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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. 


oY^y/^a.J^'^^^''^^ 


/;^^/ 


■-'■-''■'■  '■■■''■\'f'-^-'  '■■■     •' 


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