sor- rowful to hear , as Averfe from the belief of it, for proof of which, I Ihall Cite a few Texts, and then return again to the prefent Occafion.
John the Evangelift, in his 14, 15:, and 16 Chapters, gives a large relation of what Chrift faid to his Difciples concerning his going away, and returning again to them, wherein he (Chrift ) inforces it to that de- gree, a§ to tell them plainly. Chap. 14, 28.
1^ MM — ^— M^. I ■ - L»— I ■ p^, ■■■■■■■■■■ M. mm,^^^,^m^^^^^m^^^mmmmmmmmmmmmB
Of the Supper. 159
Jfye loved me^ ye would. Rejoice^ becaufe I faid^ I go unto the Father^ &c. And this he faid after he had told them, Ver. 16. 26. That he would not leave them Comjortkfs^ he would Come to them^ be in them^ be their Comforter^ teach them aU things ^ and aHde with them for Ever, Yet notwithftanding all thefe Gracious and Comfortable pro- mi fes, We find they were very Sorrowful, to hear of his departure^ as appears by John 16. 6, 7. Becaufe (fays he) I have faid thefe things unto you , Sorrow hath filed your Hearts^ neverthelefs I tell you the Truths It is expedient for you, that I go avoayt, for if I go not away, the Comforter will not come un- to you \ But ij I depart^ I will fend him un- to you. We alfo find, that in the relation Matthew gives concerning Chrift's telling his Difciples of his Death, and Rifng again the third Day \^ that 'Peter in particular , was fo Averfe to the believing of it , that he undertook to Reprehend Chrift for fay- ing it: Matt, 16. 22, 23. Then Veter took him^ and began to rebuke him , faying ^ Be it far from thee Lord, thk JhaU not be unto thee. But he (Chrift) Turned and faid unto Peter , get thee behind me Satan, thou art an Offence unto me , for thou favour£fi not the things that be of God, but thofe that be of Men, And as Chrift had often told them before of his Death , fo now being ready to be offered up, and to leave them,
hs
1 6o Of the Supfer.
he takes another occaflon at this Supper^ in diftributing to them the Bread and ff^i/iej to remind them of it again, and in order to make his Death and departure the more eafy to their Sorrowful Spirits, till his Coming a- gain^ according to his Promife, he tells them figuratively,'by breaking the Outward Breads and diftributing the Outward Cup , that his Body was to be given \ as Luke faith. Broken^ as Vaul faith, for them^ and his Blooi , lhe4 for the remiihon of Sins. Then adds \>2LSm^y J[his do in Remembrance of me\ which, as the Apoftle l^aul explains, as often as the}?- did it , 'twas to fhew his Death , tiU he Came ^ confequently when he came ^ the obligation thereof Terminal ted, which coming (we fay) was in Spirit, or by the plentiful EfFufion of the Holy Ghoji^ notwithftanding- the Pradice thereof might be continued ♦, all w^ich I have hint- ed in the beginning, and fhali have Occ^fion to fpeak unto more particularly hereafter. But,
Secondly y We may obferve, in reading the Scriptures, that our Lord JefusChriftfpake inoft things he faid Figuratively, and in Parables^ nay, it's faid, Matt, 19. 34. With- out a Far able ^ he /pake not to the Multi- tude. Many of thefe Parables we find his Difciples did not prefently underftand. And no doubt,but the frequency of his ufing Parabks, Comparifons, and Similies, was
in
Of the Supper. 1 6 1
in order to draw their minds from Natural to Spiritual' things , for as jQt they were (in many Cafes) but weak in Faith. Now for proof of his figurative ways of Sj^eech, I will give a few inftances from Scrip- ture 5 after which, I fhall fhew from fome words in the foregoing Texts, he fo fpake ^ when he called the Outward Bread and Wine , his Body and B/ood. Thus ^oh/t 4. 14. Chrift took occafion from the Wo- mans drawing Water at the Well of 6"^;^!?^- ria , to tell her of Living Water ^ by which he meant his Spirit, Again, John 2. 19, Speaking to the Jews of deftroying the Tem- ple 5 They underftood the Outward Tem- ple ^ while he meant the Temple of his 5^- dy. Again, John 6, When the Multitude followed him for the Loaves and Fi/hes y he thence takes occafion to tell them of Bread from Heaven, And Matt, 16. 6, 7. bidding his Difciples to beware of the Lea- ven of the Vharijees , and Sadduces ^ they thought he meant the Leaven of Bread,
The ufe I make of the foregoing Inftances, is not only to ftiew the figurative ways of Speech which Chriji very frequently ufetl, but withal, to prove, that altho' the words he fpake above, had a double fignification , Yet the things included under fuch words, had not any neceJJ'ary Relation to, or were Tyed one unto the other ^ And as it is plain the above have not, or are not : fo neither
L ' doth
i6i Of the Supper.
doth it appear from Scripture , that Bread and Tf^irie, which he figuratively calls his Body, and Blood, have any fuch necejjary Relation, or are tyed unto the Body and Blood of C/;/'//? , fo as the Partakers of the Outward , do alfo Partake , either really , or (as they call it) Sacramentally of the Inward, but the very ufe, and end thereof, was as before is related, of which more pre- fently.
Having thusihewn by thefe few Inftan- ces, fon\Qoit\\Q Figurative vfixj^ ofSptech which Chrift ufed, together with the ufe I make of thenijl ihall now likewife fhew that he fo fpake , when he called the Outward Bread 3.nd.Wine, his Body 3,nd Blood, Thus, Matt, 26. 27, 29. He took the Cup and gave thanks^ and gave it to them faying. Drink ye all of it. But I fay unto you ^ Iwill not Drink henceforth of this fruit of the Vine, until that Day, when I drink it new with you in my Fathers Kingdom, Luke fays. Until the Kingdom of God fljaU come : Whence it ap- pears plainly, that it being ftill the frutt of the Vine after ChnjVs giving thanks, or bleiiing it as before-. It therefore ftill re- mained ^/^f^^/m^/ Wine ^ and if the ^Wine, remained the fame material Wine,' Con- fequently the Bread, remained the fame material Bread alfo. Which Argument "drawn from plain Scripture, I think is uii- deniiWe.
Jhvdlyy.
Of the Suffer. 1 6 ^
Thirdly^ As I have ihewn the Bread and 7j^z;7^ to be the fame , and both Material, after Blefling as before, which mofi: Prote- jftants allow, and to be ufed for the Ends aforefaid : So neither do we find in all the Scripture, any thing like what our Oppo- nents would draw from the ufe of this Ceremony , nor the Strefs laid thereon, as they would make, nor the Names or Epi- thets therein given to it, as they would be- ftow upon it -5 For neither Chrift , nor the Apoftle 'Paul do fay, or promife, that as often as worthy Receivers do partake of this Bread and Wine (after what Men call the Confecration) they therein ihall Eat and Drink the Real Body of Chrift^ as fay the Fapijis, or therein Ihall Eat and Drink the FJefb and B/ood of Chrift, And therewith alfo the Bread and Wine, as fay the Luthe- rans i or that they fhall Sacramentally or Spiritually therein Eat and Drink the F/efb and Blo&d of Chrijl -^ as mofl Proteflants do affirm. I fay, nothing like this appears in all the Scriptures 5 nor no Warrant therefrom for either of thefe Opinions^ befides which the very Words of Chrift, This do in remem- brance of me, fhew the Contrary, and de- ,note his Abjence, inftiead of his Frefence 3 for 'tis Common among fome Men as we fee, to remember their Abfent Friend, by fome Sign or Token of Remembrance ^ but as odd it would be for any to ufe fuch
L 2 aSi?n,
164. Of the Supper.
a Sign, or Token in Remembrance while their Friend was prefent and they enjoyed his Company : Parallel to this, I take to be the Cafe of fuch who believe the Prefence of Chrift, is either Really^ or as fome term it Sacrament ally ^ in the ufe of the Bread and Jf^ine \ but more efpecially while the Scrip- fure fays no fuch thing. And farther as they were to ufe that Ceremony, till he Came : So I will fliew in its place that his next and fpr'itual Coming , was more corn- pleat ly Comfortable and Glorious to his Dif- ciples, than his Outward and Bodily Pre- fence had been to them : And therefore no need after that oi 3./ign to put them in Re- membrance ot hi?K, or his death -^ which was as Impollible to forget, as a Friend whom we fee, and is prefent in our Company : And here, to Anfwer a repeated Objedion made againft us by our Opponents, viz.
That becaufe we fay. The Light or Spirit of Chriji was then in the Difciples, con- fequently he was come to them -, " There- *' fore it is Contradi^^iory, as well as Non- *' fenfical in us to talk of his Spiritual " Coming, lince he was already fo come. To this I Anfwer, That what I have alrea- dy faid, and diftinguiihed concerning the Spirit, in a lower and common Manifefia- Uon to all Men, and that of a higher and '■moVe glorious Operation, might fuffice to anfwer this Obicciion ; However, I fay a-
gain
Of the Supper. 165
gain in brief, tho' a Meafure or Mamfefta- tion ofChriJi was then in the Difciples^ yet moll certain it is, as I have already faid, the Gofpel Difpenfation had not then fo fully taken place , nor the Fovoer from on high defcendedj or the Second Coming of Chnji^ hj the plentiful and extraordinary EfFufion of his Spirit (according to his Promife, which they were to wait for) had not at that time fallen on them, to that degree as afterwards ^ If any fhould farther urge, that the Apoftles, and Primitive Chriftians, ufed th^Breai and Wine afterwards, as well as before the defcending of the Holy Ghoft, in this extraordinary manner. I Anfwer, (i^,) We do not find that they ever pre- tended in the ufe thereof, to receive the Flejh and Blood of Chriji, either Corporeally^ or Spiritually therein ^ which is the Main Point, And (2/)/,) Tho' they did ufe it af- ter, (which I will farther Confider in its place) yet we are not at all to admire thereat, or for that Reafon to fuppofe it of Obligation •, fince we find they were in the Pra&ice of, and ufed many things, which our Opponents will allow were ceafed in Point oiObligation. Now to return again.
And as we do not find that the Scrip- tures do any where place fuch Vertue and Efficacy in the Ufe of this Ceremony^ as any of them do alledge 5 fo neither do we find in them ?iXiy fuch high Names, or Epithets
L 9 given
1 66 Of the Supper.
given to it, as is by fome nowa-days j as Calling It the Vrlnctpal Seal of the Covenant of Grace ^ by which all the Benefits of Chrift^s Death are fealed to Believers^ &c. calling thk^ and Water-Baptlfm^ Sacraments ^ Go- fpel and Sealing Ordinances^ Means of Grace ^ Seals ^ and Badges of Chrijiianlty , and the like. Not that we fliould find ^ult barely with their ufing fome words that are not to be found in Scripture, provided they were Proper, and rightly Adapted to the things fignxfied. But the Giving fuch high Names and Epithets to this C<?rf ;;^/7;/)',which are not to be found in Scripture 3 and the words carrying a Signification , beyond what was ever defigned in the ufe of it, hath (as we believe) greatly contributed in raifing Peoples Minds, to the believing more, depending and placing more in, and upon it (as I faid before) than we can find in Scripture^ was ever intended by our Lord Jejus Chrifl^ or the Apoftle Faul \ not that J intend in the leaft to derogate from or leiTen the Defign or Intention of Chriji^ in what he faid, and did at that Supper, which being a Sign or Figure of his Death, and leaving of his Difciples, we believe the Ob- ligation of th^t Practice ceafed, when he came again in Spirit-, which Coming^ he lommanded them to uoait for, Lu/ce 24. 49. Kow we cannot believe, that when a Sign ©r Figure is terminated 5 by the Coming
of
Of the Supper.
of the Subftance, as we believe of this, that it can be a breach of the firfl Command, or a lefs'ning the Honour of the Law-giver to dif-ufe fnch a Sign : And this was the Cafe (as to the Ceremonial part) of the Old Law 5 which tho' given from the Mouth of God^ yet when abrogated by the Coming and Suf- fering of Chrift in the Flefh, it no more re- mained in Force ^ tho' at the fame time we find Thoufands of Chrijiian Believers, were very Zealous of it, and in the Practice of in!^ny things, as well as breaking ^^^^^2^, &c. which were ceafed in Point oiObligation.
Parallel to this, we take to be the Cafe of this Ceremony of Bread and Wine^ we be- lieve it had its Time and Seafon of Obli- gation, to the then prefent Difciples, and the very End thereof to Commemorate the Death of Chrift^ See. and to keep up the Sorrowful Spirits of his Difciples, until he came again in Spirit, or the plentiful fall- ing or Effufion of the Holy Ghoft ; at which time, it ceafed as to its Obligation, tho' the Practice might ftill be continued-, as did many other things, among the Primi- tive Chriftians not Obligatory. And as the Cafe Hands thus, that we cannot find, or have any Ground from iSm/?/;/;-^, to believe that either J^orthy or Unworthy Receivers of the Bread and fFine^ do therein partake either Really, or ( as fome term it ) Sacra' jneiUally, of the Body and Blood of Chrift^
L 4 or
168 Of the Supper.
or that it is a means Conducing thereunto: So methinks, it fliould put fuch Believers upon a ferious Confideration , whether un- certain Tradition be a Ground fufficient for them, fo to believe of this Ceremony, or without Scripture Example they ought to give it fuch Name$ and Epithets^ as are not to be found therein , to the raifing their Minds to place more in, and upon thePra- d:ice thereof, than ever Chrifl intended \ by which we have Ground to fear they h^ve (as before) too much relyed upon it, to the Neg- lecting the Seeking after the Real Subftance, jiamely, the Spiritual Flejh and Blood of Chrijl - which alone is fufficient for the Nourilhment of their Souls,
I am not unfenfible that our Opponents hax^'e mightily endeavoured to /^a-^/^ a Text, viz, I Cor. 10. 16. to make it Qonjarm^ if poffible with their Noticnsy that the Out- ward Bread and V'^ine^ was; and is the Com- 7nunion of the Body and Blood ofChrift^ to fuch as they call Jrorthy Receivers •, but all thej have and can do, will avail them no- thing : for a$ we utterly deny that Text fo to mean , fo likewife the very Text it felf, with the Context f does not prove any thing like it ; neither doth the Apoftle at all Treat of the Outward Supper in tliat Chapter, tut begins Treating thereof with a full Em- phafis in the next Chapter, v, ij. Thus, f^om in tl^k ( fays he ) that I de(ilare unto
you^
^^,^^,^1^— I— — «— I mil I — — w II ■ T ' ' .
Of the Supper. 169
you^ I praife you not , that you come toge* ther^ not for the Better ^ but for the Worfe^Bcc. And I muft fay that their taking that Text fo to mean, and their taking the Water of the Word, with other Texts , where Spiri- tual Water is plainly intended, for Outward Water, as I have Ihewn under the Head of Baptifm^ is indeed but too plain an In- dication of their want of true Experience of the Vertue, and Efficacy of either ^ the Spirits Baptifin^ or the Spiritual Supper of the Lord. : And too much like the Woman of Samaria, who when Chriji fpake of Wa- tery becaufe fhe underftood no other, appre- hended him to mean Materia/ Water^ when at the fame time he meant the Water of Life 5 and like unto the Difciples, who (be- fore they grew into more Spiritual Expe- rience) when Chrijr fpake Words, carrying a double Signification, prefently took him to mean the Outward , when he intended the Spiritual part. But to return to that Te>:t.
The ApoJftle in the beginning of that Chapter to the i $th Verfe , takes Occafion to put them in Mind what great things God did for their Forefathers, in baptizing them (as he Metaphorically calls it) unto Mofes in the Cloudy and in the Sea, and of the Spiritual Meat and Drink, which they partook of in the Wilderneis, which was Clmj], Yet fells them, that notwithftand-
ing
Of the Supper.
ing thofe Favours ^ for their Rebellion, Wick - iiefs, and Idolatry , God oi^erthrew many of them in the Wildernefa. And hence he takes farther Occafion , to warn them of Tempting, or provoking Chriji, left they Ihould like wife be overthrown ^ and fo de- prive themfelves of the great and good Be- nefits defigned for them. And having thus fpoken to the Corinthians in general, he then addrefles himfelf in a particular man* ner, to the wife among them ; That is to fay, to fuch as were capable of Judging con- cerning the Myftery of the Body and Blood 6i Chriji, the true Communion of Saints j of which (as appears) the)r were Partakers. Thus I CV. lo.' 1 5, 1 6, 17. I /peak (fays he) as unto Wife Alen , Judge ye , what I fay, Jlje Cup of Blefling which we blefs^ is it not ■the Communion of the Blood ofChriji ^ The JBread which we breaks is it not the Com- ■munion of the Body of Chrifi ^ For (fays he) v)e being many^ are One Breads and One Bo- dyy J or we are all Partakers of that One Bread. And again, t?. 21. adds thus; 3> cannot drink the Cup of the Lord^ and the Cup of Devils : Te cannot be Partakers of the Lord's Table^ and of the Table of Devils, From which Text, I Ihall deduce thefe fol- lowing Obfervations, in order to prove, that the Apoftle did not mean, the Outward Bread and Wine ^ but the Inward and Spi- ritual Qothnunion of the Body ^nd Blood of ChrijL , tirih
Of the Supper. 171
Firfly BeccLuff-^ d-a 1 have faid above, he does not Treat of the Outward Supper at all, in any other part of this Chapter ^ neither do any of the words in thefe Texts, prove he meant the Outward Bread and WifiC'^ but that he fpeaks Myftically of the Spiritual Communion of Saints ^ which is Confirmed , in that he does the fame ^ where he fays, We being many, are One Bread, and one Body, Here I fuppofe our Opponents will confefs , the word Bready denotes the Union of true Believers, to the making them One Body^ and to the partaking of that One Bread he fpeaks of above. And as he thus fpeaks Myftically in the word 5/-^^^, refpeding the C/;/^rc/7; and that it cannot be proved he meant Out- ward Bread, by the firft, fo confequently it's the fuller Confirmation he fpake My- ftically of the Cupy and other Bread alfb, and thereby intended the Spiritual Body and B/ood oiChriJi, or Communion of Saints with him, compared with y^/;// 6. 5:^. Rev, 3. 20.
Secondly, By the words, all are Partakers of that One Bread ^ I take the Apofl:le Paul to mean both the Cup as well as the Breads which compared with many other like Scriptures^ particularly the faying of Chrift, John 6. 48. I am that Bread of Life, v. 51. / am the Living Bread which came down from Heaven, If any man Eat of this Bread, he
fhaU
I n 1 Of the Supfer.
JhaU Live for ever, &c. Here the Support of the Spiritual Life of Mankind is attri- buted to Cbrifl, by the word Breads and Eating thereof •, tho' he prefently in the $7, verf, fpeaks likewife of Eating his Fiejh^ and Drinking his Bloody which flill are One and the fame thing. And as Chriji here, as well as in rnany other places, fpeaketh Myftically at one time, under one Name, and at another time, under more Denominations, yet intended One and the fame thing : So likewife I take the Apoftle here, by the word One Breads to intend both the Cup and the Bread alfo ^ and if fo, then to be fure 'twas the One Inward, and not the One Outward Bread which he intended : As I fliall farther prove it.
Thirdly^ Becaufe the very Exprefs or Chief End propofed by Cbrijl in their V^q oi Bread and//7;/^,was to remember hi myScc, And by the Apoftle Paii/, where he treats of the Supper, to Jheii^ forth his Death till he came, and there- fore as this was the Only or Chief End pro- pofed in the ufe of this Ceremony, and that neither of them fays one word, that any who partake thereof, fhould likewife Coni^ tunicate of the Body and Blood of Chrifl ^ fo therefore we have not the leaft Reafon to fuppofc, much lefs to believe, the Apo- ftle Paul intended by this Text the Outward Bread and Wine, but the Inward Communion of Saints.
Fourthly'^
.11 - I ■■ — ■ ■ ' I
Of the Supper. 175
Fourthly^ It is particularly to be obfer- ved, that as the Apojftle fays pofitively, they (/. e, the wife Corinthians) were One Body, Zee, So likewife he fays, They were all Partakers of that One Bread, agreeable to what the fame Apoftle fays to the Corinthians^ 1 Cor. 12. I g. By One Spirit (fays he) are tve all baptized into One Body ^ and have been made to drink into One Spirit, So that if the Bread be One^ as the Spirit is One^ (as to be fure it is) of which all the Wife a* mong the Corinthians did partake, to make them One Breads or One True Body ofChrifl^ It muft be the Inward^ and not the Outward Bread, becaufe the Outward Eating of Bread never wrought thofe blefled EfFeds, and confequently the Outward Bread muft be excluded, fince the Text fays, the Bread is One 5 but if any Ihould be fo abfurd, as to fay, it is the Outward Bread-,, then the I/i- ward muft be excluded , which Proteftants willnot allow •• But to falve this, fomewill fay , by the One Bread, is meant the Out- ward, and Inward Bread, which by a Sa- cramental Union, doth make up the One Bread. To which I Anfwer,
As this is only a bare Aflertion of theirs, which the Scripture fays nothing of-. So therefore to be fure we do and ihall utterly, as well as very juftly rejedt their Notion herein j and agaip, as Proteftants confefs the Bread is the fame Material Bread after Blef-
flng,
1 74 Of the Suffer.
ling, as before ^ and that Unworthy Recei- vers, do not receive the Spiritual with the Outward Bread -^ confequently fince they are not tied together, The Outward^ and the Inward^ mufl: be two Breads. And there* fore again, fince the Text fays, The Bread is One^ and that no Scripture does fay. The Outward and the Inward makes the One Bread'^ Therefore it mufl: hetheOne Inward and not theOutward Breads which the Apo- ftle intended in that Text.
Fifthly^ The Apofl:le fays Pofitively, they could not drink of the Cup of the Lcrd^ and the Cup of Devi/s'^ nor could they partake of the Lord's Tabie^ and the Table of De- vils. Now this holds infallibly true of the Inward Cup of Salvation, and Table of Chriji^ where the Faithful are to Sup and Com- municate with him in Spirit, Rev, 3. 20. But it doth not hold fo to the Outward Cup and Table, or Bread and Wine ^ becaafe, even as our Opponents confefs, The Wick- edeft of Men may Eat and Drink at the Outward Table of Bread and J^ine, called the Lord's Supper ♦, But they Cannot, nay^ lis inipoifible for them fo to do at the Inward and Spiritual Supper , or Table of the Lord : And therefore it follows, that it jnufi; be the Inward, and not ih^Out ward Cup and Table, which the Apoflle here intended. But fome by ftraining the Te>it, to make it mean the Outward Cup and Table y liave
even
Of the Supfer. 175
even contradidted the plain Scripture in this Chapter, hy faying that the Apoftle meant by the Table of Devils^ and Cup QfDevihy the Meats and Drinks, which the Gentiles Sacrificed^ and Offered to Idols^ and Devils. to this I Anfwer,
That the Gentiles fo Offered and Sacri* ficed, is plain in that Chapter, and there- upon he tells then:, Ver, 20. he would not have them to have Fellowfhip with Devils, that is, to be in the fame Spirit with them, who fo Sacrificed, Sec. But yet at the fame time, it doth not appear, but that thejr might fimply Eat of thefe things, and at fuch Tables too , with reftridtions only , that they alkt no queftions, for the fake of others, becaufe in the foregoing Verfe, viz, 1 9. he tells them, an Idol^ or things offered to Idols^ was not any thing ^ meaning as to them, and ver. 25. That all things were Lawful, but all things were not expedient, &G. Then Ver. 25;. They might Eat what- foever was fold in the Shambles, without afking Queftions -, and in Ver.2j, He is very plain, that if they were invited to the Houfe of an Unbeliever, and difpofed to go^ they might Eat whatfoever was fet before them j provided they were not told, fuch a thing was Offered in Sacrifice unto Idols-, and then, they were not to refrain the Eating, as if it was an Evil in it felf, to Eat of fudi things, or at fuch Tables, but for the fake
of
176 Of the Supper.
of him that flicwcd them it, leaft it might Oftend fuch an ones weak Confc icnce. From whence 'tis plain, that he did not mean by tliat Text, the Outward Tabk of Meats, and Drinks flmply Confideied, tho' Offered to Idols, flnce he gives them Liberty to Eat as above ^ but meant, which is moft true, that they could not have tellowihip, or be in the fame Spirit with fiich Sacrificers, and at the lame time Partake or Drink of tlie Lord's Spiritual Cup and Table^ or of that one Breads which tho Wife Spiritual Co- rinthians^ did blcjs^ Eat, and Dnnk^ in which alone flood their Spiritual Fellow- lliip and Communion one with another, and wliich, tho' they were many , yet as the Apoftle tells tliem , they were one Bread, and one Body.
Thus, I think, it plainly appears, k)th from the Text, and Context, as well as from right reafon ^ that the Cup of Blef- ling mentioned in that Text, and Bread which they brake, ( /. e, were Communi- cants of) was not the Outward Bread and Wine, but the Spiritual Com7numon of the Body and Blood of Chrijl , which true Be- lievers were to Eat and Drink of, accord- ing to the fayings of Chrift at large, in the 6th Chapter oj John, of Eating his F/ef/j^ and Drinking his B/ood . which was Spiri- tual, and agreeable to the P/almJij 116. l^. / ici,ll take the Cup of Salvation^ and call up- on
. ■ 1^
Of the Suffer. 1 77
on the Name of the Lord. And that of the Apoftle Paul , which he would have to re- main with the Corinthians^ 2G7r. 19. 14. The Communion of the Holy Ghoft be lottb you.
Having {hewn by Scripture, the de/ign and end of C/?r//?, in Communicating the Bread and Wtne to his Difciple* \ with ad- ding, Thps do &c. To be a Sign, and Com- memoration of his Death , and to keep up their diftrefled Spirits, until he Came a- gain to them, according to his repeated promifcj at which time we believe, the Obligation of thit Pradice Cea/edy I far- ther add, that tho' it is, and will be the Indifpenfable duty of all true Chriftians to the Worlds End \ worthily to remember our Lord Jefus Chrift^ and the attonement he made the Father for our Sins •, yet that may be,and is done, without the ufe of Bread and Wine , and I farther fay and belie\'e> that fuch who profefs Chrifl not only ia Words, Confeilion, and Publick declarati- on, but alfo by a Holy, Godly Life, and ConverlatioD , tho' they do not ufe that iS/^/r, do better , and to more purpofe re- member him, and O^ew forth his Death-, then fuch as ufe it (as too many do) whofe Lives and Converfations do loudly be- fpake, they do not truly, rightly, nor ac- ceptably remember him : If I (houM be told, tne ill ufe, or abule of a thing, is not
M a ground
178 Of the Suffer.
** a ground fufficient , for the difconti- *' nuance thereof, while the thing is Com- "manded, the Command of it felf , be- ** ing an Indifputable ground and au- " thority for the Pradice. I grant the Argument , fuppofing ( not admitting ) the Command to be in force, which is the difpute in this Cafe, between our Opponents and us •, They Affirm^ and we Deny it, this Subjeft will prefently come under Confide- ration, where I believe^ I (hall make it plainly appear , that this Sign in remem- brance of Chrlfl to the Difciples > did ceafe as to it's obligation , upon the coming of Chrift in Spirit^ or the plentiful EiFufion of the Hvl'j Ghoji (according to his promife) upon them.
I have called this Ceremony of the Supper 2ptid. P^arer-Baptif mSigtis^ and do fay again, that a^ the diftributing the Outward Bread and iff^ine^ by Chrift to his Difc^les, was an immediate Sign^ or Figure of his Body, which wa^ to Suffer j^nd of his Blood to hefied ^ and as- moft Religious A<wts have Ibme relation to *6ur Fellowfhip with Chrijl ^ fo like- wife in this refped, I do allow it to be a Sign of the Spiritual Flejh^ and Blood of Chnf}\ and the fame I fay mWafer-Baptifm^ that it was a Sign of the Inward Baptlftn of the Spirit •, but at the fame time I do fay,. tliat*a$ the Scriptures are lilent ito any fiich thinl, fo neither cin we believe, that either
of
Of the Supper. if^
of them, have fuch a neceflary Relation, or are TJ^^rf to one another, as that the Par- takers^oftheO//r«?^ri (tho' they were fuch due Receivers, as our Opponents plead for) do therefore neceflarily Partake alfo, of ei- ther the Inward Baptifm, or Spiritual Flefh^ ^nd Blood of Chriji: And farther, zs Sr^ASy Figures, and Shaddows, were to ceafe upon the coming of the Subftance,' fo thefe being fuch , and- the Subftance long fince cotne , therefore it is that we plead, thofe are Ceafed as to their Obligation.
But our Opponents have heavily refleded, and placed it as a contradiction on IJs, forrejedring Water-Bapti/m ^ and the Oiirf- fioard Supper^ as being Signs and Figures ^ which were to ceafe under the Gofpel : While they tell us at the fame time, we ufe m^ny fuch like our felves, (tho' we will not ufe thefe two) as Outward Worjhip,, Outward Preaching, and Outward Praying, 8cc. wliicJi fay they, are but Signs of the Spiritual Part To which I Anfwer.
As to calling thefe, and fuch like, perpe- tual duties, Signs and Figures, we never did that I know of, nor do I efteem thofe Namejs Signs and Figures , proper denominations iov them, however, I fhall give them higher Nameis, particularly that of Minijlry and Pa* jy^r, being performed, by Affiftanceof the Divine Spirit, I own thefe to be the Out ward Means, of Alinijirin^ the Spirit, to the ho-
M 2 neft
1 80 Of the Supper.
neft and well-difpofed Minds, where the Lord Ihall be pleafed to make them efFe- £tual, Gai, 5. 5. And do farther fay, That Outward Bodily Worjhip and Reverence with OutvoardMiniflry and Prayer, being rightly and duly performed, as the Lord requires, are Indifpenfable Duties, and were in- difputably appointed of God^ and will con- tinue a Perpetual Obligation upon all Man- kind to the E/td of the^W^, and the fame may be faid of other Outward-Means and Duties fo appointed, for the Benefit, Edifi- cation and Inftrudion of Mankind 5 in this, I prefume, our Opponents and we do agree, and if we did fo, as to the Ufe of jBr^ji and jyine^ theDifpute would foon be ended.
But we don't at all believe, that what may be faid of the above, can be truly faid of Water-Bapti/m, and the Outward Sup- per , which we fay and allow were Real Signs and Figures^ and fo we call them^ and which ive allow, had their Times and Seafons of Obligation ^ but do believe they are ceafed in that Refpeft, becaufe their Subjiance is come.
; Again, It hath been alledged by many ti our Opponents, " That Water-Bkptifm, *' and the Supper, were Inftitutions of Chrift " ynder theGofpel, and are to be ufed under *' its Difpenfation. To which I Anfwer,
Firj%
y" '■ ■ ' I ■ i I I . ■ ... ,.
Of the Supper.
Fir ft y As to Jf^ater-Baptlfm :y we do not, (as I have already fhewn) believe he com- manded it, Matt, 28. 19. And i2ly,) as to the Supper^ which he Eat with his Difci- pies 5 It was theP^^uifr, andaJewifhjR/V^, and the Bread and iViTie ufed therein, a Cu- ^om alfo among the Jem , as Hiftof ians rfelate, and as he pradifed^ thefe things near his Death. 'Twas no more, than he had done . many things before which were of Legal Qb- R^at'wn:, and tho* it might be ufed by his Dif- ciples after he was gone, in remembrance of him : Yet the Obligation as I have {hewn, was but 'till he' came again in Spirit 5 at which time the Confiimmation thereof was accompliflied, (3-^,) If this were an Inlti- tution, and to be ufed under the Gof|5el, they bring an Invincible Argument againft themfelves, in the Cafe of Wajlnng one ano- ther's Feet^ which out Lord J ejus Chrift did politively Command at the very fame time he communicated the Bread and Wi/ie^ for which Waffling there is no more a Repeal in Scripture, than for the other-, Notwithftand- ing our Opponents ufe the One , and de- cline the Others So that if One be an In- ftitution under the Gofpel, fo is the other 5 If one be Commanded, fo is the Other; confequently the One ought to be ufed as well as the other, or both declin'd alike : Of which more hereafter.
M 9 CHAP-
1 8 i Of the Supper.
MHBiiaj*
CHAP. IV,
Shewing ( i ft,j That according to
^Sfriptwe and right Kgafon^ we: mre to under Jland^ l^heWprds of
::Chrift, Thi^\d^^ i^c. and of Paul^ tiO! mlcomty with re^ ffe.B to the Second' Coming of Chrii'B Spirit. (^1)4) That when Chrifl did come m Spirit y according to his Tromife ^ that then the Obligation of the Cere- mony of Bread and Wine^ did
^ceafe ^ tho* ihe ^raBice might he continued^ after he fo came]^^
: M were many other things^ which ^vere undeniably ceafedpi^oint _ ^/Obligation, (^iy^) Thefe^ veral Texts in I Cor. 1 1 . chap, upon which our Opponents do lay fo great Strefs^ for th^ Continue &nce of the Tra^ice of Bre^d
and
Of the Supper. 185
and Winc^ are Confidered^ and their Allegations^ and ObjeiHif ons arifing from thofe Texts fully Anfwered. (^ly^) Shew- ;: ing^ T'bat there remains cus full a Treceptive Obligation ^ for the Tra^ice of "wafbing the Feet, anointing the Sick "with Oytj and ahflaining from Blood, and things Strangled, as there doth for the UJe of Bread and Wine; which being all Temr poTtary things, ^;^^ alihe ceafed as to their Obligation.
HAving under the former Chapter chief- ly Treated, concerning the Outward Supper, as related in Scripture , together witn the Ufe^ and Chief End thereof-, I now come more particularly to Con- fider the Eztenfion thereof, as to its Ob/i^ gation.
Now in regard the grfeat Dilpute between us and our Opppnerits, lyes concerning the Continuance or Difcontinuance of this Pra- ftice, as to its Obligation li They affirming
M 4 the
■m.
^fmfifmftmrf
184 Of the Supper.
the Firjl, we the Laft ^ what mu ft be done in this Cafe, but as in all other fuch like Cafes of Di/pute, give the Preference to the moft probable, father than the lefs pro- bable Reafons > It then I Ihew from Scripr ture, as well as right Reafon, that the words,: Th^ do^ &c. and the words , TiU he come^ do more probably, and rationally re^edt his Coming again in Spirit, ra- ther than his Coming again at the End of the World to Judgment, as they alledge : I hope the Impartial will be Tender towards us in this Point, and think that we have not deferved thofe Inveftives, and Scurri- lous Reproaches, which many of our Ad- verfaries have liberally beftowed upon us, for our not uflng this Sign.
This Do (fays Chrift to his Difciples) in rememlrance of me^ Luke 22. 19, As often as ye Eat this Bread, and Brink this Cup^ (faith the Apoftle Taul to the weak and 0 C2(rnal Corinthians) ye do fheyo the Lord's Deaths tin he Come y 1 Cor, 11. 26. Mind the word Co/ney Relative to the words. This Doy Sec. terminates the Obligation of the Traliice, As to the word Often^ which our Opponents would fuppofe is a Command 5 as alfo the other Texts in that Chapter, which they likew^e lay a great Strefs upon, I in- tend fully %o Confider in their place. In the mean time, I hope, I have fufficiently ^ew|i before, th^t it doth not aj)pear \^
^cri^ture^
^ '•'' --^ ' — ;
Of the Supper. 185
; I r I ■ ' " ' ' ■
Scripture J that the Body and Blood of Chriji was in the Primitive Times, or Now is, ei- ther Corporeally^ (or as others term it) Sa- cramentally tyed to, or fo much as Prom- fed by ChriJI to any, in theUfe of the Bread and ^i/ie : But that the Exprefs, or Chief End, propofed by Chriji to his DifcM pies, in their ufe thereof, was a Comme- moratlve Sign or Figure of his Body^ which was to Suffer <^ and his Bloody which was to be ihed ^ and thereupon, ( as before ) pafi fingly bids them, This do, 8cc,
The Cafe being thus Stated, as to the Ufe and End of the Pradice •, It now remains^ (as I hinted) to Confider the Extent of thefe words, whether by them were meant the S^^^^rf Coming of Chrift in Spirit^ as we believe ^ or his La ft and final Coming at the End of the World to Judgment 5 as our Op- ponents do ailed ge : Whereupon Ifliall offer feveral Reafons, in order to ihew how much more probable it is, thatitf^ould be under- fl:ood of the Firft,and not of the Laft. And,
Firft^ As thefe words of Chrift, This 1)9 in remembrance of me, were fpoken direftljr to the prefent Difciples, without any Di- redlion to Command, or that their Example Ihould be a Precedent to others \ 'there- fore it does not appear they were to Extend in Obligation any farther than to them- felves ^ for had our Lord gnd Saviour in- fended, that Practice ibould h^ve extended
to
.,' j'jirtifTtecJ
r86 Of the Suj^W.
to all Chriftians to the Worlds End; and the Vertue and Efficacy thereof had been ib very extraordinary, as fome would how have it j furely, Ve ma^' very reafonably believe he would have Commanded them, that 'as he bid them do it themfelves, fo likewife they lliould Command, or, dire£t others to dp the fame •, but as nothing like this doth in the leaft a^^pear from that Text -, and ^hat we do not find any one of the Apoftles,in their Epiftles did ever order others to do the like, or fo much as nien- iion it , fave only the Apoftle Vaul^ and he only tb the Ccrinthiam^ more in Re- iproofthtm Recommendation : therefore it's jfioff probable, and we are induced to be- lieve, he intended the Obligation thereof ho farther' than the prefent Difc'iplesi^ ^rid if ft,^ Confequently we believe it, only until his next Coming in Spirit ^ zt which time they will have no need of that Sign to remember him 5 which I Ihall &IQW hereafter : As alfo,how far the words till he ^i?/«^' relpeded iho^Q Corinthians,
SecjndlyyXt {Qems irrational, as well as not agreeable to Scrlpture^to underftand by thofe.words. This Do^ &c. his laft Coming at the End of the World , while I take the fo doing, were to overlook, or take no no- ilfce of his often and repeated Speaking, concerning his next Coming in Spirit, \yhich did primarily and mor^ qearly con-
ceni
Of the Suffer. 1 87
ccrn the Difciples, both in Relation to their own Salvation,and their extraordinary Apo- ftolick Service, whereby they were to Pro- pagate, and to be the Promulgators of the Chriftian Faith to the Worlds for Chriji had promifed , That at his Coming in spirit ^ he would teach thtm all things ^ and bring all things he had told them before to their Remembrance •, and among the ; reft, what was neceffary concerning his laffi.' Coming to Judgment : So that herein alfOj, (to be fure) we ought to underftand , aiid if is moft probable, he intended his Second^ Coming in Spirit, and not his Lajl and Fi-i nal Coming at _ the End of the World.
Thirdly^ To prove it more' probable he' intended his next Comih^' in Spirit^ z-p- pears even from his own t^ords ^ This' do in Remembrance of me ; becaufe, as I faid- before, they denote his Jbfence^ in which time^ and for which reafon, they were like to be Sorrowful, as they were at the time he fpake thofe words ^ and therefore, is; well from the Nature of the thing, as th^ Command being diredl}^ to the Difciples^ we are to underftand , it ceafed upon his Coming again in them^ at which time they had no more need to Remember him by a Sign^ than we have of a Sign to Remem- ber a Friend prefent with us.
Fourthly*, I prove by feveral Scripture Texts j (ij?,) The repeated Promifes of our
Lord
1 88 Of the Snipper.
Lord Jefus Chrift*, for his Second coming again to them in Spirit : And (2/y, Tlmt his fo Coming was more compleatly Com- fortable and Glorious, than ever his Out- ward Prefence had been to his Difciples, ( Tho' his Bodily Prefence did tranfcen- dently excell all other Outward Enjoy- ments in the World ) and therefore when he Came in Spirit, and Supped with them Spiritually, Rev, ?. 20. as he had before Outwardly, they had no need of an Out- ward Sign, to put them in Remembrance of him, whom they fo Witnefled, and whom it was as ImpofEble to forget, and the Bene- fits received by his Death, as it was to for- get a prefent Friend, whom they faw before their Faces, with their Vifible Eyes. ■.Thus John 14. 16, I wiB (ikys Cliriff) pray the Father^ and he JhaU give you ana- t her Comforter y that he tnay abide loitb you for Ever^ v. 17. Even the Spirit of Truth, Te know him^ for be dwelleth with you, and fhaU he in you^ v. 18. / will not leave you Comfort lefs^ 1 will come to you^ v. 20. At that day ye [hall know that I am in my Fa- ther, and you in me , and I in you , v. 26. But the Comforter which U the Holy Ghofl^ whom the Father will fend in my Name, he fhoM teach you aU things, and bring aU things to your Remembrance, whatfoever Ihavejaii unto you. v. 28. Te have heard how I /aid unto you^ I go away^ end come again unto
you^
OftheSupfer. 189
youy If ye loved me ^ ye would rejoice^ be caufe Ifaid^ I go unto the Father. Then Chap, 16. j, 1 teUyou the Truths It is expedient for you^ that I go atpay 5 for if I go not away ^ the Comforter uiU not come unto you j but if I depart^ I will fend him ujito you. v. 12. / have yet (fays he) many things to fay unta you, but ye cannot bear them now ^ v. i^^, Howb^it^ when he the Spirit of Truth is Come^ he will guide you into all Truth, v. 22. Te nov therefore have forrow , ( viz, for his departure) but I will fee you again^ andyour Heart JhaU rejoice, and your Joy^ no Man taketh from you,
I fliall give you a Text or two to prove that at this time the Holy Ghoft was not gi- ven, John 7. 38, 39. He that believeth on me^ (faith Chrift) out of his Belly JhaU flow Rivers of Living Water, (but this /pake he of the Spirit, which they that believe on him, jhoull receive : for the Htrly Ghoji was not yet gi- ven^ becaufe that Jefus was not yet glori- fied. That is, the pouring forth, or plenti- ful Effufion thereof, was not yet given, becaufe the Gofpel Difpenfation had nqi yet taken place -, which as appears, they were to wait for at Jerufalem, TXiMshuke 24. 49. Behold (fays Chrift) I fend the Fro- mife of my Father upon you, but tarry ye in the City of Jerufalem , until ye be indued^ vith Vower from on high, I could cite abun- dance of Scriptures to the ianie Purpofe,
but
I ^o Of the Suffer.
but thefe may fuffice to prove , {ift^) The repeated Promifes of Chrijf^ for his coining inspirit. (2/)',) His Gracious Promifes when he lb came-, that he would he in them, he their Comfort^r^nnd teach them all things,6?'r. (^/y,) The abfolute Neceffity of his going away ^ that unlefs he did, the Commrter would not Come. (4/vO That if they un- der flood rightly, they would inftead of be- ing forry to part with his Bodily Prefend6, rejoice thereat. (5/^,) That they were then *tut weak in /'j/V^, and for that reafon he cotild not fay many things he had to tell them : And ( 6/}', ) That when the Spi- rit oi Truth came, it fliould ^^/rf^ them into all Truth, teach them all thi?7gs, &c. and bring all things , whatfoever he had laid unto them, to their Remembrance 5 and ac- cordingly when he came, the Scriptures do moll plentifully prove the wonderful EfFeds thereof, in their knowing more, and being made more Spiritual than they were before •, and that their Hearts were filled, with Joy, Comfort and Satisfa^ion unfpeak- able , far beyond whatever they were ac- quainted with, before they received the Holy Ghofi ^ which brings me to my jPoint, that the Second Coming of Chrijl in Spirit, wais, as appears by the Sayings of C^r//? himfelf, more full^ Compleat^ Comfortable , and Glo- riotis to the Apoftles, than his Bodily Vre- fence had beeh to them.
Agree-
Of the Supper. 1 9 1
Agreeable to this, I take the Saying of the Apoftle Paul to the Corinthians •, who Ipeaking to them, concerning the Death of Chriftj and the Knowledge of him in the Flefl), fays thus, 2 Cor. 5. 16. Wherefore henceforth know we no Man after the Flefh^ Tea, Tf)o^ we have known Chrrft after the F/eJJj ^ yet now henceforth, know we him no more. Tho' the Apoftle, to be fure, does not here undervalue the Knowledge of Chrift in the Flefh\ yet, as appears by thisText^ he prefers the Knowledge of Chrifi in the 5pz>/r before it, compared to that Saying of Chrifi to his Difciples, that if they lovei him, they would rejoice at his leaving them j how otherwife ihall we underftand this Text > for unqueftionably both he, and they to whom he wrote, knew Multitudes of Men by outward Sight , as well as many Chri- ftians had fo known Chrifi -^ and therefore I think by his faying, henceforth we know no Man after the Flefh j it muft be under- ftood, that the Knowledge and Fellow ihip with Men, in the Spirit of Chrifi was pre- ferable, to the Natural Knowledge of Men in theFlefli, refpedtingConverfation-, and confequently that he muft fo mean, con- cerning Chri^, However, whether this were his Intention, or not, ( as I believe it was ) I have no abfolute need of it, to prove this Point \ for I have Ihewn the Second Com- ing oi Chrift, by the plentiful Effiifion of
his
191 Of the Supfer*
' — ■ ■-- —- — — ,.,..11 his spirit ^ upon his Difciples to be compleat- ly comfortable and glorious to them, ^c. And therefore I fay again, After that, they could have no abfolute need of the ufe of Bread, and Wtne^ to put them in Remem- brance of him^ and the Benefits of his ieath-^ feecaufe it was as Impoffible for them to forget that, as it was to forget, or not know that the Holy Ghoft was with them , and in them, and that he was their Guide^ Teacher, Comforter and Remembrancer^ &c. all which our Lord had promifed, and which were ac- cordingly fulfilled at his coming in Spirit j as is Ihewn at Large.
And as our Lord Jefus Chriji had before made his Difciples all thofe gracious Pro- mifes for their Comfort and Encouragement, and for the better Reconciling them to his Death, which they were fo Sorrowful to hear, and Averfe to believe ^ So now being ready to be offered up (for which. Sorrow had filled their Hearts, John 16. 6. 22.) he does again inform them the Benefits of it : and as a farther and greater Comfort, and Encouragement, tells them, that his Body was given, and his B/ood was filed for them 5 then adds he at the Supper, This do in Remem- brance of me 5 which denoting his Abfence, I take to be all one, as if he had faid, 'till I return to you again , in that Glorious, Comfortable and Edifying Manner I have fo repeatedly told you of, and my Rcafons
for
Of the Supper. 19^
for fo Believing, Are, (ift.) Becaufe I think 'tis plain without Exception, his former and repeated Promifes for their Information and Encouragement , were in order to reconcile them to his Death, and to bear up their for- rowful Spirits for his Departure , until his Return in Spirit. And (2/^,) That his now Speaking to thtm again of his Death, and the Benefits of it, was for the fame Reafon and End as before : And (3/^,) As this was fo, Therefore I fa7 again, when Chrifty^ returned to them, they would then have no need of a Sign or Token to put them in Remembrance of him. Now, from what hath been faid on this Head, let the Impartial Reader ferioufly confider, whe- ther it be not an Unreafonable Strain of the Text, to Conftrue thefe words of Chrift, This do in remembrance of me , to extend to a time fo vaftly remote , as until the End of the "World to Judgment ^ which were, as I take it, to overlook all thofe Gracious Promifes he had made, of his Coming again in Spirit •, I fay, Let this be confidered on the one hand : And on the contrary, whether according to right Reafon, as well as plain Dedudions from Scripture, it be not more Natural, Reafonable, or rather beyond Que- llion, that our Lordjejm Chrifl did by thefe words, mean his Coming in Spirit, to which thofe Gracious Promifes were annexed, and whofe fo Coming, anfwered the very E|id,
N of
1 94. Of the Suffer.
of remembring Chrijl by that Sign, lince the Holy Vhoft was their Remembrancer in all things, that Chrift had told them yohn 14. 26.
Before I fully conclude upon this Poht, I have an Objedion or two of our Oppo- nents to Anfwer : In Relation to it, The Firft is^'viz.
ObjeB. " That a Command is to contl- " nue in force, fo long as the Reafon of it *' remains •, but the Reafon of the Command *^ of Chrift, This doy &c. remains until the ** Coming of Chrift at the End of the World *' to Judgment, in order always to fliew *' forth and publickly to declare to Infidels, ^^ as well as to keep Believers in Mind of *' the Death of Chrift, and the Remilfion of *' Sins in his Blood ^ and therefore fay they, *' as the Reafon of the Conimand remains, " fp the Command it felf is to continue ** fo long. To which I Anfwer.
"What I have faid under the foregoing Heads, might ferve as an Anfwer to this Objedtion \ However I fliall confider it a little farther ^
' Firft y I have already fliewn, that the Command , Tins do^ &c. as fpoken to the then prefent Difciples, does not appear by the Text to extend in its Obligation any farther than to themfelves.
Secondly, That Chrift and his Deaths 8cc, may be, and is to more purppft remem-
bred,
'tffi*'
Of the Suffer. 1 9 5
bred, by fuch who publickly own, De- clare and Acknowledge. Chriji by Jf^ords and Teftimony accompanied with a hp!^ Life and Converfation, tho' they do not ufe thisSign^ than hy fuch who ufe it, and at the fame time their Lives and Converfations do loudly befpake, that they do not rightly nor truly Remember him.
Thirdly^ I readily allow that Chrifty his Death and the Remijjion of Sins by his Bloody ought to be upon all Occafions, rightly and truly owned , (hewn forth , and publickly declared 5 but I deny that from thence the Reafon of the Continuance of this Ceremo- ny ought to be kept up till the World's End, Becaufe that may be done as fully and efr fedually without the Ceremony as with it ^ provided the Command were not in Force, as vve fay it is not. For Example, Suppofe this Ceremony were to be ufed in a place, and among a People, where Chrift was never heard of • I would fain know, whether the bare Pra^ice without words, would Exhi- bit the Knowledge of Chriji or his Suffer- ings to fuch a People , if not , which mufl be granted, then fay I , intelligible words. Preaching, or Declarations, are the very "Way and Means, (I mean. Outward Means) to convey to fuch Peoples Underftandiiigs the Knowledge of the Death of Chriji^ and Remijjion oi Sins by his Bloody and not that Geremony, which of it felf would be wholly
N 2 • VlQ'
— - ■ ■ — — ■-.»--. I ... . ..— .. ,. 1^
196 Of the Supper.
• I I ""fr^" ' ■ ■ II III I ■
Ufelefs, and Infignificant , and no way Informing without Words ^ fo that it is Words, and not that Praftice which would be neceflary for that End. If I ftiould be told the Sign being Commanded,and Words and Declarations going with it, would be a Corroberation of the thing. To this I Anfwer. As to a Command, that is* Begging theQueflion •, Suppofing then no Command is in force, (^s Xve plead) I fay again, that I Conceive, publick Conf effing, Preaching, and Declaring the Sufferings, and Death of Chrift^ and Remiffion of Sins by his Bloody accompanied with a Godly Life and Con- verfation, would be as Effedual to all In- tents and Purpofes, unto Infidels without that Ceremony y as with it.
Fourthly y To fuch who fay, they believe in Chrifly It would I conceive, be but a Negligent Way of Remembring him, Once, Twice, or if it were Twelve times in the Year by that Si^/i ( tho' perhaps many don't ufe it , fo often as either of them. ) If it fhould be faid, they ought to remem- ber him at all times, when not ufed ^ I fay fo too, and which may always be done with- out that Sign , and will to be fure by all true Believers , who are to Pray unto bim every where^ i Tim. 2. 8. and without ceafing^ iTheff 5. 17. aiid then notpoffible for them to forget him,nor theBenefits of his Sufferings and Death \ but if any want that Sign, to
keep
Of the Supper. 197
^ keep or put them in remembrance of Chrift^ and without which they would forget him \ I take this fign, of remembring oiChnfty to Avail no more as to an acceptance with him, than the Outward Offerings^ and Sacrifices of the Jews ^ were to God, under the Law*, for tho' the Command for fuch things was then in force ^ and they pretended to remember, and Worfhip Goi in thofe things, and did withal Confefs him in Words too , and as the Text fays, howl unto him in Frayer ^ yet notwithftand- ing all thofe things, becaufe they forgot him in their Hearts , their Prayers , their Sacrifices^ and Offerings^ New Moons and Sabbaths^ &c. Were an abomination unto him, {qq I/aiah 7<p, 13. Chap. 58. Ver.iaod, Ho/ea 7. 14. Titus 1.16.
Having dated and (hewn, the extent and ufe , as well as the end of this Ceremony , of Bread and Wine^ from the words oiChriji^ and that we have, as I think, the greateft probability we can have in a thing of this kind, where words are indefinitely fpo- ken, that the obligation thereof, was to continue no longer than to the Second coming ofChrifty viz, in Spirit^ or theGofpel difpen- fation took place , by the plentiful EfFufion of the Holy Ghoft ^ I now come to take no- tice of the other Texts, in the 1 1 Chapter to the Corinthians , which our Opponents lay great ftrefs upon, for the continuance of this practice. N 3 It
igS Of the Supper.
It appears by that Chapter, that the ^ Reafon of the Apoftles treating concerning the Supper, was becaufe of the great abufes, thQCorinthians Committed in the pretended ufe of itj even to that degree, that fomeof them were Hungry ^ others Drunken^ where* upon he firfl: reprehends them Iharply, for the Bivijions and Her e fie s which we alfofind were among them \ and then does the fame, Cor their Ungodly practifes about Eating the Supper, telling them F*^/-. 23. For I have received of the Lord, that which alfo 1 deliver- ed untoyoit^ that the Lord Jefr/s ^' the fame Night in which he wds betrayed^ took Breads k,c. So goes on with an Account or Nar- ration of what paft at our Lord's Eating the PalTover^ much after the fame manner, as the Evangelifi: Luke gives it : Now, be- fore I proceed any farther , I Ihall take no- tice of the allegations of our Opponents up- on this Text , to which I will make a par- ticular Anfwer.
" This Text does prove fay they, that St. " Paul, had an immediate Revelation from ^' Heaven, toiliew the Corinthians how they ** Ihould behave themfelves, and ufe the *VLord's Supper i and as we are to fuppofe, ^^ immediate Revelations from God are not ♦' given , but for fome great and peculiar *■ Ends, or benefits to Mankind : Confe- ^-quently, this Revelation concerning the ^* ^pp^r. mx& be given for fome fuch
!! End,
Of the Suffer. i g 9
*' End, and the thing obligatory at that " time; otherwife, why fliould he have this " frefli revelation upon it. To which I ^AJ^ fwer.
Firft , We are particularly to otferve ^ that nothing like a Command appears in this Text, he does not fay, that he received this Relation , in order to Command them to ufe the Supper-^ No, but inafmuch, as they pradifed this of the Supper^ as a Re- ligious ABy and that therein they commit* ted fuch horrible Wickednefs-^ he theteUpon, as I fai J* before , firft Iharply reprehends them for it, and then gp^^pn, to give an Account, how the Lor(L^ii)/s at firft u- fedit, ^.. ^ ^-"^^
Secondly y That this was a frefti and im- mediate revelation from Heaven, to the A- poftle Fauly is Denied by fome, Queftioned hj many,and not Aflerted by feveral of,th« moft Learned (among our Opponents thera- felves) as I could ftiew, but more particu- larly Pooly in his Annotations thereon, feems unrefolved in the Point, whether 'twas fuch, or that the Apoftle received it from the Lord, or by a Tradition from the Apo- ftles.
However, for Argumens fake, I Ihall here fuppofe , (not allow it) in the extremity, and that he had an immediate Revelation concerning it; I Ihall likewife ihew a P^- rallel Cafe to this", where the thing was of
N 4 Xi^
aoo Of the Supper.
no ObligatioK!^ as our Opponents muft allow, tut as made fo, hy B.Vo!untary Ati^ and that is in the Cafe of Annania^^ and Sapphira hi$ Wife, ASs %. Ver. iJoio. He felling a Pof- feifion ) which he was under no manner of Obligation to do , by any Frecept of Chri- ftiamty , as plainly appears by the Apoftle Peters expoftulation with him, Ver, g, a. Yet making it a Religious Aff, and pretend- ing to bring the whole Price of it to the A- pojiles^ when he brought but a P^;*/ ^ and therein with his Wife, (who was likewife -jprivy to the fame) being guilty gcf Lying and Deceit'^ Godson this Occaiion, gave the Apoftle M|rt an undoubted immedi- ate Reve/ar ion rrer^ Heaven of their guilt, whereupon he denounced that difmal Judg- ment , and Sentence of immediate Death upon the Wife, like as had fallen upon her Husband, for the fame Evil juft before, See Ver, 9. I o.
Parallel to this, I take to be Pauls Reve- lation, (if fuch it were) that in regard the Corinthians made that of the Imitation of the Lord's Supper a Religious AB, and therein were guilty of fuch grofs Evils, he thereupon fharply reproves them, (as Peter didAnaaniofy and Sapphira) and then gives them a narration of the firft practice, and withall tells thgm the Evil Confeguences and Judgm,.mrs that might or did attend fuch tbir Wickednefs. I fay agaiq, if this
Of the Suffer. aoi
of the Apoftle Pauls, were a frefh Revelation, (which yet is Queftionable) it was no more than the Apoftle Feter had, in a Cafe where 'tis plain , there was no manner of Precept for the Pradlice 5 and the Outward Judgment for default, more Signal and RKtraordinary^ then what appears did fall upon the Corin* ihians^ fo that fince we find no Precept in this Text for the TraBice , and fince we find Peter had as Extraordinary, if not ^ more Extraordinary Revelation^ concern- ing a thing, wherein there was no man* ner of Preceptive Obligation, but as made fb by a Voluntary A^ : Confequently the great Noife made by^ our Opponents, concerning the Obligation of the Supper^ becaufe Paul had a Revelation (as they would alledge) falls to the ground, and is of no validity , pnlefs at the fame time, 9 Command for t^e Pradice were in force, which cannot be proved : If they ihould fay 'tis in Luke 22. 19. This do &c. I have already Anfwered that-. But if they fhould fay, it follows in that Chapter ^ ver. 26. For as often as ye Eat thk Breads and Drink this Cup^ ye dofhevo the Lord's Deaths tiU be come. To this I Anfwer.
I Confefs, our Opponents have mightily ftriven to raife a Command out of this Text, from the words As oft^n , &c. Allerting ^ that it implyes a Command to the Corinthi- uns^ to be often in the Pr^ftice of the Sup-
a o a Of the Supper.
pefy which we utterly deny ^ and I (hall here fhew, that the words At oft en ^ ^ight be as reafonably ufed, and indeed are fo implyed in other Religious AUs^ which were without a Preceptive Obligation,
Thus we find. Vows and Fafts^ were very frequently pradifed, and not only fo , but (as in the Cafe of Faul to the Corinthians^ ^- bout the Supper) directions were given con- cerning the right and true ufing of them ^ And yet at the fame time, I have not found in Sm/?/^^r^, according to rny Obfervation^ ^ny general Command for the ufihg either ^ but as any one, for f ^mV/^/j;^ Reafons, fe- cret Perfwafions of Mind , or upon fome Singular or Extraordinary Occafion, made or believed it 2l particular Duty, but when any did fo ^ it then I confefs became Obli- gatory upon fuch, to perform either of them duly^ and pradice them r/^k/y^ which if they did not (tho' the thing in it felf were not of Obligation) yet being done, or to be done, as a Religioifs AEi , it would be a Sin unto fuch , to do it amifs. And firfl: of Vovos, *
We find Vows and Sacred Vromijes were frequently made under the Law^ 'and fome under the Go/pel: But I find not in all the Scripture , any general Command or Obli- gation to make Vows ^ however, when they Voluntarily made them, they then became Obligatory^ and they were Commanded duly
to
Of the Supper. 203
to perform them^ and withal as before, dire^ions were given concerning them.
That Vows were Voluntary^ and of Choice^ and no Sin to a Man, if he did not make a Vow'^ fee Deut, 27,. 22. But if Vows were once made, they then became Obligatory to perform them truly ^ which if any did not, it would be a Sin againfl God, For proof of which, fee Numb. 30. 2. Deut, 2^/21. I could Cite a multitude of Texts concerning Vowt^ and how often they were made, and directions given concerning them \ but 1 omit thefe for brevitys fake, and becaufe I think it needlefs.
Now as Vows were often made, tho' not Obligatory till made^ Yet if any did JW, and not keep their VoWs^ or not rightly Consider or perform them,' as we fee, Prov, 20. 55:. So fuch might juftly be reprehended, and very reafonably it might be faid unto fuch, as often as ye Vow^ ye ought to per- form your Vows 5 or as often ai) ye VoWy ■ ye ought to perform them in right fnanner. So and fo, and as this manner of fpeakiilg, in relation to Vows^ would not infer a Precept^ or Command to Vom^t all, or to Voiidoften^ fo neither does the words of the Apoftle Paul to the Corinthians^ viz. As often as ye Eat this Breads &c. Infer a Command to £^r and Drink often, or at all, without fome other fpecial Command in force to do it. Th^n as to Fafting , we find it pradlifed
under
204 Of the Supper.
under the old LaWy and we alfo find the A- poftles, and primitive Chriftiansy did like- wife faft often ' Yet I find not, as I remem- ber , any general Obligatory Precept, or Command to them for Fajiing^ only as par- ticular Perfons found an Inclination in their minds to Faft, for fome particular rea- fon , or fecret perfwafions that they ought to do it, it then became a Duty upon fuch to Faji, which ifthey did not rightly, they were Condemnable •, And as we find , they Fafted often^ fo likewife we find fome Hy^ pocrites , which Fafted alfo ^ concerning whom, Chrift Warning his Difciples, faid. Matt. 6. 1 6. When ye Faji^ be not as the Hy- pocrites ^ Sec Here the words When^ implies at whatfoever tim^^ yet doth not Enjoyn anytime*, and here alfo, Chrift gives di- redtions concerning Fajiing, tho' no Pre- ceptSy and we find, they did Faft cften^ af- ter the Afcenfion of Chrift-^ And as they did fo, if any in Fafting, did Faji as the Hy" pocrites^ fuch to be fure, deferved fevere Re^ prehenfion , as Pau/ gave the Corinthians 5 and it might very reafonably be faid to fuch Faftejrs , Js often as ye Faft , ye ought to perform it rightly, and do fo and fo. And as the words as often^ would not here imply any general Command, to Faft often^ or at ally fo neither does it infer the fame, in the words of Paul to th^ Corinthians, as of- ten as ye Eat^ 5^c.
To
Of the Supper. a o 5
To conclude upon this point, Befides the foregoing Inftances, I could have produced more from Script itre^ where the words {as often] mightasreafonablybeufed, without importing a Command , as in that oiVaul to the Corinthians j but for brevity I omit, thinking thefe may fuffice, to fhew that the words as often^ do not imply a 'Command in that Text.
Having fpolcen concerning the words as often ^ 8cc, I muft yet farther Confider a very great Objeftion, made by many of our Opponents againft us, upon the fame Text; wherein ii we meafure them by the Triumphs they make upon it, we may con- clude, they think they have fet us faft, and put us to utter filence. The Objedtion is this,
Objeff» " We believe fay they, that this *' Holy Sacrament , was inftituted by our " Lord Chrift , to fhew forth his Death , " till he came at the Day of Judgment , " and it appears fo , in that the pradice *' thereof Continued, even after the Second coming of Chrift in Spirit, to the Apo- ftles 5 becaufe he tells them, that as often as they Eat that Breads and Drank that Cup^ they did Jhew the Lord's Death y till ^^ he came. By which it appears, he was " not then come, according to the intenti- '* on of the word Conte-^ but befides this " (fay they) if we Ihould allow it to be the
" Second
" ■ 'y '■ ■■' ■■ '
a 06 Of the Supper,
*' Second coming of Chrift in Spirit, (as *' the Quakers would have it ) this would 'V avail them nothing-, becaufe it appears, ** Chrift was not then Come to thofe Co- Hrinthiansj m regard he told them, they ** did by that pradice fliew forth the *' Lord's Death , till he Came : And as he "was not Come, to thofe weak and car- ina! Chriftians-, and there will be al- ** ways weak Chriftians in the Church, " on that account , we are obliged al- *' ways to ufe this Sign, and the Qiiakers "ought to order the weak Brethren a- " jnong, themfelves to pradice it , fince " they can't deny but there are fuch a- " mong them.
I have given this Objection it's full flrength, according to my underftanding, of what I have heard, or feen them make upon this Head •, to which I anfwer,
FirJ}^ As to the Name of Ho/y Sacrament with other fuch like, which our Opponents have given to this SigUy and by which we believe, their minds have been raifed to be- lieve more of, and place more in, and up- on this Sign , than ever was intended by Ghr'iji (I have already fpoken at large) and the like I have done, with refped to the Extent of the words, tiU he Come ^ Shewing, that according to Scripture, and all the Rational probability we can have, of the Intention of Chrift, th^y refpected his Com- ing
Of the Supper. rxorj
-■'
ing again in Spirit^ at which time it Cea- ied^ as to the Obligation of the thing, for which reafon, the Apoftles could have.no need of it to put them in remembrance of him.
Secondly y That altho"* this Sign did then Ceafe as to it's Obligation^ and that the A- poftles might Condefcend to and Comply with the Brethren therein 5 yet from hence, we are no more to infer an Obligation froni fuch their pra(3:ice, (except there were a Precept ) than we are to infer the like, from their Praftifing and Complying with feveral other things , after the defcend- ing of the HolyGhoft^ which our Oppo- nents will not deny were then Ceafed in point of Obligation ^ Namely, fuch as Cir- cumcifion^ Legal Purifications ^ Shavings^ Vowsy &c. Which not only the Apoftles, Faul and Feter ufed themfelves ^ but we al» fo find, that even thoufands of Believers were zealous of, together with the Law of Mofes: For proof, fee A^sl6, '^.Chap. 21. 70. to 26. Gal. 2. II, 12, 19. With other places : If it ftiould be faid, that notwith- ftanding this, thefe two Apoftles after this did endeavour to wean the Chrifiians from thefe Outward and Legal things^ I grant they did fo, and withal fay, that tho' the Apoftle Paul wrote thus to the Corinthians at that time, Concerning the Supper ^ yet in anoUier place, (as I intend to fhew) the
fame
a o 8 Of the Supper.
fame Apoftle does inform us, th^t. Eatable things, do not belong to the Kingdom of Gody andllhall likewife Ihew, that we have no more a Frecept for the Continuance of this Ceremony of Bread and Wine^ than we have for wajhtng one anothers Feet^ anoint' ing the Sick with Oyle^ and abftaining from Bloody and things Strangled^ So then to re- turn again (I fay) as the bare VraUice of the Apoftles and Chriftians in the above le- gal things, does not thence infer a Precept j So neither doth their Fradice in this thing, infer a Command for the Continuance of this Ceremony , unlefs a Precept (now in force) could be produced for the pradice.
Thirdly , In relation to the words till he comey particularly refpeding the Corinthi* ansy I fay (}fl) (as I have already ftiewn at large) that the words as often^ &c. do not imply a Command, to ufe the Supper often^ or at all y fo neither is there any thing like a Precept in the remaining words of the Texty^ and Confequently from any thing in this Text -^ That pradife refults into a Voluntary Religious A^, (^/y,) As thofe Corinthians were in the pretended practice of fo high a religious Ceremony, as thereby to remember the Death of Chrijl , and did fo wrongly ufe it, it appears plain to me, that the Apoftle Pauliots for that rea- fon, rather inform them the firft ufe and end of it, than recommead the VraUice
thircof,
Of the Supper. 209
thereof : And my Reafons for believing it are, (ijl,) Becaufe (as I faid above) we find no Command in the Text for that Pra^ice. (2/}/,) "VVe are to obferve, that he fpeaks to them in feveral Parts of his EpiJUe^ befides this Chapter, not as he did unto the "Wife among them, who were capable to Judge of Spiritual Matters ^ but as unto Carnal and not Spirit ua I Men 'j and as to Babes in Chriji which he fed with Milk, and not with Meat 5 See Chap, 5. i, 2. and therefore asthejr were fuch/owefind he treats them accordmgly^ and becaufe of their great Ignorance in and abufe^the Supper, he therefore begins with Sharp Reprehenfions , and tells them, that their Coming together, was not only for the Worfe -, but withall pofitively fays, i% was not to Eat the Lord's Supper, Thus 1 Cor, II. 17. Now (fays he) in this that I declare unto you, Ipratfe you not, that yon come together, not j or the better, but for the worfe. Then goes on to Charge them with Herejies and Divijions^ and verf, 20, 21. fays thus. When ye come together therefore into one Place, this is not to Eat the Lord*s Supper \ for in Eating every one taketb before another his ovon Supper, and one is Hungry, and another is Drunken. And in the 22 Verfe, does farther Reprehend them j in Verfes 21, 24, and 25. he gives them a Narration, how Chrifi ufed it, with his ^ifciples the fame Night in which he was
O betrayed,
a I o Of the Suppet.
betrayed, by taking Bread, and the Cup^ hlejftng and giving it to them, ^c. Then V, 26. without any Intervention, or Breach of the Thread of his Narration, fays thus. For oi often as ye Eat^ &c. From whence I obferve. That as the Coming together of thefe diforderly Corinthians^ in their Pra- dice of the Supper^ was not as the Apoftle tells them , to Bat the Lories Supper ; likewife by the fame Parity of Reafon , their fo coming together and Praftice at the Supper, did not Jf^ew the Lord's Deaths till he came, ^
If it fliould be ask'd me, How fhall the Apoftles words to the Corinthians be re- conciled or underftood, who fays. For as often as ye Eat this Bread, and Drink this Cup, ye do fhew the Lords Death, till he come? I Anfiver •, I take the Apoftle's plain Intention in this Text, to be as much as if he had told them after this manner , viz. The firft Defign and End of Chriji, in bid- ing his Difciples This do, &c. was to Ihew the Lord's Death till he came again unto them. And as ye make it a Pretence to ufe a Supper on that account as a Sign thereof, yet do fo wickedly abufe it, as to commit fuch Diforders, and be Drunk there- at, by which you do not Eat the Lord's Supper, Yet in regard your Supper relates to that Sign, and the End of it ♦, fo far ye 4oJf)Cw the tori's Death till he Ccme to you. '*' •'■ untc
-i.V ...-.v,.«
Of the Supper. 211
unto whom, by reafon of your Carnality, he is not yet Come 5 that is, to take up his Abode ^ and dwell /;; and with you , and be youi* Spiritual Comforter, ^c.
This I take to be the P]ain and Genuine Senfe of the Apoflle , and we may (I think) Hifely Conclude, Chrift was not thus Come^ to thefe Carnal Corinthians ^ iince we find he was not fo come to them in that, as well as to fome other Churches^ who were better grown in Grace^ and who, as the Apoftles tell them , were waiting for the Coming of Chrift^ and whofe Coming drew nigh. See I Cor. I. 7, 8. James $. 7, 8. But tho' I thus fpake concerning the Coming of Chriff: to the Cor inthiansy and other Believers. Yet it is not to allow the Outward Supper to be of Obligation till then (tho' I don't deny, but it was particularly fo,to tho D if dp/es^to whom Chrift faid. This do^ &c. for the Rea- fons before fliewn.
But inafmuch as thefe Corinthians, were (as I faid above) in the pretended Pradice of fo high a Religious ^<?, and did fo wick- edly abu/e it, as to be drunk thereat, (fc. We are not to admire the Jpojile fhould (without a Precept) reprehend them for it, and inform them it's firft Ufe and End, and give them Diredlions , when they ufetj it, to perform it Religioufly : Since the Apoftles did at this time Indulge the weak Melifucrs in many Legal things ; and we
O 2 find
!■ ■ ; 3 — — *
aia OftheSupfer.
find that Diredtions were frequently given, and Reprehenfions for not duly keeping Vozcs, Fafls^ and regarding Days which were not of Obligationy until Voluntarily made fo.
Fourthly^ All depends and turns upon this Single Point, whether a Command, or no Command is in force,for the Continuance of this Practice : If a Command be now in force, no doubt it ought duly to be Obeyed ^ If no Command ( as I have Ihewn ) confe- quently (I fay again) It refults into a Vo- luntary ^(^//^/^/ifj ^<?, and no more. Yet, notvdthftanding that , whoever did in the Pradtice thereof, abule or not rightly ufe it, was no doubt guilty of Sin •, and the like may be faid of thofe, who in making Vo-uis^ Faftsj and regarding of Bap^ as a Religious Duty^ did not perform them rightly.
Fifthly, That the weak Chrijlians of our Day, ought to pra^ice the Supper as well as the Weak among the Corinthians* I anfwer avS in the Cafe of Vows or Faftlng ^ when any made them Obligatory to themfelves, hy a Voluntary and Religious Act, tho' at the fame time they were not Obligatory, by any general Precept : So likewile I fay in the Cafe of Bread and JFine , If any (hall believe it their Duty to ufe it, in the Man- ner which Chrift did with hisDifciples, and are confcientious therein ^ for my part, I Ihall be Tender in cenfuriiig fucb, provi- ded
Of the Supper. 2 1 5
ded at the fame time, they do not impofe their Pradice upon others, who are not like minded with them therein 5 nor Judge and Condemn thofe, who do not fee it their Du- ty. However, withall I muft fay, that as uich attain to a more Spiritual Knowledge, I queftion not , but in due time they will come to fee the Emptinefs of this 5/^;?, and that Nothing fliort of the Subftance will do, to the Salvation of their Souls.
Sixthly^ As to the Ordering the weak Bre- thren among us^ toFraSiceihis Ceremony till Chriftjhall come to them, I Anfwer,
Tvr/?, If there be no Precept in force for this Pra6tice (as we fay , and believe there is not,) then the thing is Voluntary and of Choice, as were Vows^ Fafts^ and regarding Days^ and the like ^ confequently no Sin, to be in the difufe of it.
Secondly^ We do believe the Death of Chriil: may be, and is as truly remembred, without that Sign, by fuch weak Brethren, as with it, not only by themfelves without other Means, but alfo by means of the con- ftant Declarations, and Acknowledgments, to the Death and Merits of Chrift, hj our Friends, in their Publick Preaching, and Prayer (notwithftanding the uncharitable, as well as untrue Reproadies of fome Adver- faries to the Contrary). Beiides again, as I Jiave already faid, if any fliould fo far forget Chrift, as to want that Sign to put them in
O 3 Remem-
a 1 4 Of the Supper.
Remembrance of him, it would prove to fuch but of fmall Benefit •, and I believe would not avail them as to acceptance with God.
Thirdly, As we conceive, there is no Com- mand in Force, for the Practice of Bread and JJ^ipie -, So likewife we verily believe, it is a Sign, Figure, or Shaddow, not belonging to the Gofpel-Difpenfation •, and therefore becaufe it hath been io Idolized by fome, and Over-valued by others 5 and the Dif- agreement of Opinions , arifing from this Ceremony, Such, as have been attended with moft dreadful Confequences, as Fierce Contefts, Bloodfhed, Murders, and the like 5 I fay for thefe Reafons we Confciencioufly believe. That the Lord hath inclin'd us to the dif-ufe of this Sign in order to bear a Faithful Teftimony to the Subftance, name- ly, ^he Spiritual Flejh and Blood of Chrift, or Slipper of the Lord^ the only true and Lmng Food of the Soul, which we have great Caufe to believe hath been neglected, by too much Reliance upon this Sign.
/' If I Ihould b^ told, that the Bloodlhed, •* and Evil Confequences, attending the dif- " ferent Beliefs ahout this thing, ^r. is no *' Argument for the Negle6t or Difufe of it 5 *' for if it were on the fame Foot, we might .^' negled, or difufe the Fundamentals of ^* Ghriftianity, becaufe of the Blood which '* hath been ihed on that Account. I
Anfmr^
• " — ■ : — . ■ '"
Of the Supper. 115
Anfwer^ I allow the Argument, Suppofing the thing was of Obligation ^ but here we muft diftinguiih between things abfolutely neceilary to be believed and pradis'd, as our indifpenfable Duty to God, (as are the Principles and Rules of Chriftianity) and between indifferent things, fuch as we be^ lieve this Sign to be. The former we fay, ought to be always peaceably and inno- cently Performed and Aflerted. Let the attending Sufferings be of what fort they will ^ but the Latter when Abufed, Idolizedy Overvalued^ and fuch flreadful Confequen- ces attending it. Why jhould it be thought ftrange, that the Lord fhould incline to the dif-ufe of this Sign > fince we find the bra- zen Serpent (tho' commanded of God to be made, Numbers 21, 9.) was deftroyed, be- caufe the Jews overvalued and Idolized it, 2 Kings 18. 4.
If they fay, the Supper is of abfolute Obligation i I anfwer,that is a begging the Qiieftion •, the Contrary of which, I have plainly fhewn.
Having ( I hope ) obviated thefe Obje- 6lions, I Ihall now return again to the re- maining Verfes ^ Upon which our Oppo- nents lay great Strels.
I Cor. II. 27. Whofoever Jball Eat this Breads and Drink this Cup of the Lord un- voorthily^ Jhall be guilty of the Body and Bload of the Lordy v. 28. But let a Mtan examine
o 4 ^^^f^^U.
ai6 Of the Supper.
him/e/f, and fo let him Eat^ &c. v. 29. For he that Eateth and Brinketh unmorthily^ hat- eth and Brinketh Damnation .tohimfelf^ not difcerningthe Lord's Body -^ y,'^o. For this Caufe many are weak andfickly among you^ and many Jleep, Here, fay our Opponents, *' Behold how we are to Examin our Selves, " in order to the worthy receiving this *' holy Sacrament •, as on the contrary what *' dreadful Judgments^ both Temporal and *' Eternal^ are annexed to our unworthy Re- " ception thereof ? To which I Anfwer,
Fir ft ^ I readily allow , that whofoever goes about to do, or perforin any thing, as a Religious Act to the Lord , (tho' of no other Obligation, but as Voluntarily mad^ io) ought firft ferioufly to examine them- felves. As for Example, Whoever did re- folve in his Mind to make a Vow to the Lord^ keep a Faft^ or regard a Bay^ ought firft (erioufly to Examine, whether he found himfelf Abie, and iu a right Mind, duly to perform either of them with a Sincere Heart to the Lord : And if he found by iiich Examination, that he could not, it would be better for fuch an one, not to Vow or Faft,^<:-. than fo to do,and not religioufly perform them ^ becaufe the doing it, would be a Sin to him : And therefore he who Vowed a Vovo unto the Lord^ and did not perform it, would be guilty of the Lord's Vav}^ Pfolm 56. 12. or pf t^e breach of the
Vom
Of the Supper. 7 1 7
■ 11— »—«^W^m:— III > m ■
Vow made to the Lord, Alfo he who pre- tended to keep a Fajl^ era Day to the Lord, and did not rightly keep them : Therein he might properly be faid, to be guilty of breaking the Lord's Pafi^ or the Lord's Day (or otherwife of the breach of them as made to the Lord,) And thus likewife thofe Drunken Carnal Corinthians, who pretend- ed to fo^ religious an AS^ as by a Sign to Remember or fhew forth the Lord's Death ; and performing it fo Unworthily, and Prophanely, as they did, were no doubt as "^tis faid , guilty of the Body and Blood of the Lord. That is, tho 'they pretended to remember him, by the Bread and irine, in Imitation of the Bread and Cup of the Lord ^ or that which he ufed the fame Night in which he was Betrayed : yet were in a wrong Spirit, as well as they were who put Chrift to Death. Parallel to this, was the Cafe of the Scribes and Pharifees ^ who tho"* they pretended to Remember^ and have great Veneration for the Prophets, whom their Fathers killed : and in order to keep up their Memorial, would build their Tombsy and garnifli their Sepulchres. Yet at the fame time Chriji tells them, they were guil- ty of their Blood, as being in the fame Spi- rit, with their Fathers, who put them to Death. See Matt. 23. 29, /^ 36.
Secondly, As the Corinthians, by their Urt- worthineft, were in this Senfe guilty of the
/ Bodj/
a 1 8 Of the Supper.
Body and Blood of the Lord, So likewife for the fame Reafon, thej would be guilty oi Eating and Dri/?^/;/^ their own Bamm- t'ton*^ that is Condemnation^ for fo the word iignifies •, and the like word we have, Rom\ 14., 23. in the Cafe of Eating Meats, a thing of it felf, which, as the Apoftle informed them, v^asoi indifferency, and of no manner of Obligation ^^ yet if any did Eat, when at the fame time he believed in his Con- fcience he ought not, the Apoftle tells them, he that fo Eateth, is damned if he Eat. Now our Opponents do allow ^ that the Words in thefe Texts, viz. Damned^ot Dam- nation^ does not fignify final Damnation^ but Condemnation. Yet for want of better Ar- guments, they tell us, that the word Dam- nation in that to the Corinthians^ is a grea- ter Condemnation^ than that of Damned to the Romans for Eating doubtingly 5 which iwe Ihall not difpute, but allow them ^ and yet that Allowance will not avail them ©ne Tittle. For we do allow there are Degrees in Sins, and that they are many times aggravated by their Circumftances. We grant it a far greater Sin and Condem- nation^ for the Corinthians to be Prophane and Driink;wh\\t they pretended to remem- ber the Death of Chrift , the Saviour of the World ; than to be fo in remembring an ab- fent Intimate Friend j Tho' to be Prunk^ would be a Sin in that Cafe alfo^
So
Of the Supper. a 19
^ So that there is nothing fo Extraordi- nary as fome by a great Noife would make upon the word Damnation in that Text- Then as to their not difcerning the Lord's Body -J It amounts, I conceive, to no more dian this, that they had not a right Con- fideration, or regard to what they were a- bout to do t, in as much as tho' they pre- tended by that Sign to Commemorate Chrift ; they were at the fame time fo Carnal^ as Dot to underftand the Myfleryof his Death, and the benefit accruing to Mankind there- by.
Thirdly^ As to thofe Judgments of Sick- nefs^ Weaknefs and Sleeps which the Apo- ftle tells them of, I anfwer in brief ; whe- ther it refpeded Temporal or Spiritual Di- feafes and Judgments, it matters not*, foi? I allow that either might be the Confe- quences of fuch their Wicked Diforders. For (ly?,) If it fimply refpedted Outward Diftempers only, it would be no Wonder if Drunkennefs and Gluttony did naturally produce, or bring fuch Diftempers upon them. (2/)>,) If they were dired: Judgments, either in a Natural, or Spiritual Senfe, which fell upon them for their Prophanity, and Wickednefs in fo Religious a Performance ; It was no more if fo much as fell upon Anna* nias and Sapphira, for Lying and Deceit^ in a Cafe where they were under no manner of a Preceptive Obligation, to do the thing jthey pretended to. Thus
alo Of the Supper.
Thus having, I hope, fully cleared this Objedtion , I ftall now proceed according to my Promife to fliew, that if our Op- ponents will plead Scripture Precept for the ufe of this Ceremony of Bread and Wine, they ought as well for that reafon to be in the Pradice of feveral other Figu- rative or Shaddowy things, which are no lefs Commanded than this Practice ^ tho' Uncertain Tradition hath brought down the One, and omitted the Other , namely, the WaJJnng of Feet^ anointing the ^ick with Oy/, and abftaining from Blooi^ and things Strangled. : And firft concerning Wajhing th€ Feet,
We find the Evangelifl John^ the beloved Difciple, tho' he mentions the Faffover^ fays not one Word of the Bread and Jf^ine ^ yet is very Particular and Large in giving an Account with what Solemnity and Circum- fiance Jefus Wafl)ed his Difciples Feet the fame Night, in which he was betrayed, how he rofe from Supper^ laid by his Gar- Tnents^ girded himfclj^ poured Water into a Bafon , wajloed his Lifciples Feet , took a Tovoel and wiped them. Thus it is related^ ^ohn I?. 12, 13, 14, 1.7. After he had v^ajbed. their Feet, and had taken his Garments, and viOi Jet dovon again, he f aid unto them. Know ye what I have done to you ^ Te call me Ma^ fier, and Lord : and ye fay well, forfo I am^ If I then your Lord^ and Majler^ have wafh-
Of the Supper. a a i
id your Feet^ ye alfo ought to voajh one ano- ther s Feet 5 for I have given you an Ex- ample^ that ye Jhould do of I have done to you.
If we have regard to the time when, the particular Circumftances , and the Solem- nity wherewith this Ceremony was per- formed 5 as the Precept doubled by Chrift, in telling them , that as he gave them aa Example to Do ^ fo (fays he) ye alfo ought to wafh one another s Feet : We ihall find ra- ther more of a Preceptive Nature in this A6tion, than for the ufe oiFjread and Winex^ which as the Text fays, was ufed by Chrift, a^ they were Eating , to which Luke adds palfmgly , T^his do in remembrance of me : So that methinks, unlefs the Prejudice of Education, and Tradition, had blinded Peo- ples Minds, they would have no Reafon in the World for Omitting the Frattice of this, and fo Tenacioufly adhering to the other.
Well, but they offer Reafons for decline- ing this Pradtice ^ which follow,
Firft^ Say they, This was not a Comme- morative Sign of the Death of Chrift ^ but fo was the other ^ and he called that his Body and Blood ^ but he did not this.
Anfwer, Tho' I have feen this in Print, yet I take it as fomething faid to no pur- pofe, rather than a Matter of Validity 5 for who of us ever faid, it was a Sign of his Deaths or that he called it his Body and
Blood i
ail Of the Supper.
Bloody tlio' on the other hand, if they will ftick to Signs, as Remembrancers ofChrifl'm this Senfe, this of walhing the Feet might be fiich a Sign alfo , as well as the other, for they who ufedit, as an Inftitution ofChriJf, mufl: at the fame time remember ^ that Chriji iras it's Inftitutor ^ befides, if any heed were to be given to Tradition , we may believe it was frequently pradtifed, and of fome con- tinuance in the Church, becaufe we find the Church of Rome^ or rather the l^ope ufes it once a tear 5 and their fo greatly varying from the Text in this, is no more than they do in many other things I could mention.
Secondly^ Say they , we don't find by Scripture, that ever the Difcipies did pra- dice it ajtervdards ^ to which I anfwer, lift) As to the Scriptures being filent to their pradtifing it , as fome of themfelves have laid, an argument drawn from the filence of the Scriptures, is of no validity, and that a Command once made, (unlefs repealed) is a fufficient defence againft Silence, as to pradtice, (2/}') Silence I confefs, is no in- vincible argument of it's not being practi- ced, they might pradtice it, tho' not men- tioned there ^ and as it was Commanded, fo if they did their Duty^they ought to perform it while Obligatory ^ and if they did not.the Command was not the lefs of validity be- caufe they did not praSice it.
Thirdly^
Of the Suffer. ^19
Thirdy^ Say they, this was an Ad of great Humility^ and love in Chrift^ in order to teach by Example his Difciples to love and Humility^ and how they ought to carry and behave themfelves to one another, and in fine, it was but a Temporary thing,
Anfvo. I grant it was fuch an ad of love^ and an Example of Humility ^ but withall I fay, as the Bread and Wine^ was but a 5/^/? or Figure of the i7</Z> and J5/^^i of Chrijf^ who by his Death , made an attonement to the Father, for the Sins of Mankind , and put them into a Condition of Salvation j So likewife this wafliing of the Feet , was alfo, as appears by the following Texts, a Sig?2 or Figure of an Inward Wajh'wg and Cleanjing, which was abfolutely neceffa.- ry for Mankind , in order to tneir recei- ving the benefits of the Sufferings and Death of Chrifl ; and if this be fo, that the one was a ^ign of the Attonement to be made, and Commanded to be ufed, and the other a Sign of what was abfolutely neceflary, in order •0 obtain the benefit of the Attonement , Confequently they are both alike in Force, or both alike ceafed in point of Obliga- tion^ unlefs we can find in Scripture, any Repeal for the one, more than for the other. But we can find no Exprefs Repeal, more f oij the one than for the other ^ and we do al- low a Repeal is implied for fuch like Signs^ and Figurative temporary things , ^s I inall
Ih'ew,
224 Of the Supfer.
fliew, and therefore they are alike ceafed in point of Obligation.
Having Affirmed , I now come to Prove^ that this Waihing of the Feer^ was a Sign of an Inw zx&WaJhing and Cleanfifig^zs well as an Example of humility , Ver, 6. Doft thou wajh my Feet (faith Feter) Ver. 7. Jefus an- fvoered and /aid unto him , what I do^ thou knowefl not nom^ but thou Jhalt know hereaf- ter. Surely Feter knew he wafht his Feet, tho' perhaps, he knew not then it wasa«S/^// of an Inward Cleanfing^ Ver. 8. Feter f aid un- to him^ thouJI?aIt never wajh 7ny Feet^ 3efus anjvoered hiin^ if I waJh thee noty thou haft no part with me. No doubt, there was more in this "W'alhing, than barely an Ex- ample of humility, fince he told him ^ if he waftit him not, he had no part in him ; fo that it is very plain, this Outward Wa- Ihing5was a Sign or Figure of an Inward J^a- fhihg \ otherwife thefe words of Chrift were fpoken to no purpofe , which I hope, none will be fo abfurd as to think.
But to proceed, when Feter heard this, he faid, Ver. 9. I^Ict my Feet only^ hut alfo my Hands and 7ny Fie ad. Ver. 10, Jefus faith to him^ he that is wajhed needetb not^ fave to wafh his Feety but is Clean every whit^ and ye are clean^ but not aU. Here alfo it appears that his Wafhing the Feet^ Tipyfied an In- ward Wajhing , becaufe the Wafhing of the "Peet only , will not make the reft of the Body clean all over. Now
Of the Supper. 225
Our Opponents have aflerted , that this wafhing of the Feet, was a real ad: of love, and humility, in order to Example the Dif- ciples to the fame , and they have omitted taking notice of it's being alfo a Sign or Fi^ gtire of the Inward Cleanfing , ^ ( fo far as I have read ) yet to give them their due, I don't remember that they have denied it to be fo. However,leaft any ftiould be fo abfurd, I have been thus full upon this point, not only to fhew the doubled Precept ^ but the particular Circumftances attending it, be- yond that of Breai and Wine , and that it was alfo a Sign or Figure^ of Inward Clean* ^ fing \ fo that I fay again, if our Opponents plead Precept from Scripture for Breai and Wine^ they ought by the fame rule, to be in the practice of this alfo , becaufe both were fucceifively done at the fame time, and there is as folemn a Command for the latter, as fome pretend for the former, and what is faid in Scripture, for the re- peal of Signs and Figures^ will likewife ope- rate upon that of Bread, and Wine , which we believe are Ceafed all alike in point of Obligation ^ of which, more hereafter, when I have fpoken concerning anointing the Sick with Oyle ^ and abftaining froni Bloody and things Strangled^ &c. Which are as pofitively Commanded in Scripture, sis is the ufeof &'#rfrfand Wine,
;i P We
a a 6 Of the Supper*
We find when diflenfions arofe in the Churchy and fome were for Circumcifion, and keeping the Law of Mofes 5 It's faid JSis 1 5. The Apoftles and Elders met together to Gonfider the matter^ and after much debate^ or conferences {Vaul being of the Council) it was Concluded in relation to the Gentilesy as foUoweth : Ver. 28, 29. F&r itfeemei gooi to the Holy Ghojt^ and to us^ to lay upon you no greater Burden^ than thefe neceffary things % that ye abjiain from Meats Offered to Idols ^ and from Bloody and from things Strangled^ and from Fornication , from which if ye keep your f elves, yeJhaU do well: Fare ye well, from which Texts I obferve, (ij?,) that the .forbearance of the things here mentioned, are enjoyned as the Mind of the Holy Ghoft^ as well as the Apoftles fenfe therein. (2/^,) the abftaining from them are made necefla- ry, Confequently Obligatory 1, while the l^recept remained in force, (b/^,) that ab* ftaining from Blood and things Strangled^ are joyned with that great Sin of Fornicati- on : So that here appears as full and pofitive a prohibition from Blood and things Stran- gled^ which the generality of our Opponents are in the practice of, as there is a Com- mand for Bread and Wine , neither is there any exprefs Repeal in Scripture for thefe , but what will likewife Operate, for the Re- pealing the other, (as Ifliall Ihew) again the Apoftle James in his Epiftle, Chap. 5. 14.
Poiitively
Of the Suffer.
27
Pofitively enjoy ned the Believers to Ano'irf the Sick with Oyle^ in the Name of the Lord: Now let us again hear what our Opponents have to fay for the Repeal of thefe pofitive Commands of abftaining from Bloody and things Strangled^ and for anointing the Sick with Oyle-^ and whether the fame Scrip-' tures will not as fully and efFedually Repeal the Ceremony of Bread and Wine^ as it will thefe things. Firft, of Anointing the Sick.
" This was, fa3r they, no Commemorative " Sign, orSimbolical Ad, but appointed by " the Apoftles, as a means to be ufed, in or- " der to the recovery of the Sick \ and fuch " Miracles being ceafed, io likewife ought " the Ceremony, when it's Vertue fails.
Anfw. That it was no Commemorative Sign I allow, what then ? *So neither were a- bundance of other things enjoyned in Scrip- ture, what doth this Argument prove, more than a plain Indication of the want of bet- ter Reafons ^ neither doth the other do more (as I conceive) where they fay, It was ap- pointed as a means to be ufedy Sec, For Prayer was at the fame time appointed^ as well as anointing : They will not fay, thsLp Prayer fliould be omitted, why then the ci- ther > the Injundion being alike ! Then aa to the Miracles being Ceafed^ why then for the fame Reafon, don't they forbear impo- fitions of Hands? in Imitation of the Apor
P 2 ftle»?
a a 8 Of the Sufferp'
Apoftles ? Since the gift of the H0I7 Ghoft don't follow upon it. However, I don't offer this , to prove that the anointing is ofObligation; For we believe with them, the Vertue faili^ig , fo likewife ought the Ceremony to ceafe, or to be laid afide 5 and that this Ceremony was not of perpetual Obligation upon Chriftians ^ which I forbear farther to prove, fuppofing that other Pro- teftants (for whom this is Chiefly intended) don't differ from us in this Point, tho' I hear, it's pradifed in the Church oiRomc, and as I fuppofe, brought down by tradi- tion: I only offer this Precept of anoint- ing w^ith Oyle , as a Parallel, that if our Opponents will fo Tenacioufly ftick and adhere to the pretence of Scripture Text, a- hout the Sign and Ceremony oi Bread and Wine -y they ought' for that Reafon, to pra- dice this alfo, there being no repeal in Scrip- ture for the Anointing with Oyl, more than for the other.
Next let us hear the reafpns they offer againil abfliaining , from B/ood,znd things Strangled^ which were Commanded, as the mind of the Holy Ghofl, and whe- ther the Scriptuye Texts they bring, toge- ther; with thofe i Ihall add, do not as well Repeal the ufe of that Ceremony, of Bread and Wine-^ as they Repeal the Command,^ for abftaining from B/ood^ and tilings St ran-. giei» Say they, "The abftaining from
Bleed.
/-;;.■«"■ ■MtWt.»j-.-^',.'r
Of the Supper. a a 9
^^ Blood, znd, things Strangled ^ was a part '' of the pofitive (if not the Ceremonial) " Jewifh Law, which the Apoftles and El- " ders did at t}iat time Enjoyn , upon the "believing Gentiles-^ in order to prevent " a Scandal to the believing Jews, who had " fo great a veneration for Jewifh Ceremo- " nies, ^c. And the Repeal for thefe things " are implyed in other Scripture Texts. As " Col. 2. i5, 17. Heb. 9. 8, 9, 10, 11. i Cor.
Anfvoer, (ift,) we do allow, a Repeal is implyed in thefe Scriptures, (which I ihall prefently prove, with others at farge^ but withal) we fay they do equally Repeal the ufe of Bread and Whe j Confequently our Opponents, will gain nothing by Scrip- ture Precept for the one, more than for the .other. (2/y,) as to the other reafon they of- fer, that abftaining from Blood, and things Strangled^ belonged to the Jewilh Law, and to prevent Scandal to the Jews, the Apo- ftles and Elders did enjoyn it upon the Gentiles. I conceive it is no way Convincing to fuch, who will not believe, (notwith- ftanding thofe Texts) but that the Precept is ftill in force, as fome do , who I liear re- frain both. (3/y,) I admit, and do believe, altho' it was Commanded at that time , yet fuch things were but Ceremonious and Tern- forary \ and the fame we fay , concerning the ufe of Bread and Jfine : And while we
P ^ find
i^tmmmmmmmmtmm^Mtlt^
Of the Supper.
find no exprefs Repeal for the one, more than for tl;e other-, and while thofe Texts that do imply a Repeal for the one , will do the f^me for the other ^ why Ihould Scripture Precept be pretended for the one, more than for the other ; and why ftiould one be re- garded, and not the other, efpecially fince that of Blood , and things Strangled , was indifputably a prohibition made under the tjofpel Difpenfation \ which is more I think, than can fairly be faid for that Command, This 4oy &c. concerning the Bread and Jf^ifie^ while at the ft me tfme, ^e/us was not offered upj and he at that Supper^ was coniplying with the Jewilh PaJJovety and the Bread and Jfi/ie ufed therein, was a Jewifti Cuftom, as Hiftorians do inform us.
I nov7 proceed to makje fome Obfervations upon thofe Texts, which imply a Repeal for all fuch Eatable and Drinkable things, as not belonging to the Kingdom of God ^ and are not Obligatory under the Gofpei Difpenfation.
To begin with what our Lord Jefus Chrifi: faid concerning Eatable Things,i^jfr.i$.ii. 2V^/ that which goeth into the Mouthy defileth a Man ^ but that which cometh out of th^ Mouthy this defileth a Man. Confequently fo neither on the contrary, doth Eata- ble Things make Clean. But fay our Op- ponents,^'This was Spoken hefoiQ Chriji S' Commanded the ufe of Bread and l^ine^
Of the Supper. 7^1
*' and therefore is -nothing to the Purpofe. I grant it was Spoken before, but withal fay, It is to tiie Purpofe to fliew that fuch like Eatable things are not belonging to God's Kingdom under the Gofpel Difpenfation : For let it be again remembred, that the Dif« fciples were then but weak in the Fai th,full of Sorrow for his Departure^ the Holy Ghoft was not then fb plentifully poured forth on them, and therefore to keep up their droop- ing Sorrowful Spirits, he fays at their Paf- fover £ating, as it were paflingly. This do in remembrance of me ^ which was only to his Difciples then prefent-. But farther, that Eatable things did not belong to the Gofpel Difpenfation , I confirm from what the Apoftle Vaul faid to the Romans^ after the Coming of Chrift in Spirit, Rom, 14. 17. The Kingdom of God ( fays he ) is not meat and drink, but right eoufnefs^ and pe ace ^ and joy in the Holy Ghoji. Here he aflerts Ne- gatively, That Meat and Drink, is not, or belongs not to God^s Kingdom, what can be plainer to prove > That Eatable and Drink- able Things don't bring us to God's King- dom. If it fhould be laid we are to Ex- cept what the Apoftle Faul writes about the Supper, in regard he writes fo Extraor- dinary thereof -^ I anfwer I have fully fpo- ken to that before, and fliewn,that no Com- mand appears for it , in the Epiftle to the Corinthians, only as they were in the pre-
P 4 tended
^31 Of the Supper.
tended pradice of fo high a Religious Ad, as to Commemorate the Death of Chrift, the Saviour of the World , and therein did fo much abufe it 3 he thereupon fliarply Reprehends, as well as direds and informs them, the firfl: ufe and end thereof. Again, Co/, 2. 16, 17. Let no Man therefore (faith the Apoftle) Judge you in Meat^ or in Dr'inky or in refpeS of an Holy Day , or of the Nem Moon^ or of the Sabbath Days ^ which are a fhadow of things to come^ But the Body is of Cbrift. The Author to the Hebrews^ Chap. 9.8510. Diftinguifhing between the Law audi the Gofpel, That the fir ft Tabernacle^ and Sacrifice , was a Figure of that prefent time, which flood (fays he) only in Meats and Drinks y and divers if a[hings^ and carnal Or- dinances^ impojed on them, until the time of Reformation^ but Chrift being Come^ an high Trie ft of good things to come ^ by a greater^ ajtd more perfed Tabernacle, Again, the fame Author, Chap, 1?. 9. Be not (fays he) Carried about ^ with divers and ft range Do- Urines, for it i^ a good thing, that the Heart be eftablifhei with Grace ^ not with Meats, which have not profited them, that have been Occupied therein, i Cor. 10. 25. Whatfo- ev^r is fold in the Shambles, that Eat, asking no queftions for Confcience fake, I was un- willing to mijfs this lafi: Text , in regard fome of our Opponents, (tho' miftakenly) l^^ve among th^ reft, iirged it, which dotji
pecu-
Of the Supper. 135
peculiarly refped. Meats offered to Idols ^ therefore I don't think it does Operate one way, or the other, upon the difpute betwixt them and us. Having . Cited the above Texts, I fliall make the following Obferva- tions.
Firjly As thefe Texts, with thofe before, are the Chief, if not all the Text5 in Scrip- ture^ that I can remember > which have, or can be brought , or found to imply the Repeal of abftaining from jB/W, and things Strangled, Soalfo, the ufe of -Br^^rf and iVine^ as being Meat and Brink , (which the Apoftle calls a Ihaddow) are confequent- \j included, and which is the more Confirm- ed^ an that thefe Epiftles were writ, long after the firji practice of Bread and Jf^ine y and yet no particular exception made there- of, which no doubt there would have been, jf there were fuch Vertue and Efficacy there- in, as is by fome efteemed.
^econdly^ As I hj^ve fhewn before, from the forementioned Texts, that Eatable and Drinkable things. Commend us not to God, or make us the better or the worfe , and that the Kingdom oiGody i. e. the Gofpel dif- penfation, does Hot Confift in fuch things ^ fo here again the Apoftle to the ColoaJJins , calls Meat and Drink ^ with other Out- ward Ceremonies , Shadows , or Figures of good things to come ^ And to wean them from fuch like Qbfervations , and bring
them
^ ? 4- Of the Supfer,
them to the Subftance^ tells them plainly* the Body which is the fubftance of thofe Shadowsy is Chrijl^ and to this agrees the Outward Bread and Wine ^ being Meat, and Drinky which was a 1%^?, or Figure of the 5^ij' of Chriji'y confequently as fuch is by thofe Texts , a Shadow of that Sub- fiance, which we fay, was*, and is to be enjoyed by all true believers , at the Com- ing of Chriji in Spirit-^ therefore no need of the Signs and Shaddows, when the fub- ftance of good things isiComeV moreover, we are particularly to obferve, how the Apoftle recommends to thegrace^ (namely the Divine Principle , which I have fo largely treated of) in order to eftablilh the Heart, in Op- pofition to Meats, which (fays he) have not profited the Occupied therein. And tho' he don't mention, what thofe ftrange Bo- Urines were^ yet flnce he informs them, of the unprofitablenefs of Meats and Drinks, on a Religious account, we may very rea- fonably infer, that fome there were, who laid too much ftrefson them, orraifed fome firange Opinions , concerning the extraor- dinary Vertue, which is in fuch Outward Ce^ remonies •, as too many do in our Day.
Thirdly^ If any Ihould inadvertantly ObjeB, that the above Texts, do only re- late to Religious Eating and Drinking , or Meats and Drinks, and other Ceremonies under the Law^ therefore ftpthing to do with
that
Of the Supper. 135
that InSitution ofChriJi under the Go/pel^ I Anfwer, if thofe Texts do operate, fo as to repeal the decree, for abftaining from Blood and things Strangled^ they will equally do the fame, for the ufe 01 Bread ^nd Wine-^ for it is plain without exception, that the Conunand for abftaining from Blood, and things Str angled y was made under the Gof- pel, (as the Mind of the Holy Ghoft, and without limitation of time) but what Chrifl faid at that Supper , was before the Gofpel difpenfation took place, and it's O- bligation (we believe) is to Continue no lon- ger , than till Chriji came again in Spir'tr, (as I have fliewn at large) fo that if thofe Texts that are alledged, do only refpedl le- gal Meats and Drinks, as Commanded, or were Obligatory, only under the old Law, (as I grant they are included) how then can they repeal the Command, for ab- ftaining from Blood, and things Strangled^ which was undeniably made under the Gof- pel. And thus they, who inadvertantly plead this Argument, do at the fame time deftroy their own Caufe thereby.
But if they would Argue Rightly, they muft affirm, that the foregoing Texts do extend, to repeal the ufc^ or allow the difufe of all Ceremonious and Figurative Meats and Drinks, and fuch like things, as being only Shaddows of the fubftance, or good things to be enjoyed, in and hy Chriji^ '• * under
a ^6 Of the Supper,
under thtGofpel^ a:s thofe Texts do plain- ly prove, and then to be fujre. Bloody and things Strangled^ neceflarily will be inclu- ded in the Repeal ^ as will likewife Bread and in^je^ as being Meat ^niBrinL And according to theApoftle, as they are not to be Judged for ufing the one, fo neither are we, for the difufe of the other ^ for if one be Commanded, fo is the other 5 ar^d if one be Repealed, by the implication of thofe Texts ^ fois the other 2Mq: And as both were Shadowy, Ceremonious and Teni«! porary things, they are all ^like Chafed, in point of Obligation,
iPoiirthly , Our Opponents do grant the Bread and Wine to be a Sign^ by their calling it an Outward and Vtfihle Sign , of an Inward and Spiritual Grace. And farr ther they grant, that Bread and Wine ^ ^barely Confidered as Meat and Drink^ have no Inherent Vertue in them ^ to feed the Soul^ but the Vertue is wholly in Chrift^ whole Life^ Grace ^ and Power j do (fay they) accompany the due 'apd right ufe thereof j but this laft is to affirm, and not tp prove, as I have fliewn, and that no fuch Vower^ Lifey or Vertue^ is tyed, or promir fed to any, in the ufe of the Outward Sup- per^ but was a Sign or Figtire^ and as Meat and Brinks are hj thofe Texts efteemed ^hadorps ^ and as fuch were to gjve way to thefybjfcfn^e, namely Cbriji ip nis Spiri- tual Coniiiig, ' fifthly^
Of the Supper. a 37
Fifthly, If the fir ft Law, and Taberna- cle, according to thofe Texts, did Chief- ly confift in Meats and Brinks, carnal Or- dinancesy divers Wafhings, (or Baptifms, as I am told the Greek reads it) and which as thofe Texts do inform us, were to Continue until the time of Reformation, that is, until Chriji the fubfiance did come , and put an end to them ^ and if it be as bur Oppo- nents would plead , that Outward Baptif^n, of wajQiing with Water, and Bread, and Wine, (tho' allowed by themfelves, to be Signs and Figures) are Ordinances under the GoJ- pel 5 and as they farther call them. Seals, and Badges of Chrijlianity : I query where- in would the Gofpel differ from, and ex- cell the Legal difpenfation -, for if the Ce- remonies of Meats and Drinks , divers Wa- flyings, &c. Under the Law , . were Signs^ Shadows , and Figures of good things to come •, fo were the other two, Namely the Outward Baptifm , the Sign of the Inward Baptifm of the Spirit, and the Outward Supper, a 5/^;? of the Inward, (as well as the Suffering of his Outward Body) or ac- cording to our Opponents, a Sign of an In- ward and Spiritual Grace, So that if we are to continue in Signs and Figures, in the ufe of Outward and Elementary things , till the Worlds End: (for fo long our Opponents plead for Water-baptifm, an^ *the Outward "Supper, with Bread and Wine) I ailc, what
better
5 5 8 Of the Supper.
better Spiritual Condition are we in, with refpedl to being fet free from Types, Figures^ Signs and Shadows, than were the Jews under the Law ^ and when is it, that we are to attain unto thQfubftance^ or thofe good things the Apoftle fpeaks of, which were to be Enjoyed under the Gofpel^ in and hj our Lordjefm Chrijly the Spiritual High PnV/?, who was the end and fubftance of all Typesy Figures and Shadows. .
But through the Infinite goodnefs and mercy of God , and to the Praife of his Holy Name, the Faithful , among a poor defpifed People , can in great humility of Soul, and without boafting fay , ^ that he hath made them Experimental witneflers, in fome meafure , of the fubftance of thofe good things , of which JVater-Baptifm , and the Outward Supper^ were ligns, or Sha-^ dows, and the deiire of their Souls is, that jothers may be made partakers of the' fame with them, by which they will come to fee the emptinels of thofe Signs, and that only the fubftance, is neceffary to the Salvation of their Souls.
If our Opponents will plead , and fland upon Scripture Precept, for the Outward Supper ^ which they confefs to be a Sign : I fay again, they ought at the fame time , and for the fame Reafon alfo , to pradice Wafliing of Feet, Anointing the Sick with Oy/ey and abftaining from Blood,
and
Of the Supper. a^^
iind things Strangled, all which are no lefs ibleinnly, and as pofitively Commanded, as is the ufe of Bread and Jf^iPiey iiiclu- ding them all three. If the Scriptures I have cited, do imply a Repeal for thofe things, (as they fay, and we allow they do,) as being Si£;:s or Figures^ which are Ceremonious, and Temporary things 5 'tis very plain, that thofe Texts do Ijke- wife imply, and include a Repeal of the ufe of Bread and Ji^we^ which being Meaf ^ni Drink, is by the Apoftle (as I have faid above) called only a Shadow of the good things to come 5 Confequently, as fuch^ is to give way and place to the Subftance, which to the Praife and Glory of God, is come.
To draw tpivards an End, upon thefe two Heads of Baipt'ifm^ and the Supper ^ I freely confefs, I have been Large and Particular therein ^ and I know F have Reiterated the fame thing in feveral places, as I thought Occafion offered, which hath helped to fwell this Tradt under my Hand, to fo great 9 Bulk 5 which yet I rather chofe to do, an4 ;^bide the Cenfure of Prolixity or Tauto* logy, than by Brevity to leave Matters Ihort and abrupt, without making them a$ plain as I could, according to vhy Under- ftanding and Capacity.
And as I have had Occafion to (peak to Che fame thing ia divers places, and in
a 4.0 Of the Supper.
fome of theni) have only hinted to the Matter ; Therefore I defire that no Rea- der will ftumble or carp at fuch places, and at the fame time overlook , or not re- gard my plain Senfe and Intention in o- thers, where I have been more large and full upon the fame Subjed: This hath been the frequent Practice of Partial Readers to- wards US5 which Occafions this Caution.
And now, as a Conclufion ufion thele Subjects ^ I iliall fum up the whole very briefly after this manner : (i/?,) That I have Ihewn the Proper Difpenfation of If^a- ter-Baptifm was under John the Baptift, and did with him Ceafe in Point of Obligation, C2/K,) That the Baptifm of Cbrill with the Holy Ghoft , was to follow, and did take Place and Succeed it, which is to continue to the World's End. (3/y,) That the Com- miifion Matt. 28. 19. did not command iVater-Baptlfm^ but the Baptifm of the Spi- rit ^ (in a qualified, and reftrided Senfe) and that in purfuance thereof, the Apoftles, who v/ere impowred by Chnfl^ did fo Baptize, as well as they Cured the Sic^, Healed the Di/ea/edy and did many other Miracles. {±ly,) That tho' the Apoftles did Baptize with Water ^ ytt their bare Practice therein does no more infer a Precept, than their ufing many other Legal Ceremonies, for which they had no Command. (5/^,) Then as to the Supper J 1 have ihewn, That the People
eallcf
Of the Suffer. 04.1
called fakers y do ftedfaftly believe the abfolute Neceflity of the Participation of the Flejh and Blooi of Chrift^^ or Spiritual Supper of the Lori^ which giveth Lije to the SouU without which, the Soul cannot Live to Goiy nor be Nourifhed up unto E- ternal Life. (6/y,) That this FleJh and Blooi of Chrift^ is not tyed unto, nor has any neceffary Relation to the Outward Sup- per^ or Bread and Wine •, So that the Par- takers of the Outward^ do therefore Partake of the Inward , but that the Outward Sup- per which Chriji did Eat with his Difci- pies, the fame Night in which he was Be* t rayed, was a Sign ox Figure ^ and was en- joined on the Difciples, as a Commemo- ration of him , &c. till he came again in Spirit ^ at which time the Obligation of that Ceremony ceafed. (7/^,) That as the Outward Supper >^ *is not tyed unto the Body^ or Flejh and Blood of Chriji, as above, nor was it Promi/ed to any in the Ufe thereof ^ fo neither was it appointed as a Neceilary Means, conducing thereun- to. But as I have fhewn at Large, the Way and Means to obtain, and partake of the F/eJf) and E/ood of Chrijt, or Spiritual Supper of tlve Lord^ is by yielding Obedi- ence to . the Didates of his holy iS'/^/V/V, by which, Union and Communion with Chrj/i in Spirity is Witnefled. (8/y,) That as the Oatw^td Baptifm and Supper ^ were Signs'
Q, and
Kazj.2 Of the Supfer.
and Figures-, (andfo Acknowledged by our Opponents) and that the Difpenfation of Signs^ &c. was to be fucceedei and fulfilled hy bette!" things under tht'^ofpel^ .^o when the Gofjiel-di^^enfaVion dm fully take place, and that Chrift Jefus oiir Lord^ difl come again in Spirit^ according to his Pro- mife ; thofe Signs and Shadows did confe- quently Ceafe^ as\to thdr Obligation ; Not- withjftanding the 'Pradice might be conti- nued, as were many other Legal things^ without a Precept.
Having ihewn all thefe things, with ma- ny more at Large, in the Series of the fore- going Difcourle , as well as anfwered the greateft ObjeSions^ that I remember to have met withal upon thefe two Heads ^ I ifhall refer my Self to the Impartial Reader, whether I have not plainly proved what 1 promifed in the Beginning , vis. That Water-Baptifm^ and the Outward Supper^ are ceafed, in Point of Obligation ^ and that the Bapti/m of the Spirit, and Spjri'^ tml Supper of the Lord, are only Neceflary and Eflential to Salvation,
FINIS.
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